BISMILLAH  IR  RAHMAN  IR  RAHEEM








THE   JEWS   OF   MEDINA


During the time of the Prophet








by


Khadeijah A. Darwish  (Anne Stephens)





© 2013









































“You will find that the most people in enmity to the believers are the Jews and idolaters, and that the nearest in affection to the believers are those who say, 'We are Nazarenes.' That is because amongst them there are priests and monks; and because they are not proud.” Koran 5:82 

















BC = Before Christ


CE = Christian era


H = After the migration























Chapter 1


Historical Outline:





The Jews of Arabia


In the year 587 BC, the Jews were persecuted by King Nebuchadnezzar who destroyed their temple in Jerusalem and took many of them as captives to Babylon and it was these circumstances, which prompted their first migration to Arabia. 





Many centuries later in the year 70CE, Palestine was governed by the Romans and it was during that era that the second Jewish migration to Arabia began. The Jews migrated not only to Yathrib but to Khaybar and Taima’ as well as other places. They established communities where they lived in villages and fortified themselves by building strong fortresses and castles.





In 523CE just 48 years before the birth of Prophet Muhammad (salla Allahu alihi wa sallam) a Jew named Dhu Nawas cruelly persecuted the Nazarenes of Najran, Arabia who refused to reject Jesus as their prophet. The Nazarenes were people who believed in the Oneness of Allah and followed the teachings of Prophet Jesus and should not be confused with the Christians who followed Paul, the innovator of the trinity. The Nazarenes did not believe Jesus was the son of God. Dhu Nawas persisted in his cruelty and those who refused to abandon the teachings of Prophet Jesus were burned to death in a flaming ditch. The Koran refers to their martyrdom in the chapter 85 verses 4-8. 





“The companions of the pit were killed 


the fire with its fuel, 


when they were seated around it 


and they were witnesses of what they did to the believers 


and their revenge on them was only because


they believed in Allah, the Almighty, the Praised, 


to whom belongs the Kingdom of the heavens and earth.


And Allah is the Witness of all things.” 85:4-8 





The Jews of Yathrib (Medina)


The most prominent Jewish tribes in Pre-Islamic Arabia were those of An-Nadir, Krayzah, Kaynuka, Al-Mutaliq and Khaybar.  





In Yathrib, the Jewish tribe of Kaynuka allied themselves to the pagan Arab tribe of Khazraj whereas the Jewish tribes of Krayzah and An-Nadir allied themselves to the pagan Arab tribe of Al Aws as they constituted the predominant Arab tribes of Yathrib.





Among the Jews who chose to settle in the region of Yathrib many centuries before the advent of Prophet Muhammad (salla Allahu alihi wa sallam) were several Jewish religious families. Some of these families were descendants of Prophet Aaron and anticipated the fulfillment of the prophecy described in their ancient Holy Books heralding the arrival of a new prophet who would be born somewhere in the region of Yathrib. Each of these families hoped the prophet would arise from their own family and from their learning were aware of the signs to look for which would appear before his advent. However, the majority of their fellow Jews were secular. 


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Many centuries passed since the migration of their ancestors and the Jewish tribes had dispersed and their numbers in Yathrib had dwindled so that they no longer governed the city as they had done in their heyday. As a result the Arabs were now the majority and the Jews, considering themselves to be the chosen people of Allah, despised having to be beholden to the pagan Arabs and all too often sharp words were exchanged. Even though they were for the most part secular they would taunt the Arabs with the news that a prophet was about to appear and that Allah would slay them on account of their idolatry just as He had done with the people of Aad and Thamood. 





There were occasions when the Jews spoke to their pagan neighbors about their belief in One God and in the life after death. The Arabs found the matter of being raised from the dead difficult to believe so the Jews told them that when the prophet came he would confirm the truth of the matter. The idea of the coming of a prophet aroused both the curiosity and also the apprehension of the Arabs of Yathrib, so they inquired where he would appear and were told it would be somewhere in their region, in the direction of Yemen, which was the direction of their ancestral homeland and also lies in the same direction of Mecca.


 


Standards had fallen in the Jewish community to an all time low, many were just Jews in name and greed for worldly enrichment was foremost in their minds. They were well known for their business acumen through which they had amassed great wealth. But all too often to gain that wealth they turned a blind eye, ignored or bent the rules of the teachings of their Holy Book to suit their wants with the result corruption and unfair trading had become commonplace. Some had intermarried despite their forbidding dogma but they continued to resent and look down on their Arab neighbors perceiving them to be illiterate and backward idolaters. However, despite their secularism and departure from the Holy Scriptures, they clung tightly and proudly to their Jewish heritage and ethnic origin, the value of which had become more important to them than their religion. 





As for their decency and morality there had also been a sharp decline most notably in one of their chieftains named Fityun. Fityun usurped his power in such a disgraceful manner that Arab brides-to-be from less influential tribes were forced to sleep with him the night before their wedding whilst the Jewish community stood by and did nothing to prevent him from satisfying his lust.





Historical Outline:


The Arabs of Arabia


Before the advent of Islam the conditions in Arabia had deteriorated to such an extent that idolatry in conjunction with profanity had become common among the Arabs. The poor and weak were treated very badly and the position of women was quite deplorable unless they were from the hierarchy in which case her position was powerful and her decision was honored and upheld. However, many less fortunate women on the lower edge of society were deprived of all their rights, they could be bought and sold at whim and if they happened to inherit, their wealth was more likely than not, seized by their spouse.





Most Bedouin tribes during this time knew little or no form of government and each tribe was independent from the other except for the occasional alliance; as a result rivalries and deep rooted jealously often prevailed. There was a great sense of tribal pride to the extent that it was their practice to support a tribe member no matter whether he was the wrongdoer or the one harmed. Tribal feuds were common and very often the origin for the feud had faded from memory but that was of no consequence, a feud was a feud, and therefore it was perpetuated without regard, from one generation to the next resulting in the shedding of much blood.





There was also a great love and desire for expressive, descriptive language and poetry among them. Their love of Arabic with its intricacies was so powerful that it could either provoke a conflict or subdue one. It could raise a person in the eyes of society or degrade a person of standing to the extent that he lost his status within his society. To be a poet was a highly desired, powerful and sort after accomplishment.





There existed a noble side to the character of the Arabs amongst which was that they were known for their generosity and hospitality. A guest would receive the best a hosting party had to offer to the extent the host would over extend himself and often go without. They were hospitable to their guests no matter what their circumstances. It was a matter of pride and ancient Arabic poetry is rich in extolling the virtues and nobility of a hosting party by name.





It was a well known fact that when an Arab made a promise to another, that promise became binding and upheld, and much would be sacrificed to fulfill that promise. 





Personal or tribal honor and respect was something of uppermost importance and held dear to their heart. If that honor was defamed then revenge would be taken, even at the expense of the loss of life. They were a determined people. Once they had set their mind on a course of action they would see it through to its end, no matter what the outcome.





Despite the passing of many centuries fragments of the Abrahamic way still remained and Arabs from different parts of Arabia would be found making the arduous and very often perilous journey across the hot desert sands to Mecca to offer their pilgrimage and circumambulate Ka’bah. However, the pilgrimage had become mixed with idolatry and no longer for Allah alone.


 


Idols were placed in and around Ka’bah. They were ancient, and those that had been worshipped during the prophethood of Noah before the Flood then swept away by its waters and buried under the sands of Jeddah. Centuries later a man by the name of Amr, Luhai’s son discovered these idols and introduced them to the tribes and was responsible for re-establishing their worship.





As time progressed, the tribes thought it more fitting that their idols should be placed in or around Ka’bah so they took them with them when they went to Mecca on pilgrimage. To many, Allah had become remote, whereas they could physically see their idols and concocted the idea that their idols had powers to intercede between Allah and themselves. When the Prophet entered Mecca on the day of its Opening there were 365 idols housed in Ka’bah and its courtyard. The Prophet pointed to each of them, and one by one the idols toppled over and broke into pieces. 





However, not all the Arabs were pagan, some were Christians whereas as others, many of whom lived in Mecca were known as “Ahnaf”. The Ahnaf were people who tried their best to follow the way of their great ancestor Prophet Abraham, but apart from their belief that God is One, there was very little else other than fragments of his religion and the miraculous story of the well of Zamzam left. To the Ahnaf idol worship was repugnant.  





The Arabs of Yathrib


After the devastating flood in Yemen when the dam of Al Arim burst, the Arab Yemeni tribe of Bani Kahlan left their homeland to settle in Yathrib which during the time of the Prophet (salla Allahu alihi wa sallam) was renamed Medina. As time passed the Bani Kahlan divided into two tribes named after two brothers, Aws and Khazraj who were the sons of Tha’labah. Over time their population grew and exceeded both that of the Jews and other Arabs. However, there was friction between the two tribes and disputes arose followed by blood feuds.





Chapter 2


Pre-Islamic Life in Yathrib





A Way of Life


The Jews were for the most part were moneylenders, farmers and date palm plantation owners. They controlled much of the land’s produce and also other commodities such as clothing and wine which they sold to the Arabs at inflated prices. On account of their wealth they were in a position to have the upper hand when purchasing merchandize from caravaners passing through Yathrib which they would later sell to their Arab neighbors at a handsome profit. The Jewish blacksmiths were highly skilled in the art of forging weaponry and readily sold their swords and other items of warfare to the Arabs. Sorcery and fortune telling had also become a lucrative source of income.


 


To prevent the Aws and Khazraj from gaining further strength it was in the Jews interest to encourage the tribes to take loans from them and stipulate that the Arabs pledge their fertile land as a surety. It was not uncommon for the money borrowed to pass the term of its loan and so the Jews reaped a handsome profit not only from usury but in the acquisition of land. Added to this was the underlying factor that the Jews were well aware that the money they lent the Arabs would be used either to buy their merchandize or wasted on paying handsome amounts of money to mercenary poets who would  compose poetry that extolled the heroes of their tribe and the valor of their tribal warfare. The Jews had a vested interest in such poetry as they knew it was capable of inflaming and kindling tribal passions between the Aws and Khazraj which ultimately kept the feuding alive between them. 


 


The Anxiety of the Jews


The matter of the imminent coming of the expected prophet was a constant topic of conversation among the Jews, even those who were secular and cared little for their religion spoke of it among themselves. 





The time came when traders returning from Mecca brought the news to Yathrib that a man in Mecca laid claim to being the Prophet of Allah. The news was a shock, it disturbed them greatly because the man of whom they spoke was not a descendant of Prophet Isaac, a Jew, but rather an Arab, a descendant of Prophet Ishmael. Each time a Meccan caravan reached Yathrib the Jews would make a point to go out and meet it to ask searching questions about that man’s belief, what he taught and about his character. Deep down in their hearts they hoped the news was nothing more than a rumor – he was not a Jew!





The news was so disturbing that the Jewish chieftain Huyay, Akhtab’s son and his brother from the tribe of An-Nadir, both of whom were well versed in the scriptural prophecy and in the signs to look for in the expected prophet decided to go to Mecca to investigate the truth of the matter.





Safia – who was a descendant of Prophet Aaron and to become the wife of the Prophet in the years to come - was the ten year old daughter of Huyay and speaks of the time when she was the favorite among her family and relatives and how no one ever turned her away even when significant affairs happened to be discussed. She too had heard the rumored news that a prophet had come forth in Mecca. When she heard her father and uncle Ubayy say they were going to Mecca to determine the truth of the matter she was excited and waited anxiously for the day of their return.


 


Upon their return from Mecca Lady Safiya narrates that she had been unable to comprehend the reaction of her father and uncle, but even more so their state of depression, they were silent and their silence puzzled her. Lady Safiya said, “I overheard my uncle Abu Yasir ask my uncle Ubayy and my father, ‘Is it really he?’ and that her father had replied, ‘Yes, it is he, I swear by Allah!’ Then Abu Yasir asked, ‘Were you able to recognize him?’ To this her father replied, ‘Yes, and my heart is burning with hatred toward him!’” This burning hatred toward the Prophet never subsided, it increased as one will discover in the events that followed.





No doubt you will recall that many years before when Prophet Muhammad (salla Allahu alihi wa sallam) was a young boy, his uncle Abu Talib had taken the young Muhammad with him on a trading caravan going to Syria. On their way the caravan stopped near the hermitage of a Nazarene by the name of George, better known as Buhaira who was knowledgeable of the original Gospel of Jesus – which no longer exists - with its descriptive prophecy of the coming of the next prophet. Upon seeing the young Muhammad his heart leapt with joy as he recognized the signs of prophethood upon him, but at the same time he was stricken with fear for the young boy’s safety when he learned they were on their way to Syria. Buhaira advised Abu Talib not to continue any further because the caravan would take them through a heavily populated Jewish settlement and they, like him, would be able to recognize the same signs and harm him because he was not of their race. Abu Talib heeded Buhaira’s advice and they returned to Medina.





The Night Journey and the Ascent through the Heavens


It was during the early years of his prophethood in Mecca, approximately sixteen months before the Prophet’s migration to Medina that one of the greatest miracles of all time occurred. That well known miracle is the Prophet’s journey to Jerusalem at the speed of light on Burak, the winged mount, followed by the Prophet’s ascent with the Arch Angel Gabriel through the seven heavens and the meeting with his Lord.





It might be asked why Allah chose Jerusalem to be the site of the Prophet’s ascent rather than Mecca. The choice of Allah is of the highest significance because it contains a message to the Jews for all time which is that because of their disobedience, blatant tampering, distortion, and corruption of the text of the Torah and Mosaic Law, they had been stripped permanently from their religious leadership which was now entrusted to a non-Jew, an Arab, Prophet Muhammad (salla Allahu alihi wa sallam). It was to be the first of two very significant indications and the fulfillment of the warning of Prophet Jesus who had warned his fellow Jews that if they chose not to reform and return to the truth the covenant would be taken from them.





Chapter 3


The Establishment of the Islamic Society  


 


The Arrival of Prophet Muhammad in Yathrib


The Muslims anticipated the arrival of the Prophet in Quba which lies on the outskirts of Yathrib, and would leave their homes each day to go to the lava mounds just outside the town in the hope that this would be the day of his arrival. However, as the heat of mid-day intensified they would return to their homes to rest and then return later during the cooler hours. On one such day when everyone had gone home, a Jew happened to go up on the roof of his house and spotted the Prophet and Abu Bakr in the distance and cried out to the Muslims, “Your luck has arrived!” With that the Muslims rushed from their homes to welcome the Prophet.





Several days later, after the foundations of the Mosque had been laid in Quba, a large group of Muslims accompanied the Prophet who was riding his camel Kaswa on the final stage of his migration to Yathrib. When he reached Yathrib all the Muslims came out to welcome him and were anxious to have the honor of hosting him. However, the Prophet declined their kind invitations saying that Kaswa was being guided by angels and wherever it stopped that would be the place where the Mosque would be built. When the camel sat down the Prophet dismounted and told the happy congregation that this was the place Allah had chosen for the Mosque to be built. In the meantime Ayyub Al Ansari had taken the bags of the Prophet into his home, and that was where he was to live until accommodation had been built onto the Mosque





Islam had a remarkable affect on the new Muslims. Only a short time before it had been unthinkable that any tribesman from the Aws and Khazraj would ever put aside his differences or rivalry and live in harmony with one another, let alone accept an outside tribe from Mecca, but now the Muslims among them were observed caring for one another. This state of affairs brought about the uneasiness of the Jews. 


 


A new society was about to emerge and the Prophet called the migrant Muslims and Yathrib Muslims together and told them that from now on those who had migrated were to be known as Muhajirin – meaning migrants - and that the Muslims from Yathrib were to be known as the Ansar – meaning helpers. Each Ansar was assigned a Muhajirin brother in Islam and this bonded the Muhajirin and Ansars closer together.








The Foundations for the New Society


To guide the newly forming society, the Prophet drew up a paper detailing the Islamic approach to situations that might arise between them.





He began by addressing the Muhajirin and Ansars with the fact that they are as one nation and that they were to settle any penalty that may occur between themselves. He spoke of the situation of the impoverished or overburdened Muslims and said that if they happened to incur a penalty but were unable to pay then those Muslims who were better off were to come to his assistance. 





He spoke of times of hostilities and told them that in the event a Muslim was taken captive they should ransom him with kindness and should judge people with justice.


 


The Prophet addressed the situation of a believer who might transgress, as well as others who either sought injustice, sin or corruption. He told his Companions that on no account were they to side with them, and that if a child went astray they must stand united against that child so he might be guided.





He instructed the Muslims that if an unbeliever demanded the death penalty of a Muslim as a ransom, the death penalty must not be permitted to be imposed.





He reminded them of the rights of Allah and told them that they must be upheld, and that immunity given by a believer to a person should be honored, even if the person giving such immunity was a believer whose standing among them was the least.





With regard to the Jews, he told his Companions that those who follow them were not to be harmed, nor should believers take sides against them.





The Prophet told them that believers are to be unified in the protection of the blood of one another in the Cause of Allah and that in the event a believer should kill another believer he should be handed over to the deceased’s guardian in whose hands it is either to forgive him or not. He told them that believers are to be unified against the killer and that it was unlawful to do otherwise.


 


As for those who change the principals of Islam, he told them it is unlawful for any believer to support or house anyone who changes those principals. He said of a person who did such a thing, “May the curse and anger of Allah be upon him on the Day of Judgement in which no ransom will be accepted from him, nor any exchange.”





When it came to matters of dispute, the Prophet told his Companions that the matter should be returned to Allah and the judgment of His Prophet.





The Prophet’s Agreement with the Jews


Although the majority of Jews in Medina refused to accept Prophet Muhammad (salla Allahu alihi wa sallam) as a prophet, they knew although it was hateful to them, that it was in their best interest to ally themselves to him as he was fast becoming the most influential person in Medina. So they went to him, without coercion, and a written contract was drawn up to which both parties pledged they would abide.





The contract afforded fair benefits to both parties. Amongst the contractual articles was that they were not prevented to continue to profess and practice their religion. As for their expenses they were their own and the Muslims were also held responsible for their own expenses, neither party would infringe upon the other.


 


It was agreed that if the Muslims were attacked the Jews would come to their aid and that in the event of war they would fight as one party against the pagans and that the expense would be shared proportionally. It was also agreed that neither Muslim nor Jew would enter into a separate peace treaty behind the back of the other.





It was agreed that trade with the Koraysh should from now on be boycotted and that the Jews would no longer lend them their support.





The Jews acknowledged the Prophet (salla Allahu alihi wa sallam) to be fair, so they willingly agreed that if a dispute should arise between a Muslim and a Jew, the matter would be decided by him. There was a time when a Muslim thinking he would have the support of his fellow Muslims, took advantage of a Jew. The issue was taken to the Prophet (salla Allahu alihi wa sallam) and the Jew received his rights.





On the surface things appeared to be in harmony, but the underlying resentment of the Jews started to fester but lay dormant for the time being as they began a process of intrigues and undermining, their aim being to bring about a schism within the growing unity of the Muslims.





Allah says of the Jews of Medina:


“When they meet those who believe, they say, 'We are believers.'


But when alone, they say to their other (chiefs).


'Do you tell to them what Allah has revealed to you


so that they will dispute with you concerning it with your Lord?


Have you no sense?' 


Do they not know that Allah has knowledge of all they hide


and all that they reveal!”


Koran 2:76-77 


 


There were also members of the Arab tribes of Aws and Khazraj who said, when they were invited to believe, that they believed. However they did not. To them it was simply a matter of politics, some doubted the Message whilst others were hypocrites. It was during this era that Allah sent down the second chapter of the Koran, the Cow chapter, in which the undetectable, innermost status of the Jews and hypocrites was made known to the Prophet and the Muslims.





“There are some people who say,


'We believe in Allah and the Last Day,'


yet they are not believers. 


They seek to deceive Allah and those who believe,


but they deceive none except themselves,


though they do not sense it.


There is a sickness in their hearts which Allah has increased.


For them there is a painful punishment because they lie.


When it is said to them, 'Do not corrupt in the land'


they reply, 'We are only reformers.'


But it is they who are the evildoers, though they do not sense it.


When it is said to them, 'Believe as (other) people believe,'


they reply, 'Are we to believe as fools believe?'


It is they who are the fools, if only they knew!


When they meet those who believe they say, 'We, too believe.'


 But when they are alone with their devils,


they say to them, 'We follow none but you, 


we were only mocking.'


Allah will mock at them and prolong them in sin,


blundering blindly."


Koran 2:8-15





Later on in the same chapter, Allah informed the Prophet (salla Allahu alihi wa sallam) and his followers of the jealously the Jews harbored towards them:





"Many of the People of the Book (Jews) 


wish they might turn you back as unbelievers,


after you have believed, in envy of their souls,


after the truth has been clarified to them.


So pardon and forgive until Allah brings His command.


Allah is Powerful over everything."


Koran 2:109





The Jewish Troublemaker


Among the Jewish tribe of Kaynuka was an elderly man named Shas, Kay’s son known for his ability to stir up trouble. Before the advent of Islam and the Prophet's arrival in Medina, the tribes of Aws and Khazraj had, as we mentioned earlier, been continually at each other’s throat and consequently many conflicts were fought. Shas felt uneasy about the newly established bond between the tribes and wished to see an end to it. With this object in mind he devised a plan to break up this newly established peace.





Before the Prophet’s migration to Yathrib there had been yet another conflict between the tribes of Aws and Khazraj. In an effort to reinforce their numbers, the tribe of Aws had sent a delegation to Mecca to enlist the support of the Koraysh. However, the Aws were unsuccessful as the Koraysh deemed it more prudent to remain neutral in the matter and not long after, the conflict at Bu'ath had ensued.





Both tribes had written impassioned poetry in tribute of their warriors at Bu’ath expounding the merits and virtues of their tribe over the other. The Jew knew of a young man with a very fine, provocative voice who knew both these tribal poems and Shas bribed him to go and sit amongst the newly established friends and recite the poems to them. The result was exactly as the Shas planned, soon old passions were re-ignited, wounds reopened, memories revived, and a call to arms ensued.





As the tribes of Aws and Khazraj made their way to the lava mounds outside Quba to fight the matter out, news of the impending breach in the peace reached the Prophet (salla Allahu alihi wa sallam). Together with the Muhajirin they made haste to the lava mounds; the conflict was about to erupt when the Prophet (salla Allahu alihi wa sallam) reached them and called to them passionately saying, "O Muslims!" He continued, "Allah, Allah -- would you do as you did in the Days of Ignorance even though I am with you? Allah has guided you to Islam, and honored you with it and rid you of your pagan ways saving you from disbelief, and has united your hearts!" Immediately, the two sides realized they had been easy victims of pride, so they laid down their arms and the Jew's scheme came to naught.








Chapter 4  


The Rabbis who became Muslims





The Chief Rabbi of the Tribe of Kaynuka


Ben Shalom was the Chief Rabbi of the tribe of Kaynuka and also the most knowledgeable Jew in Medina. From the reports that reached Medina, he had been able to recognize that Muhammad was indeed the long awaited prophet. However, he decided to conceal his conviction until he had a chance to meet him.





The time of year had come when the palm trees needed tending in his aunt's garden so he climbed to the top of one of them and set about his work. As he busied himself, a man from the children of Amr, the son of Auf, came bearing the news that the man the Arabs called the Prophet (salla Allahu alihi wa sallam) had reached Quba and was staying there.





Much to the surprise of his aunt Khalida, who was sitting below the tree, Ben Shalom was so excited that he exclaimed, "Allah is Great!" and climbed down the tree. His aunt was surprised by his exuberant outburst and said, "Indeed, you could not have made so much fuss if you had heard that Moses, the son of Imran had come!" Ben Shalom replied, "My aunt, he is the brother of Moses and upholds his religion, he has been sent with the same mission!" His aunt inquired if he really thought that this man could be the long expected Prophet, whereupon he told her that he had absolutely no doubt whatsoever that he was, for all the signs had been fulfilled in him.





Without further hesitation, Ben Shalom went to Quba to meet the Prophet (salla Allahu alihi wa sallam) and embraced Islam taking the name Abdullah -- worshiper of Allah. Upon his return to Medina, he spoke to his family and encouraged them to embrace Islam. However, he concealed his conversion from his fellow Jews for a while longer, as he anticipated an adverse reaction.





Abdullah had always been an exemplary figure to his community and knew both their strengths and weaknesses. He had, on many occasions, spoken of the prophecy and told his congregation that his time was near at hand. However, he knew it would be hard for all but the humble to accept the fact that the prophethood had been taken away from the Jews, but hoped that through his example they would trust him and accept Prophet Muhammad (salla Allahu alihi wa sallam). He also recognized the fact that once his conversion became known he would most likely be denounced by his former colleagues, who as a result, would no longer utter a good word about him. So, in the weeks that followed after the Prophet (salla Allahu alihi wa sallam) reached Medina, he visited him and requested him to call the other rabbis and leaders of his tribe together and ask them for their opinion of him, not as a matter of self-esteem but as a matter of exposition.





The invitations were delivered and the rabbis and tribal leaders accepted. When the time arrived, Abdullah Ben Shalom concealed himself in the Prophet's house to await their arrival. Upon their arrival, the Prophet (salla Allahu alihi wa sallam) welcomed them in his usual hospitable, customary way and gave them food and drink, then during the course of the conversation, he asked their opinion of Ben Shalom. Without hesitation they spoke highly of him telling the Prophet (salla Allahu alihi wa sallam) that he was their chief rabbi, in fact he was the son of their former chief rabbi and without a doubt the most knowledgeable among them. Upon hearing their witnessing, Abdullah Ben Shalom stepped forward and said, "O Jews, fear Allah and accept what He has sent you, indeed you know that this man is the Messenger of Allah (salla Allahu alihi wa sallam)." Then, before his peers, he declared his acceptance of Islam. Immediately, the rabbis and leaders no longer had a good word to say about him, rather they began to rebuke and spurn him, which was a complete reversal of their attestation just a few moments before.


 


Later Abdullah was heard to say, "I recognized him as soon as I saw him, in the same way that I know my son, rather my knowledge of him is even greater."





Allah endorses the fact that the rabbis were able to recognize Prophet Muhammad (salla Allahu alihi wa sallam) from his description in their Holy Books by saying:





"Those to whom We have given the Book,


know him (Prophet Muhammad) 


as they know their own sons.


But a party of them conceal the truth while they know."


Koran 2:146 





Rabbi Zayd, son of Sa’nah 


Zayd, the son of Sa’nah was also a knowledgeable Jew who awaited the coming of the last prophet. Zayd had studied the Scriptures well that detailed the time of the next prophet's appearance together with his characteristics.





When the Prophet (salla Allahu alihi wa sallam) arrived in Medina he was able to recognize all but two of the prophesied characteristic in the Prophet (salla Allahu alihi wa sallam) and up until that moment remained unsure as to his prophethood. The signs were that his gentleness would overcome his anger and that the more foolish a person acted towards him, the more patient he would become.





One day when he was with the Prophet (salla Allahu alihi wa sallam) a Bedouin came to him in a distressed state telling him that his tribe had embraced Islam and that he had told them that if they became Muslims they would never again go hungry.





Now that drought had stricken his land and food was in very short supply he told the Prophet (salla Allahu alihi wa sallam) he feared they would leave Islam on account of his promise and so he had come to ask him for his help. Rather than rebuking the man for giving such an unprecedented promise, the Prophet (salla Allahu alihi wa sallam) turned to a Companion to see what might be given to the Bedouin, and the Companion told him there was very little food to give. Zayd had been listening closely to the conversation and told the Prophet that he knew of a date palm grove from which he could purchase unripe dates that could be harvested when ripe and that the Prophet could pay for it later and the Prophet (salla Allahu alihi wa sallam) agreed. In the meantime the Prophet gave the Bedouin something to buy food for his tribe to tide them over until the date harvest, with the instruction to deal with it fairly. 





Some time later, after the dates had been harvested and given to the Bedouin, Zayd went to the Prophet (salla Allahu alihi wa sallam). The Prophet had just returned from the funeral of one of his Companions and was sitting near a well when Zayd went up to him, tugged at the hem of his robe and chided him for not having repaid his debt and accused all the children of Abdul Muttalib as being poor payers. Omar happened to be present and jumped to the Prophet's defense saying, "O enemy of Allah, what are you mumbling. I swear by Allah, that if I did not fear, I would have your head severed!" The Prophet (salla Allahu alihi wa sallam) looked up and smiled at Omar and told him, "Omar, this person and I are in need of something else. He should have told me to take care that I fulfill his rights, and should have advised in a better manner when presenting his claim. Go, take him and fulfill his rights, and because he was scolded give him, in compensation, twenty extra measurements of dates as his right.





Omar and Zayd went together and as Zayd received his rights he asked, "Why have you given an excess amount of dates?" Omar replied, "The Messenger of Allah (salla Allahu alihi wa sallam) has commanded me to give it to you." Then Zayd asked Omar if he knew who he was and Omar replied that he did not, so he replied: "I am Zayd, the son of Sanah" whereupon Omar inquired, "The learned man of the Jews?" whereupon Zayd told him he was the very same. Then Omar asked him what had caused him to behave in such a bad manner towards the Prophet (salla Allahu alihi wa sallam). He replied, "There were two signs from the signs of the prophethood were left which I was not able to examine. The first was the gentleness of the Prophet which overrides his anger. The second was that the more foolishly a person acts towards him the more tolerant he becomes. Now I have examined both, therefore I make you a witness to my acceptance of Islam and give half my wealth to the nation of Prophet Muhammad (salla Allahu alihi wa sallam).





Omar and Zayd returned to the Prophet (salla Allahu alihi wa sallam) and Zayd embraced Islam. Later on Zayd was to become a martyr. 





Chapter 5 


The Changing of the Direction of Prayer





The Reaction of the Jews and the Pagans 


In Medina there were now three communities: Muslims, People of the Book and unbelievers. The Jews and a handful of Nazarenes (followers of Prophet Jesus) and Christians (followers of Paul), or as the Koran refers to them 'People of the Book', offered their prayers in the common direction of Jerusalem. The unbelievers on the other hand would turn themselves toward their many idols housed within the confines of Ka’bah in Mecca.





It was now Sha’ban 2H (February 624 CE) and until that time Prophet Muhammad had offered his prayers in the direction of Jerusalem rather than the direction of Ka’bah.  However, his heart was far from being settled about the matter. Instinctively, he wished to offer his prayer facing the direction of Ka’bah, the House his ancestors, Prophets Abraham and Ishmael established so many centuries before, but the fact that there were so many idols in and around it prevented him from doing so.





The matter weighed heavily upon his heart then Allah directed him to offer his prayer in the direction of the Ka’bah in the following verses that were sent down at the time of the Asr afternoon prayer.





"We have seen you turning your face towards the heaven.


We shall surely turn you to a direction that shall satisfy you.


So turn your face towards the Sacred Mosque (built by Abraham);


wherever you are, turn your faces to it.


Those to whom the Book was given 


know this to be the truth from their Lord.


Allah is not inattentive of what they do.


But even if you brought those


to whom the Book had been given every proof,


they would not accept your direction, nor would you accept theirs;


nor would any of them accept the direction of the other.


If after all the knowledge you have been given you yield to their desires,


then you will surely be among the harmdoers."


Koran 2:144-145





and





"The truth comes from your Lord, so do not be among the doubters.


And for everyone is a direction for which he turns.


So race in goodness. 


And wherever you are, Allah will bring you all together. 


He has power over all things.


From wherever you emerge, turn your face towards the Sacred Mosque.


This is surely the truth from your Lord.


Allah is never inattentive of what you do.


From wherever you emerge, turn your face towards the Sacred Mosque,


and wherever you are, face towards it, 


so that the people will have no argument against you,


except the harm-doers among them.


Do not fear of them, fear Me,


so that I will perfect My Favor to you


and that you will be guided."


Koran 2:147-150





As the Companions who had offered their prayer behind the Prophet (salla Allahu alihi was sallam) were leaving the Mosque they passed by some of their fellow Muslims who were bowing facing the direction of Jerusalem. A Companion addressed them saying, "By Allah, I bear witness that I have just offered the prayer with the Messenger of Allah (salla Allahu alihi was sallam) facing the direction of Mecca." Upon hearing that, they changed their direction to face the Ka’bah and from that time onward the Prophet (salla Allahu alihi wa sallam) and his followers offered their prayers facing the direction of the Ka’bah in Mecca. 





The Jews had always directed their prayers towards Jerusalem. They prided themselves that the Nazarenes and Christians, and up until now, the Muslims had done the same, thereby acknowledging their importance through its religious significance. Jerusalem had been the city where many of their major prophets had preached including Moses and Jesus, and also the burial place of Prophet Abraham, whom they had honored by calling him “The Father of all the Prophets”. 





When Allah changed the direction of prayer to Ka’bah, very few Jews were prepared to recognize or admit to its significance. Allah had made it clear for a second time that He had stripped away the religious authority from the Jews. The majority of Jews were very displeased, as they perceived it to be an outright rejection of their social status by Prophet Muhammad and this brought about an even deeper resentment. The Muslims had not in fact rejected Jerusalem’s religious significance at all, but the Ka’bah, the House which Abraham had built, the first House of Allah on earth, had been the direction chosen by Allah for Muslims to face during prayer and not on account of human action.





"… We did not change the direction that you were facing


except that We might know who followed the Messenger


from him who turned on both his heels.


Though it was a hardship except for those whom Allah has guided.


Allah is Gentle with people, the Most Merciful."


Koran 2:143





Without a doubt, Islam acknowledges the significance of Jerusalem as a very Holy site and the changing of the direction of prayer was by no means to demean Jerusalem. But to the Jews, Jerusalem was not just a Holy place it had become an important status symbol which served to enhance their racial prestige.  





Soon after, the Jews dormant resentment of the Prophet (salla Allahu alihi wa sallam) and the Message given to him by Allah began to surface more forcefully because it was their contention that they alone were the indisputable chosen people of Allah and that if they happened to err Allah would punish them but a little.





‘‘For they (the Jews) say,


 'The Fire will not touch us except for a certain number of days.'


 And the lies they forged have deluded them in their religion.” 


Koran 3:24 





False accusations that Prophet Muhammad pursued a policy of opposition against them were common, for many of the verses in the recently revealed sections of the Cow chapter exposed the concealed corruption of their ancestors and revealed their present day hidden contempt.





Their pride prevented them from acknowledging that some of their ancestors had clearly wronged themselves and that like them they also followed parts of the Torah, which were acceptable to themselves whilst neglecting or rejecting other parts. 





The Jews chose to ignore the very important fact that Allah had blessed previous generations of Jews with a succession of prophets, as one prophet died another had taken his place shortly afterwards so they had never been without a prophet to guide them, but now there had been a void of over 600 years. 





The last two prophets Allah sent to the Jews were John (Yahya) and Jesus both of whom they rejected. The Jews had been participants in the beheading of Prophet John (Yahya) and when Jesus started his preaching which called them back to the true teachings of Prophet Moses they disliked it. When Jesus perceived their rejection of the Message he brought he warned them that if they did not reform the covenant Allah had once given them would be taken away. But they did not listen and fabricated lies about him then plotted to have him killed. 





The result of this contemptuous onslaught of rejection was that no prophet had been sent to the Jews again since the time of Prophet Jesus until the advent of the Prophet of Arabia, Prophet Muhammad who was to be their last chance because he was sent not just for one specific race but also for all races of the world.





“Whoever is an enemy of Allah,


His Angels, His Messengers, Gabriel, and Michael


indeed Allah is the enemy of the unbelievers.' 


We have sent down to you clear verses,


none will disbelieve them except the evildoers. 


Why, whenever they make a promise do some of them cast it aside!


Most of them do not believe. 


And now that a Messenger has come to them from Allah


confirming what was with them, some of those to whom the Book was given reject the Book of Allah behind their backs, as though they knew nothing 


and follow what the devils recited over the Kingdom of Solomon.


Solomon did not disbelieve, it is the devils who disbelieved, teaching people magic…”


Koran 2:98-102





The Mosque in which the verses were sent down was known from then onward as "The Mosque of the Two Qiblahs" - Qiblah meaning direction of prayer.





Chapter 6 


An Undetectable Source of Treachery





The Predicament


One might have supposed that the Prophet's circumstances in Medina were easier than in Mecca, and in many respects that was indeed the case. However, in Mecca it had been easy to determine who had given themselves to Islam and who had not.





In Medina the situation was somewhat different. Weeks passed and many of its citizens had embraced Islam however; several had done so because they feared the loss of their status within their tribe as more of their fellow tribesmen started to embrace Islam. These people posed an undetectable source of treachery which was a factor the Prophet (salla Allahu alihi wa sallam) had not had to contend with in Mecca.





Shortly after the Prophet's arrival in Medina, the Koraysh sent a letter to Abdullah, Ubbay's son, who was a newly elected chieftain and among those who had accepted Islam as a matter of politics and not out of conviction. The letter read: "You have sheltered one of our men. We tell you either to kill him or throw him out of Medina. If you do not, we swear by Allah we will attack, destroy you, and seize your women."





When the Prophet (salla Allahu alihi wa sallam) learned of the Koraysh letter, he went to Abdullah and asked if he intended to fight against his own kinsmen for many of them had embraced Islam and were now his supporters. Abdullah weighed the implications and decided it would be more prudent to ignore the letter.





The Koraysh had not only persecuted Muslims for their belief and robbed them of most of their possessions before and after their migration, but now the threat of war loomed large on the horizon. It was obvious the Koraysh had no intention of letting Islam and its followers live in peace; their intent was annihilation.





The first physical act of aggression by the Koraysh against the Muslims of Medina was perpetrated by Kerz, Jabir's son.





Kerz, together with a marauding party set off from Mecca with the intent of looting whatever property belonging to Muslims they could lay their hands on. Just outside Medina they came across and seized Sa'ad, Khaula's son and Utbah, Ghazwan's son and took them back to Mecca as prisoners together with a flock of sheep and a herd of camels.





This was soon followed by several similar incidents.





Permission to Fight for Defense or Revenge


Under the patient guidance of the Prophet, salla Allahu alihi wa sallam, the Muslims had never taken a physically aggressive stand against their adversaries, for permission to do so had not been received from Allah.





Even when they had been subjected to outrageous provocation, they restrained themselves by reciting the Words of Allah to state their case. One must not suppose them to have been faint hearted in such matters, rather they controlled themselves and obeyed the Prophet, salla Allahu alihi wa sallam. They remembered the mercy of Allah to mankind in the Revelation of the verse:





"Whosoever obeys the Messenger,


Indeed he has obeyed Allah" 4:80.





It was during these times of hostilities that Allah sent down the following verse:





"Permission is given to those who fight because they were wronged.


Allah has power to grant them victory:


those who have been unjustly driven from their homes,


just because they said, 'Our Lord is Allah ....'" 22:39-40





But Allah also warned:


“Fight in the way of Allah those who fight against you,


but do not aggress. Allah does not love the aggressors.” 2:190





It was not the Prophet, salla Allahu alihi wa sallam, who instigated the state of war, persecuted, or pillaged, on the contrary, it was the Koraysh who were the open aggressors. Now, permission had come to the Muslims to assert themselves, stand up for their rights, and take back that which had been stolen from them. Time necessitated that the Muslims should demonstrate that they were not a weak entity to be taken advantage or exterminated and now that Allah had given them permission to fight those who fought against them they prepared themselves to demonstrate their determination.





With the possible threat of war on the horizon and the command to fight because of the wrongs afforded to them, the Prophet, salla Allahu alihi wa sallam, sent observation parties of migrants to monitor caravans.





From time to time they received news from their allies of caravan movements. However, more likely than not, by the time the news reached them, the Koraysh caravans had moved on and were nowhere to be found. Nevertheless, the time was not wasted as successful treaties were negotiated with several Bedouin tribes along the coast of the Red Sea.





News reached Medina that a richly laden Koraysh caravan under the leadership of Abu Sufyan was on its return journey and not far from Medina. To right the wrong afforded to the Muslims the Prophet decided to attack the caravan to retrieve some of their wealth.





The Conspiracy between the Jews and the Unbelievers


Despite their pledged alliance with the Prophet, the Jews of Yathrib conspired against the Prophet (salla Allahu alihi wa sallam) and secretly sent word to Abu Sufyan informing him that he could expect his caravan to be attacked. 





Abu Sufyan was alarmed when he received news of the impending attack and hired Damdam, Amr Al Ghifari's son to hasten on to Mecca to rally the Koraysh to come out and join him in defense of the caravan as he feared the attack to be imminent.





It was hoped by the Jews that with the advance warning they had sent to Abu Sufyan, that the annihilation of the Muslims would be brought about and they would be free of them once and for all. The Jews knew the Koraysh were capable of rallying the support of not only their own tribe but those allied to them and in doing so the Muslims would be greatly outnumbered and their way of life would return to the way they had been before the Prophet’s arrival in Medina.





When the news reached Mecca, Abu Lahab and Abu Jahl both of whose hatred of the Prophet was well known spared no effort in mustering an army of 1,300 soldiers with a large supply of food against the vastly outnumbered band of 317 Muslims who had only anticipated an encounter with their caravan in the direction of Badr.





However, neither the Jews nor the Koraysh had reckoned on the supportive help of Allah towards His Prophet and the Muslims. During the hostilities at Badr, Allah sent angels riding piebald horses to help and despite the dominant Koraysh army and the treachery of the Jews, Allah gave victory to the Muslims.  





Abdullah Rawahah’s son and Zayd Haritha’s son were sent in advance back to Medina with the news of the victory Allah had given them. The news of the Prophet's victory spread like wild-fire throughout the City, whereupon the Muslims rejoiced and gave thanks to Allah.





As for the hypocrites and Jewish tribes of An-Nadir, Krayzah, and Kaynuka, their hopes were dashed. All had hoped for the destruction of the Prophet (salla Allahu alihi wa sallam) and his followers. 








Chapter 7 


Breaching of the Treaty





The Market Place of the Tribe of Kaynuka


Not long after the Prophet's return from Badr, he went to the Jewish market place of the Kaynuka which was also frequented by Muslims. He hoped the widely reported miraculous events of Badr might have touched the hearts of the Jews and caused them to reflect.





As he walked through the market place he invited them to Islam and entreated them not to let the anger of Allah come upon them as it had just done upon the Koraysh. However, his invitation fell on deaf ears and someone called out in defiance, "Muhammad, do not be fooled by those circumstances. You fought against men who did not know how to fight; that is why you were able to get the better of them! By Allah, if you make war on us you will soon know that we are a force to reckon with!" The Prophet (salla Allahu alihi wa sallam) did not respond and returned home.





Allah Exposes the Hidden Enmity of the Jews


Despite the fact that the Jews had been treated well by the Muslims who had abided by the alliance contracted with them, the Jews concealed their deep enmity toward the Prophet. However, this deep enmity was not to remain concealed much long as Allah warned the Prophet and his Companions that all was not as it appeared and sent down verses which revealed their hidden feelings:





"Believers, do not take intimates with other than your own.


They spare nothing to ruin you, they yearn for you to suffer.


Hatred has already shown itself from their mouths,


and what their chests conceal is yet greater.


Indeed, We have made clear to you the signs, if you understand.


There you are loving them, and they do not love you.


You believe in the entire Book.


When they meet you they say, ‘We believe.’


But when alone, they bite their finger-tips at you out of rage.


Say, ‘Die in your rage! Allah has knowledge of what is in your chests.”


Koran 3:118-19





Allah also drew the attention of the Prophet (salla Allahu alihi wa sallam) and his followers to the following, saying:





"When you are touched with good fortune, they grieve, 


but when evil befalls you, they rejoice.


If you are patient and cautious, their guile will never harm you.


Allah encompasses what they do."


Koran 3:120





He also sent down verses which permitted the Prophet (salla Allahu alihi wa sallam) to counteract acts of treachery with justice and instructions as to how his adversaries should be treated if they should incline to peace, saying:





“If you fear treachery from any of your allies, you can dissolve with them equally.


Allah does not love the treacherous."


Koran 8:58





"If they incline to peace, incline to it also, and put your trust in Allah.


Surely, He is the Hearing, the Knowing."


Koran 8:61





Ka’b, the son of Ashraf


Ka’b, Ashraf's son had been born of a Jewish mother and an idol worshipping father from the tribe of Tayy but on account of his mother being a Jewess, the Jews accepted him as one of their own into her tribe of An-Nadir.





Ka’b was wealthy and known for his poetry, and over the years had become an influential An-Nadir tribesman. When he heard the news of the Koraysh defeat at Badr, with the demise of so many if its chieftains, he could not accept it and his tongue revealed his innermost thoughts as he exclaimed, "By Allah, if Muhammad has killed these, can the depths of the earth be better than its surface!" Ka’b could not accept the news to be true, he thought that the turn of events was unbelievable so upon the return of several Muslims whom he knew to be reliable he questioned them, but to his dismay all confirmed the same account.





Despondent yet angered, Ka’b rode off for Mecca with the intention of inciting the Koraysh to revenge themselves by riding against the Prophet (salla Allahu alihi wa sallam) again, but this time to fight him in Yathrib. To add fuel to the fire he composed an impassioned poem in honor of the lamented Koraysh chieftains and their fallen tribesmen, which he knew would kindle the emotions of everyone in Mecca.





Added to Ka’bs impassioned poetry was the realization that the Koraysh now had unexpected allies in Medina, as each time a Jewish caravan arrived in Mecca, they brought news of the Prophet's movements. And so it was that the Jews began to break the treaty, just as the waves of the sea gently erode a mound of sand upon the shore until none remains.








The Insult of the Goldsmith of Kaynuka


Shortly after the Prophet’s visit to the market place of the Kaynuka, a Muslim lady made her way to that same market and was insulted in a despicable manner by a goldsmith who then tied the hem of her dress to her back so that as soon as she stood up her privates became exposed. An Ansar happened to see the disgraceful behavior and came to her assistance. Sharp words were exchanged which ultimately led to blows during which the goldsmith fell and was accidentally killed.





Once again the Jews who had agreed that such matters were to be brought before the Prophet (salla Allahu alihi wa sallam) to be resolved, threw the agreement to the wind and prepared to fight against the Muslims. 





The Fortresses of the Kaynuka


Many years before, not far from their market place the Jews had built fortresses to protect themselves in times of trouble. These fortresses were soon to become a hive of activity, with provisions and arms being delivered by all possible available means. No sooner had the supplies been delivered than the Jews barricaded themselves inside. The tribesmen of the Kaynuka numbered twice that of the Muslims who fought at Badr. 





It was on 15th Shawwal 2H when news of the Kaynuka's intent reached the Prophet (salla Allahu alihi wa sallam), he gathered his men, surrounded the fortresses, and then sent word to them demanding an unconditional surrender.





During this time the call to rise up against the Prophet (salla Allahu alihi wa sallam) reached the ears of the unbelieving chieftains of the Khazrajite tribe. Abdullah, Ubayy’s son was a hypocrite, who claimed his conversion to Islam started to remind his people of their friendship with the Jews. However Ubadah, a Muslim chieftain, was quick to remind him that the pact they made with the Jews in years gone by was no longer existent. Ubadah shrewdly observed and drew Abdullah Ubayy's son attention to the fact that the Jews had broken their pact with their tribe in preference to one made with the Prophet (salla Allahu alihi wa sallam). Ubadah’s words were effective and Abdullah, Ubayy’s son abandoned his intention to go to the help of the Jews.





Surrender and Expulsion


Two weeks had passed, and the tribesmen of Kaynuka remained barricaded in their fortresses. As the Prophet (salla Allahu alihi wa sallam) waited for the Kaynuka's answer, Abdullah, Ubbay’s son sought him out in a belligerent manner. When he found him he demanded, "Muhammad, treat my allies well!" The Prophet (salla Allahu alihi wa sallam) declined to comment and turned away from him, whereupon Abdullah Ubayy’s son seized him by the neck of his coat of mail. The expression of the Prophet's face changed and he asked him to release his hold. Abdullah swore that he would never do so until he received a promise from the Prophet (salla Allahu alihi wa sallam), then he demanded to know whether it was his intent to kill the Jews. Prophet Muhammad (salla Allahu alihi wa sallam) informed him that it had never been his intent, rather it was to spare their lives. However, he informed Abdullah that from now on the Jews of the tribe of Kaynuka were to be banished and their possessions confiscated. He then told Abdullah that if he desired to do so, he may escort them to wherever they wished to relocate. Abdullah accepted the Prophet's decision and sent word to his allies, informing them of their fate and then escorted the Jews out of Arabia to the Syrian town of Azru’a. 





As for their confiscated possessions, they were to greatly enrich the Muslim armory, as the Kaynuka were highly skilled smiths and much needed coats of mail and weapons were among the spoils.





The Infamy of Ka’b, the son of Ashraf 


The Jew, Ka’b, Ashraf's son, who had not only used his wealth against the Prophet (salla Allahu alihi wa sallam) but more recently composed a poem that served to stir and fuel the emotions of the Koraysh, now wrote another poem as he rode on his cloud of infamy. This time however, it was not in praise of the Koraysh, it was a poem written in extremely poor taste that not only degraded Muslim women but insulted them.





When the Prophet (salla Allahu alihi wa sallam) heard of Ka’bs continued disgraceful and inciting conduct he ordered that if any Muslim should come across him, they should kill him. Ka’b however, had not returned to Medina, he had chosen to live in a fortress south east of Medina, beyond the houses of the tribe of Bani An-Nadir.





Muhammad, Maslama's son took up the challenge and asked the Prophet (salla Allahu alihi was sallam) if it were permissible for him to deceive Ka’b and was told it was. Muhammad, Maslama's son went to Ka’b and said to him, "The man (referring to the Prophet) demands charity from us, and is troubling us, so I have come to borrow something from you." Ka’b exclaimed, "By Allah, you will soon become tired of that man!" Muhammad, Maslama's son said, "Well, now we have followed him, we do not want to leave him until we see how the matter will turn out. We want you to lend us a couple of camel loads of food." Ka’b agreed, but had a condition to make saying, "I agree, however in return you must collator something to me." Maslama's son asked, "What do you require?" Ka’b replied, "Collator your women to me." He replied, "How can we collator our women to you when you are the most handsome of Arabs?" Ka’b then said, "Well, collator your sons to me." To this Maslama's son replied, "If we were to do so they would be abased by the peoples saying 'you were collateral for the price of a couple of camel loads of food', and that would disgrace us, but we are prepared to collator our arms to you" and this proved to be acceptable to Ka’b. It was time to depart and Maslama's son said he and his companions would return. 





On the night of 14th Rabi’1 3H, Muhammad Maslama's son and Abu Na'ila who was Ka’bs suckling brother together with Harith son of Aws and Abu Abs son of Jabr returned. Ka’b invited Maslama's son and Abu Na'ila into his fortress and then went down with them. As they were going out Ka’bs wife said, "I hear a voice as if blood is dropping from him." Ka’b rebuked her saying, "They are none other than my brother and my foster brother Abu Na'ila, and a generous man ought to respond even to a night visitation, even if he were to be invited to be killed!"





Beforehand, Maslama's son had told his companions, "when Ka’b comes, I will touch his hair as if smelling it, and when you see that I have taken hold of his head, strike him." A short distance away from the fortress Maslama's son said to Ka’b, "I have never smelled a better perfume than that which you are wearing." Ka’b replied, "Yes indeed, I have with me a mistress who is the most perfumed women of Arabia." Then Maslama's son asked to smell his head and Ka’b lowered his head so that he might do so. No sooner than Maslama's son had taken hold of his head his companions seized him and killed him.





During the attack, Harith was wounded and lost a lot of blood, however, when they reached Medina they went straight to the Prophet (salla Allahu alihi wa sallam) to tell him of their success. Upon seeing Harith's wound, the Prophet (salla Allahu alihi wa sallam) massaged some of his salvia upon the wound and by the permission of Allah it healed immediately.





News of Ka’bs death spread rapidly throughout Medina and those whose intentions were to rid themselves of the Prophet (salla Allahu alihi wa sallam) and his followers were, for the time being hesitant to take further action. 





Abu Sufyan’s reaction to the death of Ka’b


When news of Ka'bs death reached Mecca, Abu Sufyan was even more determined to take revenge and swore an oath that he would not bathe until he had led an attack against the Prophet (salla Allahu alihi wa sallam) because among Abu Sufyan’s motivations was that the rating of the Koraysh among other Arab tribes was at an all time low and Abu Sufyan was intent on re-establishing their former position.





It was now Dhul-Hijjah 2H, two months after Badr. In a state of fury he mustered two hundred men from the remnants of the Koraysh army and left Mecca by way of Najd. After many days travel they reached a waterhole in the vicinity of Mount Thayb, which lies outside Medina and there he ordered his army to strike camp.





As darkness approached and the Muslims were at prayer in the Mosque, Abu Sufyan ventured into Medina and made straight for the house of a Jew named Huyay, Akhtab's son, and announced himself as he knocked at the door. Huyay took fright and refused to open the door, so Abu Sufyan made his way to the house of Shalom, Mishkam's son who was not only a chief, but also the banker of the Jewish tribe of An-Nadir. This time he was made most welcome, Shalom invited him into his home, entertained him with food and wine for he guessed the reason for Abu Sufyan's visit and was eager to help him achieve his goal.





Later that same night, Abu Sufyan returned to his camp and dispatched a party of his men onto the outskirts of Medina. When they reached Al Urayd, a suburb of Medina, they found an Ansar and his companion tending to young palm trees, whereupon they attacked and killed them, then torched the newly planted grove and returned to camp. 





When news of the martyred Companions reached the ears of the Prophet (salla Allahu alihi wa sallam), he and his Companions rode out in pursuit of the aggressors. However, it was to no avail because upon the marauder's return, Abu Sufyan ordered his men to break camp for memories of Badr were still very fresh upon their minds and they did not wish to face the Prophet (salla Allahu alihi wa sallam) again. 





The Prophet (salla Allahu alihi wa sallam) and his Companions pursued Abu Sufyan until they reached a place called Karkaratu'l Kudr but the Koraysh were long gone and it was thought pointless to continue any further, so they returned to Medina. 





Chapter 8 


Desertion





Uhud


Abu Sufyan and his fellow chieftains were determined to regain their once honored status among the Arabs. It had been a devastating blow to the Koraysh when their well equipped army of over one thousand had been defeated at Badr by just over three hundred poorly equipped Muslims.





War loomed high on the horizon once again as Abu Sufyan mustered together not only his own Koraysh army but those allied to him. Unknown to Abu Sufyan, Abu Talib learned of the planned attack and sent word post-haste to Medina to inform the Prophet. This advance warning was indeed a great blessing and the Muslims were able to prepare themselves and make the necessary defensive arrangements and it was decided not to engage the Koraysh in Medina but at Uhud.





The Prophet and his Companions set out for Uhud and on their way as they stopped to offer a prayer, Abdullah Ubayy’s son who had already displayed signs of hypocrisy during the recent events with the Kaynuka and had reluctantly ridden out with the Muslims was approached by men with similar inclinations to his own and all agreed that they would return to Medina and not take part in the forthcoming encounter. 





Abdullah and his men whose number accounted for one third of the Prophet’s army rode off and left the Prophet without mentioning their decision. When one of the Companions by the name of Abdullah, son of Haram learned of their desertion, he chased after them on his horse. Upon catching up with them he entreated not to abandon them, saying, "Fellow tribesmen, I call upon you by Allah not to abandon your people and your Prophet (salla Allahu alihi wa sallam) now that the enemy is near!" In a patronizing manner they replied, "If we knew you were going to fight we would not have abandoned you, however we do not think there will be hostilities." Abdullah Haram’s son pleaded with them over and over again until he realized he was wasting his time and as he turned to leave them, he cursed them saying, "May Allah curse you, you enemies of Allah! Allah will make His Prophet (salla Allahu alihi wa sallam) independent of you!" and then returned to join the Prophet (salla Allahu alihi wa sallam).





Now that the Muslim army had been substantially reduced the Prophet was asked by a Companion whether he thought they should call upon the help of the Jews with whom they were allied and had pledged to lend their assistance in times such as this. However, in light of recent events, the Jews could not be trusted and so the Prophet (salla Allahu alihi wa sallam) replied that there was no need for them.





The outcome of the hostilities was indecisive. There had been times when the Koraysh had the upper hand and other times when the Muslims gained the upper hand. The Koraysh sustained substantial losses and injury to both their army and their mounts. Hardly any of their rides had escaped injury and Abu Sufyan gave the command to return to Mecca having failed to gain any spoils of war.





Although the Muslims also sustained substantial injuries it was decided to return to Medina and then go in pursuit of the Koraysh to ensure they did not return to attack Medina. Such an action could not be considered that of a defeated army.





The 70 Companions Sent to Teach the Tribes of the Najd


Shortly after the marriage between the Prophet and Lady Zaynab daughter of Khuzaimah, the Prophet (salla Allahu alihi wa sallam) received a visit from Abu Bara, the elderly chieftain of Lady Zaynab's tribe. The Prophet (salla Allahu alihi wa sallam) welcomed him and spoke to him of Islam, and his heart inclined toward it, although he was not as yet prepared to make a commitment. Abu Bara recognized the high principals of Islam, and its morality and knew its teachings would benefit his tribe, so he asked the Prophet (salla Allahu alihi wa sallam) to send some of his Companions to them so that they might learn saying, "O Messenger of Allah, if you send some of your Companions to the people of Najd to call them to Islam, I expect them to accept." Whereupon the Prophet expressed his concern saying, "I am afraid the people of Najd will kill them." Abu Bara replied, "I will protect them." 


 


After Abu Bara's assurance that the Companions would travel in safety under his protection, the Prophet (salla Allahu alihi wa sallam) agreed and sent 70 Companions known for their piety and knowledge to teach and appointed Mundhir, Aamir's son from the tribe of Khazrah to lead the delegation.





The Companions set off and when they reached the well of Ma’una which lies between the territory of the hostile tribes of Aamir, Harrah and Saleem they decided to rest and send the Prophet’s message with Haram, son of Milhan on to Aamir, the son of Tufayl. Meanwhile, it was decided that Amr, Ummayah Ad-Damari’s son and Al Mundhir, Uqba’s son, the son of Aamir should go off and find pasture for the Companions rides.


. 


When Haram delivered the message Aamir scoffed and rejected it, then at his command a spear was thrust forcefully into Haram’s back. As Haram was dying he cried out, “Allah is the Greatest! By the Lord of Ka’bah I have triumphed!”





Aamir, Tufayl’s son immediately called upon the rest of the tribe of Aamir to join him and attack the Companions, but they refused saying that they were under the protection of Abu Bara. Aamir now turned his sight to the tribe of Saleem for help and Usaiyah, Ri’al and Dhakwan responded with their tribesmen.





It wasn’t long until Aamir and his allies reached the well, and unmercifully ambushed the Companions who fought as best they could until all lay dead around the well. Ka’b, Zayd An-Najjar’s son was the only one to survive. 





No sooner had the camels been settled and left to graze, Al Mundhir and Amr made their way back to the well. As they approached, to their great distress, they noticed birds of prey circling above the well and fear for their Companions engulfed their hearts. They approached the well with caution and to their great distress their fear was realized as their eyes gazed upon their martyred companions laying where they had fallen whilst the Sulaym tribesmen stood around talking to one another.  Amr was taken captive whereas Al Mundhir was killed. Aamir knew that Amr belonged to the tribe of Mudar and on account of his relationship with them he spared his life, but shaved his head. 





Just before Amr returned to Medina he was told that his aggressors from the Saleem had learned of their presence from one of Abu Bara's tribe. Amr was grieved by what appeared to be a treacherous act of the tribe and with a heavy heart set off for Medina.





As he journeyed, Amr came across two men from tribe of the Bani Kilab. Amr was unaware that the tribesmen had refused to join Aamir, Tufayl’s son. Supposing the tribesmen were among those responsible for the loss of his companions, Amr attacked and killed both of them. It was a regrettable incident, both men were in fact loyal to Abu Bara.





When the Prophet (salla Allahu alihi wa sallam) learned of the martyrdom of his Companions and also of the two innocent tribesmen he was deeply saddened and justly ordered that blood-money must be paid to the tribesmen next of kin in restitution.








Chapter 9 


The Plots on the Life of the Prophet





The An-Nadir Plot to Murder the Prophet (salla Allahu alihi wa sallam)


The matter of how to raise sufficient money to recompense the family of the two innocent dead tribesmen killed by Amr after the massacre at the well of Ma’una weighed heavily upon the Prophet (salla Allahu alihi wa sallam). Now, the Jewish tribe of An-Nadir had entered into an agreement with the Prophet (salla Allahu alihi wa sallam) and were also friendly to Abu Bara's tribe, so the Prophet (salla Allahu alihi wa sallam) decided to go to them and ask to assist as per their part of the agreement.





Omar, Abu Bakr and Ali accompanied the Prophet (salla Allahu alihi wa sallam) to the fortresses of the An-Nadir that lay on the outskirts of Medina to speak with them. The Jews invited the Prophet and his Companions to sit in the shade of one of the walls of their houses and went off supposedly to raise the necessary funds. However, that was not their intent.





For sometime they had been plotting ways in which to assassinate the Prophet and now here he was with just three of his Companions and no one else to defend him. The Jews connived together and decided that now the opportunity presented itself they would drop a millstone from the top of the house as the Prophet rested beneath it walls and kill him. However, Shalom, Mishkam’s son cautioned them against such an act and told them that Allah would reveal their plot to him, thereby admitting they knew he was a prophet. No one paid attention to Shalom and Amr, Jahsh’s son climbed up the stairs with a very heavy millstone. As Shalom predicted, Gabriel came to the Prophet and told him of their evil intent and the Prophet and his Companions got up subtly in a way in which the Jews did not notice and returned home.





The Jews Attempt on the Prophet’s Life


We mentioned previously that the Jews had for some time been planning how to rid themselves of the Prophet. On another occasion they had arrived at the conclusion the best way to carry out their plan would be to invite him and thirty of his Companions and meet him midway to discuss their religions with thirty of their Rabbis with the enticing statement that if the Rabbis were convinced then all of the Jews would convert.





The day arrived but when the rabbis saw thirty of his Companions around him, they muttered among themselves, “How can we kill him when thirty people are willing to die for him?” So the Jews came to the conclusion the best way to achieve their aim would be if three of them armed themselves with daggers under their cloaks and ask him to come forward with just three of his Companions to discuss the matter giving the reason that it was just not practical for thirty from each party to take part.





Unknown to the Rabbis a lady from their own tribe whose brother had converted and lived among the Ansar overhead their plotting and told her brother who in turn went directly to the Prophet and whispered their plot in his ear. Upon hearing the disturbing news, the Prophet returned with his Companions. 





From the moment the Prophet migrated to Medina he had shown extreme patience with the Jews and their devious, undermining activities, but the matter could no longer be tolerated and firm steps had to be taken.





Having taken the decision, the Prophet (salla Allahu alihi wa sallam) sent Muhammad, Maslama's son back to the fortresses with a message. As Muhammad approached the fortresses the chieftains came out to meet him and Muhammad told them, "The Messenger of Allah (salla Allahu alihi wa sallam) has sent me to you and instructed me to tell you that on account of your plot to kill him, the treaty he made with you no longer exists." Then, much to their amazement he described in detail the plan they had devised and of which they alone had been aware. Muhammad continued to deliver the rest of the message and gave them an ultimatum saying, "The Prophet (salla Allahu alihi wa sallam) gives you ten days in which to leave Medina, whosoever remains behind after that will be killed." The Jews were deeply shocked to learn that their treachery had been exposed and said as a matter of bravado, "O son of Maslama, we never thought that a man from Aws would ever bring us a message such as this!" Muhammad replied, "Hearts have changed," and returned to the Prophet (salla Allahu alihi wa sallam). 





The Tribe of An-Nadir Declare War


It was now Rabi’ Al-Awwal 4H (August 625 CE). Word of the ultimatum spread through the tribe and preparations were in progress for their departure when a message was received from Abdullah, Ubayy’s son that promised his support and encouraged them to stay. Huyay was greatly heartened by the promise and convinced his people to stay. With high hopes, Huyay sent word to his cousins, the tribe of Krayzah, and asked them to lend their support, for he was confident they would not let him down, and at the same time he sent word to their allies, the tribe of Ghatfan, known for their hostility toward the Prophet (salla Allahu alihi wa sallam) to come to their aid.





Allah says:


“Have you not seen the hypocrites?


They say to their brothers among the People of the Book who disbelieve,


'If they expel you, we will go with you.


We will never obey anyone against you.


If they fight against you we will certainly help you.'


But Allah bears witness that they are, without doubt, liars.” 59:11





As soon as the messages had been sent, Huyay and his tribesmen stocked their fortresses with rocks, catapults, arrows, and whatever weaponry they could lay their hands on in readiness. Huyay was confident that his cousins and allies would arrive at any moment and sent his brother to the Prophet (salla Allahu alihi wa sallam) with a message that informed him they were prepared to fight. When the Prophet (salla Allahu alihi wa sallam) received the message, he exclaimed: "Allah is Great," and his Companions around him reiterated his exaltation -- the Prophet (salla Allahu alihi wa sallam) continued, "The Jews have declared war."





Immediately, the Muslims rallied to the side of the Prophet (salla Allahu alihi wa sallam) who then handed the standard to Ali. That afternoon the Prophet (salla Allahu alihi wa sallam) and his army marched until the fortresses of the An-Nadir were in sight and observed that the Jews had barricaded themselves behind their walls and that the settlement was now completely deserted.





After the prayer had been offered, the Prophet (salla Allahu alihi wa sallam) led his Companions on toward the fortresses surrounded by palm-trees. The Jews let loose a volley of arrows and they whistled through the air and thereafter the hostilities continued up until nightfall.





During the night hours, the number of the Prophet's Companions increased as those who had only just learned of the Prophet's march joined them. As their numbers swelled, the Muslims were soon able to surround the fortresses and this alarmed the Jews. However, they expected their kinsmen to arrive the next day which would ease the situation.





After offering the night prayer, the Prophet (salla Allahu alihi wa sallam) entrusted Ali with the command of the army and together with ten of his Companions he returned to Medina. Throughout the night Ali led his brethren praising and exalting Allah, the hours slipped away, and soon the sky began to lighten, it was time to offer the Fajr prayer.





There was still no sign of the help the Jews so confidently relied upon. Unknown to Huyay and his tribe, their cousins from the tribe of Krayzah were not inclined to break their pact with the Prophet (salla Allahu alihi wa sallam). As for Abdullah Ubayy’ son, the circumstances were such that he reneged upon his promise, and so Huyay continued to wait in vain for their arrival together with the expected support from the tribe of Ghatfan.





Later on that morning the Prophet (salla Allahu alihi wa sallam) returned to his Companions and fighting broke out once more. The days passed and Huyay's hopes turned into fear. Ten days later, the Angel Gabriel brought the Prophet (salla Allahu alihi wa sallam) a new verse:





"Whatever palm-tree you cut down or left standing upon its roots,


it is by the permission of Allah,


so that He might humiliate the impious."


Koran 59:5





Thereupon he ordered the cutting down of several highly prized date palms belonging to the An-Nadir. Dates were a vital part of the An-Nadir's economy so when Huyay saw the trees being felled he was greatly dismayed. In the back of Huyay's mind he remembered the promise of the Koraysh to annihilate the Muslims one day and thought if he and his tribe were compelled to temporarily leave their homes, they could return later, reclaim their palms, and re-establish their settlement. But now the trees were being felled and he knew it would take many years to replace them, which would greatly affect their livelihood.





With this harsh reality on his mind. Huyay begrudgingly sent word of surrender to the Prophet (salla Allahu alihi wa sallam). The Prophet (salla Allahu alihi wa sallam) accepted but told them that they were to be expelled from their land. Even in such circumstances, the mercy of the Prophet (salla Allahu alihi wa sallam) was manifested as he allowed them to take their possessions, with the exception of weapons and armor with them. This was indeed a generous and merciful course of action for it was in his power to seize everything they owned and expel them with nothing except the clothes on their back, but this was not his way. The Jews did not appreciate the generosity of the Prophet and were determined not to leave anything of value behind and axed the assets they were unable to take with them.





Huyay was ungrateful and did not like the terms of surrender, he knew that their camels were incapable of carrying all their possessions, and then there was the matter of weapons and armor. However, his tribesmen were not in a mood to listen to him and had forced him to accept.





The confrontation was over and the An-Nadir tribesmen left their fortresses and returned home to pack as much as they could onto the backs of six hundred camels. Once the packing had been completed, their women-folk adorned themselves with all their jewelry, then mounted their camels laden with rugs of the finest quality. It had always been known that the tribe was extremely rich, however it was not until that moment that the extent of their wealth was realized. With an air of insolence and in single file, the tribe of An-Nadir left Medina defiantly flaunting their wealth as they rode out, accompanied by music.





Most of the tribe decided to resettle at Khaybar where they owned land; however others preferred to journey further a field to either Jericho or southern Syria.





As for the date palms still left standing, the Prophet (salla Allahu alihi wa sallam) received a new Revelation that said:





"(A share of the spoils shall also be given)


to the poor emigrants who were expelled from their homes


and their possessions,


who seek the Favor and Pleasure of Allah,


and help Allah and His Messenger.


These are they that are truthful. 


And those before them who,


had made their dwelling in the abode (Medina),


and because of their belief love those who have emigrated to them;


they do not find any (envy) in their chests for what they have been given


and prefer them above themselves,


even though they themselves have a need.


Whosoever is saved from the greed of his own soul, they are the ones who win.”


Koran 59:8-9





And so in compliance with the verse, the spoils were distributed among the new immigrants and Muhajirin. When the Muhajirin first arrived in Medina the Ansar had generously shared their groves with their new brothers, but now even though the Muhajirin had been given the groves of the An-Nadir, the Ansar still wished them to keep the groves they had given them.





The chapter 59, Al Hashr – The Gathering, describes the banishment of the Jews.





Chapter 10


Money Mongers 





The Debt 


Jabir, Abdullah’s father had been martyred during the hostilities at Uhud and had, due to circumstances, taken loans over time from his Jewish neighbors. No sooner Jabir's creditors learned of his death they unmercifully wasted no time in pressing Abdullah to settle the matter immediately. There was very little to offer, however there was the harvest of his father's date palms which Abdullah hoped would satisfy them, but all refused saying the harvest was insufficient.





The Prophet (salla Allahu alihi wa sallam) was concerned when he learned of Abdullah's predicament, so he went to him immediately and asked him to request his creditors to come and see him. The creditors arrived and the Prophet (salla Allahu alihi wa sallam) supplicated to Allah, whereupon each creditor, to their absolute amazement, received dates equal to the repayment of Jabir's debt. They were even more astonished when they observed the remaining amount of dates equaled that of Jabir's usual annual crop, yet their hearts remained hardened. 





Abdullah’s experience with the cold heartedness of the Jews was not uncommon. However, if a Jew happened to owe a Muslim for something they would escape from their obligation saying that because he had converted to a new religion the agreement was no longer valid.   





Salman of Persia


Many years before the advent of Islam, Salman had been raised by his father to serve in the temples of Persia. As Salman grew, he secretly started to challenge the validity of worshiping idols and started to search for the truth. 





There were two sects of good living people who did not worship the Persian idols and it was they who attracted Salman however, both sects claimed to follow the teachings of Jesus, but the doctrines were distinctively different. He listened to both sects and chose not to follow the one that preached the concept of the trinity as it occurred to him that worshiping three gods instead of One was very much akin to the pagan religions of Persia. Instead, he chose to follow the Nazarenes who taught the Creator was One and that Jesus was His prophet, not a god, nor yet His son. However, Salman hid his conversion from his father. 





Salman had many experiences in his search for the truth, and served several bishops. The first bishop was however, corrupt. He took from the poor and used the proceeds to satisfy his lusts, so Salman abandoned him in search of one more pious. 





Salman found an elderly, pious Nazarene bishop to teach him and in return he served him for many years until his death. When he died Salman sought to serve another Nazarene bishop and was blessed to find one who was more knowledgeable and pious than the last.





The bishop spoke to him many times about a special prophecy of Jesus. Salman was taught that it was written in the Holy Scriptures that Prophet Jesus had prophesied the coming of a new prophet who would be sent after him, and that he would appear in Arabia and went on to described the location of his appearance. As death approached the bishop, Salman asked if he knew of another bishop to guide him, but the Nazarene bishop said he knew of none. However, he advised him to go in search of the city he described in Arabia.





It was shortly after the death of the bishop that Salman's father learned of his son's conversion and in a burst of rage had his son bound with rope so that he could not leave the house. Salman was a strong young man and one day as he sat bound in his room, news arrived that a caravan was about to return to Arabia. It was the opportunity he had been waiting for, so he summoned all his strength, broke loose from the ropes that bound him and went to them. When Salman met the leader of the caravan he offered him a herd of camels and all his wealth if he would take him with them. The deal was struck and so shortly thereafter he left with them.





Just before the caravan reached Medina, the caravaners took not only Salman's camels and wealth but sold him into slavery to a Jew from the tribe of Krayzah. Salman was very disheartened by the turn of events until the Prophet's arrival in Medina. It was then that he was able to recognize that his circumstances had not been a misfortune as he had previously thought, but a very great blessing of Allah to him, for he had unknowingly, and certainly not through his own planning, arrived at the place the bishop described and so it was Salman converted to Islam.





Salman seldom had a chance to meet his fellow Muslims as his Jewish owner made him work long hours in the fields and groves. He longed to be free and join his brethren and so one day he decided to go to his owner and ask how much he would need to buy himself out of his bondage. His owner showed no mercy and demanded a very high price for his release -- no less than forty ounces of gold as well as three hundred planted date palms, whereupon Salman became very disheartened.





One day, Salman was blessed to meet the Prophet (salla Allahu alihi wa sallam) and told him of his predicament. The Prophet (salla Allahu alihi wa sallam), was deeply touched by Salman’s story, told Salman to write his owner an agreement, saying that he would pay the amount required in full.





When the Prophet (salla Allahu alihi wa sallam) told his Companions about Salman and asked them to donate as many date palms as they could, the Companions responded generously. Some gave as many as thirty young palm trees, others twenty and so on until the required number was satisfied.





Now that the palms had been gathered, the Prophet (salla Allahu alihi wa sallam) told Salman to go and prepare the land in readiness to plant the saplings and that once he had finished, he would plant the trees himself. The Companions joined Salman in the preparation of the ground and together they dug the holes. As soon as the work was finished they told the Prophet (salla Allahu alihi wa sallam) so he returned with them to the grove and planted all but one of the trees. All except for one sapling flourished - the one that had not been planted by the Prophet (salla Allahu alihi wa sallam) - whereupon a new sapling was brought and the Prophet (salla Allahu alihi wa sallam) planted it.





Prophet Muhammad (salla Allahu alihi wa sallam) had been given a nugget of gold -- about the size of a hen's egg -- and without a second thought gave it to Salman telling him to buy his freedom from the Jew with it. Salman was concerned that the weight of the nugget would be insufficient and asked how much more gold would be necessary to complete the extortionate demand. The Prophet (salla Allahu alihi wa sallam) supplicated to Allah, then took the nugget, put it in his mouth, rolled his tongue around it, then gave it back to Salman saying, "Take it, and pay the full price with it." When the nugget was weighed, it weighed exactly forty ounces and Salman was released from slavery.





Chapter 11


The Treachery of the Jews at the Battle of the Trench





Prelude


As the fifth year after the migration drew to a close, the expelled Jews from the tribe of An-Nadir who had relocated to Khaybar a little over two years before became more restless than ever, every time there had been an incident or skirmish they hoped it would go against the Muslims.





There had been talk for a long time that the Koraysh were bent on revenge and planned to rid themselves of Prophet Muhammad (salla Allahu alihi wa sallam) and his followers. With this in mind, Huyay -- who had been the chief conspirator in the failed attempt to kill the Prophet (salla Allahu alihi wa sallam) -- together with the other Jewish chieftains of Khaybar and the hierarchy of the An-Nadir, journeyed across the hot pebbled desert sands to Mecca to progress the matter. The Jews themselves had amassed a large arsenal of weapons and armor but were too cowardly to challenge the Prophet alone.





The Jewish chieftains were taken to Abu Sufyan upon their arrival in Mecca, who welcomed them as they ingratiated themselves telling him that the Koraysh were dearer to them than anyone else on account of their intent to rid themselves of the Prophet (salla Allahu alihi wa sallam). Abu Sufyan was heartened by these words and together with Safwan, and the other Koraysh chieftains they made their way to the Ka’bah, entered it, and took a solemn oath that they would not fail one another in the achievement of their mutual goal to rid themselves of the Prophet and the Muslims once and for all.





During this congenial occasion, Abu Sufyan inquired of his new allies, "You are knowledgeable of the first scripture, therefore, give us your opinion. Is our religion better than that of Muhammad?" Without hesitation, and despite the undeniable fact that both Judaism and Islam preached the same message, the Oneness of the Creator and the abomination of idols, the Jews replied, "Your religion is better than his -- you are nearer to the truth!"





“Have you not seen those to whom a portion of the Book was given


believing in Jibt and Taghout (the two statutes of Mecca)


and say to those who disbelieve,


'Those are more guided on the way than those who believe.'”4:51 





In an effort to enlist the hostile or indifferent nomadic tribes of the Najd, it was agreed that the Jews should visit with their chieftains and if revenge was an insufficient enough reason to win their support, then they would offer handsome bribes.





The tribe of Sulaym, was among those who inclined to Islam and so the leaders of the An-Nadir were unable to secure their full support. When the tribe of Aamir was approached they declined, remaining loyal to the alliance contracted earlier with the Prophet (salla Allahu alihi wa sallam).





The current strength of the Koraysh army and its previous allies was four thousand strong. However, through the effort of Huyay and his fellow chieftains, an additional two thousand, seven hundred men now swelled their ranks -- more than double their number at Uhud and so preparations for further hostilities were once again set in motion.





There is no documentation whether or not Al-Abbas the uncle of the Prophet had embraced Islam at this stage. However, it is likely that as a matter of expedience he had concealed his conversion so that he might remain undetected among the enemies of Islam. On close examination his actions would lead one to suppose the possibility that he had secretly embraced Islam as his support now and in the past had been vital to the Muslims, and Allah knows best.





Not everyone in Mecca supported Abu Sufyan. On several occasions Al-Abbas had already played an important role in supporting and delivering crucial information to the Prophet and now an imminent threat of a major attack against the Muslims by the Koraysh and their Jewish allies who had bribed Arab tribes to join them loomed high on the horizon. Al-Abbas, fearing for the safety of his nephew dispatched under the cloak of secrecy several horsemen to Medina with the news of an impending attack. The urgent state of affairs compelled the riders to ride in such haste that they reached Medina in just four days. 





Upon reaching Medina, the horsemen wasted no time and went directly to the Prophet (salla Allahu alihi wa sallam) to inform him of the two armies advancing on Medina on either side giving details of their numbers and weaponry. Yet again as at Uhud, because of the advance warning the Muslims had a week in which to prepare for the hostilities.





Immediately, the Prophet (salla Allahu alihi wa sallam) shrewdly sent word to his followers in the outlying areas of Medina to return to the City, and called for a meeting to discuss the strategy that would best serve them. Once more he reminded the Companions that if they obeyed Allah and were patient, victory would be theirs.


 


Ideas abounded from every quarter, however Salman proposed a plan that had been both used and proven effective in Persia. Salman advised the Prophet (salla Allahu alihi wa sallam) that when the Persians feared a cavalry attack, they would dig a large, circular trench around them as it was extremely difficult for the horses of the enemy to cross the wide divide and consequently they were better able to defend themselves. Salman's proposal met with great enthusiasm and so it was agreed that this would be the best course to adopt.





The Strategic Importance of the Jewish Fortresses of the Krayzah


It was unnecessary to dig a complete trench around the entire City as there was an unbroken line of fortified houses, strong enough to resist the advance of the enemy in one part. Then again, outside the City lay the fortresses of their allies from the Jewish tribe of Krayzah which also afforded them additional protection. 





There was yet another blessing, outside the City towards the north-west lay impenetrable hillocks of rock. One of these hillocks was called the hill of Sila, and it was there that they decided to make their camp after connecting the existing fortifications together by the trench. The site had other advantages; the ground on the near side of Sila's slope was considerably higher than in other places, not only did it afford additional protection but from it they would be able to monitor the movements of the unbelievers. 





There was no time to waste, so Salman instructed the Companions on the depth and width of the trench, and the digging began. Salman had until recently been the slave of the Jewish tribe of Krayzah knew his former masters owned many tools, so it was agreed that they should be asked to loan them in accordance with the pact they had signed with the Prophet (salla Allahu alihi wa sallam) a few years ago that also stated they would not ally themselves with the enemy of the Prophet (salla Allahu alihi wa sallam) and that they would assist the Muslims when the need arose.





The Krayzah were quick to realize that they stood to lose their possessions and date groves if they did not help defend Medina and so every tool they possessed was made available and work began.





Each section of the Muslim community was assigned a specific area to excavate and soon the continuous sound of axes hacking away at the ground and shovels removing the loosened ground filled the air, coming only to a halt at the time of prayer and when sleep finally overtook them.





Prophet Muhammad (salla Allahu alihi wa sallam) worked tirelessly alongside his Companions, who encouraged one another to work harder. As for Salman, he was an extremely strong, fit person. During his years of slavery he had labored tirelessly in the fields digging and carrying, and his companions were amazed to see just how strong he actually was; all were of the opinion that his labor was worth the labor of ten of them put together.





As the digging progressed, rocks were excavated and put to one side for use during the anticipated encounter. There were not enough baskets to go around to transport the earth so the Companions took to using their upper garments as bags. Young lads came out to lend a hand, but the work was much too arduous, so much to their sorrow, they were thanked but told to return home.





The Miracle of the Boulder


Jabir and his companions were working hard on their section when they struck a huge boulder. Try as best they might, no one, not even the strongest among them could shatter it, let alone move it. When the news of the boulder reached the Prophet (salla Allahu alihi wa sallam) he left his section of digging and made his way to it. Then, taking hold of an ax struck the boulder three times saying “Allah is the Greatest” whereupon it disintegrated into piles of sand.





When the Prophet (salla Allahu alihi wa sallam) struck the boulder the first time, a light shone so brilliantly from it that it reached the palaces of Syria (Ash Shams). Upon his second strike, the light stretched as far away as Madian in Persia whereas the light of the third strike reached and lit up Yemen which was under the protectorate of Abyssinia at that time. The Prophet (salla Allahu alihi wa sallam) later explained that the miraculous light was a sign that one day Islam would spread to these distant lands. This light is reminiscent of the light which emitted from Lady Aminah when she conceived and then again when she gave birth to the Prophet (salla Allahu alihi wa sallam)





Six days had now passed since word reached the Prophet (salla Allahu alihi wa sallam) of the Koraysh and their allies march. By now, the Muslims whose home lay on the outskirts of Medina had left seeking the safety of City.





The Prophet (salla Allahu alihi wa sallam) and his Companions, who numbered three thousand, had just finished digging the trench when news arrived that the Koraysh army  had been seen marching along the valley of Akik, south-west of Medina, and that the bribed Ghatfan and Najd tribes were but a short distance from the mountain of Uhud.





Time was short, so the Prophet (salla Allahu alihi wa sallam) sent word that the women and children should confine themselves to the upper rooms of the fortified houses, however Ladies Ayesha, Umm Salamah and Zaynab took it in turns to go the Prophet's tent at the foot of Sila to tend to his needs.





The Koraysh had relied heavily upon being able to pillage the crops of the Muslims to provide fodder for their horses, however, much to their dismay, when they reached the oasis they found the fields had already been harvested. There was nothing to feed their hungry horses and the supplies they brought with them were limited. However, the camels of the tribes of Ghatfan and the Najd were more fortunate as they were able to graze upon the herbage and bushes that grew near Uhud.





Due to the unexpected circumstances, the Koraysh knew they must strike quickly, otherwise their cavalry would be too weak to make an effective strike, and so word was sent to their allies to join them immediately outside Medina.





The Koraysh had expected the believers to defend themselves from the fortified buildings and fortresses of Medina. When they saw that the Prophet (salla Allahu alihi wa sallam) had made his camp outside the City their spirits rode high as they thought the battle would be over quickly and victory would soon be theirs.





However, as Abu Sufyan and his men drew closer to the Prophet's camp their spirits were soon deflated. They had thought they would be able to overcome the Prophet's army by the sheer force of their numbers, but now, their eyes fell upon the deep, wide trench with archers poised ready to fire.





The Koraysh advanced and as soon as they came within range, a warning volley of arrows hurtled through the air and fell but a short distance in front of them. The Koraysh realized it was going to be difficult for them to even get as far as the trench and that their prospect of breaching it was considerably more difficult, so they retreated to assess the situation.





The chieftains were in agreement that the best approach would be to apply tactics that would weaken a section in the line of defense, then, cross the trench and attack from within. With this intent, Khalid and Ikrimah, two of the Koraysh commanders, examined the trench from a safe distance to determine its weakest part. During their surveillance they noticed a section of the trench was not as wide or as deep as the rest, however, it was heavily guarded and the guards needed to be eliminated if they were to penetrate the trench at that point.





Huyay and the Tribesmen of Krayzah


Huyay, from the expelled tribe of An-Nadir, knew that one of the fortresses blocking the approach to Medina belonged to a fellow Jew from the tribe of Krayzah by the name of Ka'b son of Asad son of Al-Qurazi. Huyay hoped that he might prevail upon him to break the pact he had made with the Prophet (salla Allahu alihi wa sallam) so that the Koraysh would be able to attack the City from two directions at the same time. If he succeeded, it would mean the Koraysh forces would be swelled by a further seven hundred. With this in mind he went to Abu Sufyan to propose his plan. Abu Sufyan thought the idea was sound, and so Huyay made haste to the fortress.





Upon reaching the fortress Huyay announced himself as he knocked at its door, but Ka'b would not open it as he suspected the reason for his visit. He, like many others of his tribe considered that it was on account of Huyay's pride and poor judgment that had led to the expulsion of the tribe of An-Nadir, and that his domineering personality was something they could do without. Huyay knocked several times but Ka'b still refused to let him in and reminded him that he had a pact with the Prophet (salla Allahu alihi wa sallam) and told him he was not prepared to break it.





When Huyay realized he was getting nowhere, he changed his tactics and resorted to shaming Ka'b for not affording him the customary hospitality. He told him that in his eyes he was too mean to even share his food with him!





Huyay's ploy worked, and reluctantly Ka'b opened the door. Huyay told Ka'b that he had brought the chieftains and armies of the Koraysh, Ghatfan, Najd and Kinanah to Medina and that their force was now ten thousand strong. He told Ka'b that they had all sworn allegiance to one another to rid themselves of Prophet Muhammad (salla Allahu alihi wa sallam) and his followers, and that this time he was sure he would not escape.











The Wavering Heart


Ka'b Asad’s son was still reluctant to break his promise. However, the overwhelming number of the Koraysh army, their allies and the support of his fellow Jew was something he had not reckoned upon and his heart started to waver as Huyay's persuasive tongue worked upon him. But Ka'b continued to resist and told him that if he broke the pact it would bring shame upon him. Huyay was quick to realize that Ka'b was weakening and continued to elaborate on what he deemed to be multiple advantages for them if they were rid of the Prophet (salla Allahu alihi wa sallam) and stop his preaching.





Huyay was so convinced this would be the last of the Prophet (salla Allahu alihi wa sallam) that he swore by Allah, that if the Koraysh and their allies returned to their homes and had not rid themselves of the Prophet (salla Allahu alihi wa sallam) this time, then he would stay in Ka'bs fortress with him and take the consequences.





The oath Huyay had just taken was sufficient to convince Ka'b that the Prophet (salla Allahu alihi wa sallam) and his Companions would not withstand the onslaught of their enemies. When Huyay asked to see the pact the Prophet (salla Allahu alihi wa sallam) and Ka'b had agreed upon, Ka'b fetched it, showed it to him and contemptuously Huyay tore it up.





Ka'b went to his people to relate the conversation he and Huyay had just exchanged. Despite the convincing arguments, there was an element among them who were not convinced and refused to break their word, amongst them was Amr, Suda's son.





In the Jewish community there was an elderly man by the name of ibn Al Hayyaban. He had left Syria many years before to await the coming of the last Prophet (salla Allahu alihi wa sallam), for he was knowledgeable of the scriptures and expected his prophesied arrival in that region and taught its signs to all who would listen. Like him, many of his followers believed that the time had arrived and recognized the fact that Prophet Muhammad (salla Allahu alihi wa sallam) had the qualities mentioned in the scripture. However, the fact remained he was not a Jew, and to many this was a major obstacle as their racial pride was at stake.





Meanwhile, several of Ka'bs tribesmen decided to go out of the fortress to determine for themselves if the report Huyay brought was true. When their eyes fell upon the formidable sight of the huge, unbelieving army, terror struck their hearts, they had never seen anything like it before in their life and returned quickly to report to their tribesmen what they had seen.





The  Betrayal of  the Krayzah


The tribe of Krayzah no longer needed convincing, the enemies of the Prophet seemed formidable and they no longer needed to be convinced and so their principals were put to one side; some even turned informant and went to the Koraysh camp to tell them of the weaker parts of the City's defense, whilst a few who inclined to Islam slipped away from the fortresses to take the news to the Prophet's camp.





Omar was the first to learn of the Krayzah’s betrayal and went straight to tell the Prophet (salla Allahu alihi wa sallam). It was indeed an act of treachery, so the Prophet (salla Allahu alihi wa sallam) sent Zubair to determine if the report was correct. Then he sent Sa’ad from the tribe of Aws and Sa’ad from the tribe of Khazraj together with Usayd for additional confirmation, for he was neither a person to act in haste nor take a decision without first having verified the matter.





Zubair reached the fortress before his other Companions and learned that the report was correct. When his companions arrived they pleaded with the Krayzah not to pursue their intention, but it was to no avail. The Krayzah informed him that as far as they were concerned the pact no longer existed between them -- they had become enemies.





The treacherous breaking of the pact caused a weakness in the line of defense. The Jewish fortresses were no longer a protective barrier but a gate through which the enemy could advance with comparative ease, so the Prophet (salla Allahu alihi wa sallam) immediately sent a hundred men to strengthen the area.





Shortly afterward news reached the Prophet (salla Allahu alihi wa sallam) that Huyay had urged the Koraysh and their allies to send a thousand men to the fortresses and then launch an attack on the fortified buildings in which the Muslim women and children had been housed for protection. The Prophet (salla Allahu alihi wa sallam) wasted no time in sending Zayd together with three hundred men to protect them. Each night as the Companions patrolled the streets they exalted Allah with such intensity that their voices rang out through the City and they appeared far greater than their number.





For one reason or another, the unbelievers abandoned their intent and no harm came to the women and children, however, the Koraysh had succeeded in weakening the Muslim army through the re-deployment of their forces. As a result the Companions were forced to take longer periods patrolling the trench, and now weariness posed an additional hazard. However, spirits were lifted by the kind words and encouragement of the Prophet (salla Allahu alihi wa sallam), who reminded them that victory would be theirs if they were steadfast, and obeyed Allah and His Prophet (salla Allahu alihi wa sallam).





Days and nights passed and the commanders of the Koraysh army, 'Amr son of Abd-e-Wudd, Ikrimah Abi Jahl’s son and Dirar Al-Khattab’s son waited for the right opportunity to attack. However, they didn't have to wait too long as one day Ikrimah noticed that the narrowest section of the trench was less well guarded than usual and so he, Dirar, Amr and two others were able to jump over it on horseback. Just as the last man cleared the trench, Ali together with some of his companions arrived to reinforce the section leaving no way for the unbelievers to retreat.





Amr shouted out a challenge for someone to engage him in single combat. Without hesitation, Ali took up the challenge, but when Amr saw him he declined to fight on account of the friendship that had existed between their fathers many years before. Ali was adamant and refused to back-down, and so Amr accepted the challenge and dismounted. As they fought, clouds of dust arose in the air and the onlookers were unable to determine exactly what was going on. Then, much to their relief they heard Ali's voice exalting Allah, and his companions knew that Amr must be dead. 





The fight had distracted the Companions attention, so one of the Koraysh seized the opportunity to try and make his escape back to the other side of the trench. Turning his horse around, he raced toward the trench only to find Nawfal from the tribe of Makhzum was in his way and so the tribesman, with his horse, plunged headlong into the trench.





When the believers saw what had happened, they made use of the stones excavated from the trench and pelted him with them. From the bottom of the trench, the unbeliever cried out saying, "Arabs, death is better than this!" whereupon they ceased their stoning and one of them climbed down into the trench and the unbeliever took his last breath.





Up until now there had been considerable apprehension among the unbelieving cavalry concerning their ability to cross the trench. However, Dirar and Ikrimah had demonstrated that although it was difficult it was not impossible, so several attacks were made that day and in the days that followed, but, all were of no avail. The fighting was spasmodic but none-the-less wearisome for the believers who could not afford to risk being caught off guard. No fatalities were sustained on either side although Sa’ad Mu'adhs son was severely wounded when an arrow pierced an artery in his arm however many of the unbeliever’s horses were wounded.





Nu’aym from the Ghatfan Tribe of Ashja


After Nu'aym from the Ghatfan tribe of Ashja's encounter with the Muslims of Medina before the second challenge of Badr, his heart inclined still further to Islam. But now that Abu Sufyan had called upon the support of the Ghatfan tribe, his branch of the tribe had lent their support and so with reluctance he had been drawn into the conflict.





When Nu’aym was in Medina he had heard some of the Prophet's teachings promoting brotherly love, peace, justice and mercy. He had witnessed the unifying effect of Islam upon its very diverse congregation, now there they were with just one third of the number of the unbelieving army, prepared to defend their Religion without any thought of tribal superiority or surrender, it was indeed an act of bravery through absolute conviction and love of Allah and His Prophet (salla Allahu alihi wa sallam).





As Nu’aym thought about it he knew that his allegiance did not lie with the unbelievers, it lay with the Prophet. That night was the turning point in Nu’aym's life as he made his way undetected to Medina and slipped into its City and then on toward the camp of the Prophet (salla Allahu alihi wa sallam).





When Nu’aym reached the camp he asked to be taken to the Prophet (salla Allahu alihi wa sallam) and upon seeing him the Prophet (salla Allahu alihi wa sallam) welcomed him and inquired as to the nature of his visit. Nu'aym told him that he had come to declare his belief and bear witness to the truth in the Oneness of the Creator that the Prophet (salla Allahu alihi wa sallam) brought, adding that he would do whatever he commanded. In passing, he mentioned that his people and the other tribes knew nothing of the teachings of Islam, so the Prophet (salla Allahu alihi wa sallam) told Nu'aym to go out and do his best to bring about discord among his people so that they would withdraw. Nu'aym thought for a minute and then asked the Prophet (salla Allahu alihi wa sallam) if deception would be permissible for he had a plan he thought would work to disunite the Koraysh and the Jews. The Prophet (salla Allahu alihi wa sallam) replied, "Say whatever you will to draw them away from us; war is nothing but deceit."





The Plot of Nu’aym


It was time for Nu'aym to leave, and after the greetings of peace had been exchanged he made his way back though the winding streets of the City to the Krayzah fortress. For many years Nu'aym had been friendly with the Krayzah and when they saw him they welcomed him and offered him food. Nu'aym thanked them for their offer but told them that he had come to them upon a more important matter. He told them that he feared for their safety if the Koraysh and Ghatfan failed to defeat the Muslim army and returned home leaving them alone to face the Muslims.





It was a matter that concerned many of the Krayzah since their chieftains and rabbis had broken the pact. They remembered well how, although, Huyay and his fellow tribesmen's lives had been spared after their attempt to murder the Prophet (salla Allahu alihi wa sallam), that they had been expelled from Medina and forced to leave their homes and date groves behind -- and this was something they did not want to happen to them.





Nu'aym told them that in his opinion, if he found himself in a position such as theirs, he would not strike a blow against the Muslims unless the Koraysh and Ghatfan were prepared to hand over to them some of their leaders as a guarantee that they would not be deserted in the event that their allies were forced to retreat. Nu'aym's logic made a lot of sense, the Krayzah needed no further convincing and adopted his suggestion.





Now that Nu'aym had succeeded with the first part of his plan, he made his way to Abu Sufyan's tent. He found Abu Sufyan in the company of the other Koraysh chieftains and embarked upon the second part of his plan. He told them that he had come across a very alarming piece of information which was vital to them, however, he told them that he would only divulge the matter if they swore they would never tell anyone who gave it to them.





Anxiously, Abu Sufyan and those with him swore never to turn informant. Nu'aym then told them the Jews were having second thoughts about their treatment of Muhammad (salla Allahu alihi wa sallam) and that he had received word informing him of such. Nu'aym had caught their attention and proceeded to tell them that in order to repair their relationship the Jews would take leaders from both the Koraysh and Ghatfan tribes as hostage and then deliver them to Muhammad so that he may put an end to them, and thereafter fight alongside him. Nu'aym further alarmed Abu Sufyan when he told him that the terms had been accepted. He concluded his devising with the warning that they, in his opinion, should not let anyone remain with the Krayzah, and so the seeds of mistrust were sown and took root.





Abu Sufyan, together with the other chieftains met with those of the Ghatfan and decided to assess the loyalty of the Krayzah themselves rather than relying entirely upon the report of Nu'aym. However, in the interim period, both allies agreed to postpone telling Huyay about the matter.





On 5th Shawwal 5H, the allies agreed to send Ikrimah to the Krayzah with a message. The message was brief and straight to the point and read, "Prepare yourselves to fight tomorrow so that we may rid ourselves of Muhammad." No sooner had the Krayzah received the message they sent one back saying, "Tomorrow is the Sabbath, and we will not fight with you against Muhammad unless you send us some of your men that we might hold until we have rid ourselves of him. It is our fear that if things go against us you will retreat and leave us to face him -- this, we cannot do alone."





Ikrimah returned in haste to Abu Sufyan and his fellow chieftains and the message was duly delivered. No sooner had the message been read they swore, "Nu'aym has told us the truth!" Immediately, another message was dispatched informing the Krayzah that they would not be sending any one but that they must fight all the same. The Krayzah's fears were confirmed and they sent back another message stating, yet again, that they would not fight until they received their demands.





In a state of rage, Abu Sufyan went to confront Huyay. He demanded to know where the help was that the Jews promised, and told him that they had deserted him with the intent of betrayal. Huyay was taken aback by the accusation and swore by the Torah that the reason his fellow Jews would not take up arms against the Muslims was that it was the Sabbath and without doubt he would see them fight with all their might against the Prophet (salla Allahu alihi wa sallam) the day after.





As of yet, Abu Sufyan had not told Huyay of the demand for hostages, but when he told him his reaction was indifferent and Abu Sufyan took it to be indicative of his guilt and swore by his god, al-lat, that the whole affair was nothing but treachery on both his part and the Krayzah. Huyay swore yet again by the Torah that he was not a traitor, but Abu Sufyan refused to believe him, and so Huyay, fearing the wrath of Abu Sufyan, made a hasty retreat to the safety of the Krayzah fortresses.





Two weeks had passed, and little except mistrust of one another had transpired among the Koraysh and its Jewish allies. Fodder was in very short supply, wounded mounts often died, and in addition, the weather turned to be exceptionally cold and wet. It was a time of frustration on the aggressor’s part. Many had hoped that by now the engagement would have been resolved and they would be reaping the coveted spoils of war, but it wasn't so, and discontent became widespread.





The Morale of the Believers


The believers were better protected from the rain and the cold as they had the hill of Sila to shelter them. However, they were very tired on account of their constant vigil and signs of hunger were apparent, but unlike their adversaries, their morale was high and the Prophet (salla Allahu alihi wa sallam) supplicated to Allah after each obligatory prayer for three successive days for the unbelievers to be put to flight.





Added to the extreme cold and rain, Allah now sent unseen angels driving a bitterly cold wind from the east that brought torrential rain and forced the unbelievers to take shelter in their tents as the wind rushed howling between them. As the night progressed, the storm worsened to such a degree that their tents were ripped from the ground, tossed in the air and torn into shreds -- not one of the unbeliever's tents remained standing. Allah speaks of this in the Holy Koran saying:





"Believers, remember the Favor of Allah to you 


when there came against you hosts (armies),


We unleashed against them a wind 


and hosts (of angels) you could not see.


Allah sees the things you do."


Koran 33:9





As for the Muslim tents, Allah protected them all and none were wrecked by the wind.





As on many other occasions, the Prophet (salla Allahu alihi wa sallam) spent most of the night in prayer. After the conclusion of his final prayer, he visited a neighboring tent and asked Hudhayfah to go among the enemy and bring word of their condition.





The Unbeliever’s Decision


As Hudhayfah made his way towards the Koraysh encampment he found them shivering, huddled and crouched together trying to warm themselves as the winds roared about them. No one paid any attention to him and so he was able to get close to Abu Sufyan without being noticed.





As dawn approached, the ferocity of the wind died down and the unbelievers started to try and warm themselves as Abu Sufyan cried out for all to hear, "People of the Koraysh, our horses and camels are dying, the Krayzah have let us down and betrayed us. We have suffered on account of the wind! Leave this place, I intend leaving!" The hostilities had began in Shawwal and now it was Dhul Qa’dah and Abu Sufyan was so anxious to leave that he forgot his camel was still hobbled and made it rise on three legs.





Just then, Ikrimah called to him with the reminder that he was their chieftain and demanded to know if he was prepared to abandon his men, whereupon Abu Sufyan felt ashamed of his actions and dismounted. Everyone had had enough, and not long after the Koraysh army broke camp and started out on its long  march home, however, Abu Sufyan remained behind with Khalid to ride behind his beleaguered army.





As they rode together, Khalid had time to reflect upon the words of the Prophet (salla Allahu alihi wa sallam) and commented, "Any sensible person knows that Muhammad does not lie." Abu Sufyan was astonished and retorted, "You, of all people have lesser right to say such a thing!" Khalid asked why, whereupon he replied, "Muhammad belittled the honor of your father; he killed Abu Jahl your chieftain!"





Everyone had been so busy with their own affairs that Hudhayfah was able to slip away unnoticed to where the Ghatfan had camped. When he reached their camp-site he found they had dispersed and so he returned to the Prophet (salla Allahu alihi wa sallam) with the welcome news, for the Prophet (salla Allahu alihi wa sallam) hated fighting, except defensive fighting, as his preference was always that of inviting his adversaries to the mercy of Allah.





When he reached the camp he was told that the Prophet (salla Allahu alihi wa sallam) was praying, so Hudhayfah went to him and waited for him. The Prophet (salla Allahu alihi wa sallam) noticed his arrival and beckoned him to come and sit beside him as prayed. As Hudhayfah sat down, the Prophet (salla Allahu alihi wa sallam) covered him in the folds of his cloak to warm him, and there he remained until the prayer reached its conclusion. After the prayer, Hudhayfah related the blessed news of the enemies retreat and the Prophet (salla Allahu alihi wa sallam) immediately thanked Allah for His Mercy, for Prophet Muhammad (salla Allahu alihi wa sallam) was sent as a mercy for all people, not as a promoter of war.





The thin thread of the light of dawn had appeared on the horizon so Bilal arose to call the believers to prayer. After the prayer finished the believers turned to look in the direction of the enemy campsite – it was completely deserted. It was indeed a time for thanksgiving and rejoicing, so the Prophet (salla Allahu alihi wa sallam) gave his Companions permission to break camp and return to their families.





The immediate danger was over, however, the Prophet (salla Allahu alihi wa sallam) was still on guard. There was always the possibility that the unbelievers had retreated out of sight only to await news from the Krayzah that the trench had been abandoned. With this in mind the Prophet (salla Allahu alihi wa sallam) sent Jabir and Abdullah, Omar's son to call his men back. Jabir and Abdullah set off calling at the top of their voices telling them to return, but it was to no avail, so they returned to tell the Prophet (salla Allahu alihi wa sallam) what had happened but the Prophet (salla Allahu alihi wa sallam) just smiled and returned home himself with his close Companions.





The Command of Allah


It was noon, the obligatory prayer had been offered and the believers began to disperse. Not long after the prayer, Angel Gabriel came to the Prophet (salla Allahu alihi wa sallam). After the greeting, Gabriel asked the Prophet (salla Allahu alihi wa sallam) if he had laid down his arms, then informed him that the angels had not laid down theirs. He told him that he was on his way to cause the souls of the Krayzah to tremble in fear, then he told the Prophet (salla Allahu alihi wa sallam) that Allah, the Exalted, had sent him to deliver the command that he should retaliate against treachery of the Krayzah.





Prophet Muhammad (salla Allahu alihi wa sallam) called upon his three thousand foot soldiers and thirty cavalry to reassemble and informed them of the Command of Allah. The Messenger of Allah (salla Allahu alihi wa sallam) gave Ali the standard and instructed his followers not to offer the afternoon prayer until they reached the outlying fortresses of the Krayzah. However, Sa’ad Mu'adhs son who had been severely injured during the battle was not to accompany them but to remain behind in a tent to be nursed that had by the instruction of the Prophet (salla Allahu alihi wa sallam) been pitched inside the Mosque so that he could be near him.





Just before sunset, the Muslims surrounded the fortresses and terror struck deep in the hearts of the Jews on account of their treachery. The Krayzah sent a message to the Prophet (salla Allahu alihi wa sallam) requesting Abu Lubabah, a tribesman from Aws with whom they had a long association, be allowed to consult with them. The Prophet (salla Allahu alihi wa sallam) agreed and Abu Lubabah went to the fortresses accompanied by several other companions who remained outside.





As the doors to the fortress opened, Abu Lubabah was overcome by the plight of women and children crying and his heart softened toward them. For a brief moment, the fact that the Krayzah had betrayed the Prophet (salla Allahu alihi wa sallam) and had been willing to kill Muslims, including himself, slipped from his mind. It was almost like old times and together he and some of their elders climbed five flights of stairs to a room where they sat down to discuss the matter. After the usual pleasantries, the Krayzah asked whether or not he thought they should surrender, he told them that they should, but at the same time pointed to his throat indicating that they would be put to death.





Suddenly, Abu Lubabah was jolted back to reality and horror stricken by his action and cried out with a verse from the Koran:








".. to You we turn, and to You is the arrival.”


Koran Ch.60:4





Meanwhile, outside the fortresses, Abu Lubabah's companions awaited his return, however, such was his deep shame and regret that he left the fortress by another entrance and returned to Medina alone.





Upon reaching Medina, Abu Lubabah tied himself to a pillar in the Mosque saying that he would not move from it until Allah relented towards him. He remained tied to the pillar for either ten or fifteen days, only being released by his daughter when the time for prayer arrived.





Prophet Muhammad (salla Allahu alihi wa sallam) waited patiently for his return, but not long after Abu Lubabah had tied himself to the pillar news of what transpired reach him. The Prophet (salla Allahu alihi wa sallam) told his Companions that if he had come to him, he would have supplicated to Allah for his forgiveness, but as he had chosen this course of action there was nothing he could do until Allah pardoned him. Several days later Allah made it known to His Prophet (salla Allahu alihi wa sallam), that Abu Lubabah had been forgiven.





The Dilemma of the Tribe of Krayzah


Amongst the Krayzah were several whose only barrier to their acceptance of the Prophet (salla Allahu alihi wa sallam) was that he was not a Jew. Ka'b now went to them and suggested that they accept the Prophet (salla Allahu alihi wa sallam) and thereby save themselves as well as their property. However, they refused saying that the preferred death and would accept nothing else other than the Torah and the Law of Moses, peace be upon him. Ka'b was a resourceful man, and suggested several other solutions, but all proved unacceptable to his fellow tribesmen.





Amr, Su'ads son, had been against breaking the pact right from the start and openly declared that he would not take part in its breaking. He now offered his fellow Jews a solution, but said he was unsure whether or not the Prophet (salla Allahu alihi wa sallam) would accept it. Amr suggested that they offer the Prophet (salla Allahu alihi wa sallam) a form of tax in exchange for their freedom. Like Ka'bs suggestions his was also rejected. That night, Amr left the fortress alone and made his way to Medina where he spent the night in the Mosque. What happened to him afterwards is unknown however, the Messenger of Allah (salla Allahu alihi wa sallam) told his Companions that Amr was a man whom Allah saved on account of his loyalty.





Sometime before the siege, the three sons of Hadl, who was the brother of Krayzah himself, had come to the fortresses to visit relatives. They had been students of the elderly Syrian Jew, the son of Hayyaban, who had spoken so many times of the signs that would announce the coming the a new Prophet (salla Allahu alihi wa sallam). They remembered well his words and reminded their fellow Jews with them, but as before, their words fell on deaf ears. When they realized they would never be convinced, they decided to slip away in the still of the night and embrace Islam. As they left the fortress they told the Muslim guards of their intent and were guided to the camp.





There was yet another person who left the fortresses, his name was Rifa'ah, Samawal's son. With stealth he managed to escape from the fortress unnoticed and slipped through the Muslim guards to the house of Salma, the daughter of Qays. Salma was the half sister of the Prophet's mother, Lady Aminah, who had married into the tribe of Khazraj, and it was there in her house that he embraced Islam.


 


The Capitulation of the Krayzah


The siege had now taken twenty-five days and it was on the following morning the Krayzah decided to surrender and opened the doors to the fortresses. The women and children were separated from the menfolk, taken into one sector of the camp and placed under the supervision of Abdullah, Salam's son, who had once been their rabbi. In the meantime, the men's hands were tied behind their backs and led away to a different sector of the camp.





Allah says:


“He brought down from their fortresses


those who had supported them from among the People of the (Jewish) Book


and cast terror into their hearts,


so that some you killed and others you took captive.” 


Koran 33:26 





The Companions went inside the fortresses and brought out the spoils of war that were then piled high outside the walls. The Krayzah had amassed a huge arsenal of weapons amongst which were one thousand five hundred swords, two thousand spears, three hundred suits of armor and five hundred shields. Amongst the spoils was a plentiful supply of wine and fermented date juice, all of which were poured away, for Allah had forbidden Muslims to consume intoxicants.





The Request for Sa’ad son of Mu’adhs Tribe


Many years before Islam, the Sa’ad, Mu’adhs son’s tribe established deep ties with the tribe of Krayzah and on that account some of the Muslims went to the Prophet (salla Allahu alihi wa sallam) to ask him to extend the same kind of leniency he had shown to the tribe of Kaynuka, former allies of the Khazraj, two years before. The Prophet (salla Allahu alihi wa sallam) listened to them and asked if they would be satisfied if one of their own pronounced judgment upon their former allies and they accepted.





The person the Prophet (salla Allahu alihi wa sallam) chose to pass judgment on the Krayzah was their chieftain, Sa’ad, Mu'adhs son and so some of the Companions returned to Medina to convey the message to him and found him being nursed in the Mosque by Rufaydah, a lady from the tribe of Aslam.





A mule was prepared for Sa’ad and the party set off for the fortresses. During the course of the ride, Sa’ads companions told him that he was to pass judgment on their former allies and asked him to treat them well on that account.





Sa’ad was not a person to let emotion interfere with justice. He had witnessed with his own eyes how those that had been taken captive at Badr and allowed to ransom themselves had ridden against them at Uhud, and yet again their treachery during the recent encounter. He was also aware of the tribe of An-Nadir's incitement of the Koraysh to take up arms against the Muslims, and seen how the Krayzah had been ready to follow the lead of their peers and broken their pact with the Prophet (salla Allahu alihi wa sallam).





As Sa’ad approached the camp, the Prophet (salla Allahu alihi wa sallam) saw him and out of respect for Sa’ad said to the Muslims, “Stand up for your master” and told the tribesmen to greet their chieftain, which they did. Without wasting time, they approached Sa’ad saying, "Father of Amr, the Messenger of Allah (salla Allahu alihi wa sallam) has appointed you to judge our former allies." Sa’ad asked them to swear by Allah that they would accept his judgment, and this they did. The Prophet (salla Allahu alihi wa sallam) told Sa’ad that his judgment would also be binding upon himself. Then, Sa’ad proceeded to pronounce judgment saying, "It is my judgment that the men shall be killed, and the women and children taken captive." The Prophet (salla Allahu alihi wa sallam) turned to Sa’ad and said, "You have judged with the judgement of Allah from above the seven heavens." Shortly after, the women and children were escorted to Medina.





That night, the men of the Krayzah were blinded by their racial pride and spent their time supporting one another in their decision. None had the slightest wish to embrace Islam, and as they had done so many times before with the full support of their wives said death was better for them than embracing Islam. The next morning trenches were dug in the market place and all except one of the tribesmen of the Krayzah were put to death. Despite their treachery if they had chosen to accept Islam their lives would have been spared because no one who, even in circumstances such as this, who says, “I bear witness that there is no god except Allah, and Muhammad is His Prophet” is put to death.





The only man to be spared was Zabir, Bata's son, an elderly man whose hatred of the Prophet (salla Allahu alihi wa sallam) and Islam was well known. His fate was yet to be determined because he had once spared the life of a Muslim named Thabit, Qays son, so Zabir was taken to Medina where he was lodged with the women and children.





Although the women had strongly upheld the declaration of their husbands that they preferred death rather than embracing Islam, cries of grief and anger filled the air as Zabir told the women of the fate of their men. Zabir tried to quiet them but told them that if there had been any good in their men they would have been saved.


 


Thabit had asked the Prophet (salla Allahu alihi wa sallam) to spare the life of Zabir whereupon the Prophet (salla Allahu alihi wa sallam) granted his request. When Thabit told Zabir of his reprieve all Zabir would say was, "What is there left in life for an old man without a wife or children!" So Thabit went to the Prophet (salla Allahu alihi wa sallam) again and told him what Zabir said, so the Prophet (salla Allahu alihi wa sallam) mercifully told him to return his wife and children to him. Zabir remained ungrateful and asked Thabit, "Is it possible for a family to survive without property?" Once again Thabit went to the Prophet (salla Allahu alihi wa sallam) and told him of Zabir's request and the Prophet (salla Allahu alihi wa sallam) ordered that with the exception of his weapons and armor all of his property be returned to him.





Zabir’s hatred of Islam had blinded him to the mercy and generosity now offered and so he went to Thabit yet again saying, "By Allah, I ask you Thabit, by your indebtedness to me that I should join my people. They are gone and there is no good left in life." At first Thabit did not take him seriously, but when Zabir insisted, his request was granted. As for Zabir's wife and children, the Prophet’s mercy towards them still prevailed and they were freed under the protection of Thabit and retained their possessions.





The other captives were given to the believers who took part in the siege. Many were ransomed by their fellow tribesmen from An-Nadir and returned to live with them in Khaybar.








The Insults of Salman, son of Abi Al-Huqaiq


Salam son of Abi Al-Huqaiq better known as Abu Rafi lived in his fortress in the Jewish settlement of Khaybar and had been very active spending his wealth on the supply of arms and enlisting the support of tribes to rise up and fight against the Muslims. He had also composed degrading, insulting poems about the Prophet.





In Dhul Qa'dah 5H. Abdullah Ateeq’s son and five other Muslims went to the Prophet and asked if it was permitted for them to seek him out and kill him on account of the tremendous harm he had caused. The Prophet agreed, but made it very clear that no women or children should be killed in their assault. 





Abdullah and his companions left for Khaybar and as they came within sight of Abu Rafi’s fortress Abdullah told his companions to conceal themselves. In the meantime, the people started to return to the fortress from their toil in the orchards so Abdullah wrapped himself in his cloak so as to remain undetected and pretended to answer a call of nature. Abdullah waited for the right moment. Once the right moment arrived he mixed with the people and the gate-keeper supposed him to be one of them. 





As soon as Abdullah got inside the fortress he looked for a place to hide and wait until nightfall. When it was dark and the inhabitants had gone to bed, Abdullah made his way to Abu Rafi’s residence and stealthily let himself in. While Abu Rafi’s household slept, Abdullah entered Abu Rafi’s room and attacked him without arousing his household, but was unsure if he was dead. 





In his haste to make a quick retreat in the darkness of the fortress, Abdullah fell and broke his leg. He was in great pain and bound his leg tightly to support it then dragged himself to his hide-out and waited until morning to make good his escape. Abdullah joined his companions outside the fortress and waited for a while until they heard the announcement ring out from the fortress that Salam, Abi Huqaiq’s son was indeed dead.





Upon their return to Medina they went straight to the Prophet to inform him of their accomplishment. When the Prophet saw Abdullah’s broken leg he put his hand over it and supplicated whereupon it was healed immediately.


























Chapter 12


Sorcery





Jewish Sorcery against the Prophet


A year had passed since the Koraysh and Jewish defeat at the Trench, and towards the end of the following year the Prophet had signed a ten year peace treaty at Hudaybiyah with the Koraysh. The Jews had been stricken hard by their defeat at the Trench and now all hopes of enticing the Koraysh or other tribes to rise up against the Prophet was dashed and this left a very bitter taste in the mouths of Jews remaining in Medina and elsewhere especially in Khaybar which had now become their stronghold. The likelihood of defeating the Prophet (salla Allahu alihi wa sallam) had become very remote and seething hatred and resentment ran deep within the Jewish communities. 





Among the Jews remaining in Medina was an old man named Labid the son of Asim and his daughters. Before the time of Moses, the Jews had become skilled magicians and passed down their practice from one generation to the next, and so it was that Labid inherited and became among those highly skilled in the art of sorcery and over the years he taught those practices to his daughters.





The deep seated hatred of Jews of Khaybar for the Prophet (salla Allahu alihi wa sallam) festered beyond control. It reached the point that one day, a Jew from Khaybar filled with burning hatred approached Labid with the offer of an extremely handsome bribe if he would formulate a spell of deadly proportions against the Prophet (salla Allahu alihi wa sallam). Labid accepted the bribe and contrived a way to acquire several strands of the Prophet's hair vital to the success of his evil intention.





In the days that followed Labid managed to acquire enough strands of the Prophet's hair and set about his evil work. He placed the strands before him and tied eleven knots and upon each tying his daughters would breathe upon them and utter devilish incantations. Once the knots had been tied and the incantations made, Labid attached a twig with the pollen of a male date palm to the hair and cast it into a deep water well of Zharwan, and told no one which well he had cast the twig into. The only way to annul the wickedness was to untie each of the knots that would first have to be recovered from the depths of the unknown well.





The Effect of the Sorcery


As the sorcery started to work, the Prophet (salla Allahu alihi wa sallam) started to feel an indefinable weakness in his body but was unable to discern what ailed him. When he was offered food he had no desire for it and his condition deteriorated rapidly, so he supplicated to Allah for a cure. As he slept he became aware of the presence of two angels, one sat at his head and the other at his feet and they informed him of the reason for his illness and mentioned the name of the well in which the stands of hair attached to the twig were to be retrieved and undone. Not long after Gabriel came to him and verified the matter and gave to him two short chapters to recite containing eleven verses:





"Say: 'I take refuge with the Lord of Daybreak


from the evil of what He has created,


from the evil of the darkness when it gathers


from the evil of the blowers on knots;


from the evil of the envier when he envies.'"


Koran Chapter 113





"Say: 'I take refuge with the Lord of people


the King of people


the God of people,


from the evil of the slinking whisperer


who whispers in the chests of people


both jinn and people.'"


Koran Chapter 114





After the Prophet's recitation of each verse one of the knots became untied and the Prophet (salla Allahu alihi wa sallam) regained his strength and the sorcery was no longer effective. Soon after the well was filled in and a new one dug in its proximity.





The Prophet’s Merciful Approach to Labid


When the Prophet (salla Allahu alihi wa sallam) asked Labid to come to him he and his daughters were filled with terror they expected him to punish them severely however, the  Prophet (salla Allahu alihi wa sallam) just asked why did had done such a thing whereupon Labid confessed he had taken a bribe in exchange for his sorcery from a tribesman in Khaybar. Labid stood in fear waiting for the decision of the Prophet (salla Allahu alihi wa sallam) but unexpectedly and much to his relief the Prophet took no further action, but the Prophet (salla Allahu alihi wa sallam) knew the Jews would never cease their enmity towards Islam with its message. 








Chapter 13


The Jews of Khaybar





The Decision


The Prophet always hoped that the hearts of those who had been given previous scriptures would be guided to Allah. Had they put aside racial pride their hearts would have prompted them to recognize that what Prophet Muhammad brought was the confirmation of their own scriptures but in its purest form and the completion of the guidance of the Creator.





The Prophet’s tolerance, patience, justice and mercy had always been exemplary. He was generous and never vindictive. It was only when the commandments of the Koran were broken that he punished but he never took revenge for himself despite the suffering and hardship he endured on their account.


 


Khaybar had become the indisputable hub of hostilities toward the Prophet (salla Allahu alihi wa sallam) and his followers. Their treacherous enmity in not only word, bribery but actions had been made apparent on several occasions and more recently at the battle of the Trench when Huyay from the tribe of An-Nadir incited the Koraysh to rise up against the Prophet (salla Allahu alihi wa sallam), bribed Arab tribes, then his successful persuasion of the Krayzah to betray the Prophet, on top of which he did nothing to stop his fellow tribesman from bribing Labid to use his sorcery against the Prophet. 





When news reached the Jews of Khaybar of the signing of the ten-year peace treaty between the Prophet (salla Allahu alihi wa sallam) and the Koraysh, they were devastated as they knew the Koraysh would no longer pursue or assist them in their goal to bring about the downfall of the Prophet.





The Jews of Khaybar were known to be particularly wealthy and their circumstances had been enhanced still further upon the arrival of their exiled relatives from the tribe of An-Nadir several years before with all their wealth. This in itself presented a source of danger to the existence of the Muslims as the Jews had already shown their ability and willingness to use their wealth against them.





To ensure the future safety of the Muslims it was evident that something had to be done about Khaybar, attempts to live peacefully with the Jews through alliances had been drawn up, agreed upon, then broken by the Jews and tossed to the wind; there was only one course left open to the Muslims and that was to quell their resistance.





The March to Khaybar


It was the policy of the Prophet (salla Allahu alihi wa sallam) never to divulge his plans until the last moment so that they might retain an element of surprise. However, this time news of the impending march against the Jews of Khaybar reached the Koraysh and they paid close attention to the scene now about to unfold.


 


The fortifications erected before the advent of Islam around Khaybar were exceptionally strong so when the Jews learned of the pending attack they were not particularly perturbed and discounted the possibility of being routed. However, they did contact their brethren at Wadi al-Kura who had also built fortresses and agreed to support one another should the need arise.





The confidence of the Khaybar chieftains was such that they did not concern themselves with bothering their Arab allies of the Ghatfan for support until the very last minute, when one of their chieftains, named Kinanah, learned that the Prophet (salla Allahu alihi wa sallam) and his army had set out from Medina. Once again the Jews offered the Ghatfan a handsome bribe and four thousand from the Ghatfan prepared themselves in readiness to lend their support to the already ten thousand strong Jewish army against the relatively small army of just one thousand, six hundred Muslims.





The Valley Overlooking Khaybar


As the Prophet, (salla Allahu alihi was sallam) and his Companions climbed above a valley overlooking Khaybar they began to raise their voices saying, "Allahu Akbar, Allahu Akbar!" Whereupon the Prophet (salla Allahu alihi was sallam) told them not to raise their voice saying, "You are neither calling to someone who is deaf nor an absentee. Rather you are calling the Hearer who is near and with you." Abdullah, Qays' son who was riding behind the Prophet (salla Allahu alihi was sallam) was saying quietly, "There is no power or might except with Allah – La Hawla wala quwata illa billah" and the Prophet (salla Allahu alihi was sallam) overheard him and said, "Shall I tell you of a phrase which is one of the treasures of Paradise?" Abdullah anxiously replied, "Indeed, O Messenger of Allah!" He said, "There is no power or might except with Allah."


 


The Prophet continued to march pass the mountain of Isra until he reached the valley of Ar-Raji where he struck camp with his small army. His encampment was a matter of strategy as it lay between the Jews of Khaybar and their allies the Ghatfan and was a means of blocking contact between the two.





The Date Groves of Khaybar


Two and a half days had now passed, and as evening approached the Prophet (salla Allahu alihi wa sallam) called upon a guide to take him nearer to the fortifications, as it was his plan to position his army between the inhabitants of the fortresses and the Ghatfan whose arrival was anticipated.





The night was dark and all was still behind the ramparts; no one detected their presence so the Muslims were able to reach the clearing that lay in front of the ramparts, then return undetected to the camp.





As dawn approached, the Prophet (salla Allahu alihi wa sallam) and his followers offered their prayers and as the sun spread its rays, they saw the fields and date groves beyond which lay the fortresses.





Soon after, the farmers came out from the fortresses to tend to their groves and fields, and were panic stricken as they caught sight of the Prophet's army. The farmers dropped their tools and fled back to the fortresses to raise the alarm whereupon the Prophet (salla Allahu alihi wa sallam) exalted Allah, saying, "Allah is the Greatest, Khaybar is crushed!" Then he recited:





"When it descends upon their courtyards,


evil will be the morning of those forewarned."


Koran 37:177





The Events of Khaybar


It was now the 7H after the migration and as the alarm rang out, the Jewish chieftains met hastily to discuss their course of action. All except one felt their fortresses were strong enough to repel the Muslims. However, the Prophet (salla Allahu alihi wa sallam) knew well from a previous Revelation, that despite their numbers, their hearts would be divided. The Revelation was fulfilled yet again as each party chose to defend themselves in individual groups.





“Their fear of you in their hearts is greater than their fear of Allah;


that is because they are a people who do not understand.


They will never fight against you all together 


except from fortified villages or from behind walls.


Their courage is great among themselves; 


you think them to be united, yet their hearts are not united.


That is because they are a people who have no sense.”


Koran 59:13-14 





Outside the fortifications, the small Muslim army stood as one in readiness with heart, mind, body and soul, trusting, loving and fearing Allah rather than being terrified by what would have appeared to the unbeliever as a daunting army of first rate archers protected by very strong fortifications.





The order was given and the first assault was launched upon the fortress nearest to them. The Jews remained behind the fortress walls, some busied themselves strengthening its weaker parts whilst the remainder engaged themselves showering bevies of arrows down upon the Muslims from the ramparts. Never before had the Muslims faced such ferocity, and the ladies accompanying them were kept busy tending the wounded.





The Spy from the Fortresses


The hostilities raged for five days and nothing as yet had been gained. One night during Omar's command, a spy infiltrated the Muslim camp and was caught, then brought before Omar. The man feared for his life and offered to give Omar information if he would spare him. Omar accepted and the Jew told him that there was another fortress less well guarded than the one they were attacking and that its strongholds housed an arsenal of weapons, amongst which were those used to breach the walls of fortresses. The next day, Omar launched an attack on the less well-guarded fortress and Allah blessed the Muslims with success, and the fortress fell.





As they searched its strongholds and cellars they found the information they had been given to be accurate as their eyes fell upon not only an arsenal of hand weapons but a large catapult strong enough to hurl heavy rocks at the fortress walls and two long, strong shields under which several men could walk and get close to the fortress walls without being harmed.





The Ghatfan


The four thousand strong tribe of Ghatfan had set out upon their march to Khaybar intending to support their Jewish allies. At nightfall, after their first day's march, they struck camp and settled themselves down to sleep, however, they had little rest because during the night a strange, urgent voice was heard calling to them saying, "Your people, your people, your people!" They were very startled and looked around them but were unable to detect whether the voice came from the heavens or the earth. All manner of thoughts raced through their minds, but their paramount thought was that their families were in some sort of danger, so they returned home.





When they reached their homes their families were very surprised to see them, all was well and no harm had come to them. However, the Ghatfan were reluctant to set out again as they feared that perhaps harm was on its way, and then again, it was in their opinion, mostly likely that if they did set out they would arrive too late.





The Fortress of Na’im


With the capture of the arsenal came the turning point of the encounter. Amongst the arsenal the Muslims found the Jews had designed and constructed the first tank out of wood which now was seized by the Muslims, and one by one the fortresses started to fall. However, there remained five strong fortresses, some of which were better equipped and greater in man power than their counterparts. Na’im was the first of the five to be targeted, unlike the other fortresses, its soldiers came outside its walls to fight and the Muslims faced strong resistance that forced them to temporarily withdraw. That evening, the Prophet (salla Allahu alihi wa sallam) announced, "Tomorrow, I will give the banner to someone whom Allah, and His Messenger love. In his hands Allah will give us victory -- he is not a person to turn away and flee."





The next day, the Prophet (salla Allahu alihi wa sallam) asked for Ali, whereupon he was informed that Ali's eyes were troubling him. However, the Prophet (salla Allahu alihi wa sallam) asked for him to come and upon seeing the soreness of his eyes, he rubbed some of his saliva over them and supplicated for his recovery. Ali's eyes recovered immediately and the Prophet (salla Allahu alihi wa sallam) handed him a large black banner made from a cloak that once belonged to Lady Ayesha. Then, Ali asked, "O Messenger of Allah (salla Allahu alihi wa sallam), shall I fight them until they become as us?" Once again the just nature of the Prophet (salla Allahu alihi wa sallam) was apparent in his reply, "Continue until you reach them, then invite them to Islam and explain their obligations to Allah. If just one person is guide by Allah through you that will be better for you than a herd of red camels."





As the small, but valiant army attacked, Zubair and Abu Dujanah, recognizable by his red turban, fought with the same extraordinary zeal as they displayed at Uhud. Ali led the final attack that caused the enemy to retreat. Some of the Jews took refuge in the fort, but many escaped through a back entrance to neighboring fortresses. However, most made their way to a fortress called “Zubair”, which was by far the most formidable of the remaining four and had been built on a high cliff which provided a natural defense.





In the meantime, the Muslims took control of the main entrance of the fortress of Na’im.





The Fortress of Zubair


Only the fortresses of Zubair, Kamus and two others remained. For three days the Muslims concentrated their efforts on the fortress of Zubair, but its natural defense together with its additional soldiers made things very difficult.





Then, a Jew fearing for his life, family and property, made his way in secret to the Prophet (salla Allahu alihi wa sallam) and told him that he would disclose vital information in return for the safety of his family and possessions -- the Prophet (salla Allahu alihi wa sallam) agreed.





The Jew informed him that the fortress had an underground supply of fresh water capable of sustaining them for as long as they wanted to hold out. However, there was a place outside the fortress where the Prophet (salla Allahu alihi wa sallam) could dig and divert the stream so that no water flowed into the fortress. The informant further told the Prophet (salla Allahu alihi wa sallam) that on account of the constant supply of fresh water, the army had not concerned themselves with its storage.





Work to divert the water was soon under way and when the Jews realized that their stream had been diverted they came down from their fortress and another very fierce encounter ensued in which they suffered defeat.








The Fortress of Kamus


The fortress of Kamus belonged to the richest of all the families of Khaybar, the family of Kinanah. Kinanah son of Ar Rabi’a was wed to Safia, the daughter of Huyay and belonged to the tribe of An-Nadir. Like others in his tribe, Kinanah had been amongst those exiled from Medina for their treachery and as they left, he and they taunted the impoverished Muslims by wearing and flaunting their excessive wealth and fineries as they rode out of the City.





Kinanah could not fathom out why the Ghatfan had not as yet come to their aid, however, he had not given up hope. Each day he would look for them but there was painfully no sign of them. Two weeks later when it was apparent the Ghatfan were not coming he finally sent word to the Prophet (salla Allahu alihi wa sallam) that he wished to surrender.





Terms of Surrender


The Prophet (salla Allahu alihi wa sallam) accepted, so Kinanah and several members of his family left the fortress to surrender. 





The terms agreed to were such that their lives would be spared and no prisoners taken in exchange for their wealth, property and the evacuation of Khaybar. It was not the Prophet’s intention to expose the Jews to further hardship, rather it was to confiscate their wealth in order to suppress their multiple attempts to prevent and destroy the Message he brought. The Prophet (salla Allahu alihi wa sallam) warned that these terms of safe passage would not apply to any one who tried to smuggle or hide any of their wealth or possessions. The terms were very clear and accepted, so the Prophet (salla Allahu alihi wa sallam) called upon Abu Bakr, Ali, Zubair and Omar and ten Jews to witness the agreement.


 


The Concealed Treasures by Kinanah 


While the Jewish ladies were housed in the fortress of Kamus, far from the Muslims, Kinanah like all the rest of Jews was aware of the terms of surrender with its safe passage but chose not to surrender its treasures. Kinanah had secretly buried the treasure in two places one of which was in a deserted area and the other some distance away in the trunk of fallen palm tree. Kinanah had also killed Mahmood, the brother of the Muslim warrior Muhammad ibn Mahslamah.





The Muslims remembered well the excessive display of opulence the tribe of An-Nadir had made when they left Medina, and were quick to realize, as did some of the Jews, that the wealth now being declared as being their total wealth was but a mere fraction. Several Jews took Kinanah to one side and reminded him that the Prophet was not a person who could be deceived and his hiding place would no doubt be discovered.





When Kinanah was questioned about the extent of the wealth, he claimed that much of it had been spent over the years and nothing remained. Kinanah was so sure his hiding place would never be discovered that without coercion he agreed that if any were found he would forfeit his life and that of his family. His hiding place was discovered but the Prophet chose not to take his life, rather, he was given to Muhammad, son of Maslama because he had killed his brother Mahmood. 








The Final Surrender


The two remaining fortresses surrendered without further hostilities and accepted the same terms and conditions. Many of the Jews were farmers and knew how best to reap the wealth of the land, with this in mind they sent a deputation to the Prophet (salla Allahu alihi wa sallam) saying that if he would permit them to continue as before and live in their homes, they would in return tend the land and pay rent for half its harvest each year. Prophet Muhammad (salla Allahu alihi wa sallam) accepted, however, he reserved the right to expel them at any time if they did not live peacefully. 





The Jews of Taima’


News reached the Jews of Taima’ of the fall of Khaybar before the Prophet reached their territory.  Upon his arrival they showed no resistance and took the initiative to go out and meet the Prophet and sign a treaty with him for which they would in return pay a yearly tax and receive the protection of the Muslims.





The Oasis of Fadak


News of Khaybar's defeat soon reached the Jewish owned oasis of Fadak and with it rumors that the Prophet (salla Allahu alihi wa sallam) intended to engage them. Not wishing to suffer the fate of their brethren, they sent word to the Prophet (salla Allahu alihi wa sallam) they wished to surrender upon the same terms and conditions offered at Khaybar. The Prophet (salla Allahu alihi wa sallam) accepted because he was at all times a prophet of peace.





The Poisoned Lamb


The Word of Allah had been fulfilled, and the band of believers took a well-earned rest before their victorious march back to Medina.





A Jew by the name of Shalom, Mishkam's son, who had aided Abu Sufyan in Medina, had been killed during the hostilities and his wife Zaynab, daughter of Al-Harith sought to take revenge.





Prophet Muhammad (salla Allahu alihi wa sallam) never refused the invitation of anyone, no matter who they were, so when Shalom's wife invited him and his Companions to a meal the invitation was graciously accepted. In preparation for the meal Shalom's wife had a lamb slaughtered, then, as she prepared it, poisoned it, paying particular attention to its shoulders as she had heard that the Prophet (salla Allahu alihi wa sallam) like that part of meat.





When the lamb was ready she set it down in front of the Prophet (salla Allahu alihi wa sallam) who took a bite of the meat. Before he had chance to swallow it, the shoulder spoke and informed him that the meat had been poisoned whereupon he spat it out and told his Companions not to eat it. Bishr, Bara's son, who was sitting next to the Prophet (salla Allahu alihi wa sallam) had already swallowed a piece of the meat and was affected by the poison.





The Prophet (salla Allahu alihi wa sallam) sent for Shalom's wife and asked why she had poisoned the lamb, whereupon she asked who had informed him that it had been poisoned; the Prophet (salla Allahu alihi wa sallam) replied, "The shoulder."





In reply to his question she told him that he must already know the reason why she had poisoned the lamb. However, she continued saying that it was on account of her dead husband, father and uncle. She then told the Prophet (salla Allahu alihi wa sallam) that she had thought if he was a king she would be better off without him, but on the other hand, if he was a prophet then the poison would inform him.





The Prophet (salla Allahu alihi wa sallam) had mercy upon the woman and pardoned her for the attempt she had made against him. However, Bishr's condition continued to deteriorate in the days that followed and he passed away whereupon for the sake of justice the Jewess was handed over to his family and they put her to death.





From that year up until the time the Prophet (salla Allahu alihi wa sallam) passed away, at the same time each year, the Prophet (salla Allahu alihi wa sallam) would suffer on account of the tiny bit of poison he swallowed.





Lady Safiya, Daughter of Huyay


Shortly before the Prophet (salla Allahu alihi wa sallam) set out for Khaybar. Huyay had married his seventeen-year old daughter Safiya to Kinanah the son of Abi Al-Huqaiq. To the onlooker it may have appeared that the marriage was all a young girl could ever hope for on account of Kinanah's wealth and standing. However, she was a reluctant bride and far from happy.





One night Safiya had a vision in which she saw the moon suspended over a city, which she knew to be Medina. In her vision she saw the moon drift towards Khaybar and when it reached the city it had come to rest in her lap. Innocently, Safiya told Kinanah of her vision whereupon, in an uncontrollable burst of anger, Kinanah struck her violently upon her face saying, "This can mean but one thing, you desire Muhammad the King of Hijaz!"





When Safiya was brought before the Prophet (salla Allahu alihi wa sallam) he noticed her badly bruised eye and asked her about it whereupon she told him of her vision and how after she had related it to her husband he had struck her.





The Prophet (salla Allahu alihi wa sallam) proposed marriage to Safia and without hesitation she accepted. As for her dowry, Safia had been pledged as a captive by Kinanah if his wealth was discovered so the Prophet (salla Allahu alihi wa sallam) released her and paid her dowry by ransoming her.





When the time came for the Muslims to leave Khaybar, Lady Safiya left with the ladies and Umm Sulaim dressed her as befits a bride and sent her to the Prophet (salla Allahu alihi was sallam) that night. The Prophet (salla Allahu alihi was sallam) asked, "Whosoever has any food should bring it" and the Companions brought what they had, then he spread out a leather sheet and their wedding feast was of dates and clarified butter. 








The News of Wadi l-Kura


As for the Jews of Wadi l-Kura, supporters of the Khaybarites, they were not to escape. For three days before the Prophet's return to Medina they fought against him and finally surrendered under the same terms as their brethren in Khaybar. 





The Prophet Sends Support to the Jews of Khaybar


After the Prophet had returned to Medina from Khaybar the Jews felt insecure as the tribe of Murrah -- a branch of the Ghatfan -- were hostile toward them and they feared that due to their weakened circumstances they would be attacked, so they sent word to the Prophet (salla Allahu alihi wa sallam) requesting his protection.





Upon receiving the request the Prophet (salla Allahu alihi wa sallam) dispatched twenty Muslims to protect the Jews, of Khaybar, however, the Murrah struck quickly and all but a few Muslims were martyred defending the Jews. 





When news of the attack reached the Prophet (salla Allahu alihi wa sallam) he sent two hundred of his men to replace them, amongst whom was Osama, Zayd's son, both of whom the Prophet (salla Allahu alihi wa sallam) loved dearly. Soon after their arrival, the Murrah attacked again but this time after heavy combat it was they who sustained a heavy loss of life.





Conclusion


It can never be said that the Prophet was anything other than merciful, forbearing and just to the Jews. He always honored his part of a treaty. He was never the aggressor despite the constant provocation of the Jews. He repaid his loans handsomely by adding either an additional payment or merchandize as the case may be. He always fulfilled his promise and was slow to anger. He never sought revenge for himself, but when a command of Allah had been broken he would apply the prescribed Koranic punishment. His way was the way of guidance and peace.





It might be said that the Jews were not the only ones hostile to the Prophet. This is true, but the fact remains that the pagan Arabs were not subversive, their hostilities were clear whereas the hostility of the Jews was often undetectably subtle, cunning and inciting. The Jews did not think twice about using their wealth to incite the pagan Arabs to rise up against the Prophet to do their work rather than fighting themselves for the sake of what they claimed to be their superiority over all other races.





However, despite the hostility of the pagan Arabs, the Jews were undoubtedly far more reprehensible than the Arabs. This is because the Jews had been blessed to receive a succession of prophets over many centuries, as one prophet died another would soon take his place and through the Divine Guidance given to their prophets they were given the opportunity to be led to Allah, but as history shows they corrupted and abused this great blessing that until this time had not been given to any other race.





The Arabs had not, on the other hand, been blessed with Divine Guidance because since the passing of Prophet’s Abraham and Ishmael many centuries had passed and there had been but a few prophets after them. There were no scriptures left to guide the Arabs and nothing remained of the teachings of those prophets, but the Arabs abandoned their idolatry. They submitted to Allah and His Prophet and accepted Islam whereas the Jews persisted in their denial and spurned the message Prophet Muhammad brought. 





It cannot be said that the Jews did not expected the coming of a new prophet. Rabbis such as the convert Abdullah son of Shalom had preached about the signs of Prophet Muhammad’s advent together with his description for many years. Both the signs and the Prophet’s description were written in the Jewish Scriptures; they were not ignorant. Even Buhairah, the Nazarene monk knew these signs and warned Abu Talib that - despite the fact that the Prophet was still a young boy - if continued on his journey he would pass through a Jewish settlement and they too would recognize the signs apparent in his nephew in the same way that he had and try to harm him.


 


The Jews were also aware of the approximate location from which the expected prophet would emerge, which, as you will recall was the reason why many of their ancestors migrated to Arabia. As with Prophet Jesus - the last of the prophets sent specifically to the Jews - the Jews rejected Prophet Muhammad who was sent not just for one nation but for all the nations of the world. 





It becomes very clear that, with the exception of the Jews who embraced Islam, the Jews of Medina and its vicinity were a renegade people and the worst of the entire Jewish race. They were the descendants of Jews who rejected, killed several of their prophets, tampered with the Scriptures their prophets brought and like their forefathers led lives contrary to the commands Allah entrusted to His prophets to deliver. 





“If they argue with you, say,


'I have submitted my face to Allah and so have those who follow me.'


To those who have received the Book (Jews, Nazarenes, Christians)


and to the ignorant, ask, 'Have you submitted yourselves to Allah?'


If they became Muslims they were guided,


if they turn away, then your only duty is to warn them.


Allah is watching over all His worshipers.”


Koran 3:20