Some Prophet's Associates, Appointees, Scribes, and Emisaries

 

1.8 Chapter

‘Amr ibn ‘Abasah al-Sulami was a distinguished companion and confidant of the Messenger of Allah (peace and blessings be upon him) in the pre-Islamic era of ignorance. Similarly, ‘Iyāḍ ibn Ḥammār, a member of the noble lineage of Banū Tamīm, shared this profound friendship and loyalty towards the Messenger during that period. This association highlighted a division in religious customs among the tribes of the Arabian Peninsula, as Quraysh adhered to the customs of the Ḥums, while the tribe of Mujāshi‘ observed the practices of the Ḥillah. According to these rituals, followers of the Ḥillah could not perform ṭawāf around the Ka‘bah unless either unclothed or clothed by a member of the Ḥums. Thus, ‘Iyāḍ performed ṭawāf in the garments of the Messenger of Allah (peace and blessings be upon him), underscoring his intimate bond with him. ‘Iyāḍ was also the cousin of al-Aqra‘ ibn Ḥābis, another esteemed figure in Islamic history.

Moreover, al-Ḍaḥḥāk ibn Sufyān al-Kilābī served as the Prophet’s swordsman, embodying loyalty, and bravery.

 

1.9 The Scribes of the Prophet (Peace and Blessings Be Upon Him)

The essential duty of recording revelations for the Messenger of Allah (peace and blessings be upon him) was carried out by an esteemed group of his companions, including ‘Ali ibn Abī Ṭālib, ‘Uthmān, ‘Umar, Abū Bakr, and Khālid ibn Sa‘īd ibn al-‘Āṣ. Other notable scribes included Ubayy ibn Ka‘b, Ḥanẓalah ibn al-Rabī‘ al-Asidī, Yazīd ibn Abī Sufyān, Zayd ibn Thābit al-Anṣārī of Banū al-Najjār, and Mu‘āwiyah ibn Abī Sufyān. Zayd ibn Thābit primarily undertook the Prophet’s literary responsibilities until the Conquest of Mecca, after which Mu‘āwiyah succeeded him in this capacity. Their commitment to recording revelations and pertinent matters of governance was a duty they upheld exclusively.

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Qays ibn Sa‘d ibn ‘Ubādah al-Sā‘idī held a privileged position, functioning in a capacity akin to a chief of security for the Prophet (peace and blessings be upon him). During the Treaty of Ḥudaybiyyah, al-Mughīrah ibn Shu‘bah al-Thaqafī safeguarded him with an unsheathed sword, while Bilāl ibn Rabāḥ managed his financial matters. Umm Ayman served as his wet nurse, and Anas ibn Mālik rendered service to the Prophet in various domestic capacities. Dhū’ayb ibn Ḥulḥulah ibn ‘Amr al-Khuzā‘ī was responsible for the Prophet’s sacrificial animals, while Rabaḥ al-Aswad and Abū Mūsa al-Ash‘arī ensured his security at his residence. Among his callers to prayer were Ibn Umm Maktūm and Bilāl. The Prophet’s cupping therapy was provided by Abū Ṭaybah from the Anṣār.

Among his poets were esteemed figures such as Ka‘b ibn Mālik, ‘Abdullāh ibn Rawāḥah, and Ḥassān ibn Thābit—all of whom were notable members of the Anṣār tribe of al-Khazraj and defended Islam with their eloquence. Thābit ibn Qays ibn al-Shammās served as his primary orator, while Abū Qatādah al-Anṣārī led his cavalry and Abū Ayyūb Khālid ibn Zayd of Banū al-Najjār hosted the Prophet.

Initially, the Prophet (peace and blessings be upon him) wore a ring of gold, which he later discarded, forbidding the practice. Instead, he commissioned a silver ring bearing the inscription “Muḥammad, Messenger of Allah” etched in three lines. He wore it primarily on the little finger of his left hand, occasionally on his right, with the stone turned inward. His command forbade anyone from replicating this inscription or adopting his title, thus preserving the sanctity of the ring. This blessed ring remained with him until his passing, after which it passed to Abū Bakr, then to ‘Umar, and subsequently to ‘Uthmān. During the sixth year of ‘Uthmān’s caliphate, the ring slipped from his hand into the well of Arīs. Despite exhaustive efforts to recover it, the ring was lost, leaving a legacy of deep symbolism and reverence.

 

1.11 His Emissaries (Peace and Blessings Be Upon Him)

Prior to the Conquest and subsequent to the Treaty of Ḥudaybiyyah, the Prophet dispatched emissaries to various rulers to extend the invitation to Islam:

1. Dihyah ibn Khalīfah al-Kalbī was sent to Caesar, the Emperor of Rome, known as Heraclius.
2. ‘Abdullāh ibn Ḥudhāfah al-Sahmī was dispatched to Kisra (Chosroes), the King of Persia, whose name was Abroēz ibn Hormuz.
3. ‘Amr ibn Umayyah al-Ḍamrī served as an envoy to the Negus of Abyssinia.
4. Ḥāṭib ibn Abī Balta‘ah al-Lakhmī was sent to al-Muqawqis, the ruler of Alexandria and Egypt.
5. ‘Amr ibn al-‘Āṣ travelled to Jifār and ‘Iyāḍ, sons of al-Julandā, the rulers of Oman.
6. Sulayṭ ibn ‘Amr was dispatched to Hawdhah ibn ‘Alī, ruler of al-Yamāmah, and to Thumāmah ibn Athāl of Banū Ḥanīfah.
7. Al-‘Alā’ ibn al-Ḥaḍramī went to al-Mundhir ibn Sāwā, ruler of Bahrain.
8. Shujā‘ ibn Wahb al-Asadī was sent to al-Ḥārith ibn Abī Shimr al-Ghassānī and his cousin Jabalah ibn al-Ayham, rulers in the region of al-Balqā’ near Damascus.
9. Al-Muhājir ibn Abī Umayyah al-Makhzūmī was dispatched to al-Ḥārith ibn ‘Abd al-Malik al-Ḥimyarī, a governor in Yemen.
10. Mu‘ādh ibn Jabal was commissioned to Yemen collectively, where rulers such as Dhū al-Kalā‘, Dhū al-Ẓulaym, Dhū al-Zarūd, and Dhū Marān ultimately accepted Islam.

The majority of these rulers, upon receiving the Prophet’s message, accepted Islam, along with their respective peoples. Exceptions included Caesar, al-Muqawqis, Hawdhah, Chosroes, and al-Ḥārith ibn Abī Shimr. The Negus of Abyssinia, who had previously welcomed the Prophet’s companions, embraced Islam before his passing. Upon learning of his death through divine revelation, the Prophet led a prayer for the Negus, offering four takbīrs in al-Baqī‘ cemetery, acknowledging the ruler’s hidden faith for the sake of his people.

Thumāmah ibn Athāl eventually embraced Islam of his own accord. Caesar himself was reportedly inclined towards Islam but was hindered by the political pressures of his people. Al-Muqawqis demonstrated a diplomatic approach by presenting the prophet with valuable gifts. Among these was Mābūr, a eunuch attendant, a grey mule named al-Duldul, and two bondwomen. One of the women, Māriyah, would become the mother of the Prophet’s son, while her sister, Sīrīn, was granted by the Prophet (peace and blessings be upon him) to Ḥassān ibn Thābit. Sīrīn bore him a son, ‘Abd al-Raḥmān, making him the maternal cousin of Ibrāhīm, the son of the Messenger of Allah (peace and blessings be upon him). The Prophet rode al-Duldul until his passing, after which the mule came into the possession of ʿAlī ibn Abī Ṭālib and remained with him until his own death. It is recounted that the mule was subsequently entrusted to ʿAbdullāh ibn Jaʿfar ibn Abī Ṭālib, who, in consideration of its advanced age, would grind barley for it until it finally passed away during the caliphate of Muʿāwiyah. 

As for Chosroes, his disdain was apparent when he tore the Prophet’s letter. In response, the Prophet prayed against him, and the Persian Empire eventually faced ruin. The Messenger of Allah (peace and blessings be upon him) continued to send envoys among the Arab tribes, furthering the spread of Islam with unmatched foresight and dedication.