Pencerobohan dan penaklukan Makkah dianggap sebagai penentu antara kebenaran dan kesesatan. Akibatnya, orang Arab tidak lagi ragu-ragu terhadap risalah Muhammad ﷺ. Maka jelaslah bahawa keadaan berlaku bertentangan dengan jangkaan kaum musyrikin. Orang ramai mula memeluk Islam, agama Allah, dalam jumlah yang besar. Perkara ini jelas ternyata dalam bab — Delegasi-delegasi, dalam kitab ini. Ia juga dapat disimpulkan daripada jumlah besar orang yang turut serta dalam Hajjatul-Wada‘ (Haji Perpisahan). Segala kekacauan dalam negeri pun berakhir. Kaum Muslimin akhirnya merasa tenteram dan mula menegakkan ajaran Hukum-hukum Allah serta memperhebat Dakwah kepada Islam.

The invasion and the conquest of Makkah was considered a decisive one between the truth and the error. As a result of which, the Arabs had no more doubt in Muhammad’s mission. Thus we see that things went contrary to the pagans’ expectations. People started to embrace Islam, the religion of Allâh, in great numbers. This is manifested clearly in the chapter — The delegations, of this book. It can also be deduced out of the enormous number of people who shared in the Hajjatul-Wadâ‘ (Farewell Pilgrimage). All domestic troubles came to an end. Muslims, eventually felt at ease and started setting up the teachings of Allâh’s Laws and intensifying the Call to Islam.

Kuasa Byzantine, yang dianggap sebagai kuasa ketenteraan terbesar di muka bumi pada masa itu, menunjukkan penentangan yang tidak dapat dibenarkan terhadap orang Islam. Seperti yang telah kami sebutkan, penentangan mereka bermula dengan pembunuhan utusan Rasulullah ﷺ, Al-Harith bin 'Umair Al-Azdi, oleh Sharhabeel bin 'Amr Al-Ghassani. Utusan itu ketika itu sedang membawa surat daripada Nabi ﷺ kepada pemerintah Busra. Kami juga telah menyatakan bahawa Nabi ﷺ kemudiannya memberangkatkan satu pasukan di bawah pimpinan Zaid bin Haritha, yang telah bertempur sengit dengan orang Byzantine di Mu'tah. Walaupun pasukan Islam tidak dapat membalas dendam terhadap para penguasa yang angkuh dan zalim itu, pertempuran tersebut sendiri memberi kesan yang besar kepada orang Arab di seluruh Semenanjung Arab. Caesar, yang tidak dapat mengabaikan manfaat besar yang dibawa Pertempuran Mu'tah kepada orang Islam, tidak dapat juga mengabaikan harapan kabilah-kabilah Arab untuk merdeka dan harapan mereka untuk terlepas daripada pengaruh dan pemerintahannya, dan tidak juga dapat mengabaikan pakatan mereka dengan orang Islam. Menyedari semua itu, Caesar sedar akan bahaya yang semakin meningkat yang mengancam sempadannya, terutamanya bahagian Ash-Sham yang bersempadan dengan tanah Arab. Maka dia membuat kesimpulan bahawa menghapuskan kekuatan orang Islam telah menjadi keperluan yang mendesak. Menurutnya, keputusan ini perlu dilaksanakan sebelum orang Islam menjadi terlalu kuat untuk ditakluki, dan menimbulkan kekacauan serta ketidakstabilan di wilayah Arab yang berdekatan. Untuk memenuhi keperluan ini, Caesar mengumpulkan tentera Byzantine yang besar bersama kabilah Ghassanide yang pro-Rom, untuk melancarkan satu pertempuran berdarah yang menentukan menentang orang Islam.

The Byzantine power, which was considered the greatest military force on earth at that time, showed an unjustifiable opposition towards Muslims. As we have already mentioned, their opposition started at killing the ambassador of the Messenger of Allâh (peace be upon him), Al-Harith bin ‘Umair Al-Azdi, by Sharhabeel bin ‘Amr Al-Ghassani. The ambassador was then carrying a message from the Prophet (peace be upon him) to the ruler of Busra. We have also stated that the Prophet consequently dispatched a brigade under the command of Zaid bin Haritha, who had a fierce fight against the Byzantines at Mu’tah. Although Muslim forces could not have revenge on those haughty overproud tyrants, the confrontation itself had a great impression on the Arabs, all over Arabia. Caesar — who could neither ignore the great benefit thMu’tah Battle had brought to Muslims, nor could he disregard the Arab tribes’ expectations of independence, and their hopes of getting free from his influence and reign, nor he could ignore their alliance to the Muslims — realizing all that, Caesar was aware of the progressive danger threatening his borders, especially Ash-Sham-fronts which were neighbouring Arab lands. So he concluded that demolition of the Muslims power had grown an urgent necessity. This decision of his should, in his opinion, be achieved before the Muslims become too powerful to conquer, and raise troubles and unrest in the adjacent Arab territories. To meet these exigencies, Caesar mustered a huge army of the Byzantines and pro-Roman Ghassanide tribes to launch a decisive bloody battle against the Muslims.

Sepanjang tahun ini banyak peristiwa penting berlaku. Antaranya ialah: 1. Selepas kepulangan Rasulullah ﷺ dari Tabuk, berlaku tuduhan zina yang disertai sumpah antara 'Uwaimir Al-'Ajlani dan isterinya.

During this year many events of great significance took place. They were: 1. After the Messenger’s return from Tabuk, the sworn allegation of infidelity between ‘Uwaimir Al-‘Ajlani and his wife took place.

2. Merejam dengan batu wanita Ghamidiyah yang mengaku telah berzina. Dia direjam dengan batu hanya selepas menyapih anaknya daripada susu ibu.

2. Pelting with stones the Ghamidiyah woman who confessed committing adultery. She was pelted with stones only after weaning her child off her breast milk.

3. Negus Ashama; raja Habsyah (Ethiopia), meninggal dunia, lalu Nabi ﷺ melakukan solat ghaib untuknya.

3. Negus Ashama; the king of Abyssinia (Ethiopia), died so the Prophet (peace be upon him) performed prayer in absentia for him.

4. Kewafatan Umm Kultsum, puteri Nabi ﷺ. Nabi ﷺ berasa sangat sedih dengan kematiannya. "Sekiranya aku mempunyai anak perempuan yang ketiga, nescaya aku akan mengahwinkannya denganmu," sabdanya kepada 'Uthman.

4. The death of Umm Kulthum, the daughter of the Prophet (peace be upon him), the Prophet felt extremely sad at her death. “Had I got a third daughter, I would let you marry her.” He said to ‘Uthman.

5. Kematian ‘Abdullah bin Abi Salool, ketua golongan munafik, selepas Nabi kembali dari Tabuk. Rasulullah ﷺ memohon keampunan Allah untuknya. Baginda juga menyembahyangkan jenazahnya walaupun ‘Umar tidak bersetuju dan cuba menghalang baginda daripada berbuat demikian. Kemudian, turunlah ayat al-Qur'an yang mengesahkan bahawa pandangan ‘Umar adalah yang benar.

5. The death of ‘Abdullah bin Abi Salool, the head of hypocrites, after the Prophet’s return from Tabuk. The Messenger of Allâh (peace be upon him) asked Allâh’s forgiveness for him. He also prayed for him in spite of ‘Umar’s disapproval and his attempt to prevent him from doing that. Later on a Qur’ânic verse was revealed attesting to ‘Umar’s right viewpoint.