The Battle of Uhud
Ghazwat-us-Sawiq was only a prelude to the big battle that was to follow. The chagrin and fury of the Quraish at their defeat at Badr knew no bounds. Their whole energy was aroused and they commenced preparations for another attack on the Muslims. The tribes of Tihamah and Kinanah joined them. Their united forces numbered three thousand well equipped soldiers under the command of Abu Sufyan. This army marched towards Medina and occupied a vantage position near the hills of Uhud, a short distance of three miles from Medina. Muhammad (s.a.w.) marched out with only a thousand men. On the way, 'Abdullah ibn Ubay with three hundred of his followers, the munafiqun, deserted the believers, and the Prophet was left with only seven hundred men. Only a hundred of them had coats of mail, and between them they had only two horses. Their zeal was, however, so great that when some boys, who were considered too young to participate in the battle, were asked to go back, they departed very reluctantly and two of them, Raft' ibn Khadij and Samrah, managed to remain with the army anyway.
The Prophet took up his position below the hill. The army was arrayed in fighting formations and fifty archers were posted, under the command of 'Abdullah ibn Jubayr, at a pass between the hills to guard the army from any attack from the rear. They had strict orders not to leave their post, whatever the outcome of the battle might be. The standard was in the hands of Mus'ab ibn'Umayr. Zubayr was in command of the mailed section and Hamza in command of the rest. On the side of the Meccans, Talhah held the standard and the various regiments were under the charge of Khalid ibn al-Walid, 'Ikrimah ibn Abu jahl, Safwan ibn Umayyah and 'Abdullah ibn Umayyah. Talhah challenged the Muslims to individual combat. The challenge was accepted by 'Ali ibn Abi Talib and very soon Talhah's dead body lay on the ground. The standard was taken by his brother 'Uthman who was slashed by Hamza. A general engagement then started. 'Ali, Hamza and Abu Dajjanah gave heroic accounts of their valor.
An Abyssinian slave, Wahshi, had been commissioned by Hind, wife of Abu Sufyan, to kill either Muhammad (s.a.w.), 'Ali, or Hamza (in order to avenge the death of her father 'Utbah ibn Rabi'ah, her brother al-Walid as well as that of Hanzalah son of Abu Sufyan at Badr at their hands). He singled Hamza out and threw a spear at him, which pierced his abdomen and killed him.
On the Meccan side, one standard-bearer after another met his end at the hands of 'Ali. The Meccans were losing heart till one of their women, 'Umrah daughter of 'Alqamah, took up the standard. The Meccans again rallied behind her but the Muslims crushed them. The Meccans, having paid a heavy toll, fell back in disarray and the Muslims started gathering the booty. Thinking that the battle battle was over, most of the archers who were guarding the passage in the hill left their posts lured by the spoils even against the orders of their leader'Abdullah ibn Jubayr. Khalid ibn al-Walid was fleeing when he saw such an opportunity and, gathering a group and killing the few remaining defenders of the pass, launched a furious attack from the rear. The Muslims were taken so much by surprise that they did not know what to do. In the general melee their ranks became disorganized. The retreating Meccan forces rallied again and launched a fresh onslaught from the front. The Muslim standard-bearer, Mu'sab ibn 'Umayr, who bore a great facial resemblance to the Prophet, was killed. Up went the cry that the Prophet had been killed. This threw the Muslims into further confusion and utter dismay. Even many of their famous personalities lost heart. 'Umar threw away his sword saying there was no use fighting since the Prophet was no more. He fled towards the mountain and, in his own words, he was jumping from one boulder to another like mountain goats. Abu Bala and 'Uthman also fled, the latter returning to Medina after three days.
On the other hand, many valiant soldiers, renouncing all discretion, entered the thick of the Meccan ranks determined to fight to the end. This went on till Ka'ab ibn Malik saw the Prophet and shouted at the top of his voice that the Prophet was still alive. The spirit of the Muslims revived, but the Prophet now became the chief target of the Meccan forces. 'Abdullah ibn Qama'a advanced towards the Prophet and struck a sword on his head with such force that two links of his helmet penetrated the Prophet's face. Utbah ibn Abi Waqqas threw a stone at the Prophet, further injuring his face and dislodging his two upper teeth. The Prophet now had fallen in a pit where 'Ali ibn Abi Talib found him and protected him against the continuous furious onslaughts of the Meccans. When the Prophet saw this sacrificing spirit of 'Ali, he asked him as to why did he too not flee like the others. 'Ali replied: "Should I become kafir after having accepted Islam?"
When 'Ali's sword broke down, the Holy Prophet gave him his own sword Dhul-Fiqar. It was then that a voice was heard from above saying, "There is no sword except Dhul-Fiqar. There is no hero except Ali."
At the same time, Jibril told the Holy Prophet that it was the height of loyalty and bravery which 'Ali was demonstrating towards the Holy Prophet. The Holy Prophet said: "Why not? 'Ali is from me and I am from 'Ali." Jibril said: "And I am from you both."
Later, some Muslims, like Sad, Zubayr, Talhah, Abu Dajjanah and Ziyad, gathered round the Holy Prophet.
Faithful companions, including the brave lady Ummu 'Ammarah, prevented others from getting too close to the Prophet. With their bodies did they shield him against the rain of arrows. Standing in such a great peril, the Prophet cried to God: "O God! Forgive my people, for they know not!" There was no rancor, no bitterness, and no ill-will in his heart against his mortal enemies even in such a precarious situation. An overwhelming compassion for the people and a burning desire to lead them to the right path actuated all his deeds and sayings. Then some other Muslims arrived where the Prophet was being defended at fearful odds by the small band of his companions. After some furious fighting, they managed to take the Prophet to the security of a cave in the heights of Uhud.
Meanwhile, the word had reached Medina that the Prophet was killed. The Prophet's daughter, Fatimah al-Zahra, surrounded by a group of Muslim women, hurried to Uhud. To her great relief, Fatimah found her father alive but his forehead and face were covered with his own blood. 'Ali brought water in his shield and Fatimah cleansed and dressed the wounds.
The Meccan forces had turned the tables but they were too exhausted to drive their advantage home either by attacking Medina or by driving the Muslims from the heights of the hill. They satiated their desire for vengeance by committing ghastly brutalities upon the slain and the injured, cutting off their ears and noses and mutilating their bodies. The brave Hamza was amongst the slain. Hind cut off his ears and nose and took out his heart and liver. She tried to chew the liver but Allah made it so hard that she could not do so... She had to throw it out. The horrible scene was so revolting that the Prophet forbade forever the practice of mutilation.
In this battle, seventy Muslims were martyred and an equal number of them were wounded. 'Ali received sixteen serious sword wounds. The Meccans lost 30 (or 22) warriors twelve of whom at the hands of 'Ali.
With victory almost within their grasp, the Muslims had suffered a heavy blow. They were shaken in body and in spirit. But the Prophet preached to them fortitude and endurance. For those who laid their lives in the way of Allah, the following glad tiding had been revealed:
And reckon not those who are killed in Allah's way as dead; nay, they are alive (and) are sustained by their Lord. (Qur'an, 3:169)
While retreating to Mecca, Abu Sufyan had bribed a traveler going towards Medina to inform the Holy Prophet that the Meccans were again assembling a great force to attack Medina. Hearing the news, 'Ali said: "Allah is sufficient for us and most excellent Protector is He."
The Holy Prophet went out at once, taking with him only those seventy warriors who were wounded in Uhud, to pursue the Meccan forces. He stayed for three days at a place called Hamra'ul-Asad but did not find any trace of the Meccans, so he returned. The Qur'an mentions this episode in the following ayat:
Those who responded to the call of Allah and the Messenger even after the wound had afflicted them, those among them who do good and guard (themselves against evil) shall have a great reward. Those to whom the people said: Surely men have gathered against you; therefore, fear them, but this only increased their faith, and they said: Allah is sufficient for us and most excellent Protector is He. So they returned with favor from Allah and (His) grace; no evil touched them, and they followed the pleasure of Allah, and Allah is the Lord of mighty grace. (Qur'an, 3:172-174)
The defeat at Uhud did, indeed, create serious difficulties for the Muslims. It emboldened the nomadic tribes on the one hand to make forays upon Medina and, on the other hand, encouraged the Jews of Medina to foment further trouble. Yet it was not disastrous for the Muslims. While a defeat at Badr, when the Muslims were yet a handful would have wiped them out and spelt the death knell of the Prophetic mission, a defeat here and there after Islam had gained strength only put the Muslims in the testing crucible so that they might emerge more determined and cured of any complacency and vanity to which they might have otherwise fallen prey.
The Meccans were determined to annihilate the Muslims. This objective they could not achieve. Their infantry had suffered such losses that they could not even drive home the advantage they gained in the last stages of the battle. They had thought they were the masters of all western Arabia, but they could do nothing more than hold their own against the Muslims. It is not surprising, therefore, that they marched back to Mecca frustrated and discouraged.
The Meccans realized that on their own they could not crush the Islamic movement. They ,now started instigating other tribes to make common causewith them. Most of the tribes were already inimical to Islam. They practiced idolatry while Islam forbade it and enjoined worship of one God. Raiding and plundering were the general means of their livelihood while Islam dictated an orderly society, forbidding oppression, exploitation, and foul play. It enjoined its followers to seek honest means of livelihood. The influence of the Quraish extended far and wide and all the tribes came into contact with them at the time of the annual pilgrimage. The Jews were also constantly instigating the tribes against the Muslims. The victory of the Muslims over the Quraish at Badr had overawed nomadic tribes but their defeat at Uhud emboldened them to show their hands and a number of skirmishes followed.
Sariyah Abu Salamah
The first of these forays was Sariyah Abu Salamah. Talhah and Khalid instigated their tribe, Banu Asad, to attack Medina on the first of Muharram of 4 A.H. The Prophet dispatched a force of one hundred and fifty men to intercept them. The invaders dispersed on seeing this force and there was no engagement.
Sariyah Ibn Anis
In the same month (4 A.H.), Sufyan ibn Khalid of the Banu Lahyan prepared to attack Medina. The Prophet sent 'Abdullah ibn Anis with a force to meet him. 'Abdullah was killed. Hostile critics say that the Prophet got the chiefs of some tribes killed to overawe them. They quote Arab historians like al-Waqidi, Ibn Hisham and Ibn al-Athir in recounting the names of the persons killed, but they very conveniently omit the details and circumstances given by the same authorities regarding the raids they were committing or the preparations they were making to assault Medina. The Prophet could not ignore the danger that surrounded the Muslims; he would not allow them to be exterminated.
Treachery at Bir Ma'unah
The tribes were not only repeatedly raiding Medina but also employing treacherous methods to deplete the Muslim's ranks and resources. In Safar of 4 A.H., Abu Bara' of Banu Kalb approached the Prophet to lend the services of his companions to preach to his tribe and to instruct them in the way of Islam. Seventy pious disciples were sent with him but, with the exception of one person, namely Abr ibn Umayyah, the entire party was put to death when it reached Bi'r Ma'unah.
The Foul play at Raji
Likewise, the tribes of Adh'al and Quarah sent a deputation to the Prophet to inform him that they had accepted Islam and needed some instructors. He sent ten disciples with them. On reaching Raji', the envoys instigated Banu Lahyan to kill seven of the disciples and to capture the rest. The captives were sold at Mecca and those who purchased them put them to death. One of the captives was Zaid. A crowd, including Abu Sufyan, assembled to see him being slaughtered. Abu Sufyan inquired of him if he would not have considered himself lucky had Muhammad been there to be slaughtered in his place. The devoted attachment of Zaid to the Prophet can be gauged from the reply he gave. He said: "By God, I do not value my life even this much that in its place a thorn may pierce the sole of the Prophet's foot." He was thereupon slashed to death.
The Attitude of the Jews
For a long time, the Jews were masters of Medina. The tribes of Aws and money lending at exorbitant rates of interest was Khazraj (the Ansar) had settled there later. Gradually, these tribes gathered strength and equaled the Jews in power and prestige. The internecine war of the Bu'ath, however, weakened them, and the Jews again assumed ascendancy. The Jews were a prosperous people and one of their main occupations. With the deterioration in the economic situation of the tribes of Aws and Khazraj, many of them became heavily in debt to the Jews. The position of authority and eminence, which their material superiority and strength gave to the Jews, received a big setback when Islam started spreading in Medina. They therefore, viewed the expansion of Islam with great disfavor and apprehension. Expediency had actuated them into entering into a pact with the Muslims, but soon they began plotting against Islam. They would distort the words and verses of the Qur'an and mock and jeer at the Muslims. Nevertheless, the Prophet was bidden to bear it patiently:
.... And you shall certainly hear from those who have been given the Book before you and from those who are polytheists much annoying talk, and if you are patient and guard (yourself against evil), surely this is one of the matters of great resolve. (Qur'an, 3:186)
The Prophet tried his best to maintain friendly ties with the Jews. The Qur'an stressed the fundamental unity between the two religions and asked the Jews to come to terms with the Muslims:
Say: O people of the Book! Come to a word common between us and you: That we shall not worship any but Allah and (that) we shall associate nothing with Him, and (that) some of us shall not take others for lords besides Allah, but if they turn back, then say: Bear witness that we are Muslims. (Qur'an, 3:64)
Neither kindness nor fair dealing on the part of the Prophet could, however, conciliate the Jews. They tried to revive the rift between the tribes of Aws and Khazraj. Some Jews would accept Islam one day and renounce it the next in order to show that there was nothing (important) in Islam.
And a party of the people of the Book say: Profess faith in that which has been revealed to those who believe in the first part of the day and disbelieve therein at the end of it, perhaps they will go back on their religion. (Qur'an, 3:72)
They conspired with the munafiqun and sent emissaries to the enemies of Islam. Apprehension and envy at the growing power of the Muslims following their victory at Badr rankled in their hearts, and they redoubled their efforts to exterminate the new religion. The Quraish were further instigating them to do so, sending a threatening epistle to them:
"You possess arms and fortresses. You should fight our enemy (Muhammad); otherwise, we will attack you and nothing will prevent us from grabbing the arms of your women."
Ka'ab ibn Ashraf, a Jewish chieftain of Banu Nadhir, was a poet of considerable fame. Like so many others, he was bitterly hostile to Islam. With his fiery poems, he began to incite the people to rise up against the Muslims. After the battle of Badr, he composed a number of eulogies mourning the Meccan chiefs slain in the battle. He used to recite them at every gathering. He contacted Abu Sufyan with a view to making a combined effort to wipe out the Muslims. He openly recited a number of poems derogatory to the Prophet. As poetry had a high place in the life of the Arabs and could deepen influence and sway feelings, Ka'ab ibn Ashraf had become not only a nuisance but a serious menace. We have it on the authority of al-Ya'qubi and Hafiz Ibn Hajar that Ka'ab plotted to kill the Prophet. When the Prophet knew this plot, he consulted his companions and it was decided that Ka'ab should be silenced forever. Muhammad ibn Maslamah undertook to carry out the job and, on getting an opportunity, he sent Ka'ab ibn Ashraf to hell.
The Banu Qinaqa', the most powerful Jewish tribe, were the first to resile from the alliance with the Muslims. Says Ibn Sa'd, "The Jews attempted sedition during the battle of Badr and were envious of the Muslims, retracting from their pact with them."
As mentioned earlier, an incident in 2 A.H. led to a flare-up. A veiled Muslim lady had gone to the shop of a Jew. She was pestered and her clothes thrown up. A Muslim standing nearby was unable to tolerate this indecent behavior, so he killed the Jew. The Jews, thereupon, killed the Muslim. The Prophet remonstrated with them but they defiantly replied that they were not (as weak as) Quraish (who were defeated in Badr) and would show him what battle was. Within the security of their fortress, they started making preparations for war. The Muslims besieged the fortress for fifteen days and the Jews had to sue for peace, promising that they would accept the Prophet's decision. The Prophet banished them, allowing them to take all their movable possessions to Syria. Some European critics see only the immediate cause, that is, the indecent behavior with the Muslim lady and, ascribing it to boyish prank, they try to minimize it. In their view, therefore, the punishment was too harsh, but they fail to take notice of the constant efforts of the Jews to undermine the Islamic movement. It was not one incident but a series of events that had brought on the final clash.
Expulsion of the Bann Nadhir (Rabi 1, 4 A.H.)
The banishment of the Banu Qinaqa' enraged its sister tribe, the Banu Nadhir. Encouraged by the Meccans and by 'Abdullah ibn Ubay, they plotted to kill the Prophet. Once the Holy Prophet, together with some companions, were there to seek their help in arranging the payment of blood-money of two persons from the tribe of 'Amir. The Jews asked the Holy Prophet to come inside their fortress, but the Holy Prophet did not like the idea. Instead, he sat outside the wall of the fortress. They sent one man to climb the wall from inside the fortress and to kill the Holy Prophet by throwing a big boulder on his head.
The Holy Prophet, through divine revelation, came to know of this treacherous scheme in nick of time and immediately left the place.
Then he sent Banu Nadhir an ultimatum with Muhammad ibn Maslamah that, since they had broken their treaty, they should leave Medina in ten days. They wanted to migrate when 'Abdullah ibn Ubay encouraged them not to leave Medina, promising them help with 2000 warriors. The Jews then refused to leave Medina. The following ayats refer to this promise of help:
Have you not seen those who have become hypocrites? They say to those of their brethren who disbelieve from among the people of the
Book: If you are driven forth, we shall certainly go forth with you, and we will never obey anyone concerning you, and if you are fought, we will certainly help you, and Allah bears witness that they are most surely liars. Certainly, if these are driven forth, they will not go forth with them, and if they are fought, they will not help them, and even if they help there, they will certainly turn (their) backs, then they shall not be helped. (Qur'an, 59: 11-12)
Their fortress was besieged, and 'Abdullah ibn Ubay did nothing to help them. After 15 days, they agreed to leave Medina. They were allowed to take away-`all their movables, which they could take except weapons of war.
They did not like the idea of leaving their houses to be occupied by the Muslims, so they demolished them. The Qur'an refers to the various aspects of this expulsion in Sura 59. For example, their migration and the destructing of their houses at their own hands is referred to in this ayat:
He it is who caused those who disbelieved from among the people of the Book to go forth from their homes at the first banishment, you did not
think that they would go forth, while they were certain that their fortresses would defend them against Allah, but Allah came to them from
where they did not expect and cast terror into their hearts: they demolished their houses with their own hands and the hands of the believers; therefore, take a lesson, O you who have eyes! (Qur'an, 59:2)
They passed through Medina's market singing and beating drums to show that they were not disheartened by that banishment and that they would soon avenge this defeat. Some of them went to Syria while others settled with the Jews of Khaybar.
Since there was no war, according to the command of Allah (see Sura 59, verses 6 to 10), all the wealth left by them became the personal property of the Holy Prophet who, having consulted with the Ansar, distributed all movable property to poor Muhajirun and three poor companions from the Ansar: Sahl ibn Hanif, Abu Dajjanah and Zaid. He gave the immovable property to 'All ibn Abi Talib (a.s.) who made it waqf (endowment) for the descendants of Fatimah (s.a.).
The 59th Chapter of the Qur'an (The Banishment) describes various aspects of Banu Nadhir' s expulsion.
The Battle of Khandaq (Moat) or Ahzab
Upon settling down at Khaybar, the Banu Nadhir decided to seek revenge against the Muslims. They contacted the Meccans, and 20 leaders from the Jews and 50 from the Quraish made covenant in the Ka'bah that so long as they lived, they would fight Muhammad. Then the Jews and the Quraish contacted their allies and sent emissaries to a number of tribes. Banu Ghatfan, Banu Asad, Banu Aslam, Banu Ashja', Banu Kinanah and Banu Fizarah readily responded and the coalition contributed ten thousand soldiers who marched upon Medina under the command of Abu Sufyan.
When news of these preparations reached Medina, the Holy Prophet consulted his companions. Salman al-Farsi advised to dig a moat on the unprotected side of Medina.
Muslims were divided into parties of 10, and each party was allotted 10 yards to dig. The Holy Prophet himself participated in this task. The khandaq (moat) was completed in nick of time: just 3 days before the host of the enemies reached Medina. The Muslims could muster only three thousand men to face this huge army.
Huyaiy ibn Akhtab, head of Banu Nadhir, met secretly with Ka'b ibn Asad, head of Banu Quraizah, a Jewish tribe still in Medina. Banu Quraizah, on his instigation, tore down the treaty, which they had concluded with the Muslims.
This treachery and danger from inside Medina, when Muslims were surrounded by the combined armies of pagans and Jews of all of Arabia on the outside, had a telling effect on the Muslims. As a meager safeguard, Salimah ibn Aslam was deputed with only two hundred men to guard the city from any attack by Banu Quraizah. The enemy was astonished to see the moat because it was a new thing for the Arabs. They camped on the outside for 27 (or 24) days. Their number increased day by day, and many Muslims were extremely terrified, as the Qur'an gives us the picture. Surah al-Ahzab describes various aspects of this siege. For example, see the following verses:
When they came upon you from above you and from below you, and when the eyes turned dull, and the hearts rose up to the throats, you began to think diverse thoughts about Allah. There, the believers were tried, and they were shaken a tremendous shaking. (Qur'an, 33:10-11)
At that time, many hypocrites, and even some Muslims, asked permission to leave the rank of the Muslims and to return to their homes:
And when a party of them said:O people of Yathrib! There is no place for you to stand, and a party of them asked permission of the Prophet saying: Verily our houses are exposed, and they were not exposed; they only desired to fee away. (Qur'an, 33:13)
The bulk of the army, however, steadfastly bore up the hardship of inclement weather and rapidly depleting provisions. The coalition's army hurled arrows and stones at the Muslims.
Finally, a few of the Quraish's more valiant warriors, 'Amr ibn 'Abdwadd, Nawfil ibn 'Abdullah ibn Mughirah, Dhirar ibn Khattab, Hubairah ibn Abi Wahab, 'Ikrimah ibn Abi Jahl and Mirdas al-Fahri, succeeded in crossing the moat.
'Amr called for battle; nobody responded; he was considered equal to one thousand warriors. History accounts state that all the Muslims were as though birds were sitting on their heads: they were too afraid to raise their heads.
Three times did the Holy Prophet exhort the Muslims to give battle to Amr. Three times it was only 'Ali who stood up. In the third time, the Holy Prophet allowed 'Ali to go. When 'Ali was going to the battlefield, the Holy Prophet said:
"The whole faith is going to fight the whole infidelity."
'Ali invited 'Amr to accept Islam, or to return to Mecca, or to come down from his horse since 'Ali had no horse and was on foot. 'Amr alighted from his horse and a fierce battle ensued. For a while, so much dust covered both warriors that nobody knew what was going on. Once 'Amr succeeded in inflicting a serious cut on 'Ali's head, yet after some time, 'Ali killed 'Amr. Concerning this battle, the Holy Prophet said:
"Verily, one attack of 'Ali in the Battle of Khandaq is better than the worship of all human beings and jinns, up to the Day of Resurrection."
This killing of 'Amr demoralized the pagans, and all his companions fled away except Nawfil, who was also killed by'Ali.
The Muslims were short of provisions. The Holy Prophet had to tie a stone on his stomach in order to lessen the pangs of hunger. Abu Sa'eed al-Khudri said: "Our hearts had reached our throats in fear and desperation." On the other hand, the besieging army was getting restive; it could not put up any further with the rain and cold; its horses were perishing and provisions nearing exhaustion. The Holy Prophet went to the place where the Mosque of Victory (Masjid-ul-Fath) now stands and prayed to Allah. A fierce storm raged which uprooted the tents of the enemies; their pots and belongings went flying in all directions; an unbearable terror was cast in their ranks. The Meccans and the pagan tribes fled away. The first to flee was Abu Sufyan himself who was so upset that he tried to ride his camel without first untying its rope. This episode is referred to in the Qur'an in this ayat:
O ye who believe! Remember the bounty of Allah unto you when came upon you the hosts, so We sent against them a strong wind and hosts that ye saw not: and Allah is seeing all what you do (Qur'an, 33:9)
And also in ayat 25 which says:
And God turned back the unbelievers in their rage; they did not achieve any advantage, and Allah sufficed for the believers infighting, and
Allah is Strong, Mighty. (Qur'an, 33:25)
'Abdullah ibn Mas'ud was interpreting this ayat in (Tafsir ad-Durrul-Manthur) thus:
"And God sufficed the believers (through 'Ali ibn Abi Talib) in their fight"
As a direct result of this defeat of the infidels' combined forces in the Battle of Ahzab, the influence of the Quraish waned, and those, tribes who were till then hesitating to accept Islam out of their fear of Quraish began to send deputations to the Prophet. The first deputation came from the tribe of Mazinah, and it consisted of four hundred persons. They not only accepted Islam but also were ready to settle down at Medina. The Prophet advised them to return to their homes.
Likewise, a deputation of a hundred persons came from the Ashja' and embraced Islam. The tribes of Juhainah lived near them and were influenced by their conversion. One thousand of their men came to Medina and entered the fraternity.
Elimination of the Bann Quraizah
According to the terms of the treaty which the Banu Quraizah had contracted with the Muslims, they were bound to assist the Muslims against outside aggression. But, not to speak of assisting the Muslims or even remaining neutral, they had sided with the Meccans and joined the besieging foe. What was worse, they had tried to -attack the fortress where Muslim women and children had been lodged for safety. Living in such a close proximity to Medina, they had become a serious menace. As soon as the siege of their own town was lifted, the Muslims surrounded the Banu Quraizah's fortress. For some time they resisted but they ultimately opened the gates of their fortresses on the condition that their fate should be decided by Sa'd ibn Ma'adh, chief of the Aws. Basing his judgement upon the direction contained in the Old Testament itself, Sa'd ruled that the fighting men should be killed and their women and children made captive. The sentence was carried out. It was in this connection that the following ayats were revealed:
And He drove down those of the people of the Book who backed them from their fortresses, and He cast awe into their hearts: some you killed and you took captive another part (of them). And He made you inherit their land and their dwellings and their properties, and (to) a land which ye have not yet trodden, and God has power over all things. (Qur'an, 33:26-27)
Many critics had described this punishment as harsh. But what other punishment could be meted out to them? They had violated the pact and, instead of helping the Muslims, they joined the forces of their enemies and had actually besieged the Muslims. There were no prisons where prisoners of war could be detained nor any concentration camps where they could be put to forced labor, and the capture of women and children, thoughk appaling to the notions of the present age, was probably the only method known in those days to provide sustenance to them when the earning members of their families had lost their lives. At any rate, this was the customary aftermath of a war.
The Treaty of Hudaibiah and the Pledge of Ridhwan
In Dhul-Qa'dah, 6 A.H., the Prophet decided to perform the 'umrah (the lesser pilgrimage) to the Ka'bah which had been till then denied to the Muslims due to the hostility of the Meccans. Fourteen hundred Muhajirun and Ansar showed readiness to go with him. Lest there be any misgivings in any quarter about his intentions, he directed the Muslims not to carry any arms other than swords, and he himself put on the robes of ihram and took up camels to sacrifice. The Muslims camped at Hudaibiyah, ten miles from Mecca. An envoy was sent to the Meccans to obtain-their permission for visiting the Ka'bah but it was rejected. Instead, the Meccans collected a force to prevent the Muslims from entering Mecca. The Quraish sent Budayl of the tribe of Khuza'ah, to tell the Prophet that he was not allowed to visit the Ka'bah. The Prophet said that he had not gone there to fight but to perform the pilgrimage.
The Quraish deputed 'Urwah ibn Mas'ud al-Thaqafi to have a talk with the Prophet, but nothing came out of it. The Prophet then sent Karash ibn Umayyah to the Quraish, but the messenger was mistreated, and it was only with difficulty that he escaped with his life. The vanguard of the Quraish attacked the Muslims, but it was captured. The Prophet demonstrated great clemency and set the captives free. Ultimately, 'Uthman (who belonged to the same clan to which Abu Sufyan belonged) was sent to persuade the Quraish to allow the Muslims to visit the Ka'bah. News came that 'Uthman had been killed by the Quraish. The Muslims took a pledge on the hands of the Prophet, known as "Bay'atur-Ridhwan", to stand by him to the last. Referring to this pledge, the Qu'ran says:
Indeed God was well pleased with the believers when they swore allegiance to thee under the tree, and He knew what was in their hearts, so He sent down tranquility on them and rewarded them with a near victory. (Qur'an, 48:18)
However, it came to be known later that the news of Uthman's murder was not true. After considerable difficulty, a treaty was ultimately signed with Suhayl ibn 'Amr, Quraish's envoy, on the following terms reproduced in almost all the Arab Chronicles:
Although these terms were apparently disadvantageous to the Muslims, the Prophet accepted them. No sooner had the terms been agreed upon than a critical situation arose. Abu Jundal, son of the said Suhail, had been imprisoned by his father for accepting Islam and was being severely mistreated. He managed to escape and, with his fetters on, reached Hudaibiyah just before the treaty was signed. Suhail, the emissary of the Meccans, demanded his return according to the terms of the treaty. The Muslims said that the treaty had not been signed yet. Suhail said that if his son was not returned to him, there would be no treaty at all. Abu Jundal pleaded with the Muslims in the name of mercy not to throw him back to the tyranny of the Meccans and showed the injuries they had inflicted upon him. The Muslims were moved to plead his cause and 'Umar made an impassioned appeal, but the Prophet silenced them by declaring that he could not break a treaty. He consoled Abu Jundal by saying that God would create some way for his deliverance. Some Muslims were unhappy abut this treaty. 'Umar ibn al-Khattab talked very rudely to the Holy Prophet. Afterwards, he used to say: "Never did I have doubt (about the truth of Islam) since my acceptance of Islam except on that day (of Hudaibiyah)." The Prophet sacrificed his animals at Hudaybiyah. Having shaved his head, he removed the robes of ihram. Many Muslims were reluctant to do so, but finally they followed suit. After three days' stay at Hudaibiyah, the Muslims returned to Medina. On the way back, Surah 48 titled "TheVictory" was revealed. It described the treaty as an open victory for the Muslims. Later events confirmed that it was really a great victory for them. Till then, idolaters and Muslims had not been mixing with each other. By virtue of this treaty, they started doing so freely. On account of their family relationships and trade connections, the Meccans started visiting Medina, and many of them stayed there for months. In this way, they were getting acquainted with the teachings of Islam and were deeply impressed by the righteous conduct and moral integrity of the Muslims. The Muslims of Medina who were visiting Mecca left behind them similar impressions. The result was that the Meccans were themselves attracted to Islam and many of them embraced the new religion. It is recorded that during the two years following this treaty, more people accepted Islam than during the whole nineteen years since the inception of the mission. A clear proof is found in the fact that while only 1,400 Muslims had accompanied the Prophet for the lesser pilgrimage when the treaty of Hudaibiyah was concluded, two years later, that is, when Mecca fell in the hands of the Muslims, 10,000 Muslims accompanied him. Inviting Sovereigns of Neighboring States The tranquility afforded by the Hudaibiyah peace treaty gave an opportunity to the Prophet to propagate Islam throughout Arabia and to enable Islam to embark upon its attempt to embrace all humanity. He sent ambassadors with his letters to Heraclius, the Byzantine emperor, to Khusro Parviz Il, the Kisra of Persia, to the kings of Egypt and Abyssinia, the chiefs of Yemen and Syria. These letters have been preserved and reproduced by Arab chroniclers. The letter to Heraclius, which was carried by Dahiyah al-Kalbi, read as follows: In the name of God, the Beneficent, the Merciful. From Muhammad, the slave and Messenger of Allah, to Heraclius, the emperor of Rome. Peace be on him who follows the guidance. After this, I invite you to accept Islam. Accept Islam and you will prosper and Allah will give you double rewards. But if you refuse, the sin of your people also will fall on your shoulders. O People of the Book! Come to a word common between us and you: that we shall not worship anything save Allah, and that we shall not associate anything with Him, nor shall some of us take others for lords besides Allah. But if they turn back, then say: Bear witness that we are Muslims. Herachus wanted to know more about this religion, so he summoned some Arab merchants who had come to Gaza with a caravan. Abu Sufyan, one of the bitterest enemies of the Prophet, happened to be in that group, so he became its spokesman. The conversation that took place between Heraclius and Abu Sufyan is preserved in the books of traditions: Herachus: Is the family of the person claiming prophethood a noble one? Abu Sufyan: It is a noble family. Heraclius: Has anyone else in", this family claimed prophethood? Abu Sufyan: No. Heraclius: Has there been any king in this family? Abu Sufyan: No. Heraclius: Are the people who have accepted this religion weak or influential? Abu Sufyan: They are weak people. Heraclius: Are his followers increasing or decreasing? Abu Sufyan: They are on the increase. Heraclius: Have you ever known him to tell lies? Abu Sufyan: No. Heraclius: Does he ever commit a breach of any pact? Abu Sufyan: He has not done it so far, but we would like to see if he keeps up a new peace treaty that we have recently negotiated with him. Heraclius: Have you ever fought against him? Abu Sufyan: Yes. Heraclius: What was the result? Abu Sufyan: Sometimes we won and sometimes he. Heraclius: What does he teach? Abu Sufyan: He bids people to worship one God and not to associate any partners with Him, to offer prayers, to be truthful and chaste, and to bestow alms. Heraclius then summed up the conversation thus: "You say that this man belongs to a noble family. Prophets always come from noble families. You say that no one else in the family ever before claimed prophethood. Had it been so, I would have thought that he was influenced by family traditions. You say that none of his predecessors was a king. Had it been so, I would have thought that he was aspiring to attain kingship. You admit that he never tells lies. A person who does not tell a lie to a man cannot tell a lie about God. You say that poor people are the adherents of his creed. The first followers of prophets always come from this class. You say that his religion is expanding. This is a characteristic of a true religion. You say that he does not deceive. Prophets do not deceive anyone. You say that he bids you to offer prayers and to observe purity and chastity. If all this is true, his realm will come right up to my domain. I had thought that a prophet might be coming, but I did not think that he would be born in Arabia. If I could go there, I would have paid homage to him." Abu Sufyan used to say that he had to give true answers to the emperor, as he was afraid of being contradicted by one or more of his caravan companion if he gave any false reply. The envoy sent to Khusro Parviz met a different reception. Khusro Parviz was enraged at the very idea of an ordinary person addressing him, the great Kisra that he was, on terms of equality, so he tore the letter to pieces. Kisra directed his governor of Yemen to arrest the person claiming to be a prophet and to send him to his court. When the governor's messengers arrived at Medina and asked the prophet to comply with Kisra's orders on pain of his country's destruction, the Prophet replied, "Go back and tell him that the Islamic empire will reach the throne of Kisra's kingdom." Not many years had passed when this prophecy came true. The envoy sent to Harith, chief of the Ghassan tribe ruling Syria, was put to death. This eventually became the cause of a conflict with the Christians which resulted in the Battle of Mu'tah and the expedition of Tabuk. The Prophet sent an epistle to al-Mundhir, the then Iranian Governor of Bahrain. It read as follows: In the name of Allah, the Beneficent, the Merciful. From Muhammad the Messenger of Allah to al-Mundhir son of Sawa. Peace on him. Praise be to Allah besides Whom there is no other god. And I bear witness that there is no god except Allah and that Muhammad is His servant and messenger. And now I remind you of Allah, the Mighty and the Glorious. Whoever receives admonition receives it for his own good, and whoever obeys my envoys and follows their instructions obeys me. Whoever is sincere to them is sincere to me. My envoys have spoken well of you. I have accepted your intercession on behalf of the people of Bahrain. Leave to the Muslims all they owned before accepting Islam. While I hereby grant indemnity to the wrongdoers, you should also forgive them. You shall not be deposed so long as you conduct yourself well. And whosoever continues following his (religion of) Judaism shall be liable to pay the jizyah (defence tax). The letter sent earlier to Negus, the king of Abyssinia, had read as follows: In the name of Allah, the Beneficent, the Merciful. From Muhammad the Messenger of Allah to Negus, the king of Abyssinia. Peace be on him who follows the path of Guidance. Praise be to Allah besides Whom there is no other god, the Sovereign, the Holy One, the Preserver of Peace, the Keeper of the Faithful, the Guardian. I bear witness that Jesus son of Mary is indeed a spirit of God and His word, which He conveyed unto the chaste Virgin Mary. He created Jesus through His word just as he created Adam with His hands. And now I call you to Allah Who is One and has no partner, and to friendship in His obedience. Follow me and believe in what has been revealed to me, for I am the Messenger of Allah. I invite you and your people to Allah, the Mighty, the Glorious. I have conveyed the message, and it is up to you to accept it. Once again, peace on him who follows the path of guidance. Another epistle sent to Muqauqis, the then Roman Viceroy over Egypt, was as follows: In the name of Allah, the Beneficent, the Merciful. From Muhammad, the servant and Messenger of Allah to Muqauqis, Chief of the Copts. Peace be on him who follows the path of Guidance. I invite you to accept the message of Islam. Accept it and you shall prosper. But if you turn away, then upon you shall also fall the sin (of misleading by your example) the Copts. O people of the Book! Come to a word common between us and you: that we shall worship none but Allah and that we shall ascribe no partners unto Him and that none of us shall regard anyone as lord besides God. And if they turn away, then say: Bear witness that we are Muslims. |
The Battle of Khaibar
The banishment of the Jewish tribes of Banu Nadhir and Banu Qinaqa' from Medina had accentuated the animosity of the Jews towards the Muslims. These tribes had settled down at Khaibar at a distance of about eighty miles from Medina. "Khaibar" means: "fortified place". It was a Jewish stronghold comprised of seven fortresses: Naaim, Qamus (on a hill of the same name), Katiba, Shiqu, Natat, Watih and Sulalim, of which Qamus was the most fortified.
These tribes were instigating other tribes to join them in a conclusive assault upon the Muslims. The Battle of Ahzab was the first attempt in which the Jews had participated for the siege of the Muslims. The reverses they had suffered had not deterred them. Their chief, Usir ibn Razam, collected all the Jewish tribes and solicited the aid of Ghatfan for a final showdown. To demonstrate their strength, Ghatfan sent a posse, which captured twenty camels of the Prophet after killing their herdsman and capturing his wife.
The news of the preparation of the Jews was reaching Medina frequently. At last, the Holy Prophet decided to crush them before they could destroy the Muslims. It was the "near victory" foretold in the Sura of "Victory" revealed just after the truce of Hudaibiyah:
Indeed God was well pleased with the Believers when they swore allegiance to thee under the tree, and He knew what was in their hearts, so He sent down tranquility on them and rewarded them with a near victory. (Qur'an, 48:18)
By the middle of Muharram, 7 A.H., the Holy Prophet marched on Khaibar with 1,400 persons. In about seven days, six of the Jewish fortresses were overrun by the Muslims. Then Qamus was besieged. Abul Fida says the following in his book of history: (Tarikhu 'l-mukhtasar fi Akhbari 'l-basha):
In those days, the Prophet sometimes used to suffer from migraine. As a matter of chance, on the day he reached Khaibar, he suffered from the same. Abu Bakr, therefore, took the banner and went out to fight but returned unsuccessful. Then Umar took the standard and fought hard, more than his predecessor, but returned equally unsuccessful. When the Prophet came to know of these reversals, he said, "By Allah, tomorrow I will give the standard to a man who loves Allah and His Messenger and whom Allah and His Messenger love, one who is constant in onslaught and does not flee, one who will stand firm and will not return till victory is achieved." Having heard this, both the Immigrants and the Helpers aspired for the flag. When the day dawned, having said the morning prayer, the Prophet came and stood among his companions. Then he called for the banner. At that moment, every companion was engrossed in the hope and desire of getting the flag, while the Prophet called for 'Ali who was suffering from red eyes. The Prophet took some of his own saliva on his finger and applied it to 'Ali's eyes. The eyes were at once cured and the Prophet handed over the standard to him.
Shaikh 'Abdul-Haqq Muhaddith Dehlavi (traditionist) writes in his Madarijun-Nubuwwah as follows:
"Then 'Ali started with the flag in his hand and, reaching under the fort of Qamus, planted the standard on a rock. A Rabbi who was watching from the fort asked, 'O standard-bearer! Who are you?' 'Ali replied, 'I am 'Ali son of Abu Talib.' The Rabbi called unto his people, 'By the Torah, you will be defeated! This man will not go back without winning the battle."'
The author of Madarijun-Nubuwwah, states the following:
"Perhaps that Jew was well informed of 'Ali's valor and had seen his praises in the Torah."
He further states in his afore-mentioned book:
"Harith, brother of Marhab, first sallied forth from the fort with a huge spear whose point weighed about 3 mounds (a measure of weight, varying from a few lb. to 84 lb. according to the custom of the area). In his immediate attack, he killed a number of Muslim veterans. Then 'Ali proceeded towards him and dispatched him to hell. in one stroke. When Marhab was informed of his brother's plight, he rushed out of the fort accompanied by some of the bravest soldiers from the Khaibar garrison to avenge his brother's death. It is said that Marhab was the strongest, tallest, and the most fierce among the warriors of Khaibar and that none equalled him in his might. That day, he was armed twice over, wearing double armor with two swords dangling by his sides. He was also wearing two turbans with a helmet over and above. He marched ahead in the battlefield singing about his own valor. Nobody among the Muslims dared to fight him in the battlefield. 'Ali, therefore, darted out, reciting about his own valiance in response to Marhab's. Taking the initiative, Marhab attacked 'Ali with his sword. But 'Ali avoided the blow and rendered with Dhul-Fiqar such a forceful blow on Marhab's head that it cut through the latter's helmet, the double turban, the head, till it reached the man's throat. According to some narratives, it is said that he was cut up to his thigh, in others that it tore him into two parts upon the saddle. Marhab took his way to hell in two pieces. Then the Muslims under the command of 'Ali began fighting the Jews. 'Ali himself killed seven generals of the Jewish forces everyone of whom was considered to be most valiant. After these had been killed, the remnants of the Jewish troops ran helter-skelter towards their fort. 'Ali followed them in hot pursuit. In this rush, one Jew delivered a blow to 'Ali's hand wherein he carried his shield. The shield fell down. Another Jew picked it up and made good with his booty. This infuriated 'Ali, who was now strengthened with such a spiritual force and divine strength that he jumped across the moat and came straight to the door of the iron gate. He dislodged it from its hinges, held it up as a shield, and resumed fighting."
According to Ibn Hisham's Sirat, and according to Al-Tarikh al-Kamil and Abul Fida's Tarikh, Abu Rafi' is cited saying:
"When the Prophet gave the flag to 'Ali and bade him fight the forces of Khaibar, we, too, accompanied him. When 'Ali was a short distance from the fort, fighting all along, a Jew struck a blow on his hand with such a force that the shield 'Ali was holding fell down. 'Ali at once pulled out a part of the gate of Khaibar, held it up as a shield and fought till Allah granted him a clear victory. Once the fighting was over, he threw it away. It was so heavy that eight men from among us could hardly turn it over from one side to the other."
An agreement was reached with the Jews of Khaibar. Their lands and movable property were left in their hands. They were allowed to practice their religion freely. In return for the protection they would receive, they were required to pay the Muslims half the produce of their lands. The Prophet maintained the right to turn them out of their lands whenever he so decided. The battle of Khaibar is important as it put an end to the Jewish resistance and, for the first time, a non-Muslim people were made "Protected Persons" of the Muslim commonwealth.
On the same day, Ja.'far ibn Abi Talib returned from Ethiopia. The Holy Prophet said:
"I do not know on which blessing of Allah I should thank Him more: on the victory of Khaibar or on the return of Jaf'ar!"
Fadak
The Holy Prophet then sent an expedition with 'Ali ibn Abi Talib to a Jewish tribe living in Fadak. Without any battle, they agreed to the same terms as the people of Khaibar had.
The income from Khaibar was for all Muslims in general, whereas the income from Fadak was exclusively for the Prophet because it was taken without any use of force. Jalaluddin al-Suyuti states in Ad-Durr al-Manthur on the authority of Bazaar, Abu Yaala and Ibn Abi Hatim who have taken the tradition from Abu Sa'eed al-Khudri that when the verse: Wa aati dhal-Qurba Haqqahu (Qur'an, Chap. 17, V. 26), ("and give thy kinsfolk their dues") was revealed, the Prophet gave the property of Fadak as a gift to Fatimah. Ibn 'Abbas has narrated that:
"When the verse And give thy kinsfolk their dues' was revealed, the Prophet assigned the Fadak property to Fatimah."
A Visit to Mecca
According to the terms of the treaty with the Meccans, the Muslims could visit Mecca the next year. Towards the end of the seventh year of Hijra (March 629 C.E.) the Prophet, accompanied by about two thousand Muslims, proceeded to Mecca to make the lesser pitgrimage (the 'umrah). The Quraish left their houses and watched the Muslims from their tents pitched on the heights- of the surrounding hills. After three days' sojourn, the Muslims retired strictly in accordance with the terms of the treaty.
The Battle of Mu'ta
It has already been mentioned that the envoy sent to the Ghassanid prince of Busra had been killed en route at the hands of Shurahbil, a feudatory of the Byzantine emperor. In order to exact reparations, the Prophet, on his return to Medina after the pilgrimage, sent a force of 3,000 men with an order to go to the place where the envoy (Harith ibn 'Umayr al-Azdi) had been killed.
The Holy Prophet gave to Zaid ibn Harithah the command of the army, saying, "If Zaid is killed, then JaTar ibn Abi Talib will be the commander, and if he, too, is killed, then 'Abdullah ibn Rawahah will command the army. And if he is killed, then the Muslims should select someone as their commander."
Hearing it, a Jew said: "If he is a true Prophet, none of these three will remain alive." Before dispatching this expedition, he instructed them as follows:
These instructions imparted in an age when hardly any scruples were exercised during bloody engagements indicate the depth of the Prophet's compassion and the efforts he was exerting to effect reforms in all walks of life. The Muslim force marched under the command of Zaid ibn Harithah to Mu'ta in Syria. In order to meet it, the Syrians had raised a huge army. Although far outnumbered, the Muslim force gave a heroic account of its valor, but the disparity in number was too great. When its commander, Zaid, was slain, the command was taken over by Ja'far ibn Abi Talib, a cousin of the Holy Prophet. He, too, was killed and 'Abdullah ibn Rawahah, took the command. When, as prophesied by the Holy Prophet, he, too, was martyred, the command went to Khalid ibn al-Walid who was able to bring about a successful retreat. The Holy Prophet was much grieved by the death of Zaid and Ja'far. About Ja'far, whose hands were both severed before he fell down, the Holy Prophet said that Allah had given him two wings of emerald in place of his arms whereby he flies in the Garden with the angels. That is why Ja'far is known as at-Tayyar (the flyer). The Fall of Mecca One of the conditions of the Treaty of Hudaibiyah was that the Quraish would not fight against any ally of the Muslims, nor should the Muslims fight against any ally of the Quraish. In simple language, the clause of 10-years' cease-fire included the allies as well as the principals. During the month of Ramadhan of 8 A.H., the Banu Khuza'ah, an ally of the Muslims, were attacked by Banu Bakr and their allies, the Quraish. By virtue of their alliance with the Muslims, the Banu Khuza'ah sought the aid and protection of the Prophet. The Prophet sent an emissary to the Quraish to persuade them to accept any of the following terms: Reparations should be paid for the massacred people of Banu Khuza'ah, or The Quraish should break their alliance with Banu Bakr, or The treaty of Hudaibiyah should be abrogated. The Quraish accepted the last alternative. The time had come to free the citadel of Islam from idolatry and to end the reign of oppression in Mecca. The Prophet marched with ten thousand men on the 10th of the month of Ramadhan and camped a short distance from Mecca. The Meccans sent a few scouts, including Abu Sufyan, to find out the strength of the Muslim army. Abu Sufyan was seen by 'Abbas, uncle of the Holy Prophet, who took him to the Holy Prophet. The Prophet, in honor of the recommendation made by his uncle, offered protection to Abu Sufyan. Then the Prophet said, "Isn't it time for you to know the creed: La ilaha illa-Allah?!" Abu Sufyan replied, "Why not?" Then the Prophet further asked him, "And is it not the time for you to confirm that I am the Messenger of Allah?!" Abu Sufyan said, "I have still some doubt about it." At this response, 'Abbas rebuked Abu Sufyan: "Fie upon you, fellow! Confirm his prophethood or you will be killed!" So Abu Sufyan recited both declarations of the creeds of confirmation, and with him Hakim ibn Hizam and Budail ibn Warqa' also accepted the Islamic creed. Abul-Fida writes the following in his Tarikh: "Then the Prophet asked 'Abbas to take Abu Sufyan round the valley of Mazeeq and to show him the army of Islam. 'Abbas said, 'O Messenger of Allah! Abu Sufyan is a boaster! Perhaps you should give him some distinctive order so that he may have a chance to boast about it among the Quraish.' The Prophet said, 'Well, then, whoever seeks refuge in Abu Sufyan's house shall be given protection. And also he who seeks refuge in the Sacred Mosque and in the house of Hakim Bin Hizam or shuts the door of his house shall be given protection'. 'Abbas further says, 'Then I took Abu Sufyan for a review of the Islamic army. At Abu Sufyan's request, I pointed out to the eminent people from every clan who were present in the Islamic regiments. In the meantime, the Prophet passed by his army, which was clad in green uniforms. Abu Sufyan cried out `O 'Abbas! Verily your nephew has acquired quite a kingdom!' 'Abbas said to him, 'Woe unto thee! This is no kingship! It is prophethood!" Apart from a slight resistance offered by 'Ikrimah and Safwan, Muhammad (s.a.w.a.) entered Mecca almost unopposed. It happened on a Friday, the 20th of the month of Ramadhan, 8 A.H. The city which had scoffed and jeered at Muhammad's prophetic mission, ruthlessly persecuted him and his disciples and ultimately driven his disciples away, had created all manner of obstacles in the propagation of the faith and had waged war upon war on the Muslims. This same city now lay at his feet. At this moment of triumph, he could have done anything he wished with the city and the citizens, but he had not come to the world to cause misery or bloodshed but as a benefactor of mankind, to proclaim the message of God and to guide erring humanity to the righteous course: to the worship of the One and Only God. 'Abdullah ibn Mas'ud says: "Entering Masjidul-Haram, the Holy Prophet started breaking and demolishing the idols. There were three hundred and sixty idols fixed in the walls and on the roof of the Ka'bah with lead or tin. Any idol near which the Prophet went and towards which he pointed his cane, saying: Right has come and falsehood has vanished; verily falsehood is destined to vanish (Qur'an, 17:81) The idol fell headlong on the ground without anyone touching it. Lastly, there remained an idol of Banu Khuza'ah on the rooftop of the Ka'bah. It was made of polished brass. The Prophet ordered 'Ali to climb on his shoulders, which 'Ali did, throwing that last idol down which shattered into pieces on impact." Then he ordered Bilal, the Ethiopian, to go on the rooftop of the Ka'bah to call the adhan. The wordings of the adhan, coupled with the fact that it was called by a freed Negro slave, caused much heartache among the Quraishites. After clearing the Ka'bah, the first House of God built by Ibrahim (a.s.), of all the symbols of idolatry, he assembled the Quraish and delivered the following sermon to them: "There is no god but Allah. He has no partners. He has fulfilled His promise and helped His slave and defeated all coalitions (allied) against him. All authority, revenge and blood reparations are under my feet. The guardianship of the Ka'bah and the arrangements for the supply of water to pilgrims are exempt. O! You Quraish! The arrogance of the heathen days and all pride of ancestry God has wiped out. All mankind descended from Adam, and Adam was made of clay." He then recited the following verse of the Qur'an: O people! Surely We have created you of a male and a female and made you into nations and tribes so that you may identify one another. Surely the most honorable ofyou with Allah is the one among you who is most pious; surely Allah is Knowing, Aware. (Qur'an, 49:13) Having dwelt upon the equality and brotherhood of mankind and preached the Unity and the Omnipotence of God, he inquired from the Quraish: "Descendants of Quraish! How do you think I should act towards you?" "With kindness and pity, gracious brother and nephew," beseeched they. The Prophet magnanimously declared: "I shall speak to you as Yusuf spoke unto his brothers: 'There is no reproach against you today; God will forgive. He is the most Merciful and the most Compassionate."' (Qur'an,12:92) Then he said to them:"Go; you are free!" Mecca lay conquered but not a single house was plundered, nor any woman insulted. Cruelties, insults and oppression perpetrated during a long period of twenty-one years were now forgiven. The Muhajirun were asked even to forego their houses and properties, which on their migration to Medina had been occupied by the Meccans. Through all the annals of history, there have seldom been any conquests like this. The result of this magnanimity and' compassion was that those very die-hards who had relentlessly opposed the Prophet and refused to listen to the Divine message converged around him in their multitudes and accepted Islam. The glad tidings given by God about the peace of Hudaybiyah came true and His injunction had been obeyed:, When there comes assistance from Allah and victory, and when you see men entering the religion ofAllah in companies, then celebrate the praise of your Lord, and implore His forgiveness; surely He is oft-returning (to mercy). (Qur'an, Ch. 110) Once the Meccans submitted to the faith, disciples were sent out to all neighboring tribes to invite them, with peace and good will, to embrace Islam. Many tribes responded positively to the call. However, there was one tragic incident, which must be mentioned. Khalid ibn al-Walid (who had accepted Islam a few months before the fall of who had already accepted Mecca) was sent to Banu Khuzaimah Islam. When they learned of Khalid's arrival, they came out cautiously armed. Khalid asked them who they were and in reply he was informed: "They are Muslims following the teaching of Muhammed; they pray in the recognized form of prayer, have built a mosque, recite the adhan and the iqamah and gather together on Fridays for prayers." Khalid then asked them why they had come out to meet him armed. They said that they were on inimical terms with a fellow Arab clan and mistook Khalid's men for their enemies. But Khalid did not accept their explanation and asked them to yield their arms. They at one yielded. Khalid then ordered his companions to tie their hands behind their shoulders, then he placed them in the custody of his comrades. Early next morning, he ordered that the custodian of each of the prisoner should himself kill that prisoner. Thus, these innocent Muslims were killed then and there. Another version of this incident says that when Banu Khuzaimah submitted their arms at the order of Khalid, he himself unsheathed his sword and killed one hundred men of that clan. Someone from Banu Khuzaimah informed the Prophet about this tyranny. The Prophet was angered and in dismay thrice repeated, "O Lord! I deplore Khalid's action!" Abul-Fida adds: "Then the Prophet sent 'Ali with gold to Banu Khuzaimah and ordered that the blood money of the victims and compensation for their lost properties should be paid with the same. 'Ali did as he was bidden." |
The Battle of Hunain
The violent tribes of Hawazin and Thaqif joined hands. Collecting a large force, they marched upon the Muslims. In order to enable them to pursue their hostility to the bitter end and to inspire their own ranks to desperate deeds, they had brought their families with them. On the 6th of Shawwal, a pitched battle was fought at Hunain, about ten miles from Mecca. The Hawazin and Thaqif had taken up vantage positions. They almost took the Muslims by surprise, attacking them in the early hours of the morning. They fought in a spirit of desperation. The Muslims first lost ground and their defeat seemed imminent.
At that time, a cousin of the Holy Prophet named Abu Sufyan ibn al-Harith was holding the bridle of the Prophet's horse. As the Prophet was witnessing his people's retreat, he called out to them, "Where are you rmming off to?!" But nobody was paying any attention to him. The Prophet (s.a.w.a.) then told his uncle 'Abbas to call the Muslims back. 'Abbas wondered as to how his voice would reach the fleeing herd. The Prophet (s.a.w.a.) said that Allah would cause his voice to reach them, no matter how far they might have gone. 'Abbas called them in these words as the Prophet had taught him: "O group of the Helpers! O people of the tree of Samrah!" Those who proved to be firm in the battle of Hunain include 'Abbas, 'Ali ibn Abi Talib, Abu Sufyan ibn alHarith, 'Aqil ibn Abi Talib, 'Abdullah ibn al-Zubayr, Zubayr ibn al-'Awwam and Usamah ibn Zaid.
AI-Halabi remarks in Al-Sira alHalabiyya that only four persons remained with the Holy Prophet, three of whom were Hashimites, i.e., 'Ali ibn Abi Talib, 'Abbas and Abu Sufyan ibn al-Harith, and one non-Hashimite, i.e., 'Abdullah ibn Mas'ud.
Abul-Fida makes another point. He says:
"When the Muslims fled, the secret malice which the people of Mecca entertained against the Muslims was exposed. Abu Sufyan ibn Harb gleefully cried out, 'They will not stop until they reach the seashore!"
However, after the call of 'Abbas, at last the deserters returned and ultimately the Hawazin and Thaqif were totally routed. The Thaqif took refuge in the city of Ta'if but the families of the Hawazin, with all their flocks and herds, fell into the hands of the Muslims. Ta'if was besieged, but the siege was lifted a day later. The Hawazin approached the Prophet and beseeched him to restore their families to them. The Prophet answered them that he could not compel his army to forego all the fruits of victory and that if they wanted their families back, they would have to forego their worldly goods. To this, the Hawazin consented. On the next day, on the advice of the Holy Prophet, they approached the Prophet and repeated their request. The Prophet replied, "My own share of the captives, and that of the children of 'Abdul-Muttalib, I give back to you at once." The army followed suit, and six thousand people were set free. The Hawazin were so overwhelmed by this generosity that many of them accepted Islam there and then.
The spoils of the war, which consisted of 24,000 camels, 40,000 goats, and a considerable quantity of silver, were distributed among the army. In making the distribution, the newly converted Muslims as well as many non-Muslims of Mecca, known in history as "mu'allafatul qulub" (those who were helped in order to win their hearts) were given disproportionately larger shares. Some Ansar considered this as an act of partiality, and their discontent was reported to the Prophet. It was also reported that Ansar feared that now that Mecca was conquered, the Holy Prophet would return to it and migrate from Medina. The Holy Prophet delivered a lecture to them wherein he said:
"O Ansar! I have learned about your discourse. When I came to you, you were wandering in the dark, and the Lord gave you the right direction. You were suffering, and He made you happy. You were enemies of one another, and He filled your hearts with brotherly love and concord. Was it not so, tell me?"
"Indeed, it is even as you say," was the reply: "Lord and to His Prophet belong the benevolence and the grace."
"Nay, by the Lord," continued the Prophet, "but you might have answered (my questions), and answered truly, for I would have testified to its truth myself 'You came to us rejected as an impostor, and we believed in you; you came as a helpless fugitive and we assisted you; you were poor and outcast, and we gave you asylum, comfortless and we solaced you. 'O Ansar! Why do you disturb your hearts because of the things of this life? Are ye not satisfied that others should return with the flocks and the camels, while you go back to your homes with me in your midst? By Him Who holds my life in His hands, I shall never abandon you. If all mankind went one way and the Ansar went another, surely I would join the Ansar. The Lord be favorable to them, and bless them, and their children, and their children's children!"
At these words, say the chroniclers, they all wept until tears ran down their beards. And they all cried with one voice, "Yes, Prophet of God, we are well satisfied with our share." (meaning the presence of Holy Prophet in Medina). Thereupon they retired happy and contented. Muhammad soon after returned to Medina.
Islam Spreads
The fall of Mecca was the signal for an unprecedented rush to accept Islam. As 'Amr ibn Salamah, a foster son and companion of the Prophet, stated:
"The Arabs were waiting for the Quraish to accept Islam. They used to say that Muhammad (s.a.w.a.) must be left to his people. If he would emerge victorious over them, he is undoubtedly a true prophet. When Mecca was conquered, all the tribes hastened to accept Islam."
Zakah collectors were sent into the territories that came under the Muslims' control. These officials not only demonstrated great fairness in collecting the zakah and jizyah, but also preached effectively to the people, for most of them were pious and God-fearing people. After the fall of Mecca, teachers were sent in all directions to bring the people to God's way, and they met with so much success that hosts upon hosts flocked to the Prophet. It is about such mass conversions that the Qur'an has stated:
When there comes assistance from Allah and victory, and you see men entering the religion of Allah in companies. (Qur'an, 110:1-2).
After the order was issued prohibiting the polytheists from entering the Sacred Mosque, the entire Hijaz was Muslim.
By the 10th of Hijra, the influence of Islam had reached Yemen, Bahrain, Yamama, Oman, Iraq, and Syria. The Chief of the Daws, a tribe in Yemen, had accepted Islam even before the emigration. In 8 A.H., Khalid was sent to Yemen to preach Islam but could not make much headway. Then 'Ali went there and read the epistle of the Prophet; the entire tribe of Harridan accepted Islam. In 10 A.H., Wabr was deputed to contact the leading Persians residing in Yemen. Firoz Dailami, Markabood and Wahb ibn Munabbih accepted Islam through him. Ma'adh ibn Jabal and Abu Musa al-Ash'ari were also sent to Yemen with the following instructions:
"Be polite, not harsh; give glad tidings to the people and condemn them not. Work together. When you meet people who already follow some religion, preach to them about the Oneness of God and (my) Messengership; if they accept, tell them that God has enjoined prayers five times in a day and night. If they agree to do so, tell them that zakah is also obligatory upon those who can afford to pay in order to help the poor. If they give zakah do not pick out only things of better quality. Beware of the curse and the supplication of victims, for they reach straight to God."
Their efforts met with considerable success. Meanwhile, Khalid was inviting people to the faith in Najran and the tribe of Abdul-Madan came forward to accept it.
In 8 A.H., Munqir ibn Habn of the tribe of 'Abdul-Qais of Bahrain visited Medina and accepted Islam. Through his efforts and those of his father, their tribe entered the fold and sent a deputation of fourteen persons to the Prophet. In the same year, 'Ala al-Hadhrami was sent to Bahrain to preach to the people. He succeeded in converting its governor, Mundhir ibn Sawa and the public followed suit.
Similarly, Abu Zaid al-Ansari and 'Amr ibn al-'Aas were sent to Oman in 8 A.H. with letters from the Prophet to its chieftains Ubaid and Jaifar. When the chieftains accepted Islam, the whole tribe of Azd responded favorably to the invitation. [The original letter has now been discovered, and its photo was published in the Light magazine (Dar-es-salaam), of June 1978].
By 9 A.H., Islam was gaining some adherents in Syria. Its governor, Farwah, became Muslim. When the Roman emperor learned about it, Farwah was guillotined. He died with a couplet on his lips saying: "Convey my message to the Muslim leaders that I sacrifice my body and honor in the way of God."
As Islam started spreading to the farthest corners of Arabia, a large number of deputations from different tribes began pouring into Medina. Ibn Ishaq has given details of fifteen of them. Ibn Sa'd describes seventy deputations, and the same number is mentioned by al-Damyati, al Mughaltai and Zainuddin al-Iraqi. Hafiz Ibn Qaiyyim and al-Qastalani have critically verified the accounts of these deputations and have themselves given details of thirty-four others.
It was thus, and thus alone, that Islam gradually spread. During a short period of time, it blazed in radiant splendor over the continents.
An Expedition to Tabuk (Rajab, 9 A.H.)
The indecisive battle at Mu'ta had stirred a considerable chagrin to the Roman emperor, Heraclius. Elated by his victories over the Persians and apprehensive of the growing power of the Muslims, he directed his feudatories to collect a huge force to invade Arabia. The tribes of Lakhm, Hudham, Amela and Ghassan gathered to help the Roman army. When news of this preparation reached Medina through a trade caravan, it caused a great deal of anxiety among the Muslims. How alarmed they were can be judged from one incident: A neighbor of 'Umar knocked at his door in the night. When 'Umar came out and inquired what the matter was, the visitor said a calamity had befallen. 'Umar asked whether the Ghassanids had come. The visitor was perturbed over another matter but the attack of the Ghassanids was considered so imminent that Umar's frst thought went to it. In order to meet this danger, the Prophet hastily collected a force of 30,000 volunteers with 10,000 horses among them. In spite of the severe famine that had overtaken Najd and Hijaz and the intense heat of the weather, his people rallied around him. Those who were in a position to do so generously donated large sums of money to meet the expenses of the expedition and to buy weapons and armor to those who could not afford to buy them. This was the first occasion when an appeal for public donations was made, and many Muslims responded generously.
An old and very poor woman brought a small quantity of dates as her contribution. Some hypocrites ridiculed her, but the Holy Prophet said that her contribution was more precious in the sight of Allah than that of many people who had contributed only to show off.
The Holy Prophet left 'Ali as his deputy in Medina. 'Ali exclaimed with dismay, "Are you leaving me behind?" The Prophet said, "'Ali! Are you not satisfied that you have the same position in relation to me as Aaron had with Moses, except that there is no prophet after me?" The Prophet thereby meant that as Moses had left Aaron behind to look after his people when he went to receive the Commandments, he was likewise leaving 'Ali behind as his deputy to look after the affairs of the Muslims during his absence.
The Prophet marched at the head of this force to Tabuk, a place situated midway between Medina and Damascus. There, they came to know, to their relief, that the news of the Ghassanids' attack was incorrect. Having stayed for twenty-four days at Tabuk, the Muslim army returned to Medina.
The Prophet had marched to Tabuk in order to forestall the Ghassanids and the Byzantines, but a certain Western historian has surmised that the aim of this expedition was expansion, viz. to capture the trade routes leading to the more prosperous towns of Syria. Had this been so, there was no sense in returning to Medina without even attempting to fulfill that object after having taken all the trouble and the expenditure over the expedition during the most inconvenient time of the year. But these detractors have their own mission to fulfill.
The Year of the Deputations
During the ninth year of the Hijra, a large number of deputations from far-flung non-Muslim tribes came to the Prophet to accept Islam. They had been impressed by the record of the Muslims, and the news of his being a true prophet was fast spreading. Among these tribes were the people of Ta'if who had once driven the Prophet out of their city and whose siege after the battle of Hunain had been lifted by the Muslims.
In order to preach the doctrines of Islam, teachers were sent to different provinces. They were directed by the Prophet to "deal gently with the people, and not to be harsh, cheer them, and condemn them not. And you will meet with many People of the Book who will question you: 'What is the key to heaven?' Tell them that it (the key to heaven) is to testify to the Unity of God, and to do good deeds."
The tribe of Tay was, however, creating some obstacles. 'Ali was deputed with a small force to discipline them. The chief of the tribe, 'Adi son of Hatim, fled but his sister and some of his principal clansmen fell into 'Ali's hands. Having had regard for the great benevolence and generosity of her father, Hatim, the Prophet set the daughter free, along with all the captives, giving them many gifts. They were so touched by this generous treatment that the entire tribe, including its chief 'Adi, accepted Islam.
Pagans Forbidden from Visiting the Ka'bah
Towards the end of that year, an order was issued prohibiting non-believers from entering the Ka'bah or performing idolatrous rites and degrading ceremonies of their cults within its sacred precincts.
It is recorded that first Abu Bakr was sent with Chapter AlBara'ah to proclaim it before the pagans. But Gabriel said to the Holy Prophet:
"Except for the person who is from thy own house, nobody can ably preach it."
So he called 'Ali and charged him with the duty of preaching the relevant ayats of Al-Bara'ah. Abu Bakr, therefore, returned to the Prophet and asked him:
"O Messenger of Allah! Did you receive any decree from Allah against me?"
The Prophet replied by saying:
"No, but the Lord ordered that either I or someone from my own house should preach it."
At the time of the pilgrimage, this proclamation was read out by'Ali:
"No idolater shall after this year perform the pilgrimage; no one shall circle (the Ka'bah) naked. Whoever has a treaty with the Prophet, it shall continue to be binding till its termination. For the rest, four months are allowed to everyone to return to his territories. Thereafter, there will be no obligation on the Prophet except towards those with whom treaties have been concluded."
Mubahalah (Imprecation)
In the same year, an envoy was sent to Najran to invite that Christian tribe to Islam. They consulted among themselves and selected a committee of fourteen persons to go and study the life and habits of the Prophet and make a report. Out of them, three were considered to be leaders in all affairs. One of the latter was named 'Abdul-Masih 'Aqib. Another was called Sayyid and the third was named Abul-Harith. When the deputation reached Medina, they dressed themselves in silk garments, put on gold rings; then went to the mosque. All of them greeted the Prophet traditionally, but the Prophet did not respond, turning his face away from them. They left the mosque and approached 'Uthman and 'Abdur Rahman ibn 'Awf complaining: "Your Prophet wrote us inviting us here, but when we came to him and greeted him, he neither reciprocated our greeting nor said a word to us. Now what do you advise us to do? Should we go back or wait here?" 'Uthman and 'Abdur Rahman ibn 'Awf sought 'Ali's advice. 'Ali said, "These people should first remove the silk clothes and gold rings. Then they should go and see the Prophet." When they did as they were advised, the Prophet responded to their greetings and said, "By the Lord Who has appointed me as His own Messenger, when they first came to me, they were accompanied by Satan." Thereafter, the Prophet preached to them and invited them to accept Islam. They asked him: "What is your opinion about Jesus?" The Prophet said, "You may rest today in this city and, after being refreshed, you will receive the reply to all of your questions from me."
The next day, the Prophet recited before them these Qur'anic verse:
Surely the likeness of Isa (Jesus) with Allah is as the likeness ofAdam: He created him from dust then said to him, 'Be, and he was. The truth is from your Lord, so be not of the doubters. (Qur'an, 3:59-60)
They did not accept the words of the Lord and insisted on their own belief. Then the following verse was revealed:
But whoever disputes with you in this matter after what has come to you of the knowledge, say: Come! Let us call our sons and your sons, and your women and our women, and ourselves and yourselves, then let us pray earnestly and bring about the curse of Allah on the liars. (Qur'an, 3:61)
They sought a day's respite and privately solicited 'Aqib's advice. He said:
"By God! You know that Muhammad is the Messenger of the Lord and that he has given a clear and appreciable verdict. Do not enter into a maledictory trial with him or else you should be destroyed. If you wish to remain adhering to your religion, accept to pay the jizyah and make a pact."
On the next day, therefore, they came out on one side and on the other the Prophet came out of his house carrying Husain in his arms as Hasan was walking by his side holding his finger. Behind him was Fatimah and behind her 'Ali. Praise be to Allah! What a time it was! What an atmosphere! How good a witness and how glorious the witnessed!
In short, the Prophet confronted the Christian delegates and said to Hasan, Husain, Fatimah and'Ali:
"When I curse them, you say Amen'together."
When the Christians saw the five holy Purified ones, they were awe-struck. Abul-Harith, who was the wisest of them all, said:
"My people! At this moment, we are looking at such personalities that if they pray to God, they can move mountains. Abstain from this maledictory conflict (Mubahalah) or else you should be destroyed and no Christian will remain on the face of the earth."
They pleaded to the Prophet:
"O Abul-Qasim! We shall not have a malediction with you."
The Prophet invited them to accept Islam. They declined and said that they were prepared for a treaty that they would present two thousand pieces of garments each costing 40 dirhams every year. According to another tradition, it is stated that they also agreed to give 30 horses, 30 camels, 30 coats of mail and 30 lances every year. Thus, a settlement was made.
When the Christians of Najran refrained from entering into a maledictory conflict against the Prophet, he said:
"By the Lord who has appointed me as his Messenger in truth, had they chosen the malediction, there would have been a shower of fire upon them in this very field."
Says Jabir:
"The verse (Chap. 3, verse 61) was revealed in reference to this contest. In this verse, the word "selves" refers to the Prophet and 'Ali; the word "sons" refers to Hasan and Husain, and the word "women" refers to Fatimah."
In the Tarikh of Tabari, it is stated that during the 10th year of Hijrah, the Prophet sent 'Ali to Yemen. Prior to that, he had sent Khalid ibn al-Walid in order to call the people of Yemen to Islam, but nobody accepted Islam. Then the Prophet sent 'Ali and authorized him that he might, if he so desired, dismiss Khalid or anyone else from his party. So, 'Ali went to Yemen and read the Prophet's statement to the people there. As a result, in one day, all members of the clan of Hamadan were converted to Islam. 'Ali informed the Prophet of this success whereupon the Prophet said, "Peace be upon the Hamdanites!" Thereafter, all Yemenites entered into the folds of Islam. 'Ali again informed the Prophet of the progress which he had made. The Prophet was so overjoyed; he offered a sajdah (prostration) to thank Allah.
During this year, the Prophet deputed 'Ali to go to receive the jizya from the Najranites. 'Ali obeyed the orders and joined the Prophet only during the Farewell Hajj (pilgrimage) as, on the 25th of Dhul-'qadah, the Prophet had left Medina for Hajj.
The Farewell Pilgrimage
In this year, (10 A.H.) the Holy Prophet performed his last pilgrimage, details of which are fairly well-known. During his journey back, the Holy Prophet stopped at Ghadir Khum.
Al-Nasa'i in Kitabul Khasa'is narrates a tradition from Zaid ibn al-Arqam on the authority of Abu al-Tufail which runs thus:
Returning from the Farewell Pilgrimage, the Prophet camped at Ghadir Khum. He ordered a pulpit to be made for him. Once the pulpit had been made,he graced it and said, "I have been called back by the Lord, and I have submitted to His orders. Now I leave among you two valuable things, one of them is the Qur'an and the other is my progeny. These shall not separate from each other till they meet me together at the Kawthar in Heaven; therefore, be careful and guard yourselves in your dealings with the Quean and with my progeny after me." Then the Prophet added, "Hearken! Allah is my Master, and I am the master of the believers." Then he raised 'Ali's hand and said, "'Ali is the Master of whoever accepts me as his master. O Lord! Befriend whoever befriends 'Ali and alienate Yourself from whoever alienates 'Ali! "
Abu al-Tufail says:
"When I heard this tradition, I inquired from Zaid ibn al-Arqam: 'Did you hear the Prophet saying these words?' Zaid ibn al-Arqam said, 'Not only I but all those who surrounded the pulpit (did so). They had seen with their own eyes that the Prophet was speaking those words, and they heard them with their own ears. "'
According to another tradition quoted by al-Nasa'i, the Prophet stood up and, having praised the Lord and enumerated His mercies, he asked the gathering:
"My people! Do you not know that I have more authority over you than you yourselves have?"
All of them replied:
"Yes, we bear witness to the fact that you have more authority over us than we have ourselves."
Then the Prophet held 'Ali by the hand and said:
"Ali is the Master of anyone whose master I am."
This incident took place on the 18th of Dhu-Hijjah, 10 A.H.
Prophet's Illness and Usamah's Expedition
In Tarikh of Abul-Fida, it is stated that:
"After his return from the Farewell Pilgrimage, the Prophet resided at Medina till the close of the 10th year of Hijrah. In Muharram of 11 A.H., the Prophet fell ill. Then he called all his wives at the residence of Maimunah, Mother of the Faithful, where he was staying at that time, requesting them to permit him to remain at the residence of any one particular wife from among them. All of them allowed him to stay during the period of his illness at'Ayishah's."
Ibn al-Wardi writes in his history that during his illness, the Prophet commissioned an army to be led by Usamah son of the late Zaid ibn Harithah to march to Mu'ta in order to avenge the death of his father. The Prophet insisted upon its immediate departure.
On the next day, in spite of his serious condition, the Prophet personally prepared a flag and handed it over to Usamah saying, "Go in the Name of Allah and fight the infidels in His Name." Usamah went out and handed over the standard to Buraidah ibn al-Khusaib whom he appointed as the army's standard-bearer. Having left Medina, he stopped at a village named Jarf which is close to Medina and the army gathered there. The Prophet had also ordered that barring 'Ali, all other principal Immigrants and Helpers, including Abu Bakr, 'Umar, Uthman, Sa'ad ibn Abi Waqqas, Abu Ubaidah ibn al jarrah and others, should accompany Usamah. Some companions felt insulted at the Prophet's appointing the son of a freed slave to lead the senior Immigrants and Helpers, so they started grumbling and criticizing. When the news reached the Prophet, he felt dismayed. Despite his fever and headache, he angrily came out of his residence, mounted the pulpit and declared:
"O people! What is this you are saying on Usamah's appointment as the commander of the army? You talked in a similar manner when Usamah's father was commissioned to lead the army in the battle of Mu'ta. By Allah!, Usamah deserves to be a commander and his father also deserved the leadership of the army. "
The Farewell Pilgrimage
Shahristani, in his book Kitabul Milal wan Nihal, and Nawwab Siddiq Hasan Khan in his book Hujajul Karamah, state that the Prophet ordered his companions thus:
"Make haste in joining Usamah's legion. May Allah curse whoever fags behind Usamah's army."
In Madarijun-Nubuwwah, the following is stated:
"Then, in accordance with the orders of the Prophet, Usamah went to the camp and ordered the army to march. When he was about to mount his steed, his mother informed him that the Prophet was in the agony of death. Receiving this news, Usamah and other companions went back. Abu Bakr and 'Umar were still in Medina; they had not joined the army camp..."
Death and Burial
In Sahih Muslim, there is a famous tradition narrated by Ibn 'Abbas saying:
Three days before the Prophet's death, 'Umar ibn alKhattab and other companions were present by his side. The Prophet said, "Now let me write something for you whereby you shall not go astray after me." 'Umar said, "The Prophet is overcome by illness; you have the Qur'an, the Book of Allah, which is sufficient for us." 'Umar's statement caused a furor among those present. Some were saying that the Prophet's command should be obeyed so that he might write whatever he desired to write for their guidance. Others sided with'Umar. When the tension and uproar intensified, the Prophet said, "Get away from me!" Therefore, Ibn 'Abbas used to say, "It was a miserable, absolutely miserable, occurrence that the conflict of opinion and noise made by the people came in the way of the Prophet's writing a will and, because of it, the Prophet could not leave behind what he wanted to put on paper."
Sa'eed ibn Jubayr's narrative is thus recorded in Sahih Bukhari:
Ibn 'Abbas said, "What a miserable day it was that Thursday!," and he wept so bitterly that the pebbles lying there became wet with his tears. Then he continued, When on a Thursday, the Prophet's sickness intensified, he said, 'Get me the things to write with so that I may write something by which you may never be misguided after me.' People differed and quarreled over the matter, although quarreling in the presence of the Prophet was unseemly. People said that the Prophet was talking in delirium. The Prophet cried out, 'Go away from me! I am more sound than you are."'
It is stated in Rawdatul-ahbab that the Prophet said to Fatimah, "Bring your sons to me." Fatimah brought Hasan and Husain to the Prophet. Both of them greeted the Prophet, sat by his side and wept at witnessing the agony of the Prophet in such a manner that the people who saw them weeping could not hold their tears. Hasan rested his face upon the Prophet's face and Husain rested his head upon the Prophet's chest. The Prophet opened his eyes and kissed his grandsons lovingly, enjoining the people to love and respect them. In another tradition, it is stated that the companions who were present there, having seen Hasan and Husain weep, wept so loudly that the Prophet himself could not hold his tears at their grief. Then he said, "Call my beloved brother 'Ali to me." 'Ali came in and sat near the head of the Prophet. When the Prophet lifted his head, 'Ali moved to the side and, holding the Prophet's head, he rested it, on his own lap. The Prophet then said:
"O 'Ali! I have taken a certain amount from so and so Jew for the expenditure on Usamah's army. See that you repay it. And, O 'Ali! You will be the first person to reach me at the heavenly reservoir of al-Kawthar. You will also be given a lot of trouble after my death. You should bear it patiently and when you see that the people prefer the lust of this world, you should prefer the hereafter."
The following is quoted in Khasa' is of Nasa' i from Ummu Salamah:
"By Allah, the closest person [to the Prophet] at the time of the Prophet's death was 'Ali. Early on the morning of the day when he was going to die, the Prophet called 'Ali who had been sent out on some errand. He asked for 'Ali three times before his return. However, 'Ali came before sunrise. So, thinking that the Prophet needed some privacy with 'Ali, we came out. I was the last to be out; therefore, I sat closer to the door than the other women. I saw that 'Ali lowered his head towards the Prophet and the Prophet kept whispering into his ears (for sometime). Therefore, 'Ali is the only person who was near the Prophet till the last."
Al-Hakim, moreover, remarks in his Mustadrak that:
"the Prophet kept confiding in 'Ali till the time of his death. Then he breathed his last."
Ibn al-Wardi points out that the persons who were responsible for giving the Prophet his funeral bath were:
"Ali, Abbas, Fadhl Qutham, Usamah and Shaqran. Abbas, Fadhl and Qutham turned the body. Usamah and Shaqran poured water, and Ali washed the body."
Tarikh al-Khamis adds the following:
"Abbas, Fadhl and Qutham turned the body from one side to the other as Usamah and Shaqran poured water over it. All of them were blind-folded."
Ibn Sa'd narrates the following in his Tabaqat:
"Ali narrated that the Prophet had so enjoined that if anyone except himself (Ali) had given him the funeral bath, he would have gone blind."
'Abdul-Barr, in his book Al-Isti'ab, quotes 'Abdullah ibn 'Abbas as saying: "Ali had four such exceptional honors to his credit as none of us had:
· Of all the Arabs and non-Arabs, he was the first to have the distinction of saying prayers with the Prophet.
· In all the battles in which he participated, he alone held the Prophet's banner in his hand.
· When people fled from the battle-fields leaving the Prophet alone, 'Ali ibn Abi Talib stood firmly by the Prophet's side.
· Ali is the only person who gave the Prophet his funeral bath and lowered him in his grave."
Both Abul-Fida' and Ibn al-Wardi indicate that the Prophet died on Monday and was buried the next day, i.e. Tuesday. And in one tradition, it is said that he was buried in the night between Tuesday and Wednesday. This appears to be more factual. But according to some others, he was not buried for three days after his death.
In Tarikh-al-Khamis, however, it is mentioned that Muhammad ikn Ishaq stated the following:
"The Prophet died on Monday and was buried on the night of Wednesday."
Estimating his age, Abul-Fida' writes:
"Although there is a difference of opinion about the Prophet's age, yet calculated from famous traditions, he appears to have lived for 63 years."
The Holy Prophet departed from this world on the 28th of Safar, 11 A.H. Thus ended the life of the Final Prophet sent.
as a witness and a bringer ofglad tidings, a warner and a summoner unto Allah by His permission, and a lamp that gives light (Qur'an, 33:45-46)
the one who was sent as a mercy and blessing to mankind (Qur'an, 21:10)
He left the temporal world, but the message he brought to mankind is eternal.
Now has come unto you light from Allah and a clear book whereby Allah guides him who seeks His pleasure unto the paths ofpeace. He brings them out of the darkness into the light by His decree and guides them unto a straight path. (Qur'an, 5:16)
A Book which We have revealed to you (O Muhammad!) so that you may thereby bring forth mankind from darkness unto the light, by the permission of their Lord, unto the path of Him, the Exalted in power, the One worthy of all praise. (Qur'an, 14:2)
O people! There has come to you an admonition from your Lord which is a healing for what is in the breasts, and a guidance and mercy for the believers. (Qur'an, 10:57)
Accept what the Messenger gives you and stay away from whatever he forbids you. (Qur'an, 59:7)
Marriages of the Holy Prophet
When the Holy Prophet passed away, he left nine wives behind. This has become a main target of the Christian and Jewish writers. They say that plurality of marriage (polygamy) in itself points to avidity and to yielding to lust and desire, and the Prophet was not content with four wives which had been allowed to his Ummah but exceeded even that limit and married nine women.
It is necessary to point out that this is not such a simple matter to be dismissed in a sentence that he was inordinately fond of women, so much so that he married nine wives. The fact is that he had married each one of his wives for some particular reason due to particular circumstances.
His first marriage was with Khadijah. He lived with her alone for twenty-five years. It was the prime time of his youth and constitutes two-thirds of his married life. We have written about her on the preceding pages.
Then he married Sawdah bint Zam'ah whose husband had expired during the second migration to Abyssinia. Sawdah was a believing lady who had migrated on account of her faith. Her father and brother were among the most bitter enemies of Islam. If she were left to return to them, they would have tortured and tormented her, as they were doing with other believing men and women, oppressing and killing them, forcing them to renounce their faith.
At the same time, he married 'Ayishah bint Abu Bakr, who was then a six-year old child. She came to the Prophet's house some time after the migration to Medina.
Then he emigrated to Medina and began spreading the word of Allah. Thereafter, he married eight women, all of them widows or divorcees, all old or middle-aged. This continued for about eight years. It was only then that he was prohibited by the Almighty from marrying any woman besides those whom he had already married. Obviously, these happenings cannot be explained by his love for women because both his early life and the later period contradict such an assumption.
Just look at a man with a passion for women who is infatuated with a carnal desire, enamored by female companionship, with a sensual lust for them. You will find him attracted to their adornment, spending his time in pursuit of beauty, infatuated with coquetry and flirtation and craving for youth, tender age, and fresh complexion. But these peculiarities are conspicuously absent in the Prophet's life. He married widows after having married a virgin, old-aged ladies after having married young girls. Then he offered his wives a choice to give them a good provision and allow them to depart gracefully, i.e. divorce them if they desired this world and its adornment. Alternatively, they should renounce the world and abstain from adornments and embellishments if they desired Allah and His Prophet and the latter abode. Look at this verse of the Qur'an:
O Prophet! Say to your wives: If you desire this world's life and its ornature then come, l will give you a provision and allow you to depart a graceful departure. And if you desire Allah and His Messenger and the latter abode, then surely Allah has prepared for the doers of good from among you a ,mighty reward. (Qur'an, 33:28-29)
Is this the attitude of a man infatuated with lust and desire?! The fact is that we will have to look for reasons other than lust and avidity for his plurality of wives:
· He had married many of them in order to give them protection and safeguard their dignity.
· It was hoped that the Muslims would follow his example and provide protection to aged women, widows and their orphaned children.
Sawdah bint Zam'ah's marriage comes into this category. Zainab bint Khuzaymah's husband, 'Abdullah ibn Jahsh (a cousin of the Prophet), was martyred during the battle of Uhud (as stated above). This was the second time she became a widow. She was one of the most generous ladies even in the era of ignorance, so much so that she was called "Mother of the poor". Now she was facing hard times. The Prophet, by marrying her, preserved her prestige and dignity. She passed away in the life-time of the Prophet. Year of marriage: 3 A.H.
Ummu Salamah, whose actual name was Hind, was married to 'Abdullah Abu Salamah (another cousin of the Prophet who was also his foster brother). Abu Salamah and his wife were among the first to migrate to Abyssinia. She had renounced worldly pleasures and was highly distinguished for her piety and wisdom. When her husband died, she was very advanced in age and had many orphaned children. That is why the Prophet married her. Year of marriage 4 A.H.
Hafsah bint 'Umar ibn al-Khattab was married to him after her husband Khunays ibn Hudhayfah was martyred during the battle of Badr, leaving her a widow. Year of marriage 4 A.H.
· To set free the slaves: His marriage with Juwayriyyah, i.e. Barrah daughter of al-Harith (chief of Banu al-Mustaliq) was performed in 5 A.H. after the battle of Banu al-Mustaliq. The Muslims had arrested two hundred of their families. Juwayriyyah was a widow, and the Prophet married her after emancipating her. The Muslims said: These are now the relatives of the Messenger of Allah by marriage; they should not be held captive. So they freed all of them. Impressed by this nobility, the whole tribe of Banu al-Mustaliq entered into the fold of Islam. It was a very large tribe, and this generosity of the Muslims as well as the conversion of that tribe had a great impact throughout Arabia.
· To forge friendly relations: Some marriages were entered into in the hope of establishing friendly relationships with some tribes in order to blunt their enmity towards Islam.
Ummu Habibah, i.e. Ramlah daughter of Abu Sufyan, was married to 'Ubaydullah ibn Jahsh and had emigrated with them to Abyssinia in the second migration. While there, 'Ubaydullah was converted to Christianity, but she remained steadfastly on Islam and separated from him. Her father, Abu Sufyan, was in those days raising one army after another in order to annihilate the Muslims. The Prophet married her and afforded protection to her although the hope of any change in Abu Sufyan's attitude did not materialize.
Safiyyah was the daughter of Huyaiy ibn Akhtab, (Jewish) chief of Banu an-Nadhir Her husband was killed in the battle of Khaybar, and her father sided with Banu Qurayzah. She was among the captives of Khaybar. The Prophet chose her for himself and married her after emancipating her in 7 A.H. This marriage protected her from humiliation and established a link with the Jews.
In the midst of the continuing social reforms, the Qur'an had declared that adoption was not recognized in Islam, that the sons should be affiliated to their actual fathers. Allah says: Allah has not made for any man two hearts in his breast, nor has He made your wives whom you declare (to be your mothers) as your (real) mothers, nor has He made those whom you call (as your sons) your (real) sons. These are (mere) words of your mouths, and Allah speaks the truth and He guides unto the (right) way. Call them after their fathers; this is more just with Allah, but if you know not their fathers, then they are your brethren in faith and your friends. (Qur'an, 33:4-5) After this admonition, people started calling him "Zayd ibn Harithah". But there was a need to put this new system in effect in such a way as to leave no room for doubt or ambiguity. Allah, therefore, ordered the Prophet to marry Zainab bint Jahsh, the divorcee of Zayd ibn Harithah. The Qur'an explains: .... But when Zayd had concluded his concern with her (i.e. divorced her) We joined her in wedlock as your wife so that there should be no difficulty for the believers concerning the wives of their adopted sons when they have concluded their concerns with them, and the command ofAllah shall be carried out. (Qur'an, 33:37) In this manner, both marriages of Zainab hint Jahsh served to enforce two very important social ethics. Some non-Muslim writers have claimed that the Prophet had fallen in love with Zainab's beauty and that this was why Zayd divorced her. Such writers are blind to the fact that Zainab at that time was in her fifties. Why did not Muhamaad fall in love with her when she was still a maiden and he himself was young? Consider this question especially in view of the fact that Zainab was a close relative of the Prophet, and that there was no system of hijab at that time, and, in any case, relatives usually know about each other's beauty or ugliness. One of his wives was Maymunah whose name was Barrah bint al-Harith al-Hilaliyyah. When her second husband died in the 7th year of Hijrah, she came to the Prophet and "gifted" herself to him if he would accept her. She only desired the honor of being called the wife of the Prophet. The Prophet waited for the divine guidance in her regard. Permission was granted to him from his Lord as we read in verse 33:50 of the Holy Qur'an which says: O Prophet! Certainly we have made lawful unto you ... a believing woman if she gifts herself unto the Prophet; if the Prophet desires to marry her, (it is) especially for thee (O Prophet!) rcjher than for the rest of the believers. (Qur'an, 33:50) Thus do we see that each of these marriages had some solid reasons behind it; passion and lust were not among them. |
Adhan the call for prayers; muadhdhin is one who performs adhan
Dirham an Islamic silver currency weighing approximately 3.12 grams
Hafiz one who knows the entire text of the Holy Qur'an by heart; plurall "huffaz." In hadith, one is called haftz if he memorizes one hundred thousand traditions with their chains of narrators
Hajj Islamic pilgrimage to Mecca during the month of Dhul-Hijjah Hijabah the trusteeship of the Ka'bah
Ihram pilgrimage garb, two white unwoven cotton robes worn by pilgrims
Kafir infidel, apostate, atheist, one who does not believe in the existence of the Creator, one who deliberately covers the truth.
Khandaq moat, ditch
Khums one-fifth of one's savings (usually paid by Shi'a Muslims only) set aside from annual income
Muhaddith one who narrates hadith, traditions of the Holy Prophet
Najis unclean, impure
Nadhr sing. of "nudhur," one's pledge to do something good, an act of charity, to show appreciation for the Almighty's fulfillment of his/her earnest worldly wish
Rifadah the act of feeding the pilgrims during the pilgrimage season
Sahih literally: authentic, correct, accurate; it is generally used to refer to a collection, group of collections, or book of verified and authenticated ahadith (plural of hadith, tradition; see muhaddith above) of the Holy Prophet
Sajdah prostration
Saraya plural of sariya, a military expedition in which the Prophet himself did not participate
Shari'ah Islamic legislative system
Siqayah the act- of providing water to the thirsty (especially the pilgrims) free of charge
Tafsir (sing.) exegesis or explanation of Qur'anic verses and chapters; plural: tafasir
Tarikh chronicle, a book of history
Tawaf circling around Ka'bah
Umrah the lesser pilgrimage done outside the month of Hajj
Waqf a piece of property dedicated for the promotion of any particular good cause, a charitable trust, endowment
And surely Allah knows best
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