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THE BATTLE OF TA'IF
FUGITIVES OF THAQIF The warriors of Thaqif who fled from Hunayn returned to Ta’if. They closed the gates of the city after storing stocks of food enough to serve them for a year. Thus, they prepared themselves in time for another encounter with the Muslims. The Prophet (Sallallahu 'Alaihi Wa Sallam) went at once to Ta’if. After establishing his camp outside the city, he set about besieging it in order to humble the enemy. The siege lingered on for sometime, but the Muslims, whose avenues of entry had already been blocked up by the defenders, were unable to enter Ta’if. Thaqif combatants were good archers, so that the thick volley of arrows released by them appeared as if they were like swarms of locusts. SIEGE OF TA’IF As the Muslims’ camp was just within the range of arrows shot from the rampart of Ta’if, the Prophet (Sallallahu 'Alaihi Wa Sallam) transferred it to another side of the city. The siege continued for some twenty-five to thirty nights during which the two opponents fought tooth and nail to get the better of one another as they traded a barrage of arrows. The Prophet, used for the first time catapults in the siege of Ta’if whose ingress and egress were completely blocked. The arrows shot by the enemy took its toll on the lives of several Muslims. (Ibn Hisham, Vol. II, pp. 478-83) KINDNESS IN THE BATTLEFIELD When the siege did not have the desired effect, the Prophet (Sallallahu 'Alaihi Wa Sallam) threatened to cut down the vineyards of Thaqif. The enemy was extremely perturbed for its economy depended on the fine quality of grapes grown in these vineyards. Thaqif populace begged the Prophet (Sallallahu 'Alaihi Wa Sallam) in the name of God and their relationship with him to spare their orchards and farms as a whole. Taking pity on the enemy, the Prophet (Sallallahu 'Alaihi Wa Sallam) said, “Certainly, I leave it to God and to the kinship between us.” The Prophet (Sallallahu 'Alaihi Wa Sallam) issued an announcement declaring that if any slave originating from Thaqif came to him from the city, he would be set free. One of the ten or more so slaves who deserted Ta’if was Abu Bakrah. Later on, he distinguished himself by his profound knowledge of the Traditions. The Prophet (Sallallahu 'Alaihi Wa Sallam) freed all of them and asked the Muslims to take care of their deeds. However, the people of Ta’if were greatly irked on the desertion of their slaves. THE SIEGE RAISED Allah had not willed the fall of Ta’if. ‘Umar (radiallahu 'anhu) was asked by the Prophet (Sallallahu 'Alaihi Wa Sallam) to announce the deferral of the siege and return of the army. Feeling disappointed, some of the people raised an outcry at the sudden order of retreat. They said. “Shall we go back without reducing Ta’if?” The Prophet (Sallallahu 'Alaihi Wa Sallam) replied, “Alright, mount an attack.” They bore down on the enemy but were confronted with losses of lives. Then the Prophet (Sallallahu 'Alaihi Wa Sallam) said, “God willing, we shall return very soon.” The people then felt relieved and started making preparations for breaking the camp. The Prophet (Sallallahu 'Alaihi Wa Sallam) smiled when he saw them returning. THE SPOIL OF HUNAYN On his way back from Ta’if, the Prophet (Sallallahu 'Alaihi Wa Sallam) stayed over J’irrana with his men. He intended to give an opportunity to the Hawazin to make amends by calling upon him and accepting Islam. Thereafter, he distributed the spoils. The Prophet (Sallallahu 'Alaihi Wa Sallam) gave out first to those whose hearts were to be won. Abu Sufyan and his two sons Yazid and Mu’awiya were doled out handsome gifts. Hakim b. al-Hizam, Nadr b. al-Harith, ‘Ala’ b. al-Haritha and other Qurayshite leaders were treated generously and then every man in the army was awarded his share of the spoils. LOVE FOR ANSAAR AND THEIR SELFLESSNESS The Prophet (Sallallahu 'Alaihi Wa Sallam) partitioned a large portion of the spoils to the Quraysh who had to be reconciled to Islam while the Ansaar was also meted out its petty share. Some of the lads among the Ansaar aired their grievances at the meager gifts turned over to them. The Prophet (Sallallahu 'Alaihi Wa Sallam) ordered the Ansaar to assemble in an enclosure. Then he delivered an extremely moving speech that tugged at the inner crevices of their hearts and which finally brought them on the verge of tears. The Prophet (Sallallahu 'Alaihi Wa Sallam) said: "Did I not come to you when you were aberrant and God guided you through me; you were poor and God made you rich; you were divided and He softened your hearts to unite?” The Ansaar replied, “Yes, indeed, God and His Prophet (Sallallahu 'Alaihi Wa Sallam) are most kind and generous.” But, the Prophet (Sallallahu 'Alaihi Wa Sallam) again queried: “O Ansaar, why don’t you answer me?” They said, “What answer can we give! “O Messenger of God, kindness and generosity belongs to God and His Prophet (Sallallahu 'Alaihi Wa Sallam)." The Prophet (Sallallahu 'Alaihi Wa Sallam) continued, “Had you wished, you could have said - and verily you would have spoken the truth and I would have acknowledged if you had replied - you came discredited and we believed you; you came deserted and we helped you; you were fugitive and we gave you shelter; you were poor and comforted you.” The Prophet (Sallallahu 'Alaihi Wa Sallam) then turned to speak out something which expressed the love he had for the Ansaar and, at the same time substantiated the disparity in the distribution of the pillage. He said, “do you have some misgivings about me, O Ansaar, because of what I have given to them for the short-lived bloom of this life by which they may become Muslims while I have entrusted you to Islam?” The Prophet (Sallallahu 'Alaihi Wa Sallam) then posed a question which inflamed the Ansaar with love of the Prophet (Sallallahu 'Alaihi Wa Sallam). He inquired, “O Ansaar, are you not satisfied that these men should take away sheep and goats while you go back with the Prophet (Sallallahu 'Alaihi Wa Sallam) of God? By him who has the life of Muhammad in His hand, what you take back with you would be better than the things with which they would return. Had there been no migration, I would have been one of the Ansaar myself. If all the people go one way in a wadi and the Ansaar take another, I would take the way of the Ansaar. The Ansaar are the undergarment and the others are the overgarments. O Allah, have mercy on the Ansaar, their sons and their sons’sons’.” All the Ansaar wept until tears rolled down their beards as they said, “We are satisfied and happy that the Prophet (Sallallahu 'Alaihi Wa Sallam) falls to our lot.” CAPTIVES RELEASED A deputation of the Hawazin consisting of fourteen persons called upon the Prophet (Sallallahu 'Alaihi Wa Sallam). They requested him to take pity on them and return their kinsmen and property. The Prophet (Sallallahu 'Alaihi Wa Sallam) replied, “You see the people accompanying me. What I like best is that you come out with the truth. Now tell me, which of the two is dearer to you?” Your children and your women or your property?” They replied with one voice, “We treasure nothing more than our children and women.” Now, the Prophet (Sallallahu 'Alaihi Wa Sallam) advised them, “Tomorrow morning when I have finished the prayer you get up and say: We ask the Prophet's (Sallallahu 'Alaihi Wa Sallam) intercession with the Muslims and the Muslims’ intercession with the Prophet (Sallallahu 'Alaihi Wa Sallam) that our children and women be returned to us.” When they did as told by the Prophet (Sallallahu 'Alaihi Wa Sallam) he gave the reply, “Whatever was appointed to me and the Bani ‘Abdul Muttalib is yours. To others I make a recommendation for you.” Thereupon the Muhajirrin and the Ansaar said, “Whatever share has been given to us is passed on to the Prophet (Sallallahu 'Alaihi Wa Sallam).” The persons belonging to Bani Tamim, Bani Fazara and Bani Sulaym refused to leave their shares. The Prophet (Sallallahu 'Alaihi Wa Sallam) said to them, “These fellows have come after accepting Islam. I waited their arrival and gave them choice but preferred nothing to their women and children. Now, if anybody has slaves whom he wants to donate cheerfully, the way is open to him. But if anybody does not want to do so, he may refuse. He who holds a right to such captives shall be given six shares in lieu of each from the first booty Allah grants us.” Everyone replied, “We give back our shares cheerfully for the Prophet (Sallallahu 'Alaihi Wa Sallam)’s sake.” The Prophet (Sallallahu 'Alaihi Wa Sallam), however, said, “I do not know who among you is contented and who is not. You go back now and your chiefs will tell me correctly about your affairs.” All of them returned the captives, women and children, and not one of them decided to retain his share. The Prophet (Sallallahu 'Alaihi Wa Sallam) also offered a garment to every released captive. (Zad al-Ma'ad, Vol. I, p. 449, Bukhari) LOVING KINDNESS Among the captives rounded up during the battle, the Muslims took Shayma bint Halima S’adiya also into custody. The men taking her captive did not know her although she told them that she was the foster-sister of the Prophet (Sallallahu 'Alaihi Wa Sallam), they did not pay any heed to her and treated her roughly. When Shayma was presented before the Prophet (Sallallahu 'Alaihi Wa Sallam) she said: “O Prophet of God, I am your foster sister.” The Prophet (Sallallahu 'Alaihi Wa Sallam) asked for a proof and she replied, “The bite you gave me at my back when I carried you in my hip. The mark is still there.” The Prophet (Sallallahu 'Alaihi Wa Sallam) accepted the proof and stretched out his robe for her to sit on then treated her courteously. He gave her the choice of living with him in affection and honor or going back to her people with presents. She chose to be reunited with her tribe. She accepted Islam and the Prophet (Sallallahu 'Alaihi Wa Sallam) gave her three bondsmen, a slave girl and some goats. (Zad al-Ma'ad, Vol. I, p. 449) THE LESSER PILGRIMAGE After distributing the spoils and captives at J’irrana, the Prophet (Sallallahu 'Alaihi Wa Sallam) wore the Ihram needed in performing the lesser pilgrimage for this was the place from where the people going for pilgrimage to Mecca from Ta’if changed into Ihram. After completion of the lesser pilgrimage the Prophet (Sallallahu 'Alaihi Wa Sallam) returned to Madinah. (Ibn Hisham , Vol. II, p. 500) The Prophet (Sallallahu 'Alaihi Wa Sallam) came back to Madinah in Dhul Q’ada, 8 A.H. While the forces were returning from Ta’if, the Prophet of God (Sallallahu 'Alaihi Wa Sallam) asked the men to recite: “We are those who revert and repent and worship and glorify our Lord.” Some of the people then asked the Prophet (Sallallahu 'Alaihi Wa Sallam) to call down evil on Thaqif. The Prophet (Sallallahu 'Alaihi Wa Sallam) raised his hands to entreat, “O Allah! Guide Thaqif on the right path and bring them here.” ‘Urwa b. Mas’ud al-Thaqafi met the Prophet (Sallallahu 'Alaihi Wa Sallam) while he was on his way back to Madinah. He became a Muslim and returned to his people inviting them to Islam. He was very popular and enjoyed the esteem of his clansmen but when he broke the news that he had accepted Islam, the people turned against him. They shot arrows at him from all directions until one hit him causing his death. Thaqif held out for a few months after killing ‘Urwa but after taking counsel among them they reached the conclusion that it would be beyond their power to fight all those tribes which had already taken the oath of allegiance at the hands of the Prophet (Sallallahu 'Alaihi Wa Sallam). Ultimately, they decided to send a deputation to the Prophet (Sallallahu 'Alaihi Wa Sallam). NO COMPLAISANCE TO IDOLATRY When the deputation of Thaqif came to Madinah, a tent was pitched for them in the Prophet’s mosque. They requested the Prophet (Sallallahu 'Alaihi Wa Sallam) not to destroy their chief deity, the idol of al-Lat, for three years. The Prophet (Sallallahu 'Alaihi Wa Sallam) refused: then continued to reduce the period by one year, but the Prophet (Sallallahu 'Alaihi Wa Sallam) remained firm in refusing their request until they finally asked for period of one month after they had returned to their homes. The Prophet (Sallallahu 'Alaihi Wa Sallam) again rejected their request and ordered Abu Sufyan and Mughira b. Shu’ba al-Thaqafi to destroy al-Lat. Thereafter the Thaqif asked the Prophet (Sallallahu 'Alaihi Wa Sallam) that they might be excused from offering prayers. To this the Prophet (Sallallahu 'Alaihi Wa Sallam) replied, “Nothing remains of a religion which has no prayer.” Abu Sufyan and Mughira b. Shu’ba accompanied the deputation of Thaqif when they returned to Ta’if. Mughira smote al-Lat with a pickax and broke it into pieces. Thereupon, the people of Ta’if accepted Islam liberating all of them from paganism. (Zad al-Ma'ad, Vol. I, pp.458-59) K’AB B. ZUHAYR ACCEPTS ISLAM K’ab b. Zuhayr paid a visit to the Prophet (Sallallahu 'Alaihi Wa Sallam) after the latter returned to Medinah from Ta’if. K’ab was a poet whose father had also been a versifier. He had composed many satirical poems ridiculing the Prophet (Sallallahu 'Alaihi Wa Sallam) but when he fell on evil days, his brother Bujayr wrote to him that he should better go to the Prophet (Sallallahu 'Alaihi Wa Sallam) as a repentant and a sinner and accept Islam. K’ab’s brother also warned him of the dire consequences of disregarding his advice. K’ab at last, came to the Prophet (Sallallahu 'Alaihi Wa Sallam) and composed the famous panegyric ode praising the Prophet (Sallallahu 'Alaihi Wa Sallam) beginning with Banat Su’ad. (Meaning Su'ad has departed) When K’ab came to Medinah he called upon the Prophet (Sallallahu 'Alaihi Wa Sallam) just after the latter had finished the morning prayers and placed his hands in his. The Prophet (Sallallahu 'Alaihi Wa Sallam), however, did not know who he was. K’ab then said to the Prophet, “O Messenger of Allah, K’ab b. Zuhary has come as a repentant Muslim and asks for security from you. Will you accept his repentance?” One of the Ansaar leapt upon him saying, “O Prophet (Sallallahu 'Alaihi Wa Sallam) of God, let me deal with this enemy of God. I will now cut off his head.” But the Prophet (Sallallahu 'Alaihi Wa Sallam) asked him to leave K’ab alone since he had come repentant of his past deeds. It was then that K’ab recited the well-known ode beginning with the verses. Su’ad is gone, and today my heart is love-lorn; Enthralled, put in chain, no bloodwit coming to unrein. Then, in another verse he praised the Prophet (Sallallahu 'Alaihi Wa Sallam) thus: Indeed the Messenger is a light whence illumination is sought; A drawn, sharp-edged sword, the sword of Allah. The Prophet (Sallallahu 'Alaihi Wa Sallam) gave away his robe to K’ab when he recited these verses. | | | | | | | | |
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THE BATTLE OF TABUK
Some of the tribes were still trapped in the delusion that the rise of Islam was transient like a cloudburst, whose tide would be stemmed before long. It was therefore necessary to warn or even threaten such people before they device an opportunity to strike at the Muslims. The expedition of Tabuk had the desired effect on such lukewarm tribes much in the same way as the conquest of Mecca had gone a long way in clearing away the clouds of opposition. This expedition against the Byzantine Empire whose might and magnificence was well-known to the Arabs, virtually meant that the Muslims were ready to fling down the gauntlet even to the greatest power of the day. As to how much respect the Arabs had for the Byzantines whom they called Romans, is well illustrated by the remarks made by Abu Sufyan after he had seen Heraclius rendering honor to the Prophet (Sallallahu 'Alaihi Wa Sallam)’s letter sent through Dihya b. KhAli (radiallahu 'anhu)fa al-Kalbi. He had heard Heraclius saying that he, too, expected a Prophet (Sallallahu 'Alaihi Wa Sallam) to be born. Abu Sufyan had then gotten up, as he related later on, rubbing his hands and saying that the affair of Ibn Abi Kabsha (i.e. the Prophet (Sallallahu 'Alaihi Wa Sallam), sallallahu 'alaihi wa sallam) had become so great that the King of t he Romans dreaded him. Abu Sufyan further says that he was then convinced that the Prophet (Sallallahu 'Alaihi Wa Sallam) would ultimately emerge victorious and this was how Islam originated in his heart. (Bukhari) The Arabs could not then dream of attacking the Byzantine Empire; they themselves feared Byzantine invasion or rather did not rate themselves so high as to be converted by any great power. Whenever the Muslims of Madinah were confronted with a grave danger or their safety was imperiled, their immediate action was to seek the aid of the Gassanid King who was a plyarch of East Syria under the rule of Caesar. What 'Umar (radiallahu 'anhu) said during the affair of Aylah, which took place in the beginning of 8 A.H., shed sufficient light on the state of affairs during those days. He said that he had an Ansaari friend with whom he had convinced that one of them should alternately remain in attendance upon the Prophet (Sallallahu 'Alaihi Wa Sallam) (Sallallahu 'Alaihi Wa Sallam) and inform the other about the incidents transpiring in his absence. ‘Umar (radiallahu 'anhu) further said that in those days they were alarmed by a rumor that the Gassanid King intended to invade Madinah and were thus constantly agitated by it. Once, when his Ansaari friend came to his house and knocked at his door so he could get in, ‘Umar (radiallahu 'anhu) inquired of his friend if the Gassanids had attacked Madinah. (Bukhari and Muslim) The Byzantine star was on the ascent in those days. Its armies had, under Heraclius, dealt a death blow to the Iranian forces and carried their arms to the Iranian capital. The glorious victory was celebrated by the Emperor’s stately march from Hims (Emessa or Edessa) to Ayleh (Elath or 'Aqabah) in the seventh year of the Hijrah. Heraclius himself carried, in the guise of a penitent pilgrim, the True Cross retrieved from the Persians while carpets were spread and rose water sprinkled beneath his feet all over the path by the people who went forth to meet their hero with tears and acclamations.(Muslim, Kitab ul-Jihad) Hardly two years had passed after this splendid victory won by the Emperor of the Romans, when the Prophet (Sallallahu 'Alaihi Wa Sallam) led an army to face him. The Prophet’s (Sallallahu 'Alaihi Wa Sallam) daring venture made such a deep impression on the minds of the Arabs that it would be no exaggeration to claim that the expedition of Tabuk served as prelude to the conquest of Syria during the reigns of Abu Bakr (radiallahu 'anhu) and ‘Umar (radiallahu 'anhumaa). The Tabuk Expedition really brought the match to a chain of victories which eventually catapulted the Muslims as the masters of Syria. What was the genesis of this expedition? It is related that the Prophet (Sallallahu 'Alaihi Wa Sallam) got reports of Byzantine forces converging in the northern frontiers of Arabia with the intention of mounting an attack on the Muslims. Ibn S’ad and Waqidi had reported that the Prophet (Sallallahu 'Alaihi Wa Sallam) was informed by the Nabataeans that Heraclius was intending to come upon him and that his advance party had already reached Balqa’. This was after stocking one year’s provision for his army and drafting the pro-Byzantine tribes of Lakhm, Jodham, ‘Amla and Ghassan under his banner. Even if we ignore this report, it can hardly be denied that the purpose of the expedition was to strike terror into the neighboring force which was a potential threat to the rising power of Islam. The Prophet (Sallallahu 'Alaihi Wa Sallam) intended to forewarn the Byzantines that they should not consider the Muslims weak nor should they take any precipitate action to violate their territorial sovereignty. The expedition was thus considered a precautionary measure since one that does not have enough strength could neither dare shake one’s fist at a great power nor could one take the risk of descending on its borders. It is certain, at all events, that the true purpose of the expedition was what the revelation in this connection had explained in these words: “O Ye who believe! Fight those of the disbelievers who are near to you, and let them find harshness in you, and know that Allah is with those who keep their duty (unto Him).”
[Qur'aan 9:123] This objective was more than achieved as was subsequently borne out by the far-reaching consequence of the expedition. No retaliatory action was taken nor any detachments were moved to their borders by the Byzantines to drive back the Muslim army. The Emperor, exhausted by his Persian campaigns, remained an impotent spectator to the raid on his confederate border tribes or perhaps he thought it fit to wait and see before taking up the cudgels against the new power rising up in the East. The first rattle of the new Arabian power impressed the pro-Byzantine Christian tribes in northern Arabia. This was a great advantage accruing from the expedition of Tabuk for it made these tribes shift their allegiance from Constantinopole to Madinah which eventually led them to accept the religious aspects akin to the Islamic power. The Expedition also went as far as proving that the rise of Islam was for real and not just meteoric, or one which is fated to burst like a bubble, as some of the Arabs had hitherto been thinking about it. Moreover, the expedition showed that its climb to power was solid as a rock with a great future lying ahead of it. In fact, severance of the ties between these border tribes and the Byzantium was a prerequisite before they could pay attention to Islam, their new source of power and strength which was taking roots and shaping up in their own homeland. The divine revelation, too, makes an allusion to this aspect of the expedition as culled from a verse of Surah at-Taubah: “Nor step they any step that angereth the disbelievers, nor gain they from enemy a gain, but a good deed is recorded for them therefore.”
[Qur'aan 9:120] The battle of Mu’ta was still fresh in the minds of the Byzantines who had failed to humble the Muslim army in spite of their vastly superior numbers. The Muslims, on the other hand, having once traded swords with the Byzantines, had overcome their traditional terror of the impregnable Roman legions. In short, the expedition of Tabuk was a landmark in the life of the Prophet (Sallallahu 'Alaihi Wa Sallam) as well as in the continuity of the Islamic mission for it provided long-term effect on the future course of events leading to the glorious conquest of Islam developing throughout the course of time. THE TIME OF EXPEDITION The Tabuk campaign was undertaken in the month of Rajab, 9 A.H. It was the time when the date palms had ripened and their shades were very pleasant. The Prophet (Sallallahu 'Alaihi Wa Sallam) undertook a long journey for the Tabuk expedition and traversed deserts and arid plains to face an enemy immensely great in numbers. As the Muslims were then passing through a period of drought, the Prophet (Sallallahu 'Alaihi Wa Sallam) told the companions beforehand, unlike in previous occasions, that he intended to fight with the Byzantines so that they might make suitable preparations. (Sahihain, on the authority of K'ab b. Malik) The hypocrites fell out on different pretexts. They either disliked strenuous wars against the powerful enemy or disliked going out in the oppressive heat. They even doubted the truth and had little interest in fighting for the sake of God, so they refrained from accompanying the Prophet (Sallallahu 'Alaihi Wa Sallam) on this occasion. God admonished such disaffected persons as is related in this Quranic verse: “Those who were left behind rejoiced at sitting still behind the Messenger of Allah, and were aversed to striving with their wealth and their lives in Allah’s way. And they said: go not forth in the heat! Say: The heat of Hell is more intense of heat, if they but understood.”
[Qur'aan 9:81] ENTHUSIASM OF THE MUSLIMS The Prophet (Sallallahu 'Alaihi Wa Sallam) took particular care to make preparations for the expedition. He urged upon the affluent companions to donate considerably for the campaign resulting in the lavish donations that they had thus accumulated. ‘Uthman spent one thousand dinars on the force known as “The brigade of distress” or “Jaish al-‘Usr” and the Prophet (Sallallahu 'Alaihi Wa Sallam) invoked God’s blessings for him. A number of companions who were unable to raise money for their participation requested the Prophet (Sallallahu 'Alaihi Wa Sallam) to arrange the same for them. As, however, their requests could not be met for want of funds, the Prophet (Sallallahu 'Alaihi Wa Sallam) told them that their demands cannot be granted and so they went back disconsolate and disheartened. Some of them were so sorrow-stricken and depressed that God sent down the revelation exempting them from the obligation of joining the expedition: “Nor unto those (is any blame) whom, when they came to thee (asking) that thou shouldst mount them, thou didst tell: I cannot find whereon to mount you. They turned back with eyes flowing with tears, for sorrow that they could not find the means to spend.”
[Qur'aan 9:92] There were still others who could not make up their mind to participate in the campaign although their indecision was not because of any doubt or misgiving. ARMYS DEPARTURE FOR TABUK The Prophet (Sallallahu 'Alaihi Wa Sallam) proceeded to Tabuk with a strong army of 30,000 from Madinah. In no other drive, earlier to Tabuk, had such a large number of persons carried arms. Before the departure, the Prophet (Sallallahu 'Alaihi Wa Sallam) ordered the men to secure their camp at Thaniyatul-Wada’. He put Muhammad b. ‘Maslama al-Ansaari in charge of Madinah and left behind ‘Ali (radiallahu 'anhu) to look after his family. When ‘Ali (radiallahu 'anhu) complained to the Prophet (Sallallahu 'Alaihi Wa Sallam) that the hypocrites were trying to spread false rumors about him, he replied, "Are you not content,'Ali (radiallahu 'anhu) that you are to me as Haroon (Aaron) was to Musa (Moses), except that there will be no Prophet (Sallallahu 'Alaihi Wa Sallam) after me?"(Bukhari , Gazwah Tabuk) When the Prophet (Sallallahu 'Alaihi Wa Sallam) encamped at al-Hjir, the land of Thamud, he told the companions that it was the country of those who were being tortured for their sins. He said, “If you enter the houses of those who did wrong to themselves, enter tearfully with the fear that you may also meet the same fate that befell them.” He also instructed his men, “Do not drink any of its water nor use it for ablutions. If you have used any for dough, then feed it to the camels and eat none of it.” The journey was extremely arduous, and scarcity of water added to the misery of the army. When the people complained to the Prophet (Sallallahu 'Alaihi Wa Sallam) about their distress, he prayed to God and a cloud came down in torrents until every man had quenched his thirst and stored enough water to meet his needs. (Ibn Hisham, Vol. p. 522) DEMORALIZED HYPOCRITES Some of the hypocrites kept company with the Prophet (Sallallahu 'Alaihi Wa Sallam). While the Muslim army was headed for Tabuk, one of them said to another, but alluding to the Prophet (Sallallahu 'Alaihi Wa Sallam), “Do you think that the executioners of the Romans will deal with you in the same way as the Arabs do? By God, we seem to see you bound with ropes tomorrow.” (Ibn Hisham, Vol. II, p. 522) TREATY OF PEACE WITH AYLAHS RULER Yuhanna b. Ru’ba, the governor of Aylah called upon the Prophet (Sallallahu 'Alaihi Wa Sallam) at Tabuk. Yuhanna made a treaty of peace and also paid the Jizyah. So did the people of Jarba’ and Adhruh, and they were all granted peace as well as guaranteed safety of their territory and their ships and caravans by land and sea. The treaties were written by the Prophet (Sallallahu 'Alaihi Wa Sallam) and delivered to the respective parties. Yuhanna was received by the Prophet (Sallallahu 'Alaihi Wa Sallam) cordially and was given due respect. (Ibn Hisham Vol. II, pp. 525-26) BACK TO MADINAH There was no commotion in Byzantium. When the Prophet (Sallallahu 'Alaihi Wa Sallam) saw that there was no movement of troops by the enemy who seemed to have abandoned the border towns, he gave orders for the return march. The objective of the expedition having been achieved, the Prophet (Sallallahu 'Alaihi Wa Sallam) did not consider it necessary to advance further in the enemy’s territory to carry on the hostilities. Only a Christian chief, Ukaydir b. ‘Abdul Malik, who was the ruler of Dumatul Jandal and enjoyed the patronage of the Byzantines, was reported to be harboring hostile designs. The Prophet (Sallallahu 'Alaihi Wa Sallam) sent Khalid (radiallahu 'anhu) with five hundred troops who captured Ukaydir and brought him to the Prophet (Sallallahu 'Alaihi Wa Sallam). The Prophet (Sallallahu 'Alaihi Wa Sallam), however, spared his life on the condition that he surrendered unconditionally and agreed to pay the Jizyah. (Ibn Hisham, Vol. II, p. 526) After staying for a few nights in Tabuk, the Prophet (Sallallahu 'Alaihi Wa Sallam) returned to Madinah. (Ibn Hisham, p. 527) FUNERAL OF POOR MUSLIM ‘Abdullah Dhu’l-Bijadayn died at Tabuk. He had been too eager to accept Islam but his tribesmen had prevented him from conversion. At last they turned him over with only one coarse sheet of cloth in which he repaired to call upon the Prophet (Sallallahu 'Alaihi Wa Sallam). By the time he came to the Prophet (Sallallahu 'Alaihi Wa Sallam) the sheet of cloth had been torn into two pieces, one of which was used by him as a loincloth and the other he had wrapped over him. Since the day he appeared before the Prophet (Sallallahu 'Alaihi Wa Sallam) in that condition, he came to be known as Dhu’l-Bijadayn. When he died at Tabuk the Prophet (Sallallahu 'Alaihi Wa Sallam) attended his burial along with Abu Bakr and ‘Umar (radiallahu 'anhumaa). By the light of a torch held by someone, a grave was dug for him and the Prophet (Sallallahu 'Alaihi Wa Sallam) himself went down into it to put him to rest. While Abu Bakr and ‘Umar (radiallahu 'anhumaa) lowered down the corpse of ‘Abdullah Dhu’l-Bijadayn, the Prophet (Sallallahu 'Alaihi Wa Sallam) said to them, “Bring your brother nearer to me.” After the Prophet (Sallallahu 'Alaihi Wa Sallam) had arranged ‘Abdallah for his niche, he said, “O God, I am pleased with him; be Thou pleased with him! ”Abdallah b. Masud used to say thereafter, “would that I had been the man in that grave.” (Ibn Hisham, Vol. II, pp. 527-8) TRIAL OF K'AB B. MALIK (radiallahu 'anhu) Some of the Muslims who had stayed behind in the expedition of Tabuk, not for any doubt or disaffection, were K'ab b. Malik and Hilal b. Umayya. All of them had accepted Islam in the earlier stage of the Prophet's (Sallallahu 'Alaihi Wa Sallam) mission and had undergone hardships for the sake of their faith. Murara b. al-Rabi and Hilal b. Umayya had also taken part in the battle of Badr. Actually, none of them had ever been languid in accompanying the Prophet (Sallallahu 'Alaihi Wa Sallam) in the previous battles. Therefore, their failure to do so in the expedition of Tabuk could have been brought about by the will of the providence which perhaps wanted to set another example of severe trial to test the strength of their faith for the benefit of the coming generations. They had been held back on this occasion partly on account of indolence and indecision and partly because of their reliance on worldly means and objects, or, perhaps, they had not given thought to the urgency of the matter as it deserved. These are common human shortcomings which have very often frustrated those who have been second to none in the sincerity of their faith in God and the love of His Prophet (Sallallahu 'Alaihi Wa Sallam). In fact, this is the moral so pointedly illustrated by these words of K'ab b. Malik (radiallahu 'anhu). “Every day I would go out to get ready for the journey so that I might leave with them, but I would come back not having done anything. I would say to my self, 'I can do that whenever I want to', but continued procrastinating until the time for departure came and the Prophet of God (Sallallahu 'Alaihi Wa Sallam) left with the Muslims. And, I had still not made necessary preparations. I thought that I could go after a day or two and then join them. I went to make the preparations after they had left but again returned without having done what was necessary. Day after day passed until I became sluggish while the army had gone far ahead at full speed. I still thought of leaving Madinah to overtake them and I wish that I had done so, but I did not.(Bukhari, Kitab-ul-Magazi) All the three companions were called upon to prove, in a way unknown to the annals of any religion, the sincerity of their faith in God and their love for the Prophet (Sallallahu 'Alaihi Wa Sallam). It was undoubtedly an excruciating trial of their loyalty to Islam, of their perseverance and tenacity in times of serenity as well as in difficulty, in cheer as well as despondency. There is also no doubt that all these true-spirited companions spoke the truth when the hypocrites had offered excuses for justifying their absence from the expedition. The incidents as related in the Traditions, on the authority of K’ab b. Malik (radiallahu 'anhu), goes on with the narrative which speaks of his sincerity: “Those who had stayed behind came and began to make excuses with oaths - there were about eighty of them - and the Prophet (Sallallahu 'Alaihi Wa Sallam) accepted their pleas, administered oaths to them and asked divine forgiveness for them, leaving what they had concealed in their hearts to God. Then I came and saluted him and he smiled as one who is angry. He said, ‘Come nearer.’ I went and sat before him. Then he asked, ‘What had kept you back? Did you not purchase a mount? I replied, ‘True to God, it was exactly so. O Prophet of God (Sallallahu 'Alaihi Wa Sallam), were I sitting with anyone else in the world I would have thought of offering some excuses for saving myself from His anger as I know how to defend and justify myself. But, true to God, I know that if I were to satisfy you by telling a lie, God will soon make you angry with me. And if I displease you now by telling the truth, I have hopes that God would excuse me in the end. Honest to God, I have no excuse at all and I was never stronger and richer than when I stayed behind.” The hour of trial came at last. The Prophet (Sallallahu 'Alaihi Wa Sallam) forbade everyone to speak to the three who had made a clean breast. Such were those Muslims, who knew nothing but to listen and obey the Prophet (Sallallahu 'Alaihi Wa Sallam), that not even the members of their own families would address a word to these men. All the three felt forsaken and abandoned, and were confronted with loneliness that strikes one who’s in a foreign land, for they themselves were treated as aliens in their own country. They endured it for fifty nights. Murara b. al-Rab’i and Hilal b. Umayya (radiallahu 'anhumaa) shut themselves up in their house, lamenting and shedding tears all the while. K’ab b. Malik (radiallahu 'anhu) on the other hand, being young and sturdy, used to go out and join the prayer with others, then roam around in the market, but nobody seemed eager to keep him company or accost him. But such indifference did not cause to increase the distance between them and the Prophet of God (Sallallahu 'Alaihi Wa Sallam); nor was there any diminution in the loving regard that the Prophet (Sallallahu 'Alaihi Wa Sallam) had for them. The admonition by the Prophet (Sallallahu 'Alaihi Wa Sallam) rather gave rise to a still acute longing in them to regain the affection of the Prophet (Sallallahu 'Alaihi Wa Sallam). The narration of K’ab b. Malik (radiallahu 'anhu), which bears freshness of the plain truth, goes on to say: “And I would go to the Prophet (Sallallahu 'Alaihi Wa Sallam) and salute him when he sat with others after the prayer, thinking whether his lips had moved in returning my salutation or not; then I would pray near him and see him with half an eye. I am sure that he fastened his eyes on me when I was busy in prayers but then turned away from me as soon as I tried to take a look at him." The wide world seemed to have closed in on these men. K’ab b. Malik (radiallahu 'anhu) relates about the behavior of one whom he considered to be his inseparable friend. When the harshness of the people became unbearable, I scaled the wall of Abu Qatada’s orchard and went to him. He was my cousin and held dearest by me. I greeted him, but, by God, he did not even return my salutation. I said: “O Abu Qatada, I adjure you by God, do you not know that I love God and His Prophet (Sallallahu 'Alaihi Wa Sallam)?” But he still kept quite, so I repeated my question again. He remained silent for a while and then said: “God and His Prophet (Sallallahu 'Alaihi Wa Sallam) know best!” At that juncture, my eyes gave way to tears and I jumped over the wall to go back.” (Buhkari) The ordeal, however, did not come to a close just like that. The ban was extended to their wives such that the three were ordered to separate themselves from their respective spouses through divorce. All of them obediently yielded to the command. The faith and loyalty as well as firmness of K’ab b. Malik (radiallahu 'anhu) was brought to a yet more delicate and crucial test when the King of Ghassan tried to angle him with a silver hook. He was the ruler of a kingdom which had exercised a deep influence upon the Arabs. In fact, the Arab nobles and chieftains vied with one another to be among the circle of his entourage or even to be invited to attend his court, in the same way that even eminent poets composed splendid eulogies in honor of the Ghassanid kings. A Nabataean courier of the King contacted K’ab b. Malik (radiallahu 'anhu) when the Prophet's (Sallallahu 'Alaihi Wa Sallam) aloofness and the coolness of the people to him had become agonizing enough to drive him mad. The courier delivered him a letter from the King in which he had written: “We have learnt that your master has treated you badly. God has not destined you to be humiliated and wasted, so come to us and we shall deal kindly with you.” K’ab took the letter to be a challenge to his integrity, but his conscience smote him to the point of tantalizing his love for God and His Prophet (Sallallahu 'Alaihi Wa Sallam) and so he took the letter to an oven and burnt it. Their test was over at last. None of the three was found wanting. Then came the revelation from God which illustrated their personal example to make it a general lesson, good for all times to come. They had demonstrated by their action that they could not flee from God, but could only find solace and refuge in coming back to Him. The spacious earth of God had become straightened for them; rather, in their own souls they had feeling of constraint, but they did not falter from the right path. Then it was that God forgave them and took them back to His grace. But, a noteworthy feature of the verse revealed on this occasion was that the Most Gracious God did not make mention of the repentance of these three persons or lest they might feel singled out and humiliated. Their penitence was spoken of after mentioning the contrition of the Prophet (Sallallahu 'Alaihi Wa Sallam) and other Muhaajirun and Ansaar who had been ready and willing to take part in the expedition. The revelation goes to show that whatever sufferings and hardships they had endured had raised their degree in the spiritual world. “Allah hath turned in mercy to the Prophet (Sallallahu 'Alaihi Wa Sallam), and to the Muhaajirun and the Ansaar who followed him in the hour of hardship. After the hearts of a party of them had almost swerved aside, then turned He unto them in mercy. Lo! He is Full of Pity, Merciful for them.
“And to the three also (did He turn in mercy) who were left behind, when the earth, vast as it is, was straitened for them, and their own souls were straitened for them till they bethought them that there is no refuge from Allah save toward Him. Then turned He unto them in mercy that they (too) might turn (repentant unto Him). Lo! Allah! He is the Relenting, the Merciful.”
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THE BATTLE OF MUT'AH
EXPEDITION OF MU’TA The Prophet (Sallallahu 'Alaihi Wa Sallam) had sent Harith b. ‘Umayr al-Azdi to deliver his letter to Sharhbil b. ‘Amr al-Ghassani, a satrap of the Byzantine Emperor at Busara. Harith was first tied up under the orders of Sharhbil and then beheaded. (Zad al-Ma'ad, Vol. I, p. 414) Howsoever disagreeable a message was conveyed by an emissary, it had never been the custom of kings to condemn the envoys to death sentence. The crime was disgraceful both for the sender of the letter and the addressee as well as it poses a grave danger to the envoys, and could not just assume impunity or ever allowed to go unpunished. The guilt of blood had to be avenged with firmness so that no tyrant would be tempted to repeat a similar crime in the future. FIRST EXPEDITION TO THE BYZANTINE TERRITORY The Prophet (Sallallahu 'Alaihi Wa Sallam) decided to send a detachment to Busra in Jamada Al-Ula, 8 A.H, A force 3,000 strong was drafted. It was the strongest force sent out so far and a number of leading companions had enlisted for active service, but the Prophet (Sallallahu 'Alaihi Wa Sallam) entrusted the expedition to his freed slave Zayd (radiallahu 'anhu) b. Haritha. He instructed that if Zayd (radiallahu 'anhu) will be killed then J'afar (radiallahu 'anhu) b. Abu Talib should take over the command, and if the latter meets the same fate, then the mandate should pass on to ‘Abdullah b. Rawaha. When the expedition was already prepared to leave, the people bade farewell and saluted the commanders selected by the Prophet (Sallallahu 'Alaihi Wa Sallam). (Ibn Hisham, Vol. II, p. 373) The force had to undertake a long and arduous journey in order to face an enemy backed by he strongest empire of the world. The force advanced to Ma’an in Syria where Zayd (radiallahu 'anhu) came to know that Heraclius was present at Balqa’ with a hundred thousand Roman troops joined by an equally strong force drawn from the Arab tribes of Lakhm and Judham and Bal-Qayn and Bahra and Bali. The Muslims bivouacked for two days at Ma’an so as to assess the situation. Having seen it all, they decided at last to inform the Prophet (Sallallahu 'Alaihi Wa Sallam) about the strength of the enemy. If he sends reinforcements, well and good, otherwise they could face the enemy, if so ordered. (Zad al-Ma'ad Vol. I, p. 415) DAUNTLESS WARRIORS ‘Abdullah b. Rawaha made a passionately motivating speech against his comrades, where he said: “Men, you dislike the thing, by God, for which you came out – martyrdom. We do not fight the enemy on the strength of our numbers, or of our power; we fight them with the religion that we have been so honored and entrusted by God. So come on, we shall be successful both ways; either we win or we court martyrdom.” So the men got up and forged ahead to meet the enemy. ACTION STARTS When the Muslims reached near Balqa’, they found the Byzantine forces stationed in a village called Mashrif. With the news of their arrival, the enemy advanced towards them whereas the Muslim troops positioned themselves in a village called Mu’ta where the actual operation took place. (Ibn Hisham, Vol. II, pp. 377-78) Zayd (radiallahu 'anhu) b. Haritha, who held the Prophet’s flag, descended on the enemy and died fighting bravely. He received innumerable wound caused by the spears. The emblem was now held by J'afar (radiallahu 'anhu) who continued the fight. When the battle heated up, he jumped off his charger and hamstrung its forelegs and fought until he lost his right hand. He held the flag in his left hand, which was later cut off together with his arm but still managed to get hold of it through his teeth. He fell down dead in the battlefield after receiving ninety cuts from swords and spears on his chest and arms, but none so far from his back. He was then 33 years of age. Thus fought this young man with reckless courage in the midst of greatest odds, defying the enemy’s numbers and strength, until God honored him with martyrdom. Islam’s flag was now held aloft by ‘Abdullah b. Rawaha. He too dismounted from his horse and pressed onwards. One of ‘Abdullah’s cousins came up to offer him a meat bone, saying, “Take it for you have not had anything for the last few days. It will give strength to fight.” ‘Abdullah took it and ate a little. Then he threw it away and taking the sword in his hand fought bravely until he was also killed. KHALID ASSUMES COMMAND Now the Muslim troops rallied around Khalid b. Walid who took the standard in his hand. With his strategic mind, Khalid made his way to the south while the enemy forces turned aside towards the north. The day was gone by this time and both forces, exhausted by a daylong fight, thought it prudent to stop fighting. Khalid stationed a part of his force at a distance from his camp in the hush and middle of the night. At the first flush of morning, the detachment set apart by Khalid started shouting cries of war which gave an impression to the enemy that fresh reinforcement had arrived from Madinah. The enemy had the dreadful experience of fighting the small force of 3,000 Muslims the previous day. Now they no longer want to fight with them for fear that they had all the more been strengthened by the presence of additional troops. The Roman militia was disheartened, annoyed and did not take the field. Muslims were thus spared the trouble of putting up a fight again. (Al-Maghazi Lil-Waqidi) A GLIMPSE OF THE BATTLEFIELD While the Muslims were fighting the enemy at Mu’ta, the Prophet (Sallallahu 'Alaihi Wa Sallam) was on the other hand, giving a description of the conflict in Madinah. Anas b. Malik (radiallahu 'anhu) relates that the Messenger of God (Sallallahu 'Alaihi Wa Sallam) had announced the death of Zayd, J'afar and Abdullah b. Rawaha (radiallahu 'anhum) before the report about them reached Madinah. Anas (radiallahu 'anhu) reports that the Prophet (Sallallahu 'Alaihi Wa Sallam) said: “Zayd (radiallahu 'anhu) took the standard and was smitten; then J'afar (radiallahu 'anhu) took it and was smitten, then Ibn Rawaha took it and was smitten”, the tears meanwhile tricking down from his eyes. The Prophet (Sallallahu 'Alaihi Wa Sallam) continued, according to Anas, “Finally one of God’s swords (meaning Khalid b. Walid) took the standard till God granted them success.” (Bukhari, Chap. Gazwah Mu'ta) J'afar (radiallahu 'anhu) TAYYAR Another report about J'afar (radiallahu 'anhu) says that the Prophet (Sallallahu 'Alaihi Wa Sallam) said about him, “Allah has given two wings to J'afar (radiallahu 'anhu) in place of his arms. He flies in the Paradise, whenever he likes.” Thereafter J'afar (radiallahu 'anhu) came to be known as J'afar (radiallahu 'anhu) Tayyar and Dhil Jinahin, meaning one who has two wings. WORDS, KIND AND COMFORTING The Prophet (Sallallahu 'Alaihi Wa Sallam) went to the house of J'afar (radiallahu 'anhu) and asked his wife to bring her children. When they were around, the Prophet (Sallallahu 'Alaihi Wa Sallam) took them to his face, tears running down his eyes. Then he told them about the death of J'afar (radiallahu 'anhu). When the news about J'afar (radiallahu 'anhu) reached the Prophet (Sallallahu 'Alaihi Wa Sallam) from the front, he sent a word to his family, “Prepare food for the family of J'afar (radiallahu 'anhu). They would be too shocked to cook their food.” The Prophet’s (Sallallahu 'Alaihi Wa Sallam) face at that time reflected his grief. (Ibn Hisham, Vol. II, pp. 380-81) NOT DESERTERS BUT BATTLERS When the army returning from Mu’tah got near Madinah, the Prophet (Sallallahu 'Alaihi Wa Sallam) and the Muslims went out to receive them. The boys also came running while the Prophet (Sallallahu 'Alaihi Wa Sallam) was on his camel. The Prophet (Sallallahu 'Alaihi Wa Sallam) said, “Take the boys and give me J'afar's (radiallahu 'anhu) son. J’afar’s son, ‘Abdullah was brought to the Prophet (Sallallahu 'Alaihi Wa Sallam) who sat down in front of him. This was the first time that a Muslim army had returned without winning a decisive victory. Some of the people started throwing dust on the men, saying all the while, “You defectors, you fled from the way of God.” The Prophet (Sallallahu 'Alaihi Wa Sallam) said, “They are not deserters, but battlers, if God wills.” (Musnad Ahmad b. Hanbal) SUBSEQUENT EXPEDITIONS In between the two major expeditions to Mu’ta and Mecca, some smaller ones were also undertaken. One of them was the raid of Dhat as-Salasil in the country of Khuza’a near Wadil-Qura, in Jamada-al-Ukhra, 8 A.H. The raiding party returned after smearing the enemy. Another raiding party consisting of 300 Ansaars and Muhaajirun was sent to chastise a clan of Juhayna. The army was enervated by hunger and had to live a few days on the leaves of the trees until God provided them a whale named ‘Anbar’ from the sea. The men feasted for fifteen days on the flesh and fat of the whale and regained their strength. They brought back a portion of it, which was taken by the Prophet (Sallallahu 'Alaihi Wa Sallam) who said to the men, “It was sent by God for you.” This expedition goes by the name of Sif-al-Bahr and Khabat.
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THE BATTLE OF KHAYBER
THE DIVINE REWARD Allah had promised a great reward to all those who had, at Hudaybiyah, sworn allegiance to the Prophet (Sallallahu 'Alaihi Wa Sallam) which was known as Bai’atur-Rizwan or the oath of Paradise. Having submitted to the will of God and His Prophet (Sallallahu 'Alaihi Wa Sallam) in that hour of crisis, Allah foretold them of the coming victory as well as the booty they were to win shortly. “Allah was well pleased with the believers when they swore allegiance unto thee beneath the tree, and He knew what was in their hearts, and He sent down peace of reassurance on them, and hath rewarded them with a near victory. And much booty that they will capture, Allah is ever Mighty, Wise.”
[Qur'aan 48:18-19] The Conquest of Khaybar was to serve as a prelude to the subsequent victories that followed in its path. Khaybar was a Jewish colony comprising several citadels, some of which were built on hill tops and were virtually impregnable. It was, thus, the last but formidable Jewish stronghold in Arabia. Anxious to confront the Muslims for the plight of their brothers in Madinah, the Jews of Khaybar were willing to spend their wealth in pursuit of stirring agitation from the neighbouring Arab tribes to wage war against the Prophet (Sallallahu 'Alaihi Wa Sallam). At the time when the expedition to Khaybar was undertaken, the Jews of the place were in league with the tribe of Ghatfan with whom they were hatching up an agreed plot against the Muslims. The Prophet (Sallallahu 'Alaihi Wa Sallam) thus found a good reason to act against the Jews of Khaybar. He decided that the time had come to get rid of their intrigues once and for all so that he might be able to divert his attention to other pressing matters. Khaybar was situated at a distance of 112-Km northeast of Madinah. THE PROPHET (Sallallahu 'Alaihi Wa Sallam) LEADS THE ARMY After his return from Hudaybiyah, the Prophet (Sallallahu 'Alaihi Wa Sallam) stayed in Madinah during Dhul-Hijjah and a part of the month of Muharram. Thereafter he marched towards Khaybar. One of the companions of the Prophet (Sallallahu 'Alaihi Wa Sallam) by the name of ‘Amr b. al-Akhw’a (radiallahu 'anhu), accompanied the Prophet (Sallallahu 'Alaihi Wa Sallam) on this expedition. He recited the following verses given here while he rode with the army. “We’d have not been guided, but for Allah, nor given alms, nor chanted Glory, We are the people, when attacked or treated unjustly, we resist. Send down Sakinah upon us, Against the enemy make us firm. The combatants who marched against Khaybar numbered 1,400 including 200 cavalries, and all those who had lagged behind on the occasion of Hudaybiyah were refused permission to go on this expedition. Twenty women also went along with the force so as to look after the sick and the wounded as well as to prepare food for the men. In order to cut the communications between the two allies, the Prophet (Sallallahu 'Alaihi Wa Sallam) halted at Raj’i, a wadi between Khaybar and the Ghatfan. The Jews had other confederate tribes as well but the Prophet's (Sallallahu 'Alaihi Wa Sallam) stay at Raj’i forced all of them to remain in their homes instead of trying to reinforce the Jews. The road to Khaybar was thus left open to the Prophet (Sallallahu 'Alaihi Wa Sallam) . The Prophet (Sallallahu 'Alaihi Wa Sallam) ordered to procure food for the army but nothing except parched corn was available. When the Prophet (Sallallahu 'Alaihi Wa Sallam) approached Khaybar, he raised his hand to invoke and pray to God for the conquest of the colony and sought the Lord’s refuge from the evil of its people. The Prophet (Sallallahu 'Alaihi Wa Sallam) never took the offensive during the night but rather delayed it till the crack of dawn and if the call for prayer was given, he first performed it. Here, too, he endured the night and ordered to march ahead before the call for prayer was given. The Muslims met the workers of Khaybar coming out with spades and basket. As soon as they saw the Prophet (Sallallahu 'Alaihi Wa Sallam) and the army, they turned on their heels shouting, “Muhammad and his force.” The Prophet (Sallallahu 'Alaihi Wa Sallam) said, “God is Great. Khaybar is destroyed. When we fall upon a people the morning is cruel enough for those who have already been warned.” (Ibn Hisham, Vol. III, pp. 229-30) THE VICTORIOUS COMMANDER The Prophet (Sallallahu 'Alaihi Wa Sallam) came at the fortresses and started overpowering them one by one. Marhab, the well-known Jewish warlord, held one of these citadels. It was a fortified stronghold at which the initial delegation was denied success for 'Ali (radiallahu 'anhu) was suffering from ophthalmia. After a few unsuccessful charges, the Prophet (Sallallahu 'Alaihi Wa Sallam) said, “Tomorrow I will give the flag to the man who loves Allah and His Prophet (Sallallahu 'Alaihi Wa Sallam) and he will conquer the fort.” Every companion waited in suspense, hoping to be given the emblem. The Prophet (Sallallahu 'Alaihi Wa Sallam) summoned ‘'Ali (radiallahu 'anhu), blew into his eyes with his saliva and prayed for his success. The eyes of ‘'Ali (radiallahu 'anhu) were cured in due time afterwhich he was then given the insignia and ordered to fight the Jews until he prevailed over them. The Prophet (Sallallahu 'Alaihi Wa Sallam) said to ‘Ali (radiallahu 'anhu), “Go ahead and encompass them. First invite them to accept Islam and explain the obligations they owe to God. I swear to God that even if only one man is guided to the right path trough you, this would be better for you than the red camels. 'ALI (radiallahu 'anhu) FACES THE JEWISH WARRIOR When ‘Ali (radiallahu 'anhu) came near the fort, Marhab, the Jew appeared on his horse protected by armor and shield, reciting a poem about his valor. ‘Ali (radiallahu 'anhu) imposed himself upon Marhab and both fell upon each other swinging their scimitars. ‘Ali's (radiallahu 'anhu) sword plunged first into Marhab slicing through his helmet and head until his face was divided into two equal parts. ‘Ali (radiallahu 'anhu) had succeeded in reducing the fort. Muhammad b. Maslama (radiallahu 'anhu) also fought bravely at Khaybar and killed a number of well-known Jewish warriors. AN EASY REWARD The slave of Khaybar had been hired to watch over the flocks of his master. When he saw the Jews taking up arms in order to give Muslims a fight, he asked, “Why do you really have to go?” The Jews replied that they were going to fight the man who had laid a claim to Prophethood. The slave’s curiosity brought him to the Prophet (Sallallahu 'Alaihi Wa Sallam) whom he asked. The Prophet (Sallallahu 'Alaihi Wa Sallam) replied, “I call you to Islam, that is, you bear witness that there is no deity save God and that I am the Prophet of God, and you serve not no one except God.” “If I bear witness as you say,” inquired the slave, “and have faith in God, what shall I get in return?” The Prophet (Sallallahu 'Alaihi Wa Sallam) replied, “If you die with faith, you will enter paradise.” The slave accepted Islam and then asked the Prophet (Sallallahu 'Alaihi Wa Sallam). “What should I do with this flock? I hold it in trust.” The Prophet (Sallallahu 'Alaihi Wa Sallam) told him to abandon the goats in the field near the fort and God would cause them to reach their owner. The man did as he had been told and true enough, the goats found their way back to their master. The Jew also came to know that his slave has gone over to the fold of the Muslims. Before the encounter started between the Muslims and the Jews, the Prophet (Sallallahu 'Alaihi Wa Sallam) urged his men to fight for the sake of God. The slave also advanced with the Muslims and was killed in the battlefield. When the Muslims brought his dead body, the Prophet (Sallallahu 'Alaihi Wa Sallam) tried to look at him and turning to his companions, he said, “Allah blessed this man and brought him to Khaybar. I saw him for two hours doing that as I was standing by his side although he never prostrated to God.” (Zad al-Ma’ad, Vol. I, p. 393.) DEVOID OF ULTERIOR MOTIVES A bedouin came to the Prophet (Sallallahu 'Alaihi Wa Sallam) and after accepting Islam expressed his wish to accompany him in the expedition. The Prophet (Sallallahu 'Alaihi Wa Sallam) asked some of his companions to take care of him and settle his needs. When the Muslims captured one of the forts and won a large booty, the man had taken out a herd of cattle for grazing. The spoils were distributed among the combatants apportioning the Bedouin also of his share. When he was given his part, he took it to the Prophet (Sallallahu 'Alaihi Wa Sallam) and asked, “What is this?” The Prophet (Sallallahu 'Alaihi Wa Sallam) explained that it was his share of the booty of war, but he said, “I didn’t come to you for it.” Then pointing to his throat he continued, “I followed you hoping that I would be hit by an arrow, entitling me of Paradise.” The Prophet (Sallallahu 'Alaihi Wa Sallam) replied, “If you desire it so, God will do likewise.” Then, in a subsequent battle at Khaybar the Bedouin was among those killed in the encounter. The Prophet (Sallallahu 'Alaihi Wa Sallam) asked, “Is it the same man?” When the companions replied in the affirmative, the Prophet (Sallallahu 'Alaihi Wa Sallam) remarked, “He was true to God and God made his wish come true.” The Prophet (Sallallahu 'Alaihi Wa Sallam) shrouded his corpse with his own mantle and recited the funeral service for him. Thereafter, he said, “O Allah, thy servant had come to migrate in Thy way and was killed for Thy sake. I bear witness to it.” (Zad al-Ma’ad, Vol. I, p. 394). The people of Khaybar were beleaguered in their forts which began to fall one by one. The Jews, unable to stand the siege any longer, asked for a peace pact. The Prophet (Sallallahu 'Alaihi Wa Sallam) wanted to displace the Jews from Khaybar, but they bargained if they could be allowed to live in their homes and to cultivate the fields. They pleaded that they were better farmers and knew more about it than others. The Prophet (Sallallahu 'Alaihi Wa Sallam) did not want his companions to till the soil since it would have required them to settle there and lay themselves out in farming. Therefore, he allowed the Jews to retain their farmhouses on the condition that the Muslims would get half of the produce of their fields and groves. Another condition imposed was that the Prophet (Sallallahu 'Alaihi Wa Sallam) could unilaterally abolish the agreement. (Zad al-Ma’ad, Vol. pp. 394-95. For details see Sinan Abu Dawud) The Prophet (Sallallahu 'Alaihi Wa Sallam) delegated the production sharing to ‘Abdallah b. Rawaha who used to divide the produce into two equal parts, and then ask the Jews to choose one of them. The Jews often remarked on his even-handed justice: “This is on which stand the heavens and the earth.” (Balahuri: Futuh-ul-Buldan, Leiden, 1886, p. 34). RELIGIOUS TOLERANCE The booty collected by the Muslims in the battle of Khaybar included not a few copies of the Jewish scripture. The Jews requested the Prophet (Sallallahu 'Alaihi Wa Sallam) for their retrieval to which the Prophet (Sallallahu 'Alaihi Wa Sallam) acceded and ordered that they should be given back to them. (Tarikh al-Khamis, Vol. II, p. 60) A Jewish scholar, Dr. Israel Welphenson, reviewing the conquest of Khaybar, refers to the magnanimous treatment of the Prophet (Sallallahu 'Alaihi Wa Sallam) towards the Jews in these words: “The event shows what a high regard the Prophet (Sallallahu 'Alaihi Wa Sallam) had for their scriptures. His tolerant and considerate behavior impressed the Jews who could never forget that the Prophet (Sallallahu 'Alaihi Wa Sallam) did nothing to degrade their sacred scriptures. The Jews knew how the Romans had, when they captured Jerusalem in 70 B.C., burnt their scriptures and trampled them underfoot. The fanatic Christians persecuting the Jews in Spain had likewise consigned their scriptures to fire. This is the great difference we find between these conquerors and the Prophet (Sallallahu 'Alaihi Wa Sallam) of Islam.”(Al-Yahud fi Balad il’-‘Arab, p. 170) ARRIVAL OF J’AFAR IBN ABI TALIB (radiallahu 'anhu) J’afar b. Abi Talib, the cousin of the Prophet (Sallallahu 'Alaihi Wa Sallam) and other emigrants returned from Abyssinia while the Prophet (Sallallahu 'Alaihi Wa Sallam) was still in Khaybar. The Prophet (Sallallahu 'Alaihi Wa Sallam) was so pleased to see him that he kissed the forehead of J’afar and said, “By God, I don’t know which gives me the greater pleasure – the conquest of Khaybar or the arrival of J’afar!” (Zad al-Ma’ad, Vol. p. 397) ANOTHER JEWISH CONSPIRACY It was during the Khaybar expedition that an attempt was made to poison the Prophet (Sallallahu 'Alaihi Wa Sallam). Zaynab bint al-Harith, the wife of Salam b. Mishkam presented a roasted kid to the Prophet (Sallallahu 'Alaihi Wa Sallam), having first inquired what part he preferred. Recognizing that the Prophet (Sallallahu 'Alaihi Wa Sallam) relished the shoulder, she put a lot of poison in it and offered it to him. The Prophet (Sallallahu 'Alaihi Wa Sallam) tasted a morsel of it but quickly threw it out realizing that it was poisoned. The Prophet (Sallallahu 'Alaihi Wa Sallam) summoned the Jews and inquired from them, “Will you be truthful, if I ask something from you?” They said, “Yes”. The Prophet (Sallallahu 'Alaihi Wa Sallam) again asked them, “Did you poison the kid?” When they again replied in the affirmative, the Prophet (Sallallahu 'Alaihi Wa Sallam) queried what had made them to do that. They replied, “We thought that if you were a pretender, we would get rid of you but if you were really a Prophet (Sallallahu 'Alaihi Wa Sallam), the poison would be ineffective.” Zaynab bint Al-Harith was then produced before the Prophet (Sallallahu 'Alaihi Wa Sallam). She confessed her guilt, saying, “I wanted to kill you.” The Prophet (Sallallahu 'Alaihi Wa Sallam) replied, “God would not allow you to gain power over me.” Some of the companions asked permission to punish the woman for her crime, but the Prophet (Sallallahu 'Alaihi Wa Sallam) forbade them. Zainab was set free, but when Bishr b. Al-Bara who had taken the roasted lamb with the Prophet (Sallallahu 'Alaihi Wa Sallam) died a painful death owing to such cause, Zaynab was slain. (Al-Bukhaari). EFFECT OF THE CONQUEST OF KHAYBAR The magnificent victory won by the Muslims at Khaybar was of far-reaching importance to them, especially against the tribes, which have yet to accept Islam. They were aware of the wealth and prowess of the Jews of Khaybar, their impregnable strongholds and valor of the well-known warriors like Marhab and Harith Abi Zaynab. They considered its capture to be virtually impossible but their estimate of the nascent power of Madinah had proved to be futile enough. For they now realized that the Muslims’ strength is implicitly irresistible. Discussing the effect of the victory gained at Khaybar on the subsequent history of Islam, Dr. Israel Welphenson says: “There is not the least doubt that the conquest of Khaybar occupies an important place in the history of the subsequent conquests of Islam. All the Arab tribes were anxiously watching for the outcome of the saber rattling between the Ansaar and the Jews. The enemies of the Prophet (Sallallahu 'Alaihi Wa Sallam) spread over many cities and the desert had pinned down their hopes upon this battle.” (Al-Yahud Fi Balad il-'Arab, p. 162) THE SPOILS OF KHAYBAR Having finished with Khaybar, the Prophet (Sallallahu 'Alaihi Wa Sallam) directed his attention to Fadak, which was the principal town, fertile and populous, in the northern part of Hijaz, with strong fortifications. (Ibn Hisham, Vol. II, p. 38) The Jews of Fadak sent an offer of peace to the Prophet (Sallallahu 'Alaihi Wa Sallam), on the condition that they should be allowed to keep half of their produce. The Prophet (Sallallahu 'Alaihi Wa Sallam) who used to spend the income from Fadak on the welfare of the Muslims accepted the terms. (Ibn Hisham, Vol. II, p. 38) The Prophet (Sallallahu 'Alaihi Wa Sallam) then moved on with the army to the Wadi’l Qura, a colony founded by the Jews during the pre-Islamic period. Lying midway between Khaybar and Taima, it had become a flourishing town with the settlement of a number of Arab tribes in it. The Prophet (Sallallahu 'Alaihi Wa Sallam) invited the Arabs of Wadi Al-Qura to accept Islam. He told them that if they acceded to Islam, their life and property would be safe and they would have a goodly return from the Lord. The Jews decided to fight, but the heroic assault led by Zubayr b. al-‘Awwam made them surrender the very next day. A great deal of property fell into the hands of the Muslims. The Prophet (Sallallahu 'Alaihi Wa Sallam) distributed the spoils among his troops but left the groves of date-palm to the Jews. When the Jews of Taima learnt about the fall of Khaybar, Fadak and Wadil-Qura and the terms on which they had made peace with the Prophet (Sallallahu 'Alaihi Wa Sallam), they hastened to send him an offer of peace. The Prophet (Sallallahu 'Alaihi Wa Sallam) accepted their proposal and allowed them to retain the possession of their land and property. Thereafter the Prophet (Sallallahu 'Alaihi Wa Sallam) returned to Madinah. (Zad al-Ma'ad, Vol. I, p. 405) LARGEHEARTEDNESS OF THE MUHAJIRUN The Ansaar of Madinah had shared their possessions with the emigrants when they had come from Mecca. Now, well-provided with the spoils of Khaybar, the Muhajirun returned the property shared earlier by their Ansaar brethren. Umm Sulaym, the mother of Anas b. Malik, had presented a few date-palm trees to the Prophet (Sallallahu 'Alaihi Wa Sallam), who had given them out to his freed slave-woman Umm Ayman. After the Prophet (Sallallahu 'Alaihi Wa Sallam) got the groves of Fadak, he returned the date-palm trees of Umm Sulaym and compensated Umm Ayman with ten trees of Fadak for every date-palm given earlier to her. (Zad al-Ma'ad, Vol. I, p. 406) The Prophet (Sallallahu 'Alaihi Wa Sallam) sent forth a number of raiding parties under eminent companions against some of the contumacious desert tribes. Some of these detachments had to put up a fight against them while others returned without any contest. (Zad al-Ma'ad, Vol. I, p. 409-410) THE MISSED PILGRIMAGE The following year, in 7 A.H., the Prophet (Sallallahu 'Alaihi Wa Sallam) and his followers took the road to Mecca for performing the lesser pilgrimage missed by them earlier. The Quraysh thought it best to lock their house and retire to the heights of Jabl Qa’yqa’an overlooking the valley. The Prophet (Sallallahu 'Alaihi Wa Sallam) stayed for three days in the holy city and made the circuit of the holy house. Referring to the joyous event, the Qur’an says: “Allah hath fulfilled the vision for his Messenger in very truth. Ye shall indeed enter the Inviolable Place of Worship, if Allah will, secure, (having your hair) shaven and cut, not fearing. But He knoweth that which ye know not, and hath given you a near victory beforehand.”
[Qur'aan 48:27] RIGHTS OF WOMEN RESTORED Islam had changed the hearts and elevated the mentality of the Arabs. The custom which prevailed in the pre-Islamic days of burying female infants alive, so as to save the honor of the family, was not only given up but the daughters came to be so dearly loved that the people vied with one another in lavishing their affection to them. All Muslims, men and women, were equal, none-possessing any privilege over another; only he was superior who was better in morals and piety. When the Prophet (Sallallahu 'Alaihi Wa Sallam) left Mecca after performing the ‘Umra, the little daughter of Hamza known as Umama, followed him calling “Uncle, Uncle.” Ali (radiallahu 'anhu) took her and asked Fatima to look after the girl. Now Zayd and J’afar also claimed the guardianship of the child. ‘Ali (radiallahu 'anhu) laid claim overr her since accordingly, she was the daughter of his uncle. J’afar on the other hand reasoned out that she was the daughter of his uncle and her maternal aunt was his wife. Zayd, too, wanted to have the child for all the Muslims were brothers and he could very well look after the daughter of a deceased brother. The matter was brought to the attention of the Prophet (Sallallahu 'Alaihi Wa Sallam) who decided that the maternal aunt being in the position of the mother of the girl should be given priority and thus the girl was finally entrusted to J’afar. To appease ‘Ali, the Prophet (Sallallahu 'Alaihi Wa Sallam) consoled him, “You are mine and I am yours.” He then reassured J’afar by saying, “You resemble me in your looks and conduct.” Zayd was also comforted with words, “You are my brother and client.” (Al-Bukhaari) | | | | | | |
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THE BATTLE OF HUNAYN
The resounding victory of the Muslims over the Quraysh and the ever-increasing conversions to Islam deeply frightened the enemies out of their senses. Therefore, these adversaries made another attempt, as a last remedy of sort, to check Islam’s fast growing power and popularity but all these failed, rendering their efforts completely inutile. ASSEMBLAGE OF HAWAZIN Hawazin were the old enemies of the Quraysh who considered themselves as their rivals in power and prestige. The submission of the Quraysh to the rising power of Islam had made them undisputed champions of paganism, as they began to harbor hopes of winning the laurels by bringing the Muslims upon their knees. They saw a god-sent opportunity to build up their fame on the declining prestige of the Quraysh. The Hawazin chief, Malik b. ‘Auf al-Nasari declared he was against the Muslims which was seconded by several other tribes like Thaqif, Nasr, Jusham and S’ad b. Bakr. Two clans of Hawazin, K’ab and Kilab, kept away from Malik b. ‘Auf, but the rest of the alliance commissioned their forces to descend on the Prophet (Sallallahu 'Alaihi Wa Sallam). They also took their cattle, women and children, staking everything on the issue of the battle, in order to ensure that every one would fight to the last and that nobody would retreat or get back to their homes. An old veteran Durayd b. al-Simma, who was known for his competence in the art of warfare, also accompanied the Hawazin army that took its bivouac at Autas.(58) Their camp reverberated with the groaning of the camels, braying of the asses, bleating of the sheep and goats as well as with the crying of the children. Malik instructed his men: “Break your scabbards as soon as the Muslims are in sight and then attack them as one man.” (Ibn Hisham, Vol. II, pp. 437-39) The Prophet (Sallallahu 'Alaihi Wa Sallam) had with him two thousand Meccans, some of whom were recent converts while others had yet to accept Islam, along with the ten thousand troops he had brought from Medinah. This was thus the strongest force mobilized so far to defend the honor of Islam. The Muslims were, naturally, overconfident because of their great strength while some even exultantly boasted that they could not be defeated now for want of numbers. (TAfsir Tabari, Vol. X; pp. 63-64) The Prophet (Sallallahu 'Alaihi Wa Sallam) obtained on credit, on this occasion, some coats of mail and arms from Safwan b. Umayyah although the latter was still a polytheist. (Ibn HIsham, Vol. II, p. 440) NOT A SIGN OF IDOLATRY The people of Mecca who had joined the Prophet (Sallallahu 'Alaihi Wa Sallam) in this battle were fresh from paganism. And during the days of heathenism, some tribes of Arabia used to venerate a great green tree known as Dhat-u-Anwat, under which they stayed for a day suspending their weapons to its branches and offering sacrifices beneath it. When these men were traveling together with the army, they happened to pass by a big shady tree, which reminded them of the one they had adored in the past. They immediately requested the Prophet (Sallallahu 'Alaihi Wa Sallam): “Make us a tree, as we used to have Dhat-u-Anwat, O Messenger of Allah. “The Prophet (Sallallahu 'Alaihi Wa Sallam) replied, “God is Great! Him who holds my life in His hand, you say what the people of Moses said to him: Make for us a god even as they have gods. He (Moses) said: Lo! Ye are a folk who know not.” (Qur'an 7:138) The Prophet (Sallallahu 'Alaihi Wa Sallam) then added, “Verily, you would follow every custom of the people before you.” (Ibn Hisham, Vol. II, p. 442) IN THE WADI OF HUNAYN It was the 10th of Shawwal, 8 A.H. when the army reached Hunayn. Descending the wadi in the morning twilight, the enemy had already taken its position. Through the glens and hollows and craters of the volley of arrows was all that the Muslims saw of the enemy, then suddenly the enemy followed up the attack with full force. Hawazin were celebrated archers. (Ibn Hisham, Vol. II, p. 442, pp. 442-43) The sudden onslaught forced the Muslim contingents to charge back and they fled in terror with none heeding the other. The battle had taken a dangerous turn as a complete rout of the Muslims was already imminent without any possibility of an orderly retreat or rallying of their force again. As in the battle of Uhud, when the rumor of the Prophet's (Sallallahu 'Alaihi Wa Sallam) death had depressed the Muslims, the troops were once more driven to despair in Hunayn under a similar extent. RIFT WITHIN THE RANKS Some of the rude fellows from Mecca who had joined the Muslim army but were not strong in faith started talking about their dissatisfaction and frustration with Islam. One said, “Their exodus will stop before they get at the sea.” Another man remarked,” The spell of their sorcery has ended today.” (Ibn Hsiham, Vol. II, pp. 442-44) VICTORY AND PEACE OF GOD The Muslims had to suffer this defeat after the brilliant victory of Mecca as if by way of punishment for their reliance on numbers instead of the succor of God. Their faith needed to be strengthened by a misadventure for they have to realize that both victory and defeat came from God and that neither one should make man exultant nor the other despondent. The Muslims were all too preoccupied with their plight when the peace of God seemed to be descending on them and the Prophet (Sallallahu 'Alaihi Wa Sallam). The Prophet (Sallallahu 'Alaihi Wa Sallam) had all the while stood firm on his place, riding his white mule, without any fear or shivers. Only a few of the Ansaar and Muhaajirun nor his relatives were then with him. ‘Abbaas b. ‘Abdul Muttalib was holding the bridle of his mule while God’s Prophet (Sallallahu 'Alaihi Wa Sallam) was calling aloud: “Verily, I am the Prophet (Sallallahu 'Alaihi Wa Sallam) without falsehood; I am son of ‘Abdul Muttalib.”(59) In the meantime, a detachment of the enemy advanced towards him. The Prophet (Sallallahu 'Alaihi Wa Sallam) took a handful of dust and threw it into their eyes. When the Prophet (Sallallahu 'Alaihi Wa Sallam) saw his men in confusion, he said, ‘O ‘Abbaas call out, O Ansaar, O comrades of the acacia tree.”(60) All those who heard the cry, responded, “Here we are ”. ‘Abbaas had a aloud voice. Whoever heard him calling got off from his camel and came to the Prophet (Sallallahu 'Alaihi Wa Sallam). When sufficient number of men had gathered around, they rallied upon the enemy. A collision between the two parties started anew. The Prophet (Sallallahu 'Alaihi Wa Sallam) then proceeded to an elevated area along with some of his companions. He saw both forces grappling with one another which prompted him to remark: “Now the battle has grown hot.” (Ibn Hisham, Vol. II, p. 445) He threw a few pebbles on the enemy. ‘Abbaas relates that he saw the enemy started becoming lackadaisical thereafter, finally conceding the day to the Muslims. (Sahi Muslim) Both groups of armies fought bravely. However, before all those Muslims who had fled away had returned, the enemy was discomfited and a party of handcuffed prisoners was brought before the Prophet (Sallallahu 'Alaihi Wa Sallam). (Ibn Hisham , Vol. II, p. 445) Allah helped the Prophet (Sallallahu 'Alaihi Wa Sallam) with the hosts of heaven to win the day and brought Hawazin to surrender. (Sahi Muslim, Kitab-ul-Jihad, Ghazwaz Hunayn) “Allah hath given you victory in many fields and on the day of Hunayn, when ye exulted in your multitude but it availed you naught, and the earth, vast as it is, was straightened for you; then ye turned back in fight;
“Then Allah sent His peace of reassurance down upon His messenger and upon the believers, and sent down hosts ye could not see, and punished those who disbelieved. Such is the reward of the disbeliever."
[Qur'aan 9:25-26] THE LAST ENCOUNTER The bitterness and rancor borne by the pagans against Islam dissipated after the battle of Hunayn. The last stronghold of paganism was thus toppled down through this battle such that no formidable opponent of Islam remained in Arabia. The surviving tribes proceeded to Madinah from every part of Arabia to put their trust in Allah and His Prophet (Sallallahu 'Alaihi Wa Sallam). IN AUTAS A part of the routed enemy fled to Ta’if and shut the gates of the city. The chief of Hawazin, Malik b. ‘Auf, was also with them. A detachment sent by the Prophet (Sallallahu 'Alaihi Wa Sallam) under Abu ‘Amir al-Ash’ari overtook another party of the enemy encamped at Autas, engaged it to a duel and routed it completely. (Ibn Kathir, Vol. III, p. 460) When the captives and spoils of Hunayn were brought to the Prophet (Sallallahu 'Alaihi Wa Sallam), he ordered that they be brought to Ji’rrana (61) and be kept under custody there. (Ibn Hisham, Vol. II, p. 459) The captives of Hunayn numbered six thousand. The spoils included twenty-four thousand camels, forty thousand or more goats and four thousand awqiya of silver. This was the largest spoil so far to have fallen into the hands of the Muslims. The Prophet (Sallallahu 'Alaihi Wa Sallam) had given orders to the troops before the conquest started mandating them to shun the women, children, men hired for non-combatant purposes and the slaves from the wrath of their hands. A woman was,however, killed in the process. This incident did not elude the Prophet (Sallallahu 'Alaihi Wa Sallam) causing him to feel remorseful about it afterwards. (Ibn Kathir, Vol. III, p. 638) | | | | | | |
THE BANU QURAYDHA
BANU QURAYDHA'S BREACH OF FAITH Not long after his arrival in Madinah, the Prophet (Sallallahu 'Alaihi Wa Sallam) forged a covenant between the Ansaar and Muhaajirun to which the Jews were also included and were guaranteed protection of life and property as well as freedom of professing their faith. The covenant, which was reduced to writing, accepted certain rights of the Jews and also put them under certain obligations. Some of the important considerations of this covenant were as follows: “Those among the Jews who sided with us (Muslims) shall be liable to equality and help. Neither shall they be wronged nor shall their enemies be given help. No polytheist of Madinah shall afford protection to the property or life of any Qurayshite, nor shall he interveneagainst a believer on their behalf. The Jews shall bear the expenses so long as the war lasts, like the believers. The Jews shall be considered as one community along with the believers – they shall have the freedom of their religion and the believers shall be free to profess their faith. They shall have full freedom to deal with their allies and slaves and to settle their affairs.’ The agreement also made both parties liable to help one another in the event of war, subject to the limits of divine injunctions, responsible to promote mutual co-operation, goodwill and cordial relations between the confederates. One of its terms provided that if an enemy attacked Yathrib, both the Jews and the Muslims shall join hands in its defense. (Ibn Hisham, Vol. II, pp. 503-4) But in spite of these clear arrangements, Banu Quraydha was convinced by Huyayy b. Akhtab al-Nadir to give-up their commitment in order to help the Quraysh. As a matter of fact, when Huyayy b. Akhtab had come to Banu Quraydha to provoke them against the Muslims, their chief K’ab b. Asad had replied, “I have always found Muhammad (Sallallahu 'Alaihi Wa Sallam) truthful and trustworthy.” However, Ka’b b. Asad broke his word and acquitted himself of every responsibility vested upon him by the covenant. When the Prophet (Sallallahu 'Alaihi Wa Sallam) heard of Banu Quraydha’s betrayal, he sent to the place a few persons headed by S’ad b. Mu’adh and S’ad b. ‘Ubada, the two chiefs of Aus and Khazraj, to verify if the report was correct. To their amazement, they found out that the situation was even worse than what had circulated around. Banu Quraydha spoke critically of the Prophet (Sallallahu 'Alaihi Wa Sallam) and said: “Who is the Prophet of God? We have no pact or pledge with Muhammad.” (Ibn Hisham, Vol. II, pp. 220-23) Banu Quraydha then started making preparations for an armed conflict with the Muslims, having kept the Prophet (Sallallahu 'Alaihi Wa Sallam) and his followers (radiallahu 'anhum) in a dilemma and at risk. The situation would not have been so hazardous had the Jews declared their intention, from the very beginning, to fall out with the Muslims. The miserable plight of the Muslims at this juncture had been depicted picturesquely by the Qur’an:
"When they came upon you from above you and below you."
[Qur'aan 33:10]
It was but natural that the Muslims felt offended by the infidelity of the Jews. And the gravity of their grief against them is being summed up in the prayer fervently offered by Saad B. Muad (radiallahu 'anhu) to Allah. As the chief of Aus, he had been in partnership with these Jews for many years and was, thus, their ally and sympathizer. When he was shot by an arrow which severed the vein of his arm and had eventually lost the hope of surviving for long, he supplicated to God, saying, ‘O Allah, do not let me die until I have set my eyes on the destruction of Banu Quraydha.” BANU QURAYDHA ASSAILED The Prophet (Sallallahu 'Alaihi Wa Sallam) as well as the Muslims set their arms aside after their return from the battle of the Trench. An account of what happened thereafter, as related by the traditions, is that Gabriel (Jibreel) 'alaihi salaam, came to the Prophet (Sallallahu 'Alaihi Wa Sallam) and asked, “O Prophet of God, have you put aside your arms?” When the Prophet (Sallallahu 'Alaihi Wa Sallam) replied that he had, Gabriel ('alihi salaam) said, “But the angels have not yet laid down their arms.” “Allah commands you”, continued Gabriel, “to march towards Banu Quraydha, where I will also go there to throb and flutter them.” Thereupon the Prophet (Sallallahu 'Alaihi Wa Sallam) made an announcement whereby everyone listened, compelling them to perform with him their ‘Asr prayer at Banu Quraydha. The Prophet (Sallallahu 'Alaihi Wa Sallam) and his people surrounded and occupied the district inhabited by the Jewish clan of Banu Quraydha, whereupon the beleaguered Jews defied the siege for twenty-five days, finally succumbing up to the pressure and then offered to surrender. Allah had thus, cast terror into their hearts. (Ibn Hisham, Vol. II, p. 235) REPENTANCE OF ABU LUBABA In the meantime, the Jews requested the Prophet (Sallallahu 'Alaihi Wa Sallam) to send them Abu Lubaba of Banu ‘Amr ‘Auf (who were allies of the Aus) that they might consult him. The Prophet (Sallallahu 'Alaihi Wa Sallam) granted their request. When Abu Lubaba showed up to the Jews, all of them got up to receive him. Abu Lubaba was moved by the plight of the women and children who started bewailing and dissolving into tears at his presence. The Jews asked Abu Lubaba whether they should surrender to the judgement of the Prophet. “Yes,” replied Abu Lubaba, but he declared with his hand and also pointed to his throat. Abu Lubaba says that before he had left the place it occurred to him that he had not been faithful to the Prophet (Sallallahu 'Alaihi Wa Sallam). He hastened back home instead of presenting himself to the Prophet (Sallallahu 'Alaihi Wa Sallam) then tied himself to one of the pillars in the Prophet’s mosque. He promised not to leave the place until God had forgiven him. He also resolved neither to go back to Banu Quraydha nor to again visit the place where he had betrayed Allah and His Prophet (Sallallahu 'Alaihi Wa Sallam). The repentance of Abu Lubaba eroded his guilt, as evidenced by the following revelation that descended from God:
“And (there are) others who have acknowledged their faults. They mixed a righteous action with another that was bad. It may be that Allah relented towards them. Lo! Allah is Relenting, Merciful.”
[Qur'aan 9:102] Several persons rushed forward to set Abu Lubaba free but he refused, saying, “No! Not by God until the Prophet of Allah (Sallallahu 'Alaihi Wa Sallam) release me with his own hands.” The Prophet (Sallallahu 'Alaihi Wa Sallam) removed the rope with which Abu Lubaba had tied himself with when he came out to perform the morning prayer. Abu Lubaba had remained bound to the pillar of date-palm trunk in the Prophet’s mosque for about twenty days. At prayer times, his wife used to untie him but he binds himself again every after prayer. (Ibn Hisham, Vol. II, pp. 236-38) TRUTH IN ACTION Banu Quraydha submitted to the Prophet’s (Sallallahu 'Alaihi Wa Sallam) decision but the people of Aus who had long been friendly with the Jews cherished a soft spot in their hearts for them. They said to the Prophet (Sallallahu 'Alaihi Wa Sallam), “O Messenger of Allah, they are our allies against Khazraj and you very well know that they have agreed to entrust the decision in the hands of an arbitrator from amongst you.” They agreed and the role was given to their chief, S’ad b. Mu’adh. When S’ad arrived, his clansmen begged him to be lenient to Banu Quraydha; for they insisted, the Prophet (Sallallahu 'Alaihi Wa Sallam) had made him an arbiter so that they get their demand. S’ad b. Mu’ad replied, “Fate has brought this opportunity to S’ad; let him not be ashamed of the task in fulfilling the commandment of God.” Then, S’ad gave his decision: “I decided that the men should be killed, the property divided and the women and children taken as captives.” The Prophet (Sallallahu 'Alaihi Wa Sallam), on hearing the verdict of S’ad, remarked: “You have awarded them God’s decision.” DECISION CONSISTENT WITH THE LAW OF MOSES The decision disclosed by Sa’d b. Mu’ad was in consonance with the Israelites’ law of war. The fifth Book of Moses, called Deuteronomy, containing the sacred law of the Jews on the subject in question runs like this:
“When thou comest nigh unto a city to fight against it, then proclaim peace, and open unto, then shall be, that all the people that is found therein shall be tributaries unto thee, but will, make war against thee, then thou shalt besiege it; and when the Lord thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword; but the women, and the little ones, and the cattle and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the Lord thy God hath given thee.” (Deut. 20: 10-14). This was the practice followed by the Jews since the olden times. We read in the Book of Numbers that:
“And they warred against the Midianites, as the Lord commanded Moses; and they slew all the males. And they slew the kings of Midian, besides the rest of them that were slain, namely, Evi, and Rekem, and Zur, and Hur, and Reba, five kings of Midian; Balaam also son of Boer they slew with the sword. And the children of Israel took all the women of Midian captives, and their flocks, and all their goods. And they burnt all their cities wherein they dwelt, and all their goodly castle, with fire.” (Num. 31:7-10). This law had not only enjoyed the approval of Moses but was also enforced by him.
“And Moses and Eleazar the priest and all the princes of congregation, went forth to meet them without the camp. And Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle. And Moses said unto them; Have ye saved all the women alive?” (Num. 31:13-15) The judgement declared by S’ad b. Mu’adh, executed before long, made sure that Madinah henceforth play safe with the crafty and scheming Jews. The Muslims are now assured that none would act as traitors. Sallam b. Abul Huqayq was one of the Jews who had played a leading role in inciting the desert clans to make a united bid to subvert Islam. The Khazraj killed him at his house in Khaybar. Aus had already done away with K’ab b. As’Ashraf who had done his utmost to provoke the Quraysh against the Muslims and to slander the Prophet of God (Sallallahu 'Alaihi Wa Sallam). Extermination of these two implacable enemies of Islam removed the source of danger ever willing to foment unrest for the burgeoning community in Madinah.(Ibn Hisham, Vol. III, p. 273). The settlement entered into by the Prophet (Sallallahu 'Alaihi Wa Sallam) with Banu Quraydha and other Jews of Madinah was a defensive alliance along with an arrangement providing the basis for the establishment of a confederal administration in the city. It also included a very large measure of autonomy by the units, which was consistent with the needs and wishes of the Jewish tribes of Arabia. But Banu Quraydha had broken their word without any justification whatsoever. Therefore, they needed an exemplary punishment if only to warn the other treacherous or deceitful people against running with the hare and hunting with the hounds. Commenting upon the imperative need of a deterrent punishment to the traitors on this occasion, R.V.C. Bodley writes in “The Messenger – The life of Muhammad”, thus: “Muhammad stood alone in Arabia, a country equivalent in area to one-third of the United States, populated by about five million people. His own dominion was not much larger than Central Park; his means of enforcing his wishes, three thousand badly armed soldiers. Had he been weak, had he allowed treachery to go unpunished, Islam would never have survived. This killing of the Hebrews was drastic but not original in religious history. From a Moslem point of view, it was justified, from now on, the Arab tribes, as well as the Jewish, thought twice about defying this man who evidently intended to have his own way.” (Ibn Hisham, Vol. III, p. 217) Another advantage gained by the destruction of this last but influential foxhole of treachery was that the bastion of hypocrisy built by ‘Abdullah b. Ubayy automatically became weak and impotent. The indifferent among the Muslims, were shocked and dejected and were ultimately driven to despair. With the Jewish stalking-horse destroyed before their very eyes, they gave up the habit of entertaining affliction against the Muslims. A Jewish scholar, Dr. Wellphenson has also reached this very conclusion that the punishment dealt out to Banu Qurayza helped to frighten and discourage the hypocrites. He had said: “In so far as the hypocrites were concerned, their clamors declined after the expedition against Banu Qurayza; thereafter they said or did nothing against the decision of the Prophet and his companions, as it was expected earlier.” (Al-Yahud fi Balad al-‘Arab, p. 155). BENEVOLENCE AND LARGE-HEARTEDNESS The Prophet (Sallallahu 'Alaihi Wa Sallam) sent some of his men on an expedition to Najd who captured Thumama b. Uthal, the chieftain of Banu Hanifa. When the cavaliers returned to Madinah, they tied him to a stump in the Prophet’s Mosque. God’s Messenger (Sallallahu 'Alaihi Wa Sallam) approached him and asked, “What do you expect, Thumama?” He replied, “If you kill me, Muhammad you will kill one whose blood will be avenged; if you show me a favor, you will show it to one who is grateful; and if you want property, you will be given as much as you wish.” The Prophet (Sallallahu 'Alaihi Wa Sallam) left him and when he passed by him the next time, he asked him the same question. Thumama repeated his earlier reply and the Prophet (Sallallahu 'Alaihi Wa Sallam) left him again. When the Prophet (Sallallahu 'Alaihi Wa Sallam) passed by him for the third time, he ordered Thumama to be set free. Thumama went away to a grove of palm-dates and returned to the Prophet (Sallallahu 'Alaihi Wa Sallam) after taking a bath. He accepted Islam and said to the Prophet (Sallallahu 'Alaihi Wa Sallam), “I swear to God, Muhammad that there was no face on earth more detested by me than yours, but now your face is the dearest of all to me. And, I swear to God that there was no religion more hateful to me than yours in the entire world, but now the dearest of all to me. What happened to me is that your cavalry seized me when I was going to perform ‘Umra.” The Prophet (Sallallahu 'Alaihi Wa Sallam)congratulated him and bade him for it. When Thumama reached Mecca, someone asked him if he had turned a disbeliever. He replied, “No, by God, I swore that not a grain of corn will reach you from Al-Yamamah until God’s Messenger accords permission to it.”
Al-Yamamah was the chief market of food grains in Arabia from where the Meccans used to import their requirements. When Thumama went back to Al-Yamamah, he prevented the caravans from bringing wheat to Mecca. So the people of Mecca wrote to the Prophet (Sallallahu 'Alaihi Wa Sallam) requesting him to get the ban lifted. The kind-hearted Prophet (Sallallahu 'Alaihi Wa Sallam)asked Thumama to repeal the ban and allow the rationing and supply of food grains back to them. (Zad al-Ma’ad, Vol. I, p. 377, Sahi Muslim, Kitab-ul-Jihad was Siyar) | | | | | |
EXPEDITION OF BANU AL-MUSTALIQ AND THE AFFAIR OF IFAK
After sometime, the Prophet (Sallallahu 'Alaihi Wa Sallam)led an expedition against Banu Lihyan and went up to the hills of Dhu Qarad in pursuit of some raiders, but there was no fighting. In Sha’ban, 6 A.H., he was informed that Banu Al-Mustaliq were plotting for an attack on him. He went out with a group to face the enemy. A large party of the hypocrites, still skeptical and reticent, accompanied the Prophet (Sallallahu 'Alaihi Wa Sallam) with their leader ‘Abdullah b. Ubayy b. Salul. The Hypocrites had never before gone out with the Prophet (Sallallahu 'Alaihi Wa Sallam) in such large numbers in any earlier expedition.(Ibn S’ad, Kitab ut-Tabaqat al-Kabirat, Vol. II, Part I, p. 45). The failure of the Quraysh in the battle of the Trench despite having mustered all the warriors of their confederate clans for the destruction of Islam, had made the hypocrites bitter and sour, indeed burning with hostility in their souls. The Muslims were gaining victory after victory, the star of their fortune was on the rise, and this had sent the Quraysh, the Jews and their allies in distress. They knew that they could not humble the Muslims in an open combat and hence the only way to defeat them was by sowing dissension within their ranks and pitting them against one another. They also knew that the only way they could undermine the confidence of the Muslims in Islam and its Prophet (Sallallahu 'Alaihi Wa Sallam) as well as trigger a rift between them were debasement of the noble Prophet (Sallallahu 'Alaihi Wa Sallam) and arousing pre-Islamic sentiments of tribal pride. With this view in mind, the hypocrites started a clandestine campaign of casting doubts upon the honor of the Prophet (Sallallahu 'Alaihi Wa Sallam). An entirely new type of society had, however, evolved and had been in existence in Madinah at such time, whose members loved and respected every other man bound by the common ideal. These pretenders had, therefore, arrived at the conclusion that nothing could sap the foundations of this ideological fraternity more effectively than a slanderous campaign aimed at creating misgivings against the leader of such sector and his family. Undoubtedly, this was a well-maneuvered conspiracy of the hypocrites, which was vigorously pursued during the expedition of Banu al-Mustaliq, when, for the first time, as stated earlier, a large number of them accompanied the Prophet (Sallallahu 'Alaihi Wa Sallam). The Prophet (Sallallahu 'Alaihi Wa Sallam) met the enemy at a watering place of Banu al-Mustaliq, in the direction of Qudayd towards the shore, known as al-Muraysri(18), where the battle brought Banu al-Mustaliq to defeat and exodus from the area. While the Prophet (Sallallahu 'Alaihi Wa Sallam) was still at this place, a hired servant of Banu Ghifar, belonging to the Muhaajirun got into a row with another man coming from the tribe of Juhinah, which was an ally of al-Khazraj. The Juhini called out, “O ye Ansaar!” and the hired servant shouted, “O ye Muhaajirun.” ‘Abdullah b. Ubayy b. Salul at once flared up and said to his friends who happened to be present with him, “Didn’t they dare it? They set themselves against us in our own country and tried to outnumber us. By God, it is just the same as the ancient saying: Feed the dog and it will bite you. I swear by God that when we return to Madinah those who are worthy and noble will drive out the unworthy wretches.” Then, admonishing his men, ‘Abdullah continued, “You have yourselves to blame for it. You allowed them to settle in your country and shared your property with them. By God, had you held back and not been so generous, they would have certainly gone elsewhere.” The Prophet (Sallallahu 'Alaihi Wa Sallam) came to know about the incident and he at once gave orders to break the camp and then set off, although he was not accustomed to travelling at an abominable hour. He wanted the people to get rid of the vain disputations and provocations of the devil. The Prophet (Sallallahu 'Alaihi Wa Sallam) continued to move all daylong and braved the night till dawn extending up to the following day till the sun became annoying. He finally made a halt when the people had become so exhausted that they readily fell asleep as soon as they laid themselves over the ground. ‘Abdullah was the worthy son of the unworthy ‘Abdullah b. Ubayy. He rushed to Madinah ahead of the troops and waited for his father’s arrival. When ‘Abdullah b. Ubayy came, his son brought his camel to its knees, thereby obstructing the passage of his father whom he ordered not to enter Madinah until he had acknowledged that he was indeed an unworthy wretch while the Prophet (Sallallahu 'Alaihi Wa Sallam) was commendable and noble. In the meanwhile, the Prophet (Sallallahu 'Alaihi Wa Sallam) also showed up. He said to ‘Abdullah, “Nay, let us deal kindly with him while he is with us.” (Tabaqat Ibn S’ad, Vol. II, p. 46) The Prophet (Sallallahu 'Alaihi Wa Sallam) used to cast lots, whenever he intended to go on an expedition, to decide who among his wives should accompany him. In the expedition of Banu al-Mustaliq the lot had fallen on ‘Aisha (radiallahu 'anhaa) and she had accordingly accompanied the Prophet (Sallallahu 'Alaihi Wa Sallam). At one of the stopovers in their journey back to Madinah, the Prophet (Sallallahu 'Alaihi Wa Sallam) spent a part of the night before he ordered to break the camp. ‘Aisha (radiallahu 'anhaa) for her part had gone to answer the call of nature, and when she came back she discovered that she had dropped her necklace. She went back to hopefully recover it, but by the time she returned the army had already left. Then the camel drivers in charge of ‘Aisha’s (radiallahu 'anhaa) transport saddled her couch thinking that she would be in it as usual. However, ‘Aisha (radiallahu 'anhaa) was small and very light, so none could notice if she was in the litter or not. When ‘Aisha (radiallahu 'anhaa) came back she found no trace of the army so she wrapped herself in her smock and laid down in the hope that as soon as they would discover the real situation, someone would come to fetch her. Safwan b. al-Mu’attal al-Salam (radiallahu 'anhu) had earlier followed behind the army for a purpose. He happened to pass by ‘Aisha (radiallahu 'anhaa) and stopped at her. He saw her. “Inna Lillah”, he called out, “The Prophet’s wife!” Then he brought his camel near her and turned back a few paces. After ‘Aisha (radiallahu 'anhaa) rode the dromedary, Safwan (radiallahu 'anhu) took hold of the camel’s halter and went ahead quickly in search of the army. Safwan (radiallahu 'anhu) overtook the army when it had again rested. Nobody noticed the incident, for such mishaps were not unusual in the caravans trekking the vast emptiness of the Arabian wilderness. To wayfaring Arabs, it was just a familiar misfortune and their code of honor, even in the days of pagan past, never tolerated the disgrace of their daughters. The Arabs, both pagans as well as after embracing Islam, were chivalrous enough to lay down their lives defending the honor of their women rather than to support any disgrace. A poet of pre-Islamic days expresses the Arab sentiment of chastity and virtuousness in a couplet, which depicts a lovely picture of Arab womanhood. “If my glance meets the looks of a neighbouring maiden, I cast my eyes low until her abode takes her in”. The companions held the Prophet (Sallallahu 'Alaihi Wa Sallam) in the same esteem and reverence as one has for one’s father while the wives of the Prophet (radiallahu 'anhum) all served as ‘Mothers of the Faithful’ to every Muslim. In fact, never had any people loved anyone so dearly than how the companions cherished the Prophet (Sallallahu 'Alaihi Wa Sallam). Safwan b. al-Mu’attal was, as they say, a man of sterling qualities---noble, true-souled and God-fearing who had the reputation of being least interested in women. In short, nobody paid any attention to the incident and the matter would have been forgotten had not ‘Abdullah b. Ubbay walked into the picture. On coming back to Madinah, ‘Abdullah b.Ubayy thought it proper for their plans to succeed to capitalize on the adversity. He had found out, as he would though, something that he could bank upon to humiliate the Prophet (Sallallahu 'Alaihi Wa Sallam) and his household and thus weaken Muslims’ sentiments of love and admiration for him and his family. His treacherous disposition was ample enough to assure him that his shameless attack on the Prophet’s honor would create sufficient misgivings to destroy even the mutual trust among the Muslims. And true enough, the crafty conspirator, had thus convinced a few circumspect Muslims who were accustomed to jumping into conclusions without verification. 'Aisha (radiallahu 'anhaa) had no idea of the defamation against her. As it normally happens in such cases, she came to know of it very late, and when she did, she was bewildered. Plunged into sorrow, her anguish had kept her sobbing until tears overflowed her eyes. The scandal was even more distressing to the Prophet of God (Sallallahu 'Alaihi Wa Sallam). When he found out the architect of this intrigue, he proceeded to the mosque and ascending the pulpit he said, “O ye believers, who would allow me to say something about the man, who I have come to know, has caused trouble to my family? What I know of my family is naught but good and what they say concerning a man, I have known only good about him. Whenever he enters my house, he enters with me.” The people of Aus were filled with indignation at the grief of the Prophet (Sallallahu 'Alaihi Wa Sallam). They said, “We are prepared to behead the man, whether he belongs to Aus or Khazraj, who has given tongue to this calumny.” ‘ Abdullah b. Ubayy belonged to Khazraj, and hence his tribesmen took the remark as an affront to tribal honor. Pent up emotions reigned until the two tribes were about to grapple with one another, but the presence of the Prophet (Sallallahu 'Alaihi Wa Sallam) calmed them down finally preventing the outbreak. ‘Aisha was convinced of her innocence. She was distressed, but was also confident and composed, so typical of the one who knows that the truth ultimately prevails in the end. She knew in the abyss of her heart that God would ultimately protect her honor and bring shame to the slanderers. But it had never crossed her mind that God would send down a revelation concerning her, which would be read in the mosques during prayers, a reality that will abide ‘till the end of time. She had not waited for long when the verses attesting her innocence were sent down by God, hence:
“Lo! They who spread the slander are a gang among you. Deem is not a bad thing for you: nay, it is good for you. Unto every man of them (will be paid) that which he hath earned of the sin; and for him among them who had the greater share therein, his will be an awful doom. “Why did not the believers, men and women, when ye heard it, think good their own folk, and say: it is a manifested untruth?”
[Qur'aan 24: 11-12] And thus ended the frightful menace which was forgotten completely by the Muslims of Madinah who devoted themselves once again to a great task which determines not only their own success, but that of the salvation of the entire humanity as well.(Ibn Hisham, Vol. II, pp. 289-302 and Al-Bukhari) | | | | | |
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