After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul-Masih V^(aba) stated:

I was mentioning the Battle of Hunain. Further details in relation to this are as follows:

Even with regard to the Battle of Hunain, we find mention of armies descending [from Allah the Almighty], which have been interpreted to be angels. As such, in relation to the Battle of Hunain, Allah the Almighty says in the Holy Quran:

ثُمَّ اَنۡزَلَ اللّٰہُ سَکِیۡنَتَہٗ عَلٰی رَسُوۡلِہٖ وَ عَلَی الۡمُؤۡمِنِیۡنَ وَ اَنۡزَلَ جُنُوۡدًا لَّمۡ تَرَوۡہَا وَ عَذَّبَ الَّذِیۡنَ کَفَرُوۡا وَ ذٰلِکَ جَزَآءُ الۡکٰفِرِیۡنَ

“Then Allah sent down His peace upon His Messenger and upon the believers, and He sent down hosts which you did not see, and He punished those who disbelieved. And this is the reward of the disbelievers.” [Surah at-Taubah, 9:26]

Commentators and historians have expressed various views in relation to angels descending during this battle. Some people believe that the descent of angels was merely a means of giving glad tidings to the believers and as a means of reassurance for them, since angels do not physically take part in battles. However, this view is contradictory to some authentic ahadith. It is proven from authentic ahadith that angels did, in fact, physically take part in battles. However, some doubt might arise here that only one angel would have been sufficient for their help. Why then did thousands of angels descend? In relation to the Ahadith mentioned in Sahih Bukhari and Sahih Muslim in relation to the descent of angels during the battle, Imam Ibn Kathir writes that Allah the Almighty sending down angels and informing the Muslims of this served as a means of giving them glad tidings since Allah the Almighty could also have given His support to the Muslims against the enemies without having done so. As such, Allah the Almighty has stated that the support comes from Him alone. Moreover, in Surah Muhammad, it is said that if Allah so willed, He would personally have sought revenge from the disbelievers. However, He also tries [the believers]. (Al Fazl International, 24 to 29 July 2023, pp. 8-9, Friday Sermon 7 July 2023)

The Promised Messiah^(as) has also written in relation to this. He says:

“The incident of the support of angels in the Holy Quran serves as a means of reassuring the believers and so that they would not be afraid at the time of battle. Hence, in the Holy Quran, Allah the Almighty promised the believers and gave them the glad tiding that He would grant them help with five thousand angels. The reason He mentioned a large number was so that it may be a form of glad tidings for them, even though a single angel holds the power to destroy the earth upon the command of his Lord. Hence, let alone five thousand, even five angles were not needed. However, Allah the Almighty desired to manifest His mighty help, and so He used such words that expressed the great number of those rendering help, and this is exactly what was meant.” (At-Tabligh, Ruhani Khazain, Vol. 5, p. 448 [Urdu Translation])

Hazrat Musleh-e-Maud^(ra) has also written a brief note in his Tafsir-e-Saghir [short commentary of the Holy Quran]. In the footnote of verse 127 of Surah Aal-e-‘Imran, he has written:

“The mention of angels is only for the reason that by giving glad tidings in a dream or vision, it increases the courage of a person. Otherwise, the true meaning was only that God Almighty Himself would help.” (Tafsir-e-Saghir, Surah Aal-e-Imran, verse 127, p. 96)  It means that this was also a manifestation in the form of a vision.

Then, in one place, he states:

“Remember well, that the one who becomes ready to embrace death, no one can kill him. It is only the communities of prophets who accept death in its true sense. Then, is there anyone who can kill them? Certainly not. The real way to attain everlasting life is that man should accept death for the sake of God Almighty, and when a person stands up with this intention, then the angels of God Almighty stand up to keep him alive, as though a struggle begins: man strives to attain death for the sake of God Almighty, but the angels strive to keep him alive. When the servant of God says, ‘I desire to die for the sake of God,’ then all of God Almighty’s angels say, ‘We shall not allow him to die,’ and it is the angels who prevail in the end. The servant desired to die [in the way of God], and to do this, he even puts himself in circumstances where the outcome is death, yet he does not die. […] Just look at the incident of Hunain. When the enemy launched an attack and moved forward, there were only twelve men left at that time with the Holy Prophet^(sa); the rest had been scattered away by the arrows of the enemy. At that time, Hazrat Abbas^(ra) said, ‘O Prophet^(sa), move back a little.’ But the Holy Prophet^(sa) tapped his mount with his heel and advanced forward, declaring:

اَنَا النَّبِیُّ لَا کَذِب اَنَا ابْنُ عَبْدِالْمُطَّلِبْ

“‘I am the true Prophet of Allah, how then can I turn my back?’

“This was a statement that caused one to forget all sense of their own human self and presented him solely before God Almighty. Against 4,000 archers, one man says that he would not move from his place. This was not a human speaking; rather, it was God. At that time, the Holy Prophet^(sa) said, ‘I am the son of Abdul Muttalib,’ [meaning], ‘I am merely a human.’ Thus, when the Holy Prophet^(sa) stated, ‘I desire to die in the way of God,’ the angels of God Almighty descended, and the defeat at Hunain was transformed into a victory, and he returned from the battlefield victorious.” (Khitabat-e-Shura, Vol. 1, Majlis Mashawarat 1935, Nazarat Nashr o Ishaat Qadian, 2013, pp. 612-613)

The details of the enemy’s defeat and fleeing from the battlefield have already been explained; that when the Holy Prophet^(sa) called upon the Ansar, and when they returned and began to fight with great zeal, alongside this, the Holy Prophet^(sa) prayed and threw a handful of small stones towards the disbelievers with his hands. The result was that the Banu Hawazin, who had claimed that, “until this day [of Hunain], Muhammad^[sa] had never faced any true warrior nation, and that if he were to face us then we would show what war truly is” and who were indeed among the most powerful tribes of Arabia (this wasn’t merely a claim of theirs, rather they were actually powerful), yet, they were defeated within a short time and fled. They didn’t even know the fate of their wives, children, and livestock. Many of the fighters were killed by the Muslims, thousands were taken captive, and large numbers of those who retreated fled towards Autas. (Sharah Zurqani, Vol. 3, pp. 530-531 & Vol. 4, p. 19, Dar Al-Kotob Al-ilmiyah, Beirut)

In this battle, hundreds of Hawazin tribesmen were killed. Hazrat Abu Talha^(ra) killed 20 idolaters. Likewise, in the campaign of Autas, 300 idolaters were slain. (Dairah Ma’arif Sirat Muhammad Rasoolullah^(sa), Vol. 9, Bazm Iqbal, Lahore, p. 285)

Although the Hawazin fled, those fighting from the tribe of Thaqif stood their ground and fought with great bravery, to the extent that 70 of them were killed. Their final flag-bearer was Uthman bin Abdullah. When he was slain, then the Thaqif too fled. When the news of Uthman being killed reached the Holy Prophet^(sa), regarding this enemy of Islam, he said, “May Allah keep him far from His mercy, for he bore enmity against the Quraish.” But for the one who killed him, Hazrat Abdullah bin Abi Umayyah^(ra), he prayed for his mercy, and Hazrat Abdullah^(ra) said, “I am hopeful that God Almighty will grant me martyrdom in this very state.” Thus, he attained martyrdom during the siege of Taif. According to some narrations, the final flag-bearer, Uthman bin Abdullah, was killed by Hazrat Ali^(ra), but the earlier account is more authentic. (Maghazi, al-Waqdi, Vol. 3, Alim-ul-Kotob, 1984, pp. 911-912; Al-Tabqat, ibn Sa’d, Vol. 6, Dar Al-Kotob Al-ilmiyah, Beirut, p. 55; Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 334)

In this battle, four Companions were martyred. Their names are: Aiman bin Ubaid, the son of Hazrat Umm Aiman^(ra). This Umm Aiman is the same woman who looked after the Holy Prophet^(sa) and took care of him as a child. Suraqa bin Harith^(ra), an Ansari Companion, whose son Haritha bin Suraqa had already been martyred in the Battle of Badr; Yazid bin Zam’a^(ra) was one of the earliest to accept Islam, and also held a high rank among the Quraish even during the age of ignorance. The Quraish would consult him in important matters. He was also the nephew of the Mother of the Believers, Hazrat Umm Salma^(ra). On the battlefield, he was martyred due to his horse getting frightened; he fell and was trampled. According to some, his martyrdom took place in the Battle of Taif, which will also be mentioned later. The fourth was Hazrat Abu Amir^(ra), whose account will be given further on in the expedition of Autas. (Dairah Ma’arif Sirat Muhammad Rasoolullah^(sa), Vol. 9, Bazm Iqbal, Lahore, p. 284; Usdul Ghaba, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, 2003, p. 453)

Hazrat ‘Aiz^(ra) narrates that, “During the Battle of Hunain, an arrow struck my forehead, causing blood to flow over my face and chest. The Holy Prophet^(sa) passed his blessed hand over my face, chest, and abdomen, and personally wiped away the blood, and the bleeding stopped immediately. Thereafter, the Holy Prophet^(sa) prayed for me.”

Some narrators add that the traces of the Holy Prophet’s^(sa) blessed hand remained imprinted upon his body long afterward. (Sirat Al-Halabiyyah, Dar Al-Kotob Al-Ilmiyah, Beirut, 2002, Vol. 3, p. 162; Sharah Zurqani, Vol. 5, Dar Al-Kotob Al-ilmiyah, Beirut, 1996, p. 457)

Hazrat Khalid bin Walid^(ra), who was the commander of a cavalry unit, sustained severe injuries in the early phase of the battle. As mentioned earlier, he had fallen when the army became dispersed.

One narrator relates that after the disbelievers were defeated and the Muslims began returning to their respective camps, he saw the Holy Prophet^(sa) walking among the people and inquiring:

“Who will take me to Khalid bin Walid?”

When the Holy Prophet^(sa) reached him, Hazrat Khalid^(ra) was leaning against his saddle. The Holy Prophet^(sa) sat beside him, examined his wounds, and applied his blessed saliva, through which Hazrat Khalid^(ra) was healed.

In addition to him, Hazrat Abdullah bin Abi Awfa^(ra), Hazrat Abu Bakr Siddiq^(ra), Hazrat Umar^(ra), Hazrat Uthman^(ra), and Hazrat Ali^(ra) were also injured during the battle. (Dairah Ma’arif Sirat Muhammad Rasoolullah^(sa), Vol. 9, Bazm Iqbal, Lahore, p. 279; Sirat Al-Halabiyyah, Dar Al-Kotob Al-Ilmiyah, Beirut, 2002, Vol. 3, p. 162; Al-Sirat Al-Nabwaiyyah Al-Sahiha Mahawala Al-Tatbeeq Qawaid Al-Muhaditthin, Vol. 2, Maktabatul Aloom Wa Al-Hikm, 1914, p. 504)

The people of Mecca and Medina were given the glad tidings of the victory at Hunain. In the beginning, when some Muslims fled from the battlefield of Hunain, a few of them went back to Mecca and spread the news that the Muslims had been defeated and that Muhammad^(sa) had, God forbid, been killed. Upon hearing this, the hypocrites residing in Mecca and those who harboured malice in their hearts became overjoyed and began saying that now the Arabs would return to the religion of their forefathers.

In this moment, the Amir of Mecca, Attaab bin Asid, displayed remarkable courage and bravery. He addressed the people of Mecca, declaring:

إِنْ قُتِلَ مُحَمَّدٌ فَإِنَّ دِيْنَ اللّٰهِ قَائِمٌ، وَالَّذِيْ يَعْبُدُهٗ مُحَمَّدٌ حَيٌّ لَا يَمُوْتُ

“If Muhammad^(sa) has been killed, then indeed the religion of Allah will remain established. The One whom Muhammad^(sa) worships, Allah the Almighty, is everlasting and will never die.”

Not long after this, the glad tidings from Hunain reached Mecca that the Muslims had achieved victory, and the tribe of Hawazin had suffered a crushing defeat and fled from the battlefield.

In the same way, the news of defeat had also initially reached Medina as someone had already sent the news there. The Holy Prophet^(sa) sent Hazrat Nahik bin Aws^(ra) to convey the glad tidings of victory. He narrates:

“I departed in the early evening, and along the way I heard people talking, saying that the Holy Prophet’s^(sa) army had suffered such a defeat as never before, and that Malik bin Awf’s forces had prevailed over the Holy Prophet’s^(sa) army. I said, ‘This is all false. Rather, Allah has granted His Prophet^(sa) victory. And the enemy’s women and children have been taken as captives.’”

He continues with the narration, “I continued delivering this news and reached Medina in three days, though I had never ridden so swiftly before, travelling continuously at great speed. Upon reaching Medina, I announced that the Holy Prophet^(sa), by the grace of Allah, was safe, and that the Muslims had been granted a tremendous victory. When I departed from the battlefield, the Muslims had already collected the spoils of war, and some were still gathering them.”

Then he went to the houses of the blessed wives of the Holy Prophet^(sa) and conveyed to them the glad tidings of the Holy Prophet’s^(sa) safety. Everyone thanked Allah and rejoiced. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, pp. 320 and 340; Zurqani, Vol. 3, Dar Al-Kotob Al-ilmiyah, Beirut, 1996, p. 508; Dairah Ma’arif Sirat Muhammad Rasoolullah^(sa), Vol. 9, Bazm Iqbal, Lahore, pp. 280-282)

As for Malik bin Awf, the commander of the Hawazin, who had barely escaped with his life from the battlefield, he and his companions gathered in a valley. He told them, “Stop here until your weaker ones and brothers catch up to you.”

But when Hazrat Zubair bin al-Awwam^(ra) spotted them, he attacked them. Malik, however, fled from there and took refuge in the fortress of Thaqeef. (Sirat Ibn Hisham, Dar Al-Kotob Al-Ilmiyah Beirut, 2001, p. 771; Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, pp. 333-334)

Details of the incident in which Muhallim ibn Jathamah killed a man and the matter of his blood-money are described as follows. A little before the account of the Conquest of Mecca – in the immediate sermon preceding it – the expedition to Idam was mentioned, and it was stated that a Companion, Muhallim ibn Jathamah, had killed a man who, as he passed by, had said “assalamu alaikum,” yet was nonetheless killed by him.

Additional details about this incident are related as follows: after the Battle of Hunain, when the Holy Prophet^(sa) was preparing to proceed to the expedition to Ta’if, one day after the Zuhr prayer, he sat beneath a tree. Uyainah ibn Hisn stood up and demanded the blood-money of the slain, Amir ibn Azbat Ashja‘i. At the same time, Aqra’ ibn Habis rose – he wished to defend Muhallim ibn Jathamah. The two of them began to argue before the Holy Prophet^(sa). Uyainah said, “O Messenger^(sa) of Allah, by God, I will not spare him (i.e., the killer) – I will heap upon his women those same sorrows that he laid upon our women.” The Holy Prophet^(sa) told him, “Accept the blood-money. Take fifty camels now and fifty camels when you reach Medina.” But Uyainah refused to accept the blood-money. In any case, after some discussion, those people finally accepted the blood-money.

The killer, Muhallim, was standing to one side. He had come prepared for retribution, thinking that now his death was imminent. After the matter of the blood-money was settled, Muhallim got up and sat near the Holy Prophet^(sa). Tears were flowing from his eyes. He submitted, “I repent before Allah for what has reached you. Please also pray for my forgiveness.”

The Holy Prophet^(sa) asked, “What is your name?” He replied, “Muhallim bin Jathamah.” The Holy Prophet^(sa) said, “Did you kill him at the very beginning of his greeting of peace?” (i.e., did you still kill him even though he had already greeted you with ‘assalamu alaikum’?) Then the Holy Prophet^(sa) raised his voice and said, “O Allah, do not forgive Muhallim.” Everyone heard this sentence.

Muhallim again said, “O Messenger^(sa) of Allah, I seek forgiveness. Please also seek forgiveness for me.” But again, the Holy Prophet^(sa) raised his voice so that people could hear and said, “O Allah, do not forgive Muhallim bin Jathamah.”

He repeated his plea a third time, and the Holy Prophet^(sa) again said the same thing for the third time. Then the Holy Prophet^(sa) told him, “Stand up and go from before me.” So he got up and left, wiping his tears with his cloak.

There is also a narration from Ibn Ishaq, who states that the people of Muhallim’s tribe related that later the Holy Prophet^(sa) did pray for his forgiveness. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, pp. 339-340; Sunan Abu Dawud, Kitab-ul-Diyat, Hadith 4503; Sunan Ibn Majah, Kitab-ul-Diyat, Hadith 2625)

The details of the Expedition of Autas are as follows. After suffering a crushing defeat in the field of Hunain, the army of Banu Hawazin fled in whatever direction they were facing. One part of them – in which their commander Malik bin Auf was also present – fled towards Ta’if and took refuge in the fortress of Ta’if. Another part of the army gathered in the valley of Autas, and another fled towards Nakhlah, i.e., Nukhailah.

Autas is the name of a valley close to Hunain. Since the Banu Hawazin had attacked while bringing along their wives, children and all their livestock, they themselves fled, but all of these were now left behind and fell into the hands of the Muslims as spoils of war. In the history of Islam up to that point, this was the greatest amount of spoils of war that the Muslims had ever received.

The Holy Prophet^(sa) sent all the captives and the spoils of war under the supervision of Hazrat Mas‘ud bin Amr Ghifari^(ra) to Ji‘ranah, while he himself set out with the entire army towards Ta’if. At the same time, under the command of Hazrat Abu Amir Ash‘ari^(ra) – whose name was Ubaid bin Sulaim – another contingent was sent towards Autas. Among this army were Abu Musa Ash‘ari and Salamah bin Akwa’ as well. Hazrat Abu Amir^(ra) challenged the enemy to a duel. Among the enemy were ten brothers who were renowned for their unparalleled fighting skills.

These ten brothers were the first to come forward for a duel. The first brother stepped out. Abu Amir first invited him to Islam, but he preferred to fight. Abu Amir said:

اَللّٰہُمَّ اشْہَدْ عَلَیْہ

“O Allah, bear witness against him.” Saying this, he struck such a blow with his sword that the man fell to the ground, split in two.

Then the second brother came. Abu Amir again first invited him to Islam, and when he refused, they fought – and he too was killed. In this way, one after another, nine brothers were slain.

When the tenth brother came, and Abu Amir, as was his custom, was about to strike him after saying:

اَللّٰہُمَّ اشْہَدْ عَلَیْہ

[“O Allah, bear witness against him.”]

The man suddenly cried out:

 اَللّٰہُمَّ لَا تَشْہَدْ عَلَیَّ

“O Allah, do not bear witness against me.”

He gave the impression that he was accepting Islam. Hearing this, Abu Amir lowered his sword and let him go. But the man turned back and attacked Abu Amir – he deceived him.

According to some narrations, he martyred Abu Amir. But according to other narrations, this is not correct, because the one who martyred Abu Amir was himself killed immediately by Hazrat Abu Musa Ash‘ari^(ra). The more reliable narration is that this tenth brother later accepted Islam and proved to be a very good Muslim. Whenever the Holy Prophet^(sa) saw him afterwards, he would say:

ھٰذَا شَرِیْدُ اَبِی عَامِر

“This is the one who escaped Abu Amir’s sword.”

In any case, Hazrat Abu Amir^(ra) continued to fight with great valour, and whosoever came before his sword was struck down. Eventually, the two sons of Harith Jushami, Ala and Aufa, rained arrows upon him; one arrow struck his chest and another pierced his knee. According to some narrations, the one who shot the arrow was Salma, son of Duraid bin Simmah. Hazrat Abu Musa al-Ash‘ari^(ra) relates: “I asked Abu Amir, ‘Who has struck you with an arrow?’ He pointed towards a man, and I pursued him. The man fled, but when I challenged him, he halted, and we engaged in sword combat until I killed him. When I returned to Abu Amir, I said: ‘Allah has consigned your killer to Hell.’

“Abu Amir then said to me: ‘Pull out the arrow from me.’ The arrow was still lodged in his body. When I drew out the arrow, water gushed from the wound, which showed that it was deep, and that there was no hope of survival.” Hazrat Abu Musa al-Ash‘ari^(ra) says: “Abu Amir said to me: ‘Convey my greetings of peace to the Holy Prophet^(sa), and request him to pray for my forgiveness. Present my horse and my weapons to him as well.’

“At the same time, he appointed me as his successor and entrusted me with the flag. Shortly thereafter, he passed away.”

Abu Musa al-Ash‘ari^(ra) then fought against those people until the enemy was defeated and fled, leaving some of their men slain. From that battle, Abu Musa^(ra) brought spoils of war and prisoners to the Holy Prophet^(sa).

Hazrat Abu Musa al-Ash‘ari^(ra) narrates: “When I came to the Messenger^(sa) of Allah, he was lying upon a bed woven of ropes, with nothing spread upon it.” (According to Bukhari and some other narrations, a thin covering had been spread, but the rope marks were still visible). “The marks of the ropes were imprinted upon the blessed body of the Holy Prophet^(sa). I then presented to him the details of the Battle of Autas and informed him of the martyrdom of Abu Amir^(ra), also conveying his request for prayers. At this, the Holy Prophet^(sa) asked for water, performed ablution, and then raised both hands in supplication, saying:

اَللّٰهُمَّ اغْفِرْ لِعُبَيْدٍ أبي عَامِرٍ۔ اَللّٰهُمَّ اجْعَلْ يَوْمَ الْقِيَامَةِ فَوْقَ كَثِيْرٍ مِنْ خَلْقِكَ مِنَ النَّاسِ

“‘O Allah, forgive ‘Ubaid Abu Amir. O Allah, grant him a lofty station amongst your creation on the Day of Judgment.’”

Abu Musa al-Ash‘ari^(ra)continues: “I then requested: ‘O Messenger^(sa) of Allah, pray also for my forgiveness.’ The Holy Prophet^(sa) prayed:

اَللّٰهُمَّ اغْفِرْ لِعَبْدِ اللّٰهِ بْنِ قَيْسٍ ذَنْبَهٗ وَأَدْخِلْهُ يَوْمَ الْقِيَامَةِ مُدْخَلًا كَرِيْمًا

“‘O Allah, forgive the sins of ‘Abdullah bin Qais’ (this was the name of Abu Musa al-Ash‘ari) and grant him an honourable station on the Day of Judgment.’” (Sirat Ibn Hisham, Dar Al-Kotob Al-Ilmiyah Beirut, 2001, p. 772; Subul Al-Huda, Vol. 6, pp. 206-207 & Vol. 5, pp. 333 and 339, Dar Al-Kotob Al-Ilmiyah, Beirut, 2001; Dairah Ma’arif Sirat Muhammad Rasoolullah^(sa), Vol. 9, Bazm Iqbal, Lahore, pp. 331-334; Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-ilmiyah, Beirut, 1996, pp. 532-533; Tarikh-ul-Khamis, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, 2009, p. 523; Sahih al-Bukhari, Kitab-ul-Maghzai, Hadith 4323)

After this, there is the expedition of Tufail bin Amr al-Dausi, which was sent toward Dhul-Kaffain. This took place in Shawwal 8AH. When the Holy Prophet^(sa) set forth from Hunain towards Ta’if, he sent Tufail al-Dausi to demolish the idol Dhul-Kaffain. Hazrat Tufail^(ra) belonged to the Daus tribe and was renowned among his people as a poet of lofty rank, as well as a wise man. He had met the Holy Prophet^(sa) during the Meccan period and had accepted Islam at that time.

It is said that after the Battle of Hunain, he himself requested the Holy Prophet^(sa) to permit him to demolish the idol Dhul-Kaffain. The Holy Prophet^(sa) appointed him commander of this expedition and gave him the following instructions: “Spread the greeting of peace widely. Feed the people, (do not let them starve). Show modesty before Allah the Almighty just as a dignified man is modest before his household. Whenever you commit an error or sin, immediately follow it up with a good deed, for good deeds efface sins.” This was the instruction given to him by the Holy Prophet^(sa).

The Holy Prophet^(sa) further instructed: “Take with you the people of your tribe, and when this task is completed, return to Ta’if.”

Accordingly, Hazrat Tufail^(ra) took with him four hundred men of his tribe. They set fire to the wooden idol and reduced it to ashes, and on that occasion, he recited the following verses:

“O Dhul-Kaffain, listen!

“I am not among your worshippers.

“You were only just fashioned,

“Whereas our birth preceded yours.

“Behold, I have filled your whole being, inside and out,

“with the flames of fire.”

Having successfully completed this mission, he returned to Ta’if. At that time, the Holy Prophet^(sa) had been encamped at Ta’if for four days. Hazrat Tufail^(ra) not only returned with his four hundred valiant soldiers, but also brought with him what was then considered advanced military weaponry – namely the manjaniq and the dabbabah. The manjaniq was a device that hurled large stones, much like a catapult, and the dabbabah was a sturdy wooden, covered structure – similar in concept to modern armoured vehicles – within which men would advance under cover, reach the walls of a fortress, and create breaches while remaining shielded from the enemy. These weapons were employed for the very first time in the Battle of Ta’if. (Dairah Ma’arif Sirat Muhammad Rasoolullah^(sa), Vol. 9, Bazm Iqbal, Lahore, pp. 337-339; Al-Tabqat Al-Kubra, ibn Sa’d, Vol. 2, Dar Al-Kotob Al-ilmiyah, Beirut, 1990, pp. 119-120; Furhang-e-Sirat, Zawar Academy, Karachi, 2003, p. 120; Feroz-ul-Lughat, Feroz Sons Lahore, p. 1291)

The Battle of Taif took place in Shawwal 8 A.H. Taif is situated to the east of Mecca. Historical details of it are that Taif is a famous town situated approximately 90 km to the east of Mecca. Taif was situated at a very secure location and it was known as Taif because there was a boundary on all four sides for its protection. The tribe of Thaqif resided here and were very brave. They were distinguished in all of Arabia and in this way, were considered as equal to the Quraish. Urwah bin Masud was the chieftain [of Taif] and was married to Abu Sufyan’s daughter. The disbelievers of Mecca used to say if the Quran was to be revealed, why was it not revealed to one of the chieftains from Mecca or Taif. The people of Taif were well acquainted with the art of war. They used to say that the Quran should have been revealed to one of the chieftains who lived in one of these two places instead of being revealed to the Holy Prophet^(sa).

Nonetheless, there was a secure fortress here and the people had organised provision for patrols all year round. The people of the city had gathered provisions for an entire year, stationed catapults around the fortress, and deployed skilled archers in various places. In reality, this battle was the continuation of the Battle of Hunain, because the majority of the defeated tribes of Hawazin and Thaqif, along with their leader Malik bin Auf Nasri, had fled to Taif and taken refuge within its fortress.

Thus, after the Holy Prophet^(sa) had concluded the matter of Hunain, he sent all the spoils of war, together with more than 6000 captives, including men and women, to a valley near Mecca called Jiranah, while he himself set out towards Taif. Jiranah is situated on the route between Mecca and Taif, and is the name of a well at a distance of about 17 miles from Mecca. The Holy Prophet^(sa) appointed Budayl bin Waraqah, or according to another narration, Hazrat Mas‘ud bin Amr Ghifari^(ra), to oversee these spoils. (Sirat-ul-Nabi, Shibli Nomani, Part. 1, Maktabatul Islamiyyah, 2012, p. 360; Al-Raheeq Al-Makhtoom, Al-Maktabah Al-Salafiyyah, Lahore, 2002, p. 567; Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, 2001, pp. 338-339; Furhang-e-Sirat, Zawar Academy, Karachi, 2003, pp. 88-178)

Thereafter, he dispatched an advance contingent of 1000 men under the command of Hazrat Khalid bin Walid^(ra). Upon reaching there, they attempted negotiations with the people of the fortress, i.e. with the residents of Taif, but they did not agree. After dispatching Hazrat Khalid bin Walid^(ra), the Holy Prophet^(sa) himself proceeded towards Taif. Guides well-acquainted with the routes walked ahead of the army. On the way, they passed by the fortress of Malik bin Auf, the commander of the enemy at Hunain. The Holy Prophet^(sa) enquired, “Is anyone residing here?” He was informed that it was deserted, so he had it demolished. They continued ahead until they reached Taif, where the army encamped near the fortress and put it under siege. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, p. 382; Al-Raheeq Al-Makhtoom, Al-Maktabah Al-Salafiyyah, Lahore, 2002, p. 567; Al-Lu’ Lu’ Al-Maknun Sirat Encyclopaedia, Vol. 9, Dar-ul-Islam, p. 305; Kitab-ul-Maghazi, al-Waqdi, Vol. 3, Alim-ul-Kotob, 1984, pp. 924-925; Dairah Ma’arif Sirat Muhammad Rasoolullah^(sa), Vol. 9, Bazm Iqbal, Lahore, p. 347)

The people of Taif had been preparing for this encounter for a long time. They had repaired and fortified their fortress, gathered provisions and grain sufficient for a year. After suffering an unexpected defeat at Hunain, all those who were able to, fled and took refuge in this fortress and sealed the gates shut. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, p. 382; Al-Lu’ Lu’ Al-Maknun Sirat Encyclopaedia, Vol. 9, Dar-ul-Islam, p. 309)

Initially, the Holy Prophet^(sa) camped in an open area very close to the fortress. However, the Muslim army had not yet settled fully into the camp when the archers from within the fortress launched a severe attack, which left many Muslims wounded. Upon this, Hazrat Hubab bin Mundhir^(ra) submitted to the Holy Prophet^(sa): “O Messenger^(sa) of Allah, this place is not suitable for our camp. The people of Taif are skilled archers, and their arrows can reach far.” The Holy Prophet^(sa) instructed him to select a more suitable site. Subsequently, the entire army moved to another location.

During the siege, both sides continued to exchange volleys of arrows and stones. To counter this situation, the Holy Prophet^(sa) ordered for the catapult to be brought, and large stones were launched on the people of Taif. The catapult has already been mentioned, in that Hazrat Tufail Dausi^(ra) had brought it back with him upon his return from the expedition of Dhul-Kaffain.

One day, as a result of these stones that were being launched, a hole was made in one of the fortress walls. Consequently, a group of Muslims advanced towards the wall by means of a Dabbabah, an armoured structure like a [large] box which protected those within it, in order to get inside. However, as they advanced, the people of the fortress began to hurl burning pieces of metal on them.

Due to the heavy use of leather in Dabbabah [armoured structure], it caught fire, forcing the Muslim soldiers sheltering beneath it to come out. As soon as they emerged, the people of Taif began firing arrows at them, resulting in the martyrdom of many among them.

At one point during the siege, the Holy Prophet^(sa) gave the instruction to cut down the grapevines of the people of Taif. It appears that this was the final measure taken – likely as a warning or to instil fear in them – as the instruction was later revoked.

Initially, the inhabitants of the fortress responded arrogantly, saying, “If you wish to burn our orchards, then go ahead. But you cannot take away our soil and water.” They were very proud of the fertility of their land and intended to replant the orchards, showing no signs of fear or submission. However, when the Holy Prophet^(sa) indeed began the process of having some of the orchards destroyed – in response to their arrogant attitude – a chieftain of Taif, Sufyan bin Abdullah, came forward and requested the Holy Prophet^(sa), saying:

“Why are you destroying our orchards? If you are granted victory over us, then all of this will belong to you. But if not, then for the sake of God – and out of kinship – please do not do this.”

He requested the Holy Prophet^(sa) to act with compassion for the sake of God and in consideration of their familial ties. Indeed, the Quraish of Mecca shared many ties of kinship with the people of Taif. And even if this had not been the case, the noble character and example of the Holy Prophet^(sa) was such that he never inclined toward harshness. Therefore, in response to Sufyan’s appeal, the Holy Prophet^(sa) ordered the orchards to be spared. (Al-Sirat Al-Nabwaiyyah, Dar Al-Kotob Al-Ilmiyah, 2001, Beirut, p. 793; Sharah Zurqani, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, 1996, p. 10; Ghazwah-e-Hunain, Bashmeel, Nafees Academy, pp. 227-229 and 242; Dairah Ma’arif Sirat Muhammad Rasoolullah^(sa), Vol. 9, Bazm Iqbal, Lahore, p. 349; Al-Lu’ Lu’ Al-Maknun Sirat Encyclopaedia, Vol. 9, Dar-ul-Islam, p. 312)

The Holy Prophet^(sa) and his Companions remained engaged in the siege of Taif for over half a month, possibly longer. However, the people of Taif were so overwhelmed with the fear and awe of their earlier defeat at Hunain that they remained confined within the fortress and refused to come out. Not a single soldier among them emerged to fight in open combat. (Tarikh Al-Tabri, Vol. 2,, Dar Al-Kotob Al-Ilmiyah, Beirut, 1987, p. 171; Ghazwah-e-Hunain, Bashmeel, Nafees Academy, p. 244)

On one occasion, Hazrat Khalid bin Walid^(ra) came out to the battlefield and challenged the soldiers of the tribe of Thaqif to single combat. Despite repeatedly calling them out, none came forward. Eventually, the chief of Thaqif, Abd Yalil, shouted from within the fortress:

“None among us will come out to face you. We are safe within our fortress, and we have food and provisions sufficient for an entire year. We are in no need and have nothing to fear.”

On another occasion, Hazrat Yazid bin Zama‘ah^(ra) wished to speak with the people of the fortress. He said:

“If you grant me safety, I wish to convey something to you. (Give me your word that you will not harm me), for I come only as an emissary.”

They agreed and granted him protection. However, as he approached the fortress, they violated their promise and began firing arrows at him, ultimately leading to his martyrdom. He became the first martyr of this campaign. He was the nephew of Hazrat Umm Salamah^(ra), the noble wife of the Holy Prophet^(sa).

The one who martyred him was Huzayl bin Abi Salt. After committing this act, he arrogantly came out of the fortress, believing that the Muslims would now be demoralised and fearful. However, as soon as he stepped beyond the gate, Ya‘qub bin Zama‘ah, the brother of the martyred Hazrat Yazid^(ra), who had been lying in wait near the fortress gate, seized him. He brought him before the Holy Prophet^(sa) and said:

“O Messenger^(sa) of Allah! This is the killer of my brother.”

Consequently, Huzayl was executed. (Dairah Ma’arif Sirat Muhammad Rasoolullah^(sa), Vol. 9, Bazm Iqbal, Lahore, pp. 351-354; Ghazwah-e-Hunain, Bashmeel, Nafees Academy, pp. 229-230)

There are further details in relation to this and will continue to be mentioned in the future, insha-Allah.

After the Friday prayer, I will also lead two funeral prayers in absentia. The first is of Dr Syed Shahab Ahmad Sahib, who had been living in Canada but was originally from India. He recently passed away at the age of 96.

اِنَّا لِلّٰہِ وَاِنَّاۤ اِلَیۡہِ رٰجِعُوۡنَ

[“Verily, to Allah we belong and to Him shall we return.”]

The deceased was a musi. He has one son and three daughters, who all have children. He was the grandson of Hazrat Syed Iradat Hussain Sahib^(ra) of the Bihar province, a Companion of the Promised Messiah^(as). He did his MSc in Psychology from the Aligarh Muslim University. He then obtained his Master’s degree from Bihar University Muzaffarpur. Thereafter, he obtained his doctorate degree in psychology from the University of Scotland in Glasgow. In 1968, he went to Canada upon the guidance of Hazrat Khalifatul Masih III^(rh) where he was a professor of Clinical Psychology at a university. He practised as a clinical psychologist for nine years. At various times, the deceased had the opportunity of serving the Communities in India and Canada. He served as the Local President of the Saskatoon Jama’at for an extended period of time. Before that, he served actively as the Secretary Tabligh as well. In Edmonton, he served in the Ishaat, Tarbiyat and Talim department. He was a successful preacher and had the opportunity of helping several people accept Ahmadiyyat. The history of the Ahmadiyya Jamaat in Canada is being written in English, and he also had the opportunity of playing some part in its revision. He had the opportunity of organising several interfaith conferences in Saskatoon, Canada, which helped convey the message of the Jamaat to the intellectuals there. He also had the opportunity to deliver presentations about Islam and Ahmadiyyat at various institutions. He also arranged for Jama’at books to be available in various libraries. He was a scholarly individual; he had various English and Urdu articles of his in support of Islam Ahmadiyyat published in different Jama’at newspapers and magazines, as well as other newspapers. A salient accomplishment of his was compiling the history of Ahmadiyyat in Bihar. Two of his books have been published: “Companions of the Promised Messiah^(as) from Bihar” and “Martyrs of Ahmadiyyat and Some Early Devotees from Bihar”. They are very good books. He stayed in constant contact with Ahmadis from the province of Bihar and gathered their history. A third book of his, “Ahmadiyyat in the Province of Bihar”, which is in English, has also been completed.

He was a virtuous and righteous elder and an exemplary Ahmadi. He considered it his foremost responsibility to always adhere to the Islamic commandments. He had deep love and devotion for the Holy Prophet^(sa), the Promised Messiah^(as) and Khilafat. His son, Syed Mubarak, says that his entire life’s purpose was to attain the pleasure of Allah the Almighty. Hence, he was very regular in offering the five daily prayers and had a particular zeal for worship. He was also passionate about reading, writing, and learning. Even in the final part of his life he would buy new books, and despite his old age, he would regularly go to offer the Friday prayer. Just a week before his demise, he attended the Western Canada Jalsa. He was passionate about tabligh, and he would go and preach to people in various areas. He would seek guidance from the Khalifa of the time in every matter; I would receive many letters from him. He would also send me the books he had written. He was always at the forefront of offering financial contributions. During the final four years of his life, he offered a fifth of his income for Wasiyyat. May Allah the Almighty grant him forgiveness and mercy.

The second mention is of Mubarak Khokhar Sahib of Lahore, son of Insha-Allah Khokhar Sahib. He also recently passed away at the age of 81.

اِنَّا لِلّٰہِ وَاِنَّاۤ اِلَیۡہِ رٰجِعُوۡنَ

[“Verily, to Allah we belong and to Him shall we return.”]

The deceased was also a musi. He was the youngest brother of Afzal Khokhar Sahib Shaheed of Gujranwala, and the uncle of Ashraf Khokhar Sahib Shaheed. He had two martyrs in his family. He had a special connection with Hazrat Khalifatul Masih IV^(rh). It was Hazrat Khalifatul Masih IV^(rh) who arranged his marriage; they had a very close relationship, even before he became the Khalifa.

It was upon the encouragement of Hazrat Khalifatul Masih IV^(rh) that he began his business in Karachi, which proved to be very successful. Though he was not given any specific Jamaat office, he was always prepared to serve the Jamaat whenever called upon, and he would immediately make himself available. He had deep love for the Jamaat and Khilafat. He was very sociable, kind, and empathetic to others’ difficulties and would strive to remove their difficulties. He would be at the forefront of taking part in efforts for public welfare. He also initiated an academic scholarship named after his late mother. He is survived by his wife, a daughter and two sons. May Allah the Almighty grant him forgiveness and mercy.