Battle of Hunayn - 8 AH

After the Prophet ﷺ's stay in Makkah, news arrived that a large army was gathering to attack, and it was the Thaqif tribe from Ta'if. The Thaqif, having a long-standing rivalry with the Quraysh, now sought to protect idolatry and gain control of the Ka'bah. They feared the spread of monotheism after Makkah's conquest and wanted to prevent it. Over 20,000 pagans, including the Thaqif and Hawazin tribes, gathered for battle, marking the largest gathering of pagan Arabs in history.

Muslims' Preparations

The Prophet ﷺ sent Abdullah ibn Abi Hadrat رَضِيَ اللهُ عَنْهُ to gather information from Ta'if. Upon returning, Abdullah رَضِيَ اللهُ عَنْهُ reported the large army and their preparation, which alarmed the Muslims. The Prophet ﷺ asked for help from the new converts in Makkah, including some non-Muslim leaders, like Safwan ibn Umayyah, who lent armor for the battle. The Muslim army, totaling 12,000, left Makkah on the 6th of Shawwal, arriving at Hunayn on the 10th, where they camped near the Thaqif army.

The Muslims, now a large force of 12,000, became overconfident. The Prophet ﷺ warned them against arrogance, referencing past stories where armies were destroyed due to pride. Allah rebuked the Muslims' overconfidence in Surah al-Tawba (9:25), emphasizing humility.

Dhat Anwat

During their march, the Muslims passed by a tree called Dhat Anwat, where the Quraysh used to hang weapons for good luck. Abu Waqid al-Laythi رَضِيَ اللهُ عَنْهُ, a new convert, suggested the Prophet ﷺ make a similar tree for the Muslims. The Prophet ﷺ rebuked this idea, comparing it to the Children of Israel asking for an idol, highlighting the dangers of superstition and the importance of reliance on Allah.

Muslims Camp at Hunayn

The Muslims reached Hunayn and performed Salat al-Isha just outside the valley. One Companion was appointed to guard the camp through the night, and the Prophet ﷺ promised him Jannah. Another group returned with news of the enemy’s vast numbers of camels, sheep, and families, and the Prophet ﷺ reassured them that this wealth would become their ghanimah (spoils of war).

Thaqif’s Preparations

Malik ibn Awf, the young chieftain of Thaqif, led the army and insisted on bringing families and animals to the battlefield for morale. Durayd ibn al-Sima, an older, experienced leader, disagreed, advising that only warriors should fight. Malik disregarded his advice.

Thaqif & Hawazin's Devious Tactics

Thaqif and Hawazin used the terrain of Hunayn to set a trap. They positioned a small, visible force at the valley’s exit to draw the Muslims in, while hiding multiple groups of archers along the mountains on both sides. Once the Muslims entered the valley, the small force would feign defeat to push them even deeper inside. At that point, the real ambush would begin: archers raining arrows from above and the full army of roughly 20,000 charging into the valley to crush the Muslims.

As Swords Clash

The Muslims, initially confident, rushed forward when the Hawazin force pretended to flee. Once the bulk of the Muslims were in the valley, they were ambushed by arrows from the mountains and a full-scale attack from the enemy army. As described in the Quran (9:25), the Muslims panicked and fled. Factors like the surprise attack, the inexperience of many new Muslims, the vulnerability to arrows, and the lack of proper armor contributed to the chaos.

The Prophet ﷺ remained calm, calling out loudly to rally the Muslims and urging his followers to return. With the help of companions like Abu Bakr, Umar, Ali, and Abbas رَضِيَ اللَّهُ عَنْهُمْ, the Prophet ﷺ called out to the people of Ridwan, the Ansar, and specific tribes. This call woke the Muslims from their panic, and they returned to fight, inspired by the Prophet’s voice and leadership.

Amid the chaos of the battle, Abu Sufyan ibn al-Harith رَضِيَ اللهُ عَنْهُ, the Prophet's ﷺ first cousin, stood firm alongside the Prophet ﷺ and his closest companions, such as Abu Bakr رَضِيَ اللهُ عَنْهُ and Umar رَضِيَ اللهُ عَنْهُ . Abu Sufyan ibn al-Harith رَضِيَ اللهُ عَنْهُ was among those who called the Quraysh back to the battlefield.

In contrast, some new converts to Islam displayed weakness in their faith. Among them were Safwan ibn Umayyah and his brother, who were not yet fully committed to Islam. When the Muslims began to flee, Safwan's brother mockingly said that the Prophet ﷺ would lose the battle, calling it the breaking of the "magic spell" that the Quraysh had accused him of using. Safwan responded with tribal loyalty, saying he would rather be ruled by a Qurayshi than a Hawazini, reflecting a mindset rooted in tribalism rather than faith in Islam. This reflects that some new converts had yet to fully embrace Islamic values, still giving precedence to tribal affiliations over devotion to the Prophet ﷺ.

Allah’s Help

As the Prophet ﷺ called out, the sahaba began to gather around him. The situation changed when Abbas رَضِيَ اللهُ عَنْهُ, with his loud voice, called out to them by name and tribe. At one point, the Prophet ﷺ took a handful of dust or stones and threw it in the direction of the mushrikun, which affected their eyesight and allowed the sahaba to regroup. 

At Hunayn, the Muslims were initially impressed by their large numbers, but this proved to be of no advantage. The vastness of the earth felt "constrained," and they fled in retreat. Allah sent down His reassurance (sakina) and peace upon the Prophet ﷺ and the believers. Additionally, Allah sent unseen forces (angels) to assist the Muslims. 

It is reported that some Muslims and non-Muslims saw these angels. Jubayr ibn Mut’im رَضِيَ اللهُ عَنْهُ narrated that when the two armies met, he saw a large, dense black cloud coming down from the heavens, dispersing among the people like ants. Jubayr رَضِيَ اللهُ عَنْهُ  realized that this cloud was a manifestation of the angels sent by Allah to aid the believers.

Shayba ibn Uthman رَضِيَ اللهُ عَنْهُ, a fourth cousin of the Prophet ﷺ, had just embraced Islam at the Conquest of Mecca. His father, Uthman ibn Abi Talha, had been killed by Muslims in the Battle of Uhud, and Shayba was filled with anger over his death. During the chaos of the Battle of Hunayn, seeing the Prophet ﷺ alone, he decided to seek revenge. As he approached, a bright light appeared, nearly blinding him. The Prophet ﷺ, noticing his intent, raised his hands in prayer, asking Allah to guide Shayba. Immediately, Shayba's heart was filled with Iman, and he joined the Muslims in their fight. He later lived a pious life.

The tribes of Thaqif and Hawazin, after initially attacking, fled in confusion when their primary tactic of shooting arrows failed. The Prophet ﷺ commanded the sahaba to pursue them into the valleys to prevent regrouping. Following Hunayn, several smaller skirmishes took place, resulting in Muslim victories. Some notable figures, like the uncle of Abu Musa al-Ash'ari رَضِيَ اللهُ عَنْهُ, were martyred during these battles.

Abu Musa al-Ash'ari رَضِيَ اللهُ عَنْهُ found his uncle fatally wounded by a javelin and avenged him. As his uncle lay on his deathbed, he asked Abu Musa رَضِيَ اللهُ عَنْهُ to convey his salam to the Prophet ﷺ and to request du‘a on his behalf. When informed, the Prophet ﷺ raised his hands high and prayed for his forgiveness and for a lofty rank in Jannah. Abu Musa رَضِيَ اللهُ عَنْهُ then requested a du‘a for himself, which the Prophet ﷺ graciously granted.

Aftermath of the Battle

The Prophet ﷺ condemned the killing of noncombatants, as illustrated when he saw a woman killed on the battlefield. He instructed that Khalid ibn al-Walid رَضِيَ اللهُ عَنْهُ be stopped and told not to harm women, children, or the elderly—setting a clear precedent against the killing of civilians.

After the initial defeat, Thaqif and Hawazin tribes fled to various places. Thaqif retreated to Ta'if, where the Prophet ﷺ and his companions pursued them. Another battle occurred at Awtas, which the Muslims won.

The Battle of Hunayn highlighted the importance of trust in Allah. Despite having a large number of well-equipped soldiers, the Muslims faced difficulties, showing that victory is ultimately from Allah, not from preparation or numbers.

The battle resulted in the largest ghanima (spoils of war) the Muslims had ever acquired, including 6,000 prisoners of war, over 24,000 camels, and 40,000 goats. These spoils were gathered in the valley of Ji'ranah.

When prisoners were brought in, a woman claimed to be the Prophet’s ﷺ foster sister. The sahaba were surprised and informed the Prophet ﷺ. Upon meeting her, she identified herself as Shayma, and to confirm, she mentioned a mark on her back from when the Prophet ﷺ had bitten her as a baby. Recognizing her, the Prophet ﷺ smiled and offered her two options: stay with the Muslims and be treated honorably, or return to her tribe with a gift. Shayma chose to return to her tribe, and it's unknown whether she embraced Islam.

Siege of Ta’if

After the Battle of Hunayn, the Prophet ﷺ marched to Ta'if, where he laid siege to the city, which was well-fortified with walls, supplies, and running water. The siege was not a battle but a prolonged encirclement. The Prophet ﷺ had anticipated such scenarios and had already sent Companions prior to this expedition to study advanced war tactics, including the use of catapults, battering rams, and the testudo (shield-wall formation). The Muslims used these techniques but faced challenges: burning oil from the walls and arrows caused casualties, and the siege weapons didn't breach the city's defenses.

The Prophet ﷺ suggested withdrawing, but the sahaba wanted to continue, so they stayed. In desperation, the Muslims resorted to burning crops around the city, which led the people of Ta'if to beg for mercy, prompting the Prophet ﷺ to stop the destruction. The Prophet ﷺ also offered protection to anyone who joined the Muslims, leading some slaves to defect and convert.

The siege lasted less than two weeks, with varying reports on its exact duration. Demoralized by further arrow attacks, the Prophet ﷺ decided to leave. Before departing, the sahaba asked him to make du'a against Ta'if, but instead, the Prophet ﷺ prayed for their guidance and future conversion. The Muslims then returned to Ji'ranah with their spoils of war.

Return to Ji'ranah

At Ji'ranah, the Prophet ﷺ waited for over a week, hoping the Hawazin would return to reclaim their families and wealth by accepting Islam. However, they did not return, and after nearly a month, the distribution of war spoils began.

The Prophet ﷺ allocated massive gifts to influential Quraysh leaders and other prominent figures, giving some up to 100 camels each. Many of these recipients were new or potential converts, including Abu Sufyan رَضِيَ اللهُ عَنْهُ, Safwan ibn Umayyah (who was not yet Muslim), and others from powerful tribes. This generosity aimed to soften their hearts toward Islam.

The Ansar, however, received no part of this large distribution, leading some younger members to express concerns. Sa’d ibn Ubadah رَضِيَ اللهُ عَنْهُ conveyed this to the Prophet ﷺ, who gathered the Ansar and delivered a deeply emotional speech. He reassured them of their privileged status, stating that while others received wealth, they were blessed to have the Messenger of Allah ﷺ with them. Overcome with emotion, the Ansar wept and affirmed their contentment with Islam and the Prophet ﷺ.

This event demonstrated the Prophet’s ﷺ wisdom in winning hearts through generosity. Safwan ibn Umayyah, who had once despised the Prophet ﷺ, later acknowledged that the Prophet’s continuous generosity made him the most beloved person to him, a powerful example of how kindness can turn hostility into sincere devotion.

Hakim ibn Hizam رَضِيَ اللهُ عَنْهُ embraced Islam at the Conquest of Makkah, and the Prophet ﷺ gave him charity multiple times. When he asked a fourth time, the Prophet ﷺ advised him that wealth is a test, and those who take it with greed will never be satisfied. Hakim رَضِيَ اللهُ عَنْهُ vowed never to ask for money again and kept his promise for life.

During this period, many Bedouins converted to Islam primarily for financial gain, often demanding money from the Prophet ﷺ. Some were aggressive, pulling at his garments, yet he remained generous. In one instance, a man accused the Prophet ﷺ of unfair distribution. The Prophet ﷺ rebuked him, stating that his justice was divinely entrusted. When Umar رَضِيَ اللهُ عَنْهُ  proposed that man’s execution, the Prophet ﷺ refused, citing the risk of setting a dangerous precedent. However, the Prophet ﷺ condemned such people, describing them as ultra-fanatics who focus on rituals but lack true understanding of Islam.

Later, the Hawazin tribe, who had delayed their conversion, sought to reclaim their families and wealth. Since the spoils had already been distributed, the Prophet ﷺ instructed them to publicly request the return of their families. The Quraysh leaders willingly freed their captives, while some Bedouin tribes demanded compensation, which the Prophet ﷺ promised to cover later. The Hawazin ultimately recovered their families but not their wealth.

On the return journey from Ta’if, while camped at Ji‘ranah, the Prophet ﷺ donned his ihram. He ﷺ then proceeded to Makkah and performed ‘Umrah for the third time in his life. He completed four Umrahs in total, three physically and one (Hudaybiyyah) rewarded without physical completion. The Prophet ﷺ and senior companions followed the practice of performing one Umrah per visit to Makkah, though performing multiple Umrahs is not forbidden.

Miscellaneous Events

Qasidat al-Burda

About two weeks after the Prophet ﷺ returned to Madinah from Makkah, the famed Arabian poet Ka‘b ibn Zuhayr accepted Islam. By this time, the major Qurayshi poets, viewed as key propagandists, had either been executed or had repented and embraced Islam. Ka‘b ibn Zuhayr, the son of the renowned pre-Islamic poet Zuhayr ibn Abi Sulma, was among the leading poets of his era. Initially hostile toward Islam, he composed satirical poetry against Muslims, even crossing the line by insulting Muslim women. His brother, who had embraced Islam, advised him to repent, assuring him that the Prophet ﷺ always accepted sincere repentance.

Ka‘b, realizing he did not believe in idol worship, decided to convert. He traveled to Madinah in secret, staying with a relative. After Fajr prayer, he approached the Prophet ﷺ, pretending to be a messenger on behalf of Ka‘b ibn Zuhayr. When the Prophet ﷺ accepted his repentance, Ka‘b revealed his true identity. One of the Ansar attempted to attack him, but the Prophet ﷺ intervened, granting him protection.

Ka‘b رَضِيَ اللهُ عَنْهُ then recited a poem, later known as "Banat Su‘ad" or the original Qasidat al-Burda. The Prophet ﷺ honored him by giving him his cloak, the highest recognition for a poet.

There are two famous Qasidat al-Burda:

• Ka‘b’s Burda, which is in deep classical Arabic and rarely recited today.

• Al-Busiri’s Burda, a 7th-century AH (13th-century CE) poem, widely known and recited, based on a dream where he saw the Prophet ﷺ giving him a cloak.

Establishing Control and Removing Idolatry

After the Conquest of Makkah, the Prophet ﷺ sent expeditions to subdue smaller tribes around the city, establishing governance by appointing leaders, zakat collectors, and teachers. He ﷺ also dispatched groups to destroy remaining idols, including sending Tufayl ibn Amr رَضِيَ اللهُ عَنْهُ was sent to Yemen to demolish Dhi al-Kaffayn, while Jarir ibn Abdillah رَضِيَ اللهُ عَنْهُ was tasked with demolishing Dhi al-Khalasa.

Conversion of Adi ibn Hatim

Ali ibn Abi Talib led an expedition against the Tayy tribe, capturing prisoners, including the daughter of the legendary generous Arab, Hatim al-Ta'i. She was freed by the Prophet ﷺ and later she urged her brother, Adi ibn Hatim, to meet the Prophet ﷺ .

Initially, Adi, a Christian, hesitated but later visited Madinah. The Prophet ﷺ engaged him in a profound discussion, exposing inconsistencies in his faith and highlighting Islam’s future stability and prosperity. The humility and justice of the Prophet ﷺ convinced Adi, who then accepted Islam. Later, Adi رَضِيَ اللهُ عَنْهُ witnessed two of the Prophet’s ﷺ prophecies come true, the security of the Muslim lands and the conquest of the Persian Empire's wealth.

Marriage to Fatima bint al-Dahhak and Divorce

The Prophet ﷺ married Fatima bint al-Dahhak from the tribe of Kulab, but the marriage was not consummated. On their wedding night, Fatima said, "I seek Allah's refuge from you," leading the Prophet ﷺ to ask her to return to her family. The reasons behind this are unclear, with some suggesting mental illness or influence from her relatives. Fatima later regretted her actions, expressing sorrow over choosing this world over the Prophet ﷺ .

The Death of Zaynab bint Muhammad

Zaynab رَضِيَ اللهُ عَنْھَا, the Prophet's ﷺ eldest daughter, passed away in the 8th Hijrah at around 31 years old. Her death was due to lingering effects from a fall during the Hijrah, which caused prolonged bleeding. Three of the Prophet’s ﷺ daughters died during his lifetime: Ruqayyah, Zaynab, and Ummi Kulthum رَضِيَ اللَّهُ عَنْهُنَّ, with Fatima رَضِيَ اللهُ عَنْھَا passing away six months after his death.

The Birth of Ibrahim ibn Muhammad

The Prophet’s ﷺ son, Ibrahim, was born, but he passed away in the 9th year of the Hijrah.