Battle of Hunayn
This article has multiple issues. Please help improve it or discuss these issues on the talk page. (Learn how and when to remove these template messages)(Learn how and when to remove this template message)
- This is a sub-article to Muhammad after the conquest of Mecca.
|Battle of Hunayn|
Folio from a Tarikhnama (Book of history) by Muhammad Bal'ami
Sa‘d bin Bakr,
Bani 'Amr bin Amir,
Bani 'Awf bin Amir
|Commanders and leaders|
|Malik ibn Awf al-Nasri|
|Casualties and losses|
6,000 prisoners taken
24,000 camels captured as booty.
|Part of a series on|
The Ghazwa e Hunayn (Arabic: غَـزوة حُـنـيـن, Battle of Hunayn) was fought by the Islamic Nabi (Arabic: نَـبِي, Prophet) Muhammad and his followers against the Bedouin tribe of Hawazin and its subsection the Thaqif, in 630 CE, in a valley on what is now one of the roads leading from Mecca to At-Ta’if. The battle ultimately ended in a decisive victory for the Muslims, who captured enormous spoils. It is mentioned in Surat at-Tawbah of the Qur’an, and is one of the few battles mentioned by name in the Qur’an.
The conquest of Mecca astounded both the Arabs and other tribes. The Hawazins had been long-standing enemies of Meccans. They were located north-east of Mecca and their territory sat beside the trade route to Al-Hirah in Iraq. The Hawazins were allied with the Thaqifs of Ta’if, which was located south-east of Mecca and whose trade routes ran through Hawazin territory. The alliance had engage in several wars probably concerning trade routes between Ta'if and Mecca. Given this history they saw Muhammad as another powerful Quraishi leader who had come to lead his people. They thought among themselves that a war with Muslims was imminent and that the once persecuted minority of Muslims had gained an upper hand against their non-Muslim Arab enemies. Some tribes favoured fighting him and the Muslims. Ahead of these were the tribes of Hawazin and Thaqif. According to the Muslim scholar Safiur Rahman Mubarakpuri "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 minds to proceed fighting against the Muslims. Malik persuaded other tribes to fight and gathered them before him. The confederation of tribes consistiing of Nasr, Jusham, Sa‘d bin Bakr, Bani Hilal, Bani 'Amr bin Amir and Bani 'Awf bin Amir gathered at Autas along with the Thaqif and Hawazin.
On that day Muhammad had twelve thousand armed soldiers under his standard. Out of them ten thousand were those, who had accompanied him from Medina and had taken part in the conquest of Mecca, and the other two thousand were from amongst Quraysh, who had embraced Islam recently. The command of this group rested with Abu Sufyan. In those days such an army was hardly found anywhere and this numerical strength of theirs became the cause of their initial defeat. It was because, contrary to the past, they prided themselves on the large number of their soldiers and ignored the military tactics and principles of war. When Muslim soldiers including the new Meccan converts who saw large number of men they said: "We shan't at all be defeated, because our soldiers far outnumber those of the enemy
The Hawazin and their allies, the Thaqif, began mobilizing their forces when they learnt from their spies that Muhammad and his army had departed from Medina to begin an assault on Mecca. The confederates apparently hoped to attack the Muslim army while it besieged Mecca. Muhammad, however, uncovered their intentions through his own spies in the camp of the Hawazin, and marched against the Hawazin just two weeks after the conquest of Mecca with a force of 12,000 men. Only four weeks had elapsed since quitting Medina.
Course of the battle
On Wednesday night, the tenth of Shawwal, the Muslim army arrived at Hunain. Malik bin ‘Awf, who had previously entered the valley by night, gave orders to his army to hide inside the valley and lurk for the Muslims on roads, entrances, and narrow hiding places. His orders to his men were to hurl stones at Muslims whenever they caught sight of them and then to make one-man attacks against them.
When Muslims started camping, arrows began showering intensely at them. Their enemy’s battalions started a fierce attack against the Muslims, who had to retreat in disorder and utter confusion.
"Come on, people! I am the Messenger of Allah. I am Muhammad, the son of Abdullah." Then Muhammad said "O, Allah, send down Your Help!", later Muslims’ returned to the battlefield. Muhammad, then picking up a handful of earth, he hurled it at their faces while saying: "May your faces be shameful." Their eyes were thick with dust and the enemy began to retreat in utter confusion, according to the Muslim scholar Safi-ur-Rahman Mubarakpuri
After the enemy was defeated. About seventy men of Thaqif alone were killed, and the Muslims captured all their riding camels, weapons and cattle.
The Quran verse 9:25 was also revealed in this event according to Muslim scholars:
|“||Assuredly Allah did help you in many battle-fields and on the day of Hunain: Behold! your great numbers elated you, but they availed you naught: the land, for all that it is wide, did constrain you, and ye turned back in retreat.
But Allah did pour His calm on the Messenger and on the Believers, and sent down forces which ye saw not: He punished the Unbelievers; thus doth He reward those without Faith.
Some of the enemies fled, and Muhammad chased after them. Similar battalions chased after other enemies, Rabi‘a bin Rafi‘ caught up with Duraid bin As-Simmah who was an old man and killed him. Durayd was an important asset of the pagan forces due to his great number of experiences in battle and knowledge of terrain and war tactics . This is mentioned by the Muslim jurist Tabari as follows:
The Messenger of God's cavalry followed those who went to Nakhlah, but not those who took to the narrow passes. Rabia b. Rufay' b. Uhban b. Tha'labah b. Rabi'ah b. Yarbu' b. Sammal119 b. 'Awf b. Imr al-  Qays, who was called Ibn Ladh'ah after his mother, overtook Durayd b. al-Simmah and seized his camel by its halter, thinking that he was a woman because he was in a howdah. But lo, it was a man. He made the camel kneel down beside him and [found that] the man was very old. He was Durayd b. al-Simmah, [but] the young man did not know him. Durayd asked him what he wanted to do with him. The young man replied that he wanted to kill him. Durayd asked him who he was, and he replied that he was Rabi'ah b. Rufaya al-Sulami. He then struck him with his sword, but to no effect. Thereupon Durayd said, "What a poor weapon your mother has armed you with! Take this sword of mine that is at the rear of the saddle in the howdah and strike me with it above the spine but below the brain, for I used to slay men in that way. Then when you go to your mother, tell her you killed Durayd b. al-Simmah. By God, how many times I protected your women."
[Tabari, The Last Years of the Prophet, Pg 16]
Because Malik ibn Awf al-Nasri had brought the families and flocks of the Hawazin along, the Muslims were able to capture huge spoils. 6,000 prisoners were taken prisoners and 24,000 camels were captured. Some Bedouins fled, and split into two groups. One group went back, resulting in the Battle of Autas, while the larger group found refuge at al-Ta'if, where Muhammad besieged them. William Montgomery Watt states that Muhammad took on the role as the hero of Meccans by facing their Bedouin arch-enemies, the Hawazins and the Thaqifs of the city of al-Ta'if. This played a major role in integrating the Meccans into the umma while at the same time setting the stage for Arab tribes to join the Islamic movement.
Islamic Primary sources
|“||We set out in the company of Allah's Apostle on the day (of the battle) of Hunain. When we faced the enemy, the Muslims retreated and I saw a pagan throwing himself over a Muslim. I turned around and came upon him from behind and hit him on the shoulder with the sword He (i.e. the pagan) came towards me and seized me so violently that I felt as if it were death itself, but death overtook him and he released me. I followed 'Umar bin Al Khattab and asked (him), "What is wrong with the people (fleeing)?" He replied, "This is the Will of Allah," After the people returned, the Prophet sat and said, "Anyone who has killed an enemy and has a proof of that, will possess his spoils." I got up and said, "Who will be a witness for me?" and then sat down. The Prophet again said, "Anyone who has killed an enemy and has proof of that, will possess his spoils." I (again) got up and said, "Who will be a witness for me?" and sat down. Then the Prophet said the same for the third time. I again got up, and Allah's Apostle said, "O Abu Qatada! What is your story?" Then I narrated the whole story to him. A man (got up and) said, "O Allah's Apostle! He is speaking the truth, and the spoils of the killed man are with me. So please compensate him on my behalf." On that Abu Bakr As-Siddiq said, "No, by Allah, he (i.e. Allah's Apostle ) will not agree to give you the spoils gained by one of Allah's Lions who fights on the behalf of Allah and His Apostle." The Prophet said, "Abu Bakr has spoken the truth." So, Allah's Apostle gave the spoils to me. I sold that armor (i.e. the spoils) and with its price I bought a garden at Bani Salima, and this was my first property which I gained after my conversion to Islam.||”|
The event is also in Imam Maliks Al-Muwatta as follows:
Yahya related to me from Malik from Ibn Shihab that al-Qasim ibn Muhammad said that he had heard a man asking ibn Abbas about booty. Ibn Abbas said, "Horses are part of the booty and personal effects are as well." Then the man repeated his question, and Ibn Abbas repeated his answer. Then the man said, "What are the spoils which He, the Blessed, the Exalted, mentioned in His Book?" He kept on asking until Ibn Abbas was on the verge of being annoyed, then Ibn Abbas said, "Do you know who this man is like? Ibn Sabigh, who was beaten by Umar ibn al-Khattab because he was notorious for asking foolish questions." Yahya said that Malik was asked whether someone who killed one of the enemy could keep the man's effects without the permission of the Imam. He said, "No one can do that without the permission of the Imam. Only the Imam can make ijtihad. I have not heard that the Messenger of Allah, may Allah bless him and grant him peace, ever said, 'Whoever kills someone can have his effects,' on any other day than the day of Hunayn." Al-Muwatta, 21 10.19
- The Sealed Nectar. Retrieved 17 December 2014.
- The Life of Mahomet and History of Islam to the Era of the Hegira. Retrieved 17 December 2014.
- Quran 9:25–27
- Lammens, H. and Abd al-Hafez Kamal. "Hunayn". In P.J. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs. Encyclopaedia of Islam Online Edition. Brill Academic Publishers. ISSN 1573-3912.
- "When The Moon Split". Darussalam. 1 July 1998 – via Google Books.
- The sealed nectar, By S.R. Al-Mubarakpuri, Pg356
- Najibabadi, Akbar S. K. HISTORY OF ISLAM - Tr. Atiqur Rehman (3 Vols. Set). Adam Publishers & Distributors. ISBN 9788174354679.
- IslamKotob. Tafsir Ibn Kathir all 10 volumes. IslamKotob.
- Sha'rani, Ahmad Abdul Wahab Bin Ahmad (2006), alkitab.com-Source for Arabic Books: Tabaqat al-Kubra - Sha'rani - الطبقات الكبرى: History - Islamic - Sufi Studies: By Sha'rani, Ahmad Abdul Wahab Bin Ahmad, DKI, Beirut[page needed]
- "Reconnoitering the Enemy’s Weapons". www.witness-pioneer.org.
- "Revelation and Empire".
- "Muhammad: Victory". www.alislam.org.
- Akramulla Syed. "The battle of Hunayn, Battle at Hunain, Military History of Islam, Khalid bin Al-Waleed". Retrieved 17 December 2014.
- ln Mughazi, vol. III, page 602
- "Battle of Hunayn, Witness-Pioneer.com".
- Safiur Rahman al-Mubarakpuri (2005), The Sealed Nectar, Darussalam Publications, p. 262
- Tabari, Al (25 September 1990), The last years of the Prophet (translated by Isma'il Qurban Husayn), State University of New York Press, p. 16, ISBN 978-0-88706-691-7
- Carimokam, Sahaja (2010-09-17). Muhammad and the People of the Book. Xlibris Corporation. ISBN 9781453537855.
Media related to Battle of Hunayn at Wikimedia Commons