Page 179 - Ar-Raheeq Al-Makhtum

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The third and last stage of the life of the Messenger (peace be upon him) embodies the fruitful
results of his call to Islam, which were the consequences of long-timed holy fights in the way of
Allâh (Jihad), troubles, toil, disturbances, trials and a lot of bloody conflicts and battles, which lasted
for over twenty years.
The conquest of Makkah was considered the most serious profit achieved by Muslims during those
years. For it affected the course of events and consequently altered the Arabs’ whole life. It was a
decisive distinction between preconquest and post-conquest periods. For Quraish, at that time, was
in the eyes of Arabs the defenders and helpers of Arabs. Other Arabs are only their ancillaries. The
submission of Quraish is, therefore, estimated to be a final elimination of paganism in the Arabian
The phase of:
(1) holy wars and fighting.
(2) the tribes and people’s race to embrace Islam.
Being so close and rather inseparable, the two phases of this stage intervene in such a way that a
happening of one phase occurs during the progress of the other. However, w e have preferred— for
expository purposes — to deal with these two phases distinctively. The fighting phase was given the
priority in order, due to the fact that it is more intimate and fit than the other.
The conquest of Makkah which came forth as a consequence of a swift blow astounded both the
Arabs and other tribes who realized that they were doomed and had to submit to the new situation
as a fait accompli. Some of the fierce, powerful proud tribes did not submit and favoured resistance.
Ahead of these were the septs of Hawazin and Thaqif. Nasr, Jashm and Sa‘d bin Bakr and people of
Bani Hilal — all of whom of Qais ‘Ailan. They thought that they were too mighty to admit or
surrender to such a victory. So they met Malik bin ‘Awf An-Nasri and made up their mind to proceed
fighting against the Muslims.
When Malik bin ‘Awf — the general leader — decided to march and fight the Muslims, he made his
countrypeople take their wealth, women and children with them to Awtas — which is a valley in
Hawazin land and is quite near Hunain. It differs from Hunain in its being adjacent to Dhi-Al-Majaz
which is around ten miles from Makkah in ‘Arafat’s direction.
As soon as they had camped in Awtas, people crowded round Malik. The old sane Duraid bin As-
Simmah, who was well-known as a war-experienced man, and who was among those who gathered
round Malik, asked: “What valley are we in?” “In Awtas,” they said. “What a good course it is for
horses! It is neither a sharp pointed height nor a loosed soiled plain. What? Why do I hear camels’
growling, the donkeys’ braying, the children’s cries and the sheep bleating?” asked Duraid. They
said: “Malik bin ‘Awf had made people bring their women, properties and children with them.” So he
called Malik and asked him what made him do such a thing. Malik said that his aim was to have
everybody’s family and properties around them so that they fight fiercely to protect them.” “I swear
by Allâh that you are nothing but a shepherd,” answered Duraid, “Do you believe that there is
anything whatsoever, can stand in the way of a defeated one or stop him from fleeing? If you win
the battle you avail nothing but a man with a sword and a spear; but if you lose you will bring
disgrace on your people and properties,” then he resumed his talk and went on wondering about
some septs and their leaders. “O Malik, thrusting the distinguished people of Hawazin into the
battlefield will avail you nothing. Raise them up to where they can be safe. Then make the young
people mount their horses and fight. If you win, those whom you tarried will follow you, but if you
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