THE MESSAGE chapter5

THE MESSAGE

Chapter5

Chapter 36

THE EVENTS OF THE FIFTH YEAR OF MIGRATION

The most important historical events of the fifth year of migration are the Battle of Ahzab the story of Bani Qurayzah and the Holy Prophet's marriage with Zaynab daughter of Jahash. According to the historians the first event which took place was the marriage of the Prophet with Zaynab.

The Holy Qur'an has narrated the above-mentioned story in the 4th 6th and 36th to 40th verses of Surah al-Ahzab and has left no room for fabrication of falsehoods by the orientalists and the novelists. We shall study this event in the light of the most authentic source (viz. the Holy Qur'an) and shall also scrutinize the remarks of the orientalists very minutely.

WHO WAS ZAYD BIN HARITH?

Zayd was a person who was captured during his childhood from a caravan by the nomadic Arab plunderers and was sold as a slave in the market of 'Ukaz. He was purchased by Hakim bin Hizam for his paternal aunt Khadijah and she made a gift of him to the Prophet after their marriage.

Zayd was enamoured of the pure spiritual mind sublime sentiments and good morals of the Prophet; so much so that when after some time his father came to Makkah and requested the Prophet to set him free so that he might take him to his mother and other members of his family Zayd declined to go and preferred remaining with the Prophet. He gave complete authority to the Prophet whether he should stay with him or return to his homeland.

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This spiritual attachment and these deep sentiments existed on both the sides. If Zayd was fond of the morals and sentiments of the Prophet he also loved him in such a way that he selected him as his son and people began calling him Zayd bin Muhammad instead of Zayd bin Harith. To make this matter formal the Prophet held his hand one day and said to the people of Quraysh: "This is my son and we inherit from each other". This cordial relationship continued to exist till Zayd breathed his last in the Battle of Mo'ta and the Prophet was so much moved on this account as if he lost his own son. [1]

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[1] Refer to Usudul Ghabah al-Isti'ab and al-lsabah under the root-word Zayd.

ZAYD MARRIES THE PROPHET'S COUSIN (PATERNAL AUNT'S DAUGHTER)

One of the sacred aims of the Prophet was to reduce class distinctions and to bring together all human beings under the banner of humanity and piety and to introduce moral excellence and natural human qualities as the standard of superiority and distinction. Hence it was necessary that he should uproot as early as possible the old despicable customs of the Arabs (that the daughters of the nobility should not be married to indigent people) and nothing could be better than that he should commence this programme from his own family and should marry his cousin Zaynab the grand-daughter of Abdul Muttalib to his former slave who had since been set free so that people should know that these imaginary barriers should be removed as early as possible and they should also know that when the Prophet says: "The criterion of superiority is piety and a Muslim woman is equal to a Muslim man" he himself was the first to enforce this law and the first to act upon it.

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In order to do away with this wrong custom the Prophet went to Zaynab's house personally and formally asked for her consent to marry Zayd. In the first instance she and her brother were not inclined to accept the proposal because the ideas of the Days of Ignorance had not yet been completely wiped out from their minds. Hence notwithstanding the fact that it was an unpleasant task for them to refuse to comply with the Prophet's orders they excused themselves on the plea of Zayd having been a slave in the past.

Soon afterwards Divine revelation condemned the action of Zaynab and her brother in these words: The believing men and women must not feel free to do something in their affairs other than that which has been already decided for them by Allah and his Messenger. One who disobeys Allah and His Messenger is in plain error. (Surah al-Ahzab 33: 36)

The Prophet immediately recited the verse to them. The pure and perfect faith of Zaynab and her brother Abdullah in the Prophet and his sublime ideals was instrumental in the daughter of Jahash giving her consent without any delay and as a result a lady of noble birth was married to a freed slave of Muhammad. In this manner therefore a part of the invigorative programme of Islam was implemented and a wrong custom was dispensed with in a practical way.

ZAYD SEPARATES FROM HIS WIFE

Eventually for certain reasons this marriage culminated in divorce. Some say that the reason for this separation was the mentality of Zayd's wife as she mentioned the lowness of her husband's descent to his very face and prided herself on account of the greatness of her own family and had thus made his life bitter for him.

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However it is probable that Zayd himself might have been responsible for the divorce because his biography shows that he led a sequestered life as he married many women and divorced all of them (except the last one who was still alive when he was killed in a battle) and these successive divorces show that Zayd possessed a spirit of unsociability.

The second testimony about the view that Zayd had a share in this incident is the harsh manner in which the Prophet addressed him. Because when the Prophet came to know that Zayd had decided to divorce his wife he was annoyed and said: "Keep your wife and fear Allah's wrath".

In case the fault was entirely his wife's Zayd's separating from her was not contrary to piety and virtue. Eventually Zayd separated from Zaynab.

MARRIAGE FOR BANNING ANOTHER WRONG CUSTOM

Before we look into the basic cause of this marriage it is necessary to keep in view the role of lineage which is a vital factor for a sound society. Admittedly the relationship like that of father and son has a creative basis and in fact a father is the material source for the birth of a child and the child is the heir of the corporeal qualities and mentality of his parents. On account of this oneness and common blood the father and the child inherit the property of each other and specific laws regarding marriage and divorce become applicable to them.

Hence a relationship which has a congenital basis cannot be established verbally (vide 4th and 5th verses of Surah al-Ahzab) and an adopted son of a person cannot become his real son. As such various orders regarding inheritance marriage divorce etc. as applicable to a real son cannot also apply to an adopted son. For example although a real son inherits from his father and vice versa and although it is unlawful for a person to marry the divorced wife of his real son it cannot at all be said that an adopted son has also the same rights in these matters as the real son has. Undoubtedly the chain of such a right besides being devoid of a correct basis is also a sort of buffoonery in respect of an important factor (lineage) of a sound society.

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In the circumstances if adoption is resorted to with the aim of expressing sentiments it is very appreciable and proper but if it is proposed to associate the adopted child with various social laws all of which originate from matters relating to birth this act will be far beyond social limits.

The Arab society considered an adopted son to be as good as a real son. The Prophet therefore was called upon to eradicate this wrong practice by marrying Zaynab who was previously the wife of his adopted son (Zayd) and thus to remove this unwholesome custom in a practical way from amongst the Arabs because this method is more effective than enunciating a law. This marriage had no other reason besides this because in those days none could pick up courage to take such an action in view of the fact that it was imagined to be a very shameful act to marry the former wife of an adopted son. Almighty Allah therefore formally invited the Prophet to perform this task. He says: When Zayd set her free We gave her in marriage to you so that the believers would not face difficulties about the wives of their adopted sons when they are divorced. (Surah al-Ahzab 33: 37).

We think that this marriage besides doing away with a wrong custom also became a great manifestation of equality because the Prophet married a lady who was previously the wife of his freed slave and in those days such a marriage was also considered to be socially undignified.

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This brave step of the Prophet brought forth a torrent of criticism by the hypocrites and the short-sighted persons and they were spreading the news: "Muhammad has married the wife of his adopted son".

In order to crush such thinking the Almighty Allah revealed this verse: Muhammad is not the father of any man among you but he is the Messenger of Allah and the last of the Prophets. (Surah al-Ahzab 33: 40). The Holy Qur'an did not content itself with this only. Allah praised His Prophet who had displayed great valour and bravery in carrying out His orders vide the 38th and 39th verses of Surah al-Ahzab. The gist of these two verses is this: Muhammad is like other Prophets who conveyed Allah's messages to the people and he does not fear anyone in carrying out His order. [1]

This is the philosophy of the marriage of Prophet Muhammad with Zaynab. Now we study minutely the viewpoint of the orientalists on the subject.

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[1] The text of the two verses are: The Prophet cannot be blamed for carrying out the commands of Allah. It was the tradition of Allah with those who lived before. 

The command of Allah has already been decreed and ordained. Those who preach the message of Allah and are humble before Him should not be afraid of anyone besides Allah. Allah is sufficient in keeping the account. (Surah al-Ahzab 33: 38-39)

THE FORGED STORY ABOUT ZAYNAB IS A MERE FICTION

The marriage of the Prophet with Zaynab is a simple matter which is free from all ambiguities. However as some orientalists have made this incident a pretext for misleading the simple-minded and ignorant people and have in this way tried to weaken the faith of those who do not have correct information about the character of the Prophet it appears necessary that we should examine the remarks of this group of the orientalists and make matters clear.

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As is well-known the colonial powers do not utilize their military and economic power only to dominate the countries of the East but at times they also enter through the door of learning and research and try by means of carefully worked out schemes to impose the worst type of colonialism (viz. intellectual colonialism) on these people. In fact an orientalist is that very expansionist colonialist who acts in a particular manner in the heart of the society and amongst the enlightened people and pursues his colonial ends by stupefying the intellects of the educated class.

It is possible that most of the western writers and lovers of knowledge and learning may not endorse our above remarks and may accuse us of stiffness and fanaticism and may think that national or religious bias has made us express this opinion. However the writings of the orientalists and their concealment of facts and partial behaviour in matters relating to the history of Islam is a clear proof of the fact that most of them have not been motivated by thirst of knowledge and search for truth and their writings have been contaminated by a series of anti-religious and anti-national thoughts. [1]

The subject under discussion bears testimony to this fact. With the imagination peculiar to the people of the West they have given this marriage the sole object of which was to abolish a false custom the colour of 'love' and fabricated a story like the novelists and the story-tellers associated it with the most sacred personality of the human world.

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In any case the basis of this fiction are the sentences which have been quoted by Tabari[2] and by Ibn Athir[3] and some exegetes to the effect that one day the Prophet chanced to see Zaynab the wife of Zayd. Zayd felt that the Prophet had fallen in love with Zaynab. On account of the excessive regard which he had for the Prophet he came before him and proposed to divorce Zaynab so that there might be no impediment in the way of the Prophet marrying her. The Prophet repeatedly forbade him to divorce his wife but he eventually divorced her and the Prophet married her.

However the orientalists instead of studying authentic history have not contented themselves even with this fabricated story and have embellished it so much that it has assumed the shape of the stories of the Arabian Nights. No doubt those persons who are acquainted with the lofty character of the Prophet have treated the original story and the embellishments thereon to be fabricated and a mere fancy and whim as they are absolutely incompatible with the positive standards of the life of the Prophet of Islam. Moreover scholars like Fakhr-i Razi and Alusi have clearly contradicted this story and say that it has been fabricated by the enemies of Islam and circulated amongst the Muslim writers. [4]

How can it be said that this historical fragment was believed in by Tabari and Ibn Athir when dozens have quoted the reverse of it and consider the Prophet of Islam to be free from every corruption.

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However we should like to mention in these pages the signs and symptoms of the story being a fabricated one and to make the position too clear to need any further explanation and defence. Here are our testimonies:

1. The above-mentioned story is opposed to the final authority of Islam and the Muslims because as evidenced by the 38th verse of Surah al-Ahzab the Prophet's marriage with Zaynab was to contradict the false notion of the Arabs that a person was not permitted to marry the former wife of an adopted son and this marriage took place in compliance with the Command of Allah and not as a consequence of love and romance. In the early days of Islam none contradicted this fact and in case the remarks of the Qur'an had been opposed to reality the Jews the Christians and the hypocrites would have immediately stood up to criticize them and would have kicked up a row when in fact they could not prove anything adverse although they were always keen to find fault with the Prophet.

2. Zaynab was the same lady who had before her marriage with Zayd offered to marry the Prophet. However notwithstanding her inclination the Prophet insisted that she should marry his freed slave Zayd. If the Prophet had really desired to marry her there was no impediment in his way to do so. Then why did he not marry her? On the contrary we see that in spite of all the inclination which he observed in Zaynab he not only did not give her a positive reply but persuaded her to marry another person.

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When their views are refuted by history there is no ground for embellishments by the colonialist intellectuals. And we consider the life of the Prophet (who spent his time till the age of fifty years with a lady who was seventeen years older than he) to be too pure and superior to justify any repulsive remarks about him. We therefore refrain from quoting here the narrations of the orientalists.

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[1] For further information refer to the book al-Mustashriqun.

[2] Tarikh-i Tabari vol. ll.

[3] Tarikh-i Kamil vol. ll page 121.

[4] Mafatihul Ghayb Razi vol. XV page 212 and Ruhul Ma'ani chapter 22 pp. 23-24.

EXPLANATION OF TWO PARTS OF THE VERSE

To complete the discussion we reproduce here the verse which has been revealed on this subject including its two parts which are the cause of hesitation and doubt among some persons who are not well-informed and also give their explanation. Here is the text of the verse: Say to the person to whom you and Allah have granted favour: "Keep your wife and have fear of Allah ". (Surah al -Ahzab 33: 39)

There is no ambiguity about this part of the verse. But the following two parts need explanation:

1. ''You hide within yourself what Allah wants to make public". Now the question is while giving advice to Zayd what was the Prophet hiding which Allah was to bring to light?

It may possibly be imagined that what the Prophet was keeping secret was that although he was prohibiting Zayd from divorcing his wife he wished that he should divorce Zaynab so that he might marry her himself.

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Such an eventuality cannot be correct for any reason because if the Prophet was secretly thinking on these lines why did the Almighty not mention this fact through other verses when He says in this very part that whatever the Prophet was keeping secret would be divulged by Him?

Our great exegetes therefore say that what is meant by the thing which he was hiding is the revelation sent to him by Allah. To state explicitly: Allah had revealed to him that Zayd would divorce his wife and he (the Prophet) would marry her so as to contradict the false notion (i. e. it is unlawful for a person to marry the former wife of his adopted son). Hence when he was advising Zayd he had this revelation in mind but kept it secret from Zayd and others. However in the verse mentioned above Allah tells the Prophet that He would make manifest what he has in his mind.

What has been stated above is supported by the fact that at the bottom of the same verse the Holy Qur'an mentions the matter in these words: When Zayd set her free We gave her in marriage to you so that the believers would not face difficulties about the wives of their adopted sons when they are divorced.

From the portion of the verse reproduced above it is learnt that what the Prophet was hiding was the very Divine revelation that to nullify a wrong custom he should marry the wife of his adopted son when the latter had divorced her.

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2. You are afraid of people while it is Allah whom one should fear. This portion is the second part which is less ambiguous as compared with the first portion because to abolish a custom which has been prevalent in the polluted surroundings for some years or more (i. e. marriage with the former wife of an adopted son) is naturally coupled with mental uneasiness which is eliminated from the hearts of the Prophets by their paying attention to the Divine orders.

If the Prophet felt uneasy or was worried it was because he was thinking that the Arabs who had dissociated themselves from him through ignorance and unclean thoughts would say: "The Prophet has resorted to something indecent" although in fact it is not indecent.

Chapter 37

THE BATTLE OF AHZAB

In this battle the forces of the idolatrous Arabs and the Jews were mobilized against Islam and after forming a strong military alliance they besieged Madina for about one month. As various tribes and groups participated in this battle and as the Muslims dug a ditch around Madina to check the advance of the enemy this battle is called the Battle of Ahzab (i. e. Battle of the Tribes) ; it is also named Battle of Khandaq (i. e. Battle of the Ditch).

Those who sparked off this war were the leaders of the Jewish tribe of Bani Nuzayr and also a group of Bani Wa'il. The strong blow which the Jews of Bani Nuzayr had received at the hands of the Muslims and the manner in which they left Madina under compulsion and settled in Khayber made them draw out a minute plan for toppling down the very foundation of Islam. And in fact they did draw out a dangerous plan and confronted the Muslims along with various tribes. This occurrence was unprecedented in the history of the Arabs.

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Their planning was that the leaders of the tribe of Bani Nuzayr like Salam bin Abil Haqiq and Hay bin Akhtab arrived in Makkah along with some persons belonging to the tribe of Wa'il and having contacted the chiefs of Quraysh spoke to them thus: "Muhammad has made you and us his targets and compelled the Jews of Bani Qaynuqa' and Bani Nuzayr to quit their homeland. You people of Quraysh should rise and seek help from your allies and we have seven hundred Jewish swordsmen (Bani Qurayzah) who will rush to assist you. The Jews of Bani Qurayzah have ostensibly concluded a defence pact with Muhammad but we shall persuade them to ignore the pact and join you. [1]

The chiefs of Quraysh were disillusioned and tired of fighting with the Muslims but the boasting of these three persons impressed them and they liked and approved their plan. However before expressing their approval they questioned the leaders of the Jews thus: "You are the people of the Scriptures and followers of Heavenly Books and can very well distinguish between truth and falsehood. You know that we have no differences with Muhammad except on account of his religion which is opposite to ours. Now please tell us frankly which of the two religions is better - ours or his which is based on the worship of One Allah and breaking of the idols and pulling down of the idol-temples. "

Let us see what reply these people (who considered themselves to be the supporters of the doctrine of Oneness of Allah and the standard-bearers of monotheism) gave to the ignorant and uninformed group who had acknowledged them to be learned and had placed their difficulties before them. They shamelessly replied: "Idolatry is better than the religion of Muhammad. You should remain steadfast in your faith and should not show the slightest inclination to his religion. [2]

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It was a shameful stain on the character of the Jews who made the face of the history of Judaism which was already dark still darker. This blunder on their part is so unpardonable that the Jewish writers express great sorrow for it. Dr. Israel writes thus in his book entitled History of the Jews and Arabia: "It was not proper that the Jews should have committed such a mistake even though Quraysh might have rejected their request. Furthermore it was not at all proper that they should have sought protection of the idolaters because such an action is not in conformity with the teachings of the Taurat". [3]

In fact this is the policy which the materialist politicians of today adopt for the achievement of their aims and objects. they earnestly believe that one should utilize all permissible and unpermissible means to achieve one's object and in fact according to their thinking achievement of a purpose makes unpermissible things permissible for them and morality is only that which helps then achieve their object.

The Holy Qur'an says thus about this bitter incident: Haven't you seen how those who had been given a share of the Scripture believe in idols and Satan and say the disbelievers are better guided than the believers!. (Surah al-Nisa 4: 51)

The word of these so-called scholars impressed the idolaters. They therefore expressed agreement with their plan and the time of their advance to Madina was also settled.

Those people who there keen to trigger off the war came out of Makkah with happy hearts and first proceeded to Najd to contact the tribe of Ghatfan who were the sworn enemies of Islam. Out of Ghatfan tribe the families of Bani Fazarah Bani Murrah and Bani Ashja' conceded to their request on the condition that after victory was achieved they would be given one year's proceeds of Khayber. The matter did not however end here because Quraysh corresponded with their allies-Bani Salim and Ghatfan with their allies - Bani Asad and invited them to join this military alliance. Bani Salim and Bani Asad accepted their invitation and on the appointed day all these tribes rushed from different parts of Arabia to invade and conquer Madina. [4]

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[1] Mughazi-i Waqidi vol. II page 441.

[2] Seerah-i Ibn Hisham vol. II p. 214; Tarikh-i Tabari vol II p. 233.

[3] Hayat-i Muhammad.

[1] Mughazi-i Waqidi vol. II page 443.

INTELLIGENCE BUREAU OF MUSLIMS

From the day the Prophet had settled down in Madina he always sent clever persons to different sides so that they might inform him about the conditions prevailing in those areas as well as the activities of people residing outside the territories of Islam. The informants reported that a strong military alliance had been formed against Islam and those people would march on an appointed day to besiege Madina. The Prophet immediately formed a consultative council so that they might take decisions keeping in view the bitter experiences gained from the Battle of Uhud. Some persons preferred fortified defence from the towers and the high places instead of going out of the city to face the enemy. However this scheme was not adequate because the huge pack of warriors of Arabia with thousands of soldiers could destroy the fortresses and the towers and could overpower the Muslims. It was therefore necessary to take steps to ensure that the enemy did not succeed in approaching Madina.

Salman Farsi who was fully conversant with the art of Iranian warfare said: "In Persia as and when people are threatened with an attack by the enemies they dig a deep ditch around the town and thus check their advance. Hence it would be appropriate to safeguard the vulnerable points of Madina by means of a ditch and thus to hold back the enemy in those areas. Simultaneously towers and sentry posts should be constructed by the bank of the ditch for purposes of defence and the enemies should be prevented from crossing the ditch by shooting arrows and hurling stones on them from the towers and the fortresses". [1]

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The suggestion made by Salman was accepted unanimously and this defensive scheme contributed a good deal towards the safety of the Muslims accompanied by some persons personally inspected the vulnerable points and marked out the spots where the ditch was to be dug. It was decided that the ditch should be dug from Uhud up to Ratij and in order to maintain a good order every forty cubits were entrusted to ten men. The Prophet himself struck the first pick on the ground and began digging the earth when Ali busied himself with throwing the clay out. The face and forehead of the Prophet was perspiring and he was uttering Real life is the life of the Hereafter. O Allah! Forgive the Muhajirs and the Ansar!

By engaging himself in this work the Prophet manifested a part of the programme of Islam and made the Muslim society understand that a commander of the army and a leader of the society should endure hardships like others and should alleviate their burden. The Prophet's labour created a peculiar enthusiasm amongst the Muslims and all of them without any exception started work so much so that the Jews belonging to the tribe of Bani Qurayzah who had concluded a pact with the Muslims also rendered help by providing implements. [2] The Muslims were very hard up in those days for provisions and the well-off families were rendering help to the soldiers of Islam.

When the digging of the ditch became difficult on account of the appearance of big stones they approached the Prophet who himself broke the big rocks with a strong blow.

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The length of the ditch can be estimated by taking into account the number of workers. According to a popular version the number of the Muslims in those days was 3000 [3] and if digging of 40 cubits was performed by ten persons the length of the ditch would come to 12 000 cubits and its breadth was so much that clever and experienced riders could not cross it on horseback.

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[1] Tarikh-i Tabari vol. II page 224.

[2] Mughazi-i Waqidi vol. II page 445.

[3] Seerah-i Ibn Hisham vol. II p. 220; Mughazi vol. II p. 453.

THE ARMY OF THE ARABS AND THE JEWS BESIEGES MADINA

The Arab army encamped like swarms of ants and locusts on the bank of the deep ditch which was dug by the Muslims only six days before their arrival. They had been expecting to face the army of Islam at the foot of Mt. Uhud but when they reached the desert of Uhud they did not find any trace of the Muslims there. They therefore continued their march till they reached the bank of the ditch. They were surprised to see the ditch round the vulnerable parts of Madina and all of them said: "Muhammad has learnt these war tactics from an Iranian because the Arabs are not acquainted with this type of warfare".

NUMBER OF SOLDIERS OF THE TWO FORCES

The army of the Arabs exceeded 10 000 persons. The lustre of their swords from behind the ditch dazzled the eyes. As quoted by Maqrizi in al-lmta' Quraysh alone encamped on the bank of the ditch with 4000 soldiers three hundred horses and 1500 camels and the tribe of Salim joined them in Marruz Zahran with 700 men. The tribe of Bani Fazarah with 1000 men and the tribes of Bani Ashja' and Bani Murrah with 400 men each and other tribes whose total number exceeded 10 000 men encamped in another part.

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The Muslims did not exceed three thousand and their camping place was in the foot of Mt. Sala' which is an elevated spot. This point fully controlled the ditch as well as its outer parts and all the activities and movements of the enemy could be seen clearly from there. Some Muslims had been posted to protect the towers and the sentry posts and to control traffic over the ditch and they prevented the enemy from crossing the ditch by means of natural and artificial fortifications.

The army of the Arabs stayed on the other side of the ditch for about one month and during this period not more than a few persons were able to cross it. And those who tried to cross the ditch were repulsed by means of special stones which were used in those times instead of the bullets of today. During this period the Muslims had some interesting adventures with the transgressing Arabs which are recorded in history. [1]

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[1] Seerah-i Ibn Hisham vol. I page 238.

THE RIGOURS OF WINTER AND THE SHORTAGE OF PROVISIONS

The Battle of Ahzab took place in winter. Madina was faced with drought that year and a state of semi-famine prevailed.

The provisions available with the army of the Arabs were not sufficient to permit them to stay on any more because they had never thought that they would be detained on the bank of a ditch for full one month. On the contrary they were sure that with a single attack they would be able to overcome the warriors of Islam and would put them to the sword.

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Those who had sparked off the war (i. e. the Jews) realized this critical situation after a few days. They understood that with the passage of time the resolution of the commanders of the army would be weakened and they would succumb to the rigours of winter and the shortage of fodder and foodstuffs. They therefore thought of seeking help from Bani Qurayzah who were residing within Madina so that they might trigger off the war within the city and thus open the way for the army of the Arabs to enter it.

HAY BIN AKHTAB ARRIVES IN THE FORTRESS OF BANI QURAYZAH

Bani Qurayzah were the only Jews who were residing in Madina side by side with the Muslims in perfect peace and tranquility and respected the pact which they had concluded with Prophet Muhammad.

Hay bin Akhtab felt that victory could be gained by seeking help for the army of the Arabs from inside Madina. He decided to instigate Bani Qurayzah to repudiate the pact made with the Muslims so that fighting might flare up between them and this internal disturbance might facilitate victory for the army of the Arabs. With this plan in his mind he approached the fortress of Bani Qurayzah and introduced himself. Ka'b who was the chief of Bani Qurayzah ordered that the gate of the fortress might not be opened. However Hay insisted and entreated and said aloud: "O Ka'b! Are you not opening the gate because you are afraid of your bread and water (i. e. because you are afraid that you will have to feed me? ) This sentence reflected upon the generosity and manliness of an indisputable chief like Ka'b. It therefore prompted him to order that the gate might be opened for Hay. The war-monger sat by the side of his co-religionist and spoke to him thus: "I have brought a world of honour and greatness towards you. The chiefs of Quraysh the nobles of Arabia and the princes of Ghatfan who are fully equipped have encamped on the bank of the ditch to destroy the common enemy (the Prophet) and have given me a promise that until they have killed Muhammad and his companions they will not return to their homes".

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Ka'b replied: "I swear by the Almighty that you have brought humiliation and disgrace. In my view the army of the Arabs is like a rainless cloud which thunders but does not rain. O son of Akhtab! O war-monger! Keep your hands off us. The fine qualities of Prophet Muhammad prohibit us from ignoring the pact which we have concluded with him. We have seen nothing from him except truthfulness sincerity and righteousness. So how can we betray him?

Like a skilled camel-man who tames a refractory camel by rubbing its hump Hay bin Akhtab said so many things to Ka'b that eventually he agreed to repudiate the pact. Hay also promised Ka'b that if the army of the Arabs was not victorious over Muhammad he (Hay) himself would come to the fortress and share the fate of Ka'b. Ka'b called the chiefs of the Jews in the presence of Hay and formed a consultative council and invited their opinions. All of them said: "You may decide whatever you consider expedient and we shall obey you". [1]

Zubayr Bata who was an old man said: "l have read in the Taurat that in later times a Prophet will rise from Makkah. He will migrate to Madina. His religion will spread throughout the world and no army will gain a victory over him. If Muhammad is the same Prophet this army will not be victorious over him". The son of Akhtab said at once: "That Prophet will be from amongst Bani Israel whereas Muhammad is a descendant of Isma'il; he has collected these people around him by means of deceit and magic". He talked so much on the subject that he succeeded in making them decide to violate the pact. He also called for the pact which had been concluded between Prophet Muhammad and Bani Qurayzah and tore it into pieces before their very eyes. Then he said: "The matter is now finished. You should get ready to wage war". [2]

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[1] Mughazi-i Waqidi vol. II pp. 455 - 456.

[2] Biharul Anwar vol. II page 223.

THE PROPHET BECOMES AWARE OF THE VIOLATION OF THE PACT BY BANI QURAYZAH

The Prophet was informed by his skilled functionaries about the violation of the pact by Bani Qurayzah at this critical juncture. He was very much worried on this account. He at once deputed Sa'd Mu'az and Sa'd 'Ubadah who were brave soldiers of Islam and chiefs of the tribes of Aws and Khazraj to collect authentic information. He also instructed them that if the betrayal by Bani Qurayzah was found to be a fact they should inform him about it by using the code-word of 'Azal and Qarah (names of two tribes who invited Muslim missionaries to their lands and then cut off their heads) and if they were firm with regard to the pact they should contradict the accusation openly. Both of them went up to the gate of the fortress of Bani Qurayzah along with two other persons. On their first encounter with Ka'b they heard nothing from him except abusive and foul language. One of them then said with occult inspiration: "By Allah! The army of the Arabs will go away from this territory and the Prophet will besiege this fortress and will chop off your heads and will make time difficult for your tribe". Then they returned immediately and said to the Prophet: 'Azal and Qarah ".

The Prophet said loudly: "Allah is Great! O Muslims! There are good tidings for you that victory is near". This sentence which manifests the perfect bravery and sagacity of the great leader of Islam was uttered to ensure that the morale of the Muslims might not be weakened on hearing about the violation of the pact by Bani Qurayzah. [1]

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[1] Mughazi-i Waqidi vol. II pp. 458-459.

INITIAL TRANSGRESSIONS BY BANI QURAYZAH

The initial plan of Bani Qurayzah that in the first instance they should plunder Madina and frighten the women and the children of the Muslims who had taken shelter in their houses. They therefore put this plan in to practice in Madina gradually.

For example the brave men of Bani Qurayzah began going to and fro in the city in a mysterious manner so much so that Safiyah daughter of Abdul Muttalib said: "I was staying in the house of Hassan bin Thabit and Hassan and his wife were also residing there. Suddenly I saw a Jew loitering about around the fort in a mysterious manner. I said to Hassan: "The intentions of this man are not good. Get up and drive him away". Hassan said: "O daughter of Abdul Muttalib! I don't possess enough courage to kill him and I am afraid that if I go out of this fort I shall meet harm". I therefore got up myself girded my loin picked up a piece of iron and killed the Jew with one blow.

The person appointed by the Muslims to collect information reported to the Prophet that Bani Qurayzah had asked Quraysh and Ghatfan to make available two thousand soldiers who should enter Madina from within the fortress and plunder the city. This report was received when the Muslims were guarding the bank of the ditch lest the enemy should cross it. The Prophet immediately appointed two officers named Zayd Harithah and Maslamah Aslam along with five hundred soldiers to patrol the city and while uttering Takbir (Allaho Akbar- Allah is Great! ) prevent Bani Qurayzah from committing transgression so that the women and the children should feel comforted by hearing Takbir. [1]

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[1] Seerah-i Halabi vol. II page 335.

ENCOUNTER BETWEEN FAITH AND INFIDELITY

By the time the Battle of Ahzab took place the idolaters and the Jews had fought various battles against Islam. However all these were special battles limited to one community or group only and did not possess a general aspect to involve the entire Arabian Peninsula in a battle against Islam. As however they did not succeed in spite of all their efforts to topple down the newly-founded State of Islam but on this occasion a mixed army consisting of the people of different tribes so as to finish Islam. Speaking idiomatically they shot the last arrow in their quiver at the Muslims. Hence after spending much money and also requesting others for help they mobilized a big army so that if the Muslims did not take any precautionary measures to defend Madina they might gain an easy victory over them and thus achieve their goal. For this purpose they also brought with them the great champion of Arabia ('Amr bin Abdiwad) so that all difficulties might be solved through the strength of his arm.

On this account during the days of the Battle of Ahzab and in fact at the time of the encounter between the two respective champions of polytheism and Islam infidelity and Islam faced each other and this combat was between infidelity and Faith (Islam).

One of the reasons for the failure of the army of the Arabs was the very ditch which had been dug in their way. The army of the enemy tried day and night to cross the ditch but every time they were faced with the furious attacks of the sentries as planned by the Prophet.

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The biting winter of that year and the shortage of foodstuff and fodder were threatening the lives of the Arab army and their animals. Hay bin Akhtab (who had initiated the war) obtained twenty camel-loads of palm-dates from the Jews of Bani Qurayzah but the same were confiscated by the Muslims and distributed amongst the soldiers of Islam. [1]

One day Abu Sufyan wrote the following letter to the Prophet: "I have come with a big army to overthrow your religion. But what to do? For it appears that you have considered confrontation with us to be abominable and have dug a ditch between us and yourself. I do not know from whom you have learnt this military strategy but I have to tell you that until I have waged a bloody battle like Uhud I will not return".

The Prophet sent him this reply: "From Muhammad the Prophet of Allah to Abu Sufyan bin Harb....... You have been priding yourself since long and imagine that you can extinguish the light of Islam. However you should know that you are too humble to do this. You will return soon after suffering defeat and I shall later break the big idols of Quraysh before your very eyes".

Reply to the letter which was indicative of the firm determination of the writer settled in the heart of the commander of the enemy like an arrow. As those people believed in the truthfulness of Prophet Muhammad their morale was weakened. In spite of this however they did not give up their efforts. One night Khalid bin Walid attempted to cross the ditch along with a special battalion. However he had to retreat on account of the vigilance of two hundred soldiers of Islam serving under the command of Usayd Khizr.

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The Prophet was not negligent of strengthening the morale of the soldiers of Islam even for a moment and encouraged them with his stirring and impressive speeches to defend the freedom of their faith. One day he turned his face to the soldiers and the officers in a magnificent gathering and after a brief invocation to Allah addressed them thus: "O soldiers of Islam! Remain steadfast before the enemy and remember that Paradise is under the shadow of those swords which are drawn in the path of truth and justice". [2]

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[1] Seerah-i Halabi Vol. II page 345

[2] Seerah-i Halabi. vol. II page 349.

SOME CHAMPIONS OF THE ARAB ARMY CROSS THE DITCH

Five champions named 'Amr bin Abdiwad 'Ikrimah bin Abu Jahl Hubayrah bin Wahab Nawfal bin Abdullah and Zirar bin Khattab put on their military dress and standing in front of the army of Bani Kananah said with peculiar vanity: "Get ready for fighting. Today you will realize as to who are the real champions of the Arab army". Then they galloped their horses and jumped over the ditch at a point at which its breadth was a little lesser. These five champions went beyond the reach of the arrows of the soldiers who were guarding the ditch. However the point at which they had crossed was encircled immediately and trespassing by others was prevented.

The halting place of these five champions who had come for single combat was situated between the ditch and the Sal'a mountain (the headquarters of the army of Islam). The Arab champions were playing with their horses with a peculiar vanity and pride and were challenging their adversaries by means of hints and signs. [1]

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Out of these five persons however the one who was most famous for his valour and skill came forward and formally challenged his opponent to fight. Every moment he was raising his voice and his demand for an adversary was ringing in the field and making the hearers shiver. The silence of the Muslims made him bolder and he said: "Where are the claimants of Paradise? Don't you Muslims say that those who are killed from amongst you will go to Paradise and those who are killed from amongst us will go to Hell? Is not even one of you prepared to send me to Hell or to go to Paradise at my hands? He also composed some verses in this behalf the purport of the first verse is: "I have got tired of shouting and challenging (to a single combat) and my voice has become hoarse".

Perfect silence prevailed in the army of Islam in reply to 'Amr's shouting. Although the Prophet kept asking that one man should get up and relieve the Muslims from the mischief of that man ('Amr) but none was prepared to fight with him (except Ali bin Abi Talib). [2] No alternative was therefore left except that this difficulty should be surmounted through Ali the brave. The Prophet gave him his own sword tied a special turban on his head and prayed for him in these words: "O Allah! Protect Ali from all sides. O Lord! 'Ubaydah bin Harith was taken away from me on the Day of Badr and the lion of Allah Hamzah was taken away in the Battle of Uhud. O Nourisher! Protect Ali from being harmed by the enemy''. Then he recited this verse: "O Nourisher! Don't leave me alone and you are the best inheritor". [3] (Surah al-Anbiya 21: 89)

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Ali walked as quickly as possible to cover the delay already caused. At this moment the Prophet uttered this historical sentence: "Entire faith is facing entire infidelity". Ali composed rajaz (epic verses) whose rhythm and rhyme conformed with that of his adversary's and said: "Don't be in a hurry because a strong person has come in the field to give you a reply".

The entire body of Ali was covered with iron armour and his eyes were shining through the helmet. 'Amr desired to identify his adversary. He said to Ali: "Who are you? " Ali who was famous for the clearness of his accent replied: "I am Ali son of Abu Talib".

'Amr said: "I shall not shed your blood because your father was one of my old friends. I am thinking about your cousin who has sent you in the field with so much confidence. I can pick you up on the point of my lance and keep you suspended between the earth and the sky so that you are neither dead nor alive".

Ibn Abil Hadid says: "Whenever my teacher of history (Abul Khayr) explained this portion he used to say: "In fact 'Amr was afraid of fighting with Ali because he was present in the Battles of Badr and Uhud and had witnessed his valour. He therefore wished to dissuade Ali from fighting with him".

Ali said: "You need not bother about my death. In both the cases (i. e. whether I kill or am killed) I shall be blessed and my place shall be in Paradise but in all cases Hell awaits you". 'Amr smiled and said: "O Ali! This division is not just. Both Paradise and Hell belong to you ".

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Ali reminded him that one day he ('Amr) had put his hand into the coverings of the Holy Ka'bah and had made a promise to Allah that as and when any warrior made three suggestions to him in the battlefield he would accept one of them. Ali therefore suggested to him that he should embrace Islam. He replied: "O Ali! Leave this for it is not possible". Then Ali said: "Abandon fighting and leave Muhammad to himself". He replied: "It is a matter of shame for me to accept this proposal because tomorrow. the poets of Arabia will satirize me and will imagine that I did so on account of fear". Then Ali said: "Your opponent is on foot. You should also dismount so that we may combat with each other". He said: "O Ali! This is a very insignificant suggestion and I had never thought that an Arab would make such a request to me''. [4]

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[1] Tarikh-i Tabari vol. ll page 239 and Tabaqat-i Kubra vol. ll page 86.

[2] Waqidi says: Perfect silence prevailed amongst the Muslims when 'Amr was challenging (for a single combat) Mughazi vol: II page 470.

[3] Kanzul Fawa'id page 137.

[4] Biharul Anwar vol. XX page 227.

COMBAT BETWEEN THE TWO CHAMPIONS COMMENCES

Fierce fighting started between the two champions and both of them were enveloped in dust so that the on-lookers were not aware of the developments. They could only hear the clashing of their swords. 'Amr aimed his sword at the head of Ali and although the latter warded off the blow with his special shield his head was nevertheless wounded. He however availed of the opportunity and gave a sharp blow on his feet. Consequently one or both of the feet of 'Amr were cut off and he fell down on the ground.

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The voice of Takbir was heard from within the dust which was a sign of Ali's victory. The scene of the fall of 'Amr on the ground created such a fear in the hearts of other warriors who were standing behind him that they galloped their horses involuntarily towards the ditch and all of them except Nawfal returned to their camping- place. Nawfal's horse fell into the ditch. Those who were posted on the bank of the ditch began to stone him. He however said loudly: "To kill a person like this is contrary to the code of bravery. Let one of you come down so that we may fight with each other". Ali plunged into the ditch and killed him.

Fear overtook the entire army of the polytheists and Abu Sufyan was more terrified than every one else. He thought that Muslims would mutilate the body of Nawfal to take revenge of Hamzah. He therefore sent some one to purchase the dead body of Nawfal for ten thousand Dinars. The Prophet however said: " Hand over the dead body to them and it is not permissible in Islam to take the price of the dead. "

THE VALUE OF THIS BLOW

Although ostensibly Ali killed a fierce enemy of Islam but in reality he restored to life those persons who had been trembling to hear the heart-rending roarings of 'Amr and also terrified the ten thousand strong army which had determined to finish the newly-formed State of Islam. The value of this self-sacrifice would have become known if the victory (in the absence of Ali) had fallen to the share of 'Amr.

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When Ali had the honour to present himself before the Prophet the latter assessed the value of the blow given by him to 'Amr in these words: "The value of this self- sacrifice excels all the good deeds of my followers because as a consequence of the defeat of the greatest champion of infidelity the Muslims have become honourable and the community of infidels has become degraded and humble''. [1]

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[1] Bihar vol. XX page 216 and Mustadrak Hakim vol. III page 32.

MAGNANIMITY

The coat-of-mail of 'Amr was very costly but Ali was too magnanimous to touch it although the Second Caliph criticized him for not having removed it from the body of 'Amr. 'Amr's sister came to know about the incident and said: "I am not at all sad on account of my brother being killed because he has been killed at the hands of a magnanimous person. If it had not been so I would have been shedding tears throughout my life. "[1]

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[1] Mustadrak Hakim vol. XXX page 33.

THE ARMY OF THE ARABS IS DIVIDED

The motive of the Arab and the Jew armies for fighting against Islam was not one and the same. The Jews were afraid of the ever-increasing expansion of Islam whereas Quraysh were motivated by their old enmity for Islam and the Muslims. As regards the tribes of Ghatfan and Fazarah and other tribes they had participated in this battle for the sake of the proceeds of Khayber which the Jews had promised them. Hence the motive of the last group was purely material and if their object could be achieved through the Muslims they would very gladly have returned to their homes especially because winter and shortage of provisions and prolonged siege of the city had made them dejected and their animals were on the brink of death.

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The Prophet therefore appointed a body of men to conclude a pact with the chiefs of the said tribes to the effect that the Muslims were prepared to give them one-third of the fruits of Madina provided they dissociated themselves from the ranks of Ahzab (tribes) and returned to their own areas. The representatives of the Prophet drew up an agreement with the chiefs of the tribes and brought it to him for his endorsement. However the Prophet placed the matter before two brave officers namely Sa'd Mu'az and Sa'd 'Ubadah. Both of them stated unanimously that if this pact was to be concluded in compliance with the command of Allah it would be acceptable to the Muslims but if it was according to the personal view of the Prophet and their opinion was being sought they thought that the proposal should end then and there and should not be approved. As regards the reason for their saying so they stated: "We have never paid tribute to these tribes and none of them could pick up courage to take even one palm-date from us by force and coercion. And now that we have embraced Islam by the grace of Allah and under your guidance and have become honourable and respectable by means of Islam the question of our paying them any tribute does not arise. By Allah! We shall reply to their vain and hollow demand with our swords until the matter is settled by Divine commandment".

The Prophet said: "The reason for my thinking about such a pact was this that I saw that you had become the target of the Arab army and were being attacked from all sides. I therefore thought that this problem should be solved by creating a rift between the enemies. However now that your firm resolution has become evident I hereby stay the conclusion of the pact and say to you-and believe in what I say that Allah will not humiliate His Prophet and will carry out His promise about the victory of monotheism over polytheism". At this stage Sa'd Mu'az deleted the contents of the deed with the permission of the Prophet and said: "The idolaters may do whatever they like. We are not a people who pay tribute". [1]

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[1] Seerah-i Ibn Hisham vol. II p. 223; Bihar vol. XX p. 252.

FACTORS WHICH DIVIDED THE ARAB ARMY

1. The first factor of success was the talks between the representatives of the Prophet and the chiefs of the tribes of Ghatfan and Fazarah. For although this agreement was not approved finally its violation and rejection was also not announced. In this way the said tribes became double-minded with regard to their allies and were continuously awaiting the confirmation of the agreement and whenever they were asked to carry out a general attack they rejected such demands on one excuse or another in the hope of the conclusion of the agreement in question.

2. Many persons had pinned their hopes on the success and victory of 'Amr the mighty champion of Arabia. Consequently when he was killed intense fear prevailed among them. It was especially so because after 'Amr being killed other champions fled the battlefield.

3. Na'im bin Mas'ud who had embraced Islam recently played a great part in creating differences between the tribes. He chalked out an excellent espionage plan which was not less shrewd than the activities of the spies of the present times; it was rather superior and more effective.

He came in the presence of the Prophet and said: "I have embraced Islam recently and have very old friendly relation with all these tribes but they are not aware of my conversion to Islam. If there are any orders you may like to give I shall carry them out". The Prophet said: "Do something to scatter these people" i. e. there is no harm if planning is done and a remedy is sought to safeguard some sublimer interests.

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Na'im thought over the matter for some time. Then in the first instance he went to the tribe of Bani Qurayzah who were in fact the fifth column of the enemy and were threatening the Muslims from the back door. He arrived in the fortress of Bani Qurayzah and expressed deep affection and friendship with them and said all sorts of things whereby he could gain their confidence. Then he added: "Your position is different as compared with the allied tribes (viz. Quraysh and Ghatfan) because Madina is the residence of your women and children and all your property is here and you cannot at all afford to shift elsewhere whereas the centres of life and business of the allied tribes who have come to fight against Muhammad are outside Madina and far away from it. If they are successful in the war they will achieve their object but if they are defeated they will at once march off to their places which are beyond the reach of Muhammad. You should however know that if the tribes are not successful and return to their places abandoning warfare you will be left at the mercy of the Muslims. I think that now as you have associated yourselves with the tribes it is better that you should stick to this decision. However in order to ensure that the tribes will not leave you alone during the war and return to their homes you should take some of their nobles and chiefs as hostages so that when the circumstances become difficult they should not abandon you and should settle the affairs because they will be obliged to fight against Muhammad to the last in order to get their men released".

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The views of Na'im were endorsed unanimously and he was satisfied that his words had the desired effect on them. Then he left their fortress and went to the camping-place of the tribes. The chiefs of Quraysh were his old friends. Hence during his conversation with them he said: "Bani Qurayzah are very much ashamed and repentant to have violated their pact with Muhammad and now wish to make amends for it. They have therefore decided to take some of your men as hostages and hand them over to Muhammad. In this way they will prove their sincerity and Muhammad will kill your men immediately. They have already discussed this matter with Muhammad and have assured him that they will henceforth support him to the last moment of their lives and Muhammad has also endorsed their plan. Hence if the Jews demand hostages from you you should not agree at all. You should know that the result of such an action will be dangerous. A clear proof of this fact is that in case you ask them tomorrow to take part in the battle and attack Muhammad from behind you will see that they will not at all agree to do so and will put forth different excuses. Then he went to the camping-place of Ghatfan and had a talk with them in a particular manner. He said: "You the tribe of Ghatfan are my kith and kin. I don't think you will accuse me for what I say. I will talk with you about something but I wish that you will not mention it to anyone. All acknowledged him to be a truthful person and their friend. Then he told them in detail what he had already told Quraysh and warned them about the activities of Bani Qurayzah and said: "You should not give them a positive reply in any circumstances".

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He discharged his responsibility creditably well. Then he came to the camping-place of the Muslims secretly and published all this gossip amidst the army of Islam (i. e. the Jews wanted to take hostages from the forces of the Arabs and to surrender them to the Muslims). No doubt the object of this publicity was that the matter should cross the ditch and reach the ears of the Arabs.

REPRESENTATIVES OF QURAYSH VISIT THE FORTRESS OF BANI QURAYZAH

Abu Sufyan decided during the night preceding Saturday to settle the affair. The chiefs of Quraysh and Ghatfan sent their representatives to the fortress of Bani Qurayzah and they said to them (i. e. to Bani Qurayzah): "This is not the region of our residence and our animals are dying. You should attack the Muslims tomorrow from the back door so that we may settle this affair". The chief of Bani Qurayzah said in reply: "Tomorrow is Saturday and we Jews don't undertake any work on that day because some of our ancestors resorted to work on this day and were subjected to Divine wrath. Furthermore we are prepared to participate in fighting only if some of the nobles of the tribes are available in our fortress as hostages so that you may fight to the last moment to ensure their release and may not leave us friendless".

The representatives of Quraysh returned and informed the chiefs of the tribes of the position. All of them said: "Na'im was correct in expressing sympathy with us and Bani Qurayzah want to deceive us". The representatives of Quraysh contacted the chiefs of Bani Qurayzah and said: "It is not possible for us to surrender our nobles to you as hostages and we are not prepared to give you even one of our men as a surety. In case you are inclined to attack the Muslims you should do so tomorrow and we shall assist you with all our resources".

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The words of the representatives of Quraysh and especially their saying that they were not prepared to surrender even one person as a hostage convinced Bani Qurayzah that whatever Na'im had said was correct. It confirmed their fears that Quraysh were far-sighted and if they did not succeed in the matter they would return 

home and leave them (i. e. Bani Qurayzah) at the mercy of the Muslims. [1]

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[1] Seerah-i Ibn Hisham vol. II pp. 229-231; Tarikh-i Tabari v. II pp. 242-243.

THE LAST FACTOR

Another factor which may in fact be called Divine assistance was added to the above-mentioned factors and scattered the tribes. This factor was that suddenly the atmosphere became stormy and the weather grew very cold. The change in the atmosphere became so radical that the tents were pulled off the pots in which food was being cooked were turned upside down the lamps were extinguished and burning fire was scattered in the desert. At this juncture the Prophet deputed Huzayfah to cross the ditch and collect information about the enemy. He says: "I managed to reach near Abu Sufyan and saw him addressing the commanders of the army. He was saying: "The spot at which we have encamped is not the place of our residence. Our animals are dying and the wind and storm has not spared tents sheds and fire for us. Bani Qurayzah too have not helped us. It is better if we march off from here". Then he mounted his camel whose knees were tied and whipped it repeatedly. The poor man was so much afraid and puzzled that he could not realized that the knees of the camel were tied.

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It was not yet dawn when the army of the Arabs left the place and none of them could be seen there any longer. "[1]

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[1] Tarikh-i Tabari vol. II page 244.

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.

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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]

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

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.

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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". [1]

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.

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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.

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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. [1]

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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.

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[1] Seerah-i Ibn Hisham vol. II page 237.

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. [1]

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.

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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. [2]

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.

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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. [3]

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[1] Mughazi-i Waqidi vol. II page 501.

[2] lrshad Mufid page 50.

[3] Seerah-i Ibn Hisham vol. II p. 240; Mughazi-i Waqidi vol. II p. 510.

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.

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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.

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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.

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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". [1] 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".

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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.

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[1] 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.

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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.

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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]

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

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.

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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". [1]

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[1] Seerah-i Ibn Hisham vol. II pp. 276 - 277.

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.

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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''. [1]

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[1] Tarikh-i Tabari vol. II page 254 and Mughazi vol. II page 535.

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.

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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. [1]

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[1] Tarikh-i Tabari vol. II page 255; Mughazi-i Waqidi vol. II. pp. 537 - 549.

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". [1]

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[1] 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).

2. 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]

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[1] Tarikh-i Tabari vol. II page 260.

[2] Comments on Seerah Ibn Hisham by Suhayli.

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".

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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''. [1]

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? "

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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. [2]

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[1] 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.

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(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.

[2] Tarikh-i Tabari vol. II pp. 261-262 and Majma'ul Bayan vol. X pp. 292-295.

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. [1]

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[1] Seerah-i Ibn Hisham vol II page 264.

Chapter41

A RELIGIOUS AND POLITICAL JOURNEY

The sixth year of migration was terminating with all its bitter and sweet events when suddenly the Prophet dreamt a pleasant dream that the Muslims were performing ceremonies of Haj in Masjidul Haram. He related this dream to his companions and took it to be a good omen for the Muslims as they would achieve their heart's desire soon. [1]

The Prophet ordered the Muslims to get ready to perform the journey for Haj and also invited the neighbouring tribes who were still polytheists to accompany the Muslims in that journey. He also made it known at all places in Arabia that the Muslims would be proceeding to Makkah in the month of Zi Qa'd.

This spiritual journey besides possessing spiritual benefits also carried a number of social and political advantages. It bettered the position of Muslims in the Peninsula and became the means of spreading Islam amongst the Arabs on account of the following facts:

1. The polytheist Arab tribes were under the impression that the Prophet was opposed to all their national and religious beliefs and ceremonies including Haj and 'Umrah which were memorials of their ancestors and for this reason they feared the Prophet and his religion. The participation of the Prophet and his companions in the ceremonies of Haj and 'Umrah on this occasion could diminish the fear and disturbance of mind of some polytheist tribes and make it clear in a practical manner that the Prophet was not only not opposed to the pilgrimage of the House of Allah and the Haj ceremonies which is one of their religious rites and national observances but considered them to be an obligatory act. Furthermore that he was also endeavouring like their grand-parent Isma'il for the revival and preservation of these ceremonies. By this means he could attract to himself those tribes who considered Islam to be totally opposed to their national and religious observances and could diminish their fears.

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2. If the Muslims succeeded in performing Haj and carried out their religious obligations freely in Masjidul Haram before the very eyes of polytheist Arabs this act would itself be a great source of the propagation of Islam because during Haj season the polytheists and the Arabs from all parts of the Peninsula would come together at Makkah and would on return to their places carry with them the news about the Muslims. In this manner the message of Islam would reach all those places where the Prophet could not send missionaries and would have its effect there.

3. The Prophet reminded the people in Madina of the sacred months and said: "We are going for the pilgrimage of the House of Allah". He also ordered the Muslims not to carry any arms with them except a sword which a traveller usually carries while performing a journey. These actions of his made many non-Muslims inclined towards Islam because as opposed to the propaganda which Quraysh had been carrying on against Islam they observed that like others the Prophet also considered fighting in these months to be unlawful and was in favour of treating them as sacred months of peace.

The Prophet thought that if the Muslims were successful at that time they would be achieving one of their ardent desires (i. e. performing the ceremonies of 'Umrah and Haj) and those who had been away from their homes would be able to meet their relatives and friends. And in case of obstruction Quraysh would lose their position in the Arab World because the representatives of neutral tribes would see as to how they behaved towards the Muslims who wished to perform 'Umrah and Haj and were not carrying any weapons except the weapons of a traveller although Masjidul Haram and the ceremonies of Haj are common for all Arabs and Quraysh are only the custodians of the sanctuary. Hence the righteousness of the Muslims and the oppression by Quraysh would become evident and it would not be possible for Quraysh to join other tribes against Islam and form an alliance because they would have prevented the Muslims before thousands of pilgrims from enjoying their lawful right.

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The Prophet considered the pros and cons of the matter and ordered the people to move. He put on ehram at a place named Zul-Hulayfah along with 1400[2] or 1600[3] or 1800[4] persons and specified seventy marked camels for slaughtering and thus made the purpose of this journey clear.

The intelligence organization of the Prophet proceeded in advance so that if they encountered the enemy on the way they should immediately inform the Prophet.

At a place near Asfan a Khuza'i who was a member of the intelligence organization of the Prophet came to him and reported thus: "Quraysh have become aware of your journey. They have collected their forces and have sworn by Lat and Uzza that they will obstruct your arrival in Makkah. The elders and influential persons of Quraysh have gathered in Zi Tuwa (a place near Makkah) and in order to thwart the advance of the Muslims they have sent their brave commander Khalid bin Walid to Kira'ul Ghamim (a desert eight miles away from Asfan) along with two hundred horse-soldiers and have encamped there [5] either to stop the Muslims from entering (Makkah) or will lay down their lives for the achievement of this purpose".

After hearing the report the Prophet said: "Woe be to Quraysh! War has wasted them! I wish they had left me to deal with other idolatrous tribes. In case they (i. e. other tribes) had been victorious over me Quraysh would have achieved their purpose and if I had gained victory over those tribes they (Quraysh) could fight with me with their reserve forces. By Allah! I shall continue my endeavours for the propagation of monotheism either until Allah makes that religion victorious or I lay down my life for the achievement of this purpose". Then he asked for a guide who might take them (i. e. the Prophet and his companions) by a route on which they did not encounter Khalid. A person belonging to the tribe named Aslam undertook to guide the caravan and made them pass through rough valleys and made them land at a place called Hudaybiyah. The Prophet's camel knelt down at that spot and he said: "This animal has stopped at this spot under the order of Allah so that our duty may become manifest". Then he ordered all of them to dismount and pitch their tents.

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The horsemen of Quraysh became aware of the itinerary of the Prophet and made themselves reach near the Muslims. If the Prophet had wished to continue his journey it would have been necessary for him to split the rows of the horsemen of Quraysh and shed their blood. But all were under the impression that he had no other motive except to perform pilgrimage of the Holy Ka'bah. At this place conflict and bloodshed would have dealt a blow to the position and claim of peaceful intentions of the Holy Prophet. Moreover even killing of these horsemen would not have removed the obstacles in the way because reinforcements were being sent by Quraysh continuously and the matter was not coming to an end. Besides this the Muslims did not possess any weapon other than the weapons of travellers and it was not advisable to resort to fighting in such conditions. Rather it was expedient to solve the problem by means of discussions.

For these reasons the Prophet turned after dismounting to his companions and said: "If Quraysh demand from me today something which strengthens the ties of kinship I shall give it to them and shall adopt a conciliatory attitude". [6]

The words of the Prophet reached the ears of the people and the enemies also became aware of them. Quraysh therefore sent some persons to the Prophet to collect the correct information

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[1] Majma'ul Bayan vol. IX page 126.

[2] Seerah-i Ibn Hisham vol. II page 309.

[3] Rawdah-I-Kafi page 322.

[4] Majma'ul Bayan vol. II page 488.

[5] Biharul Anwar vol. XX page 330.

[6] Tarikh-i Tabari vol. II pp. 270-272.

THE REPRESENTATIVES OF QURAYSH COME AND MEET THE HOLY PROPHET

Quraysh sent many representatives to the Prophet to find out the object of his undertaking this journey. Budayl Khuza'i and some members of the tribe of Khuza'ah contacted the Prophet as representatives of Quraysh. He said to them: "I have not come to fight. I have come to perform pilgrimage of the Ka'bah". They returned and informed Quraysh about the position. However the incredulous Quraysh did not accept their version and said: "By God! Even if he has come for the pilgrimage of the Ka'bah we shall not let him enter Makkah".

Then Mikraz as a representative of Quraysh met the Prophet. He also returned and confirmed what Budayl had said but Quraysh did not believe in the report submitted by him.

In order to put an end to the conflict they sent to the Prophet Hulays bin 'Alqamah who was the chief archer of Arabia. [1] He was still at a distance when the Prophet got sight of him and said: "This man belongs to a pure and pious tribe. Sacrifice the camels before him so that he may know that we have not come to fight and have no aim except performing the pilgrimage of the Ka'bah". Hulays saw seventy camels which were so hungry that they were eating the wool of one another. He returned from the same spot and did not meet the Prophet. He addressed Quraysh with great vehemence and said: "We have not at all concluded a pact with you to prevent the pilgrims of the Ka'bah from performing pilgrimage. Muhammad has no aim except performing pilgrimage. By the Almighty who controls my life! If you prevent Muhammad from entering (Makkah) I along with all men of my tribe who are mostly archers shall fall upon you and cut you to pieces".

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The words of Hulays were not liked by Quraysh. However fearing his opposition they deliberated over the matter and said to him: "Rest assured. We ourselves shall find solution which will be acceptable to you".

At the fourth stage however they sent to the Prophet 'Urwah bin Mas'ud Saqafi in whose wisdom intelligence and honesty they had full confidence. In the beginning he declined to represent Quraysh as he could very well see how they had behaved with their former representatives but they assured him that his position in their eyes was fully established and they would not accuse him of breach of trust.

'Urwah bin Mas'ud came to the Holy Prophet and said: "O Muhammad! You have gathered different groups around you and have now decided to attack your birth-place (Makkah). Nevertheless Quraysh will prevent your advance with full force and will not allow you to enter Makkah. I am however afraid that tomorrow these groups will leave you in the lurch".

When he had said this Abu Bakr who was standing behind the Prophet turned to 'Urwah and said: "You are mistaken. In no circumstances will the Prophet's friends desert him".

'Urwah used all the arts of diplomacy in his speech and tried to prove the strength of Quraysh and weaken the morale of the Prophet; and with a view to degrading the position of the Prophet he touched his beard while talking. Mughayrah bin Sh'obah repeatedly struck his hand and said: "Be respectful and don't misbehave towards the Prophet". 'Urwah asked the Prophet: "Who is he? " (It appears that the persons who were around the Prophet had concealed their faces). The Prophet said: "He is your nephew Mughayrah bin Sh'obah". 'Urwah was displeased and said: "O cunning person! I purchased your honour yesterday. You killed thirteen persons of the tribe of Saqif a short time before embracing Islam and I paid the blood-money from my own pocket to prevent the flames of war flaring up amongst the families of Saqif".

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The Prophet interrupted 'Urwah and explained to him the purpose of his journey as he had already explained to the former representatives of Quraysh. However in order to give a knockdown reply to the threats held out by 'Urwah he got up and performed wuzu (ablution). 'Urwah saw with his own eyes that the companions of the Prophet did not allow even a drop of the water of his wuzu to fall on the ground.

'Urwah got up and arrived in the assembly of Quraysh.

He informed the chiefs of Quraysh who had assembled at Zi Tuwa about his meeting with the Prophet and the latter's aim. He also added: "I have seen great kings. I have observed great powers like the power of the Emperor of Iran Kaiser of the Roman Empire and the King of Ethiopia but have not seen the position of anyone of them amongst their nations as high as enjoyed by Muhammad amongst his followers. I have seen with my own eyes that they didn't let even a drop of the water of his wuzu fall on the ground and divided it amongst themselves as tabarruk (i. e. a sacred gift which brings blessings). If one of his hair falls they pick it up immediately. Hence the chiefs of Quraysh should ponder over this dangerous situation''. [2]

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[1] As quoted by Tabari (vol. II page 276) he came to see the Holy Prophet after Urwah Saqafi had seen him.

[2] Seerahi Ibn Hisham vol. II p. 314; Tarikh-i Tabari vol. II pp. 274-275.

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THE PROPHET OF ISLAM SENDS HIS REPRESENTATIVE

The contacts which the representatives of Quraysh had with the great leader of Islam did not produce any result. The Prophet could very well imagine that the representatives of Quraysh could not convey the facts to the elders of Quraysh or did not do so clearly fearing reproach. He therefore decided to send his own representative who should clarify to them the real object of his undertaking the journey which was nothing except the pilgrimage of the Ka'bah.

Khirash a clever man of the tribe of Khuza'ah was selected for the purpose and the Prophet placed a camel at his disposal. He met the groups of Quraysh and discharged his duty. However contrary to expectations as well as the custom of the nations of the world that an ambassador is always immune from any harm they (i. e. Quraysh) cut off the feet of his camel and were about to kill him but his life was saved through the archers of Arabia. This foul act proved that the Quraysh had no intention to settle the matter peacefully and were bent upon fighting.

Soon after this incident fifty experienced men of Quraysh were deputed to go round the area where Muslims had encamped and if possible to pillage their property and take some of them captives. However this plan of theirs was frustrated and on the other contrary they were arrested and brought before the Prophet. Although they had shot arrows and hurled stones at the Muslims the Prophet directed all of them to be set free. Hence he once again proved his bonafides and made it clear that he had no intention to fight. [1]

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[1] Tarikh-i Tabari vol. II page 278.

THE HOLY PROPHET SENDS ANOTHER REPRESENTATIVE

In spite of all this the Prophet did not lose hope for peace and sincerely wished that he might be able to solve the problem through discussions and by changing the thinking of Quraysh. This time he wanted to send a representative who had not shed the blood of Quraysh. Hence Ali Zubayr and other champions of Islam who had combated with the heroes of Quraysh and Arabs and had killed some of them were not qualified to act as representatives. Eventually he decided to depute Umar bin Khattab for the purpose because till that day he had not shed even a drop of blood of the idolaters. Umar however excused himself from assuming that responsibility and said: "I am afraid of Quraysh as I am in fear of my life and in Makkah there is no one of my family who might lend me support. However I suggest Uthman bin Affan who is closely related to Abu Sufyan and can convey your message to the chiefs of Quraysh.

Uthman was however entrusted with this task and he proceeded to Makkah. While on his way he met Aban bin Sa'id bin As and entered the city under his protection. Aban promised that none would interfere with him until he had conveyed the message of the Prophet in clear terms. However Quraysh replied to the message of the Prophet that they had decided on oath that they would not permit Muhammad to enter Makkah forcibly and on account of this oath any discussion with regard to the entry of Muslims in Makkah is out of the question. Then they permitted Uthman to perform tawaf of the Ka'bah but he refrained from doing so as a mark of respect to the Prophet. What Quraysh did with regard to Uthman was that they prevented him from returning and possibly their idea was that in the meantime they would find out a solution of the problem. [1]

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[1] Tarikh-i Tabari vol. II pp. 278-279.

THE RIZWAN PLEDGE

The Muslims got extremely perturbed on account of Uthman's delay in getting back. It was then rumoured that Uthman had been killed. Hearing this the Muslims were flared up and wanted to take revenge. In order to strengthen their determination the Prophet said: "I shall not leave this place until I have settled the affair".

At this moment when danger was so near and the Muslims were not equipped with arms the Prophet decided to take the oath of allegiance from the Muslims de novo and sat under a tree for this purpose. All his companions shook his hand as a mark of fealty and swore that they would defend the sacred religion of Islam till the end of their lives. It is the very pledge of Rizwan which has been mentioned in the Holy Qur'an in these words: Allah is pleased with the believers for their pledging obedience to you under the tree. He knew what was in their hearts thus he granted them confidence and rewarded them with an immediate victory. (Surah al-Fath 48: 18)

After they had taken the oath of allegiance the duty of the Muslims became clear -either Quraysh should allow them to proceed to Makkah and perform the pilgrimage of the Ka'bah or they should oppose the obstinacy of Quraysh at the cost of their lives. The Prophet was thinking about this when Uthman appeared from a distance and this in itself was the vanguard of the peace which the Prophet desired so much. Uthman came to the Prophet and said: "The difficulty in the way of Quraysh is the vow which they have taken and a representative of Quraysh will have a talk with you regarding the solution of this difficulty ".

SUHAYL BIN 'AMR CONTACTS THE PROPHET

Suhayl bin 'Amr was deputed by Quraysh with special instructions to put an end to the dispute through a pact about which we shall read later. When the eyes of the Prophet fell on Suhayl he said: "Suhayl has come to conclude a peace pact between us and Quraysh". Suhayl came and sat down. He said all sorts of things and like a skilled diplomat aroused the sentiments of the Prophet for the accomplishment of certain things. He said: "O Abul Qasim! Makkah is Haram and the seat of our dignity. The Arab World knows that you have fought against us. If you enter Makkah in the present state which is coupled with force and strength you will make our weakness and helplessness known to the entire Arab World. Tomorrow all the Arab tribes will think of occupying our land. I appeal to you in the name of God to regard the kinship which you share with us and also remind you of the respect which Makkah enjoys and which is also your birth-place".

When Suhayl said this the Prophet interrupted him and said: "What are you aiming at? " He replied: "The chiefs of Quraysh are of the view that you should return to Madina this year and postpone the pilgrimage till the next year. Next year the Muslims may perform Haj like all other tribes of Arabia subject to the condition that they should not stay in Makkah for more than three days and should not bring with them any weapons except those which are usually carried by a traveller".

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As a result of the discussions between the Prophet and Suhayl it was decided that a general and extensive pact should be concluded between the Muslims and Quraysh. Suhayl was displaying extraordinary severity regarding the conditions and particulars of the pact and at times it appeared that the peace negotiations would break down. However as both the parties desired peace and reconciliation the thread of discussion was picked up once again.

In spite of all the severity on the part of Suhayl the negotiation came to an end and it was decided that its text should be drawn up in duplicate and the same should be signed by both the parties.

As written by most of the historians the Prophet directed Ali to write the Peace Pact; and said: "Write: In the name of Allah the Rahman (Beneficent) the Rahim (Merciful) " and Ali wrote it.

Suhayl said: "I am not acquainted with this sentence. Write: "In Your name O' Allah! " The Prophet agreed that the sentence as uttered by Suhayl might be written. Ali wrote it accordingly. Then the Prophet asked Ali to write: 'This is the pact which Muhammad the Messenger of Allah has concluded with Suhayl the representative of Quraysh'.

Suhayl said: "We don't formally recognize your Prophethood and if we had recognized you as a Prophet we wouldn't have waged war against you. You should write your own name and that of your father and should omit this title from the pact".

Some of the Muslims were not agreeable that the Prophet should surrender to Suhayl to this extent. However the Prophet agreed even to this by keeping in view some higher interests which will be explained later and asked Ali to delete the phrase 'Messenger of Allah'. At this stage Ali submitted with due reverence: "It is not possible for me to take the liberty of deleting your title of 'Messenger' and 'Prophet' from beside your sacred name". The Prophet asked Ali to put his (the Prophet's) finger on the word so that he might delete it personally. Ali put the Prophet's finger on the word and he deleted the title 'Messenger of Allah'. [1]

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The indulgence and temperament which the Prophet displayed in drawing up this pact is unparalleled in the world. As he was not influenced by material thoughts and egotistic sentiments and knew that realities do not change by writing something or deleting it he in order to ensure peace adopted a conciliatory attitude and accepted the suggestions of the opponent in spite of all his severity.

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[1] Irshad Mufid page 6; A'lamul Wara' page 106; Biharul Anwar vol. XX page 368; but Tabari erred on this point and has stated that the Prophet himself wrote his name.

HISTORY REPEATS ITSELF

The first distinguished pupil of the school of the Prophet of Islam was also faced with the same embarrassment and on this account Ali the perfect model of the Prophet became for various reasons an embodiment of his personality and they conformed with each other at many stages. When the Commander of the Faithful excused himself from deleting the words 'Messenger of Allah' the Prophet turned towards him and informed him about his future which fully resembled his own in these words: "The descendants of this band will invite you to a similar act and you will give in under extreme oppression". [1]

Ali remembered this thing till the Battle of Siffin took place and the simple-minded followers of Imam Ali were impressed by the deceptive demonstrations of the soldiers of Syria who were fighting under the patronage of Mu'awiyah and 'Amr As and persuaded him to agree to make peace.

A meeting was held to write the Peace Pact. The secretary of the Commander of the Faithful named Ubaydullah bin Abi Rafe' was directed by him to write the Peace Pact on these lines: "This is what has been settled upon by Ali the Commander of the Faithful. "

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At this moment 'Amr bin As (who was the official representative of Mu'awiyah and the Syrian army) turned to the secretary of Ali and said: "Write the name of Ali and his father because if we had formally recognized him to be the Commander of the Faithful we would not have fought with him at all. " The discussions on this point were prolonged. The Commander of the Faithful was not ready to provide any excuse to his simpleminded friends. A part of the day was spent in dispute by the parties till on the insistence of one of his own officers he allowed that the phrase 'Commander of the Faithful' might be deleted. Then he said: "Allah is Great! This is the observance of the tradition of the Prophet". Thereafter he repeated before the people the event of Hudaybiyah and what the Prophet had said to him at that time. [2]

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[1] Tarikh-i Kamil vol. II page 138; Biharul Anwar vol. XX page 353.

[2] Tarikh-i Kamil vol. III page 162.

TEXT OF THE HUDAYBIYAH PACT

1. Quraysh and the Muslims agree that they will not fight or commit aggression against each other for a period of ten years so that social security and general peace may be established at various places in Arabia.

2. If a person from amongst Quraysh leaves Makkah without the permission of his elder and embraces Islam and joins the Muslims Muhammad must return him to Quraysh. However if one of the Muslims goes away to Quraysh they will be under no obligation to surrender him to the Muslims.

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3. The Muslims and Quraysh will be at liberty to conclude pacts with any tribes they like.

4. This year Muhammad and his companions will return to Madina from this very spot. However in the coming years they will be at liberty to visit Makkah and perform the pilgrimage of the Ka'bah subject to the condition that they will not stay in Makkah for more than three days and will not carry with them any weapon other than that usually carried by a traveller. [1]

5. According to this pact the Muslims residing in Makkah are free to perform their religious rites and Quraysh will not be entitled to torture them or compel them to abjure their religion or to ridicule their religion. [2]

6. The signatories to the pact agree to respect the property of each other and to abandon deceit and artifice against each other and to keep their hearts free from mutual grudge.

7. The life and property of the Muslims who arrive in Makkah from Madina will be respected. [3]

This is the text of the Peace Pact of Hudaybiyah which has been collected from different sources. The pact was drawn up in duplicate. Some persons from amongst Quraysh and the Muslims witnessed the pact whereafter one copy was given to Suhayl and the other to the Prophet. [4]

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[1] Seerah-i Halabi vol. III page 24; and other sources.

[2] Biharul Anwar vol. XX page 353; and other sources.

[3] Majma'ul Bayan vol. IX page 117.

[4] Seerah-i Halabi vol. III pp. 25-26.

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GLAD TIDINGS OF FREEDOM

Glad tidings of freedom as contained in this pact reached every person. Although every clause of this pact deserves discussion the delicate point which demands very serious consideration is the second clause which aroused the indignation of some persons on that day. Notwithstanding the fact that the companions of the Prophet felt very uneasy on account of this discrimination and uttered words which should not have been uttered regarding the decision taken by a leader like the Prophet of Islam this clause still brilliant shows the way of thinking of the Prophet in the matter of the propagation of Islam. It fully shows the great respect which that great leader accorded to the principles of freedom.

In reply to the objection raised by some of the companions of the Prophet as to why they should surrender the refugees from Quraysh whereas Quraysh should be under no obligation to surrender their men he replied: "If a Muslim who adopts polytheism and runs away from the standard of Islam and prefers the environments of idolatry and anti-human religion to the environments of Islam and monotheism it shows that he has not embraced Islam wholeheartedly and his faith has not acquired the proper base which should satisfy his nature and such a Muslim is of no use to us. And if we surrender the refugees from Quraysh it is on this account that we are satisfied that Allah will provide the means of their deliverance''. [1]

The future proved that the prediction of the Prophet about this matter (that Allah will provide the means of their deliverance) was absolutely correct because soon afterwards Quraysh themselves requested the cancellation of this clause on account of the various unpleasant events which they had to face owing to this clause.

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This clause is a silencing reply to the partiality of most of the orientalists who insist that the cause of the advancement of Islam was the use of sword. They cannot afford to see that the glory of Islam lies in the fact that within a very short time it spread in many regions of the world. On account of personal motives and with a view to poison the minds therefore they are obliged to say that the cause of the advancement of Islam was material force. This Peace Pact was concluded in the early days of Islam in the presence of the great leader of Islam as it fully reflects the spirit of Islam and the sublime teachings and human principles which are contained in all its laws it is quite unfair that we should say that Islam has been spread with the force of the sword.

In the light of the third clause the tribe of Khuza'ah concluded a defence pact with the Muslims and the tribe of Bani Kananah who were old enemies of Bani Khuza'ah declared their alliance with Quraysh.

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[1] Seerah-i Halabi vol. III p. 12 and Biharul Anwar vol. XX p. 312.

LAST EFFORT FOR THE PRESERVATION OF PEACE

The preliminaries of the Peace Pact and its text show clearly that a large part of it had an educational aspect and the reason for the Prophet accepting this pact and agreeing to the deletion of the phrase 'Messenger of Allah' and to its commencing with the words "In your name O' Allah" (as it was in vogue during the Days of Ignorance) was that be was desirous of maintaining peace in Arabia. And when he agreed that the Muslim refugees from amongst Quraysh might be surrendered to the authorities of the idolatrous government it was due to the acute obstinacy of Suhayl. In case therefore the Prophet had not agreed with Suhayl on this point with a view to protect the rights of this group (i. e. the Muslim refugees from amongst Quraysh) and had respected the general thinking which was opposed to discrimination in the matter of surrender of refugees the general peace would certainly have fallen in jeopardy and this great blessing would have been lost. Hence with a view to achieve a higher and nobler object the Prophet bore up against all these pressures and requests so that the great opportunity of ensuring peace in the face of which all these inconveniences were insignificant might not be lost. And if he had shown regard for the general opinion and the rights of the said group Suhayl on account of his being very obstinate would have sparked off war and the following incident is a clear proof of this fact:

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Negotiations with regards to the contents of the Peace Pact ended and Ali was busy writing it when suddenly Abu Jandal bin Suhayl the representative of Quraysh for the conclusion of the Peace Pact appeared on the scene with chains in his feet. Ali wondered on his arrival for he had been imprisoned and chained by his father since long. He was an innocent prisoner and his only offence was that he had embraced Islam and was considered to be one of the devotees of the Prophet. Abu Jandal had learned from the conversation which took place around his prison that the Muslims had arrived in Hudaybiyah. [1] He therefore managed to escape from the prison by some special contrivance and arrived in the midst of the Muslims by adopting a deviated path through the mountains.

When the eyes of Suhayl fell on his son he was so much displeased that filled with acute anger he gave him a hard slap in the face. Then he turned to the Prophet and said: "This is the first person who should return to Makkah in accordance with the second clause of the pact". He meant to say that Abu Jandal being a Quraysh who had fled Makkah should be surrendered to them.

There is no denying the fact that the demand of Suhayl was unjustified and baseless because the pact had not yet been finally recorded and signed by the parties. How could a party rely on a pact which had not yet passed through its final stages? For this reason the Prophet said to Suhayl: "Our pact hasn't been signed yet". Suhayl replied: "In that case I ignore all these proceedings and render them null and void". He was so stubborn in the matter that Mikraz and Huwaytab two big personalities of Quraysh were very much displeased with his severity. They at once extracting Abu Jandal from his father made him enter a tent and said to the Prophet: "O Muhammad! Abu Jandal is now under your protection".

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They wanted to settle the dispute in this manner but Suhayl's insistence frustrated their plan. He stuck to his words and said: "From the point of view of negotiations the pact has been concluded".

The Prophet was obliged to make the last effort for the preservation of the basis of peace which was extremely valuable for the propagation of Islam. He therefore agreed to the return of Abu Jandal to Makkah along with his father. To console the chained Muslim who was to be surrendered to the infidels in the presence of hundreds of brave Muslims he said: "O Abu Jandal! Be patient. We wished that your father should hand you over to us by way of love and affection. Now that he hasn't agreed to do so you should be patient and forbearing and should know that Allah will open a path of relief for you as well as for others who are under arrest".

The meeting came to an end. The copies of the pact were signed. Suhayl and his friends left for Makkah and Abu Jandal too proceeded to Makkah under the protection of Mikraz and Huwaytab. With a view to put an end to the state of ehram the Prophet slaughtered his camel and got his head shaved and others also followed suit. [2]

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[1] Hudaybiyah is at a distance of six to nine miles from Makkah and most of its lands are a part of the Haram.

[2] Tarikh-i Tabari vol. II page 281; Biharul Anwar vol. II page 353 and Seerah-i Ibn Hisham vol. II page 318.

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EVALUATION OF THE PEACE PACT OF HUDAYBIYAH

The Peace Pact was concluded between the Prophet of Islam and the leaders of polytheism and after staying at Hudaybiyah for nineteen days the Muslims returned to Madina and the idolaters went back to Makkah.

Differences and disputes cropped up between the companions of the Prophet at the time of writing the pact as well as after that. One group of them considered it to be beneficial for Islam and another group whose members could be counted on fingers assessed it to be against its interests. Now that fourteen centuries have passed since the conclusion of this pact we proposed to evaluate it in an unbiased and realistic manner and shall conclude this chapter after alluding to the differences mentioned above.

We are of the view that this Peace Pact proved to be perfectly beneficial to Islam and made its victory final. Here are the arguments which we should like to offer:

1. The continuous battles and attacks of Quraysh and their internal and external instigations which have been mentioned briefly in connection with the accounts of the Battles of Uhud and Ahzab did not leave any time at the disposal of the Prophet to resort to propagation of Islam amongst the various tribes as well as in areas beyond Arabia and his valuable time was mostly spent in defence and in neutralizing the dangerous plots of the enemy. After the conclusion of the Peace Pact however the Muslims and their great leader were relieved of the danger from the south and ground was prepared for the propagation of lslam in other areas. The effects of the peace came to light after two years because when the Hudaybiyah pact was concluded the Prophet was accompanied by 1400 persons but two years later when he proceeded formally to conquer Makkah as many as ten thousand persons marched along with him under the shadow of the standard of Islam and this clear contrast in the number of persons accompanying him was the direct consequence of the Hudaybiyah pact. It was due to the fact that previously many people did not join the Muslims owing to fear of Quraysh but when Quraysh themselves formally recognized the presence of Islam and left the tribes free to associate themselves with it the fear in the minds of most of the tribe disappeared and the Muslims became in a position to propagate Islam freely.

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2. The second thing which the Muslims achieved from the pact was that the iron-curtain which the idolaters had placed between the common man and the religion of Islam was removed and consequently the traffic to Madina became free. The people had more contacts with the Muslims during their journeys to Madina and they became acquainted with the sublime teachings of Islam.

They were wonder struck when they saw the discipline and order amongst the Muslims and their sincere devotion and obedience to the Prophet of Islam. The cleanliness of the Muslims and their performing wuzu at the time of prayers their organized rows the effective and enthusiastic sermons of the Prophet and the sweet verses of the Holy Qur'an with their simplicity and eloquence attracted them automatically towards Islam. The Muslims who travelled to Makkah and its suburbs for different purposes after the conclusion of the pact came in contact with their relatives and old friends propagated Islam amongst them and informed them of the merits laws and regulations and the permissible and unpermissible things of this religion. And this thing in itself became the cause of a large number of the leaders of polytheism like Khalid bin Walid and 'Amr bin As joining the Muslims before the conquest of Makkah. In fact this sort of acquaintance of the people with Islam laid the foundation of the conquest of Makkah and became the cause of this great base of the world of idolatry coming under the control of the Muslims. ConsequentIy the people embraced Islam in large numbers. This great victory was the result of close contacts removal of fear from the hearts and propagation of Islam among the idolaters without any let or hinderance.

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3. Close contact with the Prophet at the time of the conclusion of the pact removed many misunderstandings from the minds of the leaders of polytheism because the sublime morality of the Prophet and his softness and forbearance as against the stubbornness of the other party proved him to be the fountain of greatest human virtues.

Notwithstanding the fact that he had suffered a great deal at the hands of Quraysh his heart was still full of sentiments of human love. Quraysh witnessed that in concluding the pact and accepting its forced clauses he differed with the views of a large number of his own companions and preferred the honour of the Haram and the Ka'bah and of his own birth-place (Makkah) to the inclinations of a group of his.

This behaviour neutralized the adverse propaganda which had been carried on about the temperament of the Prophet and proved that he was a friend of humanity and a peaceable person who would not show grudge and enmity to his enemies even if he happened to gain control over Arabia one day. There is no denying the fact however that if the Prophet had engaged himself in battle on that day he would have been victorious and as stated by the Holy Qur'an his enemies would have fled: Had the disbelievers fought against you they would run away from the battle and would have found no friend or helper. (Surah al-Fath 48: 22)

However he displayed kind sentiments and love for humanity by his mildness and neutralized the adverse propaganda against him.

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The readers should realize in the light of these arguments the grandeur of the remark of Imam Ja'far Sadiq about this Peace Pact. He says: "No event during the life of the Prophet of Islam was more useful than the Peace Pact of Hudaybiyah".

The future events proved that the objections raised by a few companions of the Prophet (whose ring leader was Umar bin Khattab) to this pact and its contents were totally baseless. The historians have given complete particulars of the remarks of the objectors. [1]

The value of the pact becomes evident from the fact that the Prophet had not yet reached Madina when Surah al-Fath which gave good tidings to the Muslims was revealed and it treated this act (conclusion of the Peace Pact of Hudaybiyah) to be a victory in jihad. It says: "Surely we have granted you (O' Muhammad! ) a manifest victory".

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[1] Seerah-i Ibn Hisham vol. II page 316.

QURAYSH INSIST UPON CANCELLATION OF ONE OF THE CLAUSES OF THE PACT

Soon after that however bitter events obliged Quraysh to request the Prophet to cancel the second clause of the Peace Pact. It was the same clause which had annoyed the companions of the Prophet and which he had accepted on account of unusual stubbornness on the part of Suhayl. It says: "If a person from amongst Quraysh leaves Makkah without the permission of his elder and embraces Islam and joins the Muslims Muhammad must return him to Quraysh. However if one of the Muslims goes away to Quraysh they will be under no obligation to surrender him to the Muslims". This clause roused the indignation of some persons on that day but the Prophet accepted it from his heart and said: "Allah will open a path for the relief of the weak Muslims who are prisoners in the hands of Quraysh"

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The path of such relief and the reasons for the cancellation of this clause were as follows:

A Muslim named Abu Basir who had been imprisoned by the idolaters for a long time somehow managed to escape to Madina. Two big personalities named Azhar and Akhnas wrote to the Prophet and reminded him that according to the second clause of the pact Abu Basir should be returned to them. They gave their letter to a man belonging to the tribe of Bani 'Amir who was accompanied by a slave of theirs and asked him to deliver it to the Prophet.

In accordance with the pact concluded by the Prophet he said to Abu Basir: "You should return to your people and it is not at all proper that we should practise cunning against them. I am sure that the Almighty Allah will provide means of relief to you as well as to others". Abu Basir said: "Are you handing me over to the idolaters so that they may make me abjure the religion of Allah? " The Prophet however repeated the said sentence and handed him over to the representatives of Quraysh. The three men then left for Makkah. When they reached Zil Hulayfah[1] Abu Basir leant on a wall on account of fatigue. He then asked the man belonging to Bani 'Amir in a friendly way to give him his sword so that he might have a look at it. When the sword came in his hand he immediately killed the 'Amiri. The slave ran away on account of fear. He came to Madina and said to the Prophet: "Abu Basir has killed my companion". Soon thereafter Abu Basir also came up and related his story and said: "O Prophet of Allah! You have acted according to the agreement made by you. However I am not prepared to join the people who ridicule my religion".

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Having said these words he proceeded to the coast of the sea which was the route of the caravans of Quraysh and settled at a place named 'Eis. The Muslims of Makkah came to know about the story of Abu Basir and about seventy of them somehow got rid of Quraysh and joined him. These seventy Muslims whose lives had been made miserable by Quraysh decided to loot the trade caravans of Quraysh or to kill anyone on whom they could lay their hands. They carried out their programme so skilfully that Quraysh were put out of patience by harassment. So much so that they wrote to the Prophet to cancel the clause in question by mutual agreement and to call back Abu Basir and his companions to Madina.

The Prophet cancelled the said clause by mutual agreement and directed the fugitives who had settled in 'Eis to return to Madina. [2] This provided a great relief to the people at large and Quraysh realized that a true believer could not be kept in captivity for ever and it was more dangerous to keep such a person as a captive because whenever he escaped he would resort to taking revenge.

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[1] lt is a place six or seven miles away from Madina. People put on ehram there while going to Makkah.

[2] Mughazi-i Waqidi vol. II p. 624; Tarikh-i Tabari vol. II p. 284.

THE MUSLIM WOMEN WERE NOT SURRENDERED TO QURAYSH

Hudaybiyah pact was signed. Umme Kulsum daughter of 'Uqbah bin Abi Mu'ayt came to Madina from Makkah. Her brothers named 'Ammarah and Walid requested the Prophet to return her to them in accordance with the second clause of the pact. The Prophet replied to them: "Women are not covered by the said clause as that clause applies to men only". [1] And Surah al-Mumtahinah made the position clear with regard to women. It says: Believers when believing immigrant women come to you as fugitives test them. Allah knows best about their faith. If you know that they are believers do not return them to the disbelievers. They are not lawful for the disbelievers nor are the disbelievers lawful for them. And give the disbelievers whatever they have spent (upon them as dowry). (Surah al-Mumtahinah 60: 10)

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This was the story of Hudaybiyah. As a consequence of the peace provided by this pact the Prophet was in a position to correspond with the kings and rulers of the world and to extend his call and Prophethood to the humanity at large.

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[1] Seerah-i Ibn Hisham vol. II page 323.

Chapter 42

THE EVENTS OF THE SEVENTH YEAR OF MIGRATION

The Peace Pact of Hudaybiyah relieved the Prophet of worries from the southern part of Makkah and hence a group from amongst the chiefs of Arabia got attracted towards Islam. In the meantime the Prophet seized the opportunity and started correspondence with the rulers of the time the chiefs of the tribes and the religious leaders of the Christians and presented his religion to the nations living during that period. lt was a religion which had by that time gone a step forward from a merely simple belief and had assumed the shape of a universal faith and could bring entire humanity under the banner of monotheism and sublime social and ethical teachings.

This was the first step which the Prophet took after nineteen years' conflict with the obstinate Quraysh. And if the internal enemies had not kept him busy in bloody battles he would have invited the distant nations to Islam much earlier. However the cowardly attacks of the Arabs obliged him to spend a major part of his time in the defence of Islam.

The letters which the Prophet wrote to the princes, kings, chiefs of the tribes and distinguished spiritual and political personalities shed a light on the method of his invitation. At present the texts of 185 letters which the Prophet wrote for the propagation of or invitation to Islam or by way of agreements and pacts are available with us and the traditionalists and historians have preserved them in their records. [1] All these letters show that the method of invitation to and propagation of Islam adopted by the Prophet was that of logic and not that of war and sword. When the Prophet felt secure from the attacks of Quraysh he made his voice reach the inhabitants of the world by sending letters and missionaries.

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[1] The great scholars of Islam have collected the letters of the Prophet as far as they could. The following two books are most valuable in this regard:

(i) al-Wasa'iqus Siyasah by Prof. Muhammad Hamidullah Hyderabadi Professor of Paris University.

(ii) Makatibur Rasul by the contemporary scholar Ali Ahmadi.

THE UNIVERSALITY OF THE PROPHETHOOD

Some indiscreet persons view the universal prophethood of the Prophet of Islam with suspicion and doubt and imitate the melody sung by some hired writers whose leader is an orientalist named Sir William Muir who says: "the idea of the universality of the message of Muhammad came into existence later and from the time of the commencement of his prophetic mission till his death Muhammad invited only Arabs to Islam and he was not acquainted with any place other than Arabia".

This British writer has followed the method peculiar to his own race. Notwithstanding numerous verses which testify that the Prophet invited the entire humanity to monotheism and to his own prophethood he (Sir William Muir) conceals facts and says that the Prophet's invitation was extended to the Arabs only. We quote below some verses of the Holy Qur'an which go to show that the prophethood of the Prophet of Islam is meant for the entire mankind:

* Muhammad tell them: O' mankind! Certainly I have come to you all as the Messenger of Allah. (Surah aI-A raf 7: 158) (It should be noted that the people addressed are not only the Arabs but the entire mankind).

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* We have sent you as a bearer of glad tidings and a warner to the entire mankind but most people do not know. (Surah Saba 34: 28)

* The Qur'an is nothing but a reminder from Allah to mankind. (Surah al-Qalam 68: 28)

* No religion other than Islam will be accepted from anyone. Whoever follows a religion other than Islam will be loser in the Hereafter. (Surah Ale Imran 3: 85). This verse supersedes all religions except Islam and makes it obligatory for the entire mankind to follow only Islam.

*The Qur'an has been revealed to warn to those who are living and the words of Allah may be fulfilled against the unbelievers. (Surah Yasin 36: 70)

* It is Allah Who has sent His Messenger with guidance and a true religion that will prevail over all other religions though the polytheists may be averse. (Surah Tawbah 9: 33)

Now we ask the British writer as to how he says in spite of the universal invitation manifested in these verses that the idea of the universality of Islam came into existence later? Is one justified in doubting the universality of the prophethood in spite of these and other verses and the messengers sent to far-off places and the texts of the letters of the Prophet which are recorded in the pages of history? (Some of the original letters sent by him to different persons at far-off places are extant and adorn various museums of the world).

The British writer says with shameless impudence that Prophet Muhammad was not acquainted with any place other than Arabia (the Hijaz) although he went to Syria along with his uncle when he was sixteen years of age and during his manhood he traded on behalf of Khadijah and used to accompany the trade caravans.

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No doubt as and when we read in history books that Alexander the Macedonian wished to become the ruler of the world or Napoleon was anxious to build up a world-empire we are not at all surprised but when the orientalists hear that the Prophet of Islam invited under the command of Allah two great emperors of the world (with whose subjects the Arabs had trade relations) to embrace Islam they with all their obstinacy and baseless doubts declare this to be something impossible.

THE MESSAGE OF PROPHETHOOD IS SENT TO FAR OFF PLACES

Like all other important matters the question of inviting the rulers of various countries to Islam was also placed by the Prophet before a big consultative council for discussion. One day he said to his companions: "All of you should be present tomorrow morning so that I may consult you about a very important matter". On the following day he addressed his companions after morning prayers as follows:

"Exhort the servants of Allah to do good. Allah has disallowed Paradise to one who becomes the guardian of the affairs of the people but does not endeavour to guide them and show them the right path. You should rise and convey the message of Islam to far-off regions and should make mankind hear the voice of monotheism. However you should not oppose me in the manner in which the disciples of Prophet 'Isa opposed him".

The Prophet was asked as to how the disciples of Prophet 'Isa opposed him. He replied: "Like me he also deputed some pesons to act as his messengers in different areas. From amongst them those who had to cover a short distance obeyed his command but those who had to travel a long distance disobeyed him".

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Thereafter the Prophet of Islam sent six most proficient persons to different places along with letters in which his universal prophethood was reflected. These ambassadors of guidance proceeded to Iran Byzantium Ethiopia Egypt Yamamah Bahrain and Hira (Jordan) on the same day.

When the letters of the Prophet had been written by special scribes people who were acquainted with the etiquette of the royal courts of those times submitted to the Prophet that he should seal the letters because the various rulers did not condescend to read unsigned letters (and in those days signatures were subscribed by means of a seal). In view of this a silver seal-ring was prepared as ordered by the Prophet himself and the sentence Muhammad Rasulullah (Muhammad the Messenger of Allah) was engraved upon it. The engraving was in this order that the word 'Allah' was at the top 'Rasul' in the middle and 'Muhammad' at the bottom. This order and subtlety was resorted to prevent imitation and forgery. The reader was required to commence reading the signatures from the bottom till he reached the word 'Allah' (Muhammad Rasul Allah). He did not content himself with even this and having stuck down the envelope of the letter with a special wax (instead of the 'lac' of the present times) affixed the seal on it. [1]

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[1] Tabaqat-i Kubra vol. I page 258; Seerah-i Halabi vol. III page 271.

CONDITIONS OF THE WORLD AT THE TIME OF THE COMMUNICATION OF UNIVERSAL INVITATION

In those days the power of the world was in the hands of two big empires and the rivalry and wars between them had continued since long. War between Iran and Rome started in the days of Achaemenians and continued till the period of Sasanians. East was then ruled by the Iranian Emperor and Iraq Yemen and a part of Asia Minor were treated to be satellites and colonies of Iran. The Roman State was then divided into two blocs (viz. Eastern and Western) because in 395 A. D. Theodosius the Great the Roman Emperor divided his empire between his two sons and thus brought into existence two countries with the names of the Eastern Roman Empire and the Western Roman Empire. The Western Empire was overthrown in 476 A. D. at the hands of the savages and barbarians of Northern Europe. However the Eastern Roman Empire which had its capital at Constantinople and which also controlled Syria and Egypt held the reins of world politics in its hands at the time of the advent of Islam. It continued to exist till 1453 A. D. when Constantinople was conquered by Sultan Muhammad II Fateh (i. e. the Conqueror). Its existence then came to an end and it was completely shattered.

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Arabia was surrounded by these two super powers. However as its land was not fertile and its inhabitants were nomads and were scattered neither of the two empires showed inclination to conquer it. Their pride tyranny and mutual wars also prevented them from becoming aware of the revolutions and political changes in this region and they could not at all visualize that a nation far away from civilization would put an end to their empires with the strength of its faith and the areas which had fallen into darkness on account of their tyranny would be illuminated with the bright dawn of Islam. If they had gained knowledge about the existence of this shining light they would have extinguished it at the very first stage.

THE MESSENGER OF ISLAM IN THE ROMAN TERRITORY

Kaiser the Roman King had vowed to God that if he was victorious in the war against Iran he would as a mark of thanksgiving for this great victory go from his capital (Constantinople) to Jerusalem on foot to perform pilgrimage of the Holy place. After gaining victory he acted according to his vow and proceeded to Jerusalem on foot.

Dihyah bin Kalbi was deputed by the Prophet to carry his letter to Kaiser. He had performed many journeys to Syria and was fully acquainted with the various places of that region. His impressive appearance and sublime morals made him fully eligible for carrying out this important duty. Before leaving Syria for Constantinople he came to know at one of the towns of Syria called Busra[1] that Kaiser had proceeded to Jerusalem. He therefore immediately contacted Harith bin Abi Shamir the Governor of Busra and informed him of his important assignment.

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The author of Tabaqat-i Kubra writes: [2]"The Prophet had ordered Dihyah to give the letter to the Ruler of Busra so that he might deliver it to Kaiser. Possibly this order was given in view of the fact that the Prophet was personally aware of the journey of Kaiser or because the conditions and possibilities of Dihyah were limited and his journey to Constantinople was not free from difficulties and hardships. However the ambassador of the Prophet of Islam contacted the Ruler of Busra. The governor called for Addi bin Hatim and ordered him to accompany the ambassador of the Prophet to Jerusalem and deliver the letter of the Prophet to Kaiser.

The ambassador was to see Kaiser in the city of Hams. He sought an audience with Kaiser and requested that a time might be fixed for it. The officers concerned said to him: "You will have to prostrate before Kaiser thrice because otherwise he will not attend to you and will not accept your letter". Dihyah the wise ambassador of the Prophet of Islam said: "I have taken all this trouble in coming here to put an end to these wrong customs. I have been directed by the Prophet of Islam to tell Kaiser that the worship of man should cease and none except the Almighty Allah should be worshipped. How can I with this assignment and belief accept your viewpoint and prostrate before anyone except Allah? "

The firmness steadfastness and strong logic of the ambassador was admired very much by the employees of the royal court. A benevolent courtier said to Dihyah: "You should leave the letter on the special table of the Emperor and return. None except Kaiser touches the letters lying on that table. As and when Kaiser reads the letter he will call you". Dihyah thanked that man for the guidance left the letter on that table and returned.

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Kaiser opened the letter. The opening words of the Ietter Bismillah (In the name of Allah) attracted his attention and he said: "I have not so far seen such a letter except that of Solomon. Then he called his interpreter so that he might read the letter and translate it for him. He translated the Prophet's letter as under:

" (This is a letter) from Muhammad bin Abdullah to the great Hercules of Rome. Peace be upon the followers of guidance. I invite you to the religion of Islam. Embrace Islam so that you may be safe. Allah will give you two rewards (reward for your own faith as well as reward for the faith of those who are your subordinates). In case however you turn away your face from Islam you will be responsible for the sins of the Arisiyans[3] as well. O people of the Scriptures! We invite you to a common basis i. e.: we should not worship anyone except Allah. We should not treat anyone to be His partner. Some of us too should not accept others as their gods. And (O Muhammad! As and when) they recalcitrate against the true religion say: "Be witness to the fact that we are Muslims".

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[1] Busra was the capital of the governor of Horan Province. This province was treated to be a colony of Kaiser and Harith bin Abi Shimar and generally the rulers of the family of Ghassan ruled it as satellites of Kaiser.

[2] Tabaqat-i Kubra vol. I page 259.

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[3] There is a difference of opinion between the scholars about the meaning of this word. Ibn Athir writes in Nihayah vol. I page 31: "It means the employees of the court". Others say that it means the farmers because in those days the majority of the people were farmers. This view is supported by the fact that in some copies (Tarikh-i Kamil vol. II page 145) the word Akarin has been used instead of the above word and Akar means a farmer. It is also considered probable that Aris was the name of a community which resided in the Roman Empire.

KAISER MAKES INVESTIGATIONS ABOUT THE HOLY PROPHET

The wise Roman Ruler considered it probable that the writer of the letter was the same Promised Prophet Muhammad as referred to in the Evangel and the Taurat. Hence he decided to collect detailed information about him. He therefore called for the head of administrative department and said to him: "Make a thorough search throughout Syria. It is possible that you may be able to find out some relatives or kinsmen of Muhammad or some other persons who may be aware of his antecedents so that I may get some information from them. By chance in those very days Abu Sufyan and some other persons from amongst Quraysh had come to Syria for trade. The representative of Kaiser contacted them and took all of them to Jerusalem. They were received in audience by Kaiser who said to them: "Is there anyone amongst you who may be related with Muhammad? " Abu Sufyan pointed to himself and said: "He and I belong to the same tribe and our fourth grand- parent (Abd-i Munaf) was common. Kaiser ordered that Abu Sufyan should stand facing him and others should stand behind his back so that if he was partial in his replies they should at once point out his mistake or falsehood. Having made these arrangements Kaiser asked Abu Sufyan the following questions to which the latter gave replies seriatim: Kaiser: What do you know about the descent of Muhammad? Abu Sufyan: He belongs to a noble family. Kaiser: Was there any one amongst his ancestors who ruled over the people? Abu Sufyan replied in the negative. Kaiser: Did he refrain from falsehood or not before claiming to be a prophet? Abu Sufyan: No doubt Muhammad was a truthful person. Kaiser: Which class of people supports him and believes in him? Abu Sufyan: The nobility is against him and the common and middle class people are his earnest supporters. Kaiser: Are his followers increasing? Abu Sufyan: Yes. Kaiser: Has anyone of his followers turned apostate so far? Abu Sufyan: No.

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Kaiser: Has he been victorious while fighting or has he been defeated? Abu Sufyan: On some occasions he has been victorious and on others he has been defeated.

Kaiser asked the interpreter to tell Abu Sufyan and his companions that if this account was correct he (Muhammad was definitely the last Promised Prophet. Then he added: "I have information that such a Prophet would appear but I didn't think that he would belong to the tribe of Quraysh. However I am ready to pay homage to him and to wash his feet as a mark of respect and in the near future his power and glory will capture the Roman territories".

Kaiser's nephew said: "In the letter Muhammad has written his own name above yours but he has not been punished for this sedition". Kaiser angrily said: "lt is appropriate that the name of the person on whom the Archangel Gabriel descends should precede mine".

Abu Sufyan says: "Kaiser's keen partiality for Muhammad created a murmur in the court and I felt very uneasy on account of this development lest the position of Muhammad should become so high that the Roman nation should be afraid of him. Although when questioning commenced I tried to belittle Muhammad in the eyes of Kaiser and told him that Muhammad was smaller as compared with what he had heard about him but Kaiser did not pay any heed to my derogatory remarks and said: "Only give replies to the questions which I ask you. "[1]

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[1] Tarikh-i Tabari vol. II p. 290; Biharul Anwar vol. XX pp. 378 - 380.

THE PROPHET'S LETTER IMPRESSES KAISER

Kaiser did not content himself with the information gained from Abu Sufyan but he wrote a letter about the matter to one of the sages of Rome. The sage wrote in reply: "He is the very Prophet who is awaited by the world". Kaiser arranged for a big gathering in one of the monasteries to find out the way of thinking of the Roman chiefs and after reading out the Prophet's letter before them said: "Do you agree that I should accept his religion? " Immediately a great convulsion took place in the meeting so much so that the opposition of the people frightened Kaiser out of his life. He at once rose from his place which was at an elevated point and spoke to the people thus: By making this proposal I wished to test you. Your firmness and steadfastness in the religion of Prophet 'Isa has aroused my admiration and appreciation for you".

Kaiser called Dihyah and honoured him. He wrote a reply to the Prophet's letter and also sent some presents through Dihyah. In his letter he showed his faith and devotion to him. [1]

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[1] Tabaqat-i Kubra vol. I page 259; Seerah-i Halabi vol. II page 277; Tarikh-i Kamil vol. II page 44 and Biharul Anwar vol. XX page 379.

THE AMBASSADOR OF THE PROPHET ARRIVES IN IRAN

When the Ambassador of the Prophet left for the Iranian court the ruler of that vast territory was Khusro Perviz. He was the second ruler after Anushirwan who ascended the throne thirty two years before the migration of the Prophet and had to face many bitter and pleasant incidents during this period. During his reign the strength of Iran was completely in a state of vacillation. At one time Iran penetrated into Asia Minor and extended its authority up to the proximity of Constantinople and the Cross of Prophet 'Isa which was the most sacred thing amongst the Christians was taken away by him to his capital Taisfun (Mada'in). The Roman Emperor requested for peace and sent an ambassador to the Iranian court to conclude a peace treaty. Now the frontiers of Iran coincided with the frontiers of the territories of the Achaemenians. Then however Iran came on the brink of downfall on account of wrong policies immense pride and lavish living of the ruler. The conquered territories went out of control one after the other and the enemy's forces reached the very heart of Iran (viz. Dastgard near Taisfun). Consequently Khusro Perviz was obliged to flee on account of the fear of Romans. This shameful act on his part roused the wrath of the nation and eventually he was killed at the hands of his own son Shirviyah.

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The historians consider the decline of Iran to be the consequence of the pride egotism and luxurious life of the ruler. If he had accepted the message brought by the ambassador of peace the splendour of Iran would have remained safe and peaceful.

If the Prophet's letter did not make the desired impression on the mind of Khusro Perviz it was not due to anything wrong with the letter or because the person who brought it was at fault. In fact his peculiar mentality and excessive egotism did not permit him to ponder over the invitation of the Prophet even for a few moments. Consequently when the interpreter had not yet finished the letter he shouted and having snatched the letter tore it into pieces. Here are the details of the incident:

In the beginning of the seventh year of migration[1] the Prophet appointed one of his brave officers named Abdullah Huzafah Sahmi Qarashi to carry his letter to Khusro Perviz inviting him to Islam. The letter of the Prophet is given below:

In the name of Allah the Beneficent the Merciful.

From Muhammad the Messenger of Allah to the great Kisra of Iran. Peace be upon him who seeks truth and expresses belief in Allah and in His Prophet and testifies that there is no god but Allah and that He has no partner and who believes that Muhammad is His servant and Prophet. Under the Command of Allah I invite you to Him. He has sent me for the guidance of all people so that I may warn them all of His wrath and may present the unbelievers with an ultimatum. Embrace Islam so that you may remain safe. And if you refuse to accept Islam you will be responsible for the sins of the Magi". [2]

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The ambassador of the Prophet arrived in the Iranian court. Khusro Perviz ordered the letter to be taken from him. But the ambassador said that it was necessary that he should deliver the letter to the king himself and then he handed it over to him. Khusro Perviz called for an interpreter and he translated it thus:

"This is a letter from Muhammad the Messenger of Allah to the great Kisra of Iran"

The interpreter had not yet finished reading the letter when the Ruler of Iran got very much agitated shouted loudly took the letter from his hand tore it into pieces and cried: "Look at this man! He has written his own name before mine". He ordered at once that Abdullah should be turned out of the palace. Abdullah came out of the palace mounted his horse and left for Madina. On reaching there he reported the matter to the Prophet. The Prophet was displeased to learn about the disrespect shown by Khusro and signs of anger appeared on his face. He cursed him in these words: "O Lord! Break his kingdom into pieces. "[3]

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[1] According to Ibn Sa'd (Tabaqat vol. I page 258) the Prophet sent the envoys in the month of Muharram 7 A. H.

[2] Tabaqat-i Kubra vol. I page 360; Tarikh-i Tabari vol. II pp. 295 & 296; Tarikh-i Kamil vol. II page 81 and Biharul Anwar vol. XX page 389.

[3] Tarikh-i Kubra vol. I page 260.

YA'QUBI'S FALSE VIEW

As opposed to the fact generally accepted by historians Ya'qubi says in his history: "Khusro Perviz read the Prophet's letter and sent him some musk and silk through his ambassador as a mark of respect to him. The Prophet distributed the perfume and said that silk was not fit for men. He also said: "The power of Islam will enter his territories and the Divine decree will be enforced soon". [1]

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However none of the historians agrees with him except Ahmad bin Hanbal who writes that Khusro Perviz sent a present for the Prophet. [2]

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[1] Tarikh-i Ya'qubi vol. II page 62.

[2] Musnad-i Ahmad vol. I page 96.

KHUSRO PERVIZ CONTACTS THE RULER OF YEMEN

The fertile territory of Yemen is situated towards the south of Makkah and its rulers had always ruled as satellites of the Sasanian Kings. The Ruler of Yemen in those days was Bazan and the Sasanian King wrote in a proud and self conceited tone: "It has been reported to me that a person from amongst Quraysh in Makkah claims to be a Prophet. Send two of your brave officers to him to him so that they may arrest him and bring him to me". [1] Ibn Hajar has quoted in al-lsabah that Khusro Parviz ordered Bazan that these two officers should persuade the Prophet to revert to the religion of his ancestors and if he declined to do so his head should be cut off and sent to him.

This letter clearly shows the ignorance of the ruler of the time. He did not even know that the claimant of prophethood had migrated from Makkah to Madina six years earlier. He also did not realize that it was not possible to arrest by sending two officers or at least to summon to Yemen a person who claimed to be a Prophet in a region whose influence had extended so much that he was sending ambassadors to the courts of the rulers of the world.

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As ordered by the centre the Ruler of Yemen sent to the Hijaz two brave and strong officers name Firoz and Kharkhusrah. They first contacted a Qurayshite in Ta'if. He guided them and said: "The person whom you wish to contact is in Madina these days". They then went to Madina and presented themselves before the Prophet. They delivered Bazan's letter to him and said: "According to the orders received from the capital we have been deputed to take you to Yemen and we think that Bazan will correspond about you with Khusro Perviz and will do what he says otherwise however war will start between you and us and the Sasanian power will destroy your houses and kill your men".

The Prophet heard their words with perfect calmness. Before giving them a reply he invited them to embrace Islam. He did not like their appearances as they had grown long moustaches and said to them: "My Lord has ordered me that I may grow my beard and shorten my moustaches". [2] They were so much overawed by the greatness formidableness and calmness of the Prophet that when he invited them to Islam they were trembling. Then he said to them: "You may go today. I will let you know my decision tomorrow". In the meantime revelation came and the Archangel Jibreel informed the Prophet about the assassination of Khusro Perviz. On the following day when the Yemenite officers came to the Prophet he said: "The Nourisher of the world has informed me that when seven hours of the last night had passed Khusro Perviz was assassinated by his son (Shirviyah) who has now ascended the throne. The night which the Prophet specified was the night of Tuesday the 10th of Jumadi I 7 A. H. [3] The representatives of Bazan were very much astonished on hearing this and said: "Responsibility for what you have said is greater by far than the claim of prophethood which annoyed the Sasanian King. We have no alternative but to inform Bazan about it. He will send a report in this behalf to Khusro Perviz".

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The Prophet said: "I shall be glad if you inform him about the matter and also tell him that my religion and power will reach those regions where fast steeds reach and if he embraces Islam I will leave to him the territories which are under his control at present". Then in order to encourage the two persons deputed by Bazan the Prophet gave them a costly belt which was ornamented with gold and silver and had been presented to him by some chiefs of the tribes. Both of them were perfectly satisfied and took leave of him and proceeded to Yemen. On reaching there they conveyed to Bazan the message of the Prophet.

Bazan said: "If this news is correct he is certainly a Prophet of Allah and should be obeyed". In the meantime he received a letter from Shirviyah with these contents: Be it known to you that I have killed Khusro Perviz. The wrath of the nation prompted me to kill him because he killed the nobles (of Persia) and dispersed the elders. As soon as you receive my letter you should obtain oath of allegiance for me from the people and until you receive further orders from me don't be harsh to the man who claims to be a Prophet and against whom orders had been issued by my father".

Thc letter of Shirviyah provided means for the embracement of Islam by Bazan and the government employees all of whom were Iranians. Bazan corresponded with the Prophet and informed him about his own conversion to Islam as well as that of the employees of his government.

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[1] Seerah-i Halabi vol. III page 278.

[2] Tarikh-i Kamil vol. II page 106.

[3] Tabaqat-i Kubra. Vol. I page 260 and Biharul Anwar vol. XX page 382.

ARRIVAL OF THE MESSENGER OF ISLAM IN EGYPT

Egypt was the origin of old civilization the centre of the Kingdom of the Pharaohs and the seat of Government of the Copts. Since the advent of Islam in the Hijaz Egypt lost its power and independence. The Maqauqis had accepted the governor-generalship of Egypt from the Roman Emperor against payment of 19 million Dinars per annum.

Hatib bin Abi Balta'ah was a brave and skilled rider and was associated with a famous event in the history of Islam. He was one of the six persons who were deputed to carry the missionary letters of the Prophet to the rulers of the world. The Prophet ordered him to carry the following letter to the Maqauqis the Ruler of Egypt:

"In the name of Allah the Beneficent the Merciful.

This is a letter from Muhammad bin Abdullah to the Maqauqis the head of the Copts. Peace be upon the followers of truth. I invite you to the religion of Islam. Embrace Islam so that you may remain safe (from the wrath of Allah). Embrace Islam so that the AImighty may grant you two rewards. And if you turn away your face from Islam you will be responsible for the sins of the Copts as well.

"O people of the Scriptures! We invite you to a common basis i. e. we should not worship anyone except Allah. We should not treat anyone to be His partner. Some of us also should not accept others as their gods. O Muhammad! (As and when) they recalcitrate against the true religion say: "Be witness to the fact that we are Muslims. "[1]

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The ambassador of the Prophet of Islam proceeded to Egypt and learnt that the ruler was then residing in a lofty palace in AIexandria situated on the bank of the river.

He then proceeded to Alexandria and entered the palace of the Maqauqis by boat. Hatib was received in audience by the king who opened the Ietter read it and pondered over its contents for some time. Then he raised his head and addressed the ambassador of Islam in these words: "If Muhammad is really a Prophet of Allah why were his opponents able to turn him out of his birth-place and why was he obliged to settle in Madina? Why did he not curse them so that they might have been destroyed by Allah "

The intelligent and judicious ambassador of Islam replied: "Prophet 'Isa was a Prophet of Allah and you too acknowledge him to be so. Why did he not curse the Children of Israel when they plotted to kill him so that Allah might have destroyed them? "

The ruler who did not expect such a prompt reply yielded to the strong logic of the ambassador and praised him saying "Bravo! You are a wise man and you have brought a message from a wise and a fully accomplished person". [2]

The ambassador was emboldened by the cordial reception accorded to him by the Ruler of Egypt and spoke thus with a view to invite him to embrace Islam: "before you a person (the Pharaoh) ruled over this country; he oppressed the people for a long time. Allah destroyed him so that his life might be a lesson for you. However you should endeavour that your life like his may not serve as a lesson for others.

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Our Prophet invited people to a pure religion. Quraysh campaigned against him and the Jews also opposed him with peculiar grudge. The people nearest to him are the Christians. I swear by my life that just as Prophet Musa bin Imran gave good tidings to the people about Prophet 'Isa the latter also has given good tidings about the Prophethood of Muhammad.

I invite you to the religion of Islam and our Heavenly Book (the Qur'an) in the same manner in which you have invited the people of the Taurah to the Evangel. Every nation which hears the call of a Prophet should follow him. And now that I have made the call of this Prophet reach your land it is only proper that you and the Egyptian nation should follow his religion. I do not at all restrain you from believing in the religion of 'Isa. I should rather tell you that you should follow his religion but must know that the complete form of the religion of 'Isa is Islam itself. "[3]

The meeting of the ambassador with the Ruler of Egypt came to an end but the Maqauqis did not give him a final reply.

It was therefore necessary that Hatib should stay on for some time more so that he could obtain a reply and carry it to the Prophet of Islam. One day the Maqauqis called him and had a meeting with him in the palace in seclusion and enquired from him about the programme and religion of the Prophet. The ambassador replied: "He invites people to worship only Allah. He orders that people should offer prayers five times during day and night and should also fast during the month of Ramadan. They should also perform pilgrimage of the House of Allah and must keep their promises. They should refrain from eating dead bodies and drinking blood.......... " Hatib ended his words with explaining the sublime qualities of the Prophet.

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The Ruler of Egypt said to him: "These are the signs of prophethood. I knew that the last Prophet had not yet come. However I was under the impression that he would appear not in the Hijaz but in Syria which has been the centre for the appearance of the Prophets. But O Ambassador of Muhammad! You should know that if I embrace Islam the Copts will not cooperate with me. I hope that the power of this Prophet will extend to Egypt and his companions will come to our land and gain victory over the local forces and over the false beliefs. And I desire you to keep this conversation secret and none of the Copts should know about it''. [4]

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[1] Seerah-i Halabi vol. Ill page 280; Durr-i Manthur vol. I page 40 and A'ayan-i Shi'ah vol. I page 142.

[2] Usudul Ghaba vol. 1 page 362

[3] Seerah-i Halabi vol. III page 28.

[4] Seerah-i Zayni Dehlan vol. III page 73.

THE MAQAUQIS WRITES A LETTER TO THE PROPHET

The Ruler of Egypt called his Arabic scribe and ordered him to write a letter to the Prophet as follows:

"This is a letter to Muhammad bin Abdullah from the Maqauqis chief of the Copts. Peace be upon you! I have read your letter understood its contents and realized the truthfulness of your call. I knew that a Prophet would appear but thought that he would rise from Syria. I have welcomed the arrival of your ambassador. "

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Then he mentioned in his letter the presents which he was sending to the Prophet and ended it with the words: "Peace be upon you". [1]

The respect which the Maqauqis showed to the Prophet in his letter and his writing the name of Muhammad first as well as the precious gifts which he sent to the Prophet and the welcome which he accorded to his ambassador show that he had secretly accepted the invitation of the Prophet but his interest in his position as a ruler prevented him from making his faith public.

From Egypt Hatib came to Syria under the protection of a group of persons appointed by the Maqauqis. There he allowed those persons to return and proceeded to Madina along with a caravan. He delivered the letter of the Maqauqis to the Prophet and also conveyed his message. The Prophet said: "He has not accepted Islam on account of fear for his rulership but his rule and authority will come to an end soon.

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[1] Tabaqat-i Kubra vol. I page 260.

ENVOY OF ISLAM ENTERS ETHIOPIA

Ethiopia is situated at the far end of Eastern Africa. Its area is 18 000 sq. kilometres and its present capital is the city of Addis Ababa.

The orientals were acquainted with this country for more than a century before Islam. The acquaintance commenced with the attack of the Iranian army during the Rule of Anushirwan and was matured with the migration of Muslims from Makkah to Ethiopia.

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When the Prophet decided to send six distinguished and brave delegates to far-off places as envoys for making his universal prophethood known to the people of the world he appointed 'Amr bin Umayyah to proceed to Ethiopia with his letter and to convey his message to the Negus the just ruler of that country. This was not the first letter which the Prophet wrote to the Ruler of Ethiopia. He had written a letter earlier also about the Muhajirs asking the Negus to be kind to them. The text of that letter is recorded in history. [1] Some times confusion takes place between the two letters (i. e. between the one making recommendations for the Muhajirs and the other written to communicate the Prophet's universal prophethood) and the text of both of them is mixed up.

When the Prophet sent his envoy to Ethiopia with a letter some Muslim Muhajirs were still residing there whereas others had come over to Madina and had praised the justice of the great ruler of that country and his kindness to his subjects. In case therefore we find a sort of inclination kindness and softness in the tone of the letter written by the Prophet to that ruler it is because he was aware of the mentality of the Negus.

In letters addressed to other rulers he warned them of the time of Divine wrath and told them that if they did not express their faith in Islam the sins of those who refrained from embracing Islam owing to fear would also be recorded in their account. However no such thing has been said in the following letter to the Negus:

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"In the name of Allah the Beneficent the Merciful.

This is a letter from Muhammad the Prophet of Allah to the Negus the King of Ethiopia. Peace be upon you! I praise Allah except Whom there is no god. He is Allah who is free from all defects and faults; and His obedient servants are safe from His wrath. He sees and witnesses the conditions of His servants.

I testify that Prophet 'Isa bin Maryam is a spirit of Allah and a 'word' (of Allah) which settled in the womb of pious Maryam. Allah created him in the womb of his mother without a father with the same Power with which He created Adam without parents.

I invite you to the One Allah Who has no partner and require you to obey Him and to follow my religion. Profess faith in Allah Who has appointed me to the prophetic mission.

The King of Ethiopia should know that I am the Prophet of Allah. I invite you and all your soldiers to the Almighty Allah and I have by sending this letter and my envoy discharged the onerous responsibility which devolved upon me and have given you advice. Peace be upon those who follow guidance". [2]

The Prophet commenced his letter with the Islamic salutation of Salamun Alayk and sent personal greetings to the King of Ethiopia. In other letters (sent to the Kisra the Kaiser and the Maqauqis the Rulers of Iran Rome and Egypt respectively) however he began with a general salutation (Peace be upon the followers of guidance). In this letter he sent personal greetings to the Ruler of Ethiopia and thus accorded him superiority over other contemporary rulers of the world.

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In this letter a reference has been made to a number of salient attributes of the Almighty which indicate His Oneness and Greatness. Thereafter the Prophet propounded the question of 'Divinity' (Prophet 'Isa being god) which is the creation of decayed thinking of the Church and refuted it by arguments inferred from the Holy Qur'an. As regards Prophet 'Isa being born without a father he explained this event by making a comparison with the birth of Adam and proved that if birth without father be an argument for one's being the son of God the same argument should apply to Adam whereas the Christians hold no such belief about him.

At the close of the letter he offered advice to him and thus manifested his own status.

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[1] Tarikh-i Tabari vol. II page 294.

[2] Seerah-i Halabi vol. III page 279 and Tabaqat vol. I page 259.

CONVERSATION OF THE ENVOY WITH THE NEGUS

When the necessary formalities ended the ambassador of Islam was received in audience by the Ruler of Ethiopia. He spoke to the ruler thus: "It is my duty to convey the message of the Prophet to you and your pure nature also demands that you should kindly listen to my submission.

O Just Ruler of Ethiopia! Your sympathy for the Muslim migrants cannot be forgotten and these sentiments of yours have pleased us so much that we consider you as one of us and have a great confidence in you as if we were your friends. Your Heavenly Scripture is a firm and indisputable witness. This Book is the best judge which doesn't do injustice and this just judge clearly testifies to the prophethood of the Prophet of Islam. If you follow this universal Messenger and the Last Prophet of Allah you will acquire great blessings; otherwise you will be like the Jews who did not accept the religion of Prophet 'Isa which superseded the religion of Prophet Musa and continued to follow the superseded religion. And the religion of Islam supersedes earlier religions like the religion of 'Isa and in a sense completes them".

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The Ruler of Ethiopia replied to the envoy of the Prophet of Islam in these words: "I testify that he is the same Prophet who is awaited by the people of the Scriptures and believe that just as Prophet Musa informed the people about the prophethood of 'Isa the latter also specified the signs of the Last Prophet. I am prepared to proclaim his prophethood before the public. However as the environment is not yet ready for such a proclamation and my strength is also insufficient it is necessary that the requisite ground should be prepared so that the hearts of the people might be attracted towards Islam. If it had been possible for me I would have hastened to reach your Prophet at once''. [1] Then he wrote a letter in reply to the Prophet.

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[1] Seerah-i Halabi vol. III p. 279; Tabaqat-i Ibn Sa'd vol. I p. 259.

THE NEGUS WRITES TO THE HOLY PROPHET

"In the name of Allah the Beneficent the Merciful

It is a letter to Muhammad the Prophet of Allah from the Negus. The blessings of One except Whom there is no god and the greetings of One Who guided me towards Islam be upon you. I have read your letter pertaining to the prophethood and human attributes of 'Isa. I swear by the Lord of the heavens and the earth that whatever you have said is absolutely correct and I do not have the least difference with this belief. I have also become acquainted with the reality of your religion and have rendered such services to the Muslim migrants as were expedient. I testify by means of this letter that you are the Messenger of Allah and a truthful person whose prophethood has been confirmed by the Heavenly Scriptures. I have performed the ceremonies of embracement of Islam and allegiance to you in the presence of your cousin (Ja'far bin Abu Talib).

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I am sending my son Rarha to your sacred presence to communicate my message and embracement of Islam. And I state clearly that I am not responsible for anyone except myself. In case therefore you order me I shall present myself to your august presence. Peace be upon you O Prophet of Allah. [1]

The Negus sent special presents to the Prophet and later two more letters were also sent to him by the Prophet.

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[1] Tarikh-i Tabari vol. I and Biharul Anwar vol. XX page 392.

LETTERS OF THE HOLY PROPHET TO THE RULERS OF SYRIA AND YAMAMAH

It is possible that the extension of universal invitation by the Prophet of Islam to the various rulers might have appeared to some of the politicians of that age to be something beyond moderateness. However the passage of time proved that the Prophet had no other alternative.

Firstly deputation of six envoys to different parts of the world and that too with firm and convincing letters closed the path of doubt for the opponents in the future. After the performance of this great act by the Prophet none can entertain any doubt today about the universal nature of his invitation. Moreover besides the verses revealed on the subject sending of envoys is in itself the greatest proof of the universality of Islam.

Secondly the rulers of the time excepting Khusro Perviz who was a proud and despotic person were generally impressed by the invitation and the letters. They showed great respect to the representatives of the Prophet and the appearance of the Arabian Prophet became the subject of discussion in religious circles. These letters awakened those who were asleep gave a severe jolt to the heedless persons and stirred the sense of the civilized nations so that they might once again undertake discussion and investigation about the Promised Prophet of the Taurat and the Evangel and the religious personalities of the time might come in contact with the new religion in different ways. For this reason most of the leaders of different religions of those days came to Madina during the last days of the life of the Prophet and even after his death and studied his religion from near.

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In the foregoing chapters we have mentioned in detail the impression which the letters of the Prophet made on the Rulers of Rome Iran and Egypt. Now we should see what was the result of his letter to the Negus.

After delivering presents to the representative of the Prophet of Islam the Negus in order to acquaint the religious organization of Ethiopia with the truthfulness of Islam sent thirty proficient priests to Madina so that they might study the simple and pious life of the Prophet of Islam from near and might not think that he too possessed an organization like the monarchs of the time.

The persons deputed by the King of Ethiopia were received in audience by the Prophet and they enquired from him about his belief with regard to Prophet 'Isa. The Prophet informed them of his belief about 'Isa by reciting this verse: When Allah said Jesus, son of Mary, recall My favours to you and your mother. Recall how I supported you by the Holy spirit, made you speak to people from your cradle and when you grew up, taught you the Book, gave you wisdom, the Torah and the Gospel. Recall when, by My will, you made a sculpture of a bird out of clay, blew into it and it turned into a real bird. Recall how, by My will, you healed the deaf, the lepers and raised the dead. Recall when you came to the Israelites in the house with clear miracles and I saved you from their mischief, even though the disbelievers among them said, "This is obviously magic. (Surah al-Ma'ida 5: 110)

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The contents of the above verse moved them so much that tears began to flow down involuntarily from their eyes.

Those deputed by the Negus returned to Ethiopia after a minute study of the invitation of the Prophet and narrated their experiences to the king. His eyes were also filled with tears like those of the priests. "[1]

Ibn Athir has narrated the story of the priests sent by the Negus in a different manner. He says: "All of them were drowned in the sea and the Prophet sent a letter of condolences to the king". However the text of the letter to which he has referred does not at all show that the Negus had faced any such calamity". [2]

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[1] A'alamul Wara page 31.

[2] Usudul Ghaba vol. II page 62.

THE HOLY PROPHET'S LETTERS TO THE PRINCE OF THE GHASSANIANS

Ghassanians were a family of the Qahtani tribe named Azd who had been living in Yemen for a long time and their lands were irrigated by means of Ma'rib Dam. When the dam was destroyed they were compelled to leave that place and come to Syria. Their power and influence eclipsed that of the natives and eventually they established a State named Ghassaniyah. They ruled in that area under the suzerainty of the Roman Emperors and when Islam disbanded their organization thirty two persons out of them had ruled over Golan Yarmuk and Damascus.

Out of the six envoys who were sent to big countries to communicate the message of universal prophethood the fifth was Shuja' bin Wahab who proceeded to the State of Ghassaniyah to deliver the Prophet's letter to their ruler Harith bin Abi Shamir at Ba'uzah. When the envoy reached the territory of Harith he came to know that the ruler was busy making preparations to receive Kaiser who was coming from Constantinople to Jerusalem on foot as a mark of thanksgiving for his gaining victory over his enemy Iran.

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In the circumstances Shuja' bin Wahab had to wait for some time before his meeting with the ruler could be fixed. In the meantime he developed friendship with the Hajib (the chief of ceremonies) and informed him of the attributes of the Prophet as well as about Islam. The impressive and penetrating words of the envoy brought about a peculiar change in the Hajib's thoughts so much so that tears began to flow from his eyes and he said: "I have studied the Evangel very minutely and have read in it the attributes of the Prophet and I hereby express my faith in him. However I am afraid of Harith lest he should kill me. And Harith too is afraid of the Kaiser and even if he believes your words he will not be able to proclaim his faith because he as well as the ancestors of this family have been the satellites of the Kaiser.

When Shuja' was received in audience by the ruler. he saw him sitting on a throne and wearing a crown. He delivered the Prophet's letter to him. It was as follows:

"In the name of Allah the Beneficent the Merciful.

This is a letter from Muhammad the Messenger of Allah to Harith bin Abi Shamir. Peace be upon the followers of truth and the guides and the true believers. O Harith! I invite you to the One Allah Who has no partner. If you embrace Islam your kingdom will continue to exist".

The words at the end of the letter which threatened the destruction of his kingdom in the event of his failing to express faith (in Allah and the Prophet) annoyed Harith and he said:

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"None can deprive me of my power. I must arrest this newly-risen Prophet". Then in order to impress the envoy he ordered that the army should march past before him so that the envoy of the Prophet might see his military power from near. By way of rendering supererogatory service he also wrote a letter to the Kaiser and informed him of his decision to arrest the Prophet of Islam. By chance his letter was received by Kaiser at the time when Dihyah Kalbi another envoy of the Prophet was present in the court of Kaiser and the Roman Emperor was thinking about Islam. The Kaiser was displeased with the excessive zeal of the Ghassani Ruler and wrote to him in reply: "Give up your idea and see me in the city of Ailya. "

However in accordance with the maxim: "People follow the path of their rulers" the reply of Kaiser altered the attitude of Harith and hence he gave the envoy of the Prophet a robe of honour and before he left for Madina said to him: "Convey my greetings to the Prophet of Islam and tell him that I am one of his real followers". However the Prophet did not attach any importance to his diplomatic reply and said: "In the near future his power will collapse". Harith died in the 8 A. H. i. e. one year after this event. [1]

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[1] Seerah-i Halabi vol. Ill p. 286; Tabaqat-i Ibn Sa'd vol. I p. 261.

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THE SIXTH ENVOY OF THE PROPHET PROCEEDS TO YAMAMAH

The last envoy of the Prophet proceeded to Yamamah a territory situated between Najd and Bahrain and delivered his letter to the ruler of that place named Hawzah bin Ali Hanafi. The text of the Prophet's letter is as follows:

"In the name of Allah. Peace be upon the followers of guidance. You should know that my religion will spread in the east and the west up to the remotest corners of the earth. Embrace Islam so that you may remain safe and your power and kingdom may continue to exist".

As the Ruler of Yamamah was a Christian the envoy chosen for that place was a man who had resided in Ethiopia for a long time and was fully conversant with the logic and ceremonies of Christianity. This man was Salit bin 'Amr who had migrated to Ethiopia under the orders of the Prophet at the time when the Muslims were severely oppressed by the idolaters of Makkah. The sublime teachings of Islam and his contacts with different classes of people during his journeys had made him so brave and strong that he impressed the Ruler of Yamamah by his words and said to him: "Honoured is he who is blessed with faith and piety. The people who under your leadership will never be unsuccessful. I invite you to the best thing and restrain you from the worst acts. I invite you to worship Allah and prevent you from obeying Satan and following temptations and lusts The result of worshipping Allah is Paradise and that of following Satan is fire (Hell). If you do against what I have said you should wait till reality dawns upon you".

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The face of the Ruler of Yamamah showed that the words of the envoy had made a good impression on him. He asked for time to ponder over the prophethood of the Prophet. By chance one of the Archbishops of Rome happened to arrive in Yamamah at that time and the Ruler of Yamamah placed the matter before him. The bishop said: "Why did you abstain from acknowledging him? " He replied: "I fear for my kingdom and my authority". The bishop said: "It is proper for you to follow him. He is the same Arabian Prophet whose appearance has been foretold by Jesus and it is written in the Evangel that Muhammad is the Prophet of Allah".

The advice tendered by the bishop encouraged the ruler. He called the envoy to deliver a letter from him to the Prophet. The letter reads as follows:

"You have invited me to the best religion. I am the poet orator and spokesman of my community and enjoy a position amongst the Arabs which is recognized by all. I am prepared to follow your religion subject to the condition that you allow me to share some high religious status".

He did not content himself with this only. He sent a delegation to Madina headed by Muja'ah bin Murarah so that they might convey his message to the Prophet and tell him that if this religious distinction was to devolve upon him after the Prophet's death he was prepared to embrace Islam and to assist him but otherwise he would wage war. Members of this delegation presented themselves before the Prophet and embraced Islam without any preconditions. As regards the Ruler of Yamamah the Prophet said in reply to his message: "If his faith is conditional he is not fit for rulership and succession and Allah will protect me from his mischief ". [1]

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[1] Tarikh-i Kamil vol. II page 83; Tabaqat-i Kubra vol. I page 262.

OTHER LETTERS OF THE PROPHET OF ISLAM

The letters written by the Prophet inviting the princes, kings, rulers and religious personalities (to Islam) are more in number than those mentioned above and even now the research scholars have reproduced in their books twenty nine letters of invitation sent by him. For brevity's sake however we content ourselves with those mentioned above.

Chapter43

FORT OF KHAYBER THE CENTRE OF DANGER

From the day Islam was preached in Madina the Jews became more inimical towards the Prophet and the Muslims than even Quraysh and rose with all their intrigues and strength to destroy this religion.

The Jews who lived in Madina itself or in its suburbs met the fate they deserved on account of their noxious activities. A group of theirs was put to death and others like the tribes of Bani Qaynuqa' and Bani Nuzayr were expelled from Madina and they settled in Khayber and Wadiul Qura'.

The extensive fertile plain situated in the north of Madina at a distance of thirty two leagues is called the Valley of Khayber and before the appointment of the prophetic mission the Jews had constructed seven strong forts in that area for their residence and safety. As this area was very suitable for agricultural purposes its residents were fully conversant with matters relating to farming accumulation of wealth procurement of arms and principles of defence. Its population exceeded twenty thousand and many brave and warlike persons could be seen amongst them. [1]

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The greatest crime committed by the Jews of Khaybar was that they instigated all the Arab tribes to destroy the State of Islam and with their financial support the army of polytheism marched from different places in Arabia and reached the very walls of Madina. As a result of this the Battle of Ahzab took place (details of which have been given earlier). The measures taken by the Prophet and the self-sacrifice of his companions made the attacking army including the Jews of Khayber return to their homes after staying on the other side of the ditch for one month and peace and tranquility was restored in the Capital of Islam. Foul play by the Jews who were previously respected by the Muslims made the Prophet decide to destroy this central place of danger and to disarm all of them because it was not improbable that these obstinate and adventurous people might once again spend large sums to instigate the idolatrous Arabs to rise against the Muslims and the story of the Battle of Ahzab might be repeated as their intolerance in the matter of religion far exceeded the love of Quraysh for idolatry and it was on account of this blind faith that while thousands of polytheists had embraced Islam not even one Jew showed his readiness to forsake his religion.

Another factor which prompted the Prophet to destroy the power of the Jews of Khayber to disarm them and to appoint his own officers to watch their movements was that he had corresponded with the princes kings and rulers of different countries of the world and had invited all of them in a decisive tone to embrace Islam and in the circumstances it was not improbable that the Jews might become tools in the hands of Kisra and Kaiser and might decide to take revenge on the Muslims with the help of these two emperors and destroy the spiritual movement of Islam or instigate these emperors to rise against Islam just as they had instigated the idolaters earlier as in those days the Jews had sided with one emperor or the other during the wars between Iran and Rome and so the Prophet considered it necessary to nip this evil in the bud.

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This was the best time for carrying out this step because after having concluded the Peace Pact of Hudaybiyah the Prophet was free from all embarrassment from the southern side (Quraysh) and knew that if he lays his hands on the organization of the Jews they would not receive any help from Quraysh. As regards prevention of other tribes in the north (like the families of Ghatfan who were the allies and friends of the people of Khayber during the Battle of Ahzab) from helping the Jews he had a plan in mind about which we will speak later.

Prompted by these factors the Prophet ordered the Muslims to get ready to conquer the last centres of the Jews in Arabia. He added that only those persons who were present at the time of conclusion of the Peace Pact of Hudaybiyah could participate in this battle. As regards to others they could join as volunteers but were not entitled to any share in the booty.

The Prophet appointed Ghayla Laythi to be his representative in Madina. He gave a white standard in the hands of Ali and ordered the Muslims to march. And in order that the caravan might reach the destination as early as possible he permitted his camel-driver 'Amir bin Akwa' to recite verses while driving the camels. He therefore recited these verses: By Allah! If we had not been blessed by Him we would have been misguided; we would neither have given alms nor offered prayers. We are such a nation that if a nation oppresses us or creates mischief against us we would not tolerate it. O Allah! Grant us perseverance and keep us steadfast in this path.

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The subject-matter of these verses clarifies the motive and causes of this battle. It means that as the Jews have oppressed us and started mischief at the very threshold of our house we have undertaken this journey to stop this danger.

The contents of the verses pleased the Prophet so much that he prayed for 'Amir. It so happened that 'Amir achieved martyrdom in this battle.

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[1] Seerah-i Halabi vol. III page 36 and Tarikh-i Ya'qubi vol. II page 46.

THE ARMY OF ISLAM MOVES TO AN UNKNOWN DESTINATION

The Prophet was very much interested in camouflage[1] in the movement of troops. He wished that none should know his destination so that he might come upon the enemies unawares and besiege their environs before they could take any necessary decision. It was also his idea that everyone of the allied enemies should think that he was the Prophet's target and they should therefore remain confined to their houses as a measure of precaution and should not join one another.

Some people thought that possibly the Prophet had undertaken this journey towards north to suppress the tribes of Ghatfan and Fazarah who were the allies of the Jews in the Battle of Ahzab. However after reaching the desert of Raji' he directed the forces to move towards Khayber and thus cut off liaison between these two allies and prevented the said tribes from coming to the help of the Jews of Khayber. The result was that although the siege of Khayber continued for one month the said tribes could not render any assistance to their allies. [2]

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The great leader of Islam advanced towards Khayber with 1600 warriors who included two hundred mounted soldiers. [3] When they came near the region of Khayber the Prophet made the following invocation which is a proof of his pure intentions: "O Allah Who are the Lord of the heavens and of whatever is below them and the Lord of the earth and of whatever has thrown weight on it!........ I seek from You the goodness of this habitation and the goodness of its inhabitants and of whatever is in it and seek refuge in You from its evil and from the evil of its inhabitants and from the evil of whatever is placed in it". [4]

This invocation made as an entreaty and that too in the presence of 1600 brave soldiers is an evidence of the fact that he had not come to this land for conquest i. e. to expand his territory or to take revenge. On the contrary he had come to destroy this centre of danger which could possibly become a base for the idolaters and his object was that the Islamic movement should not be threatened from this quarter. And as the respected reader will observe the Prophet after conquering the fort and disarming the Jews made over their farms to them and contented himself with providing them full protection and exempted them from paying jizyah (tribute).

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[1] At times it is said that in spite of this perfect camouflage the chief of the hypocrites (Abdullah Sallul) informed the Jews of Khayber of the plan and advised them that besides defending themselves from above the forts they should also fight with the Muslims outside the forts.

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[2] Seerah-i Ibn Hisham vol. II page 330.

[3] Amali Tusi page 164.

[4] Tarikh-i Kamil vol. II page 147.

IMPORTANT PLACES ARE OCCUPIED AT NIGHT

The seven forts of Khayber had a particular name as: Na'im Qamus Katibah Nastat Shiq Watih and Sulalim. Out of these forts some were at times associated with the names of the chiefs of the particular forts. For example one of them was called the Fort of Marhab. In order to protect the forts and to remain informed of the external state of affairs watch towers had been constructed at the corners of all the forts so that the sentries posted there might report the external events to the inmates. The towers and the forts were constructed in such a manner that their inhabitants were in full control of the area outside the forts and could stone the enemies by means of catapults etc. [1] This population of twenty thousand included two thousand brave and warlike persons who were perfectly well-off from the point of view of water and food reserves. These forts were so strong that it was not possible to drive a hole in them and those who attempted to approach them were wounded or killed by the stones flung from within. These forts were considered to be strong fortifications for the Jewish warriors.

It was necessary for the Muslims who were faced with a well-equipped and powerful enemy to make maximum use of military skill and war tactics to conquer these forts. The first thing which was done was that all the important points and paths and gates were occupied by the soldiers of Islam overnight. This job was performed so secretly and so quickly that even the sentries of the watch towers did not become aware of it. In the morning when the farmers having no knowledge of the developments came out of all the forts of Khayber with agricultural implements their eyes fell on the brave soldiers of Islam who had with the strength of faith and strong hands and sharp weapons closed all paths for them; so much so that if they had come one step forward they would have been arrested. This scene frightened them so much that they took to their heels at once and all of them began saying: "Muhammad is here with his soldiers". They immediately fastened the gates of the forts tightly and held war councils inside. When the eyes of the Prophet fell on the destructive equipment like spades and picks he considered it to be a good omen and said these words for strengthening the morale of the soldiers of Islam: "Allah is Great! Ruined be Khayber. When we descend upon a nation what a bad time it will be for those who have been warned! "

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The Jews decided after discussions among them that the women and children should be accommodated in one fort and the stores of foodstuffs should be shifted to another. Then the brave and warlike persons of every fort should defend themselves from above by means of stones and arrows. On some particular occasions the champions of every fort should come out of it and fight with the Muslims. The Jewish warriors did not abandon this plan till the end of hostilities and were consequently able to withstand the strong army of Islam for a month. At times it took ten days making efforts to conquer a fort but the purpose was not achieved.

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[1] Seerah-i Halabi page 38.

THE FORTIFICATIONS OF THE JEWS TUMBLE DOWN

The place chosen by the officers of Islam as the headquarters of the army in this Islamic jihad was not very important from the military point of view. The Jewish army had complete control over it and there was no obstacle or impediment to their taking aims upon the headquarters of the army of Islam. In view of this one of the experienced warriors of Islam named Hubab bin Munzir came to the Prophet and said: "If you have encamped at this spot under the orders of the Almighty I don't have the least objection to it because the commandments of Allah are above all our opinions and precautions. However if it is a usual matter on which the officers can express their opinions I am obliged to say that this point is within the view of the enemies and is situated near the Fort of Natah and as there are no trees or houses here the archers of the fort can very easily take aim at the centre of our army".

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The Prophet acting on one of the most important principles of Islam (viz. the principle of consultation and of according respect to the views of others) spoke thus: "If you mention a better place I shall shift my camp there". After examining the land of Khayber Hubab suggested a place which was situated behind the date-palm trees and the army staff and headquarters were accordingly transferred there. Thereafter till the conquest of Khayber the officers and the Prophet of Islam came to the forts everyday from that place and returned to their camping place at night. [1]

No decisive view can be expressed with regard to the details of the war of Khayber. However it is learnt from all the books on history and biography of the Prophet that the soldiers of Islam besieged the forts one by one and endeavoured to cut off communication of the besieged fort from other forts and resorted to besiege another fort after conquering the former one. The conquest was delayed of those forts which were connected with one another by underground passages or whose warriors put up a stubborn resistance whereas those forts whose commanders were over-awed or whose connection with other forts was completely cut off were conquered easily. In such cases much lesser bloodshed took place and matters were settled expeditiously.

According to some historians the first fort of Khayber which surrendered to the Islamic forces after great effort and sufferings was the Fort of Na'im. The conquest of this fort cost the martyrdom of Mahmud bin Maslamah Ansari one of the greatest commanders of Islam. In this battle fifty soldiers of Islam were wounded. Mahmud bin Maslamah was struck by a stone which was flung from above and died instantly. However according to Ibn Athir [2] he died after three days. As regards the fifty soldiers who were wounded they were carried to a place in the camping place which was meant for dressing of wounds. [3] A group of the women of Bani Ghifar tribe came to Khayber with the permission of the Prophet to assist the Muslims to dress their wounds and to render all other services permissible for women in the army encampments. They rendered these services whole-heartedly and sincerely. [4]

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The war council decided that after conquering the Fort of Na'im the Muslim soldiers should attack the Fort of Qamus. Its chief was Ibn Abil Haqiq. As a consequence of the self-sacrifice of the soldiers of Islam this fort was also conquered and Safiyah daughter of Hay bin Akhtab who later became the wife of the Prophet was arrested.

These two great conquests strengthened the morale of the soldiers of Islam and awe and fear prevailed over the Jews. However the Muslims were in a great fix on account of foodstuffs so much so that they were obliged to eat the meat of some animals whose meat is abominable (though not unlawful). The fort which contained abundant foodstuffs had not yet come into the hands of the Muslims.

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[1] Seerah-i Halabi vol. III page 39.

[2] Usudul Ghabah vol. IV page 334.

[3] Seerah-i Halabi vol. III page 40.

[4] Seerah-i Ibn Hisham vol. III page 342.

PIETY IN THE VERY FACE OF HARDSHIPS

At a time when the Muslims were faced with extreme hunger and satisfied it by using the meat of animals whose meat is disapproved there came before the Prophet a black faced shepherd who served as a cattle-man of the Jews and requested that the reality of Islam might be explained to him. On hearing the impressive and penetrating words of the Prophet he embraced Islam at once and said: "All these sheep have been entrusted to me (by the Jews). What am I to do with them now when my contact with their masters has been cut off? " The Prophet said to him in clear terms in the presence of hundreds of hungry soldiers: "In my religion breach of trust is one of the greatest crimes. It is necessary that you should take all the sheep to the gate of the fort and hand them over to their masters". He complied with the Prophet's orders and then participated in the battle immediately and met martyrdom in the path of Islam. [1]

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No doubt the Prophet who had acquired the title of Amin (righteous) during his early age continued to be righteous and honest in all circumstances The traffic of the herds was free in the morning as well as in the afternoon throughout the period of siege and not even one Muslim thought of taking away the sheep of the enemy because Muslims too had become righteous and honest under the sublime teachings of their great leader. Only on one day when all of them were fully overpowered by hunger he permitted them to catch only two sheep from the herd and let the others enter the fort. This too would not have been done if acute hunger had not obliged them to do so. Hence as and when the soldiers complained of hunger the Prophet raised his hands in prayer and said: "O Lord! Make the soldiers conquer the fort in which foodstuffs are stocked". He did not however allow them to acquire the property of the people until victory had been achieved. [2]

By taking these facts in view the baselessness of the statements of some biased contemporary orientalists become patent because in order to belittle the sublime aims of Islam they endeavour to prove that the battles fought by the Muslims were aimed at plundering and collecting booty and the rules of justice at the time of fighting battles were not observed by them. However the incident mentioned above as well as other similar incidents recorded in history prove the falsehood of these statements because the Prophet did not permit even in the most difficult circumstances (e. g. when his self-sacrificing soldiers were faced with hunger and death) that the shepherd should commit breach of trust with his Jewish employers although he could confiscate all the sheep at that time.

[1] Seerah-i Ibn Hisham vol. III page 344.

[2] Seerah-i Ibn Hisham vol. II page 335.