( عفوا المشاركات فى هذا الباب ستحذف اذا حررت بالعربية) Sharing the Message of Islam

24 -03 -2009, 07:06 PM

Thanks sweety

Can I participate with some speaches in your subject ?
waitting your reply
God Bless

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البحث عن مواضيع لنفس العضو

24 -03 -2009, 11:40 PM

I hope so my darling Abeer
I wait U

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البحث عن مواضيع لنفس العضو

24 -03 -2009, 11:42 PM

Biography of the Final Messenger of Allah

The Battle of Uhud

REVENGE - A BINDING OBLIGATION
The news of the disaster at Badr in which a number of noble men from the tribes of Quraish had fallen and the return of the survivors to Makkah in a complete state of confusion and disorder, was met with a lukewarm reception and despair that completely bewildered the Quraish. It had proved an unimaginable catastrophe for them. All those whose fathers, sons or brothers had been killed at Badr, met Abu Sufyan and others who had merchandise in the caravan which was brought back safely to Makkah. It was agreed to set aside the profits of the caravan in order to support in preparing themselves for a new war against the Muslims. The poets, as usual, began inciting the people with their songs of vengeance. To the pagan Arabs, the shedding of the blood of their tribesmen necessitated an effort to avenge those killed in order to vindicate their loss and honour.
A well-equipped army set out from Makkah to fight the Prophet Muhammad (sallallahu `alayhi wa sallam) and his companions (radiallahu 'anhum) in the middle of Shawwal, 3 A.H. (After Hijrah: the Muslims began their calendar after the famous “Hijrah” from Makkah to Madeenah, hence everything that happened after that time is dated as “After Hijrah”) The Quraish had mustered an army of three thousand soldiers consisting of their own warriors and others from surrounding tribes that agreed to join them. Their women went with them riding their own camels in order to stir their valour and prevent them from retreat. (Ibn Hisham, Vol. II, pp. 60-62) The noble men of Quraish also took their wives with them. The army advanced in small staggard groups and camped near the gates of Madeenah.
The Prophet’s (sallallahu `alayhi wa sallam) plan was to remain in the city, leaving the invaders alone and to fight only when they decided to swarm it. He did not favor going out of the city to face the enemy in the battlefield. Abdullah b. Ubayy, too, agreed with the Prophet (sallallahu `alayhi wa sallam), but some of the Muslims who had somehow missed the opportunity of engaging the enemy at Badr were more enthuasiastic. They said, “O Prophet of Allah, let us go forth and smite our foes, otherwise they would think that we fear to leave the city and face them.”
While they kept on urging the Prophet (sallallahu `alayhi wa sallam) in this way, he went into his house and put on his coat of armour. The young men who had been keen on meeting the enemy outside the city admonished themselves for their over-eagerness in light of the Prophet’s (sallallahu `alayhi wa sallam) reluctance. Realizing their hastiness, they begged the Prophet (sallallahu `alayhi wa sallam) to follow his first counsel for they may have been mistaken in persuading him against his will. “If you wish to remain inside the city”, they said, “We will not oppose you.”
However, the Prophet of God (sallallahu `alayhi wa sallam) replied, “It befits not a prophet, when once he had put on the armour, to take it off until he has fought.” (Ibn Hisham, Vol. II, p. 63)
The Prophet (sallallahu `alayhi wa sallam) then marched out with a thousand strong army, yet, he had not gone far away when ‘Abdullah b. Ubayy withdrew with a third of the army’s men. ‘Abdullah said to his comrades, “He disregarded my advice, but accepted theirs.” (Ibn Hisham, Vol. II, p. 63)

THE PROPHET (sallallahu `alayhi wa sallam) TAKES POSITIONS
The Prophet (sallallahu `alayhi wa sallam) marched into the gorge of mount Uhud, about three kilometers to the north of Madeenah and positioned himself with the mountain to his back.(7) He also instructed his men, “Let none of you fight until I give you the word.”
The Prophet (sallallahu `alayhi wa sallam) then drew up his troops for battle, which numbered 700 men all in all. On the adjoining mountain he established 50 archers under ‘Abdullah b. Jubayr and instructed them to keep the enemy cavalry away, for, he said, in no case should they be allowed to come on the Muslims from the rear whether the Muslims won the day or lost it. (Ibn Hisham, Vol. II, p. 66) “Abandon not your position", he commanded them sternly, “Even if the birds snatch up these men.” (Zad al-Ma’ad, Vol. I, p. 349 and Bukhari, Kitab-ul-Maghazi, Section ‘Battle of Uhud’)

THE ENTHUSIASM OF THE YOUNGSTERS
The Prophet (sallallahu `alayhi wa sallam) had sent back two boys, Samura b. Jundub and Rafi’ b. Khadij, as they were both fifteen years of age. Rafi’ was later allowed by the Prophet (sallallahu `alayhi wa sallam)to join the troops on the recommendation of his father that he was a good archer. When Samura’s turn came and he was asked to go back, he pleaded with the Prophet (sallallahu `alayhi wa sallam) that since he had allowed Rafi’ to join the army although he was stronger than him, he must also be permitted to go. Thereupon the two boys were told to wrestle with each other in which Samura defeated Rafi, thus, he was also sanctioned to take part in the battle. (Ibn Hisham, Vol. II, p. 66)

THE FIRST PHASE OF ACTION
The battle began and each side hurled itself against the other, while a group of women, headed by the bloodthirsty Hind, rattled their tambourines while singing in order to urge the Quraish troops to deeds of valor. A general engagement ensued and the battle turned hot. Abu Dujana fought with the Prophet’s (sallallahu `alayhi wa sallam) sword, killing everybody who came up against him and advanced deep into the enemy’s ranks. (Ibn Hisham, Vol. II, p. 67-68)

HAMZA AND MUS’AB B. ‘UMAYR KILLED (radiallahu 'anhumaa)
Hamza (radiallahu 'anhu) fought gallantly and killed a number of notable Quraish leaders. Nobody was able to bear his dashing charge, however, Wahshi, the slave of Jubayr B. Mu’tim, was watching the movements of Hamza (radiallahu 'anhu), for he had been promised freedom by his master on the condition that he killed him. Jubayr’s uncle Tu’ayma had been killed by Hamza (radiallahu 'anhu) at Badr, while Hind had also urged Jubayr to get Hamza killed by Wahsi. At last Wahshi got his chance and plunged at Hamza (radiallahu 'anhu) while he was preoccupied in a fight with another soldier. Wahshi, an expert javelin thrower, launched his bow and arrow at Hamza (radiallahu 'anhu), piercing the lower part of his body. Hamza (radiallahu 'anhu) shivered, then he collapsed and dropped dead. (Ibn Hisham, Vol. II, pp. 70-72. Washi later narrated the event as related in the Sahih Al-Bukhaari, Section: Battle of Uhud).
Meanwhile, Mus’ab b. ‘Umayr (radiallahu 'anhu) had relegated himself in the defense of the Prophet (sallallahu `alayhi wa sallam), and exhibited singular courage in the thick of the battle by managing to keep the attacking infidels at bay. He fell at last, while nobly discharging the duty he owed to Allah and His Messenger (sallallahu `alayhi wa sallam. (Ibn Hisham, Vol. II, p. 73)

VICTORY OF THE MUSLIMS
Allah fulfilled the promise He had made to the Muslims. The history of Badr was repeated once again; a number of the Quraish nobles fell in succession and their troops took to their heels. The Muslims found Hind and her companions abandoning their songs and running away, while tucking up their garments. (Ibn Hisham, Vol. II, p. 73)

THE TABLE TURNS ON THE MUSLIMS
The Quraish had suffered an obvious rout. The ignominious retreat of the enemy troops and their women accompanying them taking to their heels made the archers certain of their victory. Uttering shouts of glee, they deserted their posts to despoil the enemy camp. ‘Abdullah b. Jubyr, the leader of the archers, reminded his men of the command given by the Prophet (sallallahu `alayhi wa sallam), but none of them were prepared to listen to him, except for a handful. So certain were they of their victory that return of the enemy, which was running for their lives, seemed inconceivable to them. Then, the situation changed. No longer obstructed by the potential flurry of arrows, the Makkan cavalry found its way to the unprotected rear of the Muslim army. (Zad al-Ma’ad, Vol. I, p. 350).
The standard bearers of the Quraish had been killed; their standard was lying in the dust and nobody dared come near it. Suddenly, the Quraish came smashing through the Muslims rear and someone called out: ‘Ha, Muhammad (sallallahu `alayhi wa sallam) has been killed. The Muslim troops, bounded upon the fugitives, turned back to face the enemy from the rear; the decamping Quraish soldiers were emboldened and returned to resume their attack on the Muslims. The situation now became extremely critical for the Muslims with the enemy being bent upon taking full advantage of the opportunity afforded to it.
The surprise and confusion overcoming the Muslims was as shocking as the two-pronged attack by the Makkans was violent. The Quraish’s troops led by “Abdullah b. Qumiyah and ‘Utbah b. Abi Waqqas, made a bold charge and reached close to the Prophet (sallallahu `alayhi wa sallam). The Muslim troops began to waiver, several were honoured with martyrdom; and the Prophet (sallallahu `alayhi wa sallam) was hit with a stone. He fell on his side, while one of his front teeth was smashed, his face was swollen and his lips were injured. The blood which was running down his face was wiped by the Prophet, while he said, “How can a people prosper who have stained their prophets’ face with blood while he only summoned them to the worship of their Lord?” (Ibn Hisham, Vol. II, pp. 78-80)
The majority of the Muslim soldiers had been scattered and nobody knew where the Prophet (sallallahu `alayhi wa sallam) was. ‘Ali took hold of the Prophet’s (sallallahu `alayhi wa sallam) hand while Talha b. Ubaydullah lifted him up until the Prophet (sallallahu `alayhi wa sallam) got on his feet. Malik b. Sinan was so carried away that he even licked the blood flowing from the Prophet’s (sallallahu `alayhi wa sallam) face.
The Muslims had actually neither fled away nor had they been completely defeated. The flanks of their army had folded up so they were forced to retreat in order to regroup and reinforce their strength for a similar situation. It was, no doubt, a day of test and trial for the Muslims in which they lost a number of their gallant warriors and virtuous comrades of the Prophet (sallallahu `alayhi wa sallam), but all this had come to pass because of the mistake of the archers who had exposed the Muslim flank. They had disobeyed the Prophet (sallallahu `alayhi wa sallam) by abandoning the post on which the Prophet (sallallahu `alayhi wa sallam) had stationed them.
After this Allah revealed to them the following verses concerning the event:
“Allah verily made good His promise unto you when you routed them by His leave, until (the moment) when your courage failed you and you disagreed about the order and you disobeyed, after He had shown you that for which you longed. Some of you desired this world and some of you the Hereafter. Therefore He made you flee from them, that He might try you. Yet now He has forgiven you. Allah is a Lord of kindness to the believers.” [Qur'an 3:152]

THE LOVING COMPANIONS (radiallahu 'anhu)
The battle of Uhud also affirmed worthiness of the Prophet (sallallahu `alayhi wa sallam) and the ardent affection of the companions for him. Two rings from the metal chain strap of the helmet worn by the Prophet (sallallahu `alayhi wa sallam), had been embedded into his cheek. Abu ‘Ubayda b. Al-Jarrah pulled out one of the rings and one of his front teeth dropped out; he pulled out another ring and another tooth fell down; Abu Dujana leaned over the Prophet (sallallahu `alayhi wa sallam) to shield him from arrows until many were stuck in his back. S’ad b. Abi Waqqas stood by the Prophet (sallallahu `alayhi wa sallam) shooting arrows in his defense, while the Prophet handed him the arrows one by one, saying, “Shoot, may my father and my mother be ransomed for you.” (Ibn Hisham, Vol. II, pp. 80-82: Bukhari)
Qataba b. al-Nu’man received a blow on his face which made one of his eyes popped out of its socket. The Prophet (sallallahu `alayhi wa sallam) restored it back in its place with his own hand and it was so completely healed that it even became more functional than his other eye. (Ibn Hisham, Vol. II, p. 82)
The blood-crazy infidels surged toward the Prophet (sallallahu `alayhi wa sallam); they were ready to die a hundred times in order to kill him, but God had willed it otherwise. Ten of his companions laid down their lives, one by one, defending him. Talaha b. ‘Ubaydullah protected the Prophet (sallallahu `alayhi wa sallam) from the arrows shot by the enemy with his hands, until his fingers bled profusely and his hands were paralyzed. The Prophet (sallallahu `alayhi wa sallam) wanted to climb up the mountain. He tried but could not do so due to the weakness caused by his injuries. Talha b. ‘Ubaydullah squatted beneath him and helped him to climb up the rock. The Prophet (sallallahu `alayhi wa sallam) performed the noon-prayer on the rock sitting, because of the wounds he had received. (Ibn Hisham, Vol. II, p. 67; Zad al-Ma;ad, Vol. I, p 350)
When the Muslims had been taken by surprise and dispersed by the enemy, with horsemen prodding them from one side and the foot-soldiers on the other, Anas b. An-Nadri(8) continued to fight valiantly; advancing far into ranks. Sa’ad b. Mu’ad happened to pass by him and asked him, “Where do you intend to go?” Anas b. an-Nadri replied, “S’ad, I smell the fragrance of Paradise near the hill of Uhud.” (Zad al-Ma’ad, Vol. I, p. 350)
Anas b. An-Nadri passed by a few of the Ansaar and Muhaajirun who were sitting dispondently. He asked them, “what makes you sit there?”
“Alas! The Prophet of God has gone to glory”, they replied. “Then what’s the use of living after him?” Answered Anas b. An-Nadr, “Come, let us die for what the Prophet offered his life for.” Anas then advanced to charge at the enemy and died fighting like a hero. His nephew, Anas b. Malik, later on counted seventy wounds, which his uncle had received that day. Actually, it was difficult to recognize the corpse of Anas b. An-Nadr but his sister identified him by a special mark on the tip of one of his fingers. (Ibn Hisham, Vol. II, p. 83)
Ziyad b. As-Sakan and five others of the Ansaar were holding the enemy back from the Prophet (sallallahu `alayhi wa sallam). The friends of Ziyad fought and died, one by one and Ziyad became disabled by numerous wounds. The Prophet (sallallahu `alayhi wa sallam) asked certain persons to bring Ziyad near him and made his foot a support for Ziyad’s head. Ziyad died in that condition keeping his cheeks on the Prophet’s foot. (Ibn Hisham, Vol. II, p. 83)
‘Amr b. al-Jamuh had a lame leg. He had four sons, all of them were young and sturdy and each was anxious to partake in the battle. On the day of Uhud ‘Amr b. al-Jamuh expressed his desire to go to the battle field, but his sons advised him to remain at home, saying that God has excused him. He called upon the Prophet (sallallahu `alayhi wa sallam) and told him that his sons wanted to prevent him from taking part in the Jihad.(9) “Yet, by God, I wish to be slain so that I may stroll lamely in the Paradise,” said ‘Amr b. al-Jamuh. The Prophet (sallallahu `alayhi wa sallam) replied, “God has not made Jihad incumbent on you;” and to his sons he said, “What is the problem if you allow him to go?” Amr b. al-Jamuh went with the army and was killed in the battle. (Zad al-Ma’ad, Vol. p. 353)
Zayd b. Thabit relates that on the day of Uhud, the Prophet (sallallahu `alayhi wa sallam) asked him to look for S’ad b. ar-Rab’i and ask the same person, after conveying his greetings to him, how he felt at the moment. Zayd searched for S’ad b. ar-Rab’i and found him lying wounded among the slain ones breathing his last. Zayd counted seventy cuts from swords, arrows and javelins on his body. Zayd conveyed the message of the Prophet (sallallahu `alayhi wa sallam) to S’ad b. ar-Rab’I to which he replied, “Convey my greetings to the Prophet and tell him that I smell the fragrance of the Paradise.” “And tell my people,” continued S’ad b. ar-Rab’I, “you would have no excuse before God if the enemy lays its hand on the Prophet while you are still alive and breathing.” S’ad had hardly finished his message when he relinquished his life. (Zad al-Ma’ad, Vol. p. 353)
Before departing for the battle of Uhud, ‘Abdullah b. Jahsh had thus implored God, “Upon Thy Word, O God, tomorrow I shall fight the enemy. They may slay me, then rip up my belly and cut off my nose and ears. Then Thou shouldest ask me: what for I had it happened? And I would give the reply: ‘for thee, My Lord. ” (Zad al-Ma’ad, Vol. p. 353)

MUSLIMS REGAIN CONFIDENCE
A renewed vigor was thrust into the Muslims when they found that the Prophet (sallallahu `alayhi wa sallam) was still alive. Many of them gathered round him and took him towards a secluded, narrow valley. Ubayy b. Khalaf who caught up with the Prophet’s (sallallahu `alayhi wa sallam) party said, “Muhammad, if you escape, I will be doomed. “ The Prophet (sallallahu `alayhi wa sallam), however, asked his companions to leave him alone, but when Ubayy insisted on coming near the Prophet (sallallahu `alayhi wa sallam), he took the lance from one of his companions. Then, turning to face him, the Prophet (sallallahu `alayhi wa sallam), using the sphere, struck the neck of Ubayy b. Khalaf who fell from his way going head over heels. (Ibn Hisham, Vol. II, p. 84)
On reaching the mouth of the secluded, narrow valley, ‘Ali (radiallahu 'anhu) brought water in his shield and Fatimah (radiallahu 'anhu) washed the blood from the Prophet’s (sallallahu `alayhi wa sallam) face. When his wounds continued bleeding, 'Ali (radiallahu 'anhu) burnt a piece of mat and dressed the wounds of the Prophet (sallallahu `alayhi wa sallam) with its ash and the bleeding stopped. (Ibn Hisham, Vol. II, p. 85, Al-Bukhaari and Muslim, Section, Battle of Uhud).
'Aisha (radiallahu 'anhaa) brought drinking water in leather bags for the wounded (Al-Bukhaari, Section, Battle of Uhud) while Umm Sulaym drew water for them. (Al-Bukhaari, Section, Umm Salit)
Hind b. ‘Utbah and the women with her mutilated the dead bodies of Muslims and cut off their ears and noses. Hind cut out Hamza’s liver and chewed it, but when she could not swallow it, she threw it away. (Ibn Hisham , Vol. II, p. 91)
Before ordering his army to retire Abu Sufyan ascended a hillock and shouted. “Victory in war goes by turns: one wins today and the other tomorrow - Glory be to Hubal.” The Prophet (sallallahu `alayhi wa sallam) told ’Umar to get up and say in reply, “God is the Highest and Most Majestic; None exists besides him. Our dead are in paradise and yours in Hell.” (Ibn Hisham , Vol. II, p. 93)
Abu Sufayan came out with the reply, “We have the idol ‘Uzza while you have none.” The Prophet (sallallahu `alayhi wa sallam) again directed his companions to say in reply: “Allah is our protector, but you have none.” (Al-Bukhaari, Section, Battle of Uhud)
“Before Abu Sufyan departed, he called out, “We shall meet again at Badr next year.” Thereupon the Prophet (sallallahu `alayhi wa sallam) asked a companion to say, “Yes, it is an appointment between us”. (Ibn Hisham, Vol. II, p. 94)
The people searched for their dead in order to give them a proper burial. The Prophet (sallallahu `alayhi wa sallam) was visibly moved by the death of Hamza, his uncle and foster-brother who had always been a source of strength to him.

THE EXEMPLARY ENDURANCE
Safia bint ‘Abdul Muttalib was the full sister of Hamza. When she came forward to see her brother, the Prophet (sallallahu `alayhi wa sallam) asked her son, Zubair b. al-Awwan to send her back so that she might not see her brother’s dead body, which had been mutilated. Accordingly Zubair said to her, “Mother, the Prophet wants you to go back.” She replied, “Why? I know that my brother has been mutilated but it was for the sake of God. I hope for a goodly return from Him and shall be patient, if God wills.” She went to see her brother and prayed for him. Then the Prophet (sallallahu `alayhi wa sallam) ordered that he should be buried in Uhud, where his grave still exists up to this day. (Ibn Hisham, Vol. II, p. 97)

BURIAL OF MUS’AB B. UMAYR (radiallahu 'anhu)
The standard bearer of the Prophet (sallallahu `alayhi wa sallam) on the day of Uhud was Mus’ab b. Umayr (radiallahu 'anhu). Before his conversion to Islam, he was one of the best-dressed youngmen of Quraish brought up in the course of luxury. Only a piece of rough cloth could be found as a shroud for his burial when he was slain in the battle of Uhud. The garment was so small that when his head was covered, his feet appeared and when his feet were wrapped his head was exposed; so the Prophet (sallallahu `alayhi wa sallam) said, “Cover his head and put some brush over his feet.” (Al-Bukhaari, Chapter, Battle of Uhud)
The Prophet (sallallahu `alayhi wa sallam) directed the martyrs to be shrouded in pairs and ordered the lowering of the corpse of that martyr first in the grave who had memorized more of the Qur’an. While the martyrs were being buried, he said, “I shall be a witness unto them on the Day of Resurrection.” He also ordered to them to be buried in the condition in which they had died.(10)

LOVING REGARD FOR THE PROPHET (sallallahu `alayhi wa sallam)
On their way back to their homes certain Muslims passed by a woman whose husband, brother and father had been killed at Uhud. When she was told of their death she asked, “Tell me first about the Prophet?” The people replied, “Thanks God, the Prophet is safe.” But she was not satisfied and asked whether she could see the Prophet (sallallahu `alayhi wa sallam) herself. When the people brought her to the Prophet (sallallahu `alayhi wa sallam) she said, “Now that you are safe, every adversity is gone.” (Ibn Hisham, Vol. II, p. 99)

DEVOTION AND FAITHFULNESS
The Makkan army had departed from Uhud but they had not gone far away when the people were heard complaining against one another and accusing their leaders of withdrawing without pressing home their advantage. On the other hand, the Prophet (sallallahu `alayhi wa sallam) decided the very next day, which was Sunday, to move out in pursuit of the retreating enemy. It was the time when most of the Muslims were tired and wounded, but the Prophet (sallallahu `alayhi wa sallam) sent a person to announce that everybody who had been present in the battle of Uhud should get ready to pursue the enemy. None demurred, none protested; every Muslim who had fought at Uhud the day before followed the Prophet (sallallahu `alayhi wa sallam) on his way out of Madeenah in spite of his fatigue and wounds. The Prophet (sallallahu `alayhi wa sallam) camped with his followers at Hamra al-Asad, about 13 kilometers from Madina, where he remained from Monday until Wednesday. The Prophet (sallallahu `alayhi wa sallam) and the rest returned when there was no more possibility of the enemy’s resurgence. (Ibn Kathir. Vo. II, p. 97). The dutiful compliance to the Prophet’s (sallallahu `alayhi wa sallam) command by his companions at this difficult hour exhibited their love for him, which was felt all too deeply and has been mentioned by God through the following verses of the Qur’an:
“As for those who heard the call of Allah and His Messenger after the harm befell them (in the fight); for such of them as do right and ward off (evil), there is great reward,
“Those unto whom men said: Lo! the people have gathered against you, therefore fear them, (the threat of danger) but increased the faith of them and they cried; Allah is sufficient for us! Most excellent is He in whom we trust!
“So they returned with grace and favor from Allah, and no harm touched. They followed the good pleasure of Allah and Allah is of infinite bounty.
“It is only the devil who would make (men) fear his partisans. Fear them not; Fear Me, if you are true believers." [Qur'an 3:172-75]

RESULTS OF THE BATTLE
The battle of Uhud was no doubt a temporary defeat for the Muslims. But it cannot be considered a decisive victory of the Pagans, especially that they failed to take full advantage of their initial triumph in it and withdrew from the encounter at an untimely moment while they could have turned their preliminary success to a decisive victory. The Prophet (sallallahu `alayhi wa sallam) managed to leave the battleground with relatively minimal losses not exceeding 10% of his forces. However, his army learned useful lessons which proved to be very productive and decisive in the following days.

LESSONS DRAWN FROM THE BATTLE
1. It was made clear that victory in the battle was not dependent on the number of soldiers available. The Muslims triumphed in Badr and failed in Uhud, in spite of the fact that the proportion of the pagan army supremacy was almost the same in both battles.
2. Another essential was also clarified and that was the importance of purifying the ranks from hypocrites and people with weak faith. The withdrawal of Abdullah Ibn Abi Salul was a lesson that could not be forgotten by Muslims in the distant future. Thus we will realize that Abu Bakr did not anymore allow apostates after the passing away of the Prophet (sallallahu `alayhi wa sallam) to take part in any armed conquest.
3. The battle taught the Muslims that the laws of life are fixed: When they applied the fundamentals which lead to victory, they attain victory; when they do not take these keys seriously, they lose. This is one of God's laws in the universe, and it is a fixed law.
4. It also taught the Muslims the importance of military discipline and abiding to the instructions of the leader under all circumstances. It was made clear to the Muslims that the first reason of their defeat was the laxity of the archers in executing the orders. This deprived the rear side of the Muslim army from protection and enabled Khaled ibn al Walid and company to encircle them.
Many Quranic verses were revealed concerning the battle of Uhud including the lessons that can be drawn from it. (See for example Al-Imran: 121 - 122, 152).

MORE PRECIOUS THAN THEIR OWN LIVES
In the third year after Hijrah, the tribes of ‘Adal and Qara sent an embassador to the Prophet (sallallahu `alayhi wa sallam) asking for scholars who could be sent to teach them the rudiments of faith. The Prophet (sallallahu `alayhi wa sallam) sent six of his companions who included ‘Asim b. Thabith, Khubayb b. ‘Adiy and Zayd b. Dathinna. When this party reached Ar-Raji,a place between ‘Usfan and Makkah, the two tribes treacherously fell on them. The Muslims took out their swords to fight against them but the assailants swore by God that they would not kill them. Three of the six Muslims replied that they could not accept any undertaking given by the pagans; so they fought and were killed. The remaining three, Zayd, Khubayb and ‘Abdallah b. Tariq surrendered. The last companion temporarily escaped during the return trip, but was later killed by one of the polytheists, while the remaining two were sold to the Quraish. Hujayr b. Abu Ihab bought Khubayb to vindicate his father Ihab and Zayd was purchased by Safawan b. Umayya to avenge the loss of Umayya b. Khalaf.
When Zayd was taken out for execution, a number of the Quraish including Abu Sufyan gathered to witness the barbaric spectacle. Abu Sufyan asked Zayd, “Verily, for God’s sake, O Zayd, don’t you wish that Muhammad (sallallahu `alayhi wa sallam) had now been in your place and you with your family?” “By God,” replied Zayd, “I don’t wish Muhammad (sallallahu `alayhi wa sallam) to be hurt even by a thorn while I should be in sweet repose with my family.” Thereupon Abu Sufyan remarked: “I have never seen any man so much adored as Muhammad (sallallahu `alayhi wa sallam) is held by his companions.” Zayd was killed after that. (Ibn Hisham Vol. II, pp. 169-76, Bukhari, Kitab Ul-Maghazi).
Then they brought Khubayb to crucify him. He asked his executioners to allow him to offer two rak’ats of prayer. Having performed the prayers in complete tranquility, Khubayb said to them, “Were it not that you would think I only extended my prayer out of fear of death, I would have prolonged my prayer.” Then he recited these verses:
“I fear not which side I fall apart; It’s all for God who will bless the limbs that had taken part.” Khubayb was striken dead with the song of love on his lips. (Ibn Hisham Vol. II, pp. 174, Ibn Kathir, Vol. III, p. 123-25).

BI’R MA’UNA
Another act of treachery took place shortly thereafter. A tribal chief, ‘Amir b. Malik, was interested to have the doctrines of Islam explained to his people. The Prophet (sallallahu `alayhi wa sallam) sent 70 persons, some of whom were his eminent companions, but when they reached the place called Bi’r Ma’una, the tribesmen of Banu Sulayman, Usayya, Ri’l and Dhakwan ambushed the delegation. The Muslims fought bravely and all but one was killed. K’ab b. Zayd returned to tell the story. He died in the Battle of the Trenches. (Al-Bukhaari, Muslim and Ibn Hisham, Vol. II, p. 186).

DYING DECLARATION OF A MARTYR
One of the Muslims who was killed treacherously on this occasion was Haram b. Milhan. The words uttered by him at the time of his death brought about the conversion of his killer Jabbar b. Salma to Islam. Jabbar used to relate later on that what led him to accept Islam was that he attacked a man with his spear and when the man saw the tip of his spear coming out if his chest, he heard him crying, “By the Lord of K’abah, I have succeeded!” Jabbar further says that he wondered what sort of success it was. Had he not killed the man? Jabbar enquired from others who told him that the man had meant martyrdom and thus he was convinced that his victim had truly been successful. (Ibn Hisham, Vol. II, p. 187)

EXPULSION OF BANU AN-NADIR
The Prophet (sallallahu `alayhi wa sallam) approached Banu an-Nadir to demand a contribution to be paid as blood money to Bani ‘Amir since two men had been killed invadvertently by the lone survivor of Bi’r Man’ua. Banu An-Nadir, being one of the two influential tribes of the Jews that settled in Madeenah was in alliance with Bani ‘Amir and was thus liable to pay such. They feigned willingness to accept the demand with pleasure, but busied themselves plotting against the Prophet (sallallahu `alayhi wa sallam). While the Prophet (sallallahu `alayhi wa sallam) was asked to make himself comfortable by the side of a wall in one of their houses, they couselled one another, saying; “Never would we get such a golden chance. If one of us drops a rock on him from the top of the house, we shall all get rid of him.” Abu Bakr, ‘Ali and ‘Umar and a few more companions were with the Prophet (sallallahu `alayhi wa sallam) on this occasion.
God informed the Prophet (sallallahu `alayhi wa sallam) of the treacherous plan of the Jews. He went back to Madeenah and ordered to make preparations for war against the Banu an-Nadir. Thus, the Prophet (sallallahu `alayhi wa sallam) came upon them in Rabi’ul-Awwal, 4 A.H. the siege of Banu an-Nadir lasted for six nights whilst God cast terror in the hearts of the Jews. They requested the Prophet (sallallahu `alayhi wa sallam) that if he agreed to spare their lives, they would abandon the city with their belongings except their war implements. The offer was accepted and Banu an-Nadir departed from Madina after destroying their houses and loading all that they could on their camels. (Ibn Hisham, Vol. II, pp. 190-91)
The Suratul-Hashr (Surah of Exile) in the Qur’an calls attention to the banishment of Banu an-Nadir.
“He it is Who hath cause those of the People of the Scripture who disbelieved to go forth from their homes unto the first exile. Ye deemed not that they would go forth, while they deemed that their strongholds would protect them from Allah. But Allah reached them from a place whereof they reckoned not and cast terror in their hearts so that they ruined their house with their own hands and the hands of the believers. So learn a lesson. O ye who have eyes!” [Qur'an 59:2]
Many of these exiles settled in Khaybar, the Jewish centre in the north of Hijaz, whereas others went away to the far-off Syria. And the Muslims got rid of that sneaky dark corner of deception in their midst without having to meet the Jews in an open fight. The lands and groves left by the Jews were divided up among the first Makkan emigrants.

THE RAID OF DHAT-UR-RIQ’A
In the fourth year of the Hijrah, the Prophet of God (sallallahu `alayhi wa sallam) decided to administer a raid into Najd. Together with six companions that included Abu Musa al-Ash’ari, he took refuge from an oasis in that area. The group had to cover the distance mostly on foot, as only one camel was at their service. The incursion was called Dhat-ur-Riq’a as the companions taking part in the expedition had to bandage their injured feet and toes. (Al-Bukhaari, Chap. Expedition of Dhat’ur-Riq’a)
The Prophet’s (sallallahu `alayhi wa sallam) party approached the enemy, but there was no fighting for each feared the other. The Prophet (sallallahu `alayhi wa sallam) led the prayer of fear in this expedition. (Ibn Hisham, Vol. II, p. 204)

WHO CAN NOW SAVE YOU?
While the Prophet (sallallahu `alayhi wa sallam) was on his way back to Madeenah, he stopped and leaned back to take rest under the shade of a thicket of acacia trees after hanging his sword to a branch.
Jabir relates that he was taking a nap along with his friends when they heard the Prophet (sallallahu `alayhi wa sallam) calling them. They saw a Bedouin sitting by the side of the Prophet (sallallahu `alayhi wa sallam) and when they went to him, he said, “I was sleeping when this man came and took hold of my sword. As I woke-up, I saw him with the sword drawn over my head and he was asking me, ‘Who can now save you from me?” I replied Allah, Now he is sitting before you.” The Prophet did not, however, punish the Bedouin. (Al-Bukhaari, Chap. Expedition of Dhatur-Riq’a)

EXPEDITION WITHOUT FIGHTING
The same year, in Sh’aban, the Prophet (sallallahu `alayhi wa sallam) went forth to Badr to keep his appointment with Abu Sufyan at Uhud. He remained at Badr for eight days with a large force waiting arrival of the Makkan army. Abu Sufyan did come out of Makkah to honor his call, but he did not venture to advance more than a few miles in the desert. He pursuaded his men to return since it was a season of drought in which his people were in a bad shape. There was thus no fighting and the Muslims returned with their prestige and morale bolstered higher than before.
The Prophet (sallallahu `alayhi wa sallam) undertook another expedition of Dumatul-Jandal a few months later. But the Muslims returned to Madeenah once more without any fighting. (Ibn Hisham, Vol. II, pp. 209-213)

Footnotes
[7] To get a clear picture of the disposition of troops, see The Battlefield of the Prophet Muhammad, by Dr. Muhammad Hamid Ullah, pp. 24-25.
[8] Uncle of Anas b. Malik, the personal attendant of the Prophet.
[9] Lit. An effort or striving: Fighting in the way of God. It may be defensive or offensive, but solely for a cause just and right.
[10] Bukhari, Battle of Uhud. There is no difference of opinion in regard to burying the martyrs, without washing them, so that they present themselves before God in the condition they were slain. As for the burial service, Imam Malik, Imam Shafe’I and Imam Ahmad do not consider it necessary while Imam Abu Hanifa (and others like Imam Awza’I, Sufyan Thauri, Is’haq b. Ruhuway) say that the burial service should be performed. Imam ahmad also relates a Tradition about the offering of burial service over the martyrs. Bukhari has also related a Traidtion on the authority of ‘Uqbah b. ‘Amir that once the Prophet went to Uhud and recited burial service for the martyrs.

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25 -03 -2009, 11:04 PM

In the name of ALLAH

No excuse to miss your prayer

Allah (SWT) says: "Then there has succeeded them a generation which has given up prayers(i.e, made their praycrs to be lost, either by not offering them at all or by not offering them perfectly or by not offering them in their proper fixed times, etc.) and have followed lusts. So they will be thrown in Hell. Except those who repent and believe in the Oneness of Allah and His Messenger, and act righteously." (Maryam, 19:59-60)

Allah (SWT) also says: "Woe unto those performers of prayers (hypocrites) who are unmindful of their prayers (i.e., delay their prayer from its stated fixed time)." (Al-Maa'oon, 107:4-5)

And Allah (SWT) says: "O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers." (Al-Munaafiqoon, 63:9)

Informing us about the inhabitants of Hell, Allah (SWT) says: "(The people in Hell will be asked): What has caused you to enter Hell? They will say: We were not among those who used to pray. Nor did we feed the poor. And we used to talk falsehood (all that which Allaah hated) with vain-talkers. And we used to belie thc Day of Recompense. Until there came to us that which is certain (i.e., death). So no Intercession of intercessors will benefit them." (Al-Muddaththir, 74:42-48 )

Abandoning Prayer (Salat); A Major sin in Islam

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28 -03 -2009, 09:36 PM

B i s m i l l a a h i r R a h m a a n i r R a h e e m

Riyad-us-Saliheen
Gardens of the Righteous
The Book of Miscellany
Chapters 17-18-19

Obedience to the Command of Allaah is an Obligatory Duty
Prohibition of Heresies in Religion

Heretics Doing Desirable or Undesirable Deeds

By Imaam Yahyaa Ibn Sharaf an-Nawawi

Chapter 17: Obedience to the Command of Allaah is an Obligatory Duty

Allaah Subhaanahu wa Ta`aala, the Exalted, says:

"But no, by your Rabb, they can have no Faith, until they make you (O Muhammad Sall Allaahu`alayhi wa sallam) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.'' (4:65)

"The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur`aan) and His Messenger Sall Allaahu`alayhi wa sallam, to judge between them, is that they say: `We hear and we obey.' And such are the successful (who will live forever in Jannah).'' (24:51)

168. Aboo Hurayrah radhiallaahu`anhu reported: When it was revealed to Messenger of Allaah Sall Allaahu`alayhi wa sallam: "To Allaah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in your own selves or conceal it, Allaah will call you to account for it,'' the Companions of Messenger of Allaah Sall Allaahu`alayhi wa sallam felt it hard and severe and they came to Messenger of Allaah Sall Allaahu`alayhi wa sallam and sat down on their knees and said: "O Messenger of Allaah, we were assigned some duties which were within our power to perform, such as Salaat (prayer), Saum (fasting), Jihaad (striving in the Cause of Allaah), Sadaqah (charity). Then this (the above mentioned) Verse was revealed to you and it is beyond our power to live up to it.'' Messenger of Allaah Sall Allaahu`alayhi wa sallam said, "Do you want to say what the people of two Books (Jews and Christians) said before you: 'We hear and disobey?' You should rather say: 'We hear and we obey, we seek forgiveness, our Rabb and unto You is the return.''' And they said: "We hear and we obey, (we seek) Your forgiveness, our Rabb! And unto You is the return.'' When the people recited it and it smoothly flowed on their tongues, then Allaah revealed immediately afterwards: "The Messenger (Muhammad Sall Allaahu`alayhi wa sallam) believes in what has been sent down to him from his Rabb, and (so do) the believers. Each one believes in Allaah, His Angels, His Books, and His Messengers. (They say), 'We make no distinction between one another of His Messengers' - and they say, 'We hear, and we obey. (We seek) Your forgiveness, our Rabb, and to You is the return (of all)". When they did that, Allaah abrogated this (Aayah) and Allaah the Great revealed: "Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.'' (The Prophet Sall Allaahu`alayhi wa sallam said): "Yes. 'Our Rabb! Lay not on us a burden like that which You did lay on those before us (Jews and Christians)". (The Prophet Sall Allaahu`alayhi wa sallam said): "Yes. 'Our Rabb! Put not on us a burden greater than we have strength to bear". (The Prophet Sall Allaahu`alayhi wa sallam said): "Yes. 'Pardon us and grant us forgiveness. Have mercy on us. You are our Maula (Patron, Supporter and Protector) and give us victory over the disbelieving people". He (the Prophet Sall Allaahu`alayhi wa sallam) said: "Yes". [Muslim]

Commentary: We learn from this Hadeeth that initially every person was answerable for thoughts and doubts even those which crossed his mind; something on which nobody had any control. The Companions of the Prophet Sall Allaahu`alayhi wa sallam were naturally disturbed on this situation. But when they heard and obeyed the orders of the Prophet Sall Allaahu`alayhi wa sallam then Almighty Allaah revoked this order with the elaboration that He does not put anyone to trouble beyond his capacity. It is, therefore, essential for every Muslim to obey all the Injunctions of Allaah because none of it is such that he is unable to carry out.

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28 -03 -2009, 09:46 PM

Chapter 18: Prohibition of Heresies in Religion

Allaah Subhaanahu wa Ta`aala, the Exalted, says:

"So after the truth, what else can there be, save error?''. (10:32)

"We have neglected nothing in the Book". (6:38)

"(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger Sall Allaahu`alayhi wa sallam". (4:59)

"And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path". (6:153)

"Say (O Muhammad Sall Allaahu`alayhi wa sallam to mankind): 'If you (really) love Allaah then follow me (i.e., accept Islamic Monotheism, follow the Qur`aan and the Sunnah), Allaah will love you and forgive you your sins". (3:31)

169. `Aishah radhiallaahu`anha reported: The Messenger of Allaah Sall Allaahu`alayhi wa sallam said, "If anyone introduces in our matter something which does not belong to it, will be rejected". [Al-Bukhari and Muslim]

The narration in Muslim says: "If anybody introduces a practice which is not authenticated by me, it is to be rejected".

Commentary: This Hadeeth lays down a very important principle. Unfortunately, Muslims have not attached any importance to this Hadeeth and the principle given in it with the result that innovations in the Deen have become so common that they have been taken for true Deen; our people act upon them and are made to practice them. One reason for this is their lack of education and ignorance about Deen. The second reason is their lack of understanding of the principle prescribed in this Hadeeth although it is stated in very explicit terms.

The principle that we learn from this Hadeeth is that every such action or activity is innovation which is done as a virtue and to gain the Pleasure of Allaah but is not consonant with the teachings of the Qur`aan and Sunnah, or which does not agree with the interpretation of the Nuss (text) given by the Companions of the Prophet Sall Allaahu`alayhi wa sallam or their successors (Tabi`un). The reason being that the period of the Companions and the Tabi`un is the Khair-ul-Qurun (the best of all generations). Thus any action or activity that is deprived of the support of these generations falls in the category of heresies.

170. Jabeer radhiallaahu`anhu reported: Whenever the Messenger of Allaah Sall Allaahu`alayhi wa sallam delivered a Khutbah, his eyes would become red, his tone loud and he showed anger as if he were warning us against an army. He Sall Allaahu`alayhi wa sallam would say, "The enemy is about to attack you in the morning and the enemy is advancing against you in the evening". He would further say, "I am sent with the final Hour like these two fingers of mine.'' The Messenger of Allaah Sall Allaahu`alayhi wa sallam held up his index finger and the middle finger together to illustrate. He used to add: "To proceed, the best speech is the Book of Allaah and the best guidance is the guidance of Muhammad Sall Allaahu`alayhi wa sallam, the worst practice is the introduction of new practices in Islam and every Bid`ah is a misguidance". He would also say, "I am, in respect of rights, nearer to every believer than his own self. He who leaves an estate, it belongs to his heirs, and he who leaves a debt, it is my responsibility to pay it off.'' [Muslim]. Same Hadeeth as reported by `Irbad bin Sariyah radhiallaahu`anhu has already been recorded in the previous chapter regarding safeguarding the Sunnah of the Prophet Sall Allaahu`alayhi wa sallam. (See Hadeeth number 158)

Commentary:
1. This Hadeeth mentions the style of the speech of the Prophet Sall Allaahu`alayhi wa sallam. His auspicious presence is regarded in it as a sign of the nearness of the Day of Resurrection.
2. It emphasizes the importance of the Qur`aan and the Sunnah and brings into focus the destruction caused by Bid`ah in Deen.
3. It clearly lays down that the orphans and the needy are the liability of the government/Bait-ul-Mal (public exchequer). The reason being that the caliphs were the successors of the Prophet Sall Allaahu`alayhi wa sallam and the work which was done by him in his lifetime was after him their responsibility.
4. The rightful owners of the deceased are their heirs and none else.

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28 -03 -2009, 09:50 PM

Chapter 19: Heretics Doing Desirable or Undesirable Deeds

Allaah Subhaanahu wa Ta`aala, the Exalted, says:

"And those who say: `Our Rabb! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqun (the pious)". (25:74)

"And We made them leaders, guiding (mankind) by Our Command". (21:73)

171. Jabeer bin`Abdullah radhiallaahu`anhu reported: We were withthe Messenger of Allaah Sall Allaahu`alayhi wa sallam shortly after dawn when there came to him some people clad in woollen rags, or covered with sleeveless blankets; and with swords hanging down from their necks. Most of them rather, all of them, belonged to the Mudar tribe. The face of the Prophet Sall Allaahu`alayhi wa sallam changed when he saw them starving. Then he went into his house and came out; then he commanded Bilal radhiallaahu`anhu to proclaim Adhaan (call to prayers). So he proclaimed Adhaan and recited Iqamah and the Prophet Sall Allaahu`alayhi wa sallam led the Salaat. Then he delivered a Khutbah saying, "O mankind! Be dutiful to your Rabb, Who created you from a single person (Adam), and from him (Adam) He created his wife (Eve), and from them both He created many men and women; and fear Allaah through Whom you demand your (natural) rights, and do not sever the relations of kinship. Surely, Allaah is Ever an All-Watcher over you.'' (4:1) He also recited the Aayah which is in the end of Soorat Al-Hashr: "O you who believe! Fear Allaah and keep your duty to Him. And let every one look what he has sent forth for the tomorrow". (59:18). Thereafter, every man gave in charity Dinar, Dirham, clothes, measure-fulls of wheat and measure-fulls of dates till he said: "(Give in charity) be it half a date". Then a man of the Ansar came with a bag which was difficult for him to hold in his hand. Thereafter, the people came successively (with charity) till I saw two heaps of food and clothes. I noticed that the face of the Messenger of Allaah Sall Allaahu`alayhi wa sallam was glowing like that of the bright moon or glittering gold. Then he Sall Allaahu`alayhi wa sallam said, "Whosoever introduces a good practice in Islam, there is for him its reward and the reward of those who act upon it after him without anything being diminished from their rewards. And whosoever introduces an evil practice in Islam, will shoulder its sin and the sins of all those who will act upon it, without diminishing in any way their burden" [Muslim]

Commentary:
1. Some people try to deduce a proof for good innovations from the words: "Mun sana' fee Al- islam sunah hasanah". Whosoever introduces a good practice in Islam. Thus they classify innovations Bid`ah into two categories, namely good innovations and bad innovations. But this is wrong. No innovation can be good. It is always bad because it amounts to inventing Shar`eeah which no one has the right to do. Constitution of Shar`eeah is the exclusive Right of Allaah Subhaanahu wa Ta`aala Alone. It is He who constitutes the Shar`eeah and it is on His behest that His Prophets convey it to the people. Not to speak of scholars and others.
2. What this Hadeeth makes abundantly clear is that anyone who tries to find new ways and means to preach and practice Islamic Shar`eeah, which are later on adopted by other people also, would not only get the reward of doing so but he will also be rewarded for the endeavours of those who will after him continue them and perform good deeds. But anything of which we do not find any trace in Shar`eeah is bad. It cannot be good in any case, no matter what means are adopted for this purpose.
3. Other benefits of this Hadeeth are self-evident and do not need further elaboration.

172. Ibn Mas`ood radhiallaahu`anhu reported: The Prophet Sall Allaahu`alayhi wa sallam said, "The first son of Adam* takes a share of the guilt of every one who murders another wrongfully because he was the initiator of committing murder".
[Al-Bukhari and Muslim].

* The son of Adam in the Hadeeth is said to be Qabil. Allaah Sbhaanahu wa Ta`aala tells us about his story in Soorat Al-Maaidah (The Table spread with Food). Verses 27-31.

Commentary: This Hadeeth gives us an idea how serious is the crime of initiating an evil which is followed by others. One who initiates an evil would be sinful for all those who follow him in that crime till the Day of Resurrection. The safest course, therefore, is that one should abstain from heresy and stick to obedience only.

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29 -03 -2009, 02:35 PM

Allah Allah Allah
Allah blesses U my sister Abeer

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29 -03 -2009, 03:16 PM

you mostly wellcome my sister Sondos

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29 -03 -2009, 03:33 PM

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29 -03 -2009, 06:35 PM

God bless you my beloved sisters Sondos& Abeer

thanks alot for the great effort and valuable topics

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30 -03 -2009, 11:36 PM

Biography of the Final Messenger of Allah

The Battle of the Trench

The battle of the Trench (Al-Khandaq), or, of the Clans (Al-Ahzaab) (Ibn Hisham, Vol. II, p. 214), as it is sometimes called, took place in the month of Shawwal, 5 A.H. Such armed discord was frought with great difficulties and overcome with comparable courage. It forged and tested the fortitude and patience of the Muslims that would later prove to be of immense benefit to them not only in winning over the Arabian Peninsula as regards their faith but also in taking its message to the distant lands. It was a decisive conflict between Islam and disbelief; of light versus darkness, whereby Muslims were put to the most crucial tests and times never ever experienced before, exactly as the Qur'an states:
“When they came upon you from above you and from below you and when eyes grew wild and hearts reached to the throats and ye were imagining vain thoughts concerning Allah.
“There were the believers sorely tried, and shaken with a mighty shock,” [Qur'an 33:10-11]
The Jews were the real instigators of hostilities leading to the Battle of the Trench. Certain persons belonging to Bani an-Nadir and Bani Wa’il, who made no secret to see the Muslims eliminated, called upon the Quraysh of Makkah and invited them to annihilate the Muslims altogether. At first, the Quraysh did not show much interest in the proposal for they had already twice exchanged and measured swords with the Muslims. But the Jews painted a tempting scenario of the event by promising the support of all the Jewish settlements in Arabia for standing together in eliminating the Muslims once and for all. The Quraysh ultimately agreed to their suggestion. The deputation of the Jews then went to the great desert tribe of Ghatfan and urged them to join in the expedition for the destruction of Yathrib. They called upon all the clans of Ghatfan, assiduously inviting them to join the Quraysh in their combined drive against Islam. (Ibn Hisham, Vol. II, pp. 214-15)
An alliance was thus formed among the Quraysh, the Jews and the Ghatfan to wage a total war against the Muslims. An important clause of the agreement made for the joint venture was that the Ghatfan would muster six thousand soldiers for the military operations while the Jews would give them a whole year’s harvest of Khaybar to compensate for the expenses incurred by them. The Quraysh, on their part, agreed to contribute four thousand combatants. A strong army of ten thousand was thus mobilized and Abu Sufyan assumed command over the combined force. (Ibn Hisham, Vol. II, pp. 219-15)

WISDOM: A LOST PROPERTY OF THE MUSLIMS
When the Prophet (sallallahu `alayhi wa sallam) learned of the Jews’ evil designs to wipe the Muslims out of existence, he conferred with his companions (radiallahu 'anhum) on how to take the threat. It was decided that they launch a defensive war resisting the attack of the enemy against the city instead of facing the coalition in a pitched battle outside Madeenah. So the Prophet (sallallahu `alayhi wa sallam) assembled a force of three thousand armed men in defense of the city.
A Persian companion called Salman (radiallahu 'anhu), advised digging a trench along the side of Madeenah which was laid open to cavalry attack. (Ibn Hisham, Vol. pp. 224). This advice was well-known to the Iranians.(11) Salman is reported to have said: “Prophet of God, when we feared a charge by the cavalry we used to dig trenches to keep the invaders at bay.”
The Prophet (sallallahu `alayhi wa sallam) agreed to his suggestion and decided to have a trench dug in the open ground lying to the north of Madeenah. The city was exposed to assault only on that side and was well protected to the west, south and east by clumped plantations, volcanic rocky plains and granitic hills, presenting a considerable obstacle to the cause of a mounted army.(12)
The Prophet (sallallahu `alayhi wa sallam) marked the planned ditch and assigned every group of ten persons to dig forty cubits. (Ibn Kathir, Vol. III, p. 192) The length of the trench was about five thousand cubits, its depth varied between seven to ten cubits and the width was normally nine cubits or a little more. (Ghazwah Ahzab by Ahmad Ba-Shum’il)

ENTHUSIASM AND THE COOPERATIVE SPIRIT
The Prophet (sallallahu `alayhi wa sallam) himself helped the respective groups digging the portions of trench allotted to them. Although the winter season that had set in was extremely harsh (Ibn Hisham, Vol. II, p. 216) and the impoverished Muslims had but little provisions to satisfy their hunger, the work proceeded smoothly owing to the enthusiasm and perseverance of the volunteers.
Abu Talha (radiallahu 'anhu) relates that once when he was exhausted by hunger, he complained to the Prophet (sallallahu `alayhi wa sallam) and showed his belly on which he had tied a slab of stone for allaying the uneasy sensation. The Prophet of God (sallallahu `alayhi wa sallam) then showed him his own belly on which he had tied two slabs of rock!(13)
But, everybody was happy and contented in spite of these deprivations. The Prophet’s companions (radiallahu 'anhum) sang songs of pride (Called Rajz) and chanted praises of God to keep themselves busy in their task without a word of complaint from their lips.
Anas (radiallahu 'anhu) relates that once, the Prophet (sallallahu `alayhi wa sallam) came to the place where they were digging the trench. He saw the Ansaar and the Muhaajirun working hard to complete their work despite the piercing coldness of the chilly morning for they had neither slaves nor servants to dig the trench for them.
Seeing how they were laboring with their empty stomachs, the Prophet (sallallahu `alayhi wa sallam) said: “O Allah, life is truly the life of the Hereafter; so pardon the Ansaar and the Muhajirin.” Overjoyed to hear the Prophet (sallallahu `alayhi wa sallam) invoking forgiveness for them, the people present there said in reply: “It is we who have pledged to Muhammad, to fight in Jihad till the spark of life is imbued.” (Al-Bukhaari, Kitab ul-Maghazi, Chap. Ghazwatul Khandaq).
Anas (radiallahu 'anhu) further said that if one of them happened to procure a handful of barley, he used to grind and mix it with a little fat to be shared by all enduring its offensive smell and taste in the process.

MIRACLE PREDICTING A BRIGHT FUTURE
A large rock was causing great difficulty in digging the trench for the pick mattock could not break it. When the Prophet (sallallahu `alayhi wa sallam) was informed about it, he went down into the trench and struck the stone with the pickax breaking one-third of the rock. Thereupon the Prophet (sallallahu `alayhi wa sallam) said, “Glory be to God, the keys of Syria have been given to me.” With the second blow of the pick, the Prophet (sallallahu `alayhi wa sallam) hewed another one-third of the rock and said, “Glory be to God, the keys of Persia have been given to me. By God, I see white castle of Mada’in (Ctesiphon).” In the third attempt, the remaining portion of the rock was broken into pieces. The Prophet (sallallahu `alayhi wa sallam) then said, “Glory be to God, I have been given the keys of Yemen. By God, I can now see the gate of Sana’a. (Ibn Kathir, Vol. III, p. 194)
At a time when this prediction was made, no prophecy could be more significant from the way things fall. Meager diet and bleak weather then emaciated the Muslims, especially its army. And advancing against the not too well-fortified city was threatening to deal a death-blow upon its defenders.

SOME MORE MIRACLES
The companions of the prophet (radiallahu 'anhum) witnessed a number of other miracles while digging the trench. Whenever a group felt any difficulty owing to the existence of any rock which they could not break or remove, the Prophet (sallallahu `alayhi wa sallam) asked for some water and mixed a little of his saliva into it. Then he prayed as God willed him to pray and sprinkled the water on the rock which then pulverized like a heap of sand. (Ibn Hisha, Vol. II, pp. 217-18)
Very often, so they say, a little food sufficed for a large number of persons or even the entire army of three thousand workers.
Jabir Ibn Abdullah (radiallahu 'anhu) says: “When we we’re digging at the trench a huge mass of rock appeared as an obstruction. The people went to the Prophet and told him that a piece of boulder had hindered their work. Saying, “I shall go down’, he stood up revealing two stones tied against his belly, as we had been working for three days without eating food. The Prophet then took the pick-mattock and struck it, rendering it to become like a mound of sand falling apart. I then left the Prophet and went to my house. I asked my wife if she had anything, for I had seen the Prophet very hungry. ‘Yes’, said she, ‘I have a little barley and a ewe.’ I killed the ewe and she grinded the barley and we put the meat in a pot for cooking. When the meat was being cooked and the flour had been kneaded, I went to the Prophet and told him secretly that I had a little food for him, so he might come over with one or two more persons. The Prophet asked me how much victuals I had and I told him I had enough for the guests. The Prophet replied, ‘It is too good and sufficient.’ Then he asked me to go back and tell my wife not to remove the pot nor bake the dough until he had arrived. The Prophet invited all the people, Ansaar and Muhaajirun alike, who came with him. I went back to my wife and told her if she knew that the Prophet had invited all the people, Muhajirin and Ansaars and that everybody present there was coming with him. She asked, ‘Did the Prophet ask you about the amount of food available?” I replied in the affirmative. Then the Prophet arrived and told the people to enter the house. He took pieces of the loaves of bread and placing meat on them, distributed to the people turn after turn whereas he kept the oven and the pot covered with a cloth. With this, he was able to share loaves of bread and portions of meat to all his companions until everyone was satisfied. Then he asked my wife and me to eat for we were also without food for a few days, and just give the rest to others. (Al-Bukhaari, Bab-ul-Khandaq)
Another version of the incident related by Jabir (radiallahu 'anhu) narrates that he went to the Prophet (sallallahu `alayhi wa sallam) and told him in a whisper that he had killed a ewe and had little barley which had been grounded. And so he asked the Prophet (sallallahu `alayhi wa sallam) if he might come with a few persons to share in the preparation. But the Prophet (sallallahu `alayhi wa sallam) said aloud. “You who are working at the trench, Jabir has prepared a banquet.”

THE FIERY ORDER
The Muslims had hardly finished work on the trench when the Quraysh arrived and encamped outside Madeenah. They had ten thousand well-equipped warriors with them. Ghatfan came with their confederate tribes and encamped with the Quraysh. The Prophet (sallallahu `alayhi wa sallam) assembled his three thousand men to face them, the trench intervening between the camps of the two armies. Bani Quraydha, the Jewish tribe of Madeenah, had made a treaty with the Prophet (sallallahu `alayhi wa sallam) for the defense of the city. However, Huyayy b. Akhtab, the chief of Bani Nadir, departed early from the city and coaxed Bani Quraydha into breaking the pledge previously made by them.
The Muslims were placed in a desperate position, with insecurity and fear gripping the city. The faint-hearted hypocrites now showed their true colors, even sowing seeds of discontent among the rank and file. The Prophet (sallallahu `alayhi wa sallam) at once realized the dangerous plight of the Muslims in general, and that of the Ansaar in particular, who had always had to bear the major brunt of war with the infidels. The Prophet (sallallahu `alayhi wa sallam), therefore, proposed that it might be worthwhile to make peace with Bani Ghaftan by giving them one-third of Madeenah’s date harvest. The Prophet (sallallahu `alayhi wa sallam) did not want the Ansaar to be troubled any more for his sake. But S’ad b. Mu’adh and S’ad b. ‘Ubada, the two chiefs of Aus and Khazraj, did not agree to the suggestion. They said, “O Messenger of God, when we and the Ghatfan were polytheists and idolaters, neither serving God nor knowing Him, they got none of our dates except as guests or by purchase. Shall we give them our property after God has honored us with Islam and your guidance? No, by Allah, we shall give them anything but the sword until God decides between us.”
“As you please,” replied the Prophet (sallallahu `alayhi wa sallam), giving up such an idea. (Ibn Kathir, Vol. III, pp. 202-3)

THE ACTUAL FIGHT
The army of the Prophet (sallallahu `alayhi wa sallam) pitched their tents behind the trench and watched day and night. Beyond the trench, the allied forces had positioned themselves but the impasse continued for a few days without any actual fighting between the two armies. Then the enemy cavalry charged ahead and on coming nearer, suddenly realized the wide ditch ahead. The unexpected filled them with consternation.
“A novel device, a wily ruse,” they exclaimed in amazement. How could the ditch be crossed, they asked one another and decided to go around the trench to find where it was the narrowest. Some of them beat their horses so that they jump over the moat and bring them to the vicinity of Madeenah. One of these was the well-known warrior, ‘Amr b. ‘Abdu Wudd, who was considered a match for a thousand horsemen. After crossing the ditch, he stopped and challenged anyone to fight him.
‘Ali (radiallahu 'anhu) immediately sprang forward and said to him, “’Amr, you declare to God that if a man of Quraysh offered you two alternatives you would accept one of them.
“Yes, I do,” replied ‘Amr.
“Then” answered Ali (radiallahu 'anhu), “I invite you to Allah and His Prophet and to Islam.”
‘Amr countered, “It’s of no use to me.”
“Then I challenge you to face me,” rejoined ‘Ali (radiallahu 'anhu).
“Why”, asked ‘Amr, “O son of my brother, by God, I do not want to kill you.”
“But,” retorted ‘Ali (radiallahu 'anhu), “I do want to kill you!”
‘Amr was enraged. He dismounted his horse, hamstrung it and slapped its face, then he turned to ‘Ali (radiallahu 'anhu). ‘Amr fought, jostled with ‘Ali (radiallahu 'anhu), made blows and parried, but ultimately ‘Ali (radiallahu 'anhu) cut off ‘Amr’s head with a sweeping slash of his scimitar. Two of Amir’s comrades who had stormed the trench with him immediately darted back to their horses.

ARDENT ZEAL OF MUSLIM WOMEN
‘Aisha (radiallahu 'anhaa) who was then in the citadel of Bani Haritha with other Muslim women, was young enough to screen herself from men. She says that S’ad b. Mu’adh (radiallahu 'anhu) passed her way. He was putting on a coat of mail so small that his hands were fully exposed. He was reciting some verses when his mother told him to hurry up lest he should be late. 'Aisha (radiallahu 'anhaa) then called the attention of Sad’s mother: “Umm S’ad, by God, I wish that his coat of mail were longer.” The fear expressed by ‘Aisha (radiallahu 'anhaa) ultimately proved to be well-grounded for S’ad was later found to be shot by an arrow on his arm and died of excessive bleeding (Ibn Kathir, Vol. III, p. 207) during the subsequent battle with Bani Quraydha.

DIVINE SUCCOR
The siege continued for a month or so with the Muslims becoming hungry and weary while the transgressors remained calm and confident, having been provided with arms and food. Following such a situation, the hypocrites showed their true mettle such that many of them asked permission from the Prophet (sallallahu `alayhi wa sallam) to return to Madeenah on the pretext that they had come in a hurry leaving the doors of their houses unlocked. In reality however, they just simply wanted to withdraw from the battlefront.
The Prophet (sallallahu `alayhi wa sallam) and his companions (radiallahu 'anhum) endured the days in nervousness, being harassed by the enemy in front and worried by the menace of the Jews in the rear. Then one day, Nu’aym b. Mas’ud belonging to the Ghatfan came to the Prophet (sallallahu `alayhi wa sallam) and told him that he had secretly embraced Islam, but his own people did not know of it. He also offered to do whatever he was ordered. The Prophet (sallallahu `alayhi wa sallam) replied, “You are the only one there, so remain with them and try to help us, for war is but a strategy and a clever device.”
After taking the Prophet’s (sallallahu `alayhi wa sallam) permission, Nu’aym b. Mas’ud went off to Banu Quraydha. He talked to them in a way that they began to think whether they had taken a correct decision in abandoning the Muslims, their next-door neighbors, for the sake of the distant tribes like the Quraysh and the Ghatfan. He further advised them that it would be wise of them to demand some notable members of the Quraysh and Ghatfan chiefs as hostages before joining their cause, so that they got a fair deal from their allies. Bani Quraydha expressed their gratefulness to Nu’aym for his excellent advice.
Nu’aym then proceeded to meet the leaders of the Quraysh and after assuring them of his sincerity, told them that Bani Quraydha were disgusted on taking sides with them. They were thinking of demanding some of their nobles as hostages, to serve as a guarantee, thereby making sure that the promise made to them by the allies was not broken. He also said that Bani Quraydha had actually sent word to Muhammad (sallallahu `alayhi wa sallam) that they would hand over to him, a few chiefs of the two tribes to prove their sincerity to him, so that he might cut off their heads. Nu’aym divulged the same story to the Ghatfan people as well. The seeds of distrust thus sowed by Nu’aym between Bani Quraydha, on the one hand, and the Quraysh and the Ghaftan, on the other, made each cautious as well as suspicious of the other party. Abu Sufyan decided upon general attack, and they demanded hostages from the Quraysh and Ghatfan before pooling with them. The stratagem of Nu’aym b. Mas’ud proved a complete success. The Quraysh and the Ghatfan were convinced that the news brought by Nu’aym was entirely correct and they promptly turned down the demand of the Jews. Bani Quraydha, on their part, became dead sure that their allies were not sincere to them. The frustration suffered by the allied forces smashed their unity and exhausted their patience.
Then, in a cold and cloudy night, a violent hurricane from the desert uprooted the tents of the nomads and overthrew their cooking pots. The severe weather, sent by God, disheartened the enemy. Calling his men, Abu Sufyan said to them, “O Quraysh, it is no longer a fit place to camp here. Our horses have died, Bani Quraydha have not kept faith with us and we have heard dreadful tidings of them. You can see the destruction caused by the gale; we have neither a cooking pot at its place, nor can lit a fire, nor have a tent standing, nor yet a shelter to bank on. You can leave now, for I have also decided to go.” Abu Sufyan then got up abruptly and going to his camel which was hobbled, mounted upon it and beat it, not freeing it from its knot until it had stood up.
When the Ghatfan learnt that the Quraysh had departed, they also vanished amidst the darkness of the desert.
Hudhayfa b. Al-Yaman, who had been sent by the Prophet (sallallahu `alayhi wa sallam) to spy the movement of the enemy, returned with the news of their departure when the Prophet (sallallahu `alayhi wa sallam) was offering prayers. He told the Prophet (sallallahu `alayhi wa sallam) what he had seen. (Muslim, Chap. Ghazwatul Ahzab) No trace of the enemy was left at the break of dawn when the Prophet (sallallahu `alayhi wa sallam) and the Muslims left their camp, not to the trench, but to their houses in Madeenah where they laid down their arms. (Ibn Kathir, Vol. III pp. 214-21)
This was a miracle brought about by the mercy of God, as the Qur’an says about it: “O ye who believe! Remember Allah’s favor unto you when there came against you hosts and we sent against them a great wind and hosts ye could not see. And Allah is ever Seer of what ye do,” [Qur'an 33: 9]
“And Allah repulsed the disbelievers in their wrath; they gained no good. Allah averted their back from the believers. Allah is strong, Mighty.” [Qur'an 33:25]
And then the billowy clouds that had covered the heavens disappeared without any rainstorm or thunderbolt, leaving the sky of Madeenah as clear as ever. The Prophet (sallallahu `alayhi wa sallam) said to his companions: “The Quraysh shall not come at you after this year, but you would attack them after that.” (Ibn Kathir, Vol. III, p. 221)
Seven Muslims laid down their lives in the battle of the Trench while they killed four of the infidels.

ANALYSIS OF THE BATTLE
The battle resulted in utter defeat for the Qurayish-led alliance under Abu Sufyan and a complete triumph for the Muslims under the great Prophet (sallallahu `alayhi wa sallam).
The following are the reasons that account for such an outcome:
1. Disunity in the Pagan camp and difference in the aims of each group. Quraysh's aim was to destroy Islam while Ghatfan hoped to loot the city and impose a tax on its population. This explains their acceptance of the offer made by the Prophet (sallallahu `alayhi wa sallam) to take a third of the fruit produce of Madeenah in exchange for their withdrawal from the battle, an offer that was refused by the Ansaar. The Quraydha Jews, even from the very beginning, were reluctant in their acceptance of the plan of their brothers in religion. Their attitude was characterized by great hesitancy and distrust of their allies from the start of the siege. They were hoping that the allied forces of Quraysh and Ghatfan would finish the job and destroy the Muslims without any real sacrifices from them.
2. The Muslims' choice of a defensive stance inside Madeenah which was protected naturally from three sides. The trench established on the fourth side completed the fortification of the city and fulfilled the following two important roles: See the Sura (chapter) of Al Ahzab.
First: It caused a complete surprise, which destroyed the pagans' battle plans.
Second: It deprived the aggressors the chance to fight in a battle that they hoped to win because of the supremacy in their numbers and equipment.
3. The flexible defensive tactics applied by the Prophet (sallallahu `alayhi wa sallam) whereby his forces were always ready to move towards any gap for reinforcement. Also, the regular patrols and guard work deprived the pagans the chance to penetrate at the Muslim’s line of defense.
4. The Muslims' firm and desperate resolve in defending their city. This was evidently shown clearly when the masters of Aus and Khazraj refused to pay a tax from the fruit produce of Madeenah to Ghatfan. This made the Ghatfani chiefs realize the seriousness of the anticipated battle and probably caused them to reconsider their position.
5. The untimely upheaval of the battle on the part of the pagans. It was a severe winter and they were not accustomed to a bitter cold weather. They could not maintain the provisions for their huge army. Their tent encampment in the open deprived them from the warmth of their built homes. Winds often uprooted their tents and extinguished their fires. This depressed them greatly. Their decision to withdraw was made after a stressful period brought about by wanton winds which made them think they were going to die without actually fighting.
6. The role played by Nuaym ibn Masood (radiallahu 'anhu) in the psychological war which he mounted against the enemy camp in a clever manner unequalled in history even by current and highly experienced intelligence services. He, had single-handedly, sown dissension throughout the ranks of the allies and weakened their trust among each group. This led to their decision of refraining from fighting as an allied force which could have swayed the outcome in their favor.
The Jews later followed this technique with great success from the Muslims. The Jew Abdallah ibn Saba' started to employ such Muslim strategy in the sedition which accompanied the assassination of the third caliph Othman ibn Affan (radiallahu 'anhu) and the battle of the Camel, which was carried over by the Jews up to the present. However, we do not find a similar occurrence in the history of Muslims. (See A.R. Armush, Al Fitna wa Waqaat al Jamal ("The Sedition and the Battle of the Camel"), ed. 5, Dar al Nafa’es.)
An assessment of the battle points out to the importance of fortifying the internal front of the Islamic community. It further stresses the importance of being alert to enemy groupings which are brought down by fear at the perception a stable Islamic state and revved up by hatred when the opportunity occurs in times of war.
This is why we find that the Prophet (sallallahu `alayhi wa sallam) immediately banished the Quraydha Jews at the end of the siege and before disbanding the armed forces.

Footnotes
[11] Khandaq, as the trench is called is the Arabisized form of the Persian Khandak and Kandak.
[12] The trench lay in the north of the city, its eastern end began at harrata Waqim and extended up to valley of Bathan where the basalt plain of the west begins ‘(Abdul Quddus Ansari, Athar al-Madina).
[13] Mishkat al-Masabih, Vol. II, p. 448. It was a custom among the Arabs that when they felt unbearable pangs of hunger, they used to tie a slab of rock on their bellies in order to allay the uneasy sensation and to be able to do their work.

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البحث عن مواضيع لنفس العضو

05 -04 -2009, 02:16 PM

Biography of the Final Messenger of Allah

The Banu Quraydha

BANU QURAYDHA'S BREACH OF FAITH
Not long after his arrival in Madeenah, the Prophet (sallallahu `alayhi 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 Madeenah 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(14) 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 `alayhi 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 `alayhi 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 `alayhi 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 `alayhi wa sallam) and his followers (radiallahu 'anhum) in a dilemma and at risk.(15) 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'an 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 `alayhi 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 `alayhi wa sallam) and asked, “O Prophet of God, have you put aside your arms?” When the Prophet (sallallahu `alayhi 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 `alayhi wa sallam) made an announcement whereby everyone listened, compelling them to perform with him their ‘Asr prayer at Banu Quraydha.(16)
The Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi 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 `alayhi wa sallam). He hastened back home instead of presenting himself to the Prophet (sallallahu `alayhi 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 `alayhi 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'an 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 `alayhi wa sallam) release me with his own hands.” The Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi 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 `alayhi 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 `alayhi wa sallam), on hearing the verdict of S’ad, remarked: “You have awarded them God’s decision.”(17)

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 Madeenah 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 `alayhi 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 Madeenah. (Ibn Hisham, Vol. III, p. 273)
The settlement entered into by the Prophet (sallallahu `alayhi wa sallam) with Banu Quraydha and other Jews of Madeenah 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 `alayhi 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 Madeenah, they tied him to a stump in the Prophet’s Mosque. God’s Messenger (sallallahu `alayhi 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 `alayhi 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 `alayhi wa sallam) left him again. When the Prophet (sallallahu `alayhi 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 `alayhi wa sallam) after taking a bath. He accepted Islam and said to the Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi wa sallam) requesting him to get the ban lifted. The kind-hearted Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi wa sallam) with their leader ‘Abdullah b. Ubayy b. Salul. The Hypocrites had never before gone out with the Prophet (sallallahu `alayhi 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 `alayhi wa sallam) as well as trigger a rift between them were debasement of the noble Prophet (sallallahu `alayhi 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 `alayhi wa sallam). An entirely new type of society had, however, evolved and had been in existence in Madeenah 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 `alayhi wa sallam). The Prophet (sallallahu `alayhi 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 `alayhi 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 Madeenah 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 `alayhi 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 `alayhi 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 Madeenah 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 Madeenah until he had acknowledged that he was indeed an unworthy wretch while the Prophet (sallallahu `alayhi wa sallam) was commendable and noble. In the meanwhile, the Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi wa sallam). At one of the stopovers in their journey back to Madeenah, the Prophet (sallallahu `alayhi 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.(19) “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 `alayhi 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 `alayhi 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 Madeenah, ‘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 `alayhi 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 `alayhi 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 `alayhi 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 `alayhi 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'an 24: 11-12]
And thus ended the frightful menace which was forgotten completely by the Muslims of Madeenah 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)

Footnotes
[14] The covenant gives the names of various Jewish tribes of Madeenah like Bani ‘Auf, Abni Sa’ida, Bani Jusham, Bani Th’alaba who were made party to the covenant.
[15.] Writing about the action of the Jews on this occasion, W. Montgomery Watt write in the Cambridge History of Islam: “The remaining large Jewish group in Madeenah, the clan of Qurayza, had been overtly correct in its behaviour during siege, but had almost certainly been in contact with the enemy, and would have attacked Muhammad in the rear had there been an opportunity.” (Vol. I p. 49).
[16] Ibn Hisham, Vol. II, pp. 233-34. For detailed version see Bukhari, Kitab-ul-Jihad was-Siyar.
[17] Ibn Hisham, Vol. II, pp. 239-40. The words of the Prophet quoted in the Muslim are: “You have awarded them the God’s decision” or the Prophet said, “The King’s decision.” (Muslim, Kitab-ul-Jihad was-siyar)
[18] The expedition is therefore also called as the expedition of Murays’i. See tabaqat Ibn S’ad.
[19] An illustration of the Arabs’ conduct towards women is provided by the incident relating to the migration of Umm Salma. When she was not allowed to migrate to Madeenah with her husband, she used to go every morning and sit in the valley weeping till the night fall. So it continued until a year or so had passed when her clan took pity on her and allowed her to join her husband. She saddled her camel and set forth Madeenah. ‘Uthman b. Talha met her in way and on coming to know her plight decided to escort her. He took hold of her camel’s halter and went with her to Madeenah. Umm Salma says that she never met an Arab nobler than ‘Uthman. When she had to halt, ‘Uthman used to kneel her camel and then withdrew. After she had alighted, he unload the camel and tied it to a tree. This, ‘Uthman did all the way to Madeenah. (Ibn Kathir, Vol. II, pp. 215-17) This was the conduct of ‘Uthman when he had accepted Islam. Safwan b. al-Mu’attal al-Salami was a had the benefit of the Prophet’s guidance.

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البحث عن مواضيع لنفس العضو

05 -04 -2009, 02:27 PM

Biography of the Final Messenger of Allah

The Battle of Khaybar

THE DIVINE REWARD
Allah had promised a great reward to all those who had, at Hudaybiyah, sworn allegiance to the Prophet (sallallahu `alayhi 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 `alayhi 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'an 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(20) 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 Madeenah, 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 `alayhi 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.(21) The Prophet (sallallahu `alayhi 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 Madeenah.

THE PROPHET (sallallahu `alayhi wa sallam) LEADS THE ARMY
After his return from Hudaybiyah, the Prophet (sallallahu `alayhi wa sallam) stayed in Madeenah during Dhul-Hijjah and a part of the month of Muharram. Thereafter he marched towards Khaybar.
One of the companions of the Prophet (sallallahu `alayhi wa sallam) by the name of ‘Amr b. al-Akhw’a (radiallahu 'anhu), accompanied the Prophet (sallallahu `alayhi 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.(22)
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 `alayhi 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 `alayhi 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 `alayhi wa sallam) .
The Prophet (sallallahu `alayhi wa sallam) ordered to procure food for the army but nothing except parched corn was available.(23) When the Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi wa sallam) and the army, they turned on their heels shouting, “Muhammad and his force.” The Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi wa sallam) said, “Tomorrow I will give the flag to the man who loves Allah and His Prophet (sallallahu `alayhi wa sallam) and he will conquer the fort.” Every companion waited in suspense, hoping to be given the emblem. The Prophet (sallallahu `alayhi 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(24) and ordered to fight the Jews until he prevailed over them. The Prophet (sallallahu `alayhi 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.(25)

'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.(26)
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 `alayhi wa sallam) whom he asked. The Prophet (sallallahu `alayhi 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 `alayhi wa sallam) replied, “If you die with faith, you will enter paradise.”
The slave accepted Islam and then asked the Prophet (sallallahu `alayhi wa sallam). “What should I do with this flock? I hold it in trust.”
The Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi 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 `alayhi wa sallam) and after accepting Islam expressed his wish to accompany him in the expedition. The Prophet (sallallahu `alayhi 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 `alayhi wa sallam) and asked, “What is this?” The Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi wa sallam) asked, “Is it the same man?” When the companions replied in the affirmative, the Prophet (sallallahu `alayhi wa sallam) remarked, “He was true to God and God made his wish come true.” The Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi 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 `alayhi wa sallam) could unilaterally abolish the agreement. (Zad al-Ma’ad, Vol. pp. 394-95. For details see Sinan Abu Dawud)
The Prophet (sallallahu `alayhi 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 `alayhi wa sallam) for their retrieval to which the Prophet (sallallahu `alayhi 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 `alayhi wa sallam) towards the Jews in these words:
“The event shows what a high regard the Prophet (sallallahu `alayhi wa sallam) had for their scriptures. His tolerant and considerate behavior impressed the Jews who could never forget that the Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi wa sallam) and other emigrants returned from Abyssinia while the Prophet (sallallahu `alayhi wa sallam) was still in Khaybar. The Prophet (sallallahu `alayhi 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 `alayhi wa sallam). Zaynab bint al-Harith, the wife of Salam b. Mishkam presented a roasted kid to the Prophet (sallallahu `alayhi wa sallam), having first inquired what part he preferred. Recognizing that the Prophet (sallallahu `alayhi wa sallam) relished the shoulder, she put a lot of poison in it and offered it to him. The Prophet (sallallahu `alayhi wa sallam) tasted a morsel of it but quickly threw it out realizing that it was poisoned.
The Prophet (sallallahu `alayhi 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 `alayhi wa sallam) again asked them, “Did you poison the kid?” When they again replied in the affirmative, the Prophet (sallallahu `alayhi 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 `alayhi wa sallam), the poison would be ineffective.” Zaynab bint Al-Harith was then produced before the Prophet (sallallahu `alayhi wa sallam). She confessed her guilt, saying, “I wanted to kill you.” The Prophet (sallallahu `alayhi 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 `alayhi wa sallam) forbade them. Zainab was set free, but when Bishr b. Al-Bara who had taken the roasted lamb with the Prophet (sallallahu `alayhi 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 Madeenah 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 `alayhi 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 `alayhi wa sallam) directed his attention to Fadak(27), 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 `alayhi wa sallam), on the condition that they should be allowed to keep half of their produce. The Prophet (sallallahu `alayhi 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 `alayhi wa sallam) then moved on with the army to the Wadi’l Qura(28), 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 `alayhi 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 `alayhi wa sallam) distributed the spoils among his troops but left the groves of date-palm to the Jews.
When the Jews of Taima(29) learnt about the fall of Khaybar, Fadak and Wadil-Qura and the terms on which they had made peace with the Prophet (sallallahu `alayhi wa sallam), they hastened to send him an offer of peace. The Prophet (sallallahu `alayhi wa sallam) accepted their proposal and allowed them to retain the possession of their land and property. Thereafter the Prophet (sallallahu `alayhi wa sallam) returned to Madeenah. (Zad al-Ma'ad, Vol. I, p. 405)

LARGEHEARTEDNESS OF THE MUHAJIRUN
The Ansaar of Madeenah had shared their possessions with the emigrants when they had come from Makkah. 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 `alayhi wa sallam), who had given them out to his freed slave-woman Umm Ayman. After the Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi wa sallam) and his followers took the road to Makkah 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.(30) The Prophet (sallallahu `alayhi 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(31) 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'an 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 `alayhi wa sallam) left Makkah 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 `alayhi 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 `alayhi 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)

Footnotes
[20] The forts of Na’im, Qamus and Ash-Shiqq were some of the famous forts of Khaybar. Yaqubi says that Khaybar then had 25, 000 able-bodied warriors. (Vol. 2, p. 56, cited from Mujib Ullah Nadwi, Sahabah was Tabi’yin, Azamgarh)
[21] With the Jews straining every nerve to bring about the destruction of Muslims, as Montgomery Watt says in his book, Muhammad – Prophet and Stateman (p. 189), the action against Khaybar could not have been posponed any longer. Montgomery writes: The Jews of Khaybar, especially the leaders of the clan of an-Nadir exiled from Madina, were still incensed at Muhammad. They made lavish, though no doubt judicious, use of their wealth to induce the neighbouringward reason for attacking Khaybar.
[22] Ibn Kathi, Vol. III, pp. 344-45, Muslim, Chap. Ghawaz Khaybar.
[23] Ibn Kathi, Vol. III, pp. 345-46, Muslim, Chap. Ghawaz Khaybar.
[24] Bukhari and Muslim, Chap. Gazwah Khaybar
[25] Bukhari, Chap. Gazwah Khaybar, Muslim, Nasa'i
[26] Bukhari, Chap. Ghazwah Khaybar, Muslim, Naza’i. 3. The encounter between ‘Ali and marhabah has been reported by different persons – some say they fought for the fort of Na’im while other relate it connextion with the forth of Qamus. Bukhari has given different portions of the story but has not mentioned the name forth. Ibn Hisham relates that Marhab killed by Muhammad B. Maslama but report in the Sahi Muslim mentions ‘Ali while some verse by ‘Ali leave no doubt that he fought and killed Marhab. (Musli, Kitab-ul-Jihad, tradition No. 1807).
[27] The population of Fadak consisted of the Jews belonging to Bani Murrah and Bani S’ad b. Bakr (Nihayatul ‘Arab, Vol XVII, p. 209).
[28] Wadi l-Qura was valley with large number of village and towns, populated by Arab and Jewish tribes. It had a fertile land with numerous wells and springs.
[29] Taima is further away from Wadi-Qura in the north near the confined of Syria. The noted Jewish poet, Sama’al b. ‘Adiya lived here in a castle called al-Ablaq al-Fard
[30] Bukahri, Chap. ‘Umratul Qada.
[31] The Prophet had a vision that he was entering the Sanctuary at Makkah in peace and safety.

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15 -04 -2009, 12:52 PM

Biography of the Final Messenger of Allah

The Battle of Mut'ah

EXPEDITION OF MU’TA(32)
The Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi 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 `alayhi 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 `alayhi 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(33). He was then 33 years of age(34). 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.(35)

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(36). 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 Madeenah. 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 `alayhi wa sallam) was on the other hand, giving a description of the conflict in Madeenah. Anas b. Malik (radiallahu 'anhu) relates that the Messenger of God (sallallahu `alayhi wa sallam) had announced the death of Zayd, J'afar and Abdullah b. Rawaha (radiallahu 'anhum) before the report about them reached Madeenah. Anas (radiallahu 'anhu) reports that the Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi 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.”(37) 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 `alayhi 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 `alayhi 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 `alayhi 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 `alayhi 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 Madeenah, the Prophet (sallallahu `alayhi wa sallam) and the Muslims went out to receive them. The boys also came running while the Prophet (sallallahu `alayhi wa sallam) was on his camel. The Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi 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 `alayhi wa sallam) who said to the men, “It was sent by God for you.”(38) This expedition goes by the name of Sif-al-Bahr and Khabat.

Footnotes
[32] Mu’ta lies 12 km. To the south of Kirk in Trans-Jordan. Thus Mu’ta is at a distance of about 1, 100 km. From Medina. The troops sent for this expedition had cover the entire distance on horse and camels in an enemy country without any hope of assistance or provision being made available by the local population.
[33] Ibn Kathir, Vol III, p. 474 and Zad al-Ma’ad, Vol. p. 415
[34] Zad al-Ma’ad, Vol. p. 415
[35] Zad al-Ma’ad, Vol. p. 415, Ibn Hisham, Vol III, p. 379.
[36] Zad al-Ma’ad, Vol. p. 415, Ibn Hisham, Vol. II, p. 379.
[37] Bukhari, Chap. Ghazwa Mu’ta and Zad al-Ma’ad, Vol. p. 415. Bukhari relates that ‘Umar used to greet the son of J’afar thus: “Peace be on you. O son of the two-winged man.”

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15 -04 -2009, 12:54 PM

Biography of the Final Messenger of Allah

The Conquest of Makkah

BACKGROUND OF THE CONQUEST
Islam was now well-settled in the hearts of the Muslims who had, by the time, learned all about it through experience. Allah had also put them to trial to ferret out their minds and motives. On the other hand, the Quraysh of Makkah had prosecuted, persecuted, exiled and battled with the Muslims. In short, they had been guilty of every sin of commission and omission against the Prophet (sallallahu `alayhi wa sallam) and his followers. The Will of Allah now decreed that the Messenger of Allah (sallallahu `alayhi wa sallam) and his companions (radiallahu 'anhum) should enter the holy city as its conquerors and cleanse it of the defilement of idol worship and deceit as well as lies and wickedness. Allah decided that the sanctity of the sacred city should again be restored to it so that it might again become the center of divine guidance and blessing for all humanity.
Allah created circumstances through the breach of faith by the Quraysh themselves who unwittingly provided a valid reason or rather made it unavoidable for the Muslims to lay their hands on Makkah – "Allah’s are the hosts of the heavens and the earth." [Qur'an 48:7]
The treaty of Hudaybiyyah gave an option to everyone to enter into alliance with the Prophet of Allah (sallallahu `alayhi wa sallam) and arrive at a similar agreement with the Quraysh. Accordingly, Banu Bakr preferred to conclude a pact with the Quraysh while Banu Khuza’a entered into an alliance with the Messenger of Allah (sallallahu `alayhi wa sallam). (Ibn Hisham, Vol. II, p. 390)
Banu Bakr and Banu Khuza’a had a long-standing feud since the pre-Islamic days. With one of these tribes aligning itself with the Muslims and the other with the pagans, their mutual hostility was further intensified. In fact, both tribes had made alliances with the two respective parties with no other consideration except to have their revenge upon the other. After the establishment of the armistice, Banu Bakr tried to take advantage of it against Khuza’a and, in league with certain persons, made a night attack on their enemy when it had taken up quarters at a spring. There was a fight between the two in which Banu Khuza’a lost a number of their men.
The Quraysh helped Banu Bakr with weapons while their chiefs, taking advantage of the night, fought Banu Khuza’a along with Banu Bakr. Their combined charge drove Banu Khuza’a into the sacred territory where some of the Qurayshite said to one another: “We are now in the sacred area. Mind your Allahs! Mind your Allahs! But the others replied imprudently: “We have no Allah today. Take your revenge, O son of Bakr, for you may not get a chance again."(Zad al-Ma'ad, Vol. p. 419 and Ibn Hisham, Vol. II, p. 390)

COMPLAINT TO THE Prophet (sallallahu `alayhi wa sallam)
‘Amr b. Salim al-Khuza’a went to the Prophet (sallallahu `alayhi wa sallam) in Madeenah and informed him how the Quraysh had violated their pledge. He asked the Prophet (sallallahu `alayhi wa sallam) to extend his help by virtue of the treaty of alliance between him and Banu Khuza’a. He swore that the Quraysh had annulled the treaty with the Prophet (sallallahu `alayhi wa sallam) by attacking his allies when they were at their well and had not spared their lives even when they were performing prayers. After listening to his complaint, the Prophet (sallallahu `alayhi wa sallam) replied, “You will be helped, O ‘Amr b. Salim.”

LAST BID TO SEEK JUSTICE
The Prophet (sallallahu `alayhi wa sallam) then sent a man to Makkah in order to get a confirmation of the affair and also to allow the Quraysh to redress the wrong committed by them. The Prophet (sallallahu `alayhi wa sallam) offered three alternatives before the Quraysh. They should either pay the blood money for the victims of Banu Khuza’a or terminate their alliance with the aggressors belonging to Banu Nifasa or Banu Bakr, but failing these they shall get in return what they had done. The terms were relayed to the Quraysh but in the fit of their pride they replied, “Yes, we would prefer measure for measure.” The Muslims were thus absolved of their undertaking with the Quraysh and it became incumbent upon them to exact justice for the wrong done to their allies.(39)

EFFORTS FOR RENEWAL OF THE TREATY
When the Prophet (sallallahu `alayhi wa sallam) was informed of the Quraysh reply, he said, “I see as if Abu Sufyan has come to you to strengthen the treaty and to ask from me some more time.” The events took shape exactly as predicted by the Prophet (sallallahu `alayhi wa sallam). The Quraysh realized the gravity of the situation and felt sorry for the indiscreet reply given by the thoughtless among them. They requested Abu Sufyan to get the treaty ratified and extended once again. (Zad al-Ma'ad, Vol. p. 420 and Ibn Hisham, Vol. II, p. 395-6)

PROPHET (sallallahu `alayhi wa sallam) PREFERRED OVER PARENTS
When Abu Sufyan came to the Prophet (sallallahu `alayhi wa sallam) in Madeenah, he went into his daughter Umm Habiba (radiallahu 'anhaa), a wife of the Prophet (sallallahu `alayhi wa sallam). He wanted to sit on the Prophet’s (sallallahu `alayhi wa sallam) bed but she forbade him to do so.
Abu Sufyan was puzzled. He said to Umm Habiba (radiallahu 'anhaa), “Daughter, I can’t see if you think that the bed is too good for me or I am too good for the bed!”
Umm Habiba (radiallahu 'anhaa) replied, “The fact is that it is the Prophet’s bed and you are an unclean polytheist. I do not want you to sit on the Prophet’s bed.”
“By Allah”, said Abu Sufyan, “You have been spoiled since you left me.”

ABU SUFYAN BEWILDERED
Abu Sufyan went to the Prophet (sallallahu `alayhi wa sallam), but he gave no reply to him. Then he went to Abu Bakr (radiallahu 'anhu) and asked him to speak to the Prophet (sallallahu `alayhi wa sallam) for him, but Abu Bakr (radiallahu 'anhu) refused to do so. He tried to prevail upon ‘Umar, ‘Ali and Fatimah (radiallahu 'anhum) to intervene on his behalf, but everyone of them either excused himself/herself or replied that the matter was too grave to be straightened out by him. Abu Sufyan so lost his nerves that when he went to see Fatimah he said pointing to Hasan b. ‘Ali crawling in her front, “O daughter of Muhammad (sallallahu `alayhi wa sallam), will you let this child act as a peacemaker between the people so that he may be acknowledged as the lord of Arabia forever?”
“My son is too young,” replied Fatimah, “to make peace between men. And, nobody can persuade the Prophet to reconcile against his will.”
‘Ali saw his perplexity and depression. At last, he said to Abu Sufyan. “I do not think that anything can help you now. You are the chief of Banu Kinana, so get up and try to smoothen over and restore harmony and then go back to your home.”
Abu Sufyan felt certain. He inquired, “Do you think it would do any good?”
“By Allah, I do not,” replied ‘Ali, “but there is nothing else you can do for now.”
Abu Sufyan then went to the Prophet’s mosque and announced, “O Men, I have made peace between you.” Thereafter he mounted his dromedary and rode off to Mecca. (Ibn Hisham, Vol. ii, pp. 396-7)
When Abu Sufyan told the Quraysh what had happened, they said, “You had brought us a report which is good for naught either to us or to you.”

AFFAIR OF HATIB B. BALTA’A
The Prophet (sallallahu `alayhi wa sallam) asked the Muslims to start making preparations for an expedition but also bade to keep it a secret. Later on, the Prophet (sallallahu `alayhi wa sallam) informed the men who intended to go to Makkah and ordered them to get ready for it. He also said, “O Allah, confound the spies and the informers of the Quraysh so that we may take them by surprise in their land.” (Zad al-Ma'ad, Vol. p. 421 and Ibn Hisham, Vol. II, p. 397)
The Islamic society at Madeenah was, after all, a community composed of the mortals and reflected, like any other social groups, the passions and emotions, hopes and fears of the human beings. Its members were virtuous in behavior but sometimes, they are also prone to mistakes. Occasionally, they consider themselves right and proper in doing something not so regarded by others. They maybe justified or not in holding a certain view, but it is always so with every open and free society sustained not by constraints but by mutual confidence among its members. The Prophet (sallallahu `alayhi wa sallam) never tolerated any wrongful act on the part of his companions, but in such cases, he either offered a plea to vindicate them or excused their mistakes. The Prophet (sallallahu `alayhi wa sallam) was large-hearted enough to pardon the mistakes of others, and in doing so he never lost sight of the hardships undergone by his companions or the sacrifices and services rendered by them for the cause of Islam. That a few instances of such indiscretion or lapses have been preserved by the compilers of hadeeth and life of the Prophet (sallallahu `alayhi wa sallam) and the historians of Islam, is in itself an intrinsic evidence of the integrity and truthfulness of these writers.
One of these instances relates to Hatib b. Abi Balta’a (radiallahu 'anhu). He was one of those Muhaajirun who had migrated from Makkah and had taken part in the battle of Badr. It was related that when the Prophet (sallallahu `alayhi wa sallam) informed his companions about his intention to attack Mecca, they quietly started making preparation for it. Hatib b. Abi Balta’a wrote a letter to the Quraysh about the intended attack and gave it to a woman for its delivery to the Quraysh. Hatib also promised to give some money to the woman who set off for Makkah after putting the letter in her head and plaiting her locks over it.
The Prophet was informed throught revelation about the action of Hatib. He immediately sent forth ‘Ali and Zubayr in her pursuit, saying, “Go until you come to the meadow of Khakh(40), where you will find a woman travelling on a camel who has a letter which you must recover from her.” The two went off racing on their horses until they came to the meadow. And there they found the woman going on her camel. They made her dismount and searched her baggage but found nothing. At last ‘Ali said to her, “By Allah, the Messenger of Allah is not mistaken nor are we. You must bring out the letter or we will search your person.” When she saw that they were in earnest, she asked them to turn aside. Then she drew out the letter from her tresses and handed it over to them.
The letter, brought back to Prophet (sallallahu `alayhi wa sallam), had been written by Hatib b. Abi Balta’a informing the Quraysh about the departure of the Muslim army. When summoned by the Prophet (sallallahu `alayhi wa sallam), Hatib b. Balta’a said, “O Messenger of Allah, don’t be hasty with me. I swear to Allah I that have faith in Allah and His Prophet, and neither have I abandoned nor changed my faith. I had been attached as an ally to the Quraysh and was not one of them.(41) Other emigrants with you have their relations among the Quraysh who will take care of their families. I though that as I did not have that advantage I should give them some help so that they might protect my relatives.”
‘Umar sought the Prophet’s (sallallahu `alayhi wa sallam) permission to cut off Hatib’s head whom he charged as being a hypocrite, disloyal to Allah and His Messenger (sallallahu `alayhi wa sallam). But the Prophet (sallallahu `alayhi wa sallam) replied, “He was present at Badr. Do you know, “Umar, perhaps Allah has looked favorably on those who were present at Badr?” To Hatib he said, “Do as you wish for I have forgiven you.” ‘Umar dissolved into tears, saying, “Allah and His Messenger know better.” (Zad al-Ma'ad, Vol. I, p. 421. The Sihah also relate the story)

THE WRIT OF AMNESTY
A cousin of the Prophet (sallallahu `alayhi wa sallam) whose name was Abu Sufyan b. al-Harith(42) happened to meet the Prophet (sallallahu `alayhi wa sallam) along the way. He tried to approach the Prophet but was given a cold shoulder by him. Abu Sufyan had insulted as well as persecuted the Prophet (sallallahu `alayhi wa sallam) in Mecca. Feeling distressed and disconsolate at the indifference of the Prophet (sallallahu `alayhi wa sallam), he approached ‘Ali to pour forth his lamentation. ‘Ali advised him to go back to the Prophet and tell him that the brothers of Yusuf (Prophet Joseph) had said to him –
“By Allah, verily Allah hath preferred thee above us, and we were indeed sinful.” [Qur'an 12:91]
For, continued ‘Ali, the Prophet never likes anybody to exceed him in words, kind and comforting. Abu Sufyan did as directed by ‘Ali and got the reply from the Prophet.
“Have no fear this day! May Allah forgive you, and He is the Most Merciful of those who show mercy.” [Qur'an 12:92]
Abu Sufyan accepted Islam and was thereafter known for his piety and strength of faith but he was never ashamed of his past misdeeds. He always talked to the Prophet (sallallahu `alayhi wa sallam) with downcast eyes and never dared look into his face.

ABU SUFYAN APPEARS BEFORE THE PROPHET (sallallahu `alayhi wa sallam)
Campfires were now lit under the orders of the Prophet (sallallahu `alayhi wa sallam). Abu Sufyan felt aghast as he saw them, and said, “I have never seen such fires and such an army before.” He came out himself to explore secretly the camp and its people. ‘Abbaas b. ‘Abdul Muttalib had already left Makkah along with his family and joined the Prophet (sallallahu `alayhi wa sallam). He recognized Abu Sufyan’s voice and called him to say, “See, the Prophet is here with his army. What a dreadful morning the Quraysh are going to have!” Abbaas then thought that if any Muslim come to know of Abu Sufyan, he would surely be killed. He therefore asked Abu Sufyan to ride at the back of his mule and brought him to the Prophet (sallallahu `alayhi wa sallam). As soon as the Prophet (sallallahu `alayhi wa sallam) saw Abu Sufyan, he said, has not the time yet come, O Abu Sufyan, for you to acknowledge that there is but one Allah?”
“My father and mother be your ransom,” replied Abu Sufyan. How kind and gentle and noble you are. I think that if there had been another Allah besides Allah, he would have been of help to me this day.” The Prophet (sallallahu `alayhi wa sallam) said again, “Woe to you Abu Sufyan, Is it not the time that you acknowledge me as Allah’s Prophet?”
He answered, “My father and mother be your ransom. How kind and clement you are but I have still some doubts as to that.”
‘Abbaas now intervened to say, “Abu Sufyan, woe to you, submit and testify that there is no deity but Allah and that Muhammad (sallallahu `alayhi wa sallam) is the Prophet of Allah before you lose your head.” Abu Sufyan now recited the article of faith and thus he was converted to Islam. (Ibn Hisham, Vol. II, p. 403: Zad al-Ma'ad, Vol. p. 422)

GENERAL AMNESTY
The merciful Messenger of Allah (sallallahu `alayhi wa sallam) now forgave the fault of all. It was the widest amnesty ever granted by any conqueror. Now, only he could lay himself open to danger which was bent upon prevailing. The Prophet (sallallahu `alayhi wa sallam) declared: “He who enters Abu Sufyan’s house would be safe, he who shut his door upon himself would be safe and he who enters the sacred mosque would be safe.” (Ibn Hisham, Vol. II, p. 409)
Before ordering the troops to enter Mecca, the Prophet (sallallahu `alayhi wa sallam) instructed his men to lift their hands only those who obstructed against their advance or drew swords against them. He also directed them not to lay their hands on any moveable or immovable property of the Meccans or to destroy anything. (Ibn Hisham, Vol. II, p. 409)

ABU SUFYAN WITNESSES THE ARMY
Before Abu Sufyan returned, the Prophet (sallallahu `alayhi wa sallam) decided to demonstrate the power of Islam to him. He asked ‘Abbaas to take Abu Sufyan to a place where he could review the marching squadrons.
The army on the move surged like an ocean. Different tribes passed by Abu Sufyan with their tribal colors, and as each marched ahead he asked ‘Abbaas the name of the tribe. And, when he was told about the name of the tribe, he mumbled gloomily. “What have I to do with them?” Finally the Prophet (sallallahu `alayhi wa sallam) passed with his detachment, with all the troops clad in full armor and appearing greenish-black. It was the regiment of the Ansaar and the Muhaajirun whose eyes alone were visible because of their armor.
Abu Sufyan sighed and asked ‘ Abbaas. “Good heavens, ‘Abbaas, who are these?” When ‘Abbaas told him that they were the Ansaar and Muhaajiroon accompanying the Prophet (sallallahu `alayhi wa sallam), he said. “None of them enjoyed this magnificence before. By Allah, O Abdul Fadl the empire of your nephew has assumed splendid proportions this morning!” ‘Abbaas replied, “Abu Sufyan, it is the miracle of prophethood.” “Yes”, said Abu Sufyan, “That’s just it.’(43)
Abu Sufyan hurried back to Mecca, assembled the Quraysh and announced to them: “O people of the Quraysh, this is Muhammad (Peace Be Upon Him) who has come to you with a force that you cannot resist. Now, he who enters Abu Sufyan’s house will be safe.” “Allah blast you”, cried some of the Quraysh, “How will your house suffice for us?” He added, “And who shuts his door upon himself will be safe and he who enters the sacred mosque will be safe.” Thereupon, the people dispersed to take shelter in their houses and the mosque.

TRIUMPHANT ENTRY INTO MAKKAH
The Prophet (sallallahu `alayhi wa sallam) entered Makkah with his head lowered in thanks giving to Allah, his beard almost touching the saddle of his dromedary and the Suratul-Fath(44) on his lips(45), to denote the honor and victory granted to him.
On the day the Prophet (sallallahu `alayhi wa sallam) victoriously entered Mecca, which was the religious and political center or rather the heart of Arabia, he took care to exemplify the principle of justice and equality to man and humility and submission to Allah, not forgetting even one cardinal virtue upheld by Islam. He seated Usama b. Zayd, the son of his ex-slave, with him on his camel although all the nobles of the Quraysh and of his own family, Bani Hashim, were present on the occasion.
The Prophet (sallallahu `alayhi wa sallam) entered Makkah on Friday, the 21st of Ramadhan.
The day Makkah fell to the Prophet of Allah (sallallahu `alayhi wa sallam), he happened to talk to a man who began to tremble because of his awe. The Prophet (sallallahu `alayhi wa sallam) consoled him saying, “Be at ease and do not be afraid. I am not a king but merely the son of a Qurayshite woman who used to take meat dried under the sun."(46)

THE DAY OF MERCY AND FORGIVENESS
S’ad b.‘Ubada passed by Abu Sufyan with a detachment of the Ansaar. While marching ahead he shouted: “Today is a day of conflict, Sanctuary is no more, Allah has humbled the Quraysh.”
In a short while, the Prophet’s regiment came near Abu Sufyan. He complained to the Prophet (sallallahu `alayhi wa sallam) and repeated what S’ad had said. The Prophet (sallallahu `alayhi wa sallam) was displeased with S’ad’s bragging and replied.
“Nay, today is the day of mercy and forgiveness. Today will Allah honor the Quraysh, and raise glory of the Sanctuary.(47)
The Prophet (sallallahu `alayhi wa sallam) sent somebody for S’ad and taking the emblem from him gave it to his son Qays. It meant as if the standard had not been taken away from him at all. (Zad al-Ma'ad, Vol. I, p. 423)
Whatever the Prophet (sallallahu `alayhi wa sallam) said or did, he was in fact guided from on High. The transfer of the standard was merely symbolic but not superfluous. The Prophet (sallallahu `alayhi wa sallam) set at ease, on the one hand, Abu Sufyan whose feelings had been hurt and, on the other, he avoided doing anything painful to S’ad b. ‘Ubada whose services for the cause of Islam were of no mean order.

A FEW SKIRMISHES
Safwan b. Umayyah, Ikrima b. Abi Jahj and Suhaly b. ‘Amr came up against Khalid b. Walid and tried to obstruct the advance of the Muslim forces. There were a dozen casualties or so and then they gave in without any further bloodshed. The Prophet (sallallahu `alayhi wa sallam) had already forbidden his troops to use their swords with anyone except upon those who resisted them. (Zad al-Ma'ad, Vol. I, p. 407-8)

K’ABAH CLEARED OF IDOLS
Finally, when normalcy returned to Makkah and the populace had settled down, Allah’s Prophet (sallallahu `alayhi wa sallam) went to the sacred House of Allah. First he encompassed the sanctuary seven times. The K’abah had at that time three hundred and sixty idols where he prodded each with a bow in his hand, saying: “Truth hath come and falsehood hath vanished away. Lo! Falsehood is ever bound to vanish.” [Qur'an 17:81]
And the idols collapsed, one after the other, falling on their faces.(48) There were also some images and figures in the K’abah. These were destroyed under the orders of the Prophet (sallallahu `alayhi wa sallam).(49)

PRINCELY GENEROSITY
Having gone around the sanctuary, the Prophet (sallallahu `alayhi wa sallam) sent somebody for ‘Uthman b. Talha, who was in-charge of the K’abah’s keys. He took the keys from ‘Uthman and got the doors opened. Once, before his migration to Madeenah, the Prophet (sallallahu `alayhi wa sallam) had requested ‘Uthman to give him the keys of the Ka’bah, but ‘Uthman had not only refused his request but had also been impertinent to him. With exemplary forbearance, the Prophet (sallallahu `alayhi wa sallam) had then said to him, “Uthman, the day will come when you will see this key in my hands. I would then give it to whom I would like.”
‘Uthman had then retorted, “If the day comes, the Quraysh would be humiliated and crushed.” “No”, the Prophet had said calmly, it would be honored and secured.” It is related that the prediction had so haunted the mind of ‘Uthman that he had come to believe that it would happen exactly as foretold by the Prophet (sallallahu `alayhi wa sallam).(50)
When the Prophet (sallallahu `alayhi wa sallam) came out of the sanctuary he had the keys in his hands. ‘Ali stood up and said, “May Allah have mercy and peace on you. Grant us the right of guarding the K’abah along with the watering of pilgrims.” But the Prophet (sallallahu `alayhi wa sallam) ignored his request and inquired, “Where is ‘Uthman b. Talha?” ‘Uthman was summoned and then the Prophet (sallallahu `alayhi wa sallam) said, “Uthman, take the keys for these are yours. This is the day of good faith and benevolence. This key shall ever remain with you and none but a tyrant would take it from you.”(51)

ISLAM, THE RELIGION OF MONOTHEISM
The Prophet (sallallahu `alayhi wa sallam) stood at the door of the K’abah, holding its frame, while the Quraysh arrayed themselves in front of him in the courtyard. The Prophet (sallallahu `alayhi wa sallam) then addressed them, saying:
“There is no Allah but Allah alone; He has no associate. He has made good His promise and helped His servant. He has alone overthrown all the confederates. Lo! All the privileges and claims to retaliation and bloodwit are beneath my feet except the custody of the K’abah and watering of the pilgrims. O ye people of the Quraysh, Allah has abolished the haughtiness of paganism and the pride of lineage. Man springs from Adam and Adam sprang from dust.”
Thereafter, the Prophet (sallallahu `alayhi wa sallam) recited the Qur'anic verses: “O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! The noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware.”(52)

THE PROPHET OF MERCY
The Prophet (sallallahu `alayhi wa sallam) then asked the Quraysh, “O Quraysh, what do you think am I about to do with you?”
“We hope for the best,” they replied, “You are a noble brother, son of a noble brother.”
The Prophet (sallallahu `alayhi wa sallam) said in reply, “I say to you what Yusuf (Prophet Joseph) said to his brothers – 'Have no fear this day;' (Qur'an 12:92) go your way for you are all free.”(53)
Then the Prophet (sallallahu `alayhi wa sallam) ordered Bilal to climb on top of the roof of the K’abah and give the call for prayer. This was the first time that the chiefs and nobles of the Quraysh heard the call to prayer resounding in the valley of Mecca.
Thereafter the Prophet (sallallahu `alayhi wa sallam) went to the house of Umm Hani bint Abi Talib, took a bath and offered eight ra’akats of prayer as a thanksgiving gesture for the victory that Allah had granted him.(54)

EQUALITY BEFORE LAW
Fatimah, a woman of Bani Makhzum, was in the meanwhile apprehended on the charge of theft. Her clansmen approached Usama b. Zayd in the hope that the Prophet (sallallahu `alayhi wa sallam), being well disposed towards him, might be able to intercede with him for the woman. When Usama mentioned the matter to the Prophet (sallallahu `alayhi wa sallam), he found his expression completely altered. The Prophet (sallallahu `alayhi wa sallam) said to Usama, “Do you speak to me about the bounds put by Allah?”
Usama felt so ashamed that he beseeched the Prophet (sallallahu `alayhi wa sallam), “O Messenger Allah, pray to Allah to forgive me.” In the evening, when the people convened, the Prophet (sallallahu `alayhi wa sallam) said after praising Allah.
“The people before you were destroyed because they used to overlook when a highborn or man of substances among them committed a theft but when the poor or the weak did the same they chastised him as ordained by the law. I swear by Him who holds my life that if Fatimah bint Muhammad had committed theft I would have amputated her hand.”
The Prophet (sallallahu `alayhi wa sallam) ordered to cut off the right hand of the culprit. She is reported to have sincerely repented of her sin and led a normal life after marrying a man. (Bukhari and Muslim)

KINDNESS TO ENEMIES
Now that the victory was complete, all the citizens of Makkah were granted amnesty. Only nine persons were condemned to death. Of these was one who had been guilty of apostasy after accepting Islam, another man had deceitfully killed a Muslim while few others had been busy bringing down Islam and vilifying the Prophet (sallallahu `alayhi wa sallam). ‘Abdullah b. S’ad b. Abi Sarah had abandoned Islam. ‘Ikrima b. Abi Jahl so detested Islam that he had fled to Yemen. His wife became Muslim and requested from the Prophet (sallallahu `alayhi wa sallam) to grant him immunity. ’Ikrima was the son of Abu Jahl, the greatest enemy of the Prophet (sallallahu `alayhi wa sallam), yet he was not only pardoned but when he came back to Makkah the Prophet (sallallahu `alayhi wa sallam) accorded him a warm welcome. The Prophet (sallallahu `alayhi wa sallam) rose to receive ‘Ikrima in such a haste that his robe fell from his shoulders.
The Prophet (sallallahu `alayhi wa sallam) was well pleased to admit ‘Ikrima to the fold of Islam. Accorded a place of honor among the Muslims, ‘Ikrima distinguished himself by his deeds of valor in the battles fought with the Apostates and the Byzantine forces.
One of these culprits was Wahshi, the slave of Jubayr b. Mu’tim, who killed the Prophet’s uncle Hamza (radiallahu 'anhu). The Prophet (sallallahu `alayhi wa sallam) had condemned him to death but when he came to witness the truth in Allah, the Prophet (sallallahu `alayhi wa sallam) accepted his allegiance.
There was also Habbar b. Al-Aswad who had attacked the Prophet’s daughter Zaynab (radiallahu 'anhaa). She had fallen from her litter and had an abortion. Habbar had also fled from Makkah but when he came back to accept Islam, the merciful Prophet (sallallahu `alayhi wa sallam) also forgave him. Among those found guilty were two singing girls, Sarah and her friend, who used to sing satirical songs denigrating the Prophet (sallallahu `alayhi wa sallam). When immunity was demanded for them, the Prophet (sallallahu `alayhi wa sallam) granted them impunity from punishment and they acknowledged Islam. (Zad al-Ma'ad, Vol. I, p. 425)

HIND ACCEPTS ISLAM
A large crowd of the citizens of Makkah who had embraced Islam assembled. The Prophet (sallallahu `alayhi wa sallam) came to Mount Safa, where one after another, the Meccans moved up to take the oath of allegiance in the hands of the Prophet (sallallahu `alayhi wa sallam).
The men had pledged their faith in Allah and the Prophet (sallallahu `alayhi wa sallam), the women followed suit. Among them came the fury of Uhud, Hind b. ‘Utba, who was the wife of Abu Sufyan. She came veiled because of what she had done to Hamza.
The Prophet(sallallahu `alayhi wa sallam) said to her, “Take your oath that you would not associate anything with Allah.”
“By Allah”, she replied. “You lay on us something that you have not laid on men.”
The Prophet (sallallahu `alayhi wa sallam) said again, “And you shall not steal.”
Hind acknowledged, “I used to take a little of Abu Sufyan’s money, but I do not know if it was lawful or not.”
Abu Sufyan was present on the occasion. He intervened to say, “In so far as the past is concerned, there is no blame on you. It was lawful. The Prophet (sallallahu `alayhi wa sallam) now recognized Hind and said, “Ah! You are Hind bint ‘Utba!”
Hind said in reply, “Yes, I am, forgive me of my past deeds and Allah will forgive you.”
The Prophet (sallallahu `alayhi wa sallam) again said to her, “And, you shall not commit adultery.”
“Does a woman of noble birth commit adultery?” she inquired in reply. (Ibn Kathir, Vol. III, p. 603)
Ignoring her question, the Prophet (sallallahu `alayhi wa sallam) further said, “And you shall not kill your children.”
Hind answered back, “We brought them up when they were young and you killed them when they were grown up. Now you and they should know better.”
The Prophet (sallallahu `alayhi wa sallam) asked her again, “And you shall not utter slanderous remarks about any body.”
“By Allah,” replied Hind. “Slander is vile and shameful. It is better sometimes to ignore it.”
Finally, the Prophet (sallallahu `alayhi wa sallam) said to her, “And you shall not disobey me.”
“Yes,” acknowledged Hind, but she added, “In matters virtuous.” (Ibn Kathir, Vol. III, pp. 602-3)

INSEPARABLE FROM COMPANIONS
Allah had opened the gates of Makkah to the Prophet (sallallahu `alayhi wa sallam). It was the city of his birth as well as his ancestral home. Some of the Ansaars prodded one another that since Allah had given power to the Prophet (sallallahu `alayhi wa sallam) over his homeland and the city, he might now remain there instead of going back to Madeenah.
After a short while, the Prophet (sallallahu `alayhi wa sallam) asked them what they were talking about. But nobody would squeal about their conversation. At first they would not tell, but ultimately they expressed regret and told him about the talk. Thereupon the Prophet (sallallahu `alayhi wa sallam) said to them, “Allah forbid, I will live and die with you.”

SINNER TURNS INTO SAINT
Fadala b. ‘Umayr wanted to kill the Prophet (sallallahu `alayhi wa sallam). He skipped his plan to attack the Prophet when he would be busy in circumambulating the K’abah. When he drew near, the Prophet called out, “Fadala” to call his attention. He replied, “Yes, O Prophet of Allah.” The Prophet (sallallahu `alayhi wa sallam) then asked him, “What are you thinking about?” “Nothing”, replied Fadala, “I was recollecting Allah.” The Prophet (sallallahu `alayhi wa sallam) smiled and said, “Seek forgiveness from Allah,” and at the same time he put his hand on Fadala’s chest. His heart was at once set at ease and, as Fadala related later on, “The Prophet had not yet removed his hand from my chest that I found him dearer to my heart than every creature of Allah.”
Fadala further says, “Then I went back to my house and passed by a woman with whom I used to converse. She asked me to sit down and talk with her, but I replied, “No, Allah and Islam do not permit it now.”(55)

ALL TRACES OF PAGANISM ABOLISHED
The Prophet (sallallahu `alayhi wa sallam) sent a few parties to destroy the idols installed in the city of Makkah and around it in the valley. Al of them, including those of Al-Lat and Al-Uzza and Manat-uth-Thalathatal Ukhra were broken into pieces. The Prophet (sallallahu `alayhi wa sallam) then sent a harbinger of news to announce that every man who had faith in Allah and the hereafter should destroy his household idol. The Prophet (sallallahu `alayhi wa sallam) also delegated some of his companions to the different tribes in the vicinity of Makkah to destroy the idols with them.
Jarir relates that a temple known as Dhul-Khulasah existed during the time when paganism prevailed in Arabia. Similarly, there were two more temples, one of these was al-K’abat-al-Yamaniyah and the other was al-K’abat-as-Shamiyah. The Prophet (sallallahu `alayhi wa sallam) said to Jarir, “Why do you not give me rest with Dhul-Khulasah?” Jarir promised and went with a hundred fifty resolute horsemen of Ahmas (56) and broke up the temple as well as killed those who were present in it. When Jarir returned and gave the report to the Prophet (sallallahu `alayhi wa sallam), he prayed for the Ahmas.(57)
Thereafter the Prophet (sallallahu `alayhi wa sallam) assembled the Muslims and announced that Allah has made Makkah a sacred territory forever. He said: “It is not lawful for anyone who believes in Allah and the hereafter to shed blood in the city or to cut down a tree. It was not permitted to anyone before me nor shall it be permitted to anyone after me.” The Prophet (sallallahu `alayhi wa sallam) returned to Medina. (Zad al-Ma'ad, Vol. Vol. pp. 425-26)

IMPACT OF MECCA’S CONQUEST
The conquest of Makkah had a tremendous impact on the Arabs. It was a great victory for it vindicated the claim that Islam was the religion of Allah and paved the way for its reception by the whole of Arabia. Tribesmen from distant deserts started coming to Madeenah in batches or sent deputations to give credence to Islam. A number of tribes had treaty relations with the Quraysh which bound them to keep away from the Muslims, while the others feared or respected the Quraysh as the guardians of the holy sanctuary. With the submission of the Quraysh to Allah and His Prophet (sallallahu `alayhi wa sallam), all these obstacles were removed. There were also tribes who believed – the fate of Abraha still fresh in their mind – that no tyrant could lay his hands upon Makkah and, therefore, they preferred to wait and see the result of the contention between the Muslims and the Quraysh. Some of them had actually decided to let the Prophet (sallallahu `alayhi wa sallam) alone and to accept him as the Prophet of Allah if he were successful in winning over his own tribe. (Bukhari on the authority of 'Amr b. Salama)
When Allah allowed His Prophet (sallallahu `alayhi wa sallam) to gain the upper hand over Makkah and the Quraysh yielded obedience to him, willingly or unwillingly, the whole of Arabia bowed its head to Islam in a way unheard of in the country given to disorder and unruliness throughout the ages. The Bedouins had thronged to Madeenah, from every clan and tribe, to pay their respects to the Prophet (sallallahu `alayhi wa sallam) and to accept Islam directly from him. It was then that Allah revealed Surah an-Nasr, (Meaning Succour) which said: “When Allah’s succor and the triumph cometh and thou seest mankind entering the religion of Allah in troops.” [Qur'an 110:1-2]

THE YOUTHFUL ADMINISTRATOR
The Prophet (sallallahu `alayhi wa sallam) appointed ‘Attab b.Usayd to look after the arrangements of the pilgrimage and other affairs of Makkah before leaving the city. (Ibn Hisham, Vol. II, p. 440) ‘Attab was then only twenty years of age. There were several other persons in Mecca, more experienced as well as prominent than ‘Attab, but his selection by the Prophet of Allah (sallallahu `alayhi wa sallam) showed that he entrusted responsibility to a person solely on the basis of his merit and capability. ‘Attab continued to hold such position throughout the period of Abu Bakr’s Caliphate. (Al Isabah and Usad-al-Ghaba)

Footnotes
[39] Zirrqari relates in the Sharh al-Ladunniyah (Vol. II, p. 349), on the authority of Ibn ‘Ayidh that the man sent by the Prophwas Damra and Qartah b. ‘Amr had given the reply on behalf of the Quraysh.
[40] A place between Mecca and Medina.
[41] Hatib b. Abi Balta’a belonged to the tribe of Lakhm settled in northern Hijaz and Syria. It is related by some that he was a confederate of Bani Asad b. ‘Abdul ul-‘Uzza in Mecca; others hold him to be under the protection of Zubayr; there are still others who say that he was a freedman of ‘Abdallah b. Hamid al-Asadi (Al-Isabah fi Tamiz is-Sahabah, Vol. p. 300). It is also related that he was deputed to convey the letter of the Apostle to Muquaqis, the ruler of Egypt. Marzbani lists him in the M’ujam-us-Shu’ara among the noted poets and cavaliers of the Quraysh. He died, according to Madani, in 30 A.H. during the caliphateship of ‘Uthman.
[42] Note to be confused with Abu Sufyan, the Qurayshite Chief, who was the son of Umayyah.
[43] Ibn Hisham, Vol. I, p. 404; Zad al-Ma’ad, Vol. I, p. 423.
[44] 48th chapter of the Qur’an, entitled ‘Victoty’
[45] Ibn Kathir, Vol. III, p. 554, Bukhari relates on the authority of Mu’awiya b. Qarra that he saw the Prophet on the day of the conquest of Mecca, when he was riding his camel and reciting aloud the Suratul-Fath.
[46] Bukhari, Kitab-ul-Mughazi, chap. The Farewell Pilgrimage.
[47] Ibn Amwi has told this story in Mghazi. See Fath-ul-Bari, Vol. VIII, p. 7. Bukhari has also related the incident, with a little variation, in the for of dialogue between S’ad b. ‘Ubada and the Apostle. the full name of Ibn Amwi I syahya b. Sa’id b. Aban who is regarded as a reliable narrator and known as ‘the Truthful’. He died in 594 A.H.
[48] Ibn Hisham, Vol. II, p. 424; Zad al-Ma’ad, Vol. I, p. 424.
[49] Ibn Hisham, Vol. II, p. 411; Zad al-Ma’ad, Vol. I, p. 424.
[50] Zad al-Ma'ad, Vol. I, p. 425, also Bukhari
[51] Zad al-Ma'ad, Vol. I, p. 425, and Ibn S'ad
[52] Qur'an 49:13; Zad al-Ma'ad, Vol. I, p. 424
[53] Zad al-Ma'ad, Vol. I, p. 424.
[54] Bukhari, Chap. The Day of Victory; Zad al-a’ad, Vol. p. 425.
[55] Ibn Hisham, Vol. II, p. 417; Zad al-Ma’ad, Vol. I, p. 426.
[56] Ahmas (brave) is said to have been applied to Quraysh, Kinana, Jadila and Qays because of their horsemanship and bravery.
[57] Bukhari, Ghazwah Dhul Khalasa.

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البحث عن مواضيع لنفس العضو

15 -04 -2009, 12:57 PM

Biography of the Final Messenger of Allah

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 `alayhi 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 `alayhi wa sallam) had with him two thousand Makkahns, some of whom were recent converts while others had yet to accept Islam, along with the ten thousand troops he had brought from Madeenah. 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 `alayhi 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 Makkah who had joined the Prophet (sallallahu `alayhi 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 `alayhi wa sallam): “Make us a tree, as we used to have Dhat-u-Anwat, O Messenger of Allah. “The Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi 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 Makkah 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 Makkah 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 `alayhi wa sallam). The Prophet (sallallahu `alayhi 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 `alayhi wa sallam) was calling aloud: “Verily, I am the Prophet (sallallahu `alayhi 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 `alayhi wa sallam) took a handful of dust and threw it into their eyes.
When the Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi 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. (Sahih 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 `alayhi wa sallam). (Ibn Hisham , Vol. II, p. 445) Allah helped the Prophet (sallallahu `alayhi wa sallam) with the hosts of heaven to win the day and brought Hawazin to surrender. (Sahih 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'an 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 Madeenah from every part of Arabia to put their trust in Allah and His Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi 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 `alayhi 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 `alayhi wa sallam) causing him to feel remorseful about it afterwards. (Ibn Kathir, Vol. III, p. 638)

Footnotes
[58] A Wadi near Ta’if, in the territory of Hawazin, where the battle of Hunayn was fought.
[59] According to Bukhari Abu Sufyan b. Al-Harith was holding the briddle.
[60] Refers to the companions who had the pledge of Rizwan at Hudaybia.
[61] An stopover on the road leading to north-east from Makkah.

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البحث عن مواضيع لنفس العضو

15 -04 -2009, 12:58 PM

Biography of the Final Messenger of Allah

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 `alayhi 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 `alayhi 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 `alayhi 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 `alayhi 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 `alayhi wa sallam) said, “Certainly, I leave it to God and to the kinship between us.”
The Prophet (sallallahu `alayhi 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 `alayhi 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.(62)

THE SIEGE RAISED
Allah had not willed the fall of Ta’if. ‘Umar (radiallahu 'anhu) was asked by the Prophet (sallallahu `alayhi 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 `alayhi wa sallam) replied, “Alright, mount an attack.” They bore down on the enemy but were confronted with losses of lives. Then the Prophet (sallallahu `alayhi 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 `alayhi wa sallam) smiled when he saw them returning.(63)

THE SPOIL OF HUNAYN
On his way back from Ta’if, the Prophet (sallallahu `alayhi 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 `alayhi 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.(64)

LOVE FOR ANSAAR AND THEIR SELFLESSNESS
The Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi 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 `alayhi wa sallam) are most kind and generous.”
But, the Prophet (sallallahu `alayhi 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 `alayhi wa sallam)."
The Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi wa sallam) then posed a question which inflamed the Ansaar with love of the Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi wa sallam) falls to our lot.”(65)

CAPTIVES RELEASED
A deputation of the Hawazin consisting of fourteen persons called upon the Prophet (sallallahu `alayhi wa sallam). They requested him to take pity on them and return their kinsmen and property. The Prophet (sallallahu `alayhi 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 `alayhi wa sallam) advised them, “Tomorrow morning when I have finished the prayer you get up and say: We ask the Prophet's (sallallahu `alayhi wa sallam) intercession with the Muslims and the Muslims’ intercession with the Prophet (sallallahu `alayhi wa sallam) that our children and women be returned to us.” When they did as told by the Prophet (sallallahu `alayhi 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 `alayhi wa sallam).”
The persons belonging to Bani Tamim, Bani Fazara and Bani Sulaym refused to leave their shares. The Prophet (sallallahu `alayhi 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 `alayhi wa sallam)’s sake.” The Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi wa sallam), they did not pay any heed to her and treated her roughly.
When Shayma was presented before the Prophet (sallallahu `alayhi wa sallam) she said: “O Prophet of God, I am your foster sister.” The Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi 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 `alayhi 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 `alayhi wa sallam) returned to Madeenah. (Ibn Hisham , Vol. II, p. 500)
The Prophet (sallallahu `alayhi wa sallam) came back to Madeenah in Dhul Q’ada, 8 A.H.(66)
While the forces were returning from Ta’if, the Prophet of God (sallallahu `alayhi 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 `alayhi wa sallam) to call down evil on Thaqif. The Prophet (sallallahu `alayhi 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 `alayhi wa sallam) while he was on his way back to Madeenah. 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 `alayhi wa sallam). Ultimately, they decided to send a deputation to the Prophet (sallallahu `alayhi wa sallam).

NO COMPLAISANCE TO IDOLATRY
When the deputation of Thaqif came to Madeenah, a tent was pitched for them in the Prophet’s mosque. They requested the Prophet (sallallahu `alayhi wa sallam) not to destroy their chief deity, the idol of al-Lat, for three years. The Prophet (sallallahu `alayhi wa sallam) refused: then continued to reduce the period by one year, but the Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi wa sallam) that they might be excused from offering prayers. To this the Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi wa sallam) but when he fell on evil days, his brother Bujayr wrote to him that he should better go to the Prophet (sallallahu `alayhi 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 `alayhi wa sallam) and composed the famous panegyric ode praising the Prophet (sallallahu `alayhi wa sallam) beginning with Banat Su’ad. (Meaning Su'ad has departed)
When K’ab came to Medinah he called upon the Prophet (sallallahu `alayhi wa sallam) just after the latter had finished the morning prayers and placed his hands in his. The Prophet (sallallahu `alayhi 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 `alayhi wa sallam) of God, let me deal with this enemy of God. I will now cut off his head.” But the Prophet (sallallahu `alayhi 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 `alayhi 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 `alayhi wa sallam) gave away his robe to K’ab when he recited these verses.(67)

Footnotes
[62] Zad al-Ma'ad, Vol. I, p. 457 (On the authority of Ibn Is'haq)
[63] Zad al-Ma'ad, Vol. I, p. 457 (On the authority of Ibn Is'haq)
[64] Zad al-Ma'ad, Vol. I, p. 448. Also seeBukhari and Muslim Ta'if.
[65] The incident has been narrated in Sahihain, but Zad al-Ma'ad gives more details.
[66] Bukhari (Dhi Q'da is the 11th month of Islamic Calendar.
[67] Zad al-a’ad, Vol. I, pp. 466-68. Qastalani realtes in the Mawahib, on the authority of Abu Bakr b. al-‘Anbari that when K’ab recited this verse, the Apostle gave his robe to him. Caliph Mu’awiyah offered 10, 000 dinars for the Apostle’s robe, but K’ab refused and said that he could not part with it for anything. Mu’awiyah obtained the robe, after the death of K’ab, for 20,000 dinars, from the heirs of K’ab. Qastalani further says that the roberemain with Caliphs for long time, (Al-Zurqani, Commentary on Al-Mawahib, Vol. III, p. 70).

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البحث عن مواضيع لنفس العضو

( عفوا المشاركات فى هذا الباب ستحذف اذا حررت بالعربية) Sharing the Message of Islam

للمواضيع العامة والتي لا تنتمي لأي قسم من أقسام المنتدى