Part of Treasures of the Prophetic Biography (series completed)
· Lesson 36 of 58
Treasures of biography | Sheikh Othman Al-Khamis | Episode (36) | Battle of Mu'tah
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Transcript
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In the name of Allah, the Most Gracious, the Most Merciful.
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Treasures of the Prophetic Biography (Seerah).
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The Battle of Mu'tah.
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In the eighth year of the Hijrah.
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It was the most formidable and daunting war the Muslims fought during the lifetime of the Messenger of Allah (peace be upon him).
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It took place at the beginning of the eighth year of the Hijrah, in Jumada al-Ula,
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approximately eighty kilometers from Jerusalem.
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The cause of this battle:
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The Messenger of Allah (peace be upon him)
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sent Al-Harith ibn 'Umayr with his letter to the ruler of Busra.
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On his way, Shurahbil ibn 'Amr al-Ghassani intercepted him;
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he was the governor of Al-Balqa' in the land of Sham on behalf of Caesar.
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So he seized him and bound him,
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then brought him forward and beheaded him.
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The established custom in diplomacy was that he was an emissary,
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and emissaries are never killed, no matter the circumstances.
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Thereupon, the Prophet (peace be upon him) dispatched against them
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an army numbering three thousand warriors.
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This was the largest Muslim army
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assembled up to that time, unsurpassed except at the Battle of the Trench (Al-Ahzab),
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which was close to this number.
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The Messenger of Allah (peace be upon him) appointed
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Zayd ibn Harithah as commander over this army,
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and he said:
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"If Zayd is killed, then Ja'far;
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and if Ja'far is killed, then 'Abdullah ibn Rawahah."
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He tied a white banner for them
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and handed it to Zayd ibn Harithah.
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It was called the Expedition of the Commanders,
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because he designated three commanders in succession for it.
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Then he (peace be upon him) exhorted them
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with his customary instructions to armies whenever they set out.
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On the authority of Buraydah (may Allah be pleased with him), he said:
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Whenever the Messenger of Allah (peace be upon him)
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appointed a commander over an army or an expeditionary force,
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he would personally counsel him to be mindful of Allah,
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and to treat the Muslims with him well.
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Then he would say:
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"Fight in the name of Allah, in the cause of Allah!
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Fight those who disbelieve in Allah!
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Fight, but do not embezzle spoils, do not commit treachery,
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do not mutilate,
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and do not kill a newborn child.
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When you meet your enemy among the polytheists,
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invite them to three choices:
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whichever of them they accept,
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accept it from them and withhold yourselves from harming them."
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This demonstrates that the Prophet (peace be upon him)
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was not eager for fighting for its own sake,
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but rather resorted to it out of absolute necessity.
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He said:
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"First:
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Invite them to Islam.
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If they accept,
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accept it from them and withhold yourselves from harming them.
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Then invite them to migrate
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from their land to the abode of the Emigrants (Muhajirun),
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and inform them that if they do so,
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they shall enjoy the rights of the Emigrants
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and share the obligations of the Emigrants.
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But if they refuse to migrate from their land—
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meaning, to emigrate—
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inform them that they will be like the Bedouin Muslims:
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subject to the law of Allah that applies to the believers,
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but they will have no share in the spoils of war or *fay'*,
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because they refused to emigrate."
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He said:
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"They shall have no share in spoils
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unless they fight alongside the Muslims.
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Second:
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If they refuse Islam,
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ask them to pay the *jizyah*.
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If they accept,
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accept it from them and withhold yourselves from harming them.
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Third:
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If they refuse,
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seek Allah's help and fight them.
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And if you besiege the people of a fortress
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and they demand that you grant them
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the protection of Allah and the protection of His Prophet,
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do not grant them the protection of Allah or the protection of His Prophet;
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rather, grant them your own protection and the protection of your companions.
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For it is less grave for you to violate your protection and that of your companions
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than to violate the protection of Allah and the protection of His Messenger.
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And if you besiege the people of a fortress
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and they demand that you make them surrender according to the judgment of Allah,
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do not make them surrender according to the judgment of Allah,
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but make them surrender according to your own judgment;
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for you do not know whether you will hit upon Allah's judgment concerning them or not."
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There is no contradiction whatsoever between this and the word of Allah, the Blessed and Exalted.
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“There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower.” (2:256)
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For we do not fight people to force them into entering Islam;
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rather, we fight if they refuse Islam and refuse to pay the *jizyah*.
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Fighting is a means, not an end in itself.
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But why do we require the *jizyah*?
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We must understand that the earth belongs to Allah.
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Since that is the case,
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Allah created human beings upon this earth solely to worship Him.
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Allah Almighty says:
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“I created the jinn and humankind only that they might worship Me.” (51:56)
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Yet many people refused to worship Allah,
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while continuing to dwell upon His earth.
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So Allah sent servants of His
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and commanded them to invite those people to Islam.
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If they refused, then the *jizyah*;
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and if they refused that, He commanded them to fight those people—
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those who dwelt upon His earth
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yet refused to enter His religion and worship Him, Glorified and Exalted be He,
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and refused to pay the *jizyah*.
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Thereupon, the Muslim army prepared to depart.
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The Prophet (peace be upon him) gave them his final instructions
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and bade them farewell.
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One of the commanders of the army wept—
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namely, 'Abdullah ibn Rawahah (may Allah be pleased with him).
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They asked, "What makes you weep?"
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He said:
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"By Allah, I have no love for this world nor any longing for you,
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but I heard the Messenger of Allah (peace be upon him)
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reciting a verse from the Book of Allah mentioning the Fire:
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Allah Almighty says:
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“There is not one of you but shall approach it. That is a fixed ordinance of thy Lord.” (19:71)
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'This is an inevitable decree upon your Lord.'
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How then can I be sure of returning after passing over it?"
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The Prophet (peace be upon him) bade them farewell,
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as did his Companions who remained with him in Medina.
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On that occasion, 'Abdullah ibn Rawahah recited:
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"Rather, I ask the Most Merciful for forgiveness,
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and a piercing strike that spews forth foam,
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or a thrust by the hand of a furious attacker, delivered
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with a spear that passes through the bowels and liver—
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so that it may be said when they pass by my grave:
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'May Allah guide a warrior who was indeed rightly guided.'"
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The army set out
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until it reached an area called Ma'an in the land of Sham.
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News then reached them
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that Heraclius had encamped in an area called Ma'ab
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in the land of Al-Balqa',
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leading one hundred thousand Romans,
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joined by another one hundred thousand Christian Arabs.
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The Muslims had never anticipated
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that an army of such immense size would march out against them.
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So they stayed in Ma'an for two nights,
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deliberating over their situation and taking counsel together.
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They said, "Let us write to the Messenger of Allah
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to inform him of the number of our enemy,
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so he may either reinforce us with men
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or issue a command for us to proceed."
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But 'Abdullah ibn Rawahah said:
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"O my people!
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By Allah, the very thing you dislike
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is that which you came out seeking: martyrdom!
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We do not fight people with numbers, strength, or abundance;
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we fight them only with this religion with which Allah has honored us.
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So march onward!
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For it is bound to be one of the two best outcomes:
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either victory or martyrdom."
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Thus the matter was settled upon 'Abdullah ibn Rawahah's word,
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and they did not write to the Prophet (peace be upon him).
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That was because those impassioned words of 'Abdullah
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had a profound impact upon them,
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so feelings of hesitation vanished from their ranks,
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and they resolved to face the enemy—
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may Allah be pleased with them.
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When the enemy drew near the Muslims,
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the Muslims moved to a place called Mu'tah,
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where they encamped and arrayed themselves for battle.
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The two forces met:
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one hundred thousand against three thousand!
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Yet it was faith—
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when its winds blow, it works wonders.
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Zayd ibn Harithah took up the banner
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and began fighting fiercely and courageously alongside the Muslims.
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Zayd continued fighting until he was killed (may Allah be pleased with him)
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and fell slain upon the battlefield.
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Salamah ibn al-Akwa' said:
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"I fought in nine military expeditions alongside Zayd,
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and the Prophet (peace be upon him) used to appoint him as commander over us."
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And the Prophet (peace be upon him) said:
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"I entered Paradise,
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and a young maiden met me.
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I asked, 'To whom do you belong?'
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She replied, 'To Zayd ibn Harithah.'"
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After Zayd was martyred,
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Ja'far ibn Abi Talib (may Allah be pleased with him) took up the banner
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and began fighting with intense ferocity.
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When the fighting exhausted him, he recited:
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"O how wonderful is Paradise and its approaching,
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sweet and cool is its drink!
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And the Romans—their punishment draws near;
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disbelievers, distant in their lineage.
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Upon me is to strike them whenever I meet them!"
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So he continued to fight until he dismounted his horse and hamstrung it—
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and he was the first to hamstring his horse in Islam.
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He held fast to the banner (may Allah be pleased with him)
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until his right arm was severed;
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so he took the banner in his left hand,
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whereupon his left arm was severed.
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He then embraced the banner with the stumps of his upper arms,
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and kept it raised until he was killed.
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So Allah granted him in exchange two wings in Paradise,
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with which he flies wherever he wills.
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For this reason, he was called Ja'far al-Tayyar (Ja'far the Flying).
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Whenever 'Abdullah ibn 'Umar (may Allah be pleased with him and his father)
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greeted 'Abdullah ibn Ja'far, he would say to him:
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"Peace be upon you, O son of the Two-Winged One."
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Ja'far was also called
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Abu al-Masakin (Father of the Poor).
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He had made both migrations:
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to Abyssinia and to Medina.
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Al-Bukhari recorded in his Sahih
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from 'Abdullah ibn 'Umar (may Allah be pleased with him and his father)
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that he stood over Ja'far at Mu'tah while he lay slain,
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and said:
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"I counted fifty wounds on him, between stabs and strikes,
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not a single one of which was in his back."
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Ja'far died
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at the age of thirty-three.
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Then, after the martyrdom of Ja'far (may Allah be pleased with him), the banner was taken up by
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'Abdullah ibn Rawahah.
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He advanced with it,
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but experienced a brief moment of hesitation,
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so he addressed his own soul, saying:
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"I swear, O soul, you shall descend [to battle],
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willingly or unwillingly!
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Though the people have gathered and the clamor has grown loud,
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why do I see you reluctant to enter Paradise?"
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Then he dismounted.
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A cousin of his brought him a meat bone
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and said:
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"Strengthen yourself with this."
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He took it from his hand,
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took a single bite from it,
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then tossed it aside, grasped his sword, advanced,
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and fought until he was killed,
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with the banner still in his hand.
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Then a man from the tribe of Banu 'Ajlan stepped forward,
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named Thabit ibn Arqam,
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who took the banner and said:
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"O assembly of Muslims,
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agree upon a man among you [to lead],
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for there must be a commander whose orders are obeyed."
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They said: "You take it."
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He replied:
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"I am not fit to do so."
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So the people agreed upon Khalid ibn al-Walid.
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When he took the banner,
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he fought with immense ferocity.
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Khalid said:
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"On the day of Mu'tah,
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nine swords broke in my hand,
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and nothing remained in my hand except a broad Yemeni blade."
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The Prophet (peace and blessings of Allah be upon him) had already informed [the companions in Medina]
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about what was taking place,
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as he was sitting on the pulpit with the Companions around him.
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He said:
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"Then Zayd took the banner and was slain,
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then Ja'far took it and was slain,
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then Ibn Rawahah took it and was slain"—
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while the eyes of the Prophet (peace be upon him) were overflowing with tears.
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For these three were among his closest Companions:
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Zayd was his freed slave,
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who used to be called Zayd ibn Muhammad;
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Ja'far was his cousin;
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and 'Abdullah was his poet and one of the prominent leaders of the Khazraj.
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The Prophet (peace be upon him) continued:
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"...until a sword from the swords of Allah took the banner,
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until Allah granted them victory."
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Indeed, Allah granted them victory in this great battle,
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in that only a small number of Muslims were killed,
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while far more were killed among the disbelievers.
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When Khalid took the banner,
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he stood firm throughout the day
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until night fell and fighting ceased.
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Then he executed a remarkable strategy (may Allah be pleased with him):
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he took the right wing and moved it to the left,
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took the left wing and moved it to the right,
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put the vanguard at the rear,
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and brought the rear guard to the front.
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It is also said that he dispatched a detachment to raise clouds of dust in the distance at dawn.
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When morning came,
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the Byzantines remained in their positions,
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but those who had been fighting the right wing
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now faced entirely different faces,
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as did those fighting the left wing and the front line,
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in addition to seeing the dust rising from afar.
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So they were certain that reinforcements had reached the Muslims,
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and they said to themselves:
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"If we could not overcome them when they were so few,
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how can we now that reinforcements have arrived?"
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At that point, the Byzantines disengaged from the battle,
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so Khalid pulled back his forces,
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and the Byzantines retreated to their lands,
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while Khalid led his men back to Medina.
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This was the true victory:
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that he managed to save the Muslims from certain annihilation.
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Those martyred among the Muslims in this battle were:
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Zayd,
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Ja'far,
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Ibn Rawahah,
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Mas'ud ibn al-Aswad,
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Wahb ibn Sa'd ibn Abi Sarh,
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'Abbad ibn Qays,
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Al-Harith ibn al-Nu'man,
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Suraqah ibn 'Amr,
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Jabir ibn 'Amr,
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'Amr ibn Sa'd ibn al-Harith,
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and 'Amir ibn Sa'd ibn al-Harith—
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making twelve in total.
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In this battle, a level of courage and valor was displayed
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the likes of which no other nation had ever seen.
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This spirit of faith that they possessed
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gave them an extraordinary boldness
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that humbled the pride of those mighty nations
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known for their sheer power and vast numbers.
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All of this confirms that the Muslims were of an entirely different caliber
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than any people humanity had ever known.
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After this battle,
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several Arab tribes entered Islam,
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including Banu Sulaym, Ashja',
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Ghatafan, and Fazarah.
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The Muslims returned to Medina,
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and the believers rejoiced at their arrival.
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As for the report claiming
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that when they returned,
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the people of Medina met them saying:
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"O flee-ers! O flee-ers!"
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and that the Prophet (peace be upon him) said:
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"Rather, they are the persistent attackers,"
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this is a weak report and is not authentic.