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Chapter 38: The Last Stage of Mischief

During the first year of his arrival in Madina the Prophet drew up a vital document and a basic law for Madina and its suburbs to put an end to factions and internal differences and the Jews and the tribes of Aws and Khazraj generally agreed to defend this region. The articles and all the particulars of this document have already been studied by the readers.

Besides this he also concluded another pact with the Jews of Madina. It was endorsed generally by different groups of the Jews. It was agreed that if they did any harm to the Prophet or to his companions or supplied arms or animals of riding to their enemies the Prophet would be free to execute them confiscate their property and captivate their women and children.

The agreement was, however, violated and ignored by all groups of the Jews in different ways. Bani Qaynuqa killed a Muslim. Bani Nuzayr plotted to kill the Prophet and he, therefore, compelled them to leave their country and go out of the zone of the Muslims. As regards Bani Qurayzah, they co-operated wholeheartedly with the army of the Arabs to harm Islam. Now let us see how the Prophet chastised and punished Bani Qurayzah.

Before the day dawned the last unit of the tribes left the territory of Madina under extreme fear. Notwithstanding the fact that the signs of fatigue and weariness were apparent in the faces of the Muslims, the Prophet was ordered by Allah to settle the affair of Bani Qurayzah. The mu'azzin called the people to prayers and the Prophet offered noon prayers along with the Muslims. Then the mu'azzin announced under the orders of the Prophet: "The Muslims should offer their afternoon prayers in the area of Bani Qurayzah".

Then the Prophet gave the standard to Ali. Brave soldiers marched off under his command and besieged the fortress of Bani Qurayzah. The watch-man reported the movements of the army of Islam to the inmates of the fortress. The gates of the fortress were closed immediately but cold war commenced with the arrival of the army of Islam.

The Jews of Bani Qurayzah abused the Prophet from the windows and the towers of the fortress. The standard-bearer of the army, Ali, the Commander of the Faithful, proceeded to Madina to prevent the Prophet from coming near the fortress so that he might not hear the indecent words of the Jews.

The Prophet, however, told Ali that if they (the Jews) saw him they would refrain from using abusive language. He, therefore, came near the fortress and spoke to them somewhat harshly and said: "Did the Almighty not humiliate you?"

This sort of harshness and vehemence on the part of the Prophet was unprecedented for the Jews. In order to pacify the Prophet, therefore, they said immediately: "O Abul Qasim! You were not a hot-tempered person!"

These words stimulated the sentiments of the Prophet so much that he turned back involuntarily and his cloak fell down from his shoulder.1

Consultations By The Jews Within The Fortress

Hay bin Akhtab Nuzayri, who had sparked off the Battle of Ahzab participated in these discussions, because, according to the promise made by him with Ka'b As'ad, the chief of Bani Qurayzah, he did not go to Khayber after the dispersion of the tribes and instead came to the fortress of Bani Qurayzah. The chief of the community put up three proposals and requested the people to accept any one of them. He said:

1. "All of us should embrace Islam, because the Prophethood of Muhammad is an established fact and proved to all, and the Taurat also confirms it.

2. We should kill our women and children and then come out of the fortress and fight with the Muslims with a free hand. If we are killed we have nothing to worry and if we are victorious we can acquire women and children once again.

3. This night is the night preceding Saturday. Muhammad and his companions must be thinking that the Jews don't do anything on the night preceding Saturday and on Saturday. Hence we should take advantage of their negligence and attack them at night".

The consultative body rejected all the three proposals and said: "we shall not renounce our religion and the Taurat, and our lives also will not be pleasant after our women and children (are killed). As regards the third proposal it cannot be acted upon in view of our religious beliefs, because if we do so we may become subjected to Divine wrath in the same manner in which former communities had to face God's punishment on account of their not having accorded due respect to Saturday".2

The speeches of the members of the consultative body are best guides for us to understand their mentality. Their rejection of the first proposal shows that they were an obstinate and inimical people, because if they really believed in the prophethood, (as stated by their chief) their opposition to him meant nothing except obstinacy.

As regards the second proposal the conversation which took place among them shows that they were a cruel and hard-hearted people, because killing of innocent women and children is not possible without acute hard-heartedness. It deserves attention that the members of the consultative body rejected this proposal on account of the fact that their lives would not be pleasant without the women and the children.

Not even one person enquired as to what offence these helpless persons had committed on account of which they should be put to death and how could they, their kind and benevolent fathers, do such an act when the Prophet would never kill them if he gained control over them.

The third proposal shows that they had not properly assessed the spiritual strength of the Prophet and his knowledge of military arts and principles of defence, and thought that the Prophet of Islam would not take necessary precautions during the night and day of Saturday -and that too about an enemy like the Jews who are well-known for their deceit and cunning.

The study of the incident of Ahzab proves that there were only a few clever and wise persons amongst this community, or else they could protect their existence in a diplomatic manner without aligning themselves with any party (i.e. Islam or infidelity). In fact they could remain on-lookers of the fight between the Prophet and the army of the Arabs and, whichever party succeeded, their existence and supremacy would have been ensured.

Unfortunately, however, they were deceived by the glib-tonguedness of Hay bin Akhtab and they aligned themselves with the army of the Arabs, and their misfortune became acute when, after co-operating with the Arab army for a month, they declined to assist Quraysh and, while surrendering to the design of Na'im bin Mas'ud, sent a message to Quraysh that they would not assist them against the Prophet unless they handed over to them some of their noble persons as hostages.

At this moment these stupid persons completely lost their good sense. They did not realize that, on the one hand, they had risen up against the Prophet and if, on the other hand, they cut off their relations with Quraysh and, if the Arab army felt weak and returned to their homes abandoning warfare, they (Bani Qurayzah) would be at the mercy of the Muslims.

If they had chalked out a proper political plan they should have, immediately, on breaking off their relations with the Arab army, expressed regret for having violated their pact with the Muslims, so that they should have remained safe from the danger of their (Muslims) probable victory. However, they fell prey to ill luck, for they cut off their relations with Quraysh and did not also join the Muslims.

After the departure of the Arab army the Prophet could not afford to leave Bani Qurayzah to themselves, because it was probable that they ( the Arab army) might come once again at some appropriate time, with sufficient equipment, to conquer Madina and endanger the very existence of Islam with the cooperation of Bani Qurayzah, who were the key to the victory and defeat of Islam and were considered to be its internal enemies. For this reason the solution of the problem of Bani Qurayzah and settlement of their affair was a vital matter for the Muslims.

Betrayal By Abu Lubabah

After having been besieged, the Jews of Bani Qurayzah requested the Prophet to send Abu Lubabah of Aws tribe to them so that they might consult him. Abu Lubabah had already concluded an agreement of friendship with Bani Qurayzah. When he arrived in the fortress the women and men gathered round him wailing and said: "Is it proper that we should surrender without any pre-conditions?" Abu Lubabah said: "Yes".

However, he made a sign with his hand towards his throat which meant that if they did so they would be executed. Abu Lubabah knew that the Prophet would not tolerate the existence of this community which was the most dangerous enemy of Islam. However, he regretted very much to have betrayed the higher interests of Islam and of the Muslims and to have divulged their secrets.

He, therefore, came out of the fortress trembling and disturbed, and went straight to the mosque. There he tied himself to one of the pillars of the mosque and made a vow that if Allah did not forgive him he would spend the rest of his life in the same condition.

The exegetes say that this verse was revealed with regard to the betrayal by Abu Lubabah:

Believers, do not be dishonest to Allah and the Messenger or knowingly betray your trust. (Surah al-Anfal, 8:27)

The news about Abu Lubabah reached the Prophet. He said: "If he had come to me before making a vow, I would have prayed for his forgiveness and Allah would have forgiven him, but now he should wait till he is forgiven by Allah".

His wife used to come at the time of prayers and untied the rope with which he had tied himself to the pillar. And after he had offered his prayers she tied him to the pillar again.

After six days the Archangel Jibreel came early in the morning with the following verse when the Prophet was in the house of Umme Salamah:

Some of them have already confessed their sins and have mixed virtuous deeds with sinful ones. Perhaps Allah will forgive them. Allah is All-forgiving and All-merciful. (Surah al-Taubah, 9:102)

The eyes of Umme Salamah fell on the face of the Prophet, while he had a smile on his lips. The Prophet said to her:

"Allah has forgiven Abu Lubabah's sin. Get up and convey this good news (to the people)". When the Prophet's wife informed the people of this good news they rushed to untie him but Abu Lubabah said: "It would be appropriate if the Prophet himself removes my cords". Later, the Prophet arrived in the mosque to offer morning prayers and set him free.3

The story of Abu Lubabah is instructive. His mistake was due to his injudicious sentiments. Wailings of treacherous men and women deprived him of his power of self-control and he divulged the secrets of the Muslims. However, the strength of faith and fear of Allah was even greater than that and he repented of what he had done in such a way that the thought of betrayal should never cross his mind again.

The Fate Of The Fifth Group

One day Shas bin Qays descended from the fortress in the capacity of a representative of the Jews and contacted the Prophet. He requested the Prophet to permit the tribe of Bani Qurayzah to pick up their belongings like other Jews and quit Madina.

The Prophet did not, however, accept his suggestion and said: "They should surrender unconditionally". Shas amended his suggestion and said: "Bani Qurayzah are prepared to surrender their property to the Muslims and to leave Madina". The Prophet declined to accept that suggestion also.4

The reason for the Prophet's not agreeing to these suggestions was absolutely clear, because it was quite probable that, like the tribe of Bani Nuzayr, these people, too, while they were beyond the reach of the Muslims, might have confronted the Muslims in a very dangerous way, in collaboration with the forces of idolatrous Arabs and might have become the cause of more bloodshed. For this reason, therefore, the Prophet did not agree with Shas, who returned and made the position known to his high-ups.

Bani Qurayzah eventually decided to surrender to the Muslims without any conditions or, as stated by some historians, to accept as final the decision of Sa'd Mu'az, with whom they had already concluded a pact. In view of this the gates of the fortress were opened by them. The Commander of the Faithful, therefore, entered the fortress with a special corps and disarmed all the Jews. He then detained them in one of the houses of Bani Najjar till their fate was finally decided.

As the Jews of Bani Qaynuqa', who had been arrested in the past by the Muslim army, had been forgiven on the intercession of Bani Khazraj and especially of Abdullah Ubayy and the Prophet had refrained from shedding their blood, the people of Bani Aws also pressed the Prophet, with a view to vie with Bani Khazraj, that as Bani Qurayzah had concluded a pact with them he might forgive them.

The Prophet did not, however, concede to their request and said: "I leave the decision to Sa'd Mu'az, your elder and the chief of Bani Aws. Whatever he says will be acceptable to me". All those present sincerely accepted this offer of the Prophet. Moreover, Bani Qurayzah themselves had also agreed to abide by the decision of Sa'd Mu'az. As quoted by Ibn Hisham and Shaykh Mufid, the Jews of Bani Qurayzah had sent a message to the Prophet that Sa'd Mu'az should arbitrate their case.5

In those days Sa'd Mu'az's hand had been wounded by an arrow-shot and he was confined to bed for its treatment in the tent of a woman named Zamidah, who was expert in surgery. The Prophet used to go there occasionally to enquire after his health. The young men of Bani Aws got up and brought the chief of their tribe before the Prophet with special ceremonies.

When Sa'd arrived the Prophet said: "All of you should pay respect to your chief". All those present stood up as a mark of respect to Sa'd. Those who had accompanied Sa'd had also requested him repeatedly on the way that he should do good to Bani Qurayzah and save them from death.

However, as opposed to all this insistence, he gave his decision that all their soldiers should be put to death, their property should be distributed (amongst the Muslims) and their women and children should be made captives.6

A Study Of Sa'd Mu'az's Judiciousness

There is no doubt about the fact that if the sentiments of a judge overcome his intellect and reason the judicial machinery is disturbed and the entire order in the society gets topsy-turvy. Sentiments are like false hunger which displays harmful and undesirable things to be useful and profitable, whereas, by acting upon such sentiments the interests of thousands of persons including the welfare of the whole society are violated.

The sentiments and feelings of Sa'd Mu'az, the heartrending scene of the women and children of Bani Qurayzah, the tragic condition of their men who were under detention and the general thinking of Bani Aws who seriously insisted that the judge should ignore their offence-all these things demanded that the judge appointed by both the parties should base his judgement on the interests of a minority (Bani Qurayzah) in preference to the interests of a majority (the Muslims in general) and should acquit the criminals of Bani Qurayzah on some excuse or, at least, reduce their punishment as much as possible or to act upon one of the suggestions mentioned above.

However, logic, reason, freedom and independence as a judge, and regard for public interest guided him towards a path which he eventually adopted and gave his decision for the execution of the soldiers, confiscation of their property and captivity of their women and children. His judgement was delivered keeping in view the following arguments:

1. Some time earlier the Jews of Bani Qurayzah had concluded a pact with the Prophet stipulating that if they rose in opposition to the interests of Islam and the Muslims or assisted the enemies of Islam and created disturbance or instigated people to rise against the Muslims they (the Muslims) would be at liberty to kill them. The judge was of the view that if he punished them according to the terms of that pact he would not be acting against the principles of justice.

2. These people had, in violation of the pact, kept Madina in a state of insecurity for quite some time under the shadow of the spears of the Arab forces and had poured into the houses of the Muslims to intimidate them. And if the Prophet had not taken precautionary measures and had not sent a unit from the army headquarters to the inner parts of the city to maintain law and order it was quite possible that Bani Qurayzah might have succeeded in the execution of their plan.

In that event they would have killed the Muslims, confiscated their property and captivated their women and children. Sa'd Mu'az thought that as he gave a similar judgement against them he would not be acting against truth and justice.

3. Sa'd Mu'az, who was the chief of Aws tribe, had concluded a pact with Bani Qurayzah and they had very good and friendly mutual relations. It is, therefore, possible that he was aware of the penal laws of the Jews.

The text of the Taurat of the Jews is this: "When thou comest nigh unto a city to fight against it, then proclaim peace unto it. And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it: And when the Lord thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword: But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the Lord thy God hath given thee". (Book of Deuteronomy, chapter 20:10-14).

Possibly Sa'd thought that if he, who had been nominated as judge by both the parties, punished the transgressors according to their own religious laws, he would not be doing anything other than the administration of justice.

4. We think that the greatest reason for Sa'd Mu'az giving his decision was that he had seen with his own eyes that the Prophet had excused the people of Bani Qaynuqa' on the intercession of Bani Khazraj and had contented himself with only banishing them from the environments of Madina.

These people had not yet vacated the Islamic territories fully when Ka'b Ashraf went to Makkah and shed crocodile tears for those who had been killed in the Battle of Badr and did not rest till he had prepared Quraysh for war. As a consequence of this the Battle of Uhud took place. In that battle seventy soldiers of Islam were martyred.

Similarly Bani Nuzayr were forgiven by the Prophet. In response to this kind gesture, however, they formed a military alliance and brought about the Battle of Ahzab. And, but for the ingeniousness of the Prophet and the plan of digging the ditch, Islam would have been destroyed, and thousands of Muslims would have been killed.

Sa'd Mu'az visualized all these events. Past experiences did not permit him to succumb to sentiments, because there was no doubt about the fact that this time they would form a more extensive alliance and would endanger the security of the centre of Islam by instigating the Arab forces to rise against the Muslims as well as by chalking out other schemes. He, therefore, considered the existence of this group to be totally harmful for the Muslim society.

If these reasons had not been there it would have been very important for Sa'd Mu'az to respect the public views on the subject, because the chief of a tribe needs most the support of his people, and to annoy them and to reject their recommendations and requests is very harmful for him. However, he considered all these requests to be opposed to the interests of the Muslims and consequently obeyed the dictates of reason and logic.

A testimony of his deep foresight and rational judgement is that when they (the Jews) were being taken away for execution they spoke out what they had in their hearts. The eyes of the war-monger Hay bin Akhtab fell at that time on the Prophet and he said: "I don't regret my being inimical towards you. However, he, whom Allah wishes to humiliate, is humiliated".7 Then he turned to the people and said: "Don't be anxious on account of the Command of Allah. Allah has finally destined suffering and humiliation for Bani Israel".

From amongst the women one of them was put to death, because she had killed a Muslim by flinging a stone of the handmill at him. And out of those condemned to death one person viz. Zubayr Bata was forgiven on the recommendation of a Muslim named Thabit bin Qays; even his women and children were set free and his property was also returned to him. Four persons from amongst Bani Qurayzah embraced Islam.

The war booty was distributed amongst the Muslims after deducting out of it one-fifth, which fell to the share of the Finance Department of Islam. The mounted soldiers were given three shares each and the infantrymen one share each. The Prophet gave one-fifth of the booty to Zayd with instructions that he should go to Najd and procure horses, arms and war provisions from its sale-proceeds.

Notes

1. Seerah-i Ibn Hisham, v. ll, p. 234; Tarikh-i Tabari v. ll pp.245-246.

2. Seerah-i Ibn Hisham, vol. II, page 235.

3. Seerah-i Ibn Hisham, vol. II, page 237.

4. Mughazi-i Waqidi, vol. II, page 501.

5. lrshad Mufid, page 50.

6. Seerah-i Ibn Hisham, vol. II, p. 240; Mughazi-i Waqidi, vol. II, p. 510.

7. Tarikh-i Tabari, vol. Il, page 250.

Chapter 39: The Events of the Fifth and Sixth Years of Migration

The fifth year of migration had not yet come to an end when the attack by the tribes was repelled and the revolt of Bani Qurayzah was also suppressed. Madina and its environs came entirely under the control of the Muslims. The foundations of the young State of Islam became firm and relative tranquillity began to prevail in the Islamic territories.

This tranquillity was, however, temporary. It was necessary that the Prophet should keep watch over the affairs of the enemies and should nip all conspiracies against Islam in the bud with the help of the forces available.

The tranquillity in the surroundings provided an opportunity to punish some of those persons who had sparked off the Battle of Ahzab and had gone out of the control of the Muslims after the tribes had decamped. Hay bin Akhtab, who was one of those, who made the first move towards the battle of Bani Qurayzah, but his comrade Sallam bin Abil Haqiq was residing in Khayber.

It was an established fact that this dangerous man would not sit still until he had instigated the tribes once again to rise against the Muslims, especially because the Arab idolaters were ready to wage a war against Islam and if the expenses of war were guaranteed the conditions of the Battle of Ahzab could be renewed.

Taking these matters into account the Prophet appointed the brave men of Khazraj to get rid of this impudent and spiteful element. This was, however, subject to the condition that they should not molest his family. The warriors of Khazraj arrived in Khayber at night and fastened from outside the gates of the houses adjoining that of Sallam, so that if there was any noise his neighbours might not be able to come out of their houses.

Then by means of a stair-case they reached the first floor of the house where Sallam was residing. They knocked at the door. His wife came out and enquired as to who they were. They replied: "We are Arabs and have some business with the chief. We need grains".

She was deceived by this introduction, opened the door without verification, and guided them to the room of Sallam, who had just then gone to bed. In order to prevent every sort of hue and cry they entered the room immediately, shut the door, and put an end to the life of a dangerous and mischievous element, who had deprived the Muslims of their peace of mind for quite a long time. Then they came downstairs at once and hid themselves in the place of entrance of water outside the fort.

The cries of Sallam's wife awakened the neighbours, and all of them pursued the warriors of Khazraj, holding lamps in their hands. However, although they searched a good deal but could not find any trace of them and eventually returned to their homes. The bravery of Muslims was at such a high pitch that one of them volunteered to go amongst the Jews incognito and find out the result of what they (i.e. the Muslims) had done, because they were under the impression that Sallam was still alive.

He joined the circle of the Jews when they were surrounding Sallam, and his wife was giving the details of the incident. Suddenly she looked at the face of Sallam and said: "By the Lord of the Jews! He is dead". He (i.e. the Muslim who had gone to collect information) then returned and informed his companions about the state of affairs. They, therefore, quitted their hiding place and proceeded to Madina. There they informed the Prophet of what had happened.1

A Band Of Quraysh Proceeds To Ethiopia

A band of far-sighted Quraysh, who were very much frightened on account of the ever-increasing advancement of Islam, proceeded to Ethiopia to settle there. They thought that, if Muhammad eventually gained mastery over the Peninsula, they should be already safe in Ethiopia and, if Quraysh were victorious, they would return to their homes.

Amr bin As was a member of the band which left the Hijaz for Ethiopia with many presents. Their arrival coincided with the arrival of the representative of the Prophet named 'Amr bin Umayyah, who had brought a message of the Prophet regarding Ja'far bin Abi Talib and other Muhajirs. In order to gain favour of the chiefs of Quraysh 'Amr bin As said to his companions: "I am going to seek an audience with the King of Ethiopia along with my particular presents and shall seek his permission to behead the representative of Muhammad".

He arrived in the royal court and made a curtsey to the king according to the old custom. The king spoke to him kindly and said: "Have you brought any gift for me from your land?" He replied: "Yes, your Majesty". He then presented the gifts and said, "The man who had just now taken leave of your Majesty is the representative of a man who has killed our elders and warriors. It will be a matter of great satisfaction for us if I am permitted to cut off his head as a measure of revenge".

The words of 'Amr bin As made the Negus very angry, so much so that he involuntarily slapped his own face so forcefully that it almost broke his nose. Then he said in a fit of rage: "Are you asking me to surrender to you the representative of a man, on whom the Archangel Jibreel descends, as it used to descend on Prophet Musa, so that you may kill him? By Allah! He is true and shall be victorious over his enemies".

'Amr bin As says: "On hearing these words I became inclined to the religion of Prophet Muhammad but didn't disclose this thing to my friends".2

Prevention Of Repetition Of Bitter Events

The bitter and unpleasant event of Raji', as a consequence of which the families of 'Azal and Qarah, who belonged to the tribe of Bani Lihyan, had killed the members of the missionary party of Islam in a cruel and cowardly manner and even arrested two persons alive and sold them to the authorities of Quraysh, who hanged them as a measure of revenge, had deeply grieved the Muslims and brought the journeys of missionary groups to a stand-still.

Now that all the obstacles had been removed from the path of the Muslims and the disturbances caused by the tribes and the Jews had also been suppressed, the Prophet of Islam considered it expedient to chastise Bani Lihyan so that other tribes might become aware of their duties and might not molest the missionary groups of Islam.

In the fifth month of the sixth year of migration the Prophet left Madina appointing Ibn Umme Maktum as his representative. He did not inform anyone of his intentions as he feared that Quraysh and Bani Lihyan might become aware of his plan.

He, therefore, adopted the northern route which went up to Syria, and after covering some distance changed his path and encamped in Gharan which was the territory of Bani Lihyan. However, the enemies had become aware of his intention and had taken refuge in the hills. This armed attack and the humiliation of the enemies had its psychological effect and they were extremely frightened and overawed.

In order to achieve his end the Prophet undertook a military manoeuvre and personally marched, with two hundred men, from Gharan to Asfan, which is situated near Makkah. Then he sent ten persons to the border of Makkah (Kira'ul Ghamim) in the capacity of an exploratory unit in such a manner that the movements of the soldiers of Islam and their display of strength could be known to Quraysh. Thereafter he gave them orders to decamp and all proceeded to Madina.

Jabir bin Abdullah says that after return from this battle the Prophet said: "I seek Allah's refuge from the sufferings of journey, the toils of transport and the unpleasant events in the material and family life of man''.3

Battle Of Zl Qarad

Only a few days after the Prophet returned to Madina 'Uyainah bin Hisn Fazari plundered a herd of camels, which was grazing in the pastures of Madina, killed their herdsmen and made a Muslim woman captive and took her away with him. Salamah Aslami, who had come out of Madina for hunting, saw this occurrence. He at once came to the mound of Sala' and called the Muslims for help and said: "Wa Sabaha" (Arabs used to utter this sentence when they needed help). Then he pursued the plunderers and, by shooting arrows, prevented them from fleeing.

The Prophet was the first person to hear Salamah crying for help. He immediately dispatched some of his companions to pursue the plunderers. A skirmish took place between them. In it two Muslims and three persons of the opposite party were killed. The Muslims were however successful in recovering a large part of the camels from them as well as in getting the Muslim woman freed.

The enemy, however, took refuge in the region of the Ghatfan tribes. The Prophet stayed at a place called 'Zi Qarad' for a day and a night. Although the mounted soldiers of Madina insisted that the enemy should be pursued, the Prophet did not consider it expedient to do so and returned to Madina.4

Unpermissible Vow

The Muslim woman who had been freed came before the Prophet and said: "When I was being taken away as captive along with this camel (she pointed to a camel which belonged to the Prophet) I vowed that if I got rid of the enemy I would slaughter this camel". The Prophet said to her with a charming smile on his lips:

"What a bad recompense you have decided to give to the camel! It procured your freedom and you are going to kill it? Then he made the matter more clear and said: "A vow which involves a sin or which is made with regard to something which belongs to another person is not permissible. You dedicated by your vow a camel which belonged to me. Hence, it is not necessary for you to act upon your vow".5

Notes

1. Seerah-i Ibn Hisham, vol. II, pp. 274 - 275.

2. Seerah-i Ibn Hisham, vol. II, pp. 276 - 277.

3. Tarikh-i Tabari, vol. II, page 254 and Mughazi, vol. II, page 535.

4. Tarikh-i Tabari, vol. II, page 255; Mughazi-i Waqidi, vol. II. pp. 537 - 549.

5. Seerah-i Ibn Hisham, vol. II, page 280; Tabaqat-i Kubra, vol. III, p. 133.

Chapter 40: The Events of The Sixth Year of Migration

In the sixth year of migration the military power of the Muslims was appreciably strong, so much so that their special units could freely approach places adjoining Makkah and then return. However, this military strength had not been acquired to conquer the territories of the tribes or to seize their properties.

If the polytheists had not deprived the Muslims of their freedom, the Prophet would not have purchased even one sword and would not have dispatched even one soldier. As, however, the Muslims and their missionary parties were continuously threatened by the enemies, the Prophet was naturally and morally obliged to strengthen the defensive power of Islam.

The real causes of these battles, which took place up to the sixth year of migration and in fact up to the last moment of the Prophet's life were as follows:

1. To give replies to the cowardly attacks by the idolaters (like the Battles of Badr and Uhud and the Battle of the Ditch).

3. To punish the tyrants, who had killed the Muslims or their missionary parties in the deserts or at far-off places, or those who had violated the pacts concluded by them with the Muslims. To this category belong the battles fought against the three tribes of the Jews and the one against Bani Lihyan.

3. To neutralize the enthusiasm which was brewing up amongst the tribes who wished to collect force to attack Madina. Most of the skirmishes took place on this account.

The Battle Of Bani Mustaliq

Bani Mustaliq were a branch of the tribe of Khuza'ah who were the neighbours of Quraysh. Reports were received in Madina that Harith bin Abi Zirar (chief of the tribe) intended to besiege Madina. As on other occasions, the Prophet decided to check this mischief and, therefore, marched towards the tribe of Bani Mustaliq along with his companions and encountered them by the Well of Marysi'. Fighting started between the two parties.

The valour of the Muslims and the fear which had overtook the Arab tribes on this account made the enemies disperse after a brief skirmish, in which ten of their men and one Muslim by mistake were killed. Consequently a large booty fell to the share of the army of Islam and the women of the enemies were also taken prisoners.1

The instructive points of this battle are the policies which the Prophet adopted afterwards keeping in view the events of this battle.

Dissensions, however, flared up between the Muhajirs and the Ansar for the first time and but for the prudence of the Prophet their unity would have been destroyed on account of the avarice of some short-sighted persons.

The cause of this incident was that after the conclusion of the battle two Muslims, one of whom was named Jahjah bin Mas'ud (a Muhajir) and the other Sinan Juhani (an Ansar) quarrelled over water. Each of them called his people for help. The result of these calls for help would have been that the Muslims should have fought with one another at a place far off from the centre and should have thus put an end to their own existence.

The Prophet came to know about the incident and said: "Leave these two persons to themselves. This call for help which is very abominable, resembles the calls of the Days of Ignorance and the inauspicious relics of ignorance have not yet been removed from their hearts. These two persons are not acquainted with the programme of Islam and do not know that Islam considers all Muslims to be the brothers of one another and every call which creates dissensions is against the religion of monotheism."2

A Hypocrite Fans The Flame Of Dissensions

In this way the Prophet prevented differences and kept the two groups from attacking each other. However, Abdullah Ubayy, one of the hypocrites of Madina, who nursed extraordinary grudge against Islam and participated in the battles only to share the war booty, expressed his enmity and hypocrisy and spoke thus to those who had gathered around him:

"All this is the result of our own doing. We provided quarters to the Muhajirs of Makkah in our land and protected them from their enemies. Our condition conforms with the well-known saying: Nourish your dog and it will bite you. By Allah! When we return to Madina it will be necessary that the strong and dignified people (of Madina) should turn out the weak ones (i.e. the Muhajirs)".

The speech of Abdullah before the people, in whose minds the Arabian party-spirit and the ideas of the Age of Ignorance still lurked, had a very unwholesome effect on them and it was possible that their unity might be jeopardized.

Fortunately, however, a zealous Muslim named Zayd Arqam, who was also present there, replied to his satanic words with full force and said: "By Allah! You are the person, who is mean and humble. You are the person, who doesn't enjoy the least position amongst his kinsmen. On the contrary Prophet Muhammad is respectable amongst the Muslims and their hearts are filled with love for him".

Then he departed from there and came to the Prophet and informed him of the seditious speech of Abdullah. To keep up appearances the Prophet rejected the words of Zayd thrice and said: "Maybe you are mistaken. Probably anger has actuated you to say this. It is possible that he considered you to be low and foolish and meant nothing else". However, Zayd replied in the negative with regard to all these possibilities and said: "No; his intention was to create differences and to fan dissensions.

The Second Caliph requested the Prophet to permit him to kill Abdullah. The Prophet, however, replied: "It is not proper to do so, because the people will say that Muhammad kills his own friends''.3

Abdullah learned about Zayd bin Arqam's conversation with the Prophet. He came before the Prophet immediately and said: "I never said any such words". Some well-wishers of his also supported him and said that Zayd had erred in quoting him.

However, the matter did not end there, because temporary stillness is just like lull before the storm. The Holy leader of Islam wanted to do something which might make the parties concerned forget the matter completely. To achieve this end he ordered the people to move, although otherwise it was not the time for departure.

Usayd came to the Prophet and said: "It is not the appropriate time for departure. What is the reason for this order?" The Prophet replied: "Are you not aware of the speech of Abdullah and what he has sparked off?"

Usayd swore and said: "O honourable Prophet! The power is in your hands. You can turn him out. Dear and respectable are you. Mean and humble is he. Be lenient to him, for he is a defeated person. Before your migration to Madina the Aws and Khazraj tribes had agreed to make him the Ruler of Madina and were thinking of collecting gems so that he might be crowned. However, with the rising of the star of Islam his position underwent a change and the people deserted him. And he considers you to be the cause of all this".

Orders for departure were given and the soldiers of Islam continued their march for more than twenty four hours and did not stay at any place except for offering prayers. On the second day when the atmosphere was very hot and all had lost strength to continue their march any longer orders were given for them to encamp. As soon as they dismounted, all of them went to sleep on account of fatigue and all the bitter memories were washed away from their minds. By acting on this plan, therefore, their dissensions subsided.4

Conflict Between Faith And Sentiments Of A Soldier

Abdullah bin Ubayy was a pious Muslim. In accordance with the sublime teachings of Islam he was more kind than anyone else to his father a hypocrite though he was. He came to know about what his father had done and thought that the Prophet would put him to death. He, therefore, said to the Prophet:

"If it has been decided that my father should be executed I myself am prepared to enforce the sentence and would request that this job may not be entrusted to any other person. I make this request because I am afraid that, on account of Arabian emotions and filial sentiments, I may lose my self-control and may kill the person who executes my father and may thus smear my hands with the blood of a Muslim and may consequently spoil my own life.

The remarks of this man are the most excellent manifestation of faith. Why did he not request the Prophet to forgive his father? He did not do so, because he knew that whatever the Prophet did was in compliance with the orders of Allah. However, the son of Abdullah found himself in a peculiar psychological predicament. Filial sentiments and Arabian code of morality prompted him to take revenge on his father's executioner and thus to shed the blood of a Muslim.

On the other hand love for peace in the zone of Islam made him think that it was necessary that his father should be killed. To overcome this mental conflict he chose the third course so that the superb interests of Islam might remain safe and his sentiments might not also be injured. And the third course was that he himself should enforce the order of his father's execution. Although such an action is tormenting and heart-rending but the strength of faith and submission to Allah's will provides consolation to some extent.

However, the kind Prophet said to him: "Nothing of the sort is intended, and I will be lenient towards him".

These remarks got circulated amongst the Muslims and all of them wondered at the spiritual greatness of the Prophet. A shower of objections and reproaches were let loose at Abdullah. He was so much humiliated in the eyes of the people that thereafter none paid any heed to him.

During these events the Prophet taught memorable lessons to the Muslims and manifested some wise political policies of Islam. After this incident the leader of the hypocrites did not attract attention and was hated and despised by people in all matter. Once the Prophet said to Umar: "You asked for my permission to kill him. The people who might have been moved on that day on his being killed and might have risen in his support, despise him so much today that if I give orders for his execution they will kill him instantaneously".

The Prophet Marries Juwayriyah

The Prophet married the daughter of Harith, the leader of the insurgents. Different versions of this marriage are given in various books on the Prophet's biography. However, the result of this marriage was that an unbreakable relationship was established between the Prophet and this community and most of the women of this tribe who had been captured by the Muslims were released unconditionally as a gesture of respect for the relationship between them and the Prophet. This marriage was a blessed one because it resulted in the freedom of one hundred women.5

Notes

1. Tarikh-i Tabari, vol. II, page 260.

2. Comments on Seerah Ibn Hisham by Suhayli.

3. A study of the biography of the second Caliph proves the fact that he never displayed his strength in the battlefields and was always in the rear rows. However, whenever an enemy was captured he was the first person to request the Prophet for permission to execute him Here are some of the examples: (i) One of such occasions was that he wanted to kill Abdullah, the hypocrite. (ii) Just before Makkah was conquered he requested the Prophet to grant him permission to cut off the head of Hatib bin Abi Balti'ah, who had been spying for the idolaters. (iii) When Abbas, the uncle of the Prophet brought Abu Sufyan to the camping-place of the Muslims he (the second Caliph) requested the Prophet to permit him to kill him (i.e. Abu Sufyan) immediately.

4. Tarikh-i Tabari, vol. II, pp. 261-262 and Majma'ul Bayan, vol. X, pp. 292-295.

5. Seerah-i Ibn Hisham, vol II, page 264