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Chapter 33: The Events of the Third and Fourth Years of Migration

The political effects of the defeat suffered by the Muslims in the Battle of Uhud became crystal clear with its end. Although they displayed steadfastness before the victorious enemy and prevented his return (to Madina), but after the Uhud incident the internal and external movements to overthrow Islam increased.

The hypocrites and the Jews of Madina and the polytheists residing out of the city as well as the idolatrous tribes at distant places developed unusual courage and did not refrain from conspiring and collecting forces and weapons against Islam.

The Prophet silenced the internal movements with great skill, and suppressed, by sending forces, those external tribes which intended to attack Madina. In the meantime a report was received that the tribe of Bani Asad intended conquering Madina and killing the Muslims and looting their property.

The Prophet immediately sent a unit consisting of 150 persons under the command of Abu Salman to the centre of conspiracy. He ordered the commander to keep his object hidden, to travel by a deviated path and to take rest during daytime and travel at night. He acted on the instructions of the Prophet and, besieging the tribe of Bani Asad at night, nipped the plot in the bud and returned to Madina victorious with some war booty. This event took place in the 35th month of migration.

A Dexterously Drawn Plan To Kill The Missionaries

The Prophet frustrated the plans of the conspirators by dispatching military units, and attracted the impartial tribes to the teachings of Islam by sending missionary groups to the different tribes and the centres of populated areas.

Trained missionaries, who had memorized the Holy Qur'an as well as the commandments and traditions of the Prophet, were prepared heart and soul to convey the teachings of Islam to the residents of distant areas, in an elucidated and elegant manner, at the cost of their very lives.

By sending the military units and the missionary groups the Prophet discharged two great responsibilities attached to the lofty office of prophethood. In fact the purpose of dispatching the military units was to maintain place and to eliminate insecurity and chaos so that the missionary group should perform, in an atmosphere of peace and freedom, its momentous responsibility which consisted of ruling over hearts and guiding the thoughts of the people.

However, some savage and mean tribes practiced deceit upon the missionary group, who constituted the spiritual force of Islam and who had no aim other than advancement of justice and freedom and eradicating infidelity and idolatry. They murdered them in a very tragic manner. We give below an account of what happened to some trained missionaries of Islam, whose number was six according to Ibn Hisham and ten according to Ibn Said

Cruel Massacre Of The Missionaries Of Islam

A group consisting of the representatives of the tribes residing in the adjoining areas practiced deceit to diminish the strength of Islam and to take revenge. They came before the Prophet and said "O Prophet of Allah! Our hearts are inclined towards Islam and our environments are ready for its acceptance. It is necessary that you should depute some of your companions to go with us so that they may propagate Islam in our tribe and teach us the Holy Qur'an and inform us about things which have been made lawful or unlawful by Allah".1

It was the duty of the Prophet to give a positive reply to this group, which consisted of representatives of big tribes, and the Muslims are under obligation to avail of such an opportunity at any cost. Hence the Prophet ordered a party to proceed to those areas under the leadership of Marsad, along with the representatives of the tribes.

This group, accompanied by the representatives of the tribes, left Madina and went out of the zone of authority of the Muslims and reached a place named Raji'. There the representatives of the tribes manifested their evil intentions and decided, with the help of the tribe named Huzayl, to arrest and kill the persons deputed by the Prophet.

While the Muslims had been encircled from all sides by armed groups they had no means of protecting themselves. They could not do without resorting to draw their swords. They, therefore, unsheathed their swords and got ready to defend themselves. Their enemies, however, swore that they had no other object except that they should arrest them so that they might deliver them alive to the authorities of Quraysh and get money in reward.

The Muslims looked towards one another and decided to fight. They, therefore, replied that they did not rely upon promises of the polytheists and the idolaters, and then resorted to arms and laid down their lives bravely in the path of propagation and defence of Islam. However, three persons named Zayd bin Dasinah, Khubayb Adiy and Tarah sheathed their swords and surrendered. While they were on their way Tarah regretted and felt ashamed of having surrendered.

He, therefore, managed to release his hand from the chain, took the sword in his hand and attacked the enemies. The enemies retreated and made him yield by flinging stones at him. They stoned him so much that he fell down on the ground and succumbed to his injuries. He was buried at the same place.

The two other prisoners were, however, handed over to the official authorities of Quraysh and against them two prisoners who belonged to the tribe which had arrested the Muslims, were set free.

Safwan Umayyah, whose father was killed in the Battle of Badr, purchased Zayd so as to take revenge of his father. It was decided that Zayd should be hanged in the presence of a big gathering. The gallows was set up at Tan'im.2 Quraysh and their friends gathered at that spot on a particular day.

The condemned person was standing by the side of the gallows and only a few minutes of his life were left, when Abu Sufyan, who was the Pharaoh of Makkah and whose hand worked behind the curtain in all these events turned to Zayd and said: "I put you on oath to tell me in the name of the Lord in whom you believe whether you wish that Muhammad may be killed in your place and you may be set free and may return home". Zayd replied bravely: "I don't wish that even a thorn may prick the foot of the Prophet, although I may be set free in lieu thereof".

Zayd's reply had a great effect on Abu Sufyan. He wondered at the extraordinary devotion of the companions of the Prophet and said: "During my entire life I have not seen such devoted and self-sacrificing friends of anyone as those of Muhammad".

Immediately after that Zayd was hanged on the gallows and his soul departed to the other world. He sacrificed his life for the sake of Islam.

The second person namely Khubayb was kept under detention for some time. The Council at Makkah then decided that he too should be hanged at Tan'im.3 Arrangements were made to set up the gallows. While standing by the side of the gallows Khubayb sought permission from the official authorities to offer two rak'ats (units) of prayers. The permission having been granted he offered two rak'ats of prayers with perfect brevity.

Then he turned to the chiefs of Quraysh and said: "If it had not been the fact that you might have thought that I was afraid of death I would have offered more prayers4 and would have prolonged ruku' and sujud (kneeling and prostration) of the prayers." Then he raised his face to heavens and said: "O Allah! We performed the duty which was entrusted to us by the Prophet".

Order was given and Khubayb was hanged to death. While on the gallows he said: "O Allah! You can see that there is not even one friend around me who could convey my salam to the Prophet. O Lord! You may kindly convey my salam to him". It would appear that the religious sentiments of this godly person upset Abu 'Uqbah. He rose and killed him by giving a blow on his body.

Ibn Hisham5 has quoted that Khubayb recited some couplets before he breathed his last on the gallows: "By Allah! If I die as a Muslim I am not worried about the region in which I am buried. This tragic death of mine is in the path of Allah and if He wishes he can make this martyrdom auspicious for my dismembered limbs".

This heart-rending event deeply moved the Prophet and also overwhelmed all the Muslims with grief. Hassan bin Thabit, the great poet of the Muslims, recited doleful verses which have been quoted by Ibn Hisham in his Seerah.

The Prophet feared that this incident might be repeated and the missionary force, which was trained after taking great pains, might, in this way, sustain an irreparable blow. He also feared that this sacred force, which was superior even to the mujahids who fought on the war-front, might fall prey to the evil designs of the enemies of Islam.

The dead body of Khubayb remained on the gallows for a long period and a group of persons kept a watch on it. Eventually however, as ordered by the Prophet two brave Muslims went at night and buried it.6

Tragedy Of Bl'r Ma'unah

The third year of migration, with all its bitter and instructive events, came to an end and the fourth year started with the sighting of Muharram moon. In the month of Safar of the same year Abu Bara'a came to Madina and the Prophet invited him to embrace Islam. To this he did not agree, but he also did not seek aloofness. He said to the Prophet: "If you send a strong missionary force to the people of Najd it may be hoped that they will embrace Islam as they are much inclined to it". The Prophet replied: "I am afraid of the deceit and enmity of the people of Najd. I apprehend that the tragedy of Raji', which resulted in a number of learned and missionary persons being killed may be repeated". Abu Bara'a said: "The force to be deputed by you will be under my protection and I guarantee that I will protect them from every harm".

Forty learned Muslims who had memorized the Holy Qur'an and various religious tenets of Islam left for Najd under the leadership of Munzir and encamped by the side of Bi'r Ma'unah. The Prophet wrote a letter (consisting of invitation to the religion of Islam) to one of the chiefs of Najd named 'Amir. Not only that 'Amir did not read the letter but he also put its bearer to death. He also sought assistance from the adjoining tribes, and the area where the missionary force had encamped was encircled by his men.

The persons forming the missionary force of Islam were not only senior and proficient missionaries but they were also considered to be brave and war-like persons. They, therefore, thought it a shame for themselves to surrender. Hence, they took up arms and all of them, except one, met martyrdom after giving a tough fight. The only survivor was Ka'b bin Zayd who reached Madina with a wounded body and gave information about what had happened.7

These two tragic events were the evil results of the defeat sustained by the Muslims at Uhud, which encouraged the adjoining tribes to resort to their killing.

Partial Behaviour Of The Orientalists

The orientalists, who make capital of a scratch on the face of an idolater and cast aspersions on Islam and the Muslims to prove that Islam was spread with the force of sword, close their lips with regard to these two tragic events and do not utter even a word about them.

Where in the world learned and sacred people are put to sword? If Islam has flourished under the shadow of sword what for did these missionary groups sacrifice their lives?

These two events possess certain vital and instructive points. The strength of faith, self-sacrifice, valour and moral heroism of these great souls is the ground on which the fate of the Muslims is based. It deserves their admiration and should serve as an example for them.

A True Believer Is Never Stung From The Same Hole Twice

The tragic events of Raji' and Bi'r Ma'unah which culminated in the murder of the missionary force of Islam grieved the Muslims very much. At this juncture most of the readers may be automatically inclined to ask as to why the Prophet resorted to this action. When he had bitter experience of the first event (Raji') why did he send forty persons to Bi'r Ma'unah? Had not the Prophet himself said: "A true believer is never stung from the same hole twice?"

Reply to this question becomes clear when we refer to the texts of history, because the safety of the second group had been guaranteed by Abu Bara'a 'Amir bin Malik bin Ja'far who was the chief of the tribe of Bani 'Amir, and a tribe never acted against the intentions of its chief. Furthermore, in order to give more assurance, he himself decided to remain in Madina till the return of the missionary party.

The plan drawn out by the Prophet was correct and capable of yielding results. The fact is that the members of the Muslim missionary party were not killed at the hands of the tribesmen of Abu Bara'a. No doubt his nephew viz.

'Amir bin Tufayl instigated the tribe of Abu Bara'a against the missionary party but none of them listened to him and all of them said: "Your uncle has guaranteed their safety". Eventually 'Amir bin Tufayl obtained help from other tribes like Salim and Zakwan and killed the members of the missionary party of Islam.

When the Muslim missionary party proceeded to the region of Abu Bara'a they selected two persons from amongst themselves named 'Amr bin Umayyah and Harith bin Simmah8 so that they might take the camels for grazing and look after them. These two persons were performing the duty entrusted to them and were not aware of the fate of their companions. Suddenly 'Amir bin Tufayl fell upon them. As a result of this Harith bin Simmah was killed, whereas 'Amr bin Umayyah escaped.

While on his way back to Madina 'Amr bin Umayyah came across two men and felt sure that they belonged to the tribes whose members had killed the missionary party of Islam. He, therefore, killed both of them while they were asleep and then returned to Madina.

'Amr had made a wrong conclusion. Those persons belonged to the tribe of Abu Bara'a (Bani 'Amir tribe) who respected the blood of the Muslim missionaries because of the respect which they had for their own chief.

This incident also added to the grief of the Prophet and he decided to pay the blood money for the two men.

Notes

1. Mughazi-i Waqidi, vol. I, page 354.

2. 'Tan'im' is a point which is considered to be the beginning of 'Haram' and the end of 'Hil' and ehram is worn at that spot For Umra-i Mufradah'.

3. Waqidi says that both the captives were hanged on the same day. (Mughazi, vol. I, page 358).

4. Mughazi Waqidi, vol. I, page 359.

5. Seerah-i Ibn Hisham, vol. II, page 170.

6. Safinatul Bihar, vol. I, page 382.

7. Mughazi-i Waqidi, vol. I, pp. 349-364.

8. As quoted by Ibn Hisham in his Seerah, vol. II, page 186, it was Munzir bin Muhammad.

Chapter 34: The Jews Quit the Zone of Islam

The hypocrites and the Jews of Madina were very happy on account of the defeat of the Muslims and the annihilation of their missionary force. They were awaiting an opportunity to create disturbances in Madina and to make the tribes residing outside Madina realize that there was no unity in the city so that the young State of Islam might be toppled down by means of attacks by the external enemies.

In order to gain information about the intentions and the way of thinking of the Jews belonging to Bani Nuzayr tribe the Prophet visited their fortress along with some of his companions. However, the apparent object of the Prophet's meeting Bani Nuzayr was to obtain assistance from them in the matter of payment of blood-money for the two men who had been killed by 'Amr bin Umayyah, because the tribe of Bani Nuzayr were living under the protection of the Islamic State and it was only proper that on such an occasion they should contribute towards the compensation which was due to be paid.

Moreover they had also concluded treaties with the Muslims as well as with the tribe of Bani 'Amir and the tribes which had concluded mutual treaties always assisted each other on such occasions.

The Prophet dismounted opposite the gate of the fortress and mentioned the purpose of his visit to the chiefs of the tribe. They received him warmly and promised to contribute towards the blood-money. Then, while addressing the Prophet with his patronymic, Abul Qasim, they requested him to enter the fortress and spend the day with them. The Prophet did not, however, accede to their request and, as quoted by some historians, he only dismounted opposite the fortress and after taking his seat in the shade of the wall of the fortress along with his companions began conversing with the chiefs of Bani Nuzayr.1

The Prophet felt that this glib talking was coupled with a chain of mysterious activities. There was heavy movement of people in the precincts of the place where the Prophet was seated. Whispering in one another's ears which creates suspicion and pessimism was abundant. In fact the chiefs of Bani Nuzayr had decided to take the Prophet unawares. They had appointed one of their men named 'Amr Hajjash to ascend the roof and kill the Prophet by throwing a big stone on his head.

Fortunately their plan was frustrated. Their evil plots and designs were divulged on account of their activities, and, as quoted by Waqidi, the Prophet learned about the conspiracy of the Jews through Divine revelation.

He left that place in such a manner that the Jews thought that he was going on account of some business and would return. In fact the Prophet decided to go to Madina direct and did not inform even his companions about his decision. They also kept waiting for his return, but it was all in vain.

The Jews of Bani Nuzayr were greatly perturbed. They thought that the Prophet had probably become aware of their plot and would, therefore, accord them severe chastisement. They also thought within themselves: "Now that the Prophet is beyond our reach we may take revenge on his companions". But then the thought crossed their mind immediately that in that event the matter would become very serious and the Prophet would certainly take revenge on them.

At this juncture the Prophet's companions decided to follow him and to find out his whereabouts. They had not yet gone far away from the fortress when they met a man who told them that the Prophet had already arrived in Madina. They visited him and became aware of the design of the Jews which had also been confirmed by revelation.2

How To Deal With This Crime?

Now what should have been the duty of the Prophet with regard to this band? These were the people who enjoyed privileges granted by the Islamic State and whose property and honour were protected by the Muslim soldiers! They were a community who witnessed clear signs of prophethood in the Prophet and read in their own books about the proofs of his prophethood and the evidence of his truthfulness.

What was the proper way to deal with this group of people who, in spite of enjoying all the privileges, plotted against his life and decided to assassinate him instead of showing hospitality? What were the demands of justice in this behalf? And what should have been done so that such incidents were not repeated in future?

The way to solve the problem was the same which the Prophet adopted. He ordered all the soldiers to remain alert. Then he called Muhammad bin Maslamah, a member of the Aws tribe, and ordered him to convey the message to the chiefs of Bani Nuzayr as early as possible. He contacted the chiefs of Bani Nuzayr and said to them: "The exalted leader of Islam has sent you a message through me that you should quit this place as early as possible and within ten days at the latest, because you have acted in a deceitful manner. And if you do not depart from this region within ten days your blood will be shed".

They were dejected on hearing this message and every one of them held others responsible for the developments. One of their leaders suggested that all of them should embrace Islam. This suggestion was, however, not accepted by the obstinate majority. They felt a strange helplessness.

Eventually they turned to Muhammad bin Maslamah and said to him: 'O Muhammad! You belong to the tribe of Aws and before the arrival of the Prophet of Islam we had a defence pact with your tribe. Why are you on war terms with us now?" In reply he said with perfect valour which behoves every Muslim: "That time has passed. Now the hearts have changed".

The basis of Prophet's determination was the very pact which the Muslims had concluded with the tribes of the Jews in the early days and which had been signed by Hay bin Akhtab on behalf of Bani Nuzayr. We have already reproduced the text of this pact in early pages and quote here an extract from it:

"The Prophet concludes a pact with every one of the three groups (Bani Nuzayr, Bani Qaynuqa'a and Bani Qurayzah) that they will not take any steps against the Prophet of Allah and his companions and will not harm him with their hands or tongue. As and when any one of these tribes acts contrary to the text of the pact the Prophet will be free to shed their blood, to confiscate their property and to captivate their women and children".

Crocodile Tears

At this juncture also the orientalists have shed crocodile tears in sympathy with the treacherous Jews, who violated the pacts and have said that the action of the Prophet was not consonant with equity and justice.

The deception and cavilling practiced by the orientalists is to hide the facts, because the reference to the text of the pact shows that the punishment imposed by the Prophet was much lighter than that stipulated in the pact.

Nowadays hundreds of crimes and oppressions take place in the east and west at the hands of the masters of these very orientalists and none of them raises the least objection to them. However, when the Prophet of Islam awards even lesser punishment to a group of conspirators than that agreed on earlier, some writers who analyse the event with various personal motives, raise a hue and cry against it.

Role Of The Hypocrites

The most dangerous enemies of Islam were the group of hypocrites who were wearing a mask of friendship on their faces and Abdullah Ubayy and Malik bin Ubayy Nawfal etc. were their ring leaders. They immediately sent a message to the leaders of Bani Nuzayr that they (the hypocrites) would help them with two thousand warriors and their allies, i.e. the tribes of Bani Qurayzah and Ghatfan, would also not leave them alone.

This false promise encouraged the Jews, and, though they had decided in the beginning to surrender and quit the place, they now changed their decision. They shut the gates of their fortresses and, having equipped themselves with ammunition would defend themselves at any cost from the towers and would not willfully allow the army of Islam to assume control of their gardens and farms.

One of the leaders of Bani Nuzayr (Salem bin Mushkam) considered the promise of Abdullah to be futile and said: "It is expedient for us to depart". However, Hay bin Akhtab advised them to remain firm and steadfast.

The Prophet became aware of the message sent by Abdullah to the Jews. He appointed Ibn Umme Maktum to be his representative in Madina and with Takbir (Allah is Great) on his lips moved to besiege the fortress of Bani Nuzayr. He made the area between Bani Qurayzah and Bani Nuzayr his encampment place and thus cut off the liaison between the two tribes.

According to Ibn Hisham,3 the fortress was besieged for one day and one night and according to some others it was besieged for fifteen days. However, the Jews became more steadfast and perseverant. The Prophet ordered that the date palm trees around the fortress might be cut down so that the cause for the Jews coveting the territory might be removed once and for all.

At this moment the cries of the Jews became loud from within the fortress and all of them said: "O Abul Qasim! (addressing the Prophet) You have always prohibited your soldiers from cutting the trees! Why are you doing this thing now?" However, the reason for resorting to this action was as mentioned above.

Eventually the Jews submitted to their fate and said: "We are prepared to be exiled, provided that we are permitted to take away our belongings with us". The Prophet agreed that they might carry away their belongings, except the weapons which they had to surrender to the Muslims.

The greedy Jews made their best efforts to take away their property, so much so that they pulled out the doors of their houses to take them away and then destroyed the buildings. Some of them proceeded to Khayber and others to Syria. Two from amongst them embraced Islam.

In order to hide their defeat the vanquished and helpless Jews left Madina beating drums and singing songs. Hence, they wanted to give an impression that they were not at all unhappy to leave the place.

The Farms Of Bani Nuzayr Are Distributed Among The Muhajirs

According to the Holy Qur'an (Surah al-Hashr, 59:6) the booty which the Muslims acquired without fighting belonged to the Prophet and he could spend it for the welfare of Islam and the Muslims, as he deemed fit.

The Prophet considered it proper to distribute the farms, water reserves and gardens (left behind by Bani Nuzayr) amongst the Muhajirs, because, since their migration from Makkah, they were hard up and in fact they were dependent upon the Ansar of Madina and were their guests. Sa'd bin Mu'az and Sa'd bin 'Ubadah also supported this view.

Hence, the entire property was distributed amongst the Muhajirs and none from amongst the Ansar got any share except Sahl bin Hunayf and Abu Dujanah, who were extremely poor. In this way the financial position of the Muslims improved generally. A costly sword, which previously belonged to one of the chiefs of Bani Nuzayr, was given to Sa'd Mu'az.

This event took place in the month of Rabi'ul Awwal of fourth year of migration when Surah al-Hashr was also revealed to mention the causes of this event and to invite the attention of the Muslims.

Most of the historians of Islam believe that no bloodshed took place in this event. However, the late Shaykh Mufid4 says that during the night of this conquest a brief skirmish did take place and ten Jews were killed and their death provided a basis for the surrender of the Jewish forces.

Notes

1. Mughazi says that the Prophet arrived in their meeting (vol. I, page 364).

2. Mughazi-i Waqidi, vol. I, page 365.

3. Seerah-i Ibn Hisham, vol. II, page 191.

4. al-Irshad, pp.47-48.

Chapter 35: The Events of the Fourth Year of Migration

Prohibition Of Alcoholic Drinks

Wine and the intoxicating drinks in general have been and are one of the greatest ruinous calamities for human society and it is sufficient to say in reproof of this deadly poison that it wages war against the greatest blessing of man which distinguishes him from other living beings viz. intellect and reason.

The prosperity of man depends upon his wisdom and the difference between him and other living beings is because of his power of intellect, and alcohol is considered to be the greatest enemy of wisdom and intellect. It is on this account that all the divine Prophets have prohibited the use of alcoholic drinks. In fact they have been declared unlawful in all the revealed religions.

In the Arabian Peninsula drinking prevailed like a general calamity and a contagious disease, decisive campaign against which needed quite a long time, and the state of affairs prevailing in the society and the conditions of the Arabs in general did not also permit that the Prophet should declare it unlawful without taking preliminary steps. He was also obliged to prepare the temperament of the society for waging a decisive war against it.

Hence, the four verses which have been revealed to express aversion to wine are not alike. The Prophet commenced with advice till he was successful in declaring its use to be unlawful.

A careful study of these verses tells us about the method adopted by the Prophet regarding the propagation of the laws of Islam and it is appropriate that the proficient writers and orators should adopt this method of instruction and should campaign against social evils in the same manner.

The basic condition for campaigning against an evil practice at the first stage is to awaken the thinking of the society and to invite its attention to its disadvantages and harmful effects. Until there is spiritual preparedness and internal stimulation in a society and the people themselves are responsible it is not possible to undertake a campaign against an evil practice.

Hence, in the first instance the Holy Qur'an told the society, the part of whose life was drinking, that preparation of wine with dates and grapes was inconsistent with good nourishment and this way of speech was in fact a warning to awaken the thoughts of the people. It says:

(We provide you) fruits of the date palm and vine from which you derive strong drink and wholesome food. (Surah al-Nahl, 16:67 )

The Holy Book announced for the first time that making wine with these things is not 'good nourishment'. 'Good nourishment' means that they should be eaten in their natural shape.

This verse gave a jolt to the thoughts of the people and made their temperaments ready so that the Prophet might make his tone more strong and declare through other verses that 'some material utility' derived from wine and games of chance is insignificant as compared with their evil effects. This fact has been mentioned in this verse:

They question you about strong drink and game of chance. Say: In both is great sin, and (some material) utility for men; but the sin of them is greater than their usefulness. (Surah al-Baqarah, 2:219)

No doubt such comparison between profit and loss, which shows that something is more evil than good, is sufficient to make intelligent people express aversion to it. However, the people at large do not avoid an evil practice unless it is totally forbidden.

Notwithstanding the fact that the verse quoted above had already been revealed Abdur Rahman bin Awf arranged a feast and also served wine on the dining cloth. Those present began offering prayers after drinking wine. One of them read a verse incorrectly whereby its meaning was changed i.e. instead of saying '(O idolaters!) I worship not that which you worship' he uttered a sentence with an opposite meaning by dropping the word 'la' (not) from it.

These incidents made the temperaments of the people ready that so far as the conditions permitted drinking of wine should be prohibited at least in certain special circumstances. In the light of these conditions it was declared openly that no Muslim was entitled to offer prayers while he was intoxicated and this Divine order was proclaimed in these words:

Believers, do not pray when you are drunk, till you know what you say. (Surah al-Nisa, 4:46).1

The effect of this verse was that a group of persons gave up drinking permanently, and their argument for doing so was that a thing which was harmful for prayers deserved to be entirely eliminated.

However, some others did not forsake this habit, so much so that a person from amongst Ansar arranged a feast and notwithstanding the fact that he was aware of the said verse he served wine as well on the dining cloth. The guests, after having drunk wine, began to dispute and hurt one another.

Thereafter they complained to the Prophet. The Second Caliph, who used to drink wine till that time, being under the impression that the above-mentioned verses did not make drinking of wine totally forbidden, raised his hands in prayer and said: "O Allah! Reveal clear and convincing orders for us".

It is evident that such unpleasant occurrences had made the atmosphere ready for this that if the use of wine was totally banned, all the Muslims would have accepted this ban wholeheartedly. Hence, at the last stage, this verse was revealed: Wine, gambling, idols and Azlam (a sort of lottery) are filthy acts of Satan and all of you should refrain from them. As a result of this eloquent and emphatic order those persons who had been drinking wine till that time on the excuse that orders regarding giving it up were not final also refrained from it. On hearing this verse the Second Caliph said, "I renounce it from now onwards".2

Battle (Ghazwah) Of Za'tur Riqa'

In the Arabic language Riqa' means a 'Patch'. This sacred jihad is called Zatur Riqa' for the reason that at this front the Muslims came across a chain of high and low places which appeared like patches. According to another version it is called Za'tur Riqa' for the reason that to alleviate the hardship of walking the soldiers had wrapped their feet with rags.

In any case this battle was not a primary campaign so that the army of Islam should have fallen upon a community on the plea of their being polytheists. In fact their aim was to extinguish a spark which was about to flare up i.e. to suppress the enthusiasm which was being displayed by two families of Ghatfan (Bani Maharib and Bani Sa'labah) against Islam.

It was customary for the Prophet to depute wise and intelligent persons to different areas so that they might inform him about their general conditions. Suddenly a report was received that the above-mentioned two families were gathering arms and men to conquer Madina.

The Prophet proceeded to Najd with special columns and encamped near the territory of the enemy. The brilliant past record of the army of Islam and their self-sacrifice and valour which had astonished the Arabian Peninsula made the enemy retreat and take refuge in mountains and high regions without fighting.

However, as the Prophet offered the obligatory prayers in this battle, along with the soldiers of Islam, as Salat-i Khawf (offering prayers during the time of danger) and taught the Muslims the method of offering it by means of 103rd verse of Surah al-Nisa, it may be conjectured that the enemy's forces were well-equipped and that the fighting had assumed a very delicate shape, but eventually Muslims were victorious.

Forbearing Guards

Although in this battle the army of Islam returned from the headquarters of the enemy to Madina without fighting, they acquired a small booty. On their way back they stayed at night in an extensive valley to take rest. Here the Prophet appointed two brave soldiers to undertake guarding the mouth of the valley. These two soldiers named 'Abbad and 'Ammar divided the hours of the night between themselves and it was agreed that 'Abbad should guard the mouth of the valley during the first half of the night.

A man belonging to the tribe of Ghatfan was pursuing the Muslims so that he might do them some harm and then return immediately. This man took advantage of the darkness of the night and shot an arrow at the person guarding the valley while the latter was offering prayers. The sentry was so much absorbed in invocations that he did not much feel the prickly sensation caused by the arrow. He pulled out the arrow from his foot and continued his prayers.

However, the attack was repeated thrice. The last arrow of the enemy struck his foot so severely that he could not continue his invocations as he wished. He, therefore finished his prayers immediately and then awakened 'Ammar.

The tragic condition of 'Abbad moved 'Ammar very much and he said by way of protest "Why did you not awaken me at the very outset?" The wounded sentry replied "I was praying and was reciting a surah of the Holy Qur'an when suddenly the first arrow hit me.

The enjoyment of invocations and the deliciousness of attention towards the Almighty Allah kept me from breaking my prayers. If the Prophet had not made me responsible for guarding this point I would not at all have broken my prayers and the surah which I was reciting and would have surrendered my very life making invocations to Allah before I intended to break my prayers.3

The Second Badr

At the end of the Battle of Uhud, Abu Sufyan declared: "Next year we shall meet you in the desert of Badr at this very time and shall take a greater revenge upon you".

Under orders of the Prophet the Muslims announced their readiness to fight. The fixed time of one year expired and Abu Sufyan, who then ruling over Quraysh, was involved in various difficulties. Na'im bin Mas'ud, who had friendly relations with both the parties arrived in Makkah.

Abu Sufyan requested him to return to Madina immediately and dissuade Muhammad from deciding to come out of Madina. He added: "It is not possible for us to leave Makkah this year and the demonstrations and military manoeuvres of Muhammad in Badr, which is a common market of the Arabs, will bring about our defeat".

Whatever motive he might have, Na'im returned to Madina. His words did not, however, make the least effect on the morale of the Prophet. He encamped in Badr in the beginning of the month of Zi Qa'dul Haram with 1500 warriors and some horses and a quantity of merchandise, and stayed there for eight days, which coincided with the annual public market of the Arabs.

The Muslims sold their merchandise there and earned enormous profit. Thereafter the people who had come from different areas dispersed, but the army of Islam continued to wait for the arrival of the army of Quraysh.

Reports reached Makkah that Muhammad had arrived in Badr. The chiefs of Quraysh had no alternative left to save themselves from disgrace, except to leave Makkah for Badr. Abu Sufyan, who was well-equipped, came up to Marruz Zahran, but returned from mid-way making an excuse of famine and dearth.

The return of the army of the idolaters was so shocking that Safwan protested to Abu Sufyan and said: "By this retreat we have lost all the honours that we had gained, and if you had not made a promise last year of waging a war we would not have been faced with this psychological defeat''.4

Notes

1. Refer to Sunan-i Abi Daud, vol. II, page 128.

2. Mustadrak, vol. IV, page 143 and Ruhul Ma'ani, vol. Vll, page 15.

3. Seerah-i Ibn Hisham, vol. II, pp. 208-209.

4. According to Mughazi-i Waqidi, vol. I, page 484, this incident took place in the 45th month of migration.