Mohammed Hijab – Intellectual Seerah #20 Battle of Hunayn
AI: Summary ©
The speakers discuss the history of the thirteenth century during the battle of Hunayn, including the rule of war and policy of war. They also touch on the concept of complacency, which is the ability to create balance and equilibrium at all times, even during difficult situations. The speakers emphasize the importance of not harming others and not taking rights to achieve ambition, and stress the need to focus on small groups of people to prevent the spread of Islam. They also caution against giving people too many false assumptions about political status and emphasize the importance of knowing one's actions and behavior to avoid mistakes.AI: Transcript ©
Assalamu alaikum and
welcome to this next session where we are
going to be discussing the battle of Hunayn,
one of the only battles to be mentioned
by name in the Quran.
And the day of Hunayn, the Quran says,
when you
were over excited
or where you are so amazed
from your numbers.
And last session we discussed, something else which
is the conquest of Mecca which is in
many ways the most important chapter of the
entire seal because it was the culmination
of all that happened before it. Let's get
ourselves warmed up a little bit and ask
Sean,
what did we discuss last time in terms
of the conquest of of Mecca?
We
we discussed
different
well,
different,
instances of when,
someone was, like, either killed or spared. Okay.
Yeah. Yeah. Yeah. Yeah. What should we say
about that? What was the general rule?
The general rule is that,
usually, when someone was killed,
it involved them having killed someone first.
Or Let's start with what did what was
what did the prophet declare for all people
of Mecca
in general?
Was it a a policy of execution or
a policy of Mercy. Mercy?
Well, it was it was a it was
overall mercy Yeah. But,
with exceptions? Yeah. Okay.
How many names did we cover?
9. Yeah.
And was it that's right. These are the
9 that we covered.
Yeah. That there were exception
to and what do we discover with those
9?
Some of them were spared,
Some of them were killed for treason or
for treachery.
Some of them had killed someone and were
killed for that. And then there was one
instance where,
one of them was,
2 of them, it wasn't it wasn't, like,
clear whether they were killed or not. And
that was Do you remember who they are?
I can't remember the names, but I remember
the story. It was,
it's for blast,
blasphemy. Right? Okay. Well, there were what were
they what was it professional? What were they
doing?
I can't remember.
Okay. No problem. Shamir, can you help him
out? Up on the Yes. So,
there were 2 Well done, Sean, those. And
I'll put you on the spot there straight
away. Yeah. Shamir.
Yeah. So there were 2 servants,
and they were poets or like singers.
Yeah. They were female. Did you remember their
names?
No. I
don't. Oh,
but, Yeah. Their names were Sarah and Fartala.
Yeah. And and and the and the hadiths
related to them.
We said,
you know,
there are conflicting Hadith because some of them
said that
one of them was spared, the other one
was killed.
One of them said that both of them
were killed, one of them said that both
of them were spared, so we couldn't say
for sure exactly what happened.
Okay. So we we went through the general
policy. Let me ask you a a more
difficult question,
then, Shamir,
which is,
if someone says there is a Hadith, okay,
which states, for example,
that,
that go because you are
set free. And that this Hadith is in
reality, it's weak. Mhmm.
What Hadith did we go through last week,
which also gives the general impression of forgiveness
to the people of Mecca?
It's a very technical question, but we did
cover it. Mhmm.
Is the safety given to Yobe Sufyan
and his, household to end the Kaaba
to whoever goes there safe.
Exactly. That's right. That's right.
What do you call it?
And this is in so this is in
Sahih Muslim.
And, actually, there's 3 places that were sought
refuge, and you went there last week, so
I'm guessing it's general knowledge. But there were
3 places that were sort of that the
hadith mentioned that you can seek refuge from.
One of them is the Kaaba, one of
them is,
the house of Abu Sufyan. And the third
one, I forget which one is myself.
Oh, his own house. His own house and
the and the third one is in their
own house. So someone because this is, I've
seen this more in Arab world than I
have in English world. People attack the notion
that the prophet when he went into Mecca,
yeah, that he forgave everyone. So they'll they'll
look at the hadith
of Manda'a would you call it and
they'll say that the hadith is weak. Therefore,
such a policy didn't really exist.
So then to attack Hadith with Hadith, that's
the Hadith that you would use
to show that, in fact, there was a
policy because this the Hadith is a Muslim.
So
now that, Mecca had been conquered,
okay, and they had been
stationed in Mecca now for a long time
praying
and Obviously, you can imagine how happy they
would be, how excited they would be. It's
a great victory for the Muslims. It's the
greatest victory really that has happened so far.
And they're consolidating their forces,
but
we remember that there is a hostile tribe,
the tribe of Taqif.
Okay and also their friends and allies
Hawaz
and
and Qais. These tribes which
were very hostile to Muslim people,
wanted to engage with the Muslims
and attack them and kill them.
They were not going to submit and capitulate
to the expansion
of the Muslim people
immediately.
And so,
this is resistance from these particular tribes.
And then you have this individual called Melek
ibn Auf,
and he decided, yes, we're going to fight
the Muslims
and he's gonna bring with them
the children and the women with them and
so on, and the reason why they want
to do that is just as a as
a means of encouraging them.
Sometimes,
it's a question like, you know, if you're
gonna fight, if you have a woman there,
will it help you or not help you
feel as a man?
And I've spoken to many different
fighters about this and the general consensus is
that it doesn't actually help them. They consider
it to be like a liability and stuff.
They say, well well, perform in front of
my children. Could they lose? It's very humiliating
or they just feel like their mind is
in 2 places at once. But these guys
obviously thought it will help them to have
their family there because how could they dare
lose in front of their kids, wife and
kids and so on. It's an interesting method,
psychological method. It's motivational.
You see what you're gonna lose because, you
know, make you fight harder.
Yeah. If you know what you're gonna lose.
You can see you can see it from
that perspective but you can also see the
perspective of
well, if something happens to them, like remember
they're in an open field now. Mhmm. So
your
your your attention is gonna be divided.
So
strategically, it could be a problem. It depends
on how they've managed it. Of course, the
Muslims
were not known for killing women and children
although there was a very famous incident in,
Fatimaqa itself which we discussed, I think.
I'm not sure if you remember any of
the people here, but we spoke about the
incident of Khadun Walid when he done, he
killed some people,
you know.
And then the prophet he disavowed
what he said and he
said,
that I am absolved from what Khaled has
done which is which actually is an evidence
that killing the innocence
is, prohibited in Islam, one of many evidences.
There's also there's
there's also an unspoken kind of code,
you know, amongst this. I mean, if you
go back to when Alexander
beat, Darius,
His they bought his mother and sister, Darius's
mother and sisters in front of Alexander. Mhmm.
And he, you know, instead of,
doing something, that was unbecoming,
he said, you are my mother and these
are my sisters.
So there there there is kind of an
honor code between,
you know, between soldiers and military generals. So
Yeah. Yeah. Yeah. Absolutely. It could be said.
So what happened was that now you had
a big Muslim contingent. You had 12,000 people,
and that they would leave with the prophet
and
they would arrive at Hunain.
What Marek did, because now he's fighting for
his life and his honor and his tribe
and all that kind of thing,
is he hid the troop the troops at
Hunain
and what they did is that they
used the archers at the back
to surprise
the Muslims,
and actually they ambushed the Muslims in the
beginning
which is unusual because you'd you'd think, I
mean,
you'd think that
with the more
the bigger numbers, Muslims will be able to
completely run through the opponent.
Because look what they've done with 300 people,
look what they've done with a 1000 people,
look what they've done. You've got 12,000 of
them here
and they're coming into an area
and in fact, the opponent is already starting
to ambush them
because they've got nothing to lose.
But also,
as the Quran mentions,
is
is that on the day of
where
you became self amazed or self conceited
due to your own due to your numbers,
Which brings us to a discussion about complacency.
Because complacency, if you see where it's defined,
usually in the dictionaries, is something like,
not being aware of the harms that can
come one's
way. So for example, feeling, you know, comforted
enough
to not feel that the consequences or harms
are gonna come their way.
Now, there are different definitions and different dictionaries,
but that's the gist of what complacency
is. Interestingly, there isn't that much,
there there aren't that much studies in psychology
about complacency.
I haven't seen that. I've tried to, you
know, look look at them.
There are a few of them though
and I find it interesting that complacency as
a,
if wanna call it, a state. I wouldn't
call it an emotion emotion necessarily, but, complacency
as a state
is quite similar
to contentment.
Just like ambition is quite similar to greed.
Now, let me unpack that for a second.
Right? If I were to ask you a
question, what is the difference between ambition and
greed?
This is an open question. This is you
don't need to have any knowledge here. Think
about it. What is it? Because if I
say what's what is ambition? Ambition is you
know, in Arabic it's called Alul Hime for
example. Alul Hime or Hime,
greed is tama. What is the difference?
Yes. An ambition maybe
something
that's more outward towards the community, and greed
is more, maybe, self directed in terms of
what you want to achieve. But can you
not have ambition that relates only just to
yourself
but doesn't
not to sound like a full on liberal
here, but doesn't harm the community?
So for example, if you if you were
to say, I wanna go to the gym.
I have ambition to
to, bench press 200 kilograms. Would that be
a greedy thing or would that be ambition?
That'd be ambition issue. Okay. So it's not
really a community thing. You're not you're not
benefiting necessarily. You could argue that they got
So you think of it as 2 circles.
You got ambition, you got greed, and there's
overlap. There's a huge overlap. So my question
because this is the reason why I bring
ambition and greed discussion of those two things
is because we'll we'll soon talk about the
difference with contentment and
complacency.
Contentment and complacency are
similar just like greed ambition are similar,
but the reason why I'm bringing them to
you is because I wanna see what the
differences
is. There's a very famous scene in one
of the films that I saw on YouTube
where there's a guy. Greed is good. He's
saying greed is good.
DiCaprio. The
film's called Wall Street.
And the guy, yeah. And he's saying greed
is good and this and that and greed,
greed, greed.
Greed,
what he means to say is ambition is
good. Now, if you say greed is good,
there's there's some truth in that statement. There
is some truth in that statement because if
everyone became
complacent, that wouldn't be good.
But I will put to you that look
at maybe just to answer the question. The
difference the main Islamic difference between greed and
ambition relates to
rights.
So if I if I wanna be as
ambitious as as I want to, I can
be as ambitious as I want to. Memorize
this, get this money, do that. So long
as I'm not taking someone's rights in so
doing, I'm not greedy. No one could accuse
me of greed. And the sheikh was telling
us a beautiful author of
you know, in the is it? How does
it go, Sheikh?
Yeah.
So he became the emir of Medina. So
that just translate that bit first. Yeah. So
I I'm a person of ambition. Yeah. So
at the beginning, I wanted to become an
emir. Yeah. The head of Medina.
So Allah granted me that. Then I wanted
then then I had the ambition to become
the Khalifa. Mhmm. And Allah granted me. So
nowadays, I have the ambition to enter paradise
in Jannah. Mhmm.
And I hope by Allah that I will
enter it. You you mentioned that to me
before, Sheikh Hamlet. It just stayed in my
mind for a long time because it shows
that
I think a lot of us don't have
this.
It really is problematic,
when a man doesn't have any level of
ambition whether this
or a woman, you
know. Don't forget the Quran says,
that in this, I E Jannah and so
on, let those who compete compete.
How can you have how can you have
a competitive nature if you're not ambitious?
So ambition is a good thing. So long
as you don't, sorry to say, harm anybody
else. You don't take the rights of somebody
else in Islamic sense. In the Islamic sense,
you can do what you want. Go as
go as full force as you can so
long as you don't do anything haram haram
and or take the rights of somebody else.
You're not greedy if you do it. If
you if you avoid those two conditions,
you're not greedy.
But since we've warmed up with that question
now,
on our hands is another question which is
what is the difference between complacency
and contentment? Because a riba or panah
or what you what is referred to usually
as
satisfaction or contentment.
And complacency,
there's a very
like, if you go to the Venn diagram,
there's a large area, surface area of continuity
or contiguity.
What's the difference?
What's the difference between
being content with something and
being complacent?
So,
being ungrateful? In your complacency,
you're being ungrateful.
But the the it doesn't necessarily entail that.
Think about it, right?
Complaint
you can be very grateful.
Right?
But complacent remember, going back to definition of
what complacency is. Complacency is the idea that
you don't necessarily think harm is gonna come
your way from this activity.
Isn't that naivety kind of
Yeah. Yeah.
So it entails a kind of naivety.
Another way to think about it is from
a practical perspective. Think of a debate. You
have a debate with somebody,
Contentment
would be, okay. I'm gonna do my best
and I'll put my trust in Allah. Complacency
is
you haven't read their book. You haven't really
researched it. You haven't really thought about counterpoints.
Oh, he's the dumb person anyway. Do you
see? So basically, what you do is you
don't let the natural anxiety build in. Because
anxiety is what drives you
to do action. That that's what, you know,
dopamine is. People think dopamine is about pleasure.
Dopamine is about motivation. Yeah. So when you
don't have that anxiety, you don't have that
dopamine drive, you don't really research their books,
and we've seen this in debates. You know,
you can see even when the
opponent or or the Muslim, you can see
who's prepared, who's not prepared, who's actually was
anxious before the debate. Anxious doesn't mean fear.
It means you understand there's consequences for the
community.
Absolutely. Do you understand? Yeah. Like, fury and
Ngannou.
Yeah. Yeah. Because fury had, went into that
fight
completely unmotivated and completely complacent.
Mhmm. And,
he he was humiliated. Absolutely right. I like
the the fight examples. I I think they're
right because these are the closest things we
have in our society, modern age society, which
are closest to this.
Jon Jones, he said to himself, every time
he has a fight, he feels that anxiety.
And he says, he has a speech online
where you can find that. He says, you
know, whenever I feel that anxiety, I try
and channel it. It's a good thing. If
you don't feel that if you feel zero
anxiety, then you become complacent
and everyone knows that. It's the same thing
with an examination.
If you don't feel any level of anxiety
before a student examination in school or university
or some like that's a dangerous position to
be in.
And so,
the difference between contentment
and
if you like, contentment and complacency
is naivety, is delusion
because you're deluded at your abilities.
It's it can be a positive delusion.
You're conceited.
You have
a misunderstanding
of the severity of the task at hand.
And the opposite of complacency is panic.
These two things are the opposites.
Now, it's very interesting and the reason why
I bring this to your attention is because
throughout the sealer, what we've done is we've
looked at how the prophet Muhammad Sallallahu Alaihi
Wasallam has dealt with all of these emotions
and states of being.
We have discussed love. We have discussed grief.
We have discussed contentment. We have discussed gratitude.
We have discussed
fear at length. We have discussed,
now we're discussing complacency,
and we have discussed panic.
And in each one of those states and
emotions, we have shown
what the pinnacle
of Ta'amul,
behavioral management of those states are with the
prophet Muhammadu Sallam. To the point where
it's it's actually an argument for the veracity
of Islam in and of itself. That when
you have a man, like,
who is a novice in terms of
on paper experience.
On paper going into the battlefield and you
only have 1 or 2 battles, but then
you're the 1 p hiding people people are
hiding behind you. You're the one calling people
back, you know, and so on and so
forth.
But, at the same time,
you're the one trying to calm people down
from over excitement. We spoke about that. We
we spoke about excitement. In fact, psychology of
excitement in, Hazab,
And now we have here complacency. He knows
it's the emotional intelligence, so called, even though
the concept is something people attack.
Now, there's even Jordan Peterson said, there's no
such thing as emotional intelligence. I'm not saying
it's some some IQ test that you're gonna
take, like, immense IQ test
necessarily. But what I'm saying is, the idea
of understanding mental states is certainly something which
is applicable to human experience.
Whether or not you wanna take Daniel Goleman's
framework or not.
That the prophet Muhammad Sallallahu Alaihi Wasallam has
shown the perfect way of dealing with each
of those states.
And the Quran is explaining
why is it that these companions
failed
in the first instance because obviously,
Hunain wasn't a failure, it was a success.
It was a resounding success as we'll come
to see. But in the beginning, it was
initial defeat.
They were getting,
overwhelmed,
by the opponent.
And it was because
they didn't respect the opponent. They were still
on a dopamine high from the Fat Hamakah
and and the numbers and the fusion of
responsibility and all these kind of kind of
things.
So it shows you that really what we
want is homeostasis.
We don't wanna be too excited. We don't
wanna be too panicked. We wanna try and
create a balance and equilibrium at you all
times.
Whether we're doing it in our day to
day life, whether we're doing
in our public life, whether we're doing in
our private life,
whether we're doing in our marital life,
you know. Well, if not honestly, you wanna
create balances everywhere.
It just reminds me of,
Astley, I forgot who it was, who basically
won a fight and somebody asked him what
you're gonna do to celebrate. He said I'm
going back and training in the morning like
I do every single day I train. I
forgot who it was. I don't know if
anyone remembers.
But, yeah, it was just like he wouldn't
let that become an event. It was just
like another fight, another training session. Yeah. Yeah.
Yeah. Yeah. It's It's a really good way
of of putting it. Now, it was it
was it was an ambush in the beginning
and there was retreat in the beginning as
well,
but the prophet Muhammad Sallalahu Wa Salam stands
firm
and he rallies the people to come,
back And this shows you without now there's
no doubt, and we've said this once and
I'm gonna repeat this because it's not I've
not really heard it much and seen it
much or read it much in the Siras,
But this is, you know when you see
a person
like the prophet Mohammed Sallallahu Alaihi
Salam, where he has shown no sign
of being disheartened
or being cowardly.
No one has accused. There's no there's like,
you look at all of the major fights
he's been in. There's not one time where
he even done a tactical retreat. Think about
it.
He never even done attack. There's no I
cannot see anywhere in the in the Sila
where he done even a tactical this retreat
and said, I'm running away. And the people
were there, and he had to go back
to the people. He was always the one
that he was calling the people to him.
And he was trying to rally them to
him.
Now, when you because I've we've seen, you
know, been in so called apologetics and the
polemics and the debates
and so, Bor would be able to confirm.
In your time as a Dai,
has anyone ever accused the prophet of being
a coward?
It's the opposite. Because they can't explain his
bravery, they'll say he was a savage.
He was violent. So rather than accept reality
for it is, they try and
divert the
discussion, derail the discussion to something else because
the very fact that they accuse him of
being violent is evidence he was brave.
Unbelievable.
It's a really good point.
In fact, and this is going to sound
controversial with all due respect
with all due respect,
but the depiction of Jesus Christ in New
Testament
could be argued to be a cowardly depiction.
Why didn't he fight back? Where's the revolution?
Where's the resistance?
Now, I'm not saying, of course, we believe
that Jesus
was saved and he resisted and he done,
but the depiction of him
as some kind of whimpering
loser on this,
you know, begging and these kind of things
that reduced
him. And you could argue like Nietzsche did.
Nietzsche argued this.
You know that this is not a masculine
or it's not a brave religion, religion of
Christians. In fact, he called it a slavish
religion. So the the point is is that,
with all due respect,
you know, no one's in a position,
whether it's outside Sunni groups,
who believe that
Omar Al Khattab went into the house,
for example, and attacked
Fatima, the daughter of the prophet. And Ali
ibn Abataudi was standing there watching,
standing as he's there. You see, whenever they
try to avert the reality, the historical reality,
they always end up humiliating their protagonists. Yeah.
And in fact, all their protagonists, whether it's
Jesus Christ, which we believe is a true
prophet and would never be, have even an
ounce of cowardice. He's the bravest, one of
the bravest men who ever lived.
But the depiction of Jesus Christ in the
New Testament
or the depiction of Alib Nabtaalib in the
Shias, texts
or the depiction of name whoever you like,
it's actually you could you can make an
argument for cowardice.
You can make an argument each time for
cowardice.
You can say what you like about the
Quran,
but you cannot make an argument for cowardice
because there's no evidence of any kind of
retreat.
And that itself is a that is
an evidence for the veracity of Islam.
We follow a man who never back down.
In in accordance to our text, he never
back down.
He never back down.
And it's just so consistent this demon. Imagine,
he's now probably what? 50 something. I don't
know how old he is. But he's not
a 20 something year old man. He's not
a 30 something year old man. He's in
his fifties. Mature.
Mature, fifties, subhanAllah.
So, now, he's probably swinging the sword against
people that are in their thirties twenties
and forties.
So this is,
just to let you know, in in in
That will never happen, I mean, the only
time that in a fight setting where you
can get physical with someone your your age
like this,
they would never allow it. For example, in,
George Foreman,
he's the oldest, I think, heavyweight champion in
boxing as ever. How old was he? I
think 53 or something. He beat Michael Mora
and,
yeah, he was he was general trivia. So
I say it comes to you. Yeah. He
was in his fifties, 55, I think. Yeah.
But that was like you could you would
would admit
an absolute
exception to rule. Yeah. So much so that
he made a business out of it. He
made he made George Foreman Grill.
He wanted to see what's the guy eating
or how is he eating it or eat
it as well. He was lucky because he
he was losing the entire fight, and he
just he was a punches chance. He just
clubbed him 1, and and the other Michael
Mora went down. That's that's it. But in
in in general, like, when someone reaches that
age, you never think that they can go
against with someone that's 25, 35. The prophet
was engaging
with people that are 25, 35, 45 year
old
and rallying.
You really got to understand what the implications
of this are.
This is a very serious implication,
like, just objectively speaking here. You don't even
need to be religious, it's very serious of
implication.
And
the
So basically, that happens, and then the Muslims
come back.
And all of them,
the Ansar, the close ones to the prophet,
all of those ones come back to the
prophet Muhammad,
because that's the group. The the strongest group
are the ones gonna be that you started
off with,
the core group. So it's not by the
numbers. It's about the the quality, really.
I mean, it is about the numbers to
some extent.
But if you have 12,000
people,
and not all of them are that invested
I was reading that what's what's that guy
called that wrote about Palestine?
The very famous book, the,
Hasid? Yeah. What's what's the name of the
book? Khalidi. 100100 years of Palestine. Yeah. Yeah.
Which is Khalidi.
Yeah. And
he said something about, you know, the early
wars of 1948.
Mhmm. And he was saying that in the
in the 1948 you had all these countries,
including the Egyptians, you had the Jordanians, you
had the Syrians and so on.
And they were writing in the diary entries.
I remember reading this in his book that,
you know, they were fighting on the front
lines, but their hearts went back in their
country.
If you consider the situation with, Israel today,
for example,
if you re if we're honest about it,
who has ever in who has ever encroached
into what is referred to as Israel proper?
Egypt didn't do that.
Well, their greatest, victory
from 1948
until now has been 1973,
and that was in the Sinai Peninsula. That
was
retrieving the Sinai, and they didn't even retrieve
all of it. They retrieved a part of
it and then they went back to negotiating
table.
Because, yes, their hearts were in it. It's
definitely their performance is better than 1967.
It was no performance. They didn't even in
a fight. But in 1948, it's much better.
And the reason why is because their hearts
were into the conflict. You could you could
have literally a tenth of an army,
but their hearts are in the conflict would
be better than
10 times as much, but their hearts are
not in the conflict.
That's the reality of the situation.
So even though you had 12,000 people, these
are new Muslims. Some of them are just
probably social Muslims, you know, starting to
as Allah says in the Quran that some
of them say that we have believed and
not all of them have believed because Iman
has not come to the heart yet. So
they are Muslims but they are not true
believers.
The quality of these people are not the
same as the quality of the original.
And when the original force came in, the
task force,
that's when the situation started to change.
Which means that we do need to focus
on small groups of people like we've done
here.
You know, as
the brothers
and we all talk and iron sharpens iron
and stuff like that. Having 10, 15, 20
people that then go into the
environment. Sometimes can be better than having 2,
3000,
2,000,000 people
and then they're all just watching it frivolously
and not involved.
So so that is there's a whole thing
here and there's a lot of Ayat in
the Quran that's
you
know, for example.
That how many
small groups
defeat large groups with the permission of Allah.
So it's the it's the important group. I
mean,
Sheikh hadith, but there's a there's a narration.
This is after the death of the prophet
al salam, the Umar al Khattab. He was
in a room with a group of companions.
And so,
he asked them, like, something to the effect
of, you know, if
you had a 100 of, like is it
a 100? Yeah? Like, if you had a
house, what would you wish it to be
filled with? To be filled in. Yeah.
So,
someone says, you know, I I wish it
could be filled with gold so I could
give it all in sadaqa and stuff like
that. And they all start saying things like
this and whatnot.
And,
he doesn't, like, really approve of any of
these answers, and he says that if I
could fill this room with anything, I would
fill it with men like I bought bread
on in jalah.
Because
that's a man who can go and do
things, get things done. He's gonna go to
places, open lands, all that kind of thing.
So it's the importance of, like, of of
personalities and characters.
Many, yeah. Yeah. Yeah. Yeah. Absolutely
right about that.
So the outcome was that you had 6
hun, 6, sorry, 6000 captives,
24,000
camels,
over 40,000 sheep, and 4,000 silver ounces
captured. That's a good result, a fantastic result.
So these are the the defeated troops went
back to Taif as you can see in
the summary
and then there was the siege of Taif.
Now, the siege of Taif is mentioned in
some of the books as a Hazwa in
its own
right, but really and truly it wasn't really
a kazwa in the sense that there was
fighting and it was I mean these are
technical points and I believe it's a people
of Sira, but
you could call it a siege
And the vanguard battalion was the Bahrain Walid.
Now, Khaled is starting to ask you so
he there's a lot of Saraiyah that he's
getting involved in now and the prophet of
Salama is putting him
as the leader and the general of this
Saraiyah
because we're we've seen the talent in this
man and so we wanna see how he
performed on the pitch
And now he's performing fantastically, so
here is another thing that's being the prophet
is is giving him the opportunity and getting
him ready for what's gonna happen next.
And there are, you know, new new kinds
of things in the siege that, you know,
the enemy would would have the molten and
they would pour it on the Muslims, on
the castle and so on, and stuff like
that.
And it would be things that,
it would be things that Muslims are not
you not used to.
But it allowed the Muslims to be innovative
in this in this regard and the siege
lasted for 10 to 20,
days.
The Ansar,
now this is a famous situation where Ansar
were very unhappy.
You know,
and the the Hadith,
because basically the prophet, he,
when he was distributing the booty,
those people who are on the periphery, they
were not really the core members,
the prophet
gave them more
booty.
And the the Ansar were very upset with
that because they thought, like, okay, well, we
were there from the beginning
and so on and so forth. Now, there
is a concept in Islam, when what I
left, the
ones who
you
wanna soften their hearts, and it's actually one
of the categories of zakat.
So the prophet given booty to people who
are close to Islam, but not yet Islam.
It shows
you that let's say, for example, in a
society that we live in today,
you have groups of people who are not
necessarily Muslims,
but were sympathetic to Muslims.
That could it be said that there could
be some provision? I'm not saying necessarily it's
a cat provision, but some kind of behavior
that we,
as the Muslims,
have towards these groups to show them our
appreciation
for what they're doing
in order to bring them into the fold
of Islam. If we genuinely believe that if
we do this behavior with them, that it
will genuinely bring them into the fold of
Islam.
Unfortunately, I think we're a little bit immature
with these strategies, you know.
I like a lot of people come into
Islam and then within the 1st year,
everyone wants them to be like, you know,
a student of
knowledge. And so they start attacking them and
start, you know, do this and do that
and then the person leaves Islam and they
leave all the people that they bring to
Islam with them. But this is undoubtedly something
which is against the Muqassid of Sharia.
You have to be very careful with people
who are new Muslims just as you have
to be careful with those people who are
sympathetic to Islam.
Because really and truly, if we really want
the expansion of Islam,
you have to bite your tongue a little
bit.
Like for example, there are some people that
are very antithetical towards certain movements. So if
people come from those movements into Islam,
people will still have a bad taste in
their mouth because of these people. So for
example,
some people will have a problem with people
from the red pill movement becoming Muslim.
And we've seen some of that. And so
when the protagonist of those movements come into
Islam, we are attacking them
immediately even though they might not have even
a masjid that they live next to. Let
alone people that they see who are Muslims
and Jews on a daily basis because they're
in prison or whatever it may be. Likewise,
it could be a feminist. It could be
a feminist that is has tendencies.
She lived all her life as a feminist.
Now she comes to Islam, you expect a
180 degree transformation.
Even if it takes 5 years, 10 years,
it's a long game with these people.
And if you go too hard and too
harsh
with those people,
you have no idea what damage you are
actually causing.
Because the the the You have to admit,
these people can access people you will never
access.
You have to admit this.
For example, if a feminist comes into Islam,
Sinead O'Connor or whoever may be or someone.
Yep.
Forgive us all. Whoever whoever else whoever comes
into Islam.
And in the 1st year, they're still doing
things which are very, very questionable ever. But
then there's so much attack from the community,
for example.
Now, if there's so much attack from the
community Now, let's say, she can't handle this
attack, so she leaves the religion of Islam.
Her demographic,
I guarantee you, will not listen to you.
They they they are about 100%
more likely to listen to her than they
are to listen to you.
Young women, white women, Irish women, whoever it
may be. There's no You cannot compete with
her demographic.
You cannot compete.
Her
ability
to convince
her people is much higher than your ability
to convince your people.
So people need to be very careful with
this matter.
You imagine, there is a host category of
Zakat
that is given
to people who are not even Muslim yet.
And what by the way, and what I
left to call, they're not even Muslim yet.
They're just sympathetic to Islam. You're giving them
gifts, you're giving them zakat, you're giving them
one of the pillars of Islam, so that
they can become more sympathetic to Islam.
Some I'll give you some kind of, you
know, bribery or something like this. It's not
as a gift. It is a gift. We
give them a gift because we we see
that these people are very
honorable towards us and it's honorable to be
honorable to the honorable.
It's it's it's it's it's generous to be
generous with the generous.
It's respectful to be respectful to the respectful.
And so, there's nothing right. And even the
Quran mentions about in general.
Even for those who criticize Islam,
it says have patience,
what they say
and do Hajjal of them, leave them in
a beautiful way.
Hajjal and Jamila. So
I think it what we can see from
the way the prophet as salam
reacted
with the different tribes. I mean, what he
could have done is to annihilate everyone. Remember
his experience in life.
He could have said, look. What what are
you talking about?
You guys have done this. You tried to
attack us. You done whatever. You ambushed us.
Somebody of us died.
Khalas, you're we're gonna kill you all.
He didn't actually by the way, the outcome
of this battle was not that he killed
everyone.
The outcome of this battle
was that
the those people, obviously, some of them were
imprisoned, imprisoned of war and so on. We've
discussed that. But the outcome of this battle
was
that he gave them an opportunity
to have their
their possessions back,
their possessions back and their land back, everything
back so long as you become Muslim.
It's up to you.
We're not saying you have to become Muslim,
but if you do, you get everything back.
You're a prisoner. You're a prisoner. You just
tried to kill us.
You you have no rights. You you you
are throwing arrows at us. You killed our
men. Someone will say, oh, look at us.
It seems to be coercive. No. What do
you mean? You are just killing us. You're
lucky you're not dead, actually. That's what you're
lucky.
But because it shows you once again the
magnanimous nature of the prophet Muhammad, and
it shows you how he's not an ego
driven man.
And I don't know Sheikh is is is
Yeah. And then, yeah, Muhammad is in this
one. There's the guy that says, Yeah.
And another, operative thing that I was I
was looking
at, there there was a guy as the
war booty was being distributed
and he he said to the prophet Muhammad
Sallallahu Alaihi Salam,
said,
Muhammad. He said, be just Mohammad in your
in your
Distribution. Distribution of the hanaem of the of
the world.
And
so, how will I the prophet
he said if I'm not gonna be just
then who's gonna be just?
What do you mean? I mean, be just.
Now, as soon as Abu Lahatab heard this,
he said, let me finish this guy, man.
So do you know that's it. He is
a monofah. Actually, he is a monofah. How
can anyone say, a Adelio Muhammad? How could
anyone say, be just to the one you
consider
that Jibril is speaking to him and is
communicating. But it's so amazing how the prophet
responded.
Because he it it you can see, if
it was ego driven man,
what what what is referred to in the
books of narcissism as narcissistic rage would have
happened.
What do you mean take the sword out,
cut his head off, whatever finished?
You see the army behind me, I've got
12,000 people who have just overtaken the whole
of the Arabian Peninsula. You're telling me to
add it.
This is the behavior, like, you know.
I feel like if I was in the
position of the prophet, I would've killed this
man.
The you know what I mean? I said,
what do you mean?
I would put him in a square, put
him on his knees and everyone watching and
I start slapping him in front of everyone.
Had Adli, and then all of him.
But you see,
no. Honestly,
because it's it's it makes me angry thinking
about that actually. What do you mean Ali
Mohammed? Who who are you?
Do you know what I mean? Like, it's
a very disrespectful man. But what what was
interesting was
what was interesting was the prophet,
the Hawarij, and he calls this man the
Hawarij because he was the forefather of all
the Hawarij because there's another hadith that says
that from this this man's lineage will come
all the Hawarij or the basically, the people
that will end up being.
That he the prophet did not kill him.
In order
in order to create unity, but what is
meant by that
is the prophet said that
Mohammed kills his friends.
The reason why we're doing this is because
we the people cannot think that Mohammed SaaSalaam,
where people have a membership to Islam that
is legitimate for you to be killed. Even
though, to be honest with you,
he's actually relinquishes
he's actually relinquished his membership to Islam.
Just to point to Yeah. To this. This
is so important. Yeah.
People can't see the nuances. Yeah. And the
prophet
knew to the outside world, you can't explain
this nuance or this or that. Yeah. So
it's just about the PR picture. Exactly. So
it's the lesser of 2 evils. It's a
very sophisticated way of thinking. Yeah. You know,
sometimes,
just as an example, say there's someone from
a Batal sect and they're debating someone else
who's at Al Qafir.
You sometimes have to remain silent.
You have to sometimes remain silent. So if
there's a situation where there's a Muslim that
you disagree with and they're debating someone who's
a total kafir,
even if you disagree with that Muslim and
there's small nuance points in Akida or whatever,
it's best you shut your mouth for the
sake of for the sake of the people.
Absolutely right. And so it's basically you gotta
think about how could it's not just thinking
about
how what people will say is how how
people will spin this
and this is a lesson I had to
learn recently actually.
No. Honestly, I'm being open with you. It's
not just okay what mistakes because, in the
beginning when I started doing that, I've been
doing that for like 9 years now, right?
Right? But in the beginning, when I said,
Dawah, it's like, be careful what you say.
And so what
a lot of the people around me, like,
Abdul and the losing others. They said, look,
make sure each and this was one of
the best pieces of advice in Dawah that
I had received at Luck. Full stop. And
I and I did hereby transmit it to
you, which is that make sure that each
sentence is self contained.
Okay? Which means that someone can't copy, cut
and paste and mess about with it.
Yeah. Make sure and that I've honestly tried
my best to do that, and that's why
the right wing have had a very hard
time.
But something I didn't anticipate were 2 things,
my actions and how my actions can be
can can be put a spit on. For
example, a lot of my my,
mistakes
in terms of not mistakes, but how people
are,
spin,
spun. My,
behavior has been through going to protests or
he's in this area doing this kind of
thing and they can make an image out
of it.
Or he went to Gold is Green and
he done a protest there as a Jewish
area for example. That's what they would say.
It's one of the things that they attacked
me with. Or he went to Lesser, a
Hindu area, for example. Even though I wasn't
going to confront the Hindus,
for example. But you see the point? So
that's one thing. The other thing is,
even if you say everything right,
there's still opportunities for the enemy to be
able to defame you.
Now, in the modern age, in this country,
United Kingdom, you have something called defamation of
character.
Okay. That all liable.
And I've got 4 court cases that everyday
I spend about 30 to 40 to 50
minutes
preparing
each one of those cases,
presenting evidences with my lawyers and stuff that
I'm defending as it stands on defamation of
character.
So you can use the law. However, that's
not just a law that you're gonna use,
because you need to understand how the journalist
works.
The journalist is the modern day p r,
you know, spin master. He's the one that's
gonna use the information. If you wanna get
to Dawah, you have to understand
how journalism
works. And recently, now I've been advising people
behind the scenes who have also been attacked
by journalists. You you know about all this
as as well.
Not to not to expose what you do
for a living is that or who you
work with. It's even worse.
But
but but but but the point but the
point I'm making is it's so important if
you wanna get into that. Okay. It's so
important to understand
what you have to say to jet, how
you speak with them,
how you email them. If they're gonna say,
like, for example, we want your 2¢ on,
for example,
you said such and such, what's your how'd
you respond? We're gonna make an article about
you. So use your you know, there's a
way of there's a protocol of how to
do that. Maybe someone can give you immediate
training, but it took a long time to
learn all that stuff.
So in terms of the PR aspect, look,
I mean, Robert Green says it himself. This
is protect your reputation with your life. Now
I'm not saying
you should do it in a vain way,
but the truth is is that the Dower
carrier is connected to the Dower.
Whether we would want to admit it or
not. The Dua carrier is connected to the
Dua,
and therefore,
we need to be careful of how
we present ourselves, and this is an advice
to me more than anyone else,
you know. Because sometimes, I'm frivolous, capricious,
overly,
you know, jokey and
laughing and all these kind of things.
Recently, some controversies we don't shall not be
named. But do you see the point? You
don't wanna fall into the same mistakes as
I not just have, but continue to fall
into every week I'm falling into mistake, for
God's
sake. For God's sake.
And And this applies not just to the
public, it applies to your family as well.
So, for example, if you know your cousins
or your auntie, you're gonna say certain things
if you do certain action, then maybe prevent
doing certain action.
If you know as a husband that you're
gonna be classified as an abuser,
if you do certain thing, which is not
really abuse, but it's gonna be your wife
is gonna malicious wife is gonna use it
to call you an
abuser, then absolutely.
Likewise,
because this is gonna say, look, why they
have to push this in there? So, look,
I'm gonna help you out here as well.
Likewise, if you're a mother and you know
your malicious children, I'm gonna say that you're
an abuser.
Don't give the child the opportunity to go
to and to the social services or whoever
it may be, and and paint you out
as a bad mother.
So if you have to do certain actions
so you really gotta be careful what you
do.
You got you've got to be careful. Don't
give people the meat, because if you give
them the meat, they're gonna they're gonna play
around with it.
You know, and so the Dua has we
do have a a a a a a
a concern for reputation,
and that is balanced
with because if you go
and you don't put which means that the
a which says that
That all you who believe if you go
back in your path and will replace you
with the people that are better. Allah loves
them and they love him, that they are
very
they are very humble with the believers and
they're very tough with the disbelievers.
And they do jihad in the sake of
Allah.
They don't fear the the blame of the
blamers. So a lot of people say,
I don't care about the blame of the
blamers.
Of course, you do.
If it's if it of course, you do
some extent.
Means
in what you say about Allah.
And it's like, it can't be.
Okay. What do you mean?
What about your mom? What about your dad?
What about your husband? What about your about
the judge? What about this? There's too many
actors in society. I don't care. I don't
care. You can't live like that.
No one can live like that. It's impossible
to do
that, which means if
you know you're doing everything right according to
2 things,
morality and strategy.
Because you can moralize everything,
but you could be a strategic failure.
Whether it's at home, with your family, or
otherwise, you can you can moralize. You can
say, I'm doing nothing haram, but you're a
strategic failure.
Therefore, you are blameworthy
to some extent.
But if you're strategically
fine, but you're you're doing everything immoral, then
you're also blameworthy some extent.
For example,
if you're going into jihad and you have
not done a preparation,
that's a very fine example because Allah says
the Quran is Allah's example.
That prepare for them in jihad.
He's not saying be complacent. Just go in,
have,
which means,
which actually is not, which is just go
in and do anything. No. Says
go
and prepare for them.
And in fact, on the on Tawba, Allah
says,
for those people who stayed behind.
If they truly wanted to come out and
fight, they would have prepared for it.
Allah didn't want them to come out. So
they it said was said to them, stay
with the ones who sit behind, which means
clearly
Allah is connecting the idea of preparation,
actually training and preparing and strategizing
with the idea of iman.
But if you do just all only training
and you think that's what's gonna be
what makes you successful, then you're obviously
a failure as well actually.
So I don't wanna speak too much about
that, but her name was an important topic
that we covered.
And in the next session, we will be
concluding
the seerah.
I hope you've enjoyed it as much as
I have.
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