The Life Of Muhammadﷺ Madinan Period Volume 2
By Imam Anwar Al_Awlaki,
اَعُوْذُ بِاللهِ مِنَّ الشِّيْطَانِ الرَّجِيْمِ۝بِسْمِ اللهِ الرَّحْمَانِ الرَّحِيْمَ۝
اَلْحَمْدُ لله ، وَالصَّلَاةُ وَالسَّلَامُ عَلى سَيِّدِنَا محمد وَعَلَى اَلِهِ وَصَحْبِهِ وَسَلِّمْ تَسْلِيْمًا كَثِيْرا
رَبِّ اشْرَحْ لِي صَدْرِي َوَيَسِّرْ لِي أَمْرِي َوَاحْلُلْ عُقْدَةً مِنْ لِسَانِي َيَفْقَهُوا قَوْلِي
During the time of Jahilliyah(جَاهلِيَّة), a man from Bannu Hadhrami(بنوالحزرمي), who was an ally of the Bannu Bakr(بنوبكر).
You have sometimes, men who don't belong to a tribe,
and they move and live with a certain tribe and then they become their allies.
And what is meant by allies, is that,
the tribe protects this person and takes care of them.
And they treat such a person as a member of their tribe in terms of protection that is offered by the tribe, to its members.
So, this man from Bannu Hadhrami(بنوالحزرمي), he was traveling in Hijaz(حجاز),
and when he was deep in the land of Khuza'a(خزاعه),
Khuza'a(خزاعه) killed him, and stole his money.
So, Khuza'a(خزاعه) have committed this crime against this man.
And they killed him to take away his money.
So, the people of Bannu Bakr(بنوبكر), they took revenge by killing a member of Khuza'a(خزاعه)
Khuza'a(خزاعه) then targeted three from the family of Bannu Aswad Ad-Doali(بنو الأسود أديلي)
and Bannu Aswad(بنوالأسود) belong to the tribe of Bannu Bakr(بنو بكر).
But they considered themselves to be above everyone else, and they consider themselves to be the noblest
and they were considered to be the noblest among them.
In fact, they used to charge double the Diya(الدية),
Diya(الدية) is the blood money.
So, everybody else from Bannu Bakr(بنوبكر) would take one Diya(الدية),
while the children of Aswad(ألأسود) would take double the blood money.
Khuza'a(خزاعه) killed three of them.
And then Islam came and you would recall from Sulhal Hudaybiyyah(صلح الحديبية) that we said,
one of the terms of the agreement is that whoever wants to enter into an alliance with Quraish(قُرَيْشْ) can do so.
And whoever wants to enter into an alliance with Muhammadﷺ can do so.
So, Bannu Bakr(بنوبكر) they entered into an alliance with Quraish(قُرَيْشْ)
and Khuza'a(خزاعه) entered into an alliance with Muhammadﷺ
Khuza'a(خزاعه) were allies of Bannu Hashim(بنوهاشم), in the time of Jahiliyah(جَاهلِيَّة).
And now they became allies of the son and the leader of Bannu Hashim(بنوهاشم), Muhammadﷺ,
even though many of them were Mushrik(مشرك) at that time.
Some of Khuza'a(خزاعه) were Muslim and some of them were disbelievers.
Nevertheless, they were all loyal to Muhammadﷺ
even the disbelievers among them were loyal to Muhammadﷺ
because of tribal tradition, not because of religion.
They were the allies of Bannu Hashim(بنو هاشم) before Jahiliyyah(جَاهلِيَّة)
and now they consider themselves to be allies of Muhammadﷺ, even though, they are Kuffar(كفار).
Now, Bannu Bakr(بنوبكر) they want to seek revenge for the three of them, that were killed
and we're not talking about any three, we're talking about some noblemen among them.
One of the leaders of Bannu Bakr(بنوبكر), his name is Muawiyyah Bin Nofal Ad- Doali(معاويه بن نوفل ألديلي),
he was one of their leaders, he wasn't the only leader.
In tribal societies you have every small clan from the tribe has a Shaikh(شيخ) or Areef(عريف) or a leader, chief of the clan.
So, Muawiyyah Bin Nofal Ad- Doali(معاويه بن نوفل ألديلي), who is from the branch of Bannu Bakr(بنوبكر)
that lost these three men, he attacked some people from Khuza'a(خزاعه)
because I'm saying people, not men
because in one narration it says that they were elderly and children and women.
And these were as it says in the narration,
بِجَوَارَهْ اَنْصَابْ عَرَفَاتْ
They were next to the the Haram(حرم),
the Haram(حرم) had stone marks to indicate, where the land of Haram(حرم) is.
So, these were very close to those stone marks but they were outside of Al-Haram(الحرم).
Muawiyyah Bin Nofal(معاويه بن نوفل) told his men; Let's attack!
And the rest of the tribe of Bannu Bakr(بنوبكر) refused.
And some of their chiefs refused,
it was only Muawiyyah Bin Nofal(معاويه بن نوفل) and his followers who did this, not all Bannu Bakr(بنوبكر).
It is important to keep this in mind because of the implications of it.
When can war be waged against an enemy.
So, here it is clearly stated that not all of Bannu Bakr(بنوبكر) were involved in this betrayal.
Because it is a betrayal there is a peace treaty with Muhammad ﷺ
between Quraish(قُرَيْشْ) and Muhammadﷺ, Sulha Al- Hudaybiyyah(صلح الحديبية)
and Bannu Bakr(بنوبكر) and Khuza'a(خزاعه) are part of that treaty,
because they are both in alliance with the two parties of the agreement.
So, what Muawiyyah(معاويه) is doing is a breach of this agreement.
It's a breach of the truce of Al-Hudaybiyyah(ألحديبية).
Therefore many of his tribe refused to join in.
And as I also mentioned, the other chiefs of the tribe also did not participate in this.
So, they killed some of the people of Khuza'a(خزاعه).
Khuza'a(خزاعه) fled and entered into Al-Haram(ألحرم).
So now, they are within the sacred bounds.
And the Haram(حرم) is recognized by the people of Jahiliyyah(جَاهلِيَّة),
they used to consider to be a grave sin, to kill anybody inside Al-Haram(ألحرم) or to kill anybody during the holy months.
There were four months of the year, when no killing should happen.
And there is the boundary surrounding Makkah, where no one should be killed and that is all throughout the year.
While within the four months all over Arabia no killing should happen.
So, now the people of Khuza'a(خزاعه) are already within Al-Haram(ألحرم).
So the people of Bannu Bakr(بنوبكر), who are killing the people of Khuza'a(خزاعه) with Muawiyah(معاويه),
They told ’Muawiyah(معاويه);
يَا مُعَاوِيَّه اِلَهَكْ اِلَهَكْ ، اَلْحَرَمْ اَلْحَرَمْ
They are warning Muawiyah(معاويه)
and they are in fact amazed at what Muawiyah(معاويه) is doing, they said;
اِنَّ قَدْ دَخَلْنَا الْحَرَمْ، اِلَهَكَ اِلَهَكَ يَا نُوْفَلْ
So, they told him we have entered into Al-Haram(ألحرم) your God, your God, Muawiyah(معاويه).
They're reminding him.
What did Muawiyah(معاويه) say?
And look at the answer that he gave them.
لَا اِلَهَ الْيَوْمْ بَنِيْ بَكْرْ، أَصِيْبُوْا ثَأرَكُمْ فَلِعَمْرِيْ اِنَّكُمْ لَتَسْرِفُوْنَ فِي الّحَرَمْ أَفَلَا تُصِيْبُوْنَ فِيْهِ ثَأرَكُمْ
He said: There is no God today, O Banni Bakr(بني بكر), Seek your revenge.
In the name of Allah, you are stealing from people inside Al-Haram(ألحرم).
Wouldn't you seek your revenge, there in.
Muawiya(معاويه) is justifying what he's doing and telling them;
You already steal inside Al-Haram(ألحرم),
how come now, you're complaining that we're inside Al-Haram(ألحرم).
Now, we have a point of killing and that is we are seeking our revenge.
And the people of Khuza'a(خزاعه) fled from Muawiyah(معاويه) and his men
until, they entered into Makkah itself
and they sought refuge in the house of the Badeel Bin Warqah Al-Khuza'e(بديل بن ورقع ألخزاعي).
This is a man from Khuza'a(خزاعه) who used to live inside Makkah.
So they went to him and sought refuge in him from this crime that was committed against them.
Amr Bin Salim Al-Khuza'e(عمرو بن سالم ألخزاعي) one of the men of Khuza'a(خزاعه), he immediately went to Madina,
to convey the news of what's happened to Rasool Allah ﷺ.
And he delivered the news to Muhammad صلوات الله وسلام عليه, in lines of poetry,
reminding Muhammadﷺ with their alliance
and reminding him with the alliance that they had with his great grandfather, Hashim(هاشم).
What was the response of Rasool Allah ﷺ.?
If such a situation was brought to the leaders of today,
they would probably say let's take it to the United Nations,
Or let's see what the Security Council will say,
Or let's consult with international community,
or other ways of getting out of their responsibility.
When Amr Bin Salim(عمرو بن سالم) presented this to Rasool Allah ﷺ.
Rasool Allah ﷺ gave him a clear and direct and decisive answer.
He told him;
نُصِرْتَ يَا عَمْرُوْ بِنْ سَالِمْ
One word,
Rasool Allah ﷺ told him; You've been helped, Amr Bin Salim(عمرو بن سالم). That's it!
You will get the help!
He didn't tell him. How?
He didn't give him the details, he gave him this promise.
نُصِرْتَ يَا عَمْرُوْ بِنْ سَالِمْ
You are helped, it's done, it's over.
And then a cloud passed by and Rasool Allah ﷺ said;
This cloud is giving me the glad tidings of support and help to Banni Ka'ab(بني كعب).
Banni Ka'ab(بني كعب), are the people of Khuza'a(خزاعه).
Back to something that I mentioned, see the statement of Ibn Is'haq(إبن إسحاق), he said:
فَخَرَجَ نَوْفَلُ بْنُ مُعَاوِيَةَ الدِّيلِيُّ فِي قَوْمِه ، وَهُوَ يَوْمَئِذٍ سَيِّدُهُمْ وَقَائِدُهُمْ، وَلَيْسَ كُلُّ بَنِي بَكْرٍ تَابَعَهُ
Ibn Ishaaq(اِبْنِ اِسْحَاقْ) says;
Muawiya Bin Nofal Ad-Dayhli(معاويه بن نوفل الدؤلي), went out with his people and he was their leader,
but not all of Bannu Bakr(بنوبكر) followed him.
Even though, not all of Bannu Bakr(بنوبكر) followed Muawiyah(معاويه).
Rasool Allah ﷺ considered, what happened to be sufficient enough for the covenant to be ended
and for war to be announced against the people of Makkah.
And he also did not announced to the people of Makkah, his intentions of attacking them.
In fact, it was done secretly.
It was clandestine operation, Rasool Allah ﷺ made Dua(دُعَا) to Allah;
O Allah concealed the news and blind their eyes from seeing us or knowing about our advance.
And that is what happened the people of Quraish(قُرَيْشْ) only knew about the advance of the Muslim army
when they were in the outskirts of Makkah.
Therefore, not all of the population need to be supportive of what the government does
for it to be considered a breach of covenant between them and the Muslims.
For example, if people come out in demonstration against war
or some of the government is against war,
as long as part of the government has taken the official stance of attacking the Muslims,
the leader of the Muslims has the right to announce war and fight against this particular nation.
So, Rasool Allah ﷺ immediately, after that he started preparation.
Abu Bakr رضي الله عنه, he visited his daughter Ayesha(عائشه)
and he saw her sifting and preparing wheat for the travel of Rasool Allah ﷺ.
It might have been particular food that Rasool Allah ﷺ would carry with him
when he's traveling in a Ghazwa(غزوة).
So, Abu Bakr(ابو بكر) when he saw her doing that he knew that Rasool Allah ﷺ is intending on fighting someone
but he didn't know whom?
In one narration, it says that he asked Ayesha(عائشه) and told her;
Is Rasool Allah ﷺ planning on a conquest.
So, Ayesha(عائشه) said: Yes.
Abu Bakr(ابو بكر) asked her: Is it the Romans?
She didn't answer.
Then he asked her: Is it such and such?
She didn't answer.
So, she was keeping it secret.
In another narration he asked her and she didn't know.
And then Abu Bakr(ابو بكر) waited until, Rasool Allah ﷺ came and he asked him.
And Rasool Allah ﷺ told him, Obviously Abu Bakr(ابو بكر) is the most prominent advisor of Rasool Allah ﷺ
and he confides, his secrets to him.
Rasool Allah ﷺ told Abu Bakr(ابوبكر), that I'm going to attack Makkah, attack Quraish(قُرَيْشْ).
Rasool Allah ﷺ said;
كَأنِّيْ بِأَبِيْ سُفَيَّانْ
As if I can see Abu Sufiyan(ابو سفيان) coming to you, to ask for a renewal of our pact.
Subhaan Allah(سُبْحان الله), that is exactly what happened
Abu Sufiyan(ابو سفيان) after what's happened, he started his travel towards Madina.
When Bannu Bakr(بنوبكر) were killing Khuza'a(خزاعه).
It says that they provided under the cover of darkness, support to the people of Bannu Bakr(بنوبكر)
and they provided them with arms,
and in fact, it says that some of them participated in the killing.
And they said: It is night and no one will see what happened.
And therefore Muhammadﷺ will not know about our participation.
They're ignorant to the fact that Rasool Allah ﷺ is the Messenger of Allah,
and that he's receiving Wahii(وحي) from Allahعَزّوجَلّ.
The news was delivered to Muhammadﷺ
and Abu Sufiyan(ابوسفيان) now became extremely worried that Rasool Allah ﷺ might attack.
So, he immediately traveled to Madina to beg,
literally beg, Rasool Allah ﷺ to renew the pact and to increase in its time limit.
The time frame that we're talking about now,
we are 17 or 18 months after the signing of Sulh Al-Hudaybiyah(صلح الحديبية)
So, Sulh Al-Hudaybiyah(صلح الحديبية) was for 10 years.
And now, within little over a year, they have already committed a breach to the agreement.
So, this is what the kuffar(كفار) have done.
And now, they want to apologize for what happened, as if an apology would do.
Abu Sufiyan(أبوسُفيان), on the way he met with Badeel Bin Warkaa(بديل بن ورقه).
Who's Badeel(بديل)?
Remember we said he's the man in Makkah, whom the people of Khuza'a(خزاعه) sought refuge in his house.
So, Abu Sufiyan(أبوسُفيان) told him; Where did you come from?
He said: I just visited some people of Khuza'a(خزاعه) on the coast.
Badeel Bin Warqaa(بديل بن ورقه), actually, just came back from Madina.
He also went there to tell Rasool Allah ﷺ about what happened.
So, the Kuffar(كفار) and the Muslims of Khuza'a(خزاعه), they were going to Rasool Allah ﷺ, seeking his assistance and help.
Abu Sufiyan(أبوسُفيان), he wasn't sure of, what Badeel(بديل) was telling him
and he had suspicions about it.
So, he waited until, Badeel(بديل) left
and then he went to the place where Badeel(بديل)'s camel was
and he took some of the droppings of the camel and he crushed it, in his hands.
And he found, in it crushed date seeds.
And this is something that is fed to the camels in Madina.
Because Madina is where the date palms are grown.
They don't grow in other parts of Hijaaz(ألحجاز) such as Makkah or in the land of Khuza'a(خزاعه)
because, Badeel Bin Warqaa(بديل بن ورقه), he said: I just came back from visiting people of Khuza'a(خزاعه).
So, when Abu Sufiyan(أبوسُفيان), saw the crushed pieces of date seeds in the droppings of the camel.
He said: Badeel(بديل), he just come back from Madina.
So, Abu Sufiyan(أبوسُفيان) went to Madina,
where would he go?
He would obviously go to the house of his daughter, Umm Habiba(اُمّ حبيبه),
who was the wife of Rasool Allah ﷺ, Umm-Al-Mo'mineen(أم المؤمنين).
When he entered into the house, there was a rug on the floor.
He wanted to sit on that rug.
Umm Habiba(اُمّ حبيبه) pulled it away from him and wrapped it, Abu Sufiyan(أبوسُفيان) said;
مَا أَدْرِيْ أَرَغَبْتِ بِيْ عَنْ هَذَا الْفِرَاشْ أَمْ أرْغِبْتَ بِهِ عَنِّيْ ؟
Abu Sufiyan(ابو سفيان) told his daughter; I don't know, did you wrapped and take away this rug,
because you see it not be fitting for me or you see me not be fitting for the rug.?
Umm Habiba(اُمّ حبيبه) said;
بَلْ هُوَ فِرَاشِ رَسُول الله صلى الله عليه وسلم وَأَنْتَ مُشْرِكٌ نَجِسْ
فَلَمْ أُحِبَّ أَنْ تَجْلِسْ عَلَى فِرَاشِه
Umm Habiba(اُمّ حبيبه) said: This rug belongs to Rasool Allah ﷺ
and you are a dirty Polytheist, you are a dirty Mushrik(مشرك),
and I don't want you to sit on the rug of Rasool Allah ﷺ.
This is the loyalty that they had towards Rasool Allah ﷺ
Umm Habiba(اُمّ حبيبه) is speaking to her father, her own father.
But she did not even want him and he is her father
to sit on the rug that belongs to Rasool Allah ﷺ. Why?
Because she understands that Kuffr(كفر) is Najasa(نجاسه).
This is the Walaa(ولآء) and Bara(برآة) that the Muslim should have.
And Umm Habiba(اُمّ حبيبه) is not dealing with a commoner from Quraish(قُرَيْشْ),
she's dealing with the leader the chief of the tribe, of Quraish(قُرَيْشْ).
And these were her words to him.
Abu Sufiyan(أبوسُفيان) was shocked and he said;
يَا بُنَيَّ وَلله لَقَدْ أَصَابَكِ بَعْدِيْ شَر
O my daughter, in the name of Allah, evil has befell you.
And then Abu Sufiyan(أبوسُفيان) went to Rasool Allah ﷺ and he told him;
I want to add to the time
or I want to renew the pact and increase the time of our truce.
Rasool Allah ﷺ told him; Did something happened from your end?
I mean, we already have an agreement and it's for 10 years, what's the point of coming now.?
After 17 or 18 months asking for it to be renewed?
The agreement is already there, so what's the point of coming here?
So, Rasool Allah ﷺ asked Abu Sufiyan(أبوسُفيان); Did anything happened?
Abu Sufiyan(أبوسُفيان) said: No, Everything is fine.
Rasool Allah ﷺ walked away.
Rasool Ullah ignored him,
Rasool Ullah walked away from Abu Sufiyan(أبوسُفيان) and didn't respond back to him.
Abu Sufiyan(أبوسُفيان) then went to Abu Bakr(ابو بكر), and he told him; I want you to speak to Rasool Allah ﷺ
to intercede on my behalf and to speak to Rasool Allah ﷺ and ask him to renew the pact.
Abu Bakr(ابو بكر) told him;
مَا أَنَا بِفَاعِلْ
I would not do that.
And then Abu Sufiyan(أبوسُفيان) went to Umar(عُمر).
Now, they all know who Umar Bin Khattab(عمر بن خطاب) is,
they know the nature and the character of Umar Bin Khattab(عمر بن خطاب).
But I want you to think about the state of humiliation and humbleness.
And when I say humbleness
because the people of Quraish(قُرَيْشْ) they used to deal with the Muslims, with such pride and arrogance.
We shouldn't even use the word humbleness, it is humiliation.
He came into humiliated state begging the Muslims to renew the pact.
I want you to think about this for a moment
and compare to the situation of the leaders of Quraish(قُرَيْشْ) when the Muslims were in Makkah
and see how low they have became, a few years later.
Now, Abu Sufiyan(أبوسُفيان) himself, who was a leader,
who used to see himself higher than the level of speaking to the Muslims.
Now, he's going from house to house begging them to go to Rasool Allah ﷺ
because Rasool Ullah ignored him, Rasool Ullah just walked away.
So, now Abu Sufiyan(أبوسُفيان) goes to Umar Bin Khattab(عمر بن خطاب)
and he tells him, I want you to intercede on our behalf and to ask Rasool Allah ﷺ to renew the pact.
Umar Bin Khattab(عمر بن خطاب), he said;
أَنَا أَشْفَعُ لَكُمْ
You want me to intercede on your behalf.
أَنَا أَشْفَعُ لَكُمْ عِنْدَ رَسُول الله فَوَالله لَوْ لَمْ اَجِدْ لَكُمْ إِلَّا الذَّرْ لَجَاهِدْتُكُمْ بِه
You want me to intercede on your behalf with Rasool Allah ﷺ
In the name of Allah, if I find nothing but ants to fight your with, I would fight you.
If I have no men to fight you and I have to fight you with ants, then I would do so.
Abu Sufiyan(أبوسُفيان) left.
And then Abu Sufiyan(أبوسُفيان) he went to Ali Ibn Abi Talib(علي ابن ابي طالب).
Ali Ibn Abi Talib(علي ابن ابي طالب) told him;
وَيْحَكَ يَا أَبَا سُفِيَّانْ
وَاللهِ لَقَدْ عَزَمَ رسول الله صلى الله عليه وسلم عَلى أَمْرٍ مَا نَسْتَطِيْعُ أَنْ نُكَلِّمُه’ فِيْهْ
Ali Ibn Abi Talib(علي ابن ابي طالب) told Abu Sufiyan(أبوسُفيان);
Woe to you Abu Sufian(ابوسفيان) in the name of Allah,
Rasool Allah ﷺ has made his decision to do something and we cannot talk to him about it.
In other words when Rasool Allah ﷺ decides in a particular matter,
we cannot go to Rasool Allah ﷺ and ask him to change his mind, it's over with.
Shura(شورى) is before the decision is made, after the decision is made, it is done.
فَاِذَا عَزَمْتَ فَتَوَكَّل اِلَى الله
When you decide and have Tawaqqul(توكل) on Allah and go ahead.
Abu Sufiyan(أبوسُفيان), he visited Ali Ibn Abi Talib(علي ابن ابي طالب) in his house and this was before Hijab(حجاب).
So, Fatima(فاطمه) was there and she was playing with her son Al-Hassan(الحسن).
Al-Hassan(الحسن) was a child at that time and she was playing with him.
When Abu Sufiyan(أبوسُفيان) spoke to Ali Ibn Abi Talib(علي ابن ابي طالب), and Ali Ibn Abi Talib(علي ابن ابي طالب) told him that it's done.
Look at what Abu Sufiyan(أبوسُفيان) did, he spoke to Fatima(فاطمه) and he said;
يَا بنت محمد هَلْ لَكِي انْ تَأْمُرِيْ بُنَيَّكِي هَذَا فَيُجِيْرُ بَيْنَ النَّاسِ فَيَكُوْنَ سَيِّد الْعَرَبِ إِلَى آخِرِ الدَّهَرْ؟
O Daughter of Muhammad(محمد),
Would you ask this son of yours to give protection between people
and that would make him the leader of the Arabs, until the end of time.
I mean, Abu Sufiyan(أبوسُفيان) is talking to Fatima(فاطمه) to ask this child Al-Hassan(الحسن), who's playing to give protection.
قَالَتْ وَالله مَا بَلَغَ بُنَيَّ ذَلِكْ أَنْ يُّجِيْرَ بَيْنَ النَّاسِ وَمَا يَجِيْرَ اَحَدً عَلَى النَّبِى صلى الله عليه وسلم
She said: In the name of Allah, My son is too young to do that.
And then she told him and nobody can give protection in the presence of Rasool Allah ﷺ.
I mean, if Rasool Ullah decides to fight, we cannot give protection contrary to his decision.
Abu Sufiyan(أبوسُفيان) is in a state of desperation, you can see from his actions.
I mean, Abu Sufiyan(أبوسُفيان) is a wise strong leader.
But he is now acting in a way that is confused
for Abu Sufiyan(أبوسُفيان) to ask such a foolish request
shows you the state of despair that Abu Sufiyan(أبوسُفيان) and the people of Quraish(قريش) reached.
He said;
يَا أَبَا الْحَسَنْ إِنِّيْ أَرَى الْأَمُوْرْ قَدْ اَشْتَدَّتْ عَلَيَّ فَانْصَحْنِيْ
O Abul Hassan(ابوالحسن), I see that things are becoming tough.
Things are becoming tight. Give me your advice.
Ali Ibn Abi Talib(علي ابن ابي طالب) doesn't have anything to advise him, but he told him.
وَالله مَا أَعْلَمْ شَيْئًا يُغْنِيْ عَنْكَ
In the name of Allah, I know nothing that would do you any good.
وَلَكِنَّكِ سَيِّدُ بَنِيْ كِنَانَةْ فَقُمْ فَأَجِرْ بَيْنَ النَّاسِ ثُمَّ الْحَقْ بِأَرْضِكْ
He said; But you are the leader of the children of Kinanah(كنانه).
So, go to the Masjid(مسجد) and give protection, among the people and then go back to your land.
Abu Sufiyan(أبوسُفيان) respond back, he said;
أَوْتَرَى ذَلِكَ مُغْنِيْ عَنِّيْ شَيْئًا ؟
Do you think that that would do me any good?
Ali Ibn Abi Talib(علي ابن ابي طالب) told him; No.
وَاللهِ مَا أَظُنْ
I don't think that it would do any good.
وَلَكِنْ لَّا أَجِدُ لَكَ غَيْرَ ذَلِكْ
But I find nothing else to tell you.
As if Ali Ibn Abi Talib(علي ابن ابي طالب) is telling him, I have no advice to give you.
And this advice that I gave you wouldn't really do you any good.
He is trying to get rid of him.
Abu Sufiyan(أبوسُفيان), even though Ali(علي) told him رضي الله عنه that this advice would do you no good
he still followed the advice of Ali Ibn Abi Talib(علي ابن ابي طالب)
and he went to the Masjid(مسجد) and he stood in there.
And he said,
إِنِّيْ قَدْ أَجَرْتُ بَيْنَ النَّاسْ
Now just a little bit of background on this issue of Ijarah(إجارة), offering protection.
In the time of Jahiliyyah(جَاهلِيَّة) men who were leaders among their people
would give their word in front of the people and say that I protect, so and so.
Because of the honor of this person and because of his position.
And because of his strength or the strength of his tribe, the people would accept that protection
and they would not go against it, they would honor his word.
So, Abu Sufiyan(أبوسُفيان) went to the Masjid(مسجد) and he did that in the Masjid(مسجد) of Al-Madina in Al-Masjid-e-Nabwi(مسجد النبوي)
but who is Abu Sufiyan(أبوسُفيان) in Madina Who cares about Abu Sufiyan(أبوسُفيان).
Yes, Abu Sufiyan(أبوسُفيان) is the leader of Kinaana(كنانه) but that doesn't mean anything in Madina.
In Madina, the leader is Muhammadﷺ.
Abu Sufiyan(أبوسُفيان) doesn't carry any weight.
So people were just passing by ignoring Abu Sufiyan(أبوسُفيان) completely.
Abu Sufiyan(أبوسُفيان) left, went back to Makkah and he met with the people of Makkah and told them;
جِئْتُ محمدا فَكَلَّمْتَه’
I came to Muhammad(محمد) and I spoke to him;
فَلَمْ يَرُدْعَلَيْ شیئا
He didn't give me any answer.
ثُمًّ جِئْتُ اِبْنْ اَبِيْ قُحَافَةْ، فَوَالله مَا وجَدْتَه’ عِنْدَه’ خَيْرَا
Then I went to Abu Bakr(ابوبكر) and I didn't find any good with him.
ثُمَّ جِئْتَ عُمَر فَوَجَدْتَّه’ أَعْدَى الْعَدُّوْ
And then I went to Umar(عمر) and I found him the worst enemy.
ثُمَّ جِئْتُ عَلِيّا فَوَجَدْتُّه’ أَلِيًّنْ الّقَوْمْ
And then I went to Ali(علي), and I found him the softest among the people, I met.
وَقَدْ أَشَارَ عَلَيَّ بِاَمْرٍ وَصَنَعْتُه’
And he gave me advice to do something and I did it.
فَوَالله مَا أَدْرِيْ هَلْ يُغْنِيْ عنِّيْ ذَالِكَ شَيْئًا أَمْ لَا ؟
And then I followed his advice and I don't know whether it's going to do me any good or not.
They told him, what did he tell you to do?
قَالَ أَمَرَنِيْ أَنْ أُجِيْرَ بَيْنَ النَّاسِ فَفَعَلْتِ
He told me to offer protection and I did.
The people of Quraish(قُرَيْشْ) told him;
فَهَلْ أَجاَزَ ذَلِكَ مُحَمَّدْ ؟
Did Muhammadﷺ approve that.?
He said: No.
قَالُوْا وَيْحَكَ وَالله مَا زَادَكَ رَجُل أَنْ لَّعِبَ بِكْ
Woe to you, Ali(علي) did nothing but make a fool out of you.
He turned you into a toy, he played with you,
he gave you an advice that would do you no good, in fact, it added to your humiliation.
Abu Sufiyan(أبوسُفيان) probably knew that but he had nothing else to do.
As-Suhaili(أسهيلي) he comments here on the issue of offering protection because
Fatima(فاطمه) said: That nobody can offer protection in the presence of Rasool Allah ﷺ.
When Rasool Ullah has made the decision.
While there's another Hadith(حديث) that says;
وَيُجِيْرُ عَلَيْهِمْ اَدْنَاهُمْ
Protection can be offered by the weakest of them.
And we have the story of Umm Haanna(أم هانه),
when she gave protection and Rasool Allah ﷺ approved that protection.
As-Suhaili(أسهيلي) says;
اَلْمُرَادْ بِالْحَدِيْثَ مَنْ يُجِيْرُ وَاحَدًا اَوْ نَفَرًا يَسِيْرًا
As-Suhaili(أسهيلي) says that protection is approved and passed,
when it's the protection of one individual or a small group.
But here we're talking about offering protecction to an entire people.
I mean, we're talking about Quraish(قريش).
And that is why, no one can offer that protection.
However, the protection can be offered for one person or a small number of people
because, and we will talk about the situation of Umm Haanaa(ام هانه), she offer protection to two.
And Rasool Allah ﷺ said;
اَجَرْنَا مَنْ اَجَرْتِ يَا اُمِّ هَانَى
Rasool Allah ﷺ approved, and said we will protect whomever you offer, your protection to! Umm Haanna(أم هانه)!
Again, we revisit the desperation of Abu Sufiyan(أبوسُفيان).
And since, we have now traveled through the years of Seerah-Nabwiyyah(سيرة النبويه) beginning from the initial days of Daw'ah(دعوة).
And we talked about the oppression that the Muslims went through, in those difficult days in Makkah
and the arrogance and pride of the people of Quraish(قُرَيْشْ).
And the way they used to belittle the Muslims and treat them as insignificant subjects.
And now, you see Abu Sufiyan(أبوسُفيان), going from house to house begging for the Muslims to offer him protection.
Dear brothers and sisters, if the Muslims today would get over the belief of
"We Are weak and we can do nothing."
The ones who are bombing the Muslims today would become like Abu Sufiyan(أبوسُفيان)
and come begging the Muslims for peace.
But the Muslims need to get over the belief that they are weak
and they are incapable of defending themselves.
And this is not proper because Allahعزوجل says;
وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنْتُمُ الْأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ۝
Allahعَزّوجَلّ in Surat Ul Al-Imran(سورة العمران) and this Ayah(آية) was revealed after the Ghazwa of Uhud(أحَد).
Allahعَزّوجَلّ says: And we talked about this Ayah(آية), when we talked about Ghazwa(غزوة) of Uhud(أحد).
Don't see yourselves as in a humiliated state.
And don't be sad when you are the highest.
وَأَنْتُمُ الْأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ۝
If you are believers, you will be the highest, if you are believers
but if you are disbelievers, or you don't follow the conditions of Eeman(إيمان),
then yes, you could be in a state of humiliation.
But a believer is always strong
and remember that this Ayah(آية) was not revealed after a victory, it was revealed after a defeat.
The defeat of the Battle of Uhud(أحَد).
Allahعَزّوجَلّ says;
اصْبِرُوا وَصَابِرُوا
يَا أَيُّهَا الَّذِينَ آمَنُوا اِصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ۝
O you, who believe.
Allahعَزّوجَلّ is ordering the believers who have Sabr(صبر), Isbiroo(إصبرو).
Isbiroo(إصبرو) means Sabr(صبر), it's a command and order it's in the form of Fael Amr(فعل أمر),
a verb of command Isbiroo(إصبرو), be patient.
And then Wasabiro(وصابرو).
Sabiroo(صابرو) is also derived from the root word of Sabr(صبر)
but it's in the form of, what is called Mufaela(مفاعله).
Mufaela(مفاعله) is when the verb is between two parties.
So, for example, you have and all of these words that I'm going to give you are in the form of Mufaela(مفاعله).
You have (مسارعه), wrestling in Arabic is called Musariah(مسارعه).
Because it is between two parties.
Mulaqamah(ملاقمه), boxing is called mulaqamah(ملاقمه),
it is in the form of Mufaela(مفاعله) because it's between two parties.
Muam'la(معامله), when you have a financial transaction
because it is between two parties you call it Muam'la(معامله) or Mutajirah(متاجره).
So on, and so forth.
So, here we have Wasabiroo(وصابرو).
In other words, we need to outdo the enemy in patience.
Because the enemy is patient.
Not only the Muslim is patient but also the enemy is patient.
So even though Allahعزوجل order us to be patient, Isbiroo(إصبرو),
but the next order is a repetition of patience.
However here Allahعَزّوجَلّ is telling us, it's not enough to be patient only
but you need to be more patient than the enemy you need to outdo the enemy in patience.
Wasabiroo(وصابرو) and that is exactly what Rasool Allah ﷺ did.
I mean, the people of Quraish(قُرَيْشْ), were patient and persistent
because the word Sabrr(صبر) in Arabic not only means patience, but it also means persistence.
The people of Quraish(قُرَيْشْ), for example, Abu Jahal(ابو جهل) was a very persistent individual.
Abu Lahab(ابو لهب) was very persistent.
Many of these leaders of Quraish(قُرَيْشْ), who were fighting the Muslims were very persistent and committed to fighting Muslims.
They had this commitment and zeal and persistence and patience in fighting the religion of Allah.
But on the other hand Rasool Allah ﷺ was very patient
and he was instructing and training the Sahabah رضي الله عنهم to be patient,
when the companion came to Rasool Allah ﷺ
and Rasool Allah ﷺ, was sitting next to Al-Ka'aba(اَلْكَعْبَه)
and he told Rasool Allah ﷺ.
اَلا تَدْعُوْلَنَا ، اَلَا تَسْتَنْصِرلَنَا
O Rasool Ullah! Aren't you going to ask Allahعَزّوجَلّ to give us support?
Aren't you going to ask Allahعَزّوجَلّ to give us victory?
Because they have suffered a lot.
So, the Sahabi(صحابي) is asking Rasool Allah ﷺ to make Dua(دُعَا) to Allah.
That Allah elevates from us, takes away from us, this pain and suffering we're going through.
Rasool Allah ﷺ did not say yes, I will make that Dua(دُعَا)!
Rasool Allah ﷺ, sat up and he was angry and you could see anger in his face and he said;
لَقَدْ كَانَ يُؤتی بِمَنْ كَانَ قَبْلَكُمْ فَيُوضَعَ الْمِنْشَارَ عَلَى رَأْسِهِ
They would bring a man from the nations before you
and they would place the saw or the knife on top of his head and he would be split in half.
فَلَا يَرُدُّه’ ذَالِكَ عَنْ دِيْنِكْ
And that would not make him give up his religion.
And they would bring a man from the nations before you and he would be combed.
فيُمْشَطُ بِأَمْشَاطِ الْحَدِيدِ
He would be combed with combs of steel.
مَا بَيْنَ لَحْمِهِ وَعَظَمِهِ وَعَصَبِهْ
That would comb away his nerves and his flesh from the bones.
فَلَا يَرُدُّه’ ذَالِكَ عَنْ دِيْنِكْ
And that would not make him give up his religion.
وَلِيُتِمَّنَّ الله وَهَذَا الْاَمْرَ
and Allahعَزّوجَلّ will give victory, to this religion of His.
حَتَّى يَسِيرَ الرَّاكِبُ مِنْ صَنْعَاءَ إِلَى حَضْرَمَوْتَ لَا يَخَافُ إِلَّا اللَّهَ وَالذِّئْبَ عَلَى غَنَمِهِ،
Until, the traveler would travel from San'a(صنعاء) to Hazara Al-Maot(حزرالموت) fearing no one but Allah
and the wolves on his sheep.
So, Rasool Allah ﷺ is training the Sahabah(صحابه) to be patient.
Eventually Allah will give you a victory.
و الْعَاقِبَةَ لِلْمُتَّقِينَ
The end would belong to the believers, but you have to be patient.
And you have to give destiny, it's time.
Don't be in a hurry.
Allahعَزّوجَلّ has destined things to happen in a certain way.
We should not go against the Qadar(قدر) of Allahعَزّوجَلّ.
Let everything take its time, eventually the Muslims would win.
We shouldn't be in a hurry, we shouldn't hasten things to happen, they will happen with the Qadar(قدر) of Allahعَزّوجَلّ.
أَتَىٰ أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ
Allahعَزّوجَلّ says: The command of Allah, whatever Allah has destined will come, don't hasten it.
And the patience of the Muslims is now bearing it's fruits.
Now, Abu Sufiyan(أبوسُفيان) is coming alone into Madina, begging the Muslims to give him peace
and the Muslims are ignoring him.
So, when the Muslims of today keep on feeding the Ummah(امة) that you are in a state of weakness
that we are incapable, that the enemy is strong
that we cannot do anything,
that we are living in Makkah, we are like in the era of Makkah.
And all of these concepts that instill in the Muslim mind fear
and instill in the Muslim mind, a feeling of inferiority, and weakness and humiliation
that programs the Muslims to be weak and to accept oppression.
How can we state that when we are one fifth the population of the world.
When the Muslims are over 1 billion
when the Muslims sit on the most valuable resources on the planet,
the oil of the world lives under the Muslims.
It's like a living being that travels under the earth and goes and parks under the Muslim land.
When the Muslims control some of the most important waterways and important parts of the world,
when the Muslim lands spans all over the planet.
How can the Muslim state that we are in a state of weakness, and in a state of humiliation?
Muslims need to break out of this way of thinking
and realize the strength that they have,
and realize that they are not needy in terms of financial resources or numbers or land
but what they need is Eeman(ايمان).
What they need this trust in Allahعَزّوجَلّ.
what they need is Tawaqqul(توكل).
So, now Rasool Allah ﷺ is planning in secret to attack Makkah.
That was initially but then he had to announce this to the Muslims to get prepared and ready
but he told the Muslims, I mean, the Muslims knew that they're not supposed to speak about this
that, they're supposed to keep this as a secret.
One day Rasool Allah ﷺ, summoned Ali Ibn Abi Talib(علي ابن ابي طالب) Az-Zubair Bin Awwam(ألزبير بن عوام) and Al-Miqdad Bin Aswad(المقداد بن اسود),
he told them;
اِنْطَلِقُوا حَتَّى تَأْتُوا رَوْضَةَ خَاخٍ ، فَإِنَّ بِهَا ظَعِينَةً مَعَهَا كِتَابٌ فَخُذُوهُ مِنْهَا
Go to a place called Roza At Khaakh(روضة الخاخ)
you will find a woman and with her is a letter, bring that letter to me.
Ali Ibn Abi Talib(علي ابن ابي طالب) and the two men with him, Az-Zubair(الزبير) and Al-Miqdad(المقداد), they rushed.
They said;
تعادی بنا خیلنا
They were on horseback and they reached to the place that Rasool Allah ﷺ told them;
you would find the woman, so they went up to this woman
and they told her give us the letter that you have.
She said: I don't have any letter.
Ali Ibn Abi Talib(علي ابن ابي طالب) told her.
لَتُخْرِجِنَّ الكِتَابَ أَوْ لَنُلْقِيَنَّ الثِّيَابَ ،
You either give us the letter or we would strip you from your clothes.
We will strip search you.
Because Rasool Allah ﷺ told us that you have a letter, that means you have a letter.
She was lying, but they told her this is something that was told to us by Rasool Allah ﷺ.
And if Rasool Allah ﷺ said: It, is the truth.
So, either give us that letter, otherwise, we'll take off your clothes, and search for that letter.
فَلَمَّا رأت أنهُ الجد
So, when she saw that the matter is serious, she told them: Aarizoo(أعرضو), turn away
and then she pulled out a letter from her hair, it was hidden in her hair.
She pulled out the letter and the letter was from Hatib Ibn Abi Baltaa(حاطب ابن اَبي بلتعة), one of the Sahabah(صحابه).
He wrote a letter to Quraish(قُرَيْشْ) informing them of the plans of Rasool Allah ﷺ.
So, this thing that Hatib(حاطب) did, acting as an agent for the Kuffar(كفار) among the Muslims is a very dangerous thing.
He's telling the people of Quraish(قُرَيْشْ) about secret plans of Rasool Allah ﷺ.
When Rasool Ullah saw the letter and he read it,
he summoned Hatib Ibn Abi Baltaa(حاطب ابن اَبي بلتعة) and he told him;
ما هذا؟
What is this?
And this Hadith(حديث) is in Bukhari(بخاريْ).
Hatib(حاطب) said;
يَا رَسُولَ اللَّهِ ، لَا تَعْجَلْ عَلَيَّ، إِنِّي كُنْتُ امْرَأً مُلْصقا فِيْ قُرَيْشٍ
He said: O Rasool Ullah don't hurry in making a decision about me ٰ.
I was a man not belonging to Quraish(قُرَيْشْ)
مُلْصقا فِيْ قُرَيْشٍ ، يَقُوْلُ كُنْتُ حَلِيْفًا وَلَمْ أَكُنْ مِنْ أَنْفُسِهَا
I did not belong to Quraish(قُرَيْشْ)
وَكَانَ مَنْ مَعَكَ مِنَ المُهَاجِرِينَ مَن لَّهُمْ قَرَابَاتٌ يَحْمُونَ أَهْلِيهِمْ وَأَمْوَالَهُمْ
فَأَحْبَبْتُ إِذْ فَاتَنِي ذَالِكَ مِنْ النَّسَبِ فِيهِمْ ، أَنْ أَتَخِذَ عِنْدَهُمْ يَدًا يَحْمُونَ بِهَا قَرَابَتِي
He said: Your companions have families in Makkah, who would take care of their relative
because they belong to clans in Makkah.
They have people who would take care of their families and take care of their wealth.
But I do not have any relatives in Makkah, to take care of my family and my wealth.
So, I wanted to do Quraish(قُرَيْشْ) a favor,
so that they would protect or they would not harm my family.
And in another narration it says; His mother was the one, who was living in Makkah
and he was worried about her condition.
I'll read you the translation of his words, Hatib(حاطب) said;
O Allah's apostle do not make a hasty decision about me,
I was a person not belonging to Quraish(قُرَيْشْ)
but I was an ally to them, from outside and had no blood relation with them.
And all the immigrants who were, with you have got, their kinsmen in Makkah,
who can protect their families and properties.
So, I liked to do them a favor, so that they might protect my relatives as I have no blood relation with them.
I did not do this to renegade from my religion
nor did I do it to choose, heathenism after Islam.
So, Hatib(حاطب) is making it clear that I didn't do this as Nifaq(نفاق) or apostasy
In fact, he used the exact word Irtidadan(إرتدادًا), which is Riddah(ردة),
ارْتِدَادًا عَنْ دِينِي
Means I did not become an apostate.
Now, this shows us
because there is a difference of opinion among the Ulema(علماء)
whether such an act is an act of Kuffr(كفر), or an act of Fisq(فسق).
However, you can see here from what Hatib(حاطب) said is that
he considers this act to be an act of Apostasy.
And that's why he's saying I didn't commit apostasy.
If he didn't consider this act to be an act of Kuffr(كفر), why would you say that?
Because he saying that I did not commit Kuffr(كفر), I did not disbelieve.
So, the fact that he is defending himself against apostasy,
shows that he considered the act itself to be an act of Apostasy.
However, his intentions were not intentions of kuffr(كفر).
Rasool Allah ﷺ said;
اَمَا إِنَّهُ قَدْ صَدَقَكُمْ
He's telling you the truth.
Umar Ibn Al-Khattab(عمر ابن الخطاب) said;
يَا رَسُولَ اللَّهِ دَعْنِي أَضْرِبَ عُنُقَهُ’ هَذَ الْمُنَافِقْ
O Messenger of Allah, allow me to cut off the head of this Munafiq(منافق), this hypocrite,
again, Umar Ibn Al-Khattab(عمر ابن الخطاب) consider this act, to be an act of Nifaq(نفاق),
an act of kuffr(كفر), and therefore he wanted to kill Hatib(حاطب).
If he did not consider it to be an act of Riddah(ردة),
why would he ask Rasool Allah ﷺ to allow him to kill Hatib(حاطب).
Rasool Allah ﷺ said;
إِنَّهُ قد شَهِدَ بَدْرًا وَمَا يُدْرِيكَ ؟ لَعَلَّ اللَّهَ اطَّلَعَ عَلَى مَنْ شَهِدَ بَدْرًا فَقَالَ : اعْمَلُوا مَا شِئْتُمْ فَقَدْ غَفَرْتُ لَكُمْ
Rasool Allah ﷺ said: He has witnessed the Battle of Badr(بدر)
and what could tell you, perhaps Allah looked at those, who witness Badr(بدر) and said;
O the people of Badr(بدر) do what you like, for I have forgiven you.
There are two things from the statement of Rasool Ullah,
The first, it shows you the high status of the people of Badr(بدر).
The second is that, Rasool Allah ﷺ did not disapprove what Umar Ibn Al-Khattab(عمر ابن الخطاب) said
but he said: I mean, Rasool Ullah did not say that he does not deserve to be killed.
Rasool Ullah did not respond to what Umar Ibn Al-Khattab(عمر ابن الخطاب) said, in regarding to the Nifaq(نفاق).
But Rasool Allah ﷺ said;
The reason why he should not be killed, is because he has witness Badr(بدر)
which could also be an indication that Rasool Ullah approved the understanding of Umar(عُمَر),
in accusing a person, who commits such an act of being a Munafiq(منافق),
but because Hatib(حاطب) witnessed the Battle of Badr(بدر), he should not be punished for it.
Again this shows us the high status of the people of Badr(بدر),
and the great level that they have in the eyes of Rasool Allah ﷺ
and even the angels because of Jibreel عليه السّلام, he came to Muhammadﷺ and said;
What do you consider the people of Badr(بدر) to be among you?
Rasool Allah ﷺ said: We consider them to be among the best.
Jibreel(جِبْرِيْل) said: And that is also with the angels who attended Badr(بدر).
So, not only, are the people who attended Badr(بدر) the best,
but also the angels who attended Badr(بدر) are the best.
It is a battle that was witnessed by the creation of the heavens and the earth.
And then Allahعزوجل revealed;
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ وَقَدْ
وَقَدْ كَفَرُوا بِمَا جَاءَكُمْ مِنَ الْحَقِّ
يُخْرِجُونَ الرَّسُولَ وَإِيَّاكُمْ أَنْ تُؤْمِنُوا بِاللَّهِ رَبِّكُمْ إِنْ كُنْتُمْ خَرَجْتُمْ جِهَادًا
إِنْ كُنْتُمْ خَرَجْتُمْ جِهَادًا فِي سَبِيلِي وَابْتِغَاءَ مَرْضَاتِي
تُسِرُّونَ إِلَيْهِمْ بِالْمَوَدَّةِ وَأَنَا أَعْلَمُ بِمَا أَخْفَيْتُمْ وَمَا أَعْلَنْتُمْ ۚ
وَمَنْ يَفْعَلْهُ مِنْكُمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ۝
The Ayaat(آيات) of Surat Ul Mumtahinna(سورة الممتحنه) were revealed.
These Ayaat(آيات) are talking about this particular incident of Hatib Ibn Abi Balta(حاتب ابن ابي بلته)
and again this is in Al-Bukhari(البخاريْ).
Allahعزوجل says: O you believe take not my enemies and your enemies as friends
offering them your love, even though they have disbelieved in that truth
which has come to you and who so ever, of you Muslims does that
then indeed he has gone far astray away from the straight path.
So, to all those Muslims, who allowed themselves to work as agents, with the kuffar(كفار)
spying on the Muslims conveying information about the Muslims to the disbelievers,
they have committed an act of Apostasy, they are Munafiqeen(منافقين).
It is a very dangerous sin,
it is a very dangerous thing to spy for the disbelievers against the Muslims.
And one of the ironies of our age is that
in some Masajid(مساجد) intelligence agencies were given a booth to recruit from the Musalleen(مصلين)
to work as spies against the Muslims.
That's one of the most amazing things that happened in our age and time.
These are Masajid(مساجد) of Zaraar(ضرار),
and we will talk about the Masjid(مسجد) of Zarrar(مسجد), when we talk about the Battle of Tabook(تبوك).
Regarding the Hukum(حكم) of Al-Jasoos(ألجاسوس), the spy who spies against the Muslims.
The Fuqahaa(فقهاء), the scholars of Islam have a consensus
that the disbelieving spy is killed.
Then there is a difference of opinion regarding the zimmi(ضمي),
the zimmi(ضمي) is the Christian or the Jew, who's paying Jizyah(جزيه).
According to the Ahnaaf(أحناف), their opinion
يُوْجَع وَيُحْبَسْ وَلَا يُقْتَلْ
That he should be physically harmed Ya'ani(يعني) painful harm
and he should be imprisoned, but he should not be killed.
This is the opinion of Ahnaaf(أحناف).
The Shafiyah(شافيه) have a difference of opinion.
While Malik(مالك) and Al-Aozaee(أوذاعي) say;
That this is a breach of their covenant with the Muslims and therefore they should be killed.
Regarding the Muslim, the Hanafiyah(حنفيه) and Shafiyah(شافيه) and Hanabila(حنابله)
they say that he should be punished but not killed.
While Al-Malikia(مالكيه) say;
يَجْتَهِدْ فِيْ الْاِمَامْ وَلَه’ قَتْلُه’ وَمَالَ اِلی ذَالِكْ اِبْنِ الْقَيِّمْ
The Maliki(مالكي) scholars say;
That the Imam(اِمَام) has a right to do with such a person whatever he sees the Masliha(مصلحه),
whichever he sees is better, and he can kill him, if he wants to.
And this is also the opinion of Ibn Al-Qayyim(إبن القيم).
Rasool Allah ﷺ march forth in the month of Ramadan(رمضان).
And in the initial parts of the journey they were fasting
but when they were getting closer to Makkah Rasool Allah ﷺ ordered the Muslims to break their fast
and he took a cup of water and he drank it, in front of them, to give them the example.
And the army was 10,000 strong.
This was the largest army assembled by Rasool Allah ﷺ so far.
All of the Muhajireen(مهاجرين) and all of the Ansaar(أنصار) were included
And many of the tribes surrounding Madina participated such as
Sulaim(سليم) and Aslam(أسلم) and Ghifaar(غفار) and Muzaina(مضينه)
all of these tribes they participated and that's why we have this large number of 10,000 strong.
And these are the Sahabah(صحابه) of Rasool Allah ﷺ, who witnessed the great battle of Fatiha Makkah(فتح مكه).
We'll continue In Sha Allah-Ho-Ta'ala(إن شاءالله تعالى) with the rest of Fatiha Makkah(فتح مكه) in our next session.
صَلَّى الله عَلى سَيَّدِنَا محمد وَعَلى اَلِهِ وَ صَحْبِهِ وَسَلِّمْ تَسْلِيْمًاكَثِيْرَا