Table of Contents
Context of the Delegations
In the later years of the Prophet’s ﷺ life, especially after the Treaty of Hudaybiyyah and the Conquest of Makkah, the position of Islam in Arabia changed completely. Many tribes who had once watched events from a distance now realized that Islam was not a passing movement but the guidance of Allah, supported by clear victory. The Qur’an describes this scene of people entering Islam in large groups:
إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ
وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا
فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا
“When the help of Allah and the victory come, and you see the people entering the religion of Allah in crowds, then glorify the praises of your Lord and seek His forgiveness. Indeed, He is ever Accepting of repentance.”
(Surat an-Nasr 110:1‑3)
These “crowds” were not only individuals, but also tribal and regional delegations that came to Madinah. The year after the Conquest of Makkah is often called “ʿĀm al‑Wufūd,” the Year of Delegations, because of the high number of groups that arrived to meet the Prophet ﷺ, learn Islam, and form treaties.
Who Sent Delegations and Why
Arab society was based on tribes and clans. When political and military power shifted in Arabia, tribes usually sent representatives to secure their position, make treaties, and clarify their relationship with the new power. In the case of Islam, there were several main motives behind these delegations.
Some groups came sincerely to accept Islam once it became clear to them that the message was true. Others were moved by political calculation, fearing isolation if they stayed apart from the growing Muslim community. Some came with mixed intentions, wanting to learn more, negotiate terms, or protect their tribal interests. The Prophet ﷺ did not judge people only by their motives at first. He called them to pure faith and then arranged relations with them according to justice and wisdom.
The Qur’an describes this broader historical moment:
هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا
“He is the One Who has sent His Messenger with guidance and the religion of truth to make it prevail over all religion. And sufficient is Allah as Witness.”
(Surat al‑Fath 48:28)
By the end of the Prophet’s life ﷺ, almost all the tribes of Arabia had either accepted Islam or entered into clear political agreements with the Muslim state. The delegations were the main channel through which this took place.
The Atmosphere in Madinah During the Year of Delegations
Madinah became the political and spiritual center of the Arabian Peninsula. The masjid of the Prophet ﷺ was the place where prayer, learning, consultation, and reception of delegations all took place. Delegations did not come only to sign treaties but also to see the Prophet ﷺ, observe his community, and witness the daily practice of Islam.
Anas ibn Malik رضي الله عنه, who served the Prophet ﷺ, described the simplicity and dignity of his gatherings. The Prophet ﷺ did not sit on a throne. He sat among his companions. When delegations came, they sometimes found it difficult to distinguish him from those around, until they asked. This itself was part of their education. They saw a leader who was a servant of Allah, not a king who demanded titles and protocol.
The Prophet ﷺ presented Islam to them clearly in a few words, without complicated philosophy, rooted in the testimony of faith. The hadith of Ibn ʿUmar رضي الله عنهما records his basic message:
عَنْ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ:
«بُنِيَ الإِسْلَامُ عَلَى خَمْسٍ: شَهَادَةِ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَإِقَامِ الصَّلاَةِ، وَإِيتَاءِ الزَّكَاةِ، وَالْحَجِّ، وَصَوْمِ رَمَضَانَ»
“Islam is built upon five: the testimony that there is no deity but Allah and that Muhammad is the Messenger of Allah, establishing prayer, giving zakah, the pilgrimage, and fasting Ramadan.”
(Al‑Bukhari and Muslim)
Many delegations learned these pillars from him directly, then returned home to teach their people.
The Prophet ﷺ as Host of the Delegations
The Prophet ﷺ received delegations with honor, kindness, and patience. He gave each group time and attention, listened to their questions, and answered according to their level of understanding. Hospitality was not only cultural but also a form of daʿwah.
He would provide accommodation for them, often in the masjid or in nearby dwellings, feed them, and assign a companion to teach them the Qur’an and basic rulings. He was careful to observe the customs of generosity that Arabs respected, but he corrected anything that contradicted Islam.
When tribe leaders arrived, he sometimes offered them a dignified reception by meeting them dressed in his best garments from Yemen. This did not mean pride, but wise leadership. It showed that Islam honored them, and it helped them receive the message with an open heart.
At the same time, he refused any form of exaggerated praise. When people addressed him with words that sounded like worship, he corrected them. The hadith states:
عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ:
«لاَ تُطْرُونِي كَمَا أَطْرَتِ النَّصَارَى ابْنَ مَرْيَمَ، فَإِنَّمَا أَنَا عَبْدُهُ، فَقُولُوا: عَبْدُ اللَّهِ وَرَسُولُهُ»
“Do not exaggerate in praising me as the Christians exaggerated in praising the son of Mary. I am only His servant. So say: the servant of Allah and His Messenger.”
(Al‑Bukhari)
This balance between honor and humility impressed many visitors and shaped how they later presented Islam to their own people.
Major Examples of Delegations
Many delegations came during these final years. Each had its own story and lesson. Here we will focus on several well known examples that show different sides of how Islam spread through these meetings.
The Delegation of Banu Thaqif from Ta’if
The people of Ta’if had once rejected the Prophet ﷺ with harshness and abuse. Years later, after the Conquest of Makkah and the Battle of Hunayn, their tribe Thaqif realized that resistance to Islam could not continue. They sent a delegation to Madinah to negotiate their entry into Islam and to ask about the conditions.
They lodged in the masjid and saw Muslim life up close. They wanted to accept the political authority of the Prophet ﷺ, but they asked if they could keep their idol al‑Lāt for some time, and whether they could be excused from prayer and from breaking their idols with their own hands.
The Prophet ﷺ refused to allow them to continue worshiping their idol, because tawhid is the foundation of Islam. However, he accepted some delay in other conditions where it would not harm the core of faith, relying on the fact that once faith entered their hearts, they would gradually leave old habits.
This delegation shows how the Prophet ﷺ distinguished between what is essential in religion and what can be patiently reformed over time.
The Delegation of Najran (Christian Delegation)
From the south of Arabia, the Christian community of Najran sent a delegation of priests and leaders to meet the Prophet ﷺ. They wanted to discuss their beliefs and his call. The Qur’an mentions their discussions in Surat Ali ʿImran, especially about the nature of ʿIsa عليه السلام. Allah says:
إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ
“Indeed, the example of Jesus, in the sight of Allah, is like that of Adam. He created him from dust, then said to him, ‘Be,’ and he was.”
(Surat Ali ʿImran 3:59)
The Prophet ﷺ allowed them to stay in the masjid, and according to many reports, when the time for their worship came, he permitted them to pray according to their own practice, facing the east. This showed the Islamic principle of religious tolerance for People of the Book under Muslim protection.
After long discussions, they did not embrace Islam as a group, but they agreed to a treaty. They would live under Muslim protection, pay jizyah as a form of public tax, and keep their churches and internal affairs. They left Madinah with a written covenant that guaranteed their rights.
This delegation illustrates dialogue with other faiths, gentle invitation, and the recognition of their civil rights even when they did not accept Islam.
The Delegation of ʿAbd al‑Qays
ʿAbd al‑Qays was a tribe from eastern Arabia. They had difficulty coming frequently to the Prophet ﷺ because their region was separated by hostile tribes, so they came as a large group to learn as much as possible at once.
The Prophet ﷺ praised them for their eagerness. In a well known hadith:
عَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: وَفْدُ عَبْدِ الْقَيْسِ لَمَّا أَتَوْا النَّبِيَّ ﷺ، قَالَ:
«مَرْحَبًا بِالْوَفْدِ غَيْرِ خَزَايَا وَلَا نَدَامَى»
ثُمَّ قَالَ: «آمُرُكُمْ بِأَرْبَعٍ وَأَنْهَاكُمْ عَنْ أَرْبَعٍ، آمُرُكُمْ بِالإِيمَانِ بِاللَّهِ، هَلْ تَدْرُونَ مَا الإِيمَانُ بِاللَّهِ؟ شَهَادَةُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَإِقَامُ الصَّلاَةِ، وَإِيتَاءُ الزَّكَاةِ، وَأَنْ تُؤَدُّوا خُمُسًا مِمَّا غَنِمْتُمْ...»
Ibn ʿAbbas said: When the delegation of ʿAbd al‑Qays came to the Prophet ﷺ, he said: “Welcome to the delegation, not disgraced and not regretful.” Then he said: “I command you with four and I forbid you from four. I command you to believe in Allah. Do you know what belief in Allah is? It is to testify that there is no deity but Allah and that Muhammad is the Messenger of Allah, to establish prayer, to give zakah, and to give a fifth of what you gain in spoils...”
(Al‑Bukhari and Muslim)
They returned to their land as teachers, showing how a single delegation could transform an entire region.
The Delegation of Banu Hanifah and the Case of Musaylimah
Banu Hanifah from Yamamah sent a delegation that included a man named Musaylimah. Outwardly, he appeared to accept Islam. He observed the Prophet ﷺ and the strength of his community, but inside he desired similar power.
Later, after returning home, Musaylimah claimed prophethood for himself. He gathered followers by tribal loyalty and by promising them ease in religious duties. He even wrote false “revelations” imitating the Qur’an. The Prophet ﷺ identified him as a liar. In a hadith:
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ:
«سَيَكُونُ فِي أُمَّتِي كَذَّابُونَ ثَلاَثُونَ، كُلُّهُمْ يَزْعُمُ أَنَّهُ نَبِيٌّ، وَأَنَا خَاتَمُ النَّبِيِّينَ لاَ نَبِيَّ بَعْدِي»
“There will be in my Ummah thirty great liars, each of them claiming that he is a prophet, but I am the seal of the prophets, there is no prophet after me.”
(Abu Dawud and others)
The story of this delegation is a warning that not everyone who attended in person came with sincerity, and that political ambition can corrupt even those who have seen the truth with their own eyes.
How the Prophet ﷺ Taught the Delegations
The delegations did not simply say the shahadah and leave. They were given a basic curriculum suited for new Muslims who would become leaders in their areas.
He taught them the testimony of faith, the pillars of Islam, and the importance of prayer and zakah. He commanded them to abandon certain drinks, practices of usury, and forms of injustice that were common in their tribes. He often appointed a teacher or a governor to accompany them back and establish Islamic practice among them.
In doing this, the Prophet ﷺ balanced between too much detail and too little. He focused on what every Muslim must know. The fiqh principle that later scholars stated is reflected here:
Every new Muslim must first learn the foundations of faith, then the acts of worship that are immediately required in his or her life.
For example, tribes that were mainly farmers were taught about zakah on crops and fruits. Tribes that were merchants learned about honesty in trade and the prohibition of riba. This practical, targeted teaching helped Islam take root quickly and effectively in very different environments.
Written Agreements and Letters to the Tribes
Many delegations left Madinah carrying written documents from the Prophet ﷺ. These were sometimes treaties, sometimes instructions, and sometimes statements of rights and duties. They were often written by his scribes and sealed with his ring.
These documents confirmed their acceptance of Islam or their protected status if they remained from the People of the Book. They outlined obligations such as zakah, the ban on certain wrong practices, and the duty to support the Muslim community when needed.
In this way, Islam’s expansion was not only emotional or verbal but also supported by clear written covenants. This provided stability and a reference point for future generations in those regions.
Effects of the Delegations on the Arabian Peninsula
The delegations were one of the greatest factors in unifying Arabia under Islam without constant warfare. Many tribes entered Islam peacefully after one or two meetings in Madinah. The Prophet ﷺ preferred this way whenever possible, because guidance of the heart is more lasting than victory by force alone.
Allah says:
ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ
“Call to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.”
(Surat an‑Nahl 16:125)
By the time of the Farewell Pilgrimage, almost all regions had sent delegations, accepted Islam, and then come to Makkah as pilgrims. The Prophet ﷺ was no longer only the leader of one city, but the teacher of an entire peninsula united in tawhid. The delegations had carried his message to deserts, valleys, coastal towns, and oasis communities far beyond the daily reach of Madinah.
Lessons from the Delegations to Madinah
For absolute beginners studying the Seerah, it is important to see how these delegations illustrate practical aspects of the Prophet’s mission ﷺ.
They show that Islam spread through clear teaching, mercy, and wise politics, not only through battles. They show the balance between unchanging principles, such as pure worship of Allah alone, and flexible methods, such as the way he handled customs and step‑by‑step change.
They also highlight the universal nature of Islam. Arabs of different regions, Christians from Najran, Bedouin tribes, traders, farmers, and even those who first came for political reasons, all found a place in the community of Islam when they responded sincerely to the call.
The delegations to Madinah are therefore a key moment in the Seerah where the private and local mission becomes openly universal, preparing the way for the Prophet’s final years ﷺ and for the later spread of Islam beyond Arabia.