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

In the previous sermons, I was discussing the Battle of Ta’if. On this occasion, a Companion had gone to speak to the people of Ta’if, and even though they had guaranteed that they would not harm him, they martyred him as he approached their fortress, thus breaking their oath. Despite the people of Ta’if breaking their oath, the Holy Prophet^(sa) did not stop trying to bring about reconciliation.

Once again, the Holy Prophet^(sa) sent Hazrat Hanzalah bin Rabi’ towards the people of Ta’if. When he approached their fortress and requested to speak to them, some of their men came out to speak to him. Upon this, Hazrat Hanzalah said, “Do you desire reconciliation or not?” Without saying anything, they started attacking Hazrat Hanzalah. They seized him and tried to take him into their fortress. Upon this, the Holy Prophet^(sa) said, “Who will save Hanzalah and bring him back? He will be given a reward equivalent to that of all our soldiers combined.” Hearing this, Hazrat Abbas^(ra) ran there, saved Hazrat Hanzalah from the grasp of the idolaters and brought him back. On the way back, the enemy pelted stones from the fortress as well. However, they remained safe from the stones that rained down from the disbelievers. (Da’irah Ma’arif Sirat Muhammad Rasulullah^(sa), Vol. 9, Bazm Iqbal, Lahore, pp. 352-353)

As has already been mentioned in previous sermons, the people of Ta’if and Hawazin had close familial and economic ties with the people of Mecca, particularly with the Quraish. They were also related to one another through marriage. Based on this, Hazrat Abu Sufyan bin Harb^(ra) and Hazrat Mughirah bin Shu’bah^(ra) entered the fortress for the purpose of reconciliation; however, they were also unsuccessful. Yet, the people in the fortress requested that Muhammad^(sa) not destroy their orchards and that, for the sake of God and their familial ties, they should be left alone. They did not uphold any of their own promises but were requesting to be shown mercy. It has already been mentioned that in light of their request, the Holy Prophet^(sa) retracted his order of destroying their orchards. (Da’irah Ma’arif Sirat Muhammad Rasulullah^(sa), Vol. 9, Bazm Iqbal, Lahore, pp. 358-359)

This is an unparalleled aspect of the life of the Holy Prophet^(sa) where, despite having surrounded them for a number of days, he displayed such high moral character and courage. This was a strategy which would have shifted the war in favour of the Muslims had he instructed them to destroy their orchards. However, when they mentioned Allah and requested kind treatment based on their familial ties, the Holy Prophet^(sa) accepted their request and seemingly accepted a huge military loss.

On this occasion, the Holy Prophet^(sa) announced that any slave who left the fortress and came to them would be freed. Upon this, 23 slaves came out and joined the Muslims. The people of Ta’if were aggrieved at this. The Holy Prophet^(sa) freed all of them and paired each of them with a Muslim, entrusting the guardianship of each of them to a Muslim. (Sharh Zurqani ala Mawahib al-Ladunya, Vol. 4, Dar al-Kotob al-Ilmiyah, Beirut 1996, pp. 11-13; Subul al-Huda wa al-Rashad, Vol. 5, Dar al-Kotob al-Ilmiyah, Beirut 1993, p. 384)

In relation to these slaves, the Holy Prophet^(sa) also advised that they should be taught the religion comprehensively.

Sometime later, when the people of Ta’if accepted Islam, they mentioned these slaves of theirs and requested the Holy Prophet^(sa) that the slaves be returned to them. However, the Holy Prophet^(sa) rejected their request. Some of these slaves earned a name for themselves in the history of Islam by way of their virtue and righteousness. One of them was Hazrat Abu Bakrah. (Bashmil, Ghazwah Hunain, Nafees Academy, pp. 235-236)

On one occasion, Uyainah bin Hisn al-Fazari sought permission from the Holy Prophet^(sa) to enter the fortress and invite Banu Thaqif to Islam. Uyainah bin Hisn was the chieftain of the Banu Fazarah on the side of the disbelievers during the Battle of Ahzab. Even after the defeat of the disbelievers at the Battle of Ahzab, he had intended to launch an attack upon Medina, but the Holy Prophet^(sa) left the city, met his assault, and compelled him to retreat.

He had accepted Islam before the conquest of Mecca and had taken part in it. At the time of the Conquest of Mecca, he was outwardly a Muslim. He was also present at the Battles of Hunain and Ta’if. Yet during the caliphate of Hazrat Abu Bakr^(ra), he became embroiled in the corruption of apostasy along with the rebellious renegades, turned towards the false claimant of prophethood, Tulaihah, pledged allegiance to him, and even fought against the Muslim armies alongside him. When he was badly defeated and brought as a prisoner before Hazrat Abu Bakr^(ra), he expressed remorse. Hazrat Abu Bakr^(ra) forgave him, and he again accepted Islam. At that time, he admitted, “Before this, I had never truly believed.”

It is written regarding him that he was harsh-tempered and obstinate, yet also a famous warrior and chief of his tribe. It is also related that the Holy Prophet^(sa) once described him as:

الاحمق المطاع

“A leader who is foolish.”

In any case, when he asked for permission to go, the Holy Prophet^(sa) permitted him. But when Uyainah entered the fortress, instead of inviting the Banu Thaqif to Islam, he said to them, “Remain steadfast within your fortress, for our condition is becoming worse than that of a mere slave.” According to another narration, he said, “By no means abandon your fortress under any circumstance, and do not be swayed or alarmed by anything.”

When Uyainah returned to the Holy Prophet^(sa), he asked, “Uyainah, what did you say to those people?” He replied, “I instructed them to accept Islam, invited them to the faith, warned them of hell, and guided them towards the path of paradise.” Yet Allah the Almighty had already informed the Holy Prophet^(sa) by revelation of what he had truly said. Thus, the Holy Prophet^(sa) declared, “You are lying. You said such-and-such to them,” and he repeated every one of Uyainah’s words. Upon hearing this, Uyainah was struck with astonishment and confessed, “O Messenger^(sa) of Allah, you speak the truth. I repent before you and before Allah the Almighty for this deed.” (Al-Sirah al-Halabiyyah, Vol. 3, p. 168, Vol. 2, p. 376, Dar al-Kotob al-Ilmiyah, Beirut 2002; Isabah, Vol. 4, Dar al-Kotob al-Ilmiyah, Beirut 1995, p. 639; Al-Isti’ab, Vol. 3, Dar al-Kotob al-Ilmiyah, 2002, p. 317; Muhammad Hussain Haikal, Hazrat Sayyidina Abu Bakr Siddiq, Book Corner Showroom, p. 139; Da’irah Ma’arif Sirat Muhammad Rasulullah^(sa), Vol. 9, Bazm Iqbal, Lahore, pp. 360-361)

Yet even so, his faith had not yet become firmly established.

Considering the situation of the siege, the Holy Prophet^(sa) consulted Hazrat Naufal bin Mu‘awiyah al-Daili^(ra). He submitted, “It is as though they are foxes ensconced in their dens. If we persist, we shall capture them; if we leave them, they can cause no harm – they will only remain hidden in their hole.” On hearing this, the Holy Prophet^(sa) decided to lift the siege. He instructed Hazrat Umar^(ra) to announce that, insha-Allah, they would depart the following morning. (Tarikh al-Tabari, Vol. 2, Dar al-Kotob al-Ilmiyah, Beirut 1987, p. 172; Al-Rahiq al-Makhtum, Urdu Translation, Maktabah al-Salafiyah, Lahore 2002, p. 568)

It seems apparent that this decision was not merely the result of consultation, but that some special guidance or indication had also been given to the Holy Prophet^(sa) by Allah the Almighty. Otherwise, this was the first occasion in all his military campaigns when, despite the apparent importance of victory, he abandoned the effort and returned. Commentators and historians may write as they will, but history has shown us that in struggles far more arduous and seemingly impossible, Allah the Almighty had granted the Holy Prophet^(sa) an extraordinary triumph and support. The victories of Banu Quraizah and of Khaibar are shining examples. The case of Hunain, too, was a recent and vivid proof – how could that be forgotten? Even at Hunain, some people of Mecca were convinced of the Holy Prophet’s^(sa) defeat, and a group of them had even accompanied the Muslims only to witness the supposed spectacle of defeat. Yet from that very moment of apparent defeat, Allah the Almighty granted the Holy Prophet^(sa) an astounding and historic victory.

At Ta’if, the same defeated and scattered army had merely taken refuge and crouched within its fortress. In light of earlier scenes of divine succour, the conquest of Ta’if would not have been difficult at all. But outwardly, the Holy Prophet^(sa) appeared to accept defeat and announced the end of the siege.

In reality, this incident reveals to us a most luminous aspect of his blessed life; his expeditions were never motivated by personal impulse, nor by any worldly ambition of spoils or territorial expansion. Rather, his every movement and repose, his every word and deed, was in complete submission to the will of the All-Knowing, All-Aware God. His entire life was a manifestation of the verse:

قُلۡ اِنَّ صَلَاتِیۡ وَنُسُکِیۡ وَمَحۡیَایَ وَمَمَاتِیۡ لِلّٰہِ رَبِّ الۡعٰلَمِیۡنَ

“Say, ‘My Prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds.’” (The Holy Quran, 6:163)

At the siege of Ta’if, two matters occurred which clearly indicated that Allah the Almighty had directed the Holy Prophet^(sa) to lift the siege, and so he immediately announced its end.

One such account is of a dream that the Holy Prophet^(sa) saw. Ibn Hisham has written that during the siege of Ta’if, the Holy Prophet^(sa) said to Hazrat Abu Bakr^(ra), “O Abu Bakr, today in a dream I saw that a vessel filled with butter was presented to me as a gift, and then a rooster came and knocked the vessel over with its beak.” Abu Bakr^(ra) submitted, “In my opinion, this means that on this occasion you will not obtain from Thaqif (the tribe that was besieged) what you desire.” In other words, this siege would not bring the desired and envisioned results, and victory would be difficult. The Holy Prophet^(sa) responded, “That is my view as well – that at present its attainment is impossible.” (Sirat Ibn Hisham, Dar al-Kotob al-Ilmiyah, Beirut, 2001, p. 793; Da’irah Ma’arif Sirat Muhammad Rasulullah^(sa), Vol. 9, Bazm Iqbal, Lahore, p. 366)

Another narration records that Khaulah bint Hakim – also called Khuwailah – the wife of Hazrat Uthman bin Maz‘un^(ra), came to the Holy Prophet^(sa) and said, “O Messenger^(sa) of Allah, if Allah the Almighty grants you victory over Ta’if, then bestow upon me the jewellery of Badiyah bint Ghailan or Fariyah bint Aqil, for among all the women of Thaqif, none possesses jewellery equal in value to theirs.” The Holy Prophet^(sa) replied, “O Khaulah, what if Allah the Almighty does not grant me permission to prevail over Thaqif at all?”

Hazrat Khaulah left and mentioned this to Hazrat Umar^(ra), who came to the Holy Prophet^(sa) and said, “O Messenger^(sa) of Allah, Khaulah speaks thus, saying that you told her this.” The Holy Prophet^(sa) replied, “Yes, I did say this.” Hazrat Umar^(ra) immediately understood and asked, “Does this mean you have not been granted permission concerning them or to continue this campaign?” The Holy Prophet^(sa) said, “No.” Hazrat Umar^(ra) then submitted, “Shall I announce to the people that we will march back?” He replied, “Yes.” Thus, with permission, Hazrat Umar^(ra) proclaimed the departure. (Subul al-Huda wa al-Rashad, Vol. 5, Dar al-Kotob al-Ilmiyah, Beirut, 1993, p. 387; Usd al-Ghabah, Maktabah Dar Ibn Hazm, p. 1509)

When this announcement of return was made, some people expressed their dismay, “How can we return without a victory?” This appears to have been the reaction of some zealous youth. They first went to Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra), requesting that they intercede with the Holy Prophet^(sa) to prolong the siege until victory. But both replied, “Whatever decision the Holy Prophet^(sa) has made is the correct one.” Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra) rejected their request to say this.

Upon this, the impassioned young men themselves went before the Holy Prophet^(sa) and pleaded fervently, “O Messenger^(sa) of Allah, we wish to fight.” The Holy Prophet^(sa) acceded to their request and said, “Very well, tomorrow morning you may fight.” The next day, they went forth to fight, but gained nothing except wounds. Thereupon, the Holy Prophet^(sa) said, “Tomorrow, insha-Allah, we shall depart.” In other words, they benefited nothing from fighting. They only returned wounded. All, including them, were content with the decision to withdraw. Seeing the change in their attitude, the Holy Prophet^(sa) also smiled. (Sharh Zurqani ala Mawahib al-Ladunya, Vol. 4, Dar al-Kotob al-Ilmiyah, Beirut, 1996, pp. 13-14; Da’irah Ma’arif Sirat Muhammad Rasulullah^(sa), Vol. 9, Bazm Iqbal, Lahore, pp. 367-368)

In this expedition, three of the disbelievers were slain, though further details of their wounded and casualties are not recorded, for they had remained shut within their fortress. Nor is the precise number of Muslims wounded known, though some details exist. Among those injured by the arrows of the idolaters was Hazrat Abu Sufyan bin Harb^(ra). An arrow struck his eye, causing it to be dislodged. Carrying his eye in his hand, he went directly to the Holy Prophet^(sa) and said, “O Messenger^(sa) of Allah, this eye of mine has been lost in the path of Allah.” The Holy Prophet^(sa) said to him, “If you wish, I will pray, and your eye will be restored to its former state. But if you do not wish for the eye, then paradise shall be yours.”

The wording according to another narration is, “If you do not wish to keep your ‘‘ayn’, i.e., eye, then in paradise you will be given an ‘‘ayn’, i.e., a stream flowing of God’s mercy.” In the Arabic language, the word “‘ayn” can mean “eye” as well as “stream”. Abu Sufyan said, “Paradise is dearer to me.” Upon saying this, he threw his eye from his hand. This was the same Abu Sufyan who, up until the Conquest of Mecca, was a fierce enemy of Islam and was the commander of the disbelieving army in the Battle of Uhud. Now, after becoming a Muslim, he was at the forefront of offering sacrifices. It is a unique coincidence that Abu Sufyan lost his other eye during the Battle of Yarmuk. (Da’irah Ma’arif Sirat Muhammad Rasulullah^(sa), Vol. 9, Bazm Iqbal, Lahore, p. 373; Al-Sirah al-Halabiyyah, Vol. 3, Dar al-Kotob al-Ilmiyah, Beirut, 2002, p. 164; Munjid, Translated, under ‘ain, Maktabah al-Qudusiyah, p. 596)

Similarly, there is mention of another Companion named Abdullah, who was the son of Hazrat Abu Bakr Siddiq^(ra). His injuries lasted for a long time and ultimately proved to be the cause of his demise, as during the caliphate of his father, Hazrat Abu Bakr^(ra), he passed away due to this very injury. (Al-Sirah al-Halabiyyah, Vol. 3, Dar al-Kotob al-Ilmiyah, Beirut, 1423 AH, p. 169)

Twelve Companions were martyred in this battle, whose names are as follows: Hazrat Sa’id bin ‘Aas^(ra), Hazrat Urfatah bin Janab^(ra), Hazrat Abdullah bin Abi Umayyah^(ra), Hazrat Abdullah bin Amir^(ra), Hazrat Sa’ib bin Harith^(ra) and his brother Abdullah bin Harith^(ra), Hazrat Julaihah bin Abdillah^(ra), Hazrat Thabit bin Jala^(ra), Hazrat Harith bin Sahl^(ra), Hazrat Mundhir bin Abdillah^(ra), Hazrat Ruqaim bin Thabit^(ra), and Hazrat Abdullah bin Abi Bakr^(ra), who passed away later on. (Sirat Ibn Hisham, Dar al-Kotob al-Ilmiyahh, Beirut, 2001, pp. 794-795)

During this battle, the Holy Prophet^(sa) was accompanied by two of his blessed wives: Hazrat Umm Salamah^(ra) and Hazrat Zainab^(ra). Two tents were erected for them. During the siege, the Holy Prophet^(sa) would offer prayers between the two tents. (Al-Tabaqat al-Kubra li Ibn Sa’d, Vol. 2, Ghazwah Rasulillah^(sa) at-Ta’if, Dar al-Kotob al-Ilmiyahh, Beirut, 1990, p. 120)

There are various narrations regarding how many days the Holy Prophet^(sa) lay siege to Ta’if. Some say the siege lasted a little over ten days. Ibn Hisham says that it is also recorded that the siege lasted for 17 nights. It is also said that the siege lasted for 20 days. Some say that the Holy Prophet^(sa) lay siege for a little over 20 nights. According to one narration, the Holy Prophet^(sa) laid siege to the people of Ta’if for approximately 30 nights. It is recorded in Sahih Muslim that Hazrat Anas^(ra) says, “We besieged them for 40 nights.” (Al-Sirah al-Nabawiyyah li Ibn Hisham, Dhikr Ghazwah Hunain ba’d Hunain, Dar al-Kotob al-Ilmiyah, Beirut, 2001, p. 792; Subul al-Huda wa al-Rashad, Vol. 5, fi Ghazwah al-Ta’if, Dar al-Kotob al-Ilmiyah, Beirut, 1993, p. 388; Sahih Muslim, Kitab az-zakah, Bab i’ta’i l-mu’allafati qulubihim ‘ala l-islami…, Hadith 2442)

Anyhow, when the time came to depart, the Holy Prophet^(sa) said, “Return whilst reciting:

آئِبُوْنَ تَائِبُوْنَ عَابِدُوْنَ لِرَبِّنَا حَامِدُوْنَ

“‘We return repentant to our Lord, worshipping our Lord, and praising our Lord.’”

It was said to the Holy Prophet^(sa), “O Messenger^(sa) of Allah, pray against the Banu Thaqif.” The Holy Prophet’s^(sa) great patience and mercy were such that, despite departing without apparently having achieved his purpose, instead of praying against them, he prayed:

اَللّٰھُمَّ اھْدِ ثَقِیْفًا وَاْتِ بِھِمْ مُسْلِمِیْنَ

“O Allah, guide the Thaqif and bring them to us as Muslims.”

After this, as the Holy Prophet^(sa) began his journey back, he said:

اَللّٰھُمَّ اھْدِھِمْ وَاَکْفِنَا مُؤْنَتَھُمْ

“O Allah, grant them guidance and may You suffice for us against their supplies and provisions.”

This was because the Holy Prophet’s^(sa) true purpose was to help the lost creation to turn towards its Creator. Hence, Allah the Almighty accepted this prayer of the Holy Prophet^(sa) by making it so that even before a year had elapsed, in Ramadan 9 AH, everyone in Ta’if became a Muslim. (Sharh Zurqani ala Mawahib al-Ladunya, Vol. 4, Dar al-Kotob al-Ilmiyah, Beirut, 1996, pp. 15-18)

Hazrat Musleh-e-Maud^(ra) has also mentioned this at one instance. He says:

“The Holy Prophet^(sa) set out for Ta’if, the same city whose residents pelted the Holy Prophet^(sa) with stones and drove him out of their city. The Holy Prophet^(sa) laid siege to this city for some time; however, there were some who advised that there was no need to waste time with this siege. After all, in all of Arabia, what could this one city do alone? The Holy Prophet^(sa) abandoned the siege, and not long after, the people of Ta’if became Muslims.” (Dibacha Tafsirul Quran, Anwar-ul-Ulum, Vol. 20, p. 357)

There is also mention about the distribution of spoils from the Battle of Hunain. On 5 Dhu al-Qa’dah, the Holy Prophet^(sa) went from Ta’if to Ji’ranah, where all the slaves and the spoils were gathered. Upon the instructions of the Holy Prophet^(sa), the kind treatment of these slaves was such that temporary housing was built for them so that they could remain protected against the severity of the hot and cold weather. (Subul al-Huda wa al-Rashad, Vol. 5, Dar al-Kotob al-Ilmiyah, Beirut, 1993, p. 640; Bashmil, Ghazwah Hunain, Nafees Academy, p. 256)

The details of the spoils are as follows: There were six thousand slaves and bondswomen. Arrangements were made for their accommodations. Some narrations also mention that there were 8,000 slaves. It was not like it is in wars nowadays, where already existing houses are destroyed, as is the case these days pertaining to Israel. In fact, the Holy Prophet^(sa) had homes built for the six to eight thousand slaves. There were 24,000 camels in the spoils, more than 40,000 goats and sheep, and 4,000 auqiyah of silver, which is approximately 490 kilograms. The Muslims had never received this much in spoils before.

Even on this occasion, the Holy Prophet^(sa) was so mindful about the moral training of his Companions that before distributing the spoils, he announced, “Aside from the khumus [a fifth of spoils set aside for Allah and His Messenger^(sa)], my right is the same as the right which you all have. Eventually, even the khumus will come back to you.” After this, the Holy Prophet^(sa) said, “If anyone has a needle and thread, or something even smaller than that, he should return it. Avoid dishonesty because on the Day of Judgement, this will be a means of shame and a mark of disgrace for the dishonest.” Upon hearing this announcement, one Companion brought a roll of rope made from camel hair and said to the Holy Prophet^(sa), “O Messenger^(sa) of Allah, I had taken a string from the spoils in order to sew a ripped saddle.” Another Companion had taken a needle from the spoils and given it to his wife; upon hearing this announcement, he immediately went to his wife, took the needle from her and returned it to the spoils.

When the Holy Prophet^(sa) started distributing the spoils, he began by uniting hearts in friendship. He first gave spoils to the eminent people of Arabia, those who were honoured and revered amongst their respective tribes. In order to establish bonds of friendship with them, the Holy Prophet^(sa) gave them gifts. To some, he gave a hundred camels, while to others he gave fifty camels, in addition to silver and slaves.

In one book of history, it is recorded that the Holy Prophet^(sa) gave Abu Sufyan bin Harb a hundred camels. When Abu Sufyan presented himself before the Holy Prophet^(sa), he saw a pile of silver in front of the Holy Prophet^(sa) and said, “O Messenger^(sa) of Allah, you have become the wealthiest among the Quraish.” The Holy Prophet^(sa) smiled and instructed that Abu Sufyan should be given 40 auqiyah of silver and a hundred camels. Abu Sufyan said, “Please grant something to my son Yazid as well.” The Holy Prophet^(sa) instructed that he should also be given 40 auqiyah of silver and a hundred camels. This Yazid was Abu Sufyan’s son; the infamous Yazid of that time, who is generally referred to in history, was Abu Sufyan’s grandson, meaning Hazrat Mu’awiyah’s son.

Abu Sufyan said, “O Messenger^(sa) of Allah, please also grant something to my other son Mu’awiyah.” The Holy Prophet^(sa) instructed that he, too, should be given 40 auqiyah of silver and a hundred camels. Upon this, Abu Sufyan said, “May my mother and father be sacrificed for you. You are gracious. I have warred against you, and you are indeed a great warrior. Then I formed a treaty with you, and you are indeed a great peace-maker. May Allah grant you the best reward.” (Sharh Zurqani ala Mawahib al-Ladunya, Vol. 4, Dar al-Kotob al-Ilmiyah, Beirut, 1996, pp. 18-19; Subul al-Huda wa al-Rashad, Vol. 5, Dar al-Kotob al-Ilmiyah, Beirut, 1993, p. 396; Da’irah Ma’arif, Vol. 9, Bazm Iqbal, Lahore, p. 289; Bashmil, Ghazwah Hunain, Nafees Academy, pp. 217 and 273-274)

Among the nobles of Mecca, there was also Hakim bin Hizam, who accepted Islam during the Conquest of Mecca. The Holy Prophet^(sa) had announced that whoever entered Hakim bin Hizam’s home would be granted security. He was the son of Hazrat Khadijah’s^(ra) brother. The Holy Prophet^(sa) also gave him a hundred camels.

Hakim bin Hizam recounts, “I asked the Holy Prophet^(sa) for a hundred camels, which he granted me. Then, I asked for another hundred camels, and so he granted me another hundred camels. Then the Holy Prophet^(sa) said, ‘O Hakim, this wealth is good and sweet. One who takes it without any greed will find blessings in it. One who takes it with greed will not find any blessings in it; he is like a man who eats but is not satiated. The upper hand (the hand that gives) is better than the lower hand (the hand that receives).”

This guidance of the Holy Prophet^(sa) had such a profound effect that right away, Hakim said, “O Messenger^(sa) of Allah, by the One Who sent you with the truth, from today until my dying breath, I will never ask of anyone.” According to some narrations, he returned the two hundred camels which he had asked for and then remained true to his oath for the rest of his life by not asking anyone for anything. In fact, he remained true to his oath to such an extent that during his caliphate, whenever Hazrat Abu Bakr Siddiq^(ra) would give some wealth, Hakim would refuse to take it.

Then, Hazrat Umar^(ra), during his caliphate, called Hakim to give him some wealth, as a great deal of wealth would come in as a result of Islam’s victories, and the Caliphs would grant gifts from that wealth to the Companions. However, Hazrat Hakim bin Hizam refused to take it. Upon this, Hazrat Umar^(ra) addressed all those who were present and said, “People, bear witness, I gave him his right; however, he refused to take it.” (Da’irah Ma’arif Sirat Muhammad Rasulullah^(sa), Vol. 9, Bazm Iqbal, Lahore, pp. 303-304; Al-Sirah al-Halabiyyah, Vol. 3, Dar al-Kotob al-Ilmiyah, 2002, p. 170; Isabah, Vol. 2, Dar al-Kotob al-Ilmiyah, Beirut, 1995, p. 97)

Among those who benefitted from the forgiveness and bounty of the Holy Prophet^(sa) was a chief of Mecca named Safwan bin Umayyah. This was the very Safwan from whom the Holy Prophet^(sa) had borrowed armour and weapons for the Battle of Hunain, and he had taken part in Hunain while still in a state of disbelief. (Bashmil, Ghazwah Hunain, Nafees Academy, p. 273; Subul al-Huda wa al-Rashad, Vol. 5, Dar al-Kotob al-Ilmiyah, Beirut, 1993, p. 316; Da’irah Ma’arif Sirat Muhammad Rasulullah^(sa), Vol. 9, Bazm Iqbal, Lahore, p. 236)

According to some narrations, Safwan came [to Hunain] with the thought in his heart that “I wish we would be granted the chance to kill Muhammad^(sa), or that the opposing enemy would defeat the army of Muhammad^(sa).” (Subul al-Huda wa al-Rashad, Vol. 5, Dar al-Kotob al-Ilmiyahh, Beirut, 1993, p. 321)

But in this very battle, the state of his heart began changing, and when the time came to distribute the spoils of war, the Holy Prophet^(sa) granted him 100 camels. In fact, according to a narration in Sahih Muslim, he gave him 300 camels. Another narration relates that in those days, the Holy Prophet^(sa) passed by a valley in which the camels and goats from the spoils were gathered, and that valley was filled with those camels and goats. Safwan was astonished at seeing such wealth, upon which the Holy Prophet^(sa) said, “O Abu Wahb (this was Safwan’s filial appellation), has this valley astonished you?” He replied, “Yes.” The Holy Prophet^(sa) said, “All this wealth is yours, take it.” Safwan immediately said, “I bear witness that you are the Messenger^(sa) of Allah, for only a prophet could gift in such a manner.”

According to another narration, Safwan bin Umayyah himself states, “The Holy Prophet^(sa) continually bestowed the spoils of Hunain upon me, due to which, though I previously disliked the Holy Prophet^(sa) more than all of creation, he then became more beloved to me than all of creation.”

In short, the Holy Prophet^(sa) continued to gift various Arab chiefs, who reportedly numbered more than 50. (Sahih Muslim, Kitab al-fada’il, Bab fi sakha’ih, Hadith 2313; Sharh Zurqani ala Mawahib al-Ladunya, Vol. 4, Dar al-Kotob al-Ilmiyah, 1996, p. 21; Subul al-Huda wa al-Rashad, Vol. 5, Dar al-Kotob al-Ilmiyah, 1993, p. 396)

Thereafter, the Holy Prophet^(sa) commanded Hazrat Zaid bin Thabit^(ra) to call the remaining people, and he divided the spoils among them. Each person’s share consisted of four camels or 40 goats, and thus he distributed the spoils among the people, which was by far the largest booty up to that time. (Sharh Zurqani ala Mawahib al-Ladunya, Vol. 4, Dar al-Kotob al-Ilmiyah, 1996, p. 21; Bashmi, Ghazwah Hunain, Nafees Academy, p. 270; Da’irah Ma’rif Sirat Muhammad Rasulullah^(sa), Vol. 9, Bazm Iqbal, Lahore, pp. 289 and 323)

This aspect of the Holy Prophet’s^(sa) life is worthy of note, because opponents raise the allegation against him and his battles, saying that the Muslims initiated these wars because they were poor and deprived of wealth. If there had been even the slightest truth in this claim, the distribution of spoils from the battle of Hunain would have taken a different form, but we observe that a heavy portion of the spoils was given to soften the hearts of non-Muslims. (Taken from Sirat al-Nabi by Shibli Nu’mani, Vol. 1, p. 396, Vol. 4, p. 247, Maktabah Islamiyah, 2012)

It was given to the leaders of the Quraish. In fact, according to some narrations, the entirety of the wealth was distributed among others, although there may have been other factors. However, the world witnessed that the Holy Prophet^(sa) kept nothing for himself; rather, according to some narrations, the details of which will follow, he did not give to his devoted, loyal Companions, i.e., the Ansar of Medina, from these spoils. The Holy Prophet^(sa) explained a wisdom behind giving wealth to the Quraish, stating,

إِنِّيْ أُعْطِيْ قُرَيْشًا أَتَأَلَّفُهُمْ، لِأَنَّهُمْ حَدِيْثُ عَهْدٍ بِجَاهِلِيَّةٍ

“I am gifting to the Quraish in order to reconcile their hearts, for it has not been long since they broke away from disbelief” thus their faith was not yet firmly established. (Sahih al-Bukhari, Kitab fardi l-khumus, Bab ma kana n-nabiyyu^(sa) yu’ti l-mu’allafata qulubuhum…, Hadith 3146)

There is another narration in Bukhari in which he states:

إِنَّ قُرَيْشًا حَدِيْثُ عَهْدٍ بِجَاهِلِيَّةٍ وَمُصِيبَةٍ، وَإِنِّي أَرَدْتُ أَنْ أَجْبُرَهُمْ وَأَتَأَلَّفَهُمْ

“The era of the Quraish’s disbelief, ignorance and calamity has just passed recently; my purpose is to make up for their loss and to reconcile their hearts.” (Sahih al-Bukhari, Kitab al-maghazi, Bab ghazwati t-ta’if, Hadith 4334)

Thereafter, the blessed effects of this wise distribution and bounty were witnessed, so that to those who were earlier thirsty for his blood, the Holy Prophet^(sa) became the most superior and beloved to them in the entire world. Those who had previously risked their own lives to extinguish Islam now became ready to sacrifice their lives for the protection of Islam and the Holy Prophet^(sa). And many among them later attained martyrdom in Islamic campaigns, and in all cases, their Islam proved to be an excellent Islam. (Da’irah Ma’arif Sirat Muhammad Rasulullah^(sa), Vol. 9, Bazm Iqbal, Lahore, pp. 298-299)

On this occasion, some hypocrites objected to the distribution of the spoils, behaving disrespectfully and impudently. They accused the Holy Prophet^(sa), saying that he – God forbid – had not acted with justice and fairness and did not act in accordance with the will of God. When the Holy Prophet^(sa) heard this, his blessed face became red, and he said, “If Allah and his Messenger will not act fairly, then who will act with justice and fairness?” He then added, “May Allah have mercy on my brother Moses^(as); he was afflicted with even greater trials and torment, and he exercised patience.”

Similarly, another man whose name was Dhu al-Khuwaisirah stood beside the Holy Prophet^(sa) and began saying, “O Muhammad^(sa), I have seen what you did today.” The Holy Prophet^(sa) asked, “Really? What did you see?” He replied, “You have not acted justly.” The Holy Prophet^(sa) said, “Woe be to you; if I do not possess justice, then who possesses it?” Upon hearing this, Hazrat Umar^(ra) and Hazrat Khalid bin Walid^(ra) stood up and said, “If you permit, we will behead him.” The Holy Prophet^(sa) replied, “No. Perhaps this man offers prayers.”

This was not a certainty, but on the suspicion alone that he might offer prayers, the Holy Prophet^(sa) said that he could not agree to his being killed. Yet, observe the behaviour of today’s Muslims. Upon this, Hazrat Khalid^(ra) said, “Can a person who prays say such things without harbouring them in his heart?” The Holy Prophet^(sa) answered, “Khalid, I have not been commanded to cut open people’s hearts or tear open their chests to see what is within.”

The Holy Prophet^(sa) further said, “This man and his companions will recite the Quran, but it will not move past their throats (their faith is merely upon the surface), and they will leave the religion like an arrow passes through an animal without leaving any trace of blood. In comparison to their prayer and fasting, you will regard your own prayer and fasting as inferior.” Meaning they will apparently be those who offer long and regular prayers, and they will be strict in fasting. (Subul al-Huda wa al-Rashad, Vol. 5, Dar al-Kotob al-Ilmiyah, Beirut, 1993, pp. 404-405; Al-Sirah al-Halabiyyah, Vol. 3, Dar al-Kotob al-Ilmiyah, Beirut, 2002, pp. 173-174)

We observe that these are the very actions of many Muslims today, and especially the so-called “scholars”. The Holy Prophet^(sa) had already prophesied this.

Commentators state that this man was later among the founders of the disorder of the Khawarij. This group appeared in the time of Hazrat Ali^(ra), and Hazrat Ali^(ra) undertook jihad against them. They turned out to be exactly as the Holy Prophet^(sa) had described each of them. (Taken from Umdah al-Qari, Vol. 15, Dar Ihyah al-Turath, 2003, p. 345; Irshad al-Sari li Sharh Sahih al-Bukhari, Vol. 6, Dar al-Fikr, 2010, p. 159)

Hazrat Musleh-e-Maud^(ra) states:

“A person named Dhu al-Khuwaisirah came to the Holy Prophet^(sa) and said, ‘O Muhammad, I saw what you have done today.’ He asked, ‘What did you see?’ He said, ‘I have seen that you acted unjustly and did not act with fairness’ (God forbid). The Holy Prophet^(sa) stated, ‘Woe be unto you; if I have not acted with justice, then who else in the world would act justly?’ At that time, the Companions stood up out of passion and zeal, and when the man left the mosque, some among them said, ‘O Messenger^(sa) of Allah, this man is deserving of execution; will you allow us to kill him?’ (People today are very vocal about “dishonouring the Prophet^(sa).”) However, they should take note of this example: The Holy Prophet^(sa) stated, ‘If this man abides by the law, how can we kill him?’ (Meaning if he is abiding by our laws, then that’s fine, there is no need to kill him.) The Companions said, ‘O Messenger^(sa) of Allah, a person outwardly does one thing while there is something else in his heart; does such a person not deserve punishment?’ The Holy Prophet^(sa) said, ‘God has not commanded me to deal with people according to their internal thoughts. I have been commanded to deal with people according to what they present outwardly.’ Then the Holy Prophet^(sa) said, ‘This man and his companions will one day rebel against Islam.’ (He said that he would not punish them at that very instance; rather, they would receive their punishment when they rebelled.) Thus, in the time of Hazrat Ali^(ra), this man and his tribesmen became the leaders of the rebels who rose against Hazrat Ali^(ra), and they are known to this day as the Khawarij.” (Dibacha Tafsirul Quran, Anwar-ul-Ulum, Vol. 20, p. 358)

The rest will continue later, insha-Allah.