Kamil Ahmad – Lessons from the Seerah #79 The Battle of Hunayn P2
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AI: Transcript ©
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last week, we spoke about the Battle of Hunan
and how the tribe of hawazin,
which was based in a Taif, mobilized a huge force to confront
the Muslims as they had now conquered Mecca.
And so we spoke about the response of the Prophet sallallahu, alayhi
wa sallam, in which he brought out a force of 12,000
and this was the first time that the Muslims had such a huge
turnout,
and we looked at how the Muslims
relied on that number of theirs,
and so they were impressed by their numbers,
but how none of that helped them in The least. And so they were
caught by surprise,
and they started to retreat. Many of the Muslims retreated and
deserted the battlefield.
But then after that, we spoke about how the tides changed in
favor of the Muslims as the prophet called on his closest
supporters, the Ansar, and
how they responded to his call immediately and stood firm with
him. And then that was when Allah subhanahu wa Ta sent his aid and
his help. And as a result, the tides had turned, and the Muslims
started to
be victorious. And so
the enemy fled. The enemy, they fled from the scene.
And so we continue from here.
We mentioned
that the leader of
the enemy was Maliki bin auth
we mentioned how he was the one who mobilized this large force to
fight against Muslims. So what happened was that he started
retreating back to a Taif with the main body of his army and a
thought if was a well fortified city in the mountains.
So when they entered, they shut the doors and they remained there.
On the other hand, another branch of the Army, this was a smaller
one.
They went to a place called altas
so Rasulullah also split his army into two, the major part led by
the prophet sallam, went to a Taif, while a smaller group led by
Ahmir, or Abu Ahmir al Ashari,
he went to altas.
He went to altas to confront the smaller group. So we'll start with
the smaller group,
the group that fled to altas from the enemy.
Among this group was
duraid ibn asimma Who we spoke about last week. He was that old
man who was an experienced and seasoned fighter.
And we looked at that conversation that took place between him and
Malik Ibn auf, where he told Malik that he was making a grave mistake
by bringing out the families and all of their wealth and so duraid,
this old wise man, he ended up being right.
Anyways, the Muslims, they went after this smaller force under the
leadership of Abu Ahmir al Ashari, and they chased them down, and
they killed a large number of them,
and they took their women and their children as captives.
However, although Abu Ahmir.
Al Ashari fought well. He killed nine brothers from the same
family.
In the end, he ended up getting shot in his knee.
So his nephew,
who was the famous companion, Abu Musa al Ashari, he came to him and
he asked them, my uncle, who shot you?
So Abu Ahmir. He pointed to a man, and so Abu Musa al Ashari, he went
running after him.
This narration is actually in Bukhari and Muslim.
When the man saw Abu Musa pursuing him.
He fled.
So Abu Musa al Ashari is running behind this man, and he starts
calling him, and he says,
he says to him, Al atastahi,
ala tat but aren't you ashamed of yourself? Will you not stand to
fight.
And so when this man heard these challenging words from Abu Musa,
he turned around and he fought her. So they exchanged a few
blows, and then
Abu Musa and Ashari, he ended up killing the man.
Then he went back to his uncle, Abu hamir, and told him, my uncle,
I have killed the man who shot you.
Then Abu hamir, he told Abu Musa al Ashari to pull out the arrow
from his knee. Remember, we said he got shot in the knee.
Now it has to be pulled out. But the problem is that the arrow,
as you know, it has two sharp edges,
so when you pull it out, inevitably it's gonna cause
additional tearing
in the skin. So when Abu Musa did that, it caused a lot more
bleeding than before. So he managed to pull out the arrow, but
obviously, now there's a huge wound there, and now Abu hamir, he
knew that that's it. He's gonna eventually die here, because he
was losing a lot of blood fast. So he told his nephew, Abu Musa al
Ashari. He said, You now are going to lead the army. And then he told
him, Go and give my salaam to Rasulullah Sallam and ask him to
seek my forgiveness.
Then after these words, he passed away.
When Abu Musa went back to the Prophet sallallahu alayhi wa
sallam and told him the story the Prophet salallahu alayhi wa
sallam, he was lying down on a straw mat. So he got up and Abu
Musa Radi Allahu Anh, he explains that I could see the marks on the
back of the Prophet as he was lying on that straw mat.
So he got up and he asked for some water, and he made wuvu. Then he
raised his hands and he said, O Allah, forgive this servant of
yours and elevate him above many of your creation on the Day of
Judgment.
Elevate him
above many of your creation on the Day of Judgment.
So he made this beautiful dua, and when Abu Musa
heard this, he wanted to take advantage of this opportunity. So
he said, O Messenger of Allah,
ask Allah to forgive me as well. Make dua for me too. So the
Prophet SAW said, Oh Allah,
forgive Abdullah ibn khays. That was the real name of Abu Musa al
ash. Abu Musa was his kunya. His real name was Muhammad ibn Kais.
The
Prophet Salla said, Oh Allah, forgive Abdullah ibn Chais and
grant him a noble entrance on the Day of Judgment, kareemah,
meaning, enter him into into Jannah. And so this shows us a
little bit about
the companions of the Prophet sallallahu, and how for them, it
was everything
to have the Prophet sallallahu alayhi wa sallam, make dua for
them, because the dua of the Prophet Sallam is answered without
doubt.
Now, as the Muslim army was heading back with all the spoils
and captives from this place called altas, one of
the companions. His name was Rabia Ibn rufay, a sulani, and he was
leading a camel
that had on top of it what is known as a haudej. It's like a
compartment
and usually.
The women they sit in there.
So he was leading this camel, thinking that there is a woman in
it, which he has taken as captive. So when they stopped, he kneeled
the camel down, and he took a look inside of this compartment. And to
his surprise, it was not a woman, but rather it was an old man
who was this old man. He was buried Ibn Al sim who he spoke
about
the old, wise man.
So Rabbi, he pulled him out
and the man, the old man. He asked, What do you want to do with
me? So rabiah, he said, I want to kill you. So he said, Who are you?
So Rabbi. I said, I am Rabi a Ruth a sulami.
And then he pulled out his sword and he struck the old man.
However, the blow was not fatal.
It didn't kill him.
He got injured, but it didn't kill him. So
duraid. He said, your mother did not arm you Well,
she didn't teach you how to kill
so then he said, Here, take my sword from my saddle, strike me
with it, over the spine and below the skull. That is how I used to
strike men. And then, when you go back to your mother, tell her that
you killed duraid ibn asimah, he said, I swear many were the times
I defended your women.
Duraid was talking to someone who was also a part of hawazin.
Rabia was from the Bennu sulain. He is a sulaymi,
and the sulaymi tribe
is closely related to hawazin.
However, here you have a Muslim, and on the other hand, duraid, he
is a Kafir. So duraid was telling Rabbi that there was a time when
he fought for the sake of His people and His women,
and so here Rabia being a young man, he doesn't know about this
history, and doesn't know he doesn't even know who duraid is,
right? But duraid is telling him about it because he knows that the
older people of his family,
they know about him, right, and they know who he is.
So anyways, Rabia, he struck him as he told him to do, and then
dured, he fell. He fell down dead. Then when Rabbi I went back to his
mother, he told her what abure had told him,
and so he said, I have killed duraid ibn Al Simma. When she
heard this, she said, I swear he had freed three of your mothers.
He had freed three of your mothers, meaning that he had
supported our family once upon a time,
and he was responsible for freeing three of your either aunts or
grandmothers, whatever it be.
And so anyways, this was the story of the end of durait.
Next,
we look at the main part of the army
that headed to Akta if
hawazin,
they fortified themselves in a Taif and the Prophet salallahu
alayhi wa sallam chased them down until he reached
the walls of a Taif.
And before they entered
the tribe of hawazim,
they prepared themselves for a very long siege.
So it mentions that they took with them whatever they could to last
for an entire year
inside the fortified walls of Apache.
So the Muslims arrived and they started to lay siege to the city
from close
however, they were constantly being targeted by the archers who
were on top of the walls. And we mentioned last week that hawazim,
they were skilled archers. They were well known to be good
shooters.
So many Muslims were killed as a result.
So here you have the Muslims outside the walls trying to
penetrate
and they're being shot by these arrows, and many Muslims were
killed. So as a result, the Prophet sallallahu alayhi wasalam
ordered his army to move out of range, away from the walls, to a
safer location
from here, the Muslims would then use, for the first time, a new
weapon,
this is known as Al manjaniq, or the catapult,
to hurl stones to the walls of the city and even inside the city.
And so it is mentioned in the books of Sira that this was the
first time that the Muslims used this weapon.
And so the plan was to attack the walls with the catapult
and then send some fighters close to the wall
to find a way to break through the wall.
The way they did this was by introducing another new weapon,
and this was known as the baba.
It was basically a wooden structure
which a fighter would enter,
and then he would use that as cover from the arrows, and he
would keep walking until he made it
to the wall.
However, this
proved ineffective, because what hawazin decided to do is they
melted some iron pieces and threw it onto this wooden structure,
causing it to catch on fire.
So the Companions who were in it, they had to abandon it, and then
they were targeted by the arrows, causing many of them to fall as
shahid.
So nothing is working.
As the Muslims were laying siege to a thought if the
Prophet sallallahu alayhi wasam tried to encourage them. And so he
said, Whoever shoots an arrow, FISA bila, in the path of Allah,
hitting the target, he will move up one level in Jannah. He will
move up one level in Jannah. The narrator of this hadith, Abu Naji,
has sulami. He says, that day I shot 16 arrows that hit all of
their targets.
So that could be 16 levels in Jannah, because the Prophet sallam
said, Whoever
hits with his arrow and he hits his target, FISA in jihad, then he
moves up one level in Jannah. And many scholars, they use this
hadith
for evidence of the permissibility of using modern day weapons that
can be shot in a similar way that an arrow is shot so guns and
rockets and missiles, right?
And so anytime you use that FISA, bila and you hit your target, then
you are moving up one level in Jannah. And this is the real
competition that
we should remind our children about, that this is what they
should aspire for. Instead of, you know, playing fake video games in
which they're, you know, they aspire to move up in levels in in
something virtual that is not even real.
And so the Prophet Sallam told us that something that is real,
and that is when you're fighting, every time you hit your target,
you're moving up one level in Jannah.
Now, when the Muslims were unable to penetrate the fortified walls
of APA, if the Prophet sallallahu alayhi wa salam decided to use
another tactic,
and that was to burn down the grape vines outside the city,
the gardens of grape vines and day palms. And this was similar to
what the Prophet saw them did when he laid siege to the Jews of Bennu
and nadir.
We spoke about this
when he laid siege to them, He also ordered that their date palm
trees be cut down,
and this was a weapon used to weaken the economy
of the enemy. But.
Also their morale.
And so agriculture is their means of livelihood. And so when they
see their livelihood being destroyed, it would then weaken
their morale and their willingness to continue on in trying to resist
the siege.
The siege on a Taif continued on for 15 days,
and the people of Taif, they were holding their ground well,
so the Prophet sallallahu alayhi wasallam sought the advice
of one of the companions who had just embraced Islam now fell Ibn
Muawiyah daily. So Nofal, he said, O Messenger of Allah,
they are like a fox in a hole.
If you keep at it, you will capture it, and if you leave it,
it won't harm you anymore.
What he was trying to say is that the city will eventually fall, but
you have to carry on the siege. Don't give up eventually. You
know, the city will fall in your hands. It may take a very long
time, but if you keep at it,
you will have the city in your hands.
But if you leave them,
they're not going to be able to harm you. Why? Because they have
been weakened so much,
in addition to the fact that all the other tribes around Mecca and
the region have accepted Islam, such that if you were to leave the
people of a Taif, they wouldn't be able to harm us. They wouldn't be
able to harm us. They are now a minority among a sea of tribes
around Hejaz who have accepted Islam.
Now in Sahih al Bukhari
ibn Umar, Abdullah ibn Umar, he narrates that the Prophet
sallallahu, alayhi wa sallam, besieged the people of a Taif, but
he did not conquer it.
He said, The Prophet saw them said, Inshallah, tomorrow, we're
going back home.
So when the Muslims heard this, they didn't like it. It was
difficult for them.
They said, are we going to return? Are we going to go back home
without conquering a five because remember, they were just ruling
one victory after the other,
the conquest of Mecca, then being victorious in the battle of Hunan.
And now they're like, you know, are we going to just go back home
without a victory? So the Prophet said, in that case, we're going to
continue on fighting tomorrow.
So the next day they fought, and many of the companions were
injured. So the Prophet sallam said, In sha Allah, tomorrow we
are returning home.
So this time the Companions,
they were happy, right? They said, Okay, no problem. And so the
Prophet saw some smiled,
because of how the day before, they were
not willing to go back. But now, all of a sudden, they change their
mind, and so now they started to prepare to leave APA if and head
back to Mecca.
However, before they left, some of the companions, they came to the
Prophet and asked him
to at least make dua against these people.
We haven't been victorious over them. How can we just leave them
pray to Allah to destroy them?
So the Prophet saw some refused. Instead, he made dua for Allah to
guide them and to bring them to him as Muslims. Then
the Prophet sallallahu alayhi wa sallam made an announcement
to the people of Atari, if that any slave who surrenders
and comes down, then he's going to free him.
And so it is mentioned that 23 slaves came out and surrendered
themselves, and they accepted Islam and the Prophet Sallam freed
them. Among them were some famous companions, like Abu Bakr
Ravi Allah, then
the Prophet sallallahu, alayhi wa sallam, made his way to a place
called Al ja Iran in
this place was where the prophet saw them left all of the hanaim
from the Battle of hunayn.
Remember
that the enemy brought all of their faith.
Families and their livestock, their camels, their sheep, they
brought everything out
at the orders of their leader, Manik Ibn auf
So now, after the Battle of hunayn, they retreated. They fled
back to a Taif.
They left everything behind. They left everything behind.
So before the Prophet Sallam chased them down to a five he left
everything in a place known as Al Jarana.
And now he made his way to there,
and
now we have a huge
amount of vanilla,
a massive amount.
The books of Sira mention there were 6000 women and children as
captives, 4000 silver ounces,
24,000 camels. And more than 40,000 sheep.
So what was the Prophet sallallahu alayhi wa said, I'm going to do
with all of these spoils of war?
First of all, he waited.
He waited some 10 days
in hope that hawazin would come. They would come from a Taif,
and they would accept Islam, and they would claim
everything back.
They would ask for everything back. This is
what the Prophet wanted,
but unfortunately, that didn't happen.
So now the Prophet Sallam has to distribute all of this.
So how did he distribute
it? Now, naturally, he would give to those who fought and deserved
something from all of this Hanim. However, the Prophet salallahu
Alam decided on a strategy in distributing all of these spoils
that would not be pleasing to many of the companions.
What he did was that he distributed all of the spoils
among the muhajirum
and some of the people of Quraysh who had just joined him after the
conquest of Mecca,
and some of those who had not even accepted Islam from Quraysh, who
came out with them,
and he distributed to some of the leaders of some of the tribes
around Medina and around Mecca who had come out
As for one group,
he didn't give them anything,
and they were the unsar,
even though, when we look back at the battle
and how it played out,
it was the Ansar
who came through to help him
when everyone else had run away from the battlefield.
The Prophet saw some called on the Ansar,
and they came and they stood with him, and they fought in the battle
when everyone else had run away.
And so
when they saw this, the Ansar were not happy.
They started to say things like at the time of fighting, he calls on
us, and now at the time of giving, he gives to others.
And so
they sent their leader Sahadi bin raga to go and talk to the Prophet
sallallahu, alayhi wasalpah.
And so when the Prophet saw them, heard about what they were saying,
He called on them. He asked Saad to go and gather yam SAR
and he wanted to talk to them. So when they had all gathered,
the Prophet, sallAllahu, alayhi wa salam started speaking.
And so he said, didn't I come to you when you were misguided,
and Allah guided you all through me.
I came to you when you were poor, and Allah enriched you all through
me. I came to you when you were enemies, fighting one another, and
Allah brought you all united, you all together through me.
So what was their response? They said, All favor belongs to Allah
and His messenger. They didn't deny any of it. They said, All
favor belongs to Allah and His messenger. Then the Prophet saw
them, said, Will you not answer back?
Will you not.
Something similar to what I have said.
They said, What should we say when all favor belongs to Allah and His
messenger? So the Prophet sallallahu, alayhi wa sallam said,
In the name of Allah, if you wanted, you could have said, and
you would have been saying the truth. You could have said
You, O Muhammad, came to us when you were rejected, and we believed
in you.
You were betrayed by your people, and we supported you. You were a
fugitive, and we provided you with a home. You were poor, and we
enriched you.
Here, the prophet sallam was telling them
that there is a favor that you gave to me as well. Why don't you
talk about it? But obviously the Ansar, they were not a people who
would brag about what they did, right?
So then the Prophet sallallahu alayhi wasallam, he said,
Oh, Ansar Are
you upset because of a small a small material gain
from the dunya that I am using to bring a people closer to Islam,
while I have entrusted You to Your Islam?
He was saying
that these people who I have distributed all this wealth to,
I did it because I want to attract their hearts to Islam, because
their Iman is weak.
As for you, I don't need to give you anything because your iman is
strong. Then he said, Oh, Ansar, aren't
you content that people would go home with their sheep and their
camels while you would go home with the Messenger of Allah
in the name of the one in whose hand is the soul of Muhammad? If
it was not for Hijrah, then I would consider myself to be one of
the Ansar, meaning that the Prophet saw was a muhajir. And
being a muhajir is a higher level than being from the Ansar.
He said, If it wasn't for hijra, then I would count myself as being
one of the Ansar. Then the Prophet saw him, said, and if the people
were to take one road
while the Ansar took another road, I would follow the road of the
Ansar.
These are famous statements of the Prophet sallallahu, alayhi wa
sallam. Then the Prophet made dua for them. He said, O Allah,
forgive the Ansar, the sons of the Ansar and the grandsons of the
Ansar.
When they heard this, they started to cry until their beards soaked,
and then they said, O Messenger of Allah but Alina, we are content.
We are content with Rasulullah sallallahu alayhi wa sallam as our
share.
The others have gone with their share, and we are content with the
Prophet salallahu alayhi wa sallam as our share.
And so the Prophet salallahu alayhi wasalam was reminding the
Ansar
that they were special.
He was telling them that he was giving this wealth to others to
attract them to Islam because their Iman was not that strong.
On the other hand, he trusted the Iman of the Ansar, and he knew
that they did not need these worldly things to bring their to
bring them closer to Allah.
They already had that in their hearts.
Remember
that the Ansar, when they first met the Prophet sallallahu alayhi
wasallam back in Mecca before he made Hijrah to them in the Bay of
Al Aqaba.
Remember that he had offered, or they had offered their protection
and support to the Prophet sallallahu, and he took their
pledge. What was the deal that he made with them,
that they will support him and they will fight for him? What will
they get in exchange for that? Was it wealth? Was it power? Was it
was it status? No. In fact, that was what some of the other tribes
were asking from the Prophet sallallahu alayhi wa salam when he
came to them, remember, he was going around the various tribes in
the hajj,
and many of the tribes, they were wanting something in exchange for
giving refuge to the Prophet, sallAllahu alayhi wa sallam. Some
of them wanted wealth. Some of them wanted power and leadership
over the Arabs. And the Prophet saw some turned all of them down.
What did he make a deal?
With the an he said, you will support me, and
you will fight for me in exchange for in exchange for Jannah.
And so he this was a deal he made with them, and they had agreed.
And so the prophets did not offer them anything of the dunya.
And so from day one, the Ansar were in it for the right reasons.
They were in it for the right reasons. On the other hand, these
people who the prophets was now giving to,
they needed something of the dunya to push them.
And so we see that this was why the Prophet sallallahu alayhi wa
sallam distributed the spoils of her name the way he did in Sahih
al Bukhari
Ibn taqlib, one of the companions he narrates, he says, some of the
buddhi or prisoners of war were brought to the Prophet salallahu
alayhi wa sallam, and he distributed them, giving to some,
while ignoring others. Then he was informed that those who he had not
given to they were not happy.
So On hearing this, the Prophet salallahu alayhi wa sallam, he got
up and he praised Allah, and then he said, It is a fact that I give
to one and I ignore someone else. The one who I ignore is more
dearer to me than the one who I give. I give to those in whose
hearts I feel there is discontent,
while others, I leave them with the richness and contentment that
Allah has put in their hearts.
And one of them is Amr Ibn taqlib. This is what the Prophet said. He
said one of them is Ahmed ibn taqlib, and he is the one who's
narrating this habili Sahib Bukhari. So Ahmed ibn taqlib, he
says, in this narration, he says, By Allah, I will not accept a herd
of red camels in exchange for what the Prophet sallallahu alayhi
wasalam said about me on that day.
And so he was extremely happy about what the prophet sallam
said, and he said, I wouldn't want any of the dunya.
All this wealth that the Prophet SAW had distributed and given to
others and had not given to Ahmed Ibn taqlib. He said, I don't want
to anyways, because of what the Prophet SAW said about me on that
day.
However, after all of the spoils were divided and distributed.
There were still some people who were not happy
after receiving a share of the buddhi
there were some who the Prophet sallallahu gave them 100 camels,
a huge number. And so camels in those days were a very, very
expensive commodity,
and these were some of the leaders of the various tribes, like Al
aqah ibn habis
and uyena ibn Hassan
and Safwan Ibn umayyah
and others.
So in Sahih al Bukhari sahib Sarid Ibn khudri Rabin Allahu Anh, he
says, while the Prophet sallallahu alayhi wa sallam was distributing
the Buri,
a man by the name of Zulu Huay surah.
He was a man from the tribe of Beni Tamim. He said, O Messenger
of Allah. He said, Ya Rasulullah,
be fair
act justly.
So the Prophet sallallahu alayhi wa sallam said to him, Woe to you.
Who else would act justly if I did not act justly?
Who would act justly if I wouldn't do so?
So was around. He said, Ya Rasulullah, allow me to chop off
his neck.
The Prophet, sallAllahu alayhi wa sallam, said no.
And then he said, This man, he has companions
who are so pious, so righteous,
or the Prophet said he has descendants
who are so righteous that
you cannot compare your Salah to their salah,
and you cannot compare
your fasting to their fasting.
When you look at your Salah, you.
Would think it's nothing compared to theirs. When you look at how
much they fast, you'll think you are doing nothing. And
then the Prophet saw them said, however,
they will desert Islam. They will leave Islam as an arrow goes
through its target,
and when you examine its blade, nothing will be seen on it. And
when you examine its binding, the binding of the arrow, you won't
see anything on it. And when you examine its shaft, you will see
nothing on it, for the arrow has gone out too fast, even for the
blood to smear over it.
The Prophet went on to say, such people will come out at a time of
difference among the Muslims, when the Muslims are disunited,
and the sign by which they will be recognized will be a man who one
of his two hands will look basically one of his two hands
will be
broken,
amputated, and it will be hanging like a piece of flesh moving
loosely
so Abu saree al quduri, he said, I testify, after mentioning this
hadith Abu Sarita, he says, I testify that I heard that from the
Prophet salallahu alayhi wa sallam, and I also testify that I
was with Ali Rabbi Allahu when Ali fought against these same people.
And the man described by the Prophet salallahu alayhi wa
sallam, we search for him among the people who were killed, and we
found him, and he was exactly as a Prophet sallallahu alayhi wa
sallam had described him, a man who his hand was broken and it was
hanging like a loose piece of flesh.
Here the Prophet sallallahu alayhi wa sallam had described to the
Companions, a group of people who would emerge, who are known as the
khawarij. And they did indeed emerge
in the time when the Companions happened to be fighting one
another. This was in the time of Ali and Muawiyah. And so they had
come out and rebelled against the ALI Rabbi Allahu an and they were
the cause for his death.
And so the Prophet salallahu alayhi wa sallam was telling the
Companions around him that this man through Hawaii, Sora, who has
just spoke to me in this very rude manner,
leave him
because there's going to be people who are going to come from his
descendants.
Now,
the people of hawazin sent a delegation to the Prophet
sallallahu, alayhi wa sallam. After he had distributed all the
spoils,
they came to him to accept Islam. A group of them. They left Taif,
and they came and they
wanted to accept Islam. And they wanted him to give all of their
wealth back to them and their captives.
Remember that these people had lost everything, their women,
their children, their livestock, all of it was gone.
So in shakhil Bukhari, it says that when the delegates of the
tribe of hawazin came to the Prophet sallam,
and they accepted Islam, and they asked for everything back, the
Prophet saw them said, I can't give you everything back.
You have to choose between one of two, either the captives, the
women and children, or the wealth I can't give you both.
So they said, in that case, obviously we'll take our women and
children.
So then the prophets also understood among the companions,
and he said, your brothers have come to you with a Toba, with
repentance, and I see it only sensible for you to return to them
their captives. So whoever among you wants to do that as a favor,
then he can do that. And whoever of you wants to stick to his
share,
then give up the share. And in the future, when we go to battle
again, I will give you, I will compensate you for what you have
lost. And so the people, they responded positively, and they
said, We will do that willingly as a favor for your sake.
And so the women.
And the children that were taken as captives were returned.
However, the wealth remained in the hands of those whom the
Prophet saw them distributed it for. This was because the Prophet
sallallahu, alayhi wa sallam, as we mentioned, had waited for
hawazin to come and claim it before he would divide it.
But they didn't come. Now it's too late, so he gave them time, but
when they didn't come, he ended up distributing it. And now it's not
fair to ask for it back from all those who he gave it to,
especially we have to remember that many of those whom he had
given it to, their Imaan was weak, and they could object and say, No,
we don't want to give it back.
Anyways. After that, the Prophet sallallahu alayhi wa sallam
asked the delegation that had come to him
to go back and send a message to Malik Ibn auth
he was the leader who had mobilized how as to fight the
Muslims.
And so the Prophet, saw some sent a message for him that
if you come to me and accept Islam, I will give you everything
that belongs to you back to you.
And in addition to that, I will give you 100 camels. And so Malik
Ibn auth
he decided to accept the offer, but he had to sneak out of a Taif
because many of
his tribe, members of taqlif, they had still not accepted Islam, and
they were still hostile to the Muslims, so he didn't want to he
didn't want them to know that he was leaving.
So he ended up coming to the Prophet sallam. He ended up
accepting Islam, and then the Prophet sallallahu, alas,
appointed him over his people who had become Muslims, that
delegation of hawazin who had become Muslims,
the prophet appointed him over them, and then he led his people
to go and fight the remaining resistance in a Taif. And so look
at how Allah subhanahu wa taala does things. Here you had Malik
ibn al Maliki bin auf and Nasri. He was the one who had mobilized
his people
to come and fight against the Muslims, and that was the Battle
of her name. And now he has become a Muslim, and he is fighting
against the same ones who he had encouraged to fight Rasulullah in
the first place.
But this is all part of the grand plan and scheme of Allah subhanahu
wa
the battle of hunayn
and the siege of APA if was now
over,
and the Prophet sallallahu alayhi wa sallam,
from this place of jaraana, he ends up
going back into Mecca. He puts on his RAM and he makes ramara. And
then after that, he heads back to Al Medina,
the Battle of Hunan and the siege of attariff was the last battle
that the Prophet sallallahu alayhi wa sallam would fight against the
Arabs.
This was the end of the wars with the Arabs. After that, there may
be small skirmishes here and there, but there were no major
battles and wars.
Now a new front would open,
and that would be the front with the Romans, the Roman Empire, and
so the next major battle that we will be talking about in the
future is the battle of Tabuk. And so let us go through some of the
lessons that we learned from tonight.
The first lesson
is the permissibility of attacking the enemy,
even if it results in collateral damage.
We learn this from the use of the minjani the catapult by the
Muslims
when a catapult hurls stones. So when it was hurling stones at the
walls of a thar, if
And inevitably, it's going to also
end up falling into the city.
And here it could land anywhere.
It could hit a home. It could.
Get a market,
it could strike anywhere, and it will naturally cause collateral
damage that was not intended,
such as killing women and children.
And so contemporary scholars, they use this as evidence of the
permissibility of using modern day weapons,
which are similar to the catapult in its method of launching an
attack, like rockets and missiles today.
And so when you fire these rockets and missiles, they could land
anywhere if it ends up killing innocent people, then there's no
blame on the Muslims for that,
because it was not intended. But this is obviously different than
precision guided missiles that are in the hands of our enemies,
which they clearly know what they are targeting, and yet they will
use that to target innocent Muslims and our women and
children. Nonetheless, this is different than bows and arrows,
which a fighter can target,
you know, a specific person with.
And so guns, for example, you can target, you could aim and target.
And so it's not permissible for a Muslim to target those who are non
combatants, and you know, women and children,
you're not allowed to target them. But here we're not talking about
targeting them. We're talking about the use of the catapult and
any similar weapons where they're going to land anywhere. And so
this is what our scholars, they
use from this,
from the story in the siege of a Taif. The second lesson that we
learn
was the primary concern of the Prophet sallallahu alayhi wa
sallam. What was it throughout his life, his primary concern was
always the guidance of the people
he died in NAS
and so we see this in the strategy, in the strategy that he
used when he divided the spoils of hunayn,
even though it was only fair to give the spoils to those who
deserved it from among the fighters, but he didn't because he
wanted to give to Those who had not yet become Muslim, or they
were new to Islam. And by giving these people, you know, it was
hoped that either they would accept Islam or their Islam would
improve.
And that is exactly what ended up happening when we look back at
some of these people who the Prophet gave generously right
such as Safa and Ibn umaya. We mentioned in his story
that the Prophet he gave him amnesty. He was one of the leaders
of Quraysh. After the conquest of Mecca, the Prophet gave him time
to consider Islam. So Safa and Ibn umayyah, he came out with the
Muslims in the battle of hunayn as a Kafir.
After the battle, the Prophet gave him and kept on giving him.
Safa Wan Ibn umayyah says, and this hadith is in swahi Muslim, he
says,
By Allah Rasulullah gave me what he gave me at a time when he was
the most hated person to me, when he was a kafir,
and he continued to give me until he became the most beloved of
people to Me.
And so this was a strategy that worked.
And this was because the Prophet sawallah Ali wasallam, his main
concern was the guidance of the people.
And so if people are going to be attracted to Islam, if I give them
of the dunya, then so be it.
And in doing so, he was actually following what the what Allah
subhanahu wa instructed him in terms of one of the categories of
zakat, those who were allowed to give zakat to
one of them that Allah mentions among the eight categories is
those who you want to attract their hearts to Islam, give them
from zakamani. Zakamani is not only for the poor and the needy,
but one of the eight categories is
those who you want to attract their hearts to Islam.
And so all.
Of this shows us that the Prophet sallallahu, alayhi wa sallam,
this is what he cared about.
And we see this clearly in how he distributed the spoils of war. On
that day,
he gave to all of these leaders
of these tribes and to some of the
prominent people of Quraysh, even to Abu Sufyan. He gave a lot. And
all of this, you know, it attracted their hearts to
Rasulullah sallallahu, alayhi wa sallam, and he didn't give
anything to the ansak. And he mentioned the reason for that,
and that was that he trusted their Imaan in their hearts. As for
these people, their Iman is weak, and so I have to give to them.
The third lesson that we learn is the dangers of going to extremes
in the din.
And we see this in the objection of zu Hui Sara to how the Prophet
sallallahu alayhi wasallam distributed the spoils, and how he
accused the Prophet sallallahu alayhi wa sallam of being unfair.
And so the Prophet SAW informed the companions that from this
man's children, or from his companions, there will emerge a
similar people with the same mindset,
who Outwardly they would seem as if they're very committed to Islam
and religious but due to their extremism, they actually leave the
fold of Islam. Yahujuna, Minal, Islami,
kama yah, ruju sehm, Mina ramiya,
and this analogy that the Prophet gave us here, that they will leave
Islam as an arrow leaves its target,
meaning,
if you had a very strong shooter,
and he shoots his arrow at an animal that he is hunting. He
shoots it with such force that it not only hits the animal, but it
penetrates through it and it comes out from the other side. This is
what the Prophet was talking about. So he shoots with such
force that it goes right through the animal and comes out the other
side. And then when he goes to pick up his arrow to examine it,
he looks at all its parts, at the blade, at the shaft,
at the binding, and he finds that there's no trace of blood.
Why? Because of how quickly it went in and out of the animal
so this was the analogy that the Prophet gave of how fast these
people would leave Islam.
They would leave it. They would leave Islam so quickly that you
wouldn't even be able to recognize it. Why? Because when you look at
their outward practice of Islam, you would find that no one prays
as much as them, no one fasts as much as them, no one recites as
much Quran as them. But the Prophet SAW, what did he say?
That it doesn't go beyond their throats. The recitation of the
Quran. It doesn't go beyond their throats, meaning that there is no
implementation of it. It's just recitation. It's just a beautiful
voice.
And so
we need to be aware of going to extremes in the deen and not
resemble the khawarij. What he did, what this man did with the
Prophet speaking to him in this way that O Muhammad, you have not
been fair.
You have not been fair in how you distributed the Buddhi.
That is exactly how they came to Ali Rabbi, Allahu, Akbar
and the companions,
and so the Prophet SAW foretold this. He said that this would
happen, and that's exactly what ended up happening. And the
Prophet saw them also gave other signs of these people. In various
Hadith,
he mentioned the khawarij specifically as a group of people
that would come. And in fact, they were the first sect in Islam.
They were the very first sect to emerge, to basically leave the
body of the Muslims.
And the prophets gave different descriptions of them. One
description the Prophet saw them said that they
will,
they will kill the Muslims, yacht Islam, where there Aruna utan.
They will kill the Muslims, but they will leave the qfar, and so
they will be harsh with the Muslims, with the believers.
But they would go soft on on the kuffar.
The last lesson that we'll mention is how guidance is in the hands of
Allah alone.
Here you had Malik Ibn auf anasri, who was hostile to the Muslims in
the beginning,
and he mobilized hawazin and his people to fight the Muslims.
And that was the Battle of hunayn.
It was all as a result of this one man, Malik Ibn auth in the end,
Allah guides him to Islam.
While, on the other hand, someone like dorid ibn Al Summa, who
confronted Malik Ibn auf, the old, wise man and the experienced
fighter. He confronted Malik, and he said, what you're doing is a
grave mistake by bringing out all the family, our families and our
livestock, you're putting us in grave danger, right? So this man,
this old man who was trying to stop Malik Ibn auf,
we learned today that he ended up dying as a kafir,
even when the sword was at his head, he did not bother to say the
shahada to save his life. At least, he actually told his
killer, you know, Put your sword here, and this is how you should
kill me.
But what do we learn from this?
That there is no standard by which we can measure who deserves to be
guided to Islam and who does not.
We see the same thing in many other examples. Look at Abu Talib
who stood supported the Prophet salallahu alayhi wa sallam until
his last breath,
but yet he refused to accept Islam. On the other hand, you had
people who fought against the Prophet sallallahu, alayhi wa
sallam from the days of Abu Talib, like Abu Sufyan, who ends up, in
the end, becoming Muslim.
How do we understand this? We cannot understand it. We cannot
make sense of it. Why does Allah do it?
According to our standards? It should be the opposite,
right, where
the other should be guided. And this one who has been fighting
against the Muslims, he deserves to be,
not to be guided and to go to the hellfire.
However, this is where we need to understand
that there are elements that are unknown to us. There are certain
things, pieces of the equation
that are unknown to us,
pieces of the puzzle that are from the knowledge of the Unseen
that only Allah knows.
Allah knows what's in the hearts, and he knows which hearts are
suitable for his guidance and which hearts are not.
We cannot go based on what is apparent to us.
And in the end of the day, we need to understand that guidance is not
our affair.
The guidance of Allah that Allah places in the hearts, this is none
of our business. In nakala, tahadeem and ahdebt wanakin,
Allah. The la ha Allah said about the Prophet salallahu alayhi wa
sallam, wishing for guidance. For Abu Talib, Allah says you do not
guide whom you wish, who you love, but it is Allah who guides. And so
what we need to understand is, yes, we need to do our part in
terms of
guiding people,
and what we mean by that is by showing the people the truth of
Islam and inviting them to Islam. But in the end of the day,
guidance is in the hands of Allah, and we can never try to,
you know, understand it with our intellects, and we should not try
to do that. Just leave it to Allah,
and Allah knows best. With that, we conclude Subhanallah, the Hamdi
Ash hadu, Allah ilahila and Abu lake also habihi AJ marine was
salaamu alaykum, warahmatullahi, wabarakatuh,