Conquest of Makkah
The Quraysh finally broke the treaty of Hudaybia. They helped the tribe of Banu Bakr (their
allies) with weapons and men against Banu Khuza’a (the Muslim’s allies) in which Banu Khuza’a lost a number of their men. Banu Khuza’a appealed to the Muslims for help on the
basis of their allegiance to them.
All preparations were done in secret so that the Muslims could advance upon the Quraysh
by surprise, guarantee victory, and minimize the loss of lives. They were able to descend
upon Quraysh unexpectedly with a military force larger and better equipped than anything
Quraysh had ever seen before.
The leaders of Quraysh were shocked to see the fires of the Muslim army filling the night
sky. They went out to assess the situation and were dumbstruck by the sight of the Muslims’
cavalry. They were Abû Sufyân, Badîl b. Warqâ’, and Hakîm b. Hazzâm.They were led to Allah’s Messenger (r). They very soon declared their entry into Islam and their surrender.
They requested a general amnesty for Quraysh and it was granted.
The Conquest of Makkah took place in Ramadhan, 8 A.H.; the Muslim force was 10,000 soldiers.
Allah’s Messenger entered Mecca in humility, in humble devotion to Allah. When he reached the House, he broke the idols and defaced the graven images, heralding the fall of the last stronghold of idolatry, the triumph of monotheism, and the extension of Islam’s authority over the Arabian Peninsula
BATTLE OF HUNAYN After Conquest of Makkah
As they began to harbor hopes of winning the laurels by bringing the Muslims upon their
knees. The tribe of Hawazin saw a god-sent in the fall of Quraysh to build up their fame on
the declining prestige of the Quraysh. It was the 10th of Shawwal, 8 A.H. when the army
reached Hunayn (a wadi situated between Makkah and Ta’if). The Prophet (r) mobilized 12,000 soldiers, where the pagans of Hawazin came with 20,000 soldiers in addition to their
women, children, and their cattle.
The result of the battle was a great victory for the Muslims over their enemy, and the captives of Hunayn numbered six thousand. The spoils included twenty-four thousand camels, forty thousand or more goats and four thousand ounces of silver
THE BATTLE OF TA’IF AFTER Conquest of Makkah
The reason for this battle was to get hold of the warriors of Thaqif who fled from Hunayn
and made a retreat to Ta’if. This battle took place immediately after the battle of Hunain.
The Prophet (r), used for the first time catapults in the siege of Ta’if whose ingress and egress were completely blocked. The arrows shot by the enemy took its toll on the lives of
several Muslims (12 soldiers). The siege continued for some twenty-five to thirty nights.
Allah had not willed the fall of Ta’if. So the Prophet (r) gave orders to lift the siege and
depart
THE EXPEDITION TO TABUK AFTER Conquest of Makkah
The purpose of the expedition was to discourage the growing belligerence of the neighboring forces to the North with a show of strength.
The move to Tabuk took place in Rajab, 9 A.H.; Tabuk was situated halfway between Madinah and Damascus, about 700 km from Madinah. The march was against Romans and their allies of the Arabian tribes of the North. The Muslim force was 30,000 soldiers.
When the Prophet saw that there was no movement of troops by the enemy who seemed to have abandoned their military mobilization of the border towns, he gave orders for the return march; the objective of the expedition having been achieved.
THE YEAR OF DEPUTATIONS
The Prophet of God (r) felt happy on the arrival of a deputation from Tujib. They asked
questions about a number of things and the Prophet (r) got the answers to their questions
written for them. Then they made a request on being told more about the Qur’an and the
Sunnah which caused the Prophet (r) to express fondness for them. He instructed Bilal to
entertain them well.
However, they stayed but for a few days with the Prophet (r) and expressed the desire to return to their homes. When they were asked why they wanted to depart so soon, they replied,
“We want to go back to tell our people how we met the Messenger of God (r), what talks we had with him and what replies he gave to our questions.”
Thereafter they returned and again called upon the Prophet (r) during the pilgrimage in 10
A.H. when the Prophet (r) was at Mina. (Zad al-Ma’ad, Vol. II, p. 43)
Deputation also called upon the Prophet (r) from Bani Fazara, Bani Asad, Bahra and ‘Adhara, and all of them accepted Islam. The Prophet (r) promised them the capture of Syria, but forbade them to have recourse to seers for divination of the future and commanded them to cease offering the sacrifices they had been doing hitherto.
He also told them that only the sacrifice on the occasion of ‘Id-ul-Adha was lawful for them. When the delegations of Bali, Dhi Murrah and Khawlan called upon the Prophet (r), he asked them about the idol of Khawlan to which they had been paying divine honors.
They replied, “God bless you! God has replaced it by what has been brought by you.
There are, however, a few elderly persons and senile women who are devoted to it but we will break it when we go back.
Deputations also came to the Prophet (r) from Muharib, Ghassan, Ghamid and Nakh’a.
(The envoys of Arabian tribes coming to Madinah learned about Islam and its institutions,
watched the graceful and genial behavior of the Prophet (r) and benefited from the company of the Prophet’s companions (may Allah be pleased with them).
Tents were often setup for them in the courtyard of the Prophet’s mosque from where they saw the Muslims offering prayers and reciting the Qur’an. They spoke plainly and frankly, asked whatever they wanted while the Prophet (r) replied to their questions in all sobriety, explained the wisdom of Islam and quoted excerpts from the scripture which were instrumental to their certitude and peace of heart.
THE PROPHET’S (r) CONVERSATION WITH A PAGAN
Perhaps the most remarkable feature of the character of the Arabs was their openness,
outspokenness or frankness to the point of being blunt and tough. The talk that Kinana b.
‘Abd Yalil, a pagan chief, had with the Prophet (r) of God illustrates the brusqueness of the
sons of the desert.
Kinana said,
“As for adultery, we mostly remain bachelors or cannot get married, so we must need to indulge in it.”
The Prophet (r) replied:
“That is unlawful for you. God has commanded;
“and come not near unto fornication. Lo! It is an abomination and an evil way.”
[Qur’an 17:32]
Kinana said again,
“What you say about usury means our entire property is nothing but usury.”
“You have the right,” replied the Prophet (r),
“to get back the original sum lent by you for God has ordered:
“O ye who believe! Observe your duty to Allah, and give up what
remaineth (due to you) from usury, if ye are (in truth) believers.” [Qur’an 2:278]
“As regards wine,” Kinana said further,
“it is the juice of our lands and a must for us.”
“Allah has forbidden it,” replied the Prophet (r) and then recited the verse:
“O ye who believe! Strong drink and games of chance and idols and divining arrows are only an infamy of Satan’s handiwork. Leave it aside in order that ye may succeed.”
[Qur’an 5:90]
Kinana again inquired, “What do you say about the idol Rabbah?”
“Break it,” answered the Prophet (r).
Kinana and his companions were taken aback. They protested,
“If Rabbah were to know that you want to break her, she would finish all of her priests!”
‘Umar (may Allah be pleased with him) now intervened to say,
“O ‘Abd Yalil, woe to you! How ignorant are you?” What else is Rabbah except a stone?”
Kinana and his friends replied angrily,
“Ibn al-Khattab, we have not come to ask you.”
Then turning to the Prophet (r) he said,
“You may break it, but we cannot.”
“The Prophet (r) then said to them,
“I will send someone with you who will do it for you…”
“The deputation then took its leave from the Prophet (r) who gave them a send off.
Before leaving for their homes they requested the Prophet (r) to appoint a leader for them.
‘Uthman b. Abi al-As was selected by the Prophet (r) to act as their leader. He was the
youngest among them but the Prophet (r) had noticed his keen interest in religion and he
had also learned some of the Qur’an before leaving Medinah.” (Zad al-Ma’ad, Vol. IV, p.25)
COMMANDMENT FOR ZAKAT AND CHARITY
The divine commandment making it incumbent upon the Muslims to pay Zakat i.e. a tax at
a fixed rate in proportion to the worth of the property was revealed in the ninth year of the Hijrah. (Tarikh Tabri, Vol. IV, p.724)
The Prophet (r) sent the order for collection of poor-due to all the functionaries appointed in the areas where the people had accepted Islam.
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