The Delegations

The number of delegations listed in Ahl Al-Maghazi were over seventy. Investigating such a large number is not an accessible thing; besides stating them in detail is not of a great benefit. Therefore, I am going to reveal an expose about what is historically wonderful or highly significant. Anyway a reader should always keep in mind that whilst the majority of tribes arrived in Madinah after the conquest, there were also pre-conquest delegations.

1. The delegation of ‘Abdul Qais: This tribe had two arrivals. The first was in the fifth year of Al-Hijra or before that date. Munqidh bin Haiyan, a member of that tribe, used to trade in Madinah. So, as soon as he heard of Islam when he had arrived in it for trading — that was after the migration — he embraced Islam and carried a pledge from the Prophet [pbuh] to his people who eventually became Muslims too. Thirteen or fourteen of them came to the Prophet [pbuh] in one of the Hurum Months. It was then that they asked the Prophet’s advice about the Faith and drinks. Their chief was Al-Ashaj Al-Usri, to whom the Messenger of Allâh [pbuh] said: "You have two qualities that Allâh likes: They are deliberatenessandclemency."

   Their second arrival was in the Year of Delegations. They were forty men. Al-Jarud bin Al-‘Alâ’ Al-‘Abdi, who was Christian but turned to be a good Muslim, was one of that group. [Explanation of Sahih Muslim by An-Nawawi 1/33; Fath Al-Bari 8/85,86]

2. Daws Delegation: The arrival of this tribe was in the early times of the seventh year and that was when the Messenger of Allâh [pbuh] was in Khaibar. At-Tufail bin ‘Amr Ad-Dawsi, that we have already talked about and explained how he became a Muslim at the time the Messenger of Allâh [pbuh] was in Makkah. He went back home to his people where he kept calling people to Islam but they tarried till he despaired of them and returned to the Messenger of Allâh [pbuh] and asked him to invoke Allâh against Daws but the Messenger of Allâh [pbuh] invoked Allâh to guide Daws. Later on, Daws embraced Islam. So At-Tufail arrived in Madinah accompanied by seventy or eighty families of his people in the early times of the seventh year of Al-Hijra, at the time that the Messenger of Allâh [pbuh] was at Khaibar, so he overtook him there.
   
3. Farwah Bani ‘Amr Al-Judhami’s messenger: Farwah was an Arab leader in the Byzantine army. He was a Byzantine agent ruler by proxy on the Arabs allied to the Byzantines. His home was at Mu‘an and the surrounding area of Ash-Sham lands. Seeing the stamina and courage of the Muslims he became a Muslim. The battle of Mu’tah — which took place in the eighth year of Al-Hijra — compelled his admiration. He sent a white mule gift with a messenger of his to the Messenger of Allâh [pbuh] to inform him of his conversion into Islam. When the Byzantines learnt of his embracing Islam, they sent him to prison. At first they gave him an opportunity to choose one of the two — "either he defects from Islam or death shall be his punishment." Refusing to defect they crucified him and cut his neck at a water (fountain) called ‘Afra’ in Palestine. [Za'd Al-Ma'ad 3/45; Tafheem-ul-Qur'an 2/169]
   
4. Sudâ’ Delegation: The arrival of this delegation was after the departure of the Messenger of Allâh [pbuh] from Al-Ji‘ranah in the eighth year of Al-Hijra. It was because the Messenger of Allâh [pbuh] had already dispatched a mission that comprised four hundred Muslims and asked them to go to where Sudâ’ was. Sudâ’ was (a fresh-water fountain) in Yemen. While the mission was camping there at the starting point of a canal. Ziyad bin Al-Harith As-Sudâ’i learned of their stay, so he came to the Messenger of Allâh [pbuh] and said: "I have come to you as a deputy of my people, so tell your army to go back and I guarantee of my people." The army were sent away off the canal. In his turn As-Sudâ’i went back, cherished and urged his people to come and meet the Messenger of Allâh [pbuh]. Eventually fifteen of them came and pledged allegiance to him as true Muslims. Returning home, they in their turn, urged the rest to be Muslims. Thus Islam spread among them. Later on, a hundred men joined the Messenger of Allâh [pbuh] in Hajjatul-Wada‘ (Farewell Pilgrimage.)
   
5. The arrival of Ka‘b bin Zuhair bin Abi Sulma: Ka‘b who was a member of a family of poets, was considered one of the most poetic Arab poets. He used to satirize the Prophet [pbuh] when he wasn’t a Muslim. In the eighth year of Al-Hijra and at the time that the Messenger of Allâh [pbuh] had already gone back from At-Ta’if invasion, Bujair bin Zuhair wrote a letter to his brother Ka‘b warning and advising him: "The Messenger of Allâh ([pbuh]) had killed some men in Makkah who used to satirize and harm him, and that the other poets who had survived fled in all directions for their lives. So if you want to save your skin, hasten to the Messenger of Allâh [pbuh]. He never kills those who resort to him as repentant. If you refuse to do as I tell, it is up to you to try to save your skin by any means." The two brothers corresponded with one another for a long time till Ka‘b was awkward and felt as if the earth had constrained on him. Arriving in Madinah, he stayed at a man’s house from Juhainah as a guest. They performed the dawn prayer together; but when he was about to leave, the man suggested that he go to the Messenger of Allâh [pbuh]. He went there, sat by him, put his hand in his. The Messenger of Allâh [pbuh] who had never seen Ka‘b before, did not recognize him. Ka‘b then said: "O, Messenger of Allâh! Ka‘b bin Zuhair has come to you as a repentant Muslim; will he be secure and forgiven if I fetch him?" The Messenger of Allâh [pbuh] said, "Yes." "I am Ka‘b bin Zuhair," said he. Upon hearing that one of the Helpers rose to his feet and asked the Messenger’s allowance to cut his throat. "Leave him alone!" Said the Prophet [pbuh], "He has become a repentant Muslim after his disposal of the past." Ka‘b then recited his well-known poem "Su‘ad appeared..." in which he praised the Prophet [pbuh], thanked him and apologized for the wrongs he had done. He acknowledged Muhammad’s mission. Both Emigrants and Helpers were spoken of in this poem but differently. He praised the Emigrants but criticized the Helpers, for one of them demanded a Prophet’s permission to kill him. Later on Ka‘b tried to compensate for that by praising the Helpers too but that was in another poem.
   
6. ‘Udharah Delegation: This delegation which consisted of twelve men, had arrived in Madinah in Safar, the ninth year of Al-Hijra. They spent three days there. One of them was Hamza bin An-Nu‘man. When they were asked who they were, they said "We are Bani ‘Udharah, the foster brothers of Qusai to his mother. We are the ones who supported Qusai, and removed Khuza’a and Bani Bakr from the bosom of Makkah. We have relatives and kinspeople." So the Messenger of Allâh [pbuh] welcomed them and gave good tidings to them, which was Ash-Sham Conquest; but he, on the other hand, forbade them from consulting a soothsayer and from eating the slain animals they slaughtered. Eventually they became Muslims, stayed there for several days then went back.
   
7. Bali Delegation: Their arrival was in Rabi‘ Al-Awwal, the ninth year of Al-Hijra. They embraced Islam, stayed in Madinah for three days. Their chief Abu Ad-Dabeeb wondered whether hospitality was rewarded by Allâh. The Messenger of Allâh [pbuh] said:
   

   "Yes, and so is any charity you offer to poor or rich people that is Sadaqah."

   He also inquired about the time allotted to hospitality. "Three days," said he. "What about the stray ewe?" The Prophet said: "It is either yours or your brother’s, otherwise it goes to the wolf." He inquired about the stray camel. "It is not of your business. Leave it alone! Its owner will try to find it."

8. Thaqif Delegation: Their arrival was in Ramadan, the ninth year of Al-Hijra, after the return of the Messenger of Allâh [pbuh] from Tabuk. As to how they became Muslims, this could be deduced from the following:
   

Their chief ‘Urwah bin Mas‘ud Ath-Thaqafi came to see the Messenger of Allâh [pbuh] after the latter’s return from At-Ta’if in Dhul-Qa‘dah in the year 8 A.H. ‘Urwah became a Muslim. He thought that when he will tell his people and call them to embrace Islam, they would obey him, because he had always been an obeyed Master. He was even more beloved to them than their own firstborn. But contrary to that, when he called them to Islam they shot arrows at him from everywhere and killed him. They remained as they were for months before they started discussing the situation again among themselves. Upon realizing that they were incapable of fighting the neighbouring Arabs who had paid allegiance to the Prophet [pbuh] and converted to Islam, they made up their mind to dispatch a man to the Messenger of Allâh [pbuh]. They concluded that ‘Abd Yalail bin ‘Amr would be the right messenger.

‘Abd refused to do such a thing lest they should kill him as they had killed ‘Urwah. "I will not do such a thing till you send some other men with me," said ‘Abd. So they sent two men of their allies and three others from Bani Malik. The six of them including ‘Uthman bin Abi Al-‘As Ath-Thaqafi who was the youngest among them all.

When they entered into the Prophet’s [pbuh] audience, a tent was pitched up in a corner of the mosque so that they might listen to the Qur’ân and see people at prayer. During their stay they came again and again to the Prophet [pbuh] who kept on calling them to embrace Islam, till their chief asked the Messenger of Allâh [pbuh] to enter into a peace treaty between him and Thaqif by means of which he allows them to commit fornication, drink wine and deal with usury. They also asked him not to injure their tyrant idol "Al-Lat" or to oblige them to perform the prayer. Finally they insisted that they would not knock down the idols themselves. But the Messenger of Allâh [pbuh]turned down all their requests. They went aside to council. Realizing that there were no other alternatives they yielded and professed Islam. The only condition that they insisted on was that the demolition of Al-Lat should be dealt with and handled by the Messenger of Allâh [pbuh] whereas Thaqif should in no way knock it down themselves. The Messenger of Allâh [pbuh] agreed and took a pledge with them.

Being the most attentive and the keenest to study jurisprudence and learn Qur’ân, ‘Uthman bin Abi Al-‘As was appointed by the Messenger of Allâh [pbuh] a prince on his people. His keenness and carefulness to learn the Qur’ân and study jurisprudence were clearly discernible through his behaviour during their stay.

Everyday morning, the group of delegates used to go and see the Messenger of Allâh [pbuh]. Being the youngest one, ‘Uthman bin Abi Al-‘As was left behind with their camels and things to keep an eye on. At noon when they came back and slept, ‘Uthman used to go to the Messenger of Allâh [pbuh]in order to learn the Qur’ân and inquire about religious matters. If it happened that the Messenger of Allâh [pbuh] was asleep, he would then go to Abu Bakr for the same purpose. With the passage of time, he turned out to be a source of blessing to his people. For at the Apostasy Times (Ar-Riddah) when Thaqif were determined to apostatize, he addressed them saying: "O, folkmen of Thaqif! You have been the latest at embracing Islam, so do not be the first to apostatize." Consequently they gave up apostasy and clung fast to Islam.

The group of delegates returned home but they were determined to conceal the truth for a while. They told their people to expect fight at any moment. They pretended to be grieved and depressed. They claimed that the Messenger of Allâh [pbuh] demanded that they should embrace Islam and abandon adultery, drinking wine and dealing with usury and some other things, or else he would fight them. Seized by the arrogance and zeal of Al-Jahiliyah (pre-Islamic traditions), Thaqif remained for days intent on fighting. Then Allâh cast terror and dismay in their hearts in such a way that they gave up fighting and thought that the delegation should go back to him and announce their approval. It was until then that the group of delegates told them the truth and revealed the items of their peace-talk with the Prophet, consequently Thaqif embraced Islam.

The Messenger of Allâh [pbuh] sent some men to demolish the idol called "Al-Lat" under the command of Khalid bin Al-Waleed. Al-Mugheerah bin Shu‘bah, stood to his feet, held the hoe and the ax and said: "By Allâh, I will make you laugh at Thaqif." He struck with them, and pretended to fall down while running. The people of Thaqif trembled at that sight and said: "May Allâh dismay Al-Mugheerah off. The goddess has killed him." Hearing that Al-Mugheerah leapt up to his feet and said: "May Allâh bring shame on you. Al-Lat is nothing but a mass of dirt and stones." Then he struck the door and broke it. He mounted its highest wall, and so did the other men. They knocked Al-Lat down till they levelled it with the ground. Then they dug up its foundation and brought out its jewels and garments; to the great astonishment of Thaqif. Khalid bin Al-Waleed and his group came back to the Messenger of Allâh [pbuh] carrying Al-Lat’s jewels and garments. The Messenger of Allâh [pbuh] distributed them and thanked Allâh for helping his Prophet and solidifying his religion. [Za'd Al-Ma'ad 3/26-28; Ibn Hisham 3/537-542]

9. The message of the Yemeni kings: After the return of the Messenger of Allâh [pbuh] from Tabuk, a message came to him from the kings of Himyar, Al-Harith bin ‘Abd Kilal, Na‘eem bin ‘Abd Kilal, An-Nu‘man bin Qeel Dhi Ra‘in, Hamdan and Mu‘afir. Their messenger was Malik bin Murrah Ar-Rahawi. They sent him in order to inform the Prophet [pbuh] about their embracing Islam and their parting with polytheism. In reply to their message, the Messenger of Allâh [pbuh] gave them the pledge of Allâh and the pledge of His Messenger provided they paid the tribute, which was still overdue. He sent to them some of his Companions under the command of Mu‘adh bin Jabal [R].
   
10. Hamdan Delegation: The arrival of this delegation was in the ninth year of Al-Hijra after the Messenger’s return from Tabuk. So the Messenger of Allâh [pbuh] gave them a pledge to guarantee the fulfillment of their demands. He sent to them Malik bin An-Namt as their chief, and appointed him as an agent on those of his people who embraced Islam. Khalid bin Al-Waleed was appointed for them all with a purpose of calling them to Islam. He stayed with them for six months calling them to Islam but no one responded to his call. Later on ‘Ali bin Abi Talib was dispatched there and Khalid was ordered to come back. Upon arriving at Hamdan, ‘Ali communicated to them a message from the Messenger of Allâh [pbuh] and called them to Islam. They responded to the call and became Muslims. ‘Ali wrote to the Messenger of Allâh [pbuh] informing him of the good tidings. The Messenger of Allâh [pbuh] was briefed on the content of that letter, so he prostrated, then raised his head up and said: "Peace be upon Hamdan. Peace be upon Hamdan."
    
11. The Delegation of Bani Fazarah: Upon the Messenger’s return from Tabuk, the delegation of Bani Fazarah came to see him. That was in the ninth year of Al-Hijra. The group of delegates were over ten men. They came in order to profess Islam and complain about the drought of their region. The Messenger of Allâh [pbuh] ascended the pulpit, lifted his hands up and implored Allâh to send rain forth onto them and said:

    "O Allâh let rain fall down, and water Your country and animals, and spread Your mercy and bring to life the dead lands. O Allâh send rain that would be saving, comforting, and sprouting grass, and overwhelming vast areas sooner and later. Let it be useful rain and not harmful. O Allâh let it be rain of mercy and not rain of torture and chastisement. Let that rain not be destructive or floody. O Allâh send us down water and help to fight the enemies." [Za'd Al-Ma'ad 3/48]
    

12. Najran’s Delegation: Najran is rather a big area of land. It was at a distance of seven trip stages southwards of Makkah towards Yemen. It included seventy three villages. It took a fast-rider one day ride to get there. [Fath Al-Bari 8/94] Its military forces consisted of a hundred thousand fighters.

    Their arrival was in the year 9 A.H. The delegation comprised sixty men. Twenty-four of them were of noble families. Three out of twenty-four were at one time leaders of Najran. Al-‘Aqib, i.e. who was in charge of princehood and government affairs. His name was ‘Abdul Maseeh. The second was As-Saiyid (the Master) under whose supervision were the educational and political affairs; his name was Al-Aiham or Sharhabeel. Abu Haritha bin ‘Alqamah was the third. He was a bishop to whom all religious presidency and spiritual leadership belonged and were his charge.

    When that group of delegates arrived in Madinah, they met the Prophet [pbuh], exchanged inquiries with him; but when he called them to Islam and recited the Qur’ân to them, they refused. They asked him what he thought about ‘Isa (i.e. Jesus), [AWS], he [pbuh] tarried a whole day till the following Qur’ânic reply was revealed to him:

    "Verily, the likeness of Jesus before Allâh is the likeness of Adam. He created him from dust, then (He) said to him: ‘Be!’ — and he was. (This is) the truth from your Lord, so be not of those who doubt. Then whoever disputes with you concerning him (Jesus) after (all this) knowledge that has come to you, (i.e. Jesus being a slave of Allâh, and having no share in Divinity) say: (O Muhammad [pbuh]) ‘Come, let us call our sons and your sons, our women and your women, ourselves and yourselves — then we pray and invoke (sincerely) the Curse of Allâh upon those who lie." [Al-Qur'an 3:59-61]

    When it was morning, the Messenger of Allâh [pbuh] told them what ‘Iesa (Jesus) was in the light of the recently revealed verses. He left them a whole day to consult and think it over. So when it was next morning and they still showed disapproval to admit Allâh’s Words about ‘Isa or to embrace Islam, the Prophet suggested Al-Mubahala that is each party should supplicate and implore Allâh to send His Curse upon him or them if they were telling lies. After that suggestion of his, the Prophet [pbuh] came forward wrapping Al-Hasan and Al-Husain under his garment whereas Fatimah was walking at his back. Seeing that the Prophet [pbuh] was serious and prepared to face them firmly, they went aside and started consulting. Al-‘Aqib and As-Saiyid (i.e. the Master) said to each other: "We shall not supplicate. For, I swear by Allâh, if he is really a Prophet and exchanges curses with us, we will never prosper nor will the descendants of ours. Consequently neither us nor our animals will survive it." Finally they made their mind to resort to the Messenger of Allâh’s judgement about their cause. They came to him and said: "We grant you what you have demanded." The Messenger of Allâh [pbuh] then admitted that agreement and ordered them to pay Al-Jizya (i.e. tribute) and he made peace with them for the provision of two thousand garments, one thousand of them to be delivered in Rajab, the other thousand ones in Safar. With every garment they had to pay an ounce (of gold). In return they will have the covenant of Allâh and His Messenger. He gave them a covenant that provides for practicing their religious affairs freely. They asked the Prophet [pbuh] to appoint a trustworthy man to receive the money agreed on for peace, so he sent them the trustworthy man of this nation Abu ‘Ubaidah bin Al-Jarrah to receive the amounts of money agreed on in the peace treaty.

    By the time Islam started to spread in Najran, naturally, they did not have to pay Al-Jizya that usually non-Muslims paid. Whatever the case was, it was said that Al-Aqib and As-Saiyid embraced Islam as soon as they reached Najran on their journey back home. It is also said that the Prophet [pbuh] sent to them ‘Ali too, for the collection of charities and tribute. [Fath Al-Bari 8/94, 95; Za'd Al-Ma'ad 3/38-40]

13. Bani Haneefa Delegation: They arrived in Madinah in the ninth year of Al-Hijra. They were 17 in number and included the Master of Liars, Musailima [Fath Al-Bari 8/87] bin Thumamah bin Kabeer bin Habeeb bin Al-Harith of Bani Haneefa The group of delegates were housed in a Helper’s house. They came to the Prophet [pbuh] and declared their Islamization. As for Musailima the liar, versions vary concerning his embracing Islam. Contemplation of all these versions shows clearly that Musailima expressed disapproval and revealed haughtiness, boastful spirit and expectations to be a prince.

    At first the Prophet [pbuh] attempted going on well with him. he dealt with him nicely and charitably but that did not do with him. The Messenger of Allâh [pbuh] perceived evil in his soul and recognized that he was one of those three evils he dreamt of while asleep.

    The Prophet [pbuh] had already dreamt that he had been granted the treasures of earth. His hand fell upon two golden bracelets, which distressed and worried him a lot. He was taught by inspiration to blow them off, so he did that and they were gone off. They were interpreted to be two liars who would turn up after the death of Muhammad [pbuh]. So when Musailima acted that way and showed disapproval, he realized that he would be one of the two liars. However Musailima used to say, "If Muhammad appointed me a successor of his, I would be a Muslim. Later on the Messenger of Allâh [pbuh] came to him, with a piece of palm leaf in his hand, and in the company of his orator, Thabit bin Qais bin Shammas. He was among some of his friends. The Prophet [pbuh] talked to him but Musailima addressed him saying: "If you agree to transfer the whole thing to me after your death, I will not stand in your way." The Messenger of Allâh [pbuh] replied: "If you asked me to give you this (i.e. a piece of a palm leaf), I would not grant it to you. You are doomed. Even if you repented and stopped what you were doing, Allâh appointed that you would be slain. By Allâh, I swear, that I see you now in the very state that has been revealed to me. Here is Thabit! You will hear my answer (from him)." Then he went away. [Sahih Al-Bukhari 2/627, 628; Fath Al-Bari 8/87-93]

    Finally, the Prophet’s predictions of Musailima came true; for when Musailima returned to Yamama, he kept on thinking about the Prophet [pbuh] and how he would be his partner. His dreams and thoughts went so far as to claim that he himself was a prophet. To confirm his prophecy he started uttering rhymed statements. He said that it was lawful to drink wine and commit adultery. He, however, bore witness that the Messenger of Allâh [pbuh]was a real Prophet. His people, who were fascinated by what he allowed them to do, followed him and made bargains with him. He grew so prominent among them that they called him the beneficent of Al-Yamama. He wrote to the Messenger of Allâh [pbuh] saying: "I have been appointed an associate with you, so I will have a half and Quraish will have the other half of the people’s affairs." The Messenger of Allâh’s reply was a letter saying that:

    "Verily, the earth is Allâh’s. He gives it as a heritage to whom He will of His slaves, and the (blessed) end is for the Muttaqûn (pious)." [Al-Qur'an 7:128] [Za'd Al-Ma'ad 3/31,32]

    On the authority of Ibn Mas‘ud, he says: When the two messengers of Musailima — Ibn An-Nawaha and Ibn Athal — came to the Messenger of Allâh [pbuh], he asked them: "Do you bear witness that I am the Messenger of Allâh?" Their reply was "We testify that Musailima is the Messenger of Allâh." "I believe in Allâh and in His Messenger," said the Prophet [pbuh], "If I had ever thought of killing a messenger I would have killed you both." [Mishkat Al-Masabeeh 2/347]

    Musailima’s pretence to prophethood was in the tenth year of Al-Hijra. But he was killed in Al-Yamama war during Abu Bakr As-Siddeeq era, in Rabi‘ Al-Awwal, in the twelfth year of Al-Hijra. He was killed by Wahshi, the killer of Hamzah. The second person who claimed to be a prophet was Al-Aswad Al-‘Ansi who was in Yemen. He was killed by Fairuz. His head was cut off a day and a night before the Prophet’s death. So when the delegates came he told them the news that reached him through Divine Revelation. News about his death reached Abu Bakr [R] from Yemen. [Fath Al-Bari 8/93]

14. The Delegation of Bani ‘Amir bin Sa‘sa‘a: Among the group of delegates were ‘Amir bin At-Tufail — the enemy of Allâh, Arbad bin Qais — Labid’s maternal brother, Khalid bin Ja‘far, and Jabbar bin Aslam. All of them were the leaders and satans of their people. ‘Amir was the one who double-crossed the group of Ma‘una well. When this delegation made their mind to come to Madinah, ‘Amir and Arbad conspired to kill the Prophet [pbuh]. So when the group of delegates arrived, ‘Amir kept on talking to the Prophet [pbuh] whereas Arbad turned aside trying to draw his sword. He managed to draw a span of hand long but Allâh stilled his hand so that he was unable to proceed with its withdrawal. Allâh protected the Prophet [pbuh]. The Prophet [pbuh] invoked Allâh against them. So when they returned, Allâh sent down a thunderbolt unto Arbad and his camel and he was burnt. As for ‘Amir he called at a house of a woman who was from Bani Salul and had a gland sore. He eventually died while he was saying: "What am I like? I have a gland similar to a camel’s. And here I am dying in the house of the woman from Bani Salul."

    In Sahih Al-Bukhari it is narrated that ‘Amir came to the Prophet [pbuh] and said: "I grant you an opportunity to choose one of two: you will have the flat land people and I will have townspeople; or I will succeed you. Otherwise, I will invade your people with a thousand he-camels and a thousand she-camels." But, later on he got plague-stricken in a woman’s house. So he said: "What! I have a gland similar to a camel’s, and here I am in a woman’s house of Bani so and so people. Fetch me my mare!" He mounted it but died on its back.

15. Tujeeb Delegation: They came to Madinah carrying the surplus of charities (Sadaqat) of their people. That is to say the extra charities they had after they had distributed the poor-due. They were thirteen men. They asked about the Qur’ân and Sunnah (the Prophet’s saying, deeds and sanctions) so that they might learn them. They demanded things from the Messenger of Allâh [pbuh] to which he gave them pledges. They did not stay long; so when the Messenger of Allâh [pbuh] acknowledged their demands and allowed them to depart, they sent him a boy whom they had already left at their property. The young man said to the Prophet [pbuh]: "By Allâh, I swear, I have left my home (for Madinah) with a purpose that you invoke Allâh, the Great and All-Mighty for me to forgive me and have mercy on me and to make my heart a source of content and sufficiency." The Messenger of Allâh [pbuh] supplicated Allâh to grant him what he demanded.

    From that time on, he was the most contented person. In Ar-Riddah (i.e. the Apostasy Times), he stoodfast as a Muslim and warned his people and reminded them of Allâh and went on preaching them till they stoodfast and did not apostatize. The group of delegates met the Prophet [pbuh] again in the Farewell Pilgrimage in the tenth year of Al-Hijra.

16. Tai’ Delegation: One of that group of delegates who came to meet the Prophet [pbuh] was Zaid Al-Khail. They talked to the Prophet [pbuh] who urged them to embrace Islam. They agreed and grew good Muslims. About Zaid, the Messenger of Allâh [pbuh] said: "The Arabs are never exact at estimating people. They have never told me about the virtues of a man correctly; for when I see the man concerned I realize that they have overestimated him except Zaid Al-Khail, when I met him I knew that they had underestimated him." Then he named him ‘Zaid Al-Khair’ (i.e. Zaid, the bounteous).

The delegations arrived successively in Madinah during the ninth and tenth of Al-Hijra. Biographers and invasion-writers have written down about some of Yemen delegations. They were Al-Azd; Bani Sa‘d Hadheem from Quda‘ah, Bani ‘Amir bin Qais; Bani Asad, Bahra’, Khaulan, Muharib, Bani Al-Harith bin Ka‘b, Ghamid, Bani Al-Muntafiq, Salaman, Bani ‘Abs, Muzainah, Murad, Zabid, Kinda, Dhi Murrah, Ghassan, Bani ‘Aish, and Nakh‘ which were the last group of delegates. Nakh‘ Delegation comprised two hundred men and they arrived in the middle of Muharram in the eleventh year of Al-Hijra. The majority of these groups of delegates arrived during the ninth and tenth years of Al-Hijra. The arrival of some of them tarried till the eleventh year of Al-Hijra.

The succession of these delegations indicated the great degree of the entire acceptance which the Islamic Call reached. It manifested its influence and domination on vast areas of Arabia . The Arabs observed Al-Madinah with such a great respect and estimation that they could do nothing but surrender and submit to it. Al-Madinah had become the headquarters of all Arabia; so it was impossible to avoid it. We dare not say that all the Arabians were possessed and enchanted by this religion. There were lots of hard-hearted bedouins — among the Arabs — who surrendered (i.e. became Muslims) only because their master did so. Their souls were not sanctified yet. Their tendency to raids had been deeply rooted in their souls. The teachings of Islam had not crystallized their souls well yet. Accounting some of them the Qur’ân says:

"The bedouins are the worst in disbelief and hypocrisy, and more likely to be in ignorance of the limits (Allâh’s Commandments and His legal laws, etc.) which Allâh has revealed to His Messenger. And Allâh is All-Knower, All-Wise. And of the bedouins there are some who look upon what they spend (in Allâh’s cause) as a fine and watch for calamities for you, on them be the calamity of evil. And Allâh is All-Hearer, All-Knower." [Al-Qur'an 9:97,98]

The Qur’ân praised others saying:

"And of the bedouins there are some who believe in Allâh and the Last Day, and look upon what they spend in Allâh’s cause as approaches to Allâh, and a cause of receiving the Messenger’s invocations. Indeed these are an approach for them. Allâh will admit them to His Mercy. Certainly Allâh is Oft-Forgiving, Most Merciful." [Al-Qur'an 9:99]

Those of them who were present at Makkah, Madinah and Thaqif and in many other areas of Al-Yemen and Al-Bahrain were different because Islam had been firmly rooted in their souls. Some of them were great Companions and Masters of Muslims. [Muhadarat Tareekh Al-Umam Al-Islamiyah 1/44; Sahih Al-Bukhari 1/13, 2/626-630; Ibn Hisham 2/501-503, 510-514, 537-542, 560-601; Za'd Al-Ma'ad 3/26-60; Fath Al-Bari 8/83-103; Rahmat-ul-lil'alameen 1/184-217]