As is typical with all the seerah, we have lots of narrations next but we need t

o peice the puzzle together. Last time we discussed all the people who were on t
he list to not be forgiven, and it's understood those stories happened over 2-3
weeks, but we discussed them together. And even of those on the list (up to 9),
most were forgiven and only up to 4 were executed. And this is the general rule:
mercy and tolerance and compassion, but strictness must be shown to send fear a
nd firmness that "you can't cross the line".
Let us return to the actual conquest. The prophet PBUH gave the khutbah standing
on the steps of the ka'bah with the doors wide open behind him, and there is cl
ear symbolism here. That now Islam is open to all and anyone can embrace Islam.
There is the prophet PBUH at the doors of the gate inviting the people to accept
Islam. And he tells the people "go for you are free today". At this point in ti
me he tells Bilal RA to stand on top of the ka'bah and give the adhan. Allah hon
oured Bilal RA to be the first ever muadhin in Mecca. And truly how amazing it i
s: the voice that used to cry out while being persecuted. The voice that used to
testify "there is only One" - that same voice would be chosen by Allah to now p
roclaim at the time of honour and power. He who remains firm during times of har
dship and persecution, he will be honoured at a time of ease and honour. And tru
ly its an amazing honour: an abyssinian slave with no lineage or background is c
hosen to go litearlly and metaphorically on the highest step and give the adhan.
He is literally above the Quraysh and he's been chosen on behalf of the prophet
PBUH. And of course the adhan summarises Islam. We also learn the truth of the
Islamic principle "al jazaau min jilsi amal". It's a theological rule that Allah
and the prophet PBUH have shown to be true. That is, you will be dealt with how
you deserve to be dealt with. "Jazza" means 'reward or punishment' will be the
same characteristic as your actions. The one who persevered and whose voice decl
ared the truth of Allah, now his voice is chosen to be the first ever muadhin to
declare the truth of Allah.
When Bilals voice is proclaiming the adhan Abu Suffyan is standing there with th
e elite of the Quraysh. Of them is Harith ibn Hishaam and Itaab ibn Aseer. These
are from the Banu Makhzoom. And Harith ibn Hishaam is full brother of Abu Jahal
. And they are all elites. Itaab says "Allah has honoured my father for having h
im dead right now - he dosen't have to see the humiliaton of how this black man
has been chosen above us". This is pure jaheleya. And Harith says "walahi if I t
hought this man was on the truth I would follow him" so he's saying the prophet
PBUH is not truthful and he's mocking him. Abu Suffyan who IS a new muslim, he s
ays "as for me, my tongue is sealed - if I were to say anything, even the rocks
would inform the prophet PBUH what I said". This shows us he's afraid but still
not firm on Islam. One side of him is still sympathetic to what Itaab said; anot
her side knows the truth and is saying "I can't say anything". Meaning, his hear
t is sympathetic - and this shows for some people Islam takes time. No doubt the
re was a lost sense of being in charge. This statement demonstrates imaan has no
t fully entered his heart but still he is a muslim. It's bizarre he believes if
he says something the prophet PBUH will find out. So he believes the prophet PBU
H is a prophet - but still he isn't fully submissive. And we see this again and
again; Islam is of levels. And Allah says this "Oh bedouins, you are not yet mu'
mins (believers), you are muslims (one who's accepted Islam). Imaan has not yet
entered your heart". And walahi we see this nowadays and we see this in the saha
ba too. People convert for marriage, or less taxes etc.
Later on the prophet PBUH is exiting the haram and passes by the same group. And
he says "I know exactly what the three of you said. As for you Harith you said
such and such. As for you Itaab, such and such. And as for you Abu Suffyan you s
aid this". He narrated letter for letter and word for word the whole conversatio
n. Right then and there al Harith said "walahi you must be a prophet for nobody
was listening to our conversation". And he accepted on the spot. Itaab accepted
later on and Abu Suffyan is already a muslim. And Harith ibn Hishaam, later on h
is Islam became very strong. And he narrated many hadith; one is a beautiful had

ith in Bhukari, that after the conquest of Mecca he asked the prophet PBUH "tell
me, how does the revelation (wahi) come to you?" And the prophet PBUH said to h
im "Sometimes the wahi comes to me like the ringing of a bell and it's very diff
icult. Sometimes Jibreel AS comes to me in the form of a man and I understand wh
at he says and it's easier for me". And subhan'Allah it's interesting Harith had
the audacity to ask such a question that Abu Bukr, Umar and Ali would not dare
ask. And it's true - somebody much closer to you would be too shy to ask such pr
obing questions. That is why ibn Umar said "we would love it when an intellegant
bedouin would come to Madinah so he would ask questions and we would listen". T
he sahaba had too much reverence and respect to the level of they could not ques
tion these things. The sahaba are sitting with their heads down. Not one word co
mes from their mouth - but Harith ibn Hishaam is a brand new convert so he says
"tell me everything I want to know how does Jibreel come to you".
One time the prophet PBUH was in his tent and wahi began and the sahaba knew sin
ce the prophet PBUH would lower his eyes, and sweat would appear. When that happ
ened Umar called Harith and told him "look wahi is coming" so Harith saw the sta
te of the prophet PBUH. This is a privallege given to him because he is after al
l an elite of the Quraysh. And he died a shaheed fighting against the Romans in
the battle of Yarmuq. And Harith ibn Hishaam is involved in that famous story du
ring the battle of Yarmuq, which was the major battle between the army of the By
zantine Empire and the muslims as it paved the way into Syria. Major losses occu
red but overall it was a victory for the muslims. It is narrated: in the Battle
of Yarmouk, Harith Ibn Hisham, Ikrimah Ibn Abi Jahl and Ayyash ibn Abi Rabi'ah a
ll fell to the ground severely wounded. Harith Ibn Hisham asked for water to dri
nk. One of the soldiers brought water to him. When he saw that Ikrimah was looki
ng at him, he said, Take this water to Ikrimah. As Ikrimah received the water he s
aw that Suhayl was looking at him, and he declined the water, saying, Give it to
Ayyash." But Ayyash died before the water could reach him. At that the water-be
arer ran to Ikrimah, but Ikrimah had also died. He ran over to Harith, but he ha
d expired, too. Subhan'Allah we see the strength of their imaan even all three o
f the sahaba in this hadith converted after the conquest.
After the khutbah the prophet PBUH made his way to the top of Suffa and he took
the oath of alliegance from all the people willing to embrace Islam. This is the
primary visualisation of ayah two of Surah 110:
1. When the victory of Allah has come and the conquest
2. And you see the people entering into the religion of Allah in multitudes
3. Then exalt [Him] with praise of your Lord and ask forgiveness of Him. Indeed,
He is ever Accepting of repentance.
That hundreds were around him waiting to give the bayaa to the prophet PBUH. And
subhan'Allah how perfect it is that where the da'wah began, it shall end. Thing
s are coming full circle. The public da'wah began on Mount Suffa and it ends her
e. And our prophet PBUH sits down where he once stood to pretty much finish the
job that began over 20 years ago. And the bulk of the people of Mecca converted
at this time. The fiqh benefits of the conquest of Mecca will be discussed next
lesson; one of the interesting tidbits is that a sahabi comes with his blood bro
ther, and he says "Ya RasulAllah this is my blood brother - I want you to give h
im the blessings of hijrah". Meaning here that whenever someone immigrated the p
rophet PBUH would give them the good tidings that "you've done hijrah and you sh
all be rewarded with Jannah etc". So this sahabi wanted his brother to get the s
ame blessing - and this is Islam. But the prophet PBUH said, and it's one of the
most famous mutawatir hadith in Bhukari and Muslim "there is no hijrah after th
e conquest (of Mecca)". This hadith is one of the most important fiqh benefits i
n the conquest that was very relevant to them. For 7-8 years, hijrah was fard ay
n on every single muslim - you HAD to make hijrah to Madinah. When the prophet P
BUH conquered Mecca, that ruling was abbrogated. There is no more hijrah after t
he conquest. That special hijrah has been abbrogated. You can have personal hijr

ahs - but it's not THE hijrah. That hijrah for the ummah is gone and every musli
m need not make hijrah. Then the prophet PBUH said "the only thing left is jihad
and good intentions". That is, if he really wants to make it up, there is much
opportunity to do so.
So the prophet PBUH took the oath of alliegance from all the men. Then the women
of the Quraysh were called and they were all gathered before the prophet PBUH.
Amongst them was Hind bint Utbah wearing the full veil so no one recognises her
- the only only a few weeks ago embarrasing Abu Suffyan, her husband, saying "we
must kill Muhammad have you no honour etc". And of course Hind has a history wh
ich we all know - what she did with Humza at Uhud. Now, it's well known the face
veil was something practiced by the women in the time of the prophet PBUH. Whet
her its fard or not is a different story: but the claim that the face veil is an
invention is clearly baseless and wrong. The veil is clearly apart of Islamic t
radition - some scholars say its fard, others not. That's a different issue. Man
y progessives and extra moderats say there is no place for the face veil, but th
is is not true as we see in the seerah.
So the women come in front of the prophet PBUH, and he begins: "you shall give m
e the oath of alliegance: you shall not worship any besides Allah" (mentioned in
the Quran). At this Hind says from the middle of the crowd "you are asking of u
s something you didn't ask of the men". But this is wrong - she just assumed tha
t this was a political alliance and conquest, not religious. She assumed that "y
ou are our ruler, but you won't tell us to give up our Gods". So then she got ir
ritated and said "you are demanding of us something you didn't demand of the men
". Of course this is not true. But then she said "ok we shall give it to you". T
he very fact she is speaking show's her character: she won't remain silent. None
theless, the prophet PBUH then says "and you shall not steal". At this she says
"I used to take from the money of Abu Suffyan bit by bit without his knowing - I
don't know if that's allowed or not". Meaning "this new rule you are putting on
me, I don't know if I can do it". And Abu Suffyan was there so to try to resolv
e this he said "all of that has happened in the past I've forgiven". Now this co
nversation gives away who the women in niqab is, and so the prophet PBUH says "a
re you Hind?" Hind immediately says "yes I am, and forgive the past, may Allah f
orgive you". And the prophet PBUH did not respond to her, but simply moved on. A
nd this truly shows us it's easier to forgive a crime against you then a crime a
gainst a loved one. Especially when it's done to the dead body of your loved one
. So the prophet PBUH did not punish her, nor did he say "you are forgiven". Thi
s is walahi perfect. Same with Wahshi: he forgave, but he said "just avoid my pr
esence". As for Hind, he just ignores her. This again shows us the perfection of
the prophet PBUH.
So he goes to the next condition "and you shall not commit zina". Once again Hin
d says something, and note every single condition given she almost must say a co
mment. So she says "do you except a free lady to commit zina?" Subhan'Allah this
is interesting. It shows arabian society, no matter how low it was, free decent
ladies would never taint their family honour by this crime. It was only people
of lude and lower classes. For dignified, decent familes, zina is unheard off. W
hen this condition is put, she gets irritated "you expect any of us to commit zi
na?!" It shows us the Quraysh and arabs, The scholars say crimes are of two type
s. One type are crimes that go against modesty and dignity even without imaan. T
hen there are other crimes. Zina is the worst crime that goes against modesty an
d hayaa (being shameless). Fifty years ago, fornication was truly unheard off by
decent, dignified citizens. Only women of a lowly class did this. So when the p
rophet PBUH puts this condition, immediately Hind gets irritated "you expect us
to commit zina?". And again the prophet PBUH just ignored her. Then he said "and
don't kill your children". Here we see Hind's sharp tongue. "As for this one, w
alahi we took care of them as babies, you killed them as adults at the battle of
Badr". This was so unexpected, that Umar RA began laughing so much he fell onto
his back. It was such a witty and novel response the way she understood it that

Umar broke down laughing.

After this the prophet PBUH tells Umar to take the womens oath of alliegance. Th
e prophet PBUH never ever touched the hand of a women not related to him. And it
's narrated mutawatir by Aisha RA that the prophet PBUH himself did not take the
oath from women. Later on a women went to accept Islam, she put her hand out an
d the prophet PBUH said "I do not give the baya by shaking hand. My speach is my
baya to you". And there is some contraversy whether Umar RA took the oath with
his hands or not. There are some reports that indicate he did this. It can also
be said, this is what is understood in the authentic narration that the prophet
PBUH commanded Umar "you take the oath". If it's only verbal then surely he's do
ne it. If it's more than verbal, Umar is doing something he can't do. But the ha
dith that mention Umar touched the women are not authentic. Is it allowed to sha
ke the non-mahrams hand? The bulk of the scholars say no. Many shaf'i scholars s
ay it is allowed with two conditions: there is no fitnah or desire, and there is
a need to do so - and they point to this incident to show this. And they say it
's why Umar was chosen because he was the strictest in terms of imaan and he wou
ld never touch out of desire. There's no denying the best example is that of the
prophet PBUH who never touched any non-mahram women. And Aisha RA says "walahi
the prophet PBUH never touched the hand of any women except if she was mahram".
The prophet PBUH has given the oath of alliegance to the Quraysh men and women.
The ansar begin to talk among themselves since they feel a bit neglected. After
all the prophet PBUH has returned back to his original home and they see all of
his relatives accepting Islam. So the ansar begin to grumble and mumble, and one
of them says "now that he has returned here, softness have overtaken him for hi
s people" meaning 'he has forgotten us'. And subhan'Allah the root of their pain
is love for the prophet PBUH. They feel jealous that the prophet PBUH might for
get about them. So more and more people begin to feel this way that the prophet
PBUH will now leave them. At this, Jibreel AS came down and told the prophet PBU
H what the Ansar are saying. And so when the prophet PBUH finished with all of t
he bayaa, men and women, he called the Ansar. And he says "oh group of Ansar, di
d you say 'the love of my family has overtaken me and I've become soft?'" He quo
ted them exactly and they confessed and said "yes we said this". It's amazing Ji
breel informed him, YET he still asks them. Why? Is he denying the truthfullness
of Jibreel AS? No. But it's ettiquite and courtesy and mannerisms. How beautifu
l of a message for us - when we hear someone remark something about someone you
know, we think the worst and that's it. Here the prophet PBUH is being told by A
llah through Jibreel AS! Yet he still asks and they agreed since of course they
would never lie.
At this, the prophet PBUH said "who am I? I am a slave and prophet of Allah. I'v
e immigrated to you, for you and with you". Meaning "Don't doubt my promise" - r
ecall the promise the prophet PBUH made at Akabah. The Ansar asked him point bla
nk "will you leave us once the victory is yours?" And the prophet PBUH said "No.
My blood is your blood; my life is your life" meaning "I shall always be one of
you". So the prophet PBUH says to them "who do you think I am that I will break
my promise to you?" And he says "MY life is yours; my death is yours" meaning w
e are together in this. When he said this, the Ansar began to cry and begged for
forgiveness and pleaded for acceptance for their questioning. And they said "we
only said this based on what we thought and saw". The prophet PBUH said "Allah
and His messenger believe you and we've accepted your excuse". This is the prima
ry narrative after the baya, we don't know the exact order of events next.
The prophet PBUH we know stayed in Mecca for the next 19 days. In those 19 days
many things happen so we will narrate bits and peices. We will now concentrate o
n those people who did not accept Islam right now, but they accept Islam over th
e next 19 days. The bulk of the people gave the baya but some very interesting c
haracters delayed it. Of those people were:

1) One of the quraysh who we don't know much about other than this story. His na
me was Fudaala ibn Ubaid. He seems to be a young man, and he's so angry at the d
efeat he decides to assassinate the prophet PBUH. And this was a pure suicide mi
ssion because even if he is successful there's no way he will come out alive. So
he hides the dagger and he says "I'll do it when the prophet PBUH is doing tawa
af". Why? Because everyone gave the prophet PBUH his own space when he did tawaa
f and the prophet PBUH did countless tawaaf. From this we learn the sunnah to do
alot of tawaaf. He didn't do umrah during the conquest, but the prophet PBUH di
d plenty tawaaf. So in one of those tawaaf Fudaala sneaks up behind the prophet
PBUH and he thinks "this is it I'll kill him now and whatever happens will happe
n". As soon as Fudaala is about to pull out the dagger, the prophet PBUH turns a
round. And the prophet PBUH sees him and says "are you Fudaala?" Fudaala says "y
es it is me". The prophet PBUH says "what were thinking about doing?" So Fudaala
says "nothing I was just doing zikr of Allah and tawaaf". And so the prophet PB
UH laughed and he put his hand on the chest of Fudaala and said 'astugfrullah'.
And Fudaala says "as soon as he placed his hand on my chest, no one was more bel
oved to me in the world than the prophet PBUH". And Fudaala accepted Islam and t
he entire plot is of course gone.
2) Another two high profile converts were Safwan ibn Ummayah and Suhail ibn Amr.
As for Safwan, he is the son of Ummayah ibn Khalaf, the owner of Bilal RA. Thes
e are two leaders and elites of the Quraysh. So Safwan was of those who tried to
fight back, but when it didn't work he fled. And he told his family "I can't li
ve anymore so I will drown myself in the ocean, you take care of yourself". So h
e basically said "it's end of story I will commit suicide". So he fled from Mecc
a, made his way to Jeddah and then he planned to take a ship and drown himself.
His cousin and best friend, Umayr ibn Wahab. After Badr, recall the story of Saf
wan and Umayr. They are cousins and best friends. And Umayr says "walahi I would
go kill the prophet PBUH myself but I have a family, daughters etc". And Safwan
says "don't worry, from now on your daughters are my daughters I'll give them e
verything - you just go take care of Muhammad". So both agree; Umayr goes to the
prophet PBUH, takes a poisinous dagger and he has it dangling in front of him.
And the prophet PBUH even says "why is a sword around your neck?" And Umayr says
"oh this of what use was the swords at Badr anyway it's just hanging there". Th
en the prophet PBUH said "No. You are lying. Rather you and Safwan sat in the sh
ade of the ka'bah, and you said you will kill me, and he replied he will take ca
re of your children etc". Word for word. And so Umayr immediately accepted Islam
. Safwan was bragging in the meantime "just wait you will hear good news" and Um
ayr comes back and it turns out he is a muslim.
So Umayr right now is a member of the muslims coming from Madinah, and he's hunt
ing "where is my cousin Safwan?" He finds out Safwan has fled and is threatening
to commit suicide. So Umayr begs the prophet PBUH "give Safwan protection" so t
he prophet PBUH says "ok". Umayr says "give me something I can show him so he wi
ll believe me". So the prophet PBUH gave Umayr the very turban he himself wore w
hen he entered Mecca. So Umayr rushes to try to catch Safwan and he barely catch
es him in Jeddah before he boards the ship. And when Safwan sees him, he becomes
angry: "you traitor and liar, and now you've come to kill me?" And Umayr says "
no I've not come to kill you; rather I've come from the best human being who has
given you protection". Initially Safwan thinks he is lying and says "you're a l
iar and traitor". Umayr persisted and said "Ya Safwan I've come to you from the
best of people. He is your cousin, he is the most merciful, the most kind, his h
onour is your honour, his kingdom is your kingdom. And here is his turban, he's
sent it to you promising you protection". And Safwan instantly recognises the tu
rban since he saw the prophet PBUH wear it himself. And so SAfwan reluctantly co
mes back, and the prophet PBUH was just finishing Asr. Safwan turns to Umayr say
s "how many times do you pray?" And Umayr says "five times a day". And Safwan sa
ys "5 times a day?! And he leads you in salah five times?!" Then when the prophe
t PBUH finished Asr, Safwan was still on his horse too scared to get down. And h
e shouts out "Ya Muhammad, Umayr has come to me saying you've promised me protec

tion - is this true?" And the prophet PBUH said "come down". Safwan said "no unt
il you promise me and you tell me I have two months of protection". So the proph
et PBUH said "we shall give you four months". But he still did not accept Islam.
Notice aswell when Umayr is discussing with Safwan he says "the prophet PBUH is
your cousin; his honour is yours etc". This is jaheleya talk being done for the
service of Islam. At the end of the day this lineage and blood dosen't matter in
ISlam, but it does to Safwan. So as long as what you are saying is the truth, t
hen yes you can say it. So Safwan was given four months. When the prophet PBUH w
ent to fight in Ta'if he asked Safwan to lend 100 coats of armour. Recall Safwan
is one of the richest in Mecca; he's inherited the fortune of his father. And S
afwan says "are you forcing me or asking?" The prophet PBUH says "Rather it's a
guaranteed loan". From this much fiqh is derived: if you borrow something from s
omeone, you are responsible for it. So Safwan gave it to him, and he participate
d in Hunayn, but not as a muslim fighting in the army. A group of non muslim Mec
cans went to Hunayn and they played a minor role. After the battle of Hunayn, wh
en the prophet PBUH was awarded the largest ganeema in the history of Islam, eve
n more than Khaybar, and Safwan is staggered at the wealth, and he sees an entir
e valley of sheeps and camels: the prophet PBUH says "you are amazed at this?" S
afwan says "yes of course!" The prophet PBUH says "all of this is yours". This i
s a fortune. An entire valley of animals. And Safwan at that point in time says
"such a gift can only come from the heart of a prophet". This is a gift that is
not human. No regular human can give such a gift. At that point in time he said
the shahada. Ultimately, Safwan needed to be bribed. And only a rasul couldn't c
are less about money. Any one of us, if we have that wealth, we'll keep some for
ourselves. But the prophet PBUH just says "take it". And Safwan is so shocked h
e said "the prophet PBUH continued to give until he became the most beloved to m
e".
The most amazing thing is that these people are interacting with the best human
being. And they've lived with him for 50 years, yet still they don't see he is t
rue. Now imagine one of us we think after 5 minutes of dawah "there's no hope fo
r any of them". The prophet PBUH himself to the very end: Ikrimah is about to dr
own and he gets convinced, Safwan gets a fortune and he gets a gift. This really
shows us Islam to someone who's not born into it, is sometime very difficult to
accept. If the prophet PBUH could be refused so often, who do we think we are w
e can convert the masses? So Safwan eventually converted to Islam - he is an exa
mple of those whose hearts were captured by large amounts. And he became known l
ater on as being a great worshiper of Allah. And he died a shaheed.
3) The final conversion story we'll discuss is another senior leader, Suhail ibn
Amr. He is of course the mastermind negotiator of Hudaybiyya. The one whose son
is Abu Jandal. Now Suhail ibn Amr is to the age of Ummayah - he is the elder gu
y. He is like Abu Suffyan. As for Safwan and Ikrimah, they are a generation youn
ger. They are just the sons of the leaders. Suhail ibn Amr is one of the true el
ites and leaders still alive right now of the senior age as the prophet PBUH. So
when the sahaba conquered Mecca, Suhail becomes terrified and locks himself in
his house. And most of his sons had converted; a number of them were in the army
of the conquest. And he tells his eldest son Abdullah to go and beg for forgive
ness for the prophet PBUH. Even though Suhails name was on the list for those wh
o aren't forgiven. But Suhail is terrified and he tells Abdullah "I don't know a
nyone still alive who has done more wrong than me". This is an exaggaration but
only by a bit. For of the senior leaders, he is surely one of the few still aliv
e and he's done alot against the prophet PBUH. And he himself starts listing: "I
was at Badr, then Uhud, then Khandak, then I showed Muhammad harshness at Huday
biyya - now I don't know what he will do for me". You see he feels guilty and re
morseful.
So Abdullah goes to the prophet PBUH and says "my father is asking for protectio
n" so the prophet PBUH said "yes he is protected by the protection of Allah". Hi

s son rejoiced and raced back to tell his father the good news. To which, Suhail
said "truly this man has been righteous as a young boy and an adult". And what
a beautiful phrase. He is testifying before Islam it was always known the prophe
t PBUH was honest and righteous, and even now he is still righteous. And the pro
phet PBUH told the sahaba, "when Suhail comes, give him respect and do not stare
at him in a mean way for he is a man of intellegance and honour, and he is too
intellegant to be ignorant of Islam". Subhan'Allah the prophet PBUH is telling t
he sahaba "don't even show anger in your facial expressions". And walahi no one
asked for forgiveness from the prophet PBUH except he was forgiven - including A
bdullah ibn Sar'ah, the one who the prophet PBUH himself wanted to execute but A
llah willed otherwise. So Suhail came to the prophet PBUH, and after a conversat
ion he did not accept Islam immediately, but eventually he accepted after the ba
ttle of Ta'if and conquest of Hunayn. And he lived a life of charity, sadaqah an
d zakat.
4) The conversion of the oldest man in Mecca at the time, Abu Qahafa, the father
of Abu Bukr. At this point in time, Abu Qahafa is completely blind and cannot w
alk except with difficulty. And he refused to convert to Islam throughout the en
tire dawah. He expressed his anger at Abu Bukr and he was among those who verbal
ly spoke out against Islam. And since he was too old, he was unable to come to t
he actual gatherings and khutbahs of the prophet PBUH. But when the prophet PBUH
was sitting and accepting alliegance, Asma bint Abi Bukr, brought her grandfath
er by her hand and led him to the prophet PBUH. Abu Bukr was sitting with the pr
ophet PBUH and when Abu Qahafa came, the prophet PBUH said to Abu Bukr "why didn
't you leave the old man, we would have come to him in his own house". Subhan'Al
lah. It's an amazing phrase. And Abu Bukr said "walahi it is more befitting he c
omes to you". We see the immense humility of the prophet PBUH here. Indeed the p
rophet PBUH said "he is not of us who dosen't show respect to our elders, and me
rcy to our youngers". So the prophet PBUH is showing this respect to the oldest
in Mecca. Also, why is Abu Qahafa being shown such respect? Because of Abu Bukr.
Therefore you treat people based on their rank. There is nothing unislamic abou
t this. When there is a noble person, his family you should treat different. The
reason why the prophet PBUH is saying "you should have left him" is because of
his son, Abu Bukr.
And the prophet PBUH speaks with Abu Qahafa for a while, and eventually he accep
ts Islam. Abu Qahafa's beard and hair was pigeon white and the prophet PBUH tell
s the women and family that "when you go home, change this whiteness but avoid b
lack". The fiqh is derived that those who have completely white hair should chan
ge their hair and beard colour to something other than the narutal colour it was
. This is the primary hadith used to show dying hair that is pure white is sunna
h, but you should avoid black (or your natural colour). It's narrated when Abu Q
ahafa put his hand in the hand of the prophet PBUH to take alliegance, Abu Bukr
begins to cry. And the prophet PBUH says "why are you crying, it's such a happy
day - your father is accepting Islam". And Abu Bukr says "Ya RasulAllah how I wi
sh the hand I'm seeing now is the hand of Abu Talib" meaning everyone is accepti
ng Islam. And even Abu Qahafa who never would accept Islam before is doing so and Abu Qahafa is the age of Abu Talib, he's the only left of that elder generat
ion. So memories are coming back associated with that generation. And all Abu Bu
kr can think of is "I would give up everything to see the islam of Abu Talib". A
nd walahi this type of love is beyond words. We cannot do justice to this scene.
Abu Bukr is crying because he wants a pleasure to the prophet PBUH, that is mor
e pleasurable to him than the Islam of his own father. He feels almost selfish t
hat "my father is taking Islam, but your uncle didn't. I shouldn't be this happy
, it should be your happiness".