THE MESSAGE chapter6

THE MESSAGE

Chapter6

THE FORTS ARE CONQUERED ONE AFTER THE OTHER

After the conquest of the said forts the besieging forces turned their attention to the Forts of Watih and Sulalim. [1] However the attacks by the Muslims were strongly resisted by the Jews outside the fort and the warriors of Islam could not gain victory in spite of their dauntless courage. The figures of the heavy losses sustained by them have been recorded by the great biographer of Islam Ibn Hisham under a special column. They fought with the Jews for ten days but returned to the camping- place everyday without achieving any success.

On one of these ten days Abu Bakr was nominated to fight for victory. He came up to the edge of the fort carrying a white standard and the brave soldiers of Islam moved under his command. However after some time they returned without achieving any result and the commander and the army held each other responsible for failure and fleeing the battlefield.

On the following day the command of the army was entrusted to Umar. He also repeated the story of his friend and according to Tabari [2] frightened the companions of the Prophet by praising the chief of the fort Marhab for his extraordinary valour and bravery. The Prophet and the commanders of Islam were very much displeased at this. [3] In the meantime the Prophet called the officers and warriors of the army together and uttered the following stirring sentences which are recorded in the history: "Tomorrow I shall give this standard to a person who loves Allah and the Prophet and who is loved by Allah and the Prophet and Allah will accomplish conquest of this fort at his hands. He is a man who has never turned his back towards the enemy and does not flee the battlefield".

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And as quoted by Tabarsi and Halabi he used the words 'Karrar Ghayr-i Farrar' which mean one who attacks the enemy and does not run away[4] (i. e. he is quite the opposite of the aforesaid two commanders).

This sentence which is an evidence of the superiority spiritual excellence and valour of the commander who was destined to be the victor created a clamour of joy coupled with agitation of mind amongst the soldiers and commanders of the army and everyone of them was desirous[5] that this great military medal might fall to his share.

The darkness of night spread everywhere. The soldiers of Islam went to sleep and the sentries took their positions at elevated places to watch the movements of the enemy. At last the day dawned. The commanders came round the Prophet. The two defeated commanders also attended with protracted necks and were anxious to know as early as possible as to whom the glorious standard was going to be given. [6]

The silence of the anxiously waiting persons was broken by the Prophet's words "Where is Ali? " He was informed that he was suffering from an ailment of the eyes and was resting in a corner. The Prophet said: "Bring him". Tabari says: "Ali was mounted on a camel and was made to alight before the tent of the Prophet". This sentence shows that the ailment of the eye was so severe that it had made the commander incapable of movement. The Prophet drew his own hand on his eyes and prayed for him. This action and this prayer had an effect like the breath of Prophet 'Isa for thereafter the eyes of Ali the great commander of Islam had no complaint throughout his life.

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The Prophet ordered Ali to advance. He reminded him in this connection that before resorting to fighting he should send his representatives to the chiefs of the fort and should invite them to embrace Islam. In case however they declined to do so he should inform them of their obligations under the banner of the Government of Islam viz. that they should disarm themselves and lead a free life under the protection of Islam on payment of jizyah. [7] In case however they refused to accept any of these proposals he should resort to fighting. And the last sentence which the Prophet uttered as a guideline to Ali was this: "If the Almighty Allah guides even one person through you it is better than that you should be possessing red-haired camels and should spend them in the path of Allah". [8] There is no doubt that the Prophet thought of showing the right path to the human beings even during the battle and this in itself shows that these battles were fought for the guidance of the people.

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[1] Some historians believe that the said forts were occupied peacefully through negotiations and the events now being narrated relate to the Forts of Qamus or Nastat.

[2] Tarikh-i Tabari vol. Il. page 300.

[3] Majma'ul Bayan vol IX p. 120 and Seerah-i Halabi vol. II p. 43.

[4] The story of the fleeing of the two commanders touched Ibn Abil Hadid the great historian of Islam extremely. He says in his famous Qasidah (poem): "Even if I forget everything I cannot forget the story of these two great commanders of Islam because they proceeded towards the enemy with swords in their hands but turned their backs towards the enemy and ran away although they knew that it is unlawful to run away from jihad. They took the great standard of Islam towards the enemy although in fact their lot was humiliation and degradation. A swift man from amongst the descendants of Prophet Musa was turning them away. He was a tall man who was mounted on a swift-running horse".

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[5] When Ali heard these words of the Prophet in the tent he said with a strong desire in his mind: "O Lord! If you reward somebody nobody can deprive him; and if you deprive somebody nobody can reward him". (Seerah-i Halabi vol. III page 41).

[6] The words used in Tarikh-i Tabari in this behalf are: Fa tatawala Abu Bakr wa Umar.

[7] Biharul Anwar vol. XXI page 28.

[8] Sahih Muslim vol. V page 195; Sahih Bukhari vol. V pp. 22-23

THE GREAT VICTORY AT KHAYBER

The historians and biographers of Islam have written in detail on the conquest of Khayber and one learns a number of facts by studying these writings. We mention here what has been written by the biographers of the Prophet by way of narration of events and shall undertake its scrutiny later.

The texts and pages of the history of Islam relating to this battle show that without the bravery and self-sacrifice of the Commander of the Faithful it would not have been possible to conquer the dangerous forts of the Jews of Khayber. Though some writers have tampered with facts and replaced them by myths yet a considerable number of research scholars have paid due tributes to Ali in the matter. A summarized version of this historical event as collected from various history books is given below:

When Ali was appointed by the Prophet to conquer the Forts of Watih and Sulalim (the same forts which the two earlier commanders had failed to conquer and had dealt an irreparable blow to the prestige of the army of Islam by showing a clean pair of heels) he put on a strong coat of mail and fastened his sword Zulfiqar to his belt. He then proceeded to the fort with the special courage which behoves the champions in the field and installed the standard of Islam which the Prophet had given him at a place near Khayber. In the meantime the Gate of Khayber was opened and the brave men of the Jews came out. First of all Marhab's brother came forward. His formidable mien and yelling voice was so terrifying that the soldiers who were behind

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Ali stepped back involuntarily. However Ali stuck to his place like a mountain. Soon after Ali struck Harith down his wounded body lay on the ground and he breathed his last.

The death of Harith made Marhab very sad. He came forward to avenge his brother's death in such a state that he was armed to teeth. He had put on a Yemen coat of mail on his body and was wearing a cap made of a particular stone on his head which he had covered with a helmet. According to the custom of the champions of Arabia he recited the following epic verses:

"The doors and walls of Khayber testify that I am Marhab. I am an experienced warrior and am equipped with weapons of war.

If time is victorious I too am victorious. Warriors who face me in the battlefield are coloured with their blood".

Ali also recited epic verses in reply and cast his own position as a soldier and the strength of his arms and said:

"I am the same person whom his mother called Haydar (lion). I am a valiant person and a lion of the jungles (of bravery). I have powerful hands and a strong neck. In the battlefield I strike the people with awe like a lion".

The epic verses from both the sides came to an end. The thunderous sound of the blows of swords and spears of the two warriors created a peculiar awe in the minds of the on-lookers. Suddenly the sharp and knocking sword of the hero of Islam struck the head of Marhab and cut his shield helmet stone-cap and head up to teeth into two parts. This blow was so severe that some Jewish soldiers who were standing behind Marhab ran away and took refuge in the fort and some others who did not flee fought hand to hand with Ali and were killed. Ali pursued the fleeing Jews up to the gate of the fort. During this struggle one of the Jewish soldiers struck the shield of Ali with his sword and it (i. e. the shield) fell down from his hand. Ali immediately turned to the fort pulled off its gate and used it as a shield till the end of the fight. And when he threw it on the ground ten strong soldiers of Islam including Abu Raf'e tried to turn it upside down but failed to do so. [1] As a result of this the fort for the conquest of which the Muslims had been waiting for ten days was conquered in a short time.

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Ya'qubi says: [2] "The gate of the fort was made of stone and was four zara'[3] long and two zara' wide.

Shaykh Mufid quotes the story of pulling off the Gate of Khayber from the Commander of the Faithful on the authority of a special source in these words: "I pulled off the gate of Khayber and used it as a shield. After the end of the combat I placed it like a bridge on a ditch which had been dug by the Jews. Then I pitched it into the ditch". A person asked him: "Did you feel it heavy? " Ali replied: "I felt it to be as heavy as my shield". [4]

The historians have quoted very surprising things about the gate of the fort of Khayber and its peculiarities and the valour which Ali displayed in conquering this fort. The fact is that such feats cannot be performed with the usual human strength. However Ali has explained the matter himself and has thus removed all doubts and suspicions. For in reply to an enquiry made by a person he said: "I didn't pull off that gate with human strength. I did it with the strength granted me by Allah and on account of my firm faith in the Day of Judgement". [5]

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[1] Tarikh-i Tabari vol. II page 94.

[2] Tarikh-i Ya'qubi vol. II page 46.

[3] One zara' is about 15 inches.

[4] al-Irshad page 59.

[5] Biharul Anwar vol. XXI page 21.

TAMPERING WITH FACTS

Justice demands that we should admit that Ibn Hisham and Abu Ja'far Tabari have given a comprehensive account of the fighting of Ali in Khayber and have narrated the minutest details of the event. However in the end they have mentioned the imaginary possibility of Marhab having been killed at the hands of Muhammad bin Maslamah and say: "Some believe that Marhab was killed at the hands of Muhammad bin Maslamah because he was appointed for the purpose by the Prophet so that he might avenge the killing of his brother by the Jews at the time of the conquest of the Fort of 'Na'im and he might have succeeded in accomplishing this task".

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This possibility is so unfounded that it cannot at all compare with the authentic and successively narrated history of Islam. Moreover a number of difficulties are inherent in this fiction as we mention below:

1. Tabari and Ibn Hisham have quoted this fiction from a distinguished companion of the Prophet viz. Jabir bin Abdullah and the narrator of this story has quoted this anomalous matter from that great man when the fact is that Jabir had the honour of accompanying the Prophet in all the battles but he could not participate in this battle.

2. Muhammad bin Maslamah was not so brave that he could have become the Conqueror of Khayber and he did not show any proof of bravery in his life. In the second year of migration he was appointed by the Prophet to kill the Jew Katb bin Ashraf who was inciting the idolaters to rise against Islam after the Battle of Badr and to fight with the Muslims once again. He was however so much frightened that he did not eat or drink anything for three nights and days and the Prophet criticized him on account of this fear. He said in reply: "I don't know whether or not I shall succeed in this task". On observing this state of affairs the Prophet sent four persons with him so that they might put an end to the mischief of Katb bin Ashraf who was trying for the renewal of hostilities between the idolaters and the Muslims. They chalked out a special plan for the purpose and killed the enemy of Allah at midnight. However on account of excessive fear and dread Muhammad wounded one of his own companions. [1] Certainly a person with such a morale could not push back the warriors of Khayber.

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3. The Conqueror of Khayber did not only combat with Marhab and kill him but after Marhab was killed some persons fled and some others came in the battlefield one by one and engaged with him in single combat. The Jewish warriors who fought with Ali after Marhab had been killed were

(i) Dawud bin Qubus

(ii) Rabi' bin Abil Haqiq

(iii) Abul Ba'ith

(iv) Marrah bin Marwan

(v) Yasir Khayberi

(vi) Zajih Khayberi.

These six persons were the champions of the Jews outside Khayber and were considered to be the greatest obstacle in the way of the conquest of the forts of Khayber. And all of them while singing epic verses and challenging the opponent for a fight were killed at the hands of the Commander of the Faithful. In the circumstances it should be judged as to who could be the Conqueror of Khayber and the killer of Marhab. Because if Muhammad bin Maslamah were the killer of Marhab he could not have returned to the camping-place of Islam after killing Marhab and ignored the warriors at the back of Marhab because he should have fought with those persons as well whereas all historians are unanimous that these persons fought with Ali and were killed at his hands.

4. This myth of history is opposed to repeated traditions quoted from the Prophet because he said about Ali: "I shall give this standard to a man at whose hands victory will be accomplished" and on the following day he gave the standard of victory in his hand. And one of the greatest impediments in the way of victory was Marhab of Khayber whose bravery had made two commanders of Islam flee the field. Now if the killer of Marhab had been Muhammad bin Maslamah it was only appropriate that the Prophet should have uttered the aforesaid sentence about him and not about Ali.

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The famous historian Halabi says: "There is no doubt about the fact that Marhab was killed at the hands of Ali''. [2] Ibn Athir says that the biographers and traditionalists consider Ali to be the killer of Marhab and repeated narrations have been quoted confirming this fact.

Tabari and Ibn Hisham have been somewhat disturbed and have mentioned the event of the defeat and return of the two commanders who were appointed to conquer the fort before Ali in such a manner that it does not conform with the purport of the sentence which the Prophet uttered about Ali. For the Prophet had said about Ali: "Who does not run away" i. e. he is a commander who does not run away whereas the two earlier commanders had actually run away and had vacated the entrenchments. The aforesaid two writers have not however mentioned this point and have narrated the event in such a way as if they performed their duty fully but could not succeed in conquering the fort.

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[1] Seerah-i Ibn Hisham vol. Il. page 65.

[2] Seerah-i Halabi vol. III page 44.

THREE BRIGHT POINTS IN THE LIFE OF ALI

We bring the topic to an end here after mentioning three virtues of the Conqueror of Khayber.

One day Mu'awiyah criticized Sa'd Waqqas for not cursing Ali. He said in reply: "Whenever I am reminded of three virtues of Ali I earnestly desire that I might have possessed at least one of them: 1. On the day on which the Prophet appointed him as his representative in Madina and himself departed for the Battle of Tabuk he said to Ali: "You enjoy the same relationship with me which Harun enjoyed with Musa except that no prophet will come after me. 2. On the Day of Khayber the Prophet said: "Tomorrow I will give the standard to a person who is loved by Allah and the Prophet. " All the great officers and commanders of Islam were anxious to acquire this honour. On the following day however the Prophet called Ali and gave him the standard and Allah granted us a great victory which was solely due to the self- sacrifice of Ali. 3. When it was decided that the Prophet should engage in Mubahilah (cursing) with the leaders of Najran he held the hands of Ali Fatimah Hasan and Husayn and said: "O Allah! These are the members of my family''. [1]

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[1] Sahih Muslim vol. Vll page 120.

THE FACTORS PERTAINING TO VICTORY

The gates of the forts of Khayber were opened and the Jews surrendered before the army of Islam under certain special conditions. However it should be seen as to what were the factors responsible for this victory and they are of course the distinguished points of this episode. This remarkable victory of Muslims was the consequence of the following facts:

1. Military plan and tactics.

2. Procurement of information and becoming aware of the secrets of the enemy.

3. Perfect bravery and self-sacrifice of Ali the Commander of the Faithful.

A. MILITARY PLAN AND TACTICS:

The army of Islam encamped at a place from where it cut off contacts between the Jews and their friends (the tribes of Ghatfan). Generally speaking there were a large number of swordsmen and dauntless persons in the families of Ghatfan and if they had come to the help of the Jews and had fought side by side with them the conquest of the Forts of Khayber would have been impossible. When the tribesmen of Ghatfan came to know about the march of the army of Islam they moved immediately with sufficient equipment to assist their allies. However while they were on their way it was rumoured amongst them that the companions of Muhammad were proceeding to their own territory from a deviated path. This rumour gained so much strength that they returned from half-way and did not move from their place till Khayber was conquered by the Muslims.

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The historians consider this rumour to be the result of an occult voice. However it is not improbable that this rumour might have been spread by the Muslims of the tribe of Ghatfan and the inventors of this rumour were the persons who were actually Muslims and were living amongst their tribesmen in the garb of unbelievers and were so expert in designing this plan that they prevented the forces of Ghatfan from proceeding to help their allies. And this action had a precedent in the Battle of Ahzab because as a consequence of the espionage of a Ghatfani Muslim named Na'im bin Mas'ud the army of the infidels had scattered and had withheld their assistance from the Jews.

B. PROCUREMENT OF INFORMATION:

The Prophet attached great importance to the procurement of information in connection with the wars. Before besieging Khayber therefore he sent twenty persons to that place as fore-runners under the command of 'Abbad bin Bashir. They met one of the residents of Khayber near that locality. After conversing with him 'Abbad realized that he was one of the well-informed persons of the Jews. He therefore ordered his immediate arrest and sent him to the Prophet. When he was threatened with death he divulged all the secrets of the Jews. It was learnt from him that the Jews had become very nervous after receipt of report from the chief of the hypocrites (i. e. Abdullah bin Sallul) and they had also not yet received any assistance from the Ghatfan tribe.

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During the sixth night of the battle the sentries of Islam arrested a Jew and brought him before the Prophet who enquired from him about the conditions and affairs of the Jews. He said: "I will tell that provided my life is guaranteed". When he got an assurance he said: "This night the soldiers of Khayber will shift from the Fort of Nastat to the Fort of Shiq to defend themselves from there. O Abul Qasim! You will conquer the Fort of Nastat tomorrow. The Prophet said: 'If Allah wills'. In that fort you will find hidden underground large quantities of catapults military vehicles coats of mail and swords and with these weapons you can stone the Fort of Shiq. [1] The great leader of Islam did not utilize these destructive weapons but the information furnished by the captured person was important since he made it clear as to which fort was to be attacked on the following day and it became known that the conquest of the Fort of Nastat would not require a large force and a greater care was needed for the conquest of the Fort of Shiq.

After the conquest of one of the forts was delayed for three days a Jew came to the Prophet possibly to save his own life and said: "Even if you stay at this place for one month you will not be able to over-power them. However I can point out the source of supply of water to this fort and if you desire you may cut off their water supply". The Prophet did not agree to this proposal and said: "We don't cut off the supply of water to anyone lest he should die of thirst". However in order to weaken the morale of the enemy he ordered that supply of water to them to be suspended temporarily. This thing frightened them so much that soon after a brief fighting they surrendered to the army of Islam. [2]

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C. SELF-SACRIFICE OF ALl:

We have briefly mentioned earlier the self-sacrifice made by Ali and now we quote here his own remark: "We were stationed opposite a bigger force and the strong forts of the Jews. Their warriors came out of the forts and challenged their adversaries to fight and killed some persons every day. In the meantime the Prophet ordered me to get up and proceed towards the fort. I faced their champions and killed some of them and pushed back others. They took refuge in the fort and shut its gate. I pulled off the gate and entered the fort alone. None opposed me and in this matter there was none who assisted me except Allah". [3]

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[1] Seerah-i Halabi vol. III page 41.

[2] Seerah-i Halabi vol. III page 47.

[3] Khisal vol. II. Page 16

KIND SENTIMENTS IN THE BATTLEFIELD

When the Fort of Qamus was conquered Safiyah daughter of Hay bin Akhtab and another woman were made captives. Bilal let these two women pass by the dead bodies of the Jews who had been killed in the battle and brought them before the Prophet. When the Prophet learnt about the matter he got up placed a cloak on Safiyah's head showed her respect and provided for her a special place for rest in the encampment. Then he said to Bilal harshly: "Are you completely devoid of kind feelings that you made these women pass by the dead bodies of their dear ones? " He did nor content himself with this only but selected Safiyah for himself and formally adopted her as his wife and thus compensated for her broken heart. Good treatment meted out to her by the Prophet and his kind sentiments had such a good effect on her that she was later considered to be one of his most affectionate and faithful wives and she wept more than others when he was about to die. [1]

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[1] Tarikh-i Tabari vol III page 302.

KANANAH BIN RABI' IS KILLED

Ever since the Jews of the tribe of Bani Nuzayr had been expelled from Madina and had settled in Khayber they had formed a common chest for public matters and war expenses and for the payment of blood-money on account of those who were killed at the hands of Bani Nuzayr. The reports received by the Prophet showed that this money was under the control of Kananah husband of Safiyah. The Prophet summoned Kananah and enquired from him about the details of the chest. He however denied having any knowledge about it. Orders were therefore given that he might be kept in custody and more information about the chest might be collected. Those appointed for locating the money commenced investigation. Eventually a person said I think that this treasure is hidden at such and such place (a ruined place) , because I have seen Kananah visiting that place very often during the battle and thereafter. The Prophet called Kananah once again and said: It is said that the chest is at such and such place. If the treasure is found from there you will be killed". He again pleaded ignorance. As ordered by the Prophet the place in question was dug and the treasure of Bani Nuzayr fell in the hands of the soldiers of Islam. It now became necessary to punish Kananah for his deeds. Besides concealing this fact (i. e. the location of treasure) he had also assassinated one of the of officers of Islam in a dastardly manner (i. e. he had suddenly thrown a big stone at the head of Mahmud bin Maslamah who died instantly). In order to take revenge and also to chastise the Jews so that they might not practise deceit and falsehood on the Government of Islam in future the Prophet handed over Kananah to the deceased's brother who killed him as a measure of revenge. [1] Kananah was the last person to be put to death for assassinating a distinguished officer of Islam.

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[1] Seerah-i ibn Hisham vol III. page 337 and Bihar vol. XXI page 33.

WAR BOOTY IS DIVIDED

After the conquest of the enemy forts and general disarmament and collection of the booty the Prophet ordered the entire booty to be brought at a particular place. As directed by the Prophet a man proclaimed loudly amongst the soldiers of Islam: "It is incumbent upon every Muslim to return to the public treasury whatever booty has come into his hands even though it may be a thread and a needle because breach of trust is a matter of shame and will prove to be a fire for his soul on the Day of Judgement".

The real leaders of Islam have been very strict in the matter of trusteeship; so much so that they have considered the return of deposits to be one of the signs of faith and breach of trust to be one of the signs of hypocrisy. [1]

Hence when stolen property was found in the property left behind by a soldier the Prophet did not offer his funeral prayers. The details of this incident are as follows:

On the day of departure from Khayber an unexpected arrow hit a slave who was responsible for fastening the camel-litters for the Prophet and he died instantly. Persons appointed for the purpose made investigations but no result was achieved. All said: "May he be blessed with Paradise". However the Prophet said: "I don't concur with you in the matter because the cloak on his body is a part of war booty and he committed a breach of trust and it will encircle him in the shape of fire on the Day of Judgement" In the meantime one of the companions of the Prophet said: "I have taken two shoe-laces out of the booty without permission''. The Prophet said: "Return them; otherwise they will be fastened to your feet on the Day of Judgement in the shape of fire". [2]

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It is here that the ulterior motives of the biased orientalists become evident because they describe the battles of Islam as plundering but shut their eyes from their spiritual aims as this type of discipline cannot be expected from a plundering group. It is not possible for the leader of a plundering community to treat honesty as the sign of faith and to train his soldiers in such a manner that he should be able to restrain them from taking even a shoe-lace from the public property.

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[1] Wasa'ilush Shi'ah chapter on Jihad bin Nafs tradition No. 4.

[2] Seerah-i Ibn Hisham vol. III page 339.

A CARAVAN FROM ETHIOPIA THE MEMORABLE LAND

Before proceeding to Khayber the Prophet sent 'Amr bin Umayyah to the court of the Negus. The purpose of sending his envoy to the Ethiopian court was that he should convey a message of the Prophet to the King of Ethiopia and ask him to provide facilities for the departure of all the Muslims residing in Ethiopia. The Negus arranged two boats for them. The boats of the Muhajirs cast the anchor on the coast near Madina. The Muslims came to know that the Prophet had proceeded to Khayber and they also arrived in Khayber without any delay. The travellers of Ethiopia arrived at the time when all the forts had been conquered. The Prophet took sixteen steps forward to receive Ja'far bin Abu Talib kissed his forehead and said: "I don't know for which thing I should be more happy-whether for that I have met you after so many years or for that Allah has opened the forts of the Jews for us through your brother Ali". Then he added: "Today I wish to give you a gift". People thought that the gift would be just like other material gifts consisting of gold or silver. Suddenly however the Prophet broke the silence and taught him a prayer which later became known as the 'Prayer of Ja'far Tayyar. '[1]

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[1] Khisal vol. II page 86 and Furu'-i Kafi vol. I page 129.

FIGURES OF CASUALTIES

The casualties of the Muslims in this battle did not exceed twenty. The casualties of the Jews were ninety three as recorded in the history books. [1]

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[1] Biharul Anwar vol. XXI page 32.

FORGIVENESS AT THE TIME OF VICTORY

When great and pious persons are victorious they show love and kindness to their vanquished and helpless enemies. As soon as the enemy surrenders they show indulgence to him and refrain from taking revenge and from nursing a grudge against him.

After the conquest of Khayber the great leader of the Muslims showed kind sentiments to the people of that place (notwithstanding the fact that they had spent large sums of money to instigate the idolatrous Arabs to rise against him and had subjected Madina to attack and possible fall) and conceded their demand that they might stay on in Khayber and continue to possess the lands and trees of that area subject to the condition that they would pay half of the produce to the Muslims. [1] Not only this according to Ibn Hisham's own quotation[2] the Prophet made the above suggestion himself and thereby accorded freedom to the Jews to remain engaged in agriculture and to plant and bring up trees.

The Prophet could put all of them to sword or expel them from Khayber or compel them to embrace Islam. However as opposed to the thinking of the biased orientalists and the hirelings and theoretical soldiers of colonialism who imagine that Islam has been spread at the point of sword he the Prophet did not do any such thing but granted them complete asylum and allowed them to follow the principles rules regulations and ceremonies of their religion.

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If the Prophet waged war against the Jews of Khayber it was on account of the fact that Khayber and its residents were the centre of danger for Islam and always collaborated with the idolaters to topple down the newly established Government of the Muslims. The Prophet was therefore obliged to fight with them and to disarm them so that they might engage themselves freely in agriculture and might perform their religious functions under the suzerainty of the Islamic Government. Otherwise life would have become very difficult for the Muslims and advancement of Islam would have come to a halt.

If he took jizyah from them it was for the reason that they enjoyed security under the Islamic Government and it was obligatory upon the Muslims to protect their lives and property. And according to minute calculations the taxes which every Muslim was obliged to pay the Islamic Government exceeded the jizyah which the Jews and the Christians were required to pay. The Muslims had to pay zakat and khums and at times they had also to make payments out of their net property to meet the needs of the Islamic Government. As compared with this the Jews and the Christians who lived under the banner of Islam and enjoyed collective and individual rights had to make payments like the Muslims by way of jizyah for the security of this banner. The imposition of Islamic jizyah is something different from taking tribute.

The representative of the Prophet who was nominated every year to assess and divide (into two halves) the produce of Khayber was a virtuous and just person who commanded admiration of the Jews for his impartiality and justice. This person was Abdullah Rawaha who was later killed in the Battle of Mota. He used to assess the share of the Muslims out of the produce of Khayber and at times the Jews thought that he had been mistaken in his assessment and had ear-marked (the share of the Muslims) in excess (of what it ought to have been). He used to say in reply: "l am prepared to hand over the fixed portion to you and the rest should be the property of the Muslims. "

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The Jews praised his justice by saying The skies and the earth are stable under the shadow of such equity and justice. [3]

When the war booty was collected a fragment of the Taurat fell in the hands of the Muslims. The Jews requested the Prophet that the same might be given to them. The Prophet directed the person holding charge of the public treasury to return it (to the Jews).

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[1] Seerah-i Ibn Hisham vol. I page 327.

[2] Seerah-i Ibn Hisham vol. I page 356.

[3] Seerah-i Ibn Hisham vol. II p. 354 and Furu'-i Kafi vol. l p. 405.

STUBBORN BEHAVIOUR OF THE JEWS

Notwithstanding these highly kind sentiments the Jews did not give up their obstinacy and treachery. They sat in ambush for the Prophet and his companions and made plots against them. Here we quote two examples of their perfidies:

1. Some persons instigated a woman named Zaynab who was the wife of one of the nobles of the Jews to poison the Prophet's food. The woman sent someone to one of the companions of the Prophet and asked him as to which part of a sheep the Prophet liked most. He replied that the arm of a sheep was his favourite food. Zaynab roasted a sheep and poisoned the entire meat but put more poison in the arm. Then she sent it to the Prophet as a present. When the Prophet put the first morsel in his mouth he felt that it was poisoned. He therefore threw it out of his mouth immediately. However Bishr bin Bara' Ma'rur who was sharing the meals with him ate some more morsels unconsciously and passed away after some time. The Prophet ordered that Zaynab should be summoned in his presence and on her arrival asked her as to why she had tried to play with his life. She put up a childish excuse and said: "You have upset the conditions of our tribe. I thought that if you were the ruler you would die of the poison and if you were a Prophet of Allah you would certainly become aware of it and would refrain from eating the meat". The Prophet forgave her and did not also prosecute the people who had incited her to commit that crime. However if such a thing had happened to some other ruler who had not been a Prophet he would have mercilessly put the culprits to death or would have sentenced them to long imprisonment. [1]

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On account of such evil intentions of a Jewish woman most of the companions of the Prophet also did not trust in the Jewess Safiyah who had now become his wife and considered it probable that she might make an attempt on his life during night. Hence Abu Ayub Ansari took responsibility to guard the tent of the Prophet at Khayber as well as on way back to Madina although the Prophet was not aware of the sympathy on his part. Hence when the Prophet came out of his tent in the morning he saw Abu Ayub pacing it with a drawn sword in his hand. On the Prophet inquiring about the reason for this he replied: "Traces of fanaticism and infidelity have not yet been effaced from the heart of this woman (Safiyah) who is now one of your wives and I put little confidence in her intentions. Hence I have been pacing your tent from night till morning so as to protect your life". The Prophet was thankful for the kind feelings of his old friend and prayed for him. [2]

2. Once Abdullah bin Sahl was appointed by the Prophet to transfer the proceeds of Khayber to Madina. While he was performing his duty he was attacked by an unidentified group of Jews. As a result of this attack his neck was seriously injured. He fell down on the ground with a broken neck and breathed his last. The attacking group threw his body in a pool. The elders of the Jews sent some persons to the Prophet to inform him of the mysterious death of his representative. The brother of the murdered person named Abdur Rahman bin Sahl came to the Prophet along with his cousins and informed him of the incident. The brother of the murdered person wished to initiate conversation on the subject but as he was the youngest amongst all those present the Prophet alluded to one of the social manners of Islam and said "Kabir Kabir" i. e. he should let the older persons speak first. Eventually the Prophet said: "If you can identify the murderer of Abdullah and swear that he is the murderer I shall arrest him and place him at your disposal". They however displayed piety and righteousness and notwithstanding their anger did not conceal the truth and said: "We can't identify the murderer". The Prophet then said: "Do you agree that the Jews should state on oath that they have not killed him and should on the basis of such oath be acquitted of the murder of Abdullah? " They however replied that the agreements and oaths of the Jews could not be relied upon. In the circumstances the Prophet ordered a letter to be written to the elders of the Jews telling them that the dead body of a Muslim had been found in their land and they should therefore pay blood-money on this account. In their reply the Jews swore that they had not at all killed Abdullah and were also not aware about the murderer. The Prophet realized that the matter had reached a stage of deadlock. In order therefore to obviate renewed bloodshed he personally paid the blood-money for Abdullah. [3] By this act he once again showed the Jews that he was not a warmonger and in case he had been an ordinary statesman he would have made the incident of Abdullah like the shirt of Uthman and put a number of the Jews to death. However as the Holy Qur'an introduces him he was a messenger of blessings and a manifestation of the kindness of Allah and did not unsheathe his sword unless he was compelled to do so.

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[1] lt is well-known that on the occasion of the illness of the Prophet which resulted in his death he said: "This ailment is due to the effects of the poisoned food which that Jewess had brought for me after the conquest (of Khayber) ". Although the Prophet threw out the very first morsel the dangerous poison got mixed with his saliva to some extent and affected his health.

[2] Seerah-i Ibn Hisham vol. II pp. 399 - 340; Bihar vol. XX page 6.

[3] Seerah-i Ibn Hisham vol II page 356.

THE JEWS ARE EXPELLED FROM KHAYBER

The excesses of the Jews were not confined to these incidents and they harassed the Muslims every now and then with their different schemes. Eventually during the Caliphate of Umar his son Abdullah who had gone to Khayber along with some other persons to conclude an agreement was tortured by the Jews. The Caliph came to know about the incident and thought of solving the problem. Then relying on a tradition of the Prophet which had been quoted by some persons he said to the companions of the Prophet: "Whoever has to realize a debt from the people of Khayber should realize it for I am going to give orders that they should leave this place". Soon afterwards the Jews of Khayber were banished from there on account of repeated excesses committed by them and they left the Peninsula. [1]

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[1] Seerah-i Ibn Hisham vol. III page 356.

LIE JUSTIFIED BY ITS MOTIVE

A merchant named Hajjaj bin 'Ilat was present in Khayber. He had trade dealings with the people of Makkah. The grandeur of Islam and the affection and kindness shown by the Prophet to this obstinate nation (i. e. the Jews) enlightened his heart and he came to the Prophet and embraced Islam. Then he drew up a plan to realize his dues from the people of Makkah. He entered the city of Makkah through a gate and saw that the chiefs of Quraysh were awaiting news and were very much anxious about the developments at Khayber. All of them encircled his camel and enquired impatiently about the condition of Muhammad. He replied: "Muhammad has suffered an unparalleled defeat and his companions have been killed or captured. He himself has been captured and the chiefs of the Jews have decided to bring him to Makkah and to execute him before the very eyes of Quraysh". This false report pleased them immensely. Then he turned to the people and said: "In view of this good news I request you to pay me my dues as early as possible so that I may go to Khayber earlier than other merchants and may purchase the slaves". The duped people paid him his dues in a very short time.

The circulation of this news extremely upset Abbas the uncle of the Prophet and he desired to meet Hajjaj. He however winked at Abbas which meant that he would let him know the real facts later. A short time before his departure he met the Prophet's uncle secretly and said: "I have embraced Islam and I chalked out this plan only to realize my dues. The correct news is that on the day on which I left Khayber all the forts had been conquered by the Muslims and the daughter of their leader named Hay bin Akhtab (Safiyah) had been captured and had become a wife of the Prophet. Please make these facts known to the people after three days of my departure".

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After three days Abbas put on his best dress scented himself with the costliest perfume and entered the mosque with a staff in his hand and began to go round the Ka'bah. Quraysh were surprised to see the dress of Abbas which displayed his joy and happiness because they thought that in view of the calamity which had befallen his nephew he should have worn a dress of mourning. He however relieved them of their surprise by saying: "The report which Hajjaj furnished you was a clever device to realize his dues. He has embraced Islam and he had left Khayber when Muhammad had gained the greatest victory and the Jews had been disarmed and some of them had been killed and others had been made captives".

The chiefs of Quraysh became very sad on hearing this news and soon afterwards they heard the same thing (from other sources as well). [1]

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[1] Biharul Anwar vol. XXI page 34.

Chapter 44

THE STORY OF FADAK

A developed and fertile territory which was situated near Khayber and at a distance of 140 kilometres from Madina and was considered to be the stronghold of the Jews of the Hijaz after the forts of Khayber was called the village of Fadak. After destroying the strength of the Jews of Khayber Wadi'ul Qura' and Tayma' and filling up with the military force of Islam the vacuum which was felt in the north of Madina the Prophet thought of destroying the strength of the Jews of this area who were considered to be a danger to Islam and the Muslims. He therefore sent an envoy named Muhit to the elders of Fadak. Yush'a bin Noon who was the chief of the village preferred peace and surrender to fighting and the residents of that place agreed to place at the disposal of the Prophet half of the produce every year and to live under the protection of Islam and not to conspire against the Muslims. The Government of Islam in its turn guaranteed the security of their territory.

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According to Islam the areas which are conquered through war and military power are the property of all the Muslims and their administration rests with the ruler of Islam. However lands which fall into the hands of the Muslims without any military operations pertain to the person of the Prophet and after he to the Imam. He (i. e. the Prophet or Imam) exercises full authority over such lands and is entitled to gift them away or give them to lease. And one of the purposes for which he can utilize this property is that he may meet the lawful needs of his near ones out of this property in a respectable manner. [1]

On this basis the Prophet made a gift of Fadak to his dear daughter Lady Fatimah Zahrah. As the later circumstances go to show the Prophet had two things in view while making a gift of this property:

1. As expressly mentioned by the Prophet time and again the rulership of the Muslims was to rest after his death with Ali the Commander of the Faithful and occupation of such a position necessitated incurring of heavy expenditure. Ali could therefore make maximum use of the income from Fadak to safeguard this position. It would appear that the organization of the caliphate had become aware of this precautionary measure and they therefore divested the Prophet's family of Fadak during the very early days of their assumption of authority.

2. It was necessary that after the death of the Prophet his family consisting of his dear daughter Fatimah Zahrah and her sons Hasan and Husayn should lead a respectable life and the dignity of the Prophet should remain secure. The Prophet made a gift of Fadak to his daughter to achieve this very end.

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The Shi'ah traditionalists and exegets and some Sunni scholars write: "When the verse: Give the kinsmen his due and the needy and the wayfarer........ (Surah Isra 17: 26) was revealed the Prophet called his daughter Fatimah and made over Fadak to her". [2] And the narrator of this incident is Abu Sa'id Khadri who was one of the distinguished companions of the Prophet.

All the Shi'ah and the Sunni exegetes are agreed that this verse was revealed for the near relatives of the Prophet and the words 'the near ones' (kinsmen) are best applicable to his daughter. So much so that when a Syrian asked Imam Sajjad to introduce himself the Imam recited the aforesaid verse to make himself known to that man. And this fact was so well known to the Muslims that the Syrian while shaking his head in confirmation said to the Imam: "On account of the special relationship which you enjoy with the Prophet he was ordered by Allah to pay you your due". [3]

In short all the scholars of Islam believe that this verse was revealed with respect to Fatimah Zahrah and her children. However as regards the fact whether at the time of revelation of this verse the Prophet made over Fadak to his daughter all the Shi'ah scholars are unanimous that he actually did so and some Sunni scholars also agree with them.

When Mamun desired to return Fadak to the descendants of Zahrah he wrote a letter to one of the famous traditionalists (Abdullah bin Musa) to enlighten him on the subject. He wrote the above-mentioned hadith (which in fact tells about the occasion of the revelation of the verse) and sent it to him and consequently he (i. e. Mamun) returned Fadak to the descendants of Fatimah[4] and wrote to his governor in Madina: "The Prophet of Islam made a gift of Fadak to his daughter Fatimah. This is an admitted fact and there is no difference about it amongst the descendants of Fatimah. [5]

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When Mamun occupied a special chair to hear complaints and grievances the first application which came into his hand was one in which the writer had introduced himself as the defender of Lady Fatimah. Mamun read the application wept a little and said: "Who is her defender? " An old man stood up and introduced himself as her defender. The court of justice was then converted into a session of debate between the man and Mamun. Eventually Mamun realized that he had lost the case. He therefore ordered the chief justice to write a deed with the heading: "Return of Fadak to the descendants of Zahrah". The deed was written and received the assent of Mamun. At this moment Da'bal Khuza'i who was present at the time of debate stood up and recited some verses. [6]

In order to prove that Fadak was the absolute property of Lady Fatimah Zahrah Shi'ah do not stand in need of evidence produced above because the most truthful person of Islam Ali the Commander of the Faithful has clearly mentioned this fact in a letter written by him to Uthman bin Hunayf the Governor of Basra. He writes: "Yes! Out of that which is under the sky the only appreciable property available with us was Fadak. Some people felt jealous. Some great persons connived at this on account of some interests. And Allah is the best Judge".

Is it possible to entertain any doubt about the matter after this clear statement?

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[1] Surah al-Hashr 59: 6 8; and in the books of jurisprudence (Fiqh) this matter has been discussed in the chapter on jihad under the heading Fay.

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[2] Majma'ul Bayan vol. III p. 411; Sharh-i Ibn Abil Hadid vol. XVI p. 248.

[3] Durr-i Manthur vol. IV page 176.

[4] Majma'ul Bayan vol. II page 211; Futuhul Buldan page 45.

[5] Sharh-i Nahjul Balaghah by Ibn Abil Hadid vol. XV page 217.

[6] Sharh-i Nahjul Balaghah by Ibn Abil Hadid vol. XVI.

THE STORY OF FADAK AFTER THE PROPHET

After the demise of the Prophet his dear daughter was deprived of her ownership of Fadak on account of political motives and the functionaries and employees of the State expelled her from the court of the Caliph where she had gone to lay claim to Fadak. She therefore decided to take back her right from the Caliph by legal means.

In the first place the village of Fadak was in her possession and this very possession was the sign of her ownership. However in opposition to all standards of Islamic justice the Caliph asked her to produce witnesses when we know that the one who is in possession of some property is never asked to produce witnesses. She was therefore obliged to take before the Caliph as witnesses a person like Ali and a woman named Umme Ayman (about whom the Prophet had testified that she would go to Paradise) and (as quoted by Bilazari vide Futuhul Buldan page 43) Rabah a freed slave of the Prophet. However on account of some motives the Caliph did not accept their testimony and the Prophet's daughter was finally deprived of the property which her father had bestowed as gift to her. According to the verse of purification (Surah al-Ahzab 33: 33) Zahrah Ali and their children are free from all kinds of impurity and if this verse is taken to cover the wives of the Prophet also its applicability to his daughter is absolutely certain. Unfortunately however this aspect of the matter was also ignored and the Caliph of the time did not accept her claim.

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Nevertheless the Shi'ah scholars believe that eventually the Caliph accepted the view of the Prophet's daughter and wrote a certificate to the effect that Fadak was owned by her absolutely and gave it to her. But while she was on her way the old friend of the Caliph chanced to meet her and came to know about the contents of the certificate. He took the certificate from her and brought it to the Caliph and said to him: "As Ali is a beneficiary in this case his evidence is not acceptable and Umme Ayman being a woman her testimony too has no value" Then he tore up the certificate in the presence of the Caliph. [1]

Halabi the well-known Sunni biographer gives another version of the incident and says: "The Caliph accepted the ownership of Fatimah. Suddenly Umar arrived and asked: "What is this certificate about? The Caliph replied: "I have confirmed Fatimah's ownership (of Fadak) in this deed". Umar said "You stand in need of income derived from Fadak. If tomorrow the idolaters of Arabia rise against the Muslims from where will you meet the expenses of war? " Then he held the certificate in his hand and tore it up". [2]

It is here that one acknowledges the reality mentioned by a Shi'ah theologian who narrates that Ibn Abil Hadid said: "I said to a Shi'ah theologian named Ali bin Naqi: The village of fadak was not very extensive and such a small place which did not contain more than a few date-palm trees was not so important that the opponents of Fatimah should have coveted it". He said in reply: "You are mistaken here. The number of the date-palm trees of that place was not lesser than that of trees available in Kufa at present. Admittedly the family of the Prophet was deprived of this fertile land lest Ali the Commander of the Faithful should have utilized its income to campaign against the Caliph. Hence they not only deprived Fatimah of Fadak but also deprived the entire family of Bani Hashim and the descendants of Abdul Muttalib of their legal rights (khums i. e. 1/5th of war booty) because people who have to lead their lives in difficult financial circumstances do not think of changing the prevailing conditions". [3]

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And then the same writer quotes the sentence mentioned below from one of the distinguished teachers of Madressa-i Gharbi Baghdad named Ali bin Faruqi. He says: "I said to him:

'Was the daughter of the Prophet truthful in making the claim? ' He said: 'Yes'. I said: 'Did the Caliph know that she was a truthful woman? ' He said: 'Yes'. I said: 'Why did the Caliph not give her that to which she was admittedly entitled? ' At this moment the teacher smiled and said with great dignity: 'if he had accepted her word on that day and had returned Fadak to her on account of her being a truthful woman and without asking for any witnesses she could very well avail of this position for the benefit of her husband on the following day and say: 'My husband Ali is entitled to the caliphate' and then the Caliph would have been obliged to surrender the caliphate to Ali on account of his having acknowledged her to be a truthful woman. However in order to obviate any such claim or dispute he deprived her of her admitted right". [4]

The foundation of the deprivation of the descendants of Fatimah's claim of Fadak was laid in the time of the First Caliph. After the martyrdom of Ali Mu'awiyah assumed the reins of government and divided Fadak amongst three persons (Marwan 'Amr bin Uthman and his own son Yazid). During the period of the Caliphate of Marwan all the three shares were assumed by him and he gifted them to his son Abdul Aziz. He in turn gave the same to his son Umar. On account of the fact that Umar bin Abdul Aziz was an upright person from amongst Bani Umayyah the first heresy which he removed was that he returned Fadak to the descendants of Fatimah. After his death however the succeeding Umayyad Caliphs again took away Fadak from Bani Hashim and it continued to remain in their possession till their rule came to an end.

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During the Caliphate of Bani Abbas the question of Fadak vacillated in a strange manner. For example Saffah gave it to Abdullah bin Hasan and after him Mansur Dawaniqi took it back but his son Mahdi returned it to the descendants of Zahrah. After him Musa and Harun took it away from them on account of some political considerations. When Mamun assumed the office of caliph he handed it over formally to its owner. After his death the conditions of Fadak vacillated once again and it was returned at one time to the descendants of Fatimah and then taken away again from them.

During the periods of the Caliphate of Bani Umayyah and Bani Abbas Fadak assumed largely a political aspect as compared with its pecuniary aspect. And even if the First Caliphs were in need of income from Fadak the later caliphs and nobles were so rich that they did not stand in any need of income from it. Hence when Umar bin Abdul Aziz handed over Fadak to the descendants of Fatimah Bani. Umayyah reproached him and said: "By this act of yours you have found fault with the two venerable men" (viz. Abu Bakr and Umar) ". They therefore persuaded him to distribute the income from Fadak among the descendants of Fatimah but to keep its ownership with himself. [5]

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[1] Sharh-i Ibn Abil Hadid vol. XVI page 274.

[2] Seerah-i Halabi vol. III page 400.

[3] Sharh-i Ibn Abil Hadid vol. XVI page 236.

[4] Sharh-i Nahjul Balaghah by Ibn Abil Hadid page 284.

[5] Sharh-i Ibn Abil Hadid vol. XVI page 278.

Chapter 45

THE LAPSED 'UMRAH

When the Peace Pact of Hudaybiyah was signed the Muslims were entitled to visit Makkah after a year from the date of the conclusion of the pact and were to leave Makkah after staying there for three days and performing 'Umrah. [1] During these days they could not carry with them any weapon other than the weapon of a traveller (viz. a sword).

A year passed from the date of the conclusion of the pact and the time thus arrived when the Muslims could avail of the facility provided for in the pact and the Muslim migrants who had abandoned their homes seven years ago for the sake of Islam and had chosen their abode in a foreign land could proceed to Makkah once again to visit pilgrimage of the Ka'bah and also to see their kith and kin. As such when the Prophet declared that those persons who had been deprived of visiting the Ka'bah a year earlier should get ready for proceeding to Makkah an unprecedented enthusiasm appeared amongst them and tears of delight trickled down their cheeks. If a year earlier the Prophet had travelled along with 1300 persons the number of those who accompanied him a year later reached two thousand.

Great personalities from amongst the migrants and the Ansar could be seen among those who got ready to proceed on the journey. They followed the Prophet at all places and took along with them eighty camels which bore marks of sacrifice round their necks.

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The Prophet put on ehram in the mosque and others also followed him. Thus two thousand persons clad in ehram and with the word Labbayk (here am I) on their lips proceeded to Makkah. This caravan possessed so much grandeur and dignity and was so attractive for the Muslims as well as for the idolaters that it made many idolaters inclined towards the spirituality and reality of Islam.

If we say that this journey was a missionary journey and these persons were in fact an army of Islam we shall not be exaggerating. The spiritual results of this journey appeared soon and the sworn enemies of Islam like Khalid bin Walid the hero of the Battle of Uhud and Amr bin As the politician of Arabia became inclined towards Islam on observing this grandeur and soon afterwards embraced this religion.

The Prophet had no confidence in Quraysh on account of their deceit and jealousy. It was probable that they might attack the Prophet and his companions unawares in the region of Makkah and shed the blood of some of them especially when they (the Muslims) were not carrying any arms other than the weapons of a traveller because according to the terms of the pact they could not enter Makkah armed. To obviate every kind of anxiety the Prophet appointed one of his officers named Muhammad bin Maslamah along with two hundred men who were armed with necessary weapons like coats of mail and lances and had one hundred swift horses with them to move before the caravan and to encamp in the Valley of Marruz Zahran (which is situated near the area of Haram) and to wait there for the arrival of the Prophet. The spies of Quraysh who were watching the activities of the Prophet reported the matter to the chiefs of Quraysh.

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Mikraz bin Hafs met the Prophet in the capacity of the representative of Quraysh and conveyed their objection to him. The Prophet said in reply: "I or my companions will not do any thing contrary to the pact and all of us shall enter the Haram unarmed. As regards this officer and the two hundred men who are equipped with arms they will stay at this point". By this sentence the Prophet made the representative of Quraysh realize that if they made a surprise attack at night and took undue advantage of the Muslims being unarmed this auxiliary forces which was stationed at the very edge of Haram along with equipment would rush to their help immediately and would place the arms at their disposal.

Quraysh became aware of the foresight of the Prophet and opened the gates of the city for the Muslims. The leaders of idolaters and their subordinates vacated the city and moved to the nearby mounds and hills so that they might not face the Prophet and his companions and might observe all their activities from a distance.

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[1] 'Umrah consists of particular ceremonies which can be performed at any time during the year as distinguished from to Haj ceremonies which can be performed during the month of Zil Hajjah only.

THE PROPHET ENTERS MAKKAH

The Prophet entered Makkah mounted on his special camel along with two thousand persons who had encircled him and the sound of their saying Allah humma labbayk (Here am I. O Lord! Here am I) was resounding throughout the city. The voice of this select gathering was so attractive that all the people of Makkah were impressed by it and they began to entertain special interest and sentiments for the Muslims in their hearts. At the same time the unity of the Muslims created a peculiar fear in the hearts of the idolaters. As and when the resounding of the word Labbayk uttered by the Muslims broke of Abdullah Rawahid who was holding the rein of the Prophet's camel in his hands recited these verses with a sonorous and imposing voice: "O children of blasphemy and idolatry! Vacate the path for the Prophet of Allah. You should know that he is the source of prosperity and goodness. O Lord! I believe in his words and am aware of Your order regarding the acknowledgment of his prophethood". [1]

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The Prophet performed tawaf of the Ka'bah while mounted on his camel. At this stage he ordered that Abdullah bin Rawahid should recite the following special invocation and others should also join him: "There is no god but Allah He is One and matchless. He has acted according to His promise (He had promised that the Muslims would visit the Ka'bah soon). He helped His servant. He made the army of monotheism exalted and condemned the armies of blasphemy and polytheism to loneliness".

On that day all the centres of pilgrimage and the places where ceremonies of 'Umrah are performed including the mosque the Ka'bah the Safa' and the Marwah were under the control of the Muslims. Ardent and enthusiastic rites at a place which had been the centre of idolatry and polytheism for a very long period dealt such a strong mental blow to the leaders of polytheism and their followers that the victory of Prophet Muhammad stood proved throughout Arabia.

Time for noon prayers arrived. It was now necessary that the Muslims should carry out this divine obligation congregationally in the mosque and their mu'azzin (announcer) should loudly pronounce the call to prayers (azan). As ordered by the Prophet Bilal the Ethiopian slave who had been tortured in this city for a long time on account of his having embraced Islam ascended the roof of the Ka'bah and placing his hands on his ears pronounced in his special tone the sentences well known to all of us at a place where declaration of the oneness of Allah and the Prophethood of Muhammad had once been the greatest crime according to the infidels of Quraysh. His voice and the acknowledgments which Muslims repeated after hearing every part of azan reached the ears of the idolaters and the enemies of monotheism and disturbed them so much that Safwan bin Umayyah and Khalid bin Usayd said: "Praised be god that our ancestors died and did not hear the voice of this Ethiopian slave". On hearing Bilal pronounce Allahu Akbar (Allah is Great) Suhayl bin 'Amr hid his face with a handkerchief. They did not only feel very uneasy on account of the voice of Bilal but felt mental torture because of the various parts of azan which were totally opposed to their hereditary beliefs.

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The Prophet began performing sa'i between the hills of Safa and Marwah. As the hypocrites and the idolaters had spread the rumour that the unwholesome climate of Madina had made the Muslims feeble he resorted to harwalah[2] in a part of sa'i and the Muslims also imitated him. After performing sa'i the Muslims sacrificed the camels and ceased to be in the state of ehram and had their hair cut. The Prophet then ordered that two hundred persons should proceed to Marruz Zahran to look after the weapons and other military equipment so that the persons previously entrusted this duty might come to the Haram and perform the rites of 'Umrah.

The rites and ceremonies of 'Umrah came to an end. The Muhajirs went to their homes and met their relatives. They also invited some Ansar to their homes and thus made amends for the services which the Ansar had rendered to the Muhajirs during the period of seven years.

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[1] Seerah-i Ibn Hisham vol. II page 37.

[2] A type of walking which is more brisk than usual but short of running.

THE PROPHET LEAVES MAKKAH

The grandeur and glory of Islam and the Muslims made a deep impression on the minds of the people of Makkah and they became more acquainted with the mentality of the Muslim community. The chiefs of Quraysh realized that the stay of the Prophet and his companions had weakened the morale of the people of Makkah with regard to their faith in idolatry and enmity with monotheism and had created love and attachment between the two parties. Hence when the last moment out of the three days had passed a representative of Quraysh named Huwaytab came to the Prophet and said: "The period of three days stipulated in the pact for your stay in Makkah has expired and you should therefore leave our territory as early as possible". Some of the companions felt uneasy on account of the bluntness of the representative of Quraysh. However the Prophet was not a person who practiced delay in acting upon an agreement. The Muslims were therefore ordered to depart and they left the region of Haram immediately.

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Maymunah (sister of Umme Fadl wife of Abbas) was so much impressed by the fervour of the Muslims that she told her brother-in-law Abbas the uncle of the Prophet that she was prepared to marry the Prophet and considered it an honour for her. The Prophet accepted her offer and thus strengthened his ties with Quraysh. Inclination of a woman towards a man who was much older than her is in itself a sufficient proof of his spiritual influence. The Prophet also asked the representative of Quraysh to give him time so that he might perform the wedding ceremonies in Makkah and might also invite all the chiefs of Makkah to participate in the Walimah (feast). However the representative of Quraysh did not agree to this proposal and said: "We don't stand in need of your food".

The Prophet ordered that the Muslims should leave Makkah by mid-day. He directed only his slave Abu Rafe' to stay there till evening and bring his (the Prophet's) wife with him. [1]

After the departure of the Muslims the enemies of the Prophet reproached Maymunah but as she had developed spiritual attachment with the Prophet and had therefore offered to marry him their words did not have any effect on her.

Thus the promise based on the true vision of the Prophet which he had made with the Muslims a year earlier about the pilgrimage of the Ka'bah and the opening of the gates of Makkah to the Muslims was fulfilled the following verse was revealed:

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Allah made the dream of His Messenger come true for a genuine purpose. If Allah wills you (believers) will enter the Sacred Mosque in security with your heads shaved nails cut and without any fear in your hearts. (Surah al Fath 48: 27)

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[1] Seerah-i Ibn Hisham vol. ll page 372.

Chapter 46

THE EVENTS OF THE EIGHTH YEAR OF MIGRATION

The seventh year of migration came to an end and the Muslims were able according to the terms of the Peace Pact of Hudaybiyah to perform collectively the pilgrimage of the Ka'bah and to observe lovely and moving rites for the benefit of monotheism in the very centre of idolaters so as to attract towards Islam the hearts of some chiefs of Quraysh like Khalid bin Walid 'Amr bin As [1] and Uthman bin Talhah. Soon afterwards these three chiefs came to Madina and expressed their attachment for Prophet Muhammad and his religion and severed their connections with Quraysh of Makkah of which nothing more than a lifeless skeleton was left. [2]

Some biographers say that Khalid and 'Amr As embraced Islam during 5 A. H. It may however be stated for certain that adoption of Islam by them took place in 8 A. H. because Khalid was the commander of a unit of the army of Quraysh at the time of the conclusion of the Peace Pact of Hudaybiyah and both of them embraced Islam simultaneously.

In the beginning of 8 A. H. security prevailed in most of the localities in the Hijaz and the call to monotheism had extended to many parts and the influence of the Jews in the north and attacks by Quraysh from the south did not threaten the Muslims any longer.

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The Prophet now decided to extend his invitation to Syria and to open a spot for the penetration of Islam in the hearts of the people who were then living under the sovereignty of the Roman Emperor. For this purpose he sent Harith Umayr Azdi with a letter to the court of the Ruler of Syria. In those days Harith bin Abi Shamir Ghassani was the despotic ruler of Syria who ruled in the capacity of a satellite of the Kaiser. The envoy of the Prophet reached the border towns of Syria and continued his journey. However Shurahbil who was the governor of the border areas became aware of the arrival of the envoy. He imprisoned him in a village named Mota and made detailed enquiries from him. The envoy admitted that he was carrying a letter from the Prophet of Islam to Harith Ghassani the absolute Ruler of Syria. Disregarding all human and universal principles according to which the life and blood of an envoy is respected throughout the world the governor ordered his hands and feet to be tied and that he should be put to death.

The Prophet became aware of the crime of Shurahbil. He was extremely disturbed on account of the murder of his envoy and informed the Muslims of the dastardly act of Shurahbil and asked them to take revenge on the wild governor who had killed the envoy without even obtaining permission from the higher authorities.

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[1] Waqidi has given another version of the stimulant for this chief's inclination towards Islam. (Mughazi vol. II pp. 743-745)

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[2] Tabaqat-i Ibn Sa'd vol. Vll page 394.

A STILL MORE TRAGIC EVENT

Simultaneously with this incident a still more tragic event took place and further confirmed the determination of the Prophet to punish the Syrians who had curbed the freedom of the propagation by the missionaries of Islam and had murdered his envoy and the Muslim missionaries cruelly.

The event referred above was this that in the month of Rabi' of 8 A. H. Ka'b bin Umayr Ghifari was deputed along with fifteen others all of whom were proficient missionaries to proceed to the region of Zat Atlah situated on the other side of Wadiul Qura' and to invite the people of that place to embrace Islam. They arrived there and performed the duty entrusted to them. Suddenly they met with severe opposition from those people and all of them were attacked. The missionary party found itself encircled by a large crowd. They defended themselves valiantly and preferred martyrdom to humility. Only one of them who was wounded and was lying amongst the dead got up at mid-night and proceeded to Madina. On reaching there he related the entire incident to the Prophet.

The massacre of the missionaries and the execution of so many innocent persons made the Prophet give orders for jihad. An army consisting of three thousand persons was therefore dispatched to punish the rebels and those who obstructed the spread of Islam. [1]

Orders for jihad were given. Three thousand swordsmen gathered in the military station of Madina (Jurf). The Prophet came to the military station personally and addressed the soldiers saying: "You should go and invite those people again to embrace Islam. If they accept Islam you need not avenge the murder of the envoy but otherwise you should seek help from Allah and fight against them. Yes O soldiers of Islam! Perform jihad in the name of Allah! Punish the enemies of Allah and your own enemies who live in Syria. Don't interfere with the monks and nuns who spend their time in monasteries far removed from the tumult of the world. Destroy all satanic elements with these very swords. Don't kill women children and old people. Don't cut trees and don't destroy buildings". [2]

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"Yes! O Mujahids! The commander of the army is my cousin Ja'far bin Abu Talib. If he sustains an injury Zayd bin Harith will bear the standard and direct the army and if he is killed Abdullah Rawahid will assume the command. And if he too meets an injury you may choose the chief commander yourselves". Then orders were given to march and the Prophet himself as well as some other Muslims accompanied the army up to the point of Thaniyatul wida'. There those who had escorted the soldiers bade them good-bye and said according to the old tradition: "May Allah help you return safe and sound and with war booty". However Abdullah Rawahid who was the second assistant or third commander recited in reply this verse: I seek forgiveness from Allah and from the hard blows out of which the foams of blood gush out. [3]

From this verse one can very well assess the strength of the faith and the love for martyrdom of this valiant commander. In the meantime people saw him weeping. When the reason for weeping was enquired from him he said: "I am not at all interested in the world but I have heard the Prophet reciting this verse: "It is the inevitable decree of Allah that all of you should arrive in Hell" (and from there the pious persons should proceed to Paradise). My arrival in Hell is therefore certain but the end of this arrival is not clear and it is not known what will happen thereafter". [4]

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[1] Tabaqat-i Kubra vol. II page 128.

[2] Mughazi Waqidi vol. II page 757.

[3] And then he immediately recited another verse: When others see my grave or my corpse besmeared with blood they may praise my bravery and self-sacrifice and pray for me. (Biharul Anwar vol. XXI page 60 and Tabaqat vol. II page 128).

[4] Seerah-i Ibn Hisham vol. II page 374.

DIFFERENCE OF OPINION ABOUT THE FIRST COMMANDER

Many biographers have written that the chief commander of the army was Zayd bin Harith the adopted son of the Prophet and Ja'far and Abdullah were his second and third in command respectively. However as opposed to this idea the Sh'iah research scholars treat Ja'far bin Abu Talib to be the chief commander of the army and the two other persons to be the second and third in command. The question now is as to which of these views is correct.

The real position may be ascertained in two ways:

1. From the point of view of social standing as well as piety and learning Zayd bin Harith did not equal Ja'far Tayyar. Ibn Athir says in Usudul Ghabah about Ja'far: "He resembled the Prophet in temperament and features and declared his faith in the Prophet only a short time after Ali. One day Abu Talib saw Ali offering his prayers standing on the right side of the Prophet. He then said to his son Ja'far: "You too should go and offer prayers standing on the Prophet's left side".

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He was the leader of the people who abandoned their homes for the sake of their religion and faith and left Makkah under the orders of the Prophet to take refuge in Ethiopia.

He in the capacity of the spokesman of the group of migrants attracted the King of Ethiopia towards Islam with his strong and penetrating logic and proved the falsehood of the representatives of Quraysh who had come to Ethiopia to arrange the return of the refugees to the Hijaz. By reciting the verses of the Qur'an relating to the Prophet 'Isa and his mother Maryam he secured the sympathy and protection of the Negus for the Muslims migrants in such a manner that he turned away the representatives of Quraysh from his court. [1]

Ja'far was the same person who returned from Ethiopia at the time of the conquest of Khayber and the Prophet on hearing of his arrival went twelve steps forward to receive him put his hand round his neck kissed his forehead wept for joy and said: "I don't know for which event I should feel more happy-for your return from Ethiopia or for the conquest of Khayber and that too at the hands of your brother Ali".

Ja'far was the same distinguished person who was remembered by the Commander of the Faithful after his death for his bravery and valour. When Ali came to know that 'Amr As had taken the oath of allegiance to Mu'awiyah and they had settled that if they gained victory over Ali the Governorship of Egypt would be given to 'Amr he (the Commander of the Faithful) felt uncomfortable and remembered his uncle Hamzah and brother Ja'far and said: "If these two persons had been alive our victory would have been ensured". [2]

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Does it stand to reason that in spite of Ja'far's possessing the distinguished attributes some of which have been mentioned above the Prophet should have entrusted the command of the army to Zayd and should have made Ja'far his first assistant?

2. The verses which the great poets of Islam recited mourning the death of these commanders show that the chief commander was Ja'far and the other two persons were his assistants. On hearing about the tragic death of these commanders Hassan bin Thabit the poet of the Prophet recited an elegy which is recorded in the Seerah-i Ibn Hisham. He says: "May the commanders who were killed one after the other in the Battle of Mota be blessed by Allah. They were Ja'far Zayd and Abdullah who successively welcomed death. (The word tanabi'u used in these verses shows clearly that the three commanders were killed one after the other and the first to be killed was Ja'far).

The most explicit of the poems is the elegy written by Ka'b bin Malik Ansari to lament the death of those killed at Mota. In it he specifies that the first commander was Ja'far. This poet was himself a witness to the fact that the Prophet had entrusted the chief commandership to Ja'far. He says: "Remember the time when the soldiers of Islam were placed under the standard of the First Commander viz. Ja'far bin Abi Talib and proceeded to perform jihad".

These verses which were written in those very days and have remained safe from the vicissitudes of time are the most vital and authentic witnesses of the fact that whatever has been written by the Sunni writers on this point does not conform with historical facts and the narrators have forged that version because of some political considerations and the biographers have recorded it in their books without necessary verification. It is however surprising that notwithstanding the fact that Ibn Hisham[3] has quoted these elegies and has treated Ja'far to be the second in command.

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[1] Usudul Ghabah vol. I page 387.

[2] Siffin-i Ibn Muzahim page 49.

[3] Seerah-i Ibn Hisham vol. Il. pp. 384 - 387.

ARRAY OF ROMAN AND ISLAMIC TROOPS

In those days Rome was faced with a strange chaos because of its continuous wars with Iran. Although the Romans were elated by their victories over Iran they were also aware of the bravery and valour of the soldiers of Islam who had won laurels by means of their personal bravery and strength of faith. Hence when the Roman Government received reports about the preparations and movement of the Muslim soldiers Hercules and the Ruler of Syria set up a formidable force to face the three thousand strong army of Islam. Shurahbil alone collected one hundred thousand soldiers from different tribes of Syria and proceeded to the frontiers of the territory to stop the advance of the Muslim warriors. Not being contented with this the Kaiser moved with advance information from Bayzantium with one hundred thousand soldiers and encamped at Ma'ab which is one of the cities of Balqa'. They stayed there as reservists and auxiliary force. [1]

Collection of all this soldiery to fight against an army which was comparatively much smaller was on account of the reports which the Roman commanders had received about the conquests by the Muslims. Otherwise even one tenth of this force containing only three thousand soldiers was sufficient to confront the enemies however brave they might be.

The notable fact is that when the strength of the two armies is compared the army of Islam was many times weaker than the army of Rome in view of their numbers as well as knowledge of war strategy and tactics. On account of their having participated in protracted wars between Rome and Iran the Roman officers had gained many secrets of military superiority and victory whereas the knowledge of the young army of Islam in these matters was only elementary. And then the Muslims were not also at par with the Romans in the matter of military equipment and means of transport. And the most important thing is that the Muslim forces were going to invade a foreign country whereas the Romans possessing all facilities were in their own country and had only to defend themselves. In such circumstances it is always necessary that the attacking army should be well-equipped and strong enough to surmount the unfavourable conditions.

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Keeping these points in view we shall now see that the commanders of the Muslim army preferred steadfastness and fighting to flight from the battlefield and thus added to their historical honours notwithstanding the fact that they could see death at a distance of a few steps only.

After their arrival at the frontiers of Syria the Muslims became aware of the preparations and the military strength of the enemy. They therefore immediately formed a military consultative council to decide the strategy of war. Some persons were of the view that the matter might be reported to the Prophet and further instructions obtained from him. This view was likely to be confirmed but in the meantime Abdullah Rawahid who was the second in command and had sought martyrdom from Almighty Allah at the time of departure from Madina rose up and delivered a fiery speech. He said: "You have been dispatched to achieve an object which you don't like. You have left Madina to achieve martyrdom. In the battle-field Muslims don't depend upon superiority in numbers. We are going to fight against these people in the path of Allah and Islam - the same Islam which has made us honourable and respectable. If we are victorious we shall have won laurels; and if we are martyred that too is one of our wishes".

Abdullah's words changed the thinking of the officers and the members of the consultative council. Hence it was decided that complying with the orders of the Prophet fighting should be resorted to at the place specified by him. [2]

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The two armies faced each other at a place called Sharaf. However on account of some military considerations a part of the Muslim army retreated and encamped in Mota. Ja'far bin Abu Talib who was the chief commander of the army divided it into three divisions and appointed a commander for each division. Single combats commenced. It was now necessary for Ja'far to hold the standard in his hand and guide his soldiers in making the attack and simultaneously being engaged in fighting and defence.

His bravery and steadfastness in the cause of his objective is quite apparent from the epic verses which he recited while attacking the enemy. He said: "I am happy that the promised Paradise has become nearer - the same pure Paradise which contains cold beverages. On the contrary the destruction of Rome is also near. It is the nation which has been guilty of blasphemy according to the creed of monotheism and whose contacts and connections with us have been severed. I am determined to strike a blow on them as and when I face them". [3]

The chief commander of Islam put up a courageous fight against the enemies. However when he found himself encircled by them and realized that his martyrdom was certain he in order that the enemies might not utilize his horse and also they might know that he had now severed his ties with the world dismounted his horse and struck it a blow which made it incapable of movement and then he continued to fight. In the meantime his right hand was cut off. In order that the standard of the Prophet might not fall on the ground he held it in his left hand and when his left hand was also cut off he held it in his arms. Eventually after having sustained eighty wounds he fell down and breathed his last.

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Now the turn of Zayd bin Harith the second in command arrived. He carried the standard on his shoulder and performed his duty with unparalleled valour and at last succumbed to his fatal wounds. Then Abdullah Rawahid the third in command took the standard in his hand. He mounted his horse and recited his epic verses. During the course of fighting he felt very hungry. A morsel of food was given to him so that he might get some relief from hunger. He had not yet eaten anything out of it when he heard the noise of the torrent-like swarming of the enemy. He then threw away the morsel of food advanced towards the enemy and continued fighting till he was martyred.

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[1] Mughazi Waqidi vol. Il. p. 760; Seerah-i Ibn Hisham vol. II p. 375.

[2] Mughaz-i Waqidi vol Il. page 760; Seerah-i Halabi vol. II page 77.

[3] Seerah i Ibn Hisham vol. II page 378.

ARMY OF ISLAM IN DISTRESS

From then onwards the distress and perplexity of the army of Islam commenced. The chief commander and his two assistants had been killed. The Prophet had however visualized this situation beforehand and had authorized the soldiers that if things came to such a pass they might choose their commander themselves. In the meantime Thabit bin Aqram picked up the standard turned towards the Muslim soldiers and said: "Choose a commander for yourselves". All of them said: "You should become our commander". He replied: "I am not at all prepared to assume this office. You should therefore select someone else". Then Thabit as well as other Muslims selected Khalid bin Walid who had embraced Islam recently and was available in the army to be their commander.

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When Khalid was selected as the commander the situation was a very delicate one. Terror and awe prevailed over the Muslims The commander of the army resorted to military tactics which were unprecedented. He ordered that at mid-night when it was dark everywhere they should engage themselves in transfer and change-over and that too making a hue and cry. The right wing should give its place to the left wing and vice versa and similarly the front column should come to the centre of the army and vice versa. This change-over continued till dawn. According to one narration he ordered that a unit of the Muslims should move to a distant place at mid- night and then return in the morning and join the army reciting La ilaha illallah (There is no god but Allah). The object of the entire scheme was that the Roman army should think that an auxiliary force had arrived to join the Muslims. By chance it was on account of this impression that they did not attack the Muslims on the following day and said to themselves that when the Muslims had fought so valiantly in the absence of the auxiliary force they would fight more bravely after they had been joined by additional troops.

The calmness of the Roman army provided the Muslims an opportunity to return the way they had come. The greatest success which the Muslims achieved was that they fought against an organized and powerful army for one day or for three days. The military scheme adopted by the new commander was a good one because it delivered the Muslims from death and made them come back to Madina safely. Hence it deserves praise. [1]

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[1] Mughazi-i Waqidi vol. II page 763.

THE SOLDIERS OF ISLAM RETURN TO MADINA

Reports regarding the manner of fighting and retreat of the soldiers of Islam had already reached Madina before they arrived there. The Muslims therefore went to meet them as far as Juraf the military station of Madina.

The action taken by the new commander was a wise tactics but as it did not accord with the sentiments of the Muslims and with their natural and real bravery reared up under the auspices of faith they did not look upon the retreat of the soldiers favourably and did not consider it to be something graceful. They therefore received them with biting slogans like: "O fugitives! Why did you run away from Jihad? " and by throwing dust on their heads and faces. The behaviour of the Muslims with this group was so rude that some of the persons who had participated in the battle were obliged to remain confined to their houses for quite some time and they did not come within the public view. And if they did come out the people pointed to them with their fingers and said: "He is one of the those persons who ran away from jihad''. [1]

Reaction of the Muslims to the wisely undertaken retreat by the soldiers of Islam is indicative of the spirit of bravery and heroism which the faith in Allah and in the Day of Judgement had created and perfected in them and on account of which they preferred death in the path of Islam to the insignificant benefit derived from such retreat.

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[1] Seerah-i Ibn Hisham vol. II pp. 382 - 383; Seerah-i Halabi vol. II p. 79.

MYTH INSTEAD OF HISTORY

As the Commander of the Faithful Ali bin Abi Talib is known amongst the Muslims with the title of Asadullah (Lion of Allah) some persons have thought it expedient to create in comparison with him a commander who should carry the title of Sayfullah (Sword of Allah) and such a person should not be anyone except the brave commander of Islam Khalid bin Walid. They therefore say that on his return from the Battle of Mota the Prophet gave him the title of Sayfullah.

No doubt if the Prophet had given him this title on some other occasion there could be no question about it but the conditions and circumstances after the return of the Muslim army from the Battle of Mota did not necessitate that the Prophet should give him such a title. Is it justifiable that the Prophet should give a title like Sayfullah to a person who is at the head of those people whom Muslims call fugitives and accord them reception by throwing dust on their heads and faces? And even if he displayed the attribute of being 'the Sword of Allah' in other battles his achievement in this battle was nothing more than a praiseworthy military scheme for otherwise he and his subordinates would not have been given the title of fugitives.

Ibn Sa'd writes: "At the time of retreat of the soldiers of Islam the Roman soldiers pursed them and killed some of them". [1]

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The forgerers of the myth of 'Sayfullah' have also added this sentence to support their statement; "When Khalid became the commander he ordered the soldiers to attack the enemy. He himself attacked bravely and nine swords broke in his hand and only a shield remained with him". However the forgerers of this myth have forgotten one thing that is if Khalid and his soldiers performed such feats of bravery in the battlefield why did the people of Madina call them fugitives and why did they receive them by throwing dust on their heads and faces when in that case (i. e. if they had fought as bravely as mentioned above) they should have received them honourably for example by slaughtering sheep and sprinkling scent and rosewater in their path?

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[1] Tabaqat vol. II page 129.

THE PROPHET WEPT BITTERLY ON THE DEATH OF JA'FAR

The Prophet burst into tears on the death and martyrdom of his cousin Ja'far. He went to the house of Ja'far direct to inform his wife Asma' daughter of Umays about the death of her husband and also to offer condolences to her. Addressing Asma' he said: "Where are my children? " She brought Ja'far's sons Abdullah Awn and Muhammad before the Prophet. On observing the Prophet's intense attachment for the children she realized that her dear husband was dead. She said: "It appears that my children have become orphans because you are treating them as such". The Prophet wept bitterly at this moment. Then he asked his daughter Fatimah to prepare food and entertain the family of Ja'far for three days. Even after this the Prophet remained sad for Ja'far bin Abu Talib and Zayd bin Harith and as and when he entered his own house he wept bitterly for them. [1]

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[1] Bihar vol. XXI pp. 54 - 55 and Mughazi-i Waqidi vol. II page 766.

Chapter 47

THE BATTLE OF ZATUS SALASIL

From the day the Prophet migrated to Madina and made that city the centre of Islam he was always watchful of the conditions of the enemies and their enthusiasm and conspiracies and attached great importance to the collection of information about their activities. He sent skillful and proficient persons to Makkah and to the different tribes of idolaters at various places so that they might inform him in time about the decisions and plots of the enemies.

On becoming aware of their conspiracies he often nipped their plots in the bud. In such cases the warriors of Islam attacked the enemies unawares under the command of the Prophet or some brave officer of Islam and dispersed them before they could even move from their place. As a result of this Islam remained safe from the danger of the enemies and much of the bloodshed was also avoided.

In the present times information of the strength and fitness of the enemy and of his secret plans is considered to be one of the greatest factors contributing to victory and the superpowers of the world possess extensive organizations for the training of spies and their dispatch and utilization.

In Islam initiative in this direction was taken by the Prophet himself and after him the caliphs of Islam and specially the Commander of the Faithful also entrusted different duties to a number of spies. As and when he appointed someone as the governor of a locality he ordered some persons to watch his behaviour and activities and to submit reports to him (i. e. to Ali). He has alluded to this matter in a number of letters written to the governors in which they have been reprimanded. (vide letters Nos. 33 and 45 in Nahjul Balaghah)

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In 2 A. H. the Prophet dispatched eighty persons from amongst the immigrants under the command of Abdullah bin Jahsh with instructions to encamp at a specified place and to inform him about the activities and schemes of Quraysh.

If the Prophet was not taken unawares at the time of the Battle of Uhud and concentrated his forces outside Madina before the arrival of the enemies and if during the Battle of Ahzab he dug a dreadful ditch in front of the enemies before they could reach there it was entirely owing to the detailed reports which the Muslims deputed for this purpose submitted to him and in this way performed their religious duty to save Islam from downfall.

This wise method adopted by the Prophet is a great example for the Muslims to follow and on this basis it is necessary that the great leaders of Islam should be fully aware of all types of anti-Islamic conspiracies within the Islamic countries as well as in different parts of the world. By this means they should extinguish the sparks before they turn into flames and should achieve their object. However during the present times this task cannot be accomplished without necessary equipment.

During the Battle of Zatus Salasil which is the subject of our present discussion a great mischief was suppressed quite easily by gathering minute details about the plot of the enemy. And in case the Prophet had not resorted to this method (i. e. collecting information in advance) he would have incurred irreparable losses.

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Here are the details of this event: The intelligence department of the Prophet reported to him that in the valley of Yabis thousands of persons had concluded a mutual agreement that they would annihilate Islam with full force and would lay down their lives for the achievement of this object or kill Muhammad and his brave and victorious officer Ali.

Ali bin Ibrahim Qummi writes: "Divine revelation informed the Prophet about their plots". [1] But Shaykh Mufid the great research scholar says: "A Muslim submitted a report about this to the Prophet and mentioned the locality of the plot to be the valley of Raml[1] and added that the said tribes had decided to carry out a night attack on Madina and settle the matter finally.

The Prophet considered it necessary to inform the Muslims about this great danger. In those days the code word for calling the people to prayers or to hear some important news was Assalat Jami'ah. Hence as ordered by the Prophet the announcer took his place at an elevated spot of the roof of the mosque and uttered the said sentence loudly. Immediately thereupon the Muslims gathered in the mosque. The Prophet mounted the pulpit and spoke inter alia thus: "The enemies of Allah are sitting in ambush and have decided to attack you unawares at night. Some of you should stand up to ward off this mischief". At this moment a group of persons was appointed for the purpose and Abu Bakr was nominated to be its commander. He along with the special unit proceeded towards the tribe of Bani Salim. The distance which the soldiers of Islam covered consisted of a peculiar stony path and the area of the valley inhabited by the said tribe was very vast. When the soldiers of Islam tried to enter the valley they had to face Bani Salim and the commander of the army of Islam could think of no other alternative except that he should return the way he had come. [2]

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Ali bin Ibrahim writes in his Tafsir; "When the chiefs of the tribe said to Abu Bakr: 'What is the purpose of this military expedition? ' he replied: 'I have been appointed by the Prophet of Allah to present Islam to you and to fight against you if you decline to accept it'. At this moment the chiefs of the tribe terrified him by making him face a large number of men. He therefore ordered the soldiers of Islam to return and brought them back to Madina notwithstanding the fact that they were inclined to put up a good fight".

The return of the army of Islam and that too in the said condition touched the Prophet He now entrusted the command of the army to Abu Bakr's friend Umar. This time the enemies were more alert than before and had concealed themselves at the entrance of the valley behind the stones and the trees. At the time of the arrival of the army of Islam they came out of their hiding places and began to fight valiantly. The commander of the army was therefore obliged to retreat and to return to Madina.

'Amr As the cunning politician of Arabia who had then embraced Islam recently came to the Prophet and said: "War is deceit". He meant to say that victory in war does not depend on valour and strength only but is also due to ingeniousness and deceit which should be practiced upon the enemy to achieve success. He added: "If I am allowed to lead the soldiers of Islam I shall be able to do the needful". In view of some good purpose the Prophet accepted his proposal but he too like the two earlier commanders met the same fate.

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[1] Tafsir-i Qummi page 733.

[2] Possibly the Valley of Raml (the sandy desert) and the Valley of Yabis (the dry desert) are one and the same place.

[3] al-lrshad page 84.

ALI IS SELECTED AS THE COMMANDER OF THE ARMY

The successive defeats had made the Muslims very sad. Eventually the Prophet organized a force and selected Ali to be its commander and gave the standard in his hand. Ali entered his house and asked his wife Fatimah to give him the piece of cloth which he used to tie on his head in critical circumstances. The Prophet's daughter wept bitterly to see that her dear husband was proceeding on a very dangerous mission. The Prophet consoled her and cleared up the tears from her eyes. Then he accompanied Ali up to the Masjidul Ahzab. Ali mounted on a piebald horse and wearing two garments woven in Yemen and carrying in his hand a spear made in Hind [1] set off. He completely changed his itinerary so much so that the soldiers began thinking that he was proceeding towards Iraq. The Prophet saw him off saying He is an attacking commander who never flees the battlefield.

Associating this sentence specially to Ali shows that the former commanders had not only been defeated but contrary to the military principles of Islam their retreat also meant defeat.

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[1] Name of a town.

THE SECRET OF ALI'S VICTORY IN THIS BATTLE

The secret of the victory achieved by Ali in this battle may be summarized in the following three points:

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1. He did not let the enemy become aware of his activities because he changed his course so that information regarding his tactics might not reach the enemy through the nomadic Arabs and the neighbouring tribes.

2. He acted on an important military principle i. e. camouflage. He travelled during night and concealed himself at some place during day time and took rest. He had no yet reached the entrance to the valley when he ordered all the soldiers to take rest. And in order that the enemy might not become aware of their arrival near the valley he also instructed the soldiers of Islam to tie the mouths of their horses lest their neighing should awaken the enemy. In the morning he offered his prayers along with his companions and then made the soldiers ascend the mountain from the back side and moved them into the valley from above the mountain. Under the command of a brave and valiant officer the soldiers proceeded forth like a torrent and attacked the sleeping enemies like lightening. Some of them were killed and others took to their heels.

3. The unmatched bravery of the Commander of the faithful who killed seven of his opponents overpowered the enemy. They were so much terrified that finding themselves incapable of further resistance they ran away leaving a large booty behind them. [1]

The brave commander returned to Madina crowned with laurels. The Prophet accompanied by some of his companions received him. On seeing the Prophet he dismounted immediately. The Prophet while patting the back of Ali said to him: "Mount the horse. Allah and His Prophet are pleased with you". At that moment tears trickled down his cheeks on account of excessive joy and the Prophet then uttered his historical sentence about Ali: "If I had not been afraid that a group of my followers might say the same thing about you as the Christians say about Prophet 'Isa I would have said something about you as a consequence of which the people would have taken the dust lying under your feet as an article of blessing from wherever you might have passed''. [2]

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This bravery and self-sacrifice was so valuable that Surah al-Adiyat was revealed about this event and its peculiar and sensational oath aims at appreciating the military spirit and manliness of the valiant soldiers who took part in this battle. Here are some verses of this Surah: By the snorting chargers (of the warriors) whose hooves strike against the rocks and produce sparks while running during a raid at dawn and leave behind a trail of dust which engulf the enemy. (Surah al-Adiyat 100: 1- 5).

The above is the summary of the events of the Battle of Zatus Salasil as the Shi'ah exegetes and historians have recorded on the basis of authentic authorities. However Sunni historians like Tabari have given another version of this event which differs much from what we have stated above. It is not improbable that two battles bore the name of Zatus Salasil and each group has narrated the events of one of them and has refrained on the basis of certain considerations from narrating those of the other. [3]

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[1] Tafsir-i Furat pp. 222-226 and Majma'ul Bayan vol. I page 528.

[2] al-Irshad pp. 84-86.

[3] Tarikh-i Tabari vol. III page 30; Seerah-i Halabi vol. III page 215 and Mughazi Waqidi vol. II pp. 769 - 774.

Chapter 48

THE CONQUEST OF MAKKAH

Besides being one of the greatest events of the History of Islam the conquest of Makkah throws light on the sacred aims and objects of the Prophet and his sublime morals.

In this period of history the good faith and sincerity of the Prophet and his companions with regard to all the clauses of the Peace Pact of Hudaybiyah which was signed by them becomes clear and over against it the perfidy and breach of trust on the part of Quraysh in connection with abiding by the terms of the pact also becomes evident.

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The study of this part of history proves the skill and prudence of the Prophet and the wise policy adopted by him to conquer the last and the most solid stronghold of the enemy. It appears that this Divinely appointed man had spent a part of his life in one of the greatest military academies because he planned the victory like an experienced commander in such a way that the Muslims achieved this greatest success without the least labour and hardship.

However the love of the Prophet for humanity and his concern for the safety of the lives and property of his enemies is also evidenced from this period of history. As we shall observe soon this great man exercising unusual foresight ignored the crimes of Quraysh after achieving victory and proclaimed general amnesty. Here are the details of this event:

In the 6 A. H. a pact was concluded between the chiefs of Quraysh and the Prophet of Islam and was ratified by both the parties. According to the third clause of the pact Quraysh and the Muslims were free to make agreements with such other tribes as they liked.

In the light of this clause the tribe of Bani Khuza'ah made an agreement with the Muslims and the Prophet undertook to protect their water land lives and property. The tribe of Bani Kananah who were old enemies of their neighbouring tribe Bani Khuza'ah made an agreement with Quraysh. The matter was concluded by a peace pact according to which maintenance of a general peace throughout Arabia for ten years (and according to another version for two years) was agreed upon.

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According to the Peace Pact of Hudaybiyah the two parties were not to rise against each other and were also not to instigate the allies of the one to rise against the allies of the other. Two years passed after the conclusion of this pact and both the parties spent this time in peace and in the years following the pact the Muslims went freely for the pilgrimage of the Ka'bah and performed their religious rites in the presence of thousands of idolaters belonging to the enemy camp.

In the month of Jamadi-1 of the 8 A. H. the Prophet sent 3000 strong soldiers under the command of three brave officers of Islam towards the frontiers of Syria to punish the Roman authorities for their killing unprotected Muslim missionaries in a dastardly manner. The Muslim warriors saved their lives in this expedition and not more than three of their commanders and a few soldiers were killed but they did not return with the victory which was expected of the mujahids of Islam and their operation was not dissimilar to the condition of strike and run. The publicity of this news encouraged Quraysh and they began to think that the military strength of the Muslims had weakened and they had lost the spirit of bravery and self-sacrifice. They therefore decided to disturb the atmosphere of peace and tranquillity. In the first instance they distributed arms amongst the people of Bani Bakr and instigated them to conduct a night attack on Bani Khuza'ah who were the allies of Muslims and to kill some of them and arrest others. They were not however contented even with this and a unit of Quraysh participated in the night attack on Bani Khuza'ah. Thus they violated the Peace Pact of Hudaybiyah and converted the two years' old peace and tranquillity into war and bloodshed.

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The result of this night attack was that some of the people of the tribe who were in their beds or were offering prayers were killed and others were made prisoners. A few of them abandoned their houses and took refuge in Makkah which was considered to be a place of peace amongst the Arabs. The refugees who had come to Makkah went to the house of Budayl bin Warqa'[1] and related the pitiable tale of their tribe to him.

In order that the news of their victimization might reach the ears of the Prophet they sent 'Amr Salam the chief of their tribe to him. On arriving in Madina he went straight to the mosque and stood before the people. He recited in a special tone some heart-rending verses indicating the oppression suffered by the tribe of Bani Khuza'ah and their imploration for help and reminded the Prophet to honour the agreement made with them. He requested the Prophet to help them and to avenge the blood of the oppressed. In the end of his verses he said: "O Prophet of Allah! While some of us were at the bank of the water of Wateer and others were offering prayers the idolatrous Quraysh who had signed a non-aggression pact covering a period of ten years fell upon our unprotected and unarmed people at midnight and massacred them". He repeated this verse: "They massacred us while we were Muslims" many times to arouse the sentiments and the spirit of swordsmanship of the Muslims.

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The stirring verses of the chief of the tribe had their effect. The Prophet turned to 'Amr in the presence of a large number of Muslims and said: "O 'Amr bin Salam! We shall assist you".

This decisive reply gave a wonderful peace of mind to 'Amr because he became sure that the Prophet would very soon avenge the fate of Bani Khuza'ah upon Quraysh who were the real cause of the tragic event. However he could not imagine that this task would bring about the conquest of Makkah and the end of the oppressive rule of Quraysh.

Soon afterwards Budayl bin Warqa' came to the Prophet along with a group of the people of Bani Khuza'ah to seek help. He informed him of the co-operation of Quraysh with Bani Bakr about the striking and killing the men of Bani Khuza'ah and then they proceeded to Makkah.

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[1] Budayl was one of the venerated and aged personalities of the tribe of Khuza'ah who resided in Makkah. He was then 97. (Amali Tusi page 239)

THE PROPHET'S DECISION MAKES QURAYSH UNEASY

Quraysh regretted very much what they had done and realized that they had provided a very dangerous pretext to the Muslims and had committed an act which violated the very spirit of the pact and its terms. With a view to pacifying the Prophet and to seek the confirmation and strengthening of the ten years' pact (and according to one version) for its extension [1]they sent their leader Abu Sufyan to Madina so that he might hide their crimes and transgression by all possible means. He proceeded to Madina and on the way he met Budayl the leader of Bani Khuza'ah at a place called Asfan situated near Makkah. He enquired from Budayl whether he had been to Madina and had informed Muhammad of the recent developments. Budayl replied that he had gone to see his oppressed kinsmen and to console them and had not at all been to Madina. Saying this he proceeded to Makkah. However Abu Sufyan broke the dung of his camel and found in it the stones of the palm- dates peculiar to Madina. He therefore became sure that Budayl had gone to Madina to see the Prophet.

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Abu Sufyan arrived in Madina and went straight to the house of his daughter Umme Habibah the wife of the Prophet. He wanted to sit on the mattress used by the Prophet but his daughter folded it up. Abu Sufyan said to his daughter: "Did you not consider the bedding fit for me or your father fit for it? " She replied: "This bedding is specially meant for the Prophet and as you are an unbeliever I didn't wish that a person who is an unbeliever and unclean should sit on the bedding of the Prophet".

This is the logic of the daughter of a man who worked against Islam for a long period of twenty years brought about revolutions and perpetrated massacres on this account. However as this honourable lady had been nurtured in the cradle of Islam the school of monotheism her spiritual ties were so strong that she subordinated all her inner inclinations and filial sentiments to her religious fervour.

Abu Sufyan felt very uneasy regarding his daughter's behaviour who was his only refuge in Madina. He left his daughter's house and went to the Prophet and spoke to him about the extension and strengthening of the Peace Pact. However he had to face the silence of the Prophet which showed his indifference to the proposal.

Abu Sufyan contacted some companions of the Prophet so that he might approach him again through them and thus achieve his object. But these contacts too did not prove fruitful. At last he went to the house of Ali and spoke to him thus:

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"You are the man nearest to me in this city because you are my kinsman. I therefore request you to intercede with the Prophet on my behalf ". Ali replied: "We don't at all interfere in matters in which the Prophet has taken a decision". Having been disappointed from Ali's side he turned to Lady Fatimah Zahrah the wife of Ali and daughter of the Prophet and saw that her two sons Hasan and Husayn were nearby. In order to arouse her sentiments he said to her: "O Prophet's daughter! It is possible that you may direct your children to provide refuge to the people of Makkah and to become the chiefs of Arabia till the earth and time exist". Zahrah who was aware of the evil intentions of Abu Sufyan said at once: "This matter rests with the Prophet and my children don't enjoy any such position at present ".

He turned to Ali again and said "Dear Ali! Guide me in this matter". Ali replied: "There is no way out except that you should go into the mosque and proclaim security for the Muslims". He said: "If I do so will it be of any use? " Ali replied: "Not much but I can't think of anything else at present".

Abu Sufyan who was aware of the truthfulness uprightness and purity of Ali went to the mosque and put his suggestion into practice. He then left the mosque and proceeded to Makkah. In connection with the report which he gave to the chiefs of Quraysh about his performance at Madina he also mentioned the advice given by Ali and said: "As suggested by Ali I went into the mosque and proclaimed security for the Muslims". Those present said to him: "Ali's suggestion was nothing more than a jest because the Prophet didn't pay any heed to your providing security to the Muslims and a one-sided declaration is useless". Then they held more meetings to find out some other means to pacify the Muslims. [2]

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[1] Mughazi-i Waqidi vol. II page 792.

[1] Mughazi-i Waqidi vol. II pp. 780-794; Seerah-i Ibn Hisham vol. II pp. 389- 397 and Biharul Anwar vol. XXI page 102.

A SPY IS TRAPPED

The entire life of the Prophet shows that he always endeavoured that the enemy should surrender before truth and never thought of taking revenge on him or of annihilating him.

In many battles in which the Prophet either participated personally or dispatched a group for fighting his object used to be that the plot of the enemies might be frustrated their unity might come to an end and their men should disperse. It was because he knew very well that if obstacles in the path of propagation of Islam were removed the forceful logic of Islam would make its impression in a free environment and if the very persons whose assemblage and forming factions prevented the penetration and propagation of Islam were disarmed and ceased to be in a state of war and did not entertain in their minds the hopes of gaining victory over Islam they would willy-nilly be attracted towards Islam and would naturally become its supporters and friends. Hence many vanquished nations which were defeated by the military strength of Islam and later pondered over its sublime teachings in an environment distant from confusion and tumult got attracted towards it and occupied themselves in the propagation of the religion of monotheism.

At the time of the conquest of Makkah this phenomenon made its appearance in its most perfect form. The Prophet knew that if he conquered Makkah disarmed the enemy and made the environments peaceful the persons who were his sworn enemies at that time would soon become the faithful believers of Islam. It was therefore necessary to defeat and overcome the enemy but not to annihilate him and also to avoid bloodshed as far as possible.

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In order to achieve this sacred object (overpowering the enemy without bloodshed) the principle of taking the enemy by surprise should be followed and he should be attacked and disarmed before he thinks of collecting force and defending himself. The principle of surprise attack on the enemy could however be acted upon only when all military secrets of the Muslim army remained secure and the enemy did not know whether the Prophet had decided to attack or was only thinking about it. It was also necessary that the enemy should not become aware of the activities and tactics of the army of Islam.

The Prophet ordered general mobilization to conquer Makkah and to subjugate the most firm stronghold of idolatry. His aim was to topple down the oppressive government of Quraysh which was the greatest impediment in the advancement of Islam. He also prayed to Allah that the spies of Quraysh might not become aware of the activities of the Muslims.

In order to maintain perfect secrecy all the routes leading to Makkah were watched by the Muslims appointed for the purpose and strict control was exercised on the traffic.

The soldiers of Islam had not yet moved when the Archangel Jibreel informed the Prophet that a simpleton who occupied his place in the ranks of the Muslims had written a letter to Quraysh and had entrusted it to a woman named Sarah to deliver it to them on payment of wages and in that letter some military secrets of Islam including their imminent attack on Makkah had been disclosed.

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Sarah was a singing-girl of Makkah who at times also sang dirges in the mourning parties of Quraysh. After the Battle of Badr her business in Makkah slackened because on account of a large number of important personalities of Quraysh having been killed in that battle Makkah was completely engulfed in grief and there was no occasion for musical and pleasure-seeking parties. Furthermore in order that the anger and grudge of Quraysh should survive and their desire to take revenge might not die away singing of mournful songs was strictly prohibited.

For the reasons mentioned above Sarah came to Madina after two years of Badr. When the Prophet asked her whether she had embraced Islam she replied in the negative. Then the Prophet asked her as to why she had come to Madina. To this she replied: "From the view point of origin and lineage I belong to Quraysh. However some of them have been killed and some others have migrated to Madina. After the Battle of Badr my business slackened and I have come over here out of need". The Prophet then ordered immediately that necessary food and dress might be provided to her. Sarah was treated so kindly by the Prophet but on receiving ten Dinars from Hatib bin Abi Balta'ah she undertook to spy against Islam and to carry to Quraysh his letter containing information regarding the preparedness of the Muslims to conquer Makkah. The Prophet summoned three brave soldiers and asked them to proceed to Makkah arrest the said woman wherever they saw her and take the letter from her. The persons to whom this task was entrusted were Ali Zubayr and Miqdad. They arrested the woman at a place called Rauzat Khakh and checked her luggage minutely but did not find anything. The woman also strongly denied that she was carrying any letter from Hatib. Ali said: "By Allah! Our Prophet never tells a lie. You must surrender the letter or else we shall recover it from you by all possible means".

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In the meantime Sarah realized that Ali was a soldier who would not give up the search until he had carried out the orders of the Prophet. She therefore requested him to keep aloof. Then she took out a small letter from the inner folds of her hair and surrendered it to Ali.

The Prophet was very much perturbed to find that such a thing had been done by a Muslim who had a long record of service and was eager to assist Islam even in very critical times. He therefore called Hatib and asked him to explain his position. He swore by Allah and the Prophet and said: "Not the least instability has taken place in my faith. However as the Prophet of Allah is aware I am living alone in Madina and my children and kinsmen are suffering pressure and torture in Makkah at the hands of Quraysh. My object in sending the report in question therefore was that Quraysh might diminish the torture to which my people are being subjected".

The excuse offered by Hatib shows that in order to obtain information about the secrets of the Muslims the chiefs of Quraysh subjected their kinsmen residing in Makkah to torture and made their deliverance conditional upon that they should obtain necessary information from their relatives in Madina.

Although the excuse offered by Hatib was not well-founded the Prophet accepted it on account of various considerations including his long past services for the cause of Islam and set him free.

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When Umar sought permission from the Prophet to cut off Hatib's head he replied: "I am setting him free because he participated in the Battle of Badr and was one day the object of Divine blessing"

However to ensure that such an incident might not be repeated the first nine verses of Surah al-Mumtahinah were revealed: [1] O You who believe! Choose not My enemy and your enemy for friends......

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[1] Ibn Hisham. vol. II page 399 and Majma'ul Bayan vol. IX pp. 269 - 270

THE PROPHET AND THE MUSLIMS MARCH TOWARDS MAKKAH

In observance of the rule of surprise attack the time of departure the itinerary and the purpose of the expedition were not made known to anyone till orders for marching were given by the Prophet. Such orders were given on the 10th of Ramadan 8 A. H. although instructions had been issued earlier to the Muslims of Madina and its suburbs to keep themselves alert.

On the day the Prophet left Madina he appointed a person named Abu Ruhm Ghifari to act as his representative there and reviewed his army in the vicinity of Madina. When he had covered some distance from Madina he asked for water at a place named Kadid and broke his fast and also ordered all others to do so. Most of them broke the fast but some persons refrained from doing so under the impression that if they performed jihad while fasting they would become entitled to greater recompense. These simple-minded persons did not realize that the same Prophet who had given orders regarding fasting during the month of Ramadan had also given orders now for breaking the fast and if he was the guide towards prosperity and truth both of his orders were for the good of the people and there was no discrimination in his orders. The Prophet was displeased to learn that some persons had abstained from complying with his orders and said: "These people are sinners and rebels". [1]

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Seeking of such precedence and lead over the Prophet is a sort of deviation from truth and shows lack of faith of these people in the Prophet and in his religion. Hence the Holy Qur'an has reproached such people and says: O You who believe!

Be not forward in the presence of Allah and His Messenger and be careful of your duty to Allah. (Surah al-Hujurat 49: 1).

Abbas bin Abdul Muttalib was one of those Muslims who were residing in Makkah. He was staying there under the advice of the Prophet and used to inform him about the decisions taken by Quraysh. He demonstrated his Islam after the Battle of Khayber but his relations with the chiefs of Quraysh remained intact. He decided to leave Makkah as a last Muslim family to settle in Madina. During the days when the Prophet was proceeding to Makkah Abbas left for Madina and met the Prophet on the way at a place called Ju'fah. Presence of Abbas proved to be very useful for the conquest of Makkah and resulted in the benefit to both the parties. It is possible that if he had not been present the conquest of Makkah might not have been accomplished without resistance by Quraysh.

Hence it is not improbable that his departure from Makkah to Madina was under instructions from the Prophet so that he might play a conciliatory role in the event.

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[1] Wasailush Shi 'ah (Book on Fasting) ;Seerah-i Halabi vol. III page 90.

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SHOWING INDULGENCE WHILE IN POWER AND AUTHORITY

The brilliant past of the Prophet his pleasing manners and his truthfulness and righteousness were very well-known to the members of his family and to his kinsmen in general and all his relatives knew that he had led an honourable life and had never committed any sin or aggression or spoken anything false. Hence from the very first day of his general call almost all the members of the family of Bani Hashim responded to his call and gathered round him like moths round a candle.

One of the unbiased British orientalists considers this fact to be a symbol of the purity and piety of the Prophet and says: "Every person howmuchsoever careful and cautious he may be cannot hide the particulars of his life from the members of his family and his near relatives. If Muhammad had possessed bad mentality and character these things would not have remained hidden from his kinsmen and they would not have been attracted to him so soon''. [1]

However there were a few persons amongst Bani Hashim also who declined to express faith in him. Besides Abu Lahab the names of two such persons viz. Abu Sufyan bin Harith and Abdullah bin Abi Umayyah may be mentioned in this behalf. They displayed enmity and obstinacy against him and they not only did not express faith in him but also became an impediment in the path of truth and hurt the Prophet's feelings.

Abu Sufyan was the son of Harith the uncle of the Prophet and was also his foster brother. Before the appointment of the Prophet to the prophetic mission Abu Sufyan loved him very much but became inimical to him thereafter. Abdullah was the brother of Umme Salma and the son of 'Atika the aunt of the Prophet and daughter of Abdul Muttalib.

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However the publicity of Islam throughout the Arabian Peninsula made these two persons decide to leave Makkah and join the Muslims. While the Prophet was on his way going to conquer Makkah they met the army of Islam at a place known as Thanyatul 'Uqab or Nabqul 'Uqab. Inspite of their persistent requests the Prophet declined to meet them. And even when Umme Salma interceded affectionately the Prophet rejected her recommendation and said: "It is true that Abu Sufyan is my cousin but he has annoyed me much. And the second man is the same person who made foolish requests to me[2] and has been preventing others from embracing Islam".

Ali the Commander of the Faithful who was acquainted with the temperament of the Prophet and the method of arousing his sentiments said to the two persons: "Go and sit before the Prophet and utter the same sentence which the brothers of Joseph uttered while offering apology".

While offering apology the brothers of Joseph had said:

"By Allah He has given preference to you over us and we have sinned". And Joseph on hearing these words forgave them saying: "No one will blame you this day! Allah will forgive you and He is the Most Merciful of all those who show mercy". [3]

Then the Commander of the Faithful added: "If you recite the first sentence he will certainly give you a reply in the second sentence because he is a person who is not at all willing that anyone should be more affable than him". They acted as advised by Ali and the Prophet also forgave them like Joseph. Both of them then put on the requisite dress for jihad and remained steadfast in their faith till the end of their lives. To make amends for his past Abu Sufyan recited a laudatory poem the first verse of which is By your life! The day on which I carried the standard on my shoulder so that the army of Lat (an idol in Makkah) might be victorious over the army of Muhammad, I was like a perplexed night-traveller who gropes in the dark, but now is the time when I should be under the auspices of the guidance of the Prophet.

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Ibn Hisham writes[4] that the Prophet's cousin Abu Sufyan bin Harith sent a message to the Prophet saying: "If you don't accept my faith (i. e. conversion to Islam) I shall hold the hand of my young child and walk away into the desert". And in order to arouse the kind sentiments of the Prophet Umme Salma said: "I have heard you saying time and again that 'Islam covers the past'. On this basis the Prophet received both the persons in his presence. [5]

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[1] Heroes and Hero Worship by Thomas Carlyle.

[2] AII his requests have been narrated in Surah Isra 17: 90 - 93.

[3] Surah Yusuf 12: 91-92.

[4] Seerah-i Ibn Hisham vol. II page 402.

[5] Biharul Anwar vol. XXI page 114.

FASCINATING TACTICS OF THE ARMY OF ISLAM

Marruz Zahran is a few kilometres away from Makkah. The Prophet led his ten thousand strong army most skillfully up to the borders of Makkah so that Quraysh and their spies and agents did not become aware of its movement. In order that the residents of Makkah might surrender without any resistance and that big fort and sacred centre should be conquered without bloodshed the Prophet in order to create fear in the hearts of the Makkans ordered that the Muslims should kindle fire at the elevated places. He also ordered to intimidate the Makkans still more that every person should kindle a fire independently so that the fire and the flames might make all the adjoining hills and high places glow up.

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Quraysh and their allies had gone into deep slumber. However the flames which had given all the elevated places the shape of a mass of fire and whose light was reaching the houses of the people of Makkah created fear and anxiety in their hearts and attracted their attention to the high places.

In the meantime the chiefs of Quraysh like Abu Sufyan bin Harb and Hakim bin Hizam came out of Makkah for investigation and busied themselves in observation and exploration.

Abbas bin Abdul Muttalib who was accompanying the Prophet thought that if the army of Islam was resisted by Quraysh many persons from amongst Quraysh would be killed. He therefore decided to play a part which might be beneficial to both the parties and to persuade Quraysh to surrender.

He mounted the Prophet's white mule and proceeded to Makkah in the dead hours of night so that he might inform the chiefs of Quraysh through the thorn-pickers and wood-carriers about the siege of Makkah by the army of Islam and to make the numerical strength and war-like spirit of the Muslims known to them and let them realize that they (Quraysh) had no alternative but to surrender. From a distance however he heard the following conversation between Abu Sufyan and Budayl Warqa':

Abu Sufyan: I have not so far seen such a great fire and such a big army.

Budayl bin Warqa': They are the people of the tribe of Khuza'ah who have prepared for war.

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Abu Sufyan: "Khuza'ah are too few to kindle such a great fire or to make such a big army. "

At this moment Abbas interrupted their conversation and called Abu Sufyan and said: "O Abu Hanzalah! ''[1] Abu Sufyan immediately recognized the voice of Abbas and said "O Abul Fadl [2] what do you say? " Abbas said: "By Allah! All this commotion has been created by the warriors of the Prophet of Allah. He has come towards Quraysh with a very strong army and it is not at all possible for Quraysh to resist him".

The words of Abbas made Abu Sufyan tremble severely. In that state of fear he turned to Abbas and said: "May my parents be your ransom! What is the remedy? " Abbas replied:

"The remedy lies in that you should accompany me to the Prophet and seek security from him otherwise the lives of all Quraysh are in danger".

Then he made him sit on the pillion of his mule and proceeded to the camp of the army of Islam. The other two persons (Budayl bin Warqa' and Hakim bin Hizam) who had come with Abu Sufyan for investigation returned to Makkah.

Now as can be observed Abbas acted for the benefit of Islam and made Abu Sufyan so much afraid of the strength of the Muslims that he could not think of anything other than surrender. And his most important action was that he did not let Abu Sufyan return to Makkah but brought him to the Muslim encampment in the dead hours of night and thus isolated him from all sides. Had he returned to Makkah it was possible that he might have been influenced by the extremist elements and might have made a passive resistance for a few hours.

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[1] The patronymic of Abu Sufyan.

[2] The patronymic of Abbas.

ABBAS MAKES ABU SUFYAN

PASS THROUGH THE MUSLIM CAMP

The Prophet's uncle was mounted on the particular mule of the Prophet and Abu Sufyan was accompanying him. He made him pass from between the masses of fires and the large army consisting of infantrymen and mounted soldiers. The sentries recognized Abbas as well as the particular mule belonging to the Prophet and therefore made way for him.

While they were still on their way Umar's eyes fell on Abu Sufyan sitting on the pillion of Abbas and he wanted to kill him (Abu Sufyan) at once. As however the Prophet's uncle had provided him protection he (Umar) desisted from doing so. Eventually Abbas and Abu Sufyan reached the tent of the Prophet. The Prophet's uncle sought permission and then entered the tent. There a very serious dispute took place between Abbas and Umar in the presence of the Prophet. Umar insisted that Abu Sufyan being an enemy of Allah should be killed immediately whereas Abbas said that he had provided him protection. The Prophet silenced them by asking Abbas to keep Abu Sufyan in a tent during the night and to bring him in the morning.

ABU SUFYAN APPEARS BEFORE THE PROPHET

When the day dawned Abbas brought Abu Sufyan before the Prophet. The Muhajirs and the Ansar were then around the Prophet. When the Prophet's eyes fell upon Abu Sufyan he said: "Has the time not yet arrived when you should acknowledge their there is no god but Allah? " Abu Sufyan said in reply: "May my parents be your ransom! How forbearing generous and kind you are towards your kinsmen! I have now realized that if there had been a god other than Allah he would have done till now something for our benefit. " When the Prophet saw that he had acknowledged the Oneness of Allah he added: "Has not the time yet arrived when you should know that I am Allah's Prophet. " Repeating the former sentence Abu Sufyan said: "How forbearing generous and kind you are towards your kinsmen! At present I am reflecting about your Prophethood". Abbas felt annoyed at Abu Sufyan's expressing doubt (about the Prophethood of Muhammad and said: "If you don't embrace Islam your life is in danger. You should therefore testify to the Oneness of Allah and to the Prophethood of Muhammad as early as possible". Abu Sufyan followed the advice and joined the ranks of Muslims.

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Abu Sufyan embraced Islam on account of fear and such faith did not at all conform with the aim of Islam but in this case it was expedient that Abu Sufyan should join the Muslims in whatever manner it might be so that the greatest obstacle in the path of the Makkans embracing Islam might be removed because he and those like him (i. e. Abu Jahl 'Ikrimah Safwan bin Umayyah etc. ) were the persons who had created fear and terror since long and none could pick up courage to think about Islam or to show inclination towards it. Even if apparent embracement of Islam by Abu Sufyan was not beneficial for him it was very beneficial and useful for the Prophet of Islam as well as for those persons who were his kith and kin.

Even then the Prophet did not release Abu Sufyan because he was not confident about his activities till Makkah was conquered. He therefore gave directions to Abbas that for reasons to be mentioned later he should keep him confined within a narrow pass of a valley. Abbas turned to the Prophet and said: "Abu Sufyan is ambitious of social status and now that matters have taken such a turn you had better confer some position on him".

Notwithstanding the fact that during a long period of twenty years Abu Sufyan had done the greatest harm to Islam and the Muslims; the Prophet keeping some higher interests in view conferred a position on him and uttered the following sentence which is indicative of the greatness of his soul: "Abu Sufyan is authorized to assure the people that whoever takes refuge within the precincts of Masjidul Haram or lays down arms on the ground and declares his neutrality or confines himself to his house or takes refuge in the house of Abu Sufyan (and according to one version in the house of Abu Sufyan or in the house of Hakim bin Hizam) shall remain safe from molestation by the army of Islam''. [1]

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[1] Seerah-i Ibn Hisham vol. II pp. 400-404; Majma'ul Bayan vol. X pp. 554 - 556; Mughazi-i Waqidi vol. II pp. 816-818 and Ibn Abil Hadid vol. XVII page 268 quoting from Mughazi-i Waqidi.

MAKKAH SURRENDERS WITHOUT BLOODSHED

The grand army of Islam had reached close to Makkah. However the Prophet desired that he should conquer the city without any resistance or bloodshed and the enemy should surrender without any conditions.

Out of the factors besides camouflage and surprise which helped much in achieving this object one was that Abbas the uncle of the Prophet went to Makkah as a gesture of goodwill to Quraysh and brought Abu Sufyan to the Islamic camp and the chiefs of Quraysh could not take a final decision in the absence of Abu Sufyan.

When Abu Sufyan submitted himself to the unmatched greatness of the Prophet of Islam and expressed his faith in him the Prophet decided to take the maximum advantage from his presence to intimidate the idolaters. He therefore asked Abbas to detain him in the narrow pass of the valley so that the units

of the newly-formed army of Islam might march past him with all their equipment and he should observe the military strength of Islam and then on return to Makkah he might inform Quraysh about the strength of the army of Islam and keep them from resistance.

Some of the units of the army of Islam were as mentioned below:

1. A strong regiment of one thousand soldiers of the tribe of Bani Salim under the command of Khalid bin Walid which held two standards. One of these standards was being carried by Abbas bin Mirdas and the other by Miqdad.

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2. Two battalions of five hundred warriors under the command of Zubayr Awwam who had a black standard in his hand. The majority of the soldiers of these two battalions consisted of the Muhajirs.

3. A strong battalion of three thousand soldiers of the tribe of Bani Ghifar under the command of Abuzar Ghifari who was carrying the standard.

4. A strong battalion of four hundred soldiers of the tribe of Bani Salim under the command of Yazid son of Khusayb who was carrying the standard.

5. Two battalions consisting of five hundred men belonging to the tribe of Bani Ka'b under the command of Busr bin Sufyan who was also carrying the standard.

6. A one thousand persons strong regiment of Bani Muzaynah which bore three standards. These standards were in the hands of No'man bin Maqran Bilal bin Harith and Abdullah 'Amr.

7. A regiment consisting of eight hundred persons belonging to Bani Juhaynah with four standards which were being carried by Ma'bad bin Khalid Suwayd bin Sakhra Rafe' bin Makith and Abdullah Badr.

8. Two groups consisting of two hundred persons from the tribes of Banu Kananah Banu Layth and Hamzah under the command of Abu Waqid Laythi who was carrying the standard.

9. A battalion consisting of three hundred persons belonging to the tribe of Bani Ashja' which carried two standards. One of these standards was being carried by Ma'qal bin Sanan and the other by Na'im bin Mas'ud.

When these units passed by Abu Sufyan he immediately enquired about their particulars from Abbas and the latter gave him the reply. The thing which added to the grandeur of this organized army was that when the commanders of the units came before Abbas and Abu Sufyan they pronounced Takbir (Allahu Akbar) thrice with a loud voice and thereafter the soldiers also pronounced it thrice with loud voices by way of the greatest Islamic rite. This Takbir resounded in the valleys of Makkah in such a manner that the friends were greatly impressed with the discipline of Islam and the enemies were filled with extreme fear and terror.

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Abu Sufyan was waiting impatiently to see the unit in which the Prophet had taken his place. Hence every time a unit passed by him he asked Abbas whether Muhammad was present in it. Abbas continued to reply in the negative till their attention was attracted by a great force consisting of about five thousand soldiers in which two thousand warriors were wearing coats of mail and the company commanders were carrying many standards at specified distances. The name of this unit was Katiba-i Khazra' i. e. the Green Army. Its soldiers were armed to the teeth. Their entire bodies were covered with arms and nothing except their bright eyes could be seen. Swift Arabian horses and red-haired camels could be seen in this unit in abundance.

The Prophet could be seen in the middle of this unit riding his particular camel. Distinguished personalities had encircled him and he was conversing with them.

The grandeur of this unit overawed Abu Sufyan. He involuntarily said to Abbas: "No force can resist this army. O Abbas! The kingdom of your nephew has flourished to a great extent". Abbas replied reproachfully: "The source of the strength of my nephew is the Prophethood bestowed upon him by Allah and it has nothing to do with outward and material power. "

ABU SUFYAN PROCEEDS TO MAKKAH

Abbas had so far performed his role admirably well and had impressed Abu Sufyan with the military strength of the Prophet. At this moment the Prophet considered it expedient to set Abu Sufyan free so that he might go to Makkah before the arrival of the units of the army of Islam inform the people of the unusual strength of the Muslims and also tell the Makkans about the means of their safety because merely frightening the people without showing them the path to safety could not enable the Prophet to achieve his object.

Abu Sufyan arrived in the city. The people who had spent the night in great anxiety and fear and had not been able to take any decision in his absence encircled him. With a distressed face and a trembling body and while he was pointing towards Madina he said: "Units of the army of Islam whom it is not possible for anyone to resist have besieged the city and will be entering it within a short time. Their leader Muhammad has given me a promise that the life and property of everyone who takes refuge in the mosque or in the precincts of the Ka'bah or lays down his arms on the ground and confines himself to his house as a mark of neutrality or enters my house or that of Hakim Hizam will be respected and will remain secured.

With this message Abu Sufyan weakened the morale of the people so much that even if some persons had been thinking of offering resistance they abandoned the idea. Thus all the preliminaries which had been settled the previous night owing to the steps taken by Abbas proved fruitful and the conquest of Makkah and that too without any resistance on the part of Quraysh seemed imminent. The terrified people took refuge in various places and as a result of the wise plan of the Prophet the sworn enemy of Islam rendered a great service to the Muslim army.

In the meantime Abu Sufyan's wife Hind incited the people to resist and abused her husband. Nothing could however be done now and all the cries and appeals were useless. However some extremists like Safwan bin Umayyah 'Ikrimah bin Abu Jahl and Suhayl bin 'Amr (the champion and special representative of Quraysh for the conclusion of the Peace Pact of Hudaybiyah) swore that they would prevent the army of Islam from entering the city. Some persons were deceived by their words and they with swords in their hands blocked the path of the first unit of the army of Islam.

MILITARY FORCES OF ISLAM ENTER THE CITY

Before the forces of Islam reached the main roads of the city of Makkah the Prophet summoned all the commanders of the army and said to them: "It is my earnest desire that Makkah should be conquered without any bloodshed. Killing of noncombatant persons should therefore be avoided. However ten persons namely 'Ikrimah bin Abu Jahl Habbar bin Aswad Abdullah bin Sa'd Abi Sarah Miqyas Subabah Laythi Huwairath bin Nuqayd Abdullah Hilal and four women who have been guilty of murder or other offences or have sparked off the war should be killed for their offences immediately whenever they are captured". [1]

This order was notified to all the soldiers through their commanders. Notwithstanding the fact that the mental attitude of the people of Makkah towards the Prophet was very clear he did not ignore military precautions at the time of entry into Makkah. His plan was as follows:

All the units forming one line reached Zi Tuwa (an elevated point from where the houses of Makkah as well as the Ka'bah and the Masjidul Haram can be seen) while the Prophet was encircled by a regiment consisting of five thousand soldiers. When the Prophet's eyes fell on the houses of Makkah tears of joy gathered in his eyes and as a mark of thanksgiving for the victory which he had gained without any resistance on the part of Quraysh he while riding the camel bent himself so much that his beard touched the saddle fixed on the back of the camel. As a precautionary measure he divided the army and sent a part of it from the upper side and another part from the lower side of Makkah. He did not content himself with only this and also sent units by all the routes which led to the city.

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All the units entered the city without any fighting and the gates of the city were opened for them except the unit which was commanded by Khalid bin Walid. At the instigation of 'Ikrimah Safwan and Suhayl a group of persons resorted to fighting and displayed resistance by shooting arrows and using swords. However when twenty-eight of them were killed the instigators went into hiding and the others fled. [2]

Once again Abu Sufyan unknowingly rendered assistance to Islam in this incident. He was still very much over-awed and knew that resistance was only harmful. To prevent bloodshed he shouted and addressed the people thus: "O Quraysh! Don't endanger your lives because fighting against the organized army of Muhammad is useless. Lay down your arms and sit in your houses or take refuge in the mosque and the precincts of the Ka'bah for in that case your lives will be safe".

The words of Abu Sufyan had the desired effect and some persons confined themselves to their houses whereas others took refuge in the mosque.

The Prophet saw the flashes of the swords of the unit of Khalid from a point named Azakhir and being aware of the cause of conflict said: "Allah's Will is above everything".

The camel of the Prophet entered the city with great dignity and grandeur from the highest point of Makkah (Azakhir). He alighted in Jahoon by the side of the grave of his dear uncle Abu Talib and a special tent was pitched for him. Although the people insisted that he might stay in the house of someone but he declined.

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[1] Seerah-i Ibn Hisham vol. II page 409.

[2] Mughazi-i Waqidi vol II. pp. 825 - 826.

BREAKING THE IDOLS AND WASHING THE KA'BAH

The city of Makkah which had been the centre of idol worship for a very long time surrendered before the army of Islam and all the points of the city came under the control of the Muslim soldiery. The Prophet took rest for some time in the tent. Thereafter he mounted a camel and proceeded to the Masjidul Haram for pilgrimage and tawaf (circumambulation) of the Ka'bah. He had put on military dress was wearing a helmet on his head and the Muhajirs and the Ansar encircling him reflected his greatness.

The reins of the camel of the Prophet were being held by Muhammad bin Maslamah and the Muslims and some of the idolaters had lined up on his route. Some of them were astonished and over-awed whereas others were expressing their joy. For some good purposes the Prophet did not alight from his camel and arrived in Masjidul Haram mounted on it and halted opposite the Black Stone. Instead of kissing the Black Stone he pointed towards it with a special stick which he was carrying in his hand and uttered Takbir.

Imitating the Prophet his companions who were gathered round their illustrious leader uttered Takbir with a loud voice.

The voice of Takbir reached the ears of the idolaters of Makkah who had taken refuge in their houses or at elevated places. A strange tumult prevailed in the mosque and the hue and cry of the people prevented the Prophet from performing tawaf peacefully. The Prophet made a sign to the people to remain quiet. Perfect silence prevailed immediately and all those within and outside the mosque began looking at the Prophet. He began performing tawaf and during the first round of tawaf turned towards the three big idols named Hubal Isaf and Na'ilah which had been installed above the gate of the Ka'bah. He knocked them down with a stick or a spear which he was carrying in his hand and recited this verse: Say: Truth has come and falsehood has been banished and falsehood is certainly doomed to banishment. (Surah Isra 17: 81)

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As ordered by the Prophet Hubal was broken to pieces before the very eyes of the idolaters. When this big idol which had ruled over the minds of the people of the Peninsula for a very long time was toppled down Zubayr said to Abu Sufyan jestingly Hubal, the big idol, has been broken. Abu Sufyan said to Zubayr with great displeasure Desist from saying so. If Hubal had been able to do something we would not have met this fate. He had realized that their destiny was not in the hand of this idol.

The Prophet completed his tawaf and sat for some time in a corner of the mosque. In those days Uthman bin Talhah was the custodian of the keys of the Ka'bah and this office of his was hereditary. The Prophet asked Bilal to go to Uthman's house and bring the key of the Ka'bah from him. Bilal conveyed the Prophet's message to the custodian. However his mother prohibited him from surrendering the key and said Custodianship of the Ka'bah is our hereditary honour and we should not lose this honour. Uthman caught the hand of his mother and took her into a closet and said If we don't give the key voluntarily, you should rest assured that they will take it from us forcibly''. [1] The custodian unlocked the Ka'bah and the Prophet entered the Ka'bah.

Usamah bin Zayd and Bilal and the custodian himself followed him in. As ordered by the Prophet the gate of the Ka'bah was closed and Khalid bin Walid stood outside it to restrain the people from swarming towards the gate. The inner walls of the Ka'bah were full of pictures and the figures of the Prophets. As ordered by the Prophet the walls were washed with the water of the well of Zam Zam and the pictures were rubbed off.

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The Prophet ordered the gate of the Ka'bah to be opened. Then placed both of his hands on the wooden frame of the gate and the people could see his sacred and luminous face he addressed them thus: "Praised be Allah Who has fulfilled His promise and helped His servant and routed the enemies"'.

The Almighty Allah had promised the Prophet through revelation that He would make him return to his birth-place: (Muhammad) Allah who has commanded you to follow the guidance of the Qur'an will certainly return you victoriously to your place of birth. (Surah al-Qasas 28: 85).

By saying Allah has fulfilled His promise the Prophet made a mention of the correctness of that Divine promise and once again demonstrated his truthfulness.

Complete silence prevailed over the precincts of the mosque and outside it. The people holding their breath were thinking different things. At this hour the people of Makkah were reminded of the cruelty oppression and injustice which they had perpetrated and various other thoughts came to their minds.

The people who had risen a number of times to fight bloody battles against the Prophet had wounded and killed his friends and companions and had decided to conduct a night attack on his house and to cut him to pieces were now in his control and he could take any sort of revenge on them.

These people while mentioning the big crimes committed by them were saying to one another: "He will certainly put us to the sword or will kill some of us and detain others and will make our women and children prisoners".

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They were absorbed in different satanic thoughts when suddenly the Prophet broke the silence and said What are you saying and what are you thinking about me?

The astonished and frightened people keeping in mind the past favours of the Prophet said with broken voice: "We are not thinking of anything about you except kindness and goodness. We consider you to be our honourable brother and the son of our honourable brother. "

When the Prophet who was inherently kind and forgiving heard these emotional sentences from them he said in reply: "I too say to you the same thing which my brother Yusuf said to his unkind brothers i. e. "Have no fear this day! May Allah forgive you and He is the Most Merciful of the merciful". [2]

The thing which made the people of Makkah hopeful besides these words was the adverse reaction of the Prophet to the words of one of his own officers who was reciting the following slogans at the time of his arrival in Makkah.

"Today is the day of battle. Today your lives and property are treated to be lawful (for Muslims). "

The Prophet was annoyed by these unusual slogans and in order to punish the officer concerned gave directions that the standard might be taken away from him and he might be dismissed from the office of 'Commander'. Ali was appointed to take away the standard from him and according to another version that officer's own son was appointed as commander in his place and he took away the standard from his father. This officer was Sa'd bin Ubadah the chief of the Khazraj tribe. Demonstration of this kindness (for the Makkans) before the very eyes of the people of Makkah made the defeated people somewhat hopeful that general amnesty might be granted. And then the safety of those who took refuge in the Ka'bah or in the house of Abu Sufyan or confined themselves within their houses and shut the doors thereof had already been guaranteed through Abu Sufyan.

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[1] Mughazi-i Waqidi vol. II page 833.

[2] Mughazi-i Waqidi vol. II page 835 and Bihar vol. XXI pp. 107 and 133.

THE PROPHET GRANTS GENERAL AMNESTY

While granting general amnesty the Prophet addressed the people of Makkah thus: "You have been my very unreasonable countrymen. You refuted my prophethood and turned me out of my house. And when I took refuge in a far-off place you rose to fight against me. However inspite of all these crimes of yours I forgive all of you and make you free and declare that you may go after the pursuits of your life. "

BILAL PRONOUNCES AZAN (CALL TO PRAYERS)

The time for noon prayers arrived. Bilal the official mu'azzin of Islam went on the roof of the Ka'bah and announced with loud voice the Oneness of Allah and the Prophethood of Muhammad making it reach the ears of those present in the general gathering. The obstinate idolaters were saying all sorts of things. One of them said: " Such and such person was lucky because he died earlier and didn't hear azan". In the meantime Abu Sufyan said: "I won't say anything in the matter because the information department of Muhammad is so skilful that I am afraid that these very particles of sand in the mosque may inform about our conversation. "

This obstinate old man who did not sincerely believe in Islam till the end of his life considered Divine knowledge and procurement of realities from Divine revelation to be at par with the spying and espionage of the tyrants of the world and mixed them up with each other. However the fact is that Divine knowledge is received by a Prophet through an angel and the information received bythe politicians is something quite different from this and is collected through persons appointed for the purpose.

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The Prophet offered the noon prayers. Then he called Uthman bin Talhah and returning the key of the Ka'bah to him said: "This position belongs to you and will remain safe in your family! " And nothing else could me expected from the Prophet of Islam - the Prophet who takes orders from Allah and conveys the people: Allah commands you to return the things entrusted to you to the rightful owners. (Surah al-Nisa 4: 58) he should certainly precede others in returning such a big trust. He does not trample upon the rights of the people means of military strength. Hence he announces in open terms: "Custodianship of the key of the Ka'bah is the admitted right of the son of Talhah and nobody shares this right with him. "

Hence he cancelled all the offices related to the Ka'bah except those which were useful to the people (e. g. custodianship of the key covering of the Ka'bah with a mantle and supplying water to pilgrims of the Ka'bah).

THE PROPHET EXHORTS HIS KINSMEN

In order that the near relatives of the Prophet should know that their relationship with him had not only not removed the burden from their shoulders but had made their responsibility heavier he exhorted that they would not be allowed because of their relationship with him to violate the laws of Islam or to take any undue advantage of their kinship with the head of the State. In the speech which he made in a gathering consisting of the members of the families of Bani Hashim and Bani Abdul Muttalib he condemned every discrimination and laid stress upon the necessity of justice and equality between all classes and said: "O Children of Hashim and Muttalib! I have been sent to you by Allah as His Messenger and the ties of love and kindness between you and myself are also unbreakable. You shouldn't however think that only relationship with me will ensure your salvation on the Day of Judgement. All of you should understand that my friend from amongst you and others is he who is pious and virtuous and my connection with those who come before Allah with a heavy burden of sins is cut off. I shan't be able to do anything for you on the Day of Judgement. (On that day) I and you will be responsible for our respective actions". [1]

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[1] Biharul Anwar vol. I page III.

HISTORICAL SERMON OF THE PROPHET IN THE MASJIDUL HARAM

There was a large and magnificent gathering at Masjidul Haram around the Ka'bah. The Muslims the idolaters the friends and the enemies were sitting side by side with one another and the grandeur of Islam and the greatness of the Prophet presented a grand spectacle in the mosque. Tranquillity prevailed over Makkah and the time had now come when the Prophet should show the real features of his invitation to the people and should complete the mission which he had commenced twenty years ago but had not been able to finalize it owing to the slackness of the idolaters.

The Prophet himself was an inhabitant of the same environments and knew fully well the ailments of the Arab society and their remedy. He knew the reason for the decline of the people of Makkah. Hence he decided to look into the social ailments of the Arab society and to remedy them fully.

We reproduce here some of the directions of the Prophet of Islam. Each of them is intended to remedy a particular ailment.

The question of self-glorification on account of one's family household or tribe was one of the deep-rooted ailments of the Arab society and the greatest pride for a person was that he should belong to a branch of a well-known tribe like Quraysh. The Prophet condemned this imaginary basis of superiority. He said O people! Allah has abolished from amongst you, under the tenets of Islam, the bases of pride of the Age of Ignorance and self-glorification on account of lineage. All are the descendants of Prophet Adam and Adam was created with clay. The best person amongst you is he who refrains from sin and disobedience.

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In order to make the people understand that the criterion of superiority is only piety he in one of his sermons divided all human beings into two groups and declared only pious persons to be entitled to honour and superiority. By means of this division and classification he nullified all imaginary standards of rank and position and said: "Before Allah people consist of only two groups; one of those groups is that of the pious people who are honourable before Allah and the second group is that of the transgressors and the sinners who are abject and humble before Him".

SUPERIORITY ON ACCOUNT OF BEING AN ARAB

The Prophet knew that the Arabs considered being of Arabian descent to be a great honour for themselves; they were proud of being of Arabian lineage. This spirit was like a contagious disease in them. To remedy this ailment and to do away with the conception of this superiority he turned to the people and said: "O people! Being an Arab is not the criterion of your personality or a part of your being but only a mode of expression. The genealogical pride is not of any use to a person who does not carry out his duties properly and it does not make amends for deficiency in his performances".

Is it possible to find a more eloquent and a more expressive statement than this? The real proclaimer of freedom did not content himself with the foregoing sentences but to confirm the equality of the men and the communities added: "All persons have been equal in the past and are also equal at present like the teeth of a comb and an Arab does not enjoy any superiority over a non-Arab nor is a red-coloured person superior to a black one. The criterion of superiority is piety". By this statement he removed all sorts of improper distinctions and unlimited restrictions amongst the nations of the world and performed in those earlier times the duty which the present 'Declaration of Human Rights' or the 'Charter of Human Freedom and Equality' have not been able to perform inspite of all the hue and cry about them.

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THE HUNDRED YEARS' WARS AND OLD GRUDGES

Owing to internal wars and continued bloodshed the people of Arabia had become a revengeful nation and they were constantly at war with one another. After assuming complete control over the Peninsula the Prophet took up this social problem and it was necessary that he should remedy this ailment to ensure the safety of the Islamic State.

He found the remedy of this ailment in asking the people to ignore the entire bloodshed which had taken place during the Period of Ignorance and to treat all such dossiers as sealed. In this manner he prevented bloodshed which disturbed peace and order and made the people forget transgression plundering and murder which could result in claims of blood-money or in confrontation. To achieve this end he declared: "I reject all claims relating to life and property and all imaginary honours of the past and declare them to be baseless".

ISLAMIC BROTHERHOOD

A part of what the Prophet said on that day related to the unity of the Muslims and the rights which a Muslim has on his brother Muslim. His aim in mentioning these advantages was that by maintaining such ties of friendship and unity as well by honouring the rights enjoyed by the Muslims over one another the non-Muslims might be inclined towards Islam and might join the ranks of the Muslims. Here is the text of his remarks: "A Muslim is the brother of another Muslim and all the Muslims are brothers of one another and constitute one hand as against the non-Muslims. The blood of every one of them is equal to that of others and even the smallest among them can make a promise on behalf of others''. [1]

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[1] For reproducing these extracts our sources are: Rawzah-i Kafi p. 246; Seerah-i Ibn Hisham vol. II p. 412; Mughazi-i Waqidi vol. II p. 836; Biharul Anwar vol. XXI p. 5; Sharh-i Ibn Abil Hadid vol. XVII p. 281.

THE CRIMINALS ARE ARRESTED

There is no doubt about the fact that the Prophet was a great model of kindness and forgiveness and in spite of the strong sentiments of the extremist group he granted general amnesty. However there were a few persons who had been guilty of serious offences and crimes and it was not appropriate that in spite of all their felonies they should move freely amongst the Muslims because it was quite possible that taking undue advantage of the forgiveness granted to them they might have plotted against Islam.

Some of them were killed at the hands of Muslims in the streets or in Masjidul Haram and two such persons took refuge in the house of Umme Hani the sister of Ali. Ali fully armed besieged her house. On coming face to face with an unidentified officer she introduced herself immediately and said: "In the capacity of a Muslim woman I have given asylum to two persons and the asylum provided by a Muslim woman is respected like that provided by a Muslim man". At this moment in order to make himself known to her Ali pulled off his helmet from his head. The sister saw the brother whom the vicissitudes of time had separated from her for so many years. Her eyes were immediately filled with tears and she put her arms round Ali's neck. Thereafter both of them went before the Prophet and he too treated the asylum provided by Umme Hani to be respectable.

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Abdullah bin Sa'd bin Abi Sarah who embraced Islam but became apostate later was one of the ten persons who were to be killed. He too escaped death on the intercession of Uthman.

THE STORY OF 'IKRIMAH AND SAFWAN

'Ikrimah bin Abu Jahl who had sparked off battles which followed Badr ran away to Yemen. However he too was forgiven on the recommendation of his wife. Safwan was the son of Umayyah who had been killed in the Battle of Badr. Besides his other crimes and felonies he had hanged a Muslim in Makkah in broad daylight to take revenge for the treatment meted out to his father. Fearing punishment he decided to leave the Hijaz by sea especially because he had come to know that his name was also included among the aforesaid ten persons.

'Umayr bin Wahab requested the Prophet to forgive Safwan. The Prophet accepted his recommendation and as a token of protection given to Safwan gave 'Umayr the turban which he was wearing at the time of his arrival in Makkah. 'Umayr went to Jeddah with that turban and brought Safwan to Makkah. When the Prophet's eyes fell on the greatest criminal of the time he said to him with great magnanimity: "Your life and property are guaranteed. However it will be better if you embrace Islam". He requested for two months time to think over the matter. The Prophet said: "I am prepared to give you four months time instead of two months so that you may choose this religion with thorough understanding". The period of four months had not yet passed when he embraced Islam. [1]

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A glance at the time given by the Prophet to Safwan vindicates a positive reality which is opposed so obstinately by the selfish orientalists. The reality is that the chiefs of polytheism enjoyed perfect freedom in the matter of embracement of Islam. It was not only that no coercion was exercised in this matter but effort was made that the Divine religion should be adopted by them after careful reflection and study and not on account of fear and intimidation.

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[1] Seerah-i Ibn Hisham vol. II page 417.

EVENTS AFTER THE CONQUEST OF MAKKAH

The important and instructive events related to the conquest of Makkah have already been narrated. However there are two other important events which are mentioned below:

After the oath of allegiance taken at 'Aqabah [1] the Prophet formally took for the first time an oath from the women to perform these duties: Not to associate anyone with Allah as His partner; not to commit breach of trust; not to indulge in corrupt practices; not to kill their own children; not to associate with their husbands the children who actually belong to others; not to oppose the Prophet in any matter.

The ceremonies of the above oath were on these lines.

As ordered by the Prophet a vessel full of water was brought to him and he mixed some perfume in it. Then he put his hand into it and recited the 12th verse of Surah al-Mumtahinah. Thereafter he rose from his seat and said to the women: "Those who are prepared to take the oath of allegiance to me on the said conditions should put their hands in the vessel and formally declare that they would faithfully abide by these conditions".

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The cause of taking this oath was that there were many amongst the women of Makkah who led a loose life and if a promise from them to lead honourable life had not been taken it was possible that they might have continued their immoral activities secretly. One of them was 'Hind' the wife of Abu Sufyan and the mother of Mu'awiyah who had a dark past. Being extremely rude she imposed her will on her husband Abu Sufyan; and even on the day on which he was inclined towards peace she was inciting the people to resort to fighting and bloodshed.

It was due to the instigation of Hind that war broke out in the field of Uhud and the Prophet had to sacrifice seventy lives including that of Hamzah to quench it. And this savage woman cut the side of the dead body of Hamzah with unusual cruelty and taking out his liver cut it into two with her teeth.

The Prophet had no alternative but to take the oath of allegiance from this and other such women publicly. When the Prophet while reciting the text of the agreement read the clause 'not to commit breach of trust' Hind who had fully covered her head and face rose from her place and said: "O Prophet of Allah! You are ordering women not to commit breach of trust. What am I to do? My husband is very miserly and exacting master and for this reason I have been embezzling his property in the past". Abu Sufyan rose from his seat and said: "I make lawful for you whatever you have taken in the past but you must make a promise that you will not steal in future".

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The Prophet recognized Hind on account of the remarks of Abu Sufyan and said to her: "Are you the daughter of 'Utbah? " She replied; "O Prophet of Allah! Yes. Forgive our sins so that Almighty Allah may bless you". When the Prophet uttered the sentence: "Not to commit fornication" Hind rose from her place again and uttered a sentence to exonerate herself whereby she divulged to him unintentionally what was in her mind. She said: "Does a free woman commit fornication? " From the psychological point of view such defence was in itself a sort of unveiling of one's conscience. As Hind knew herself to be a woman of that type and was certain that on hearing the above mentioned sentence (from the Prophet) people would look up towards her she at once enquired by way of precaution whether a woman who was not a slave-girl could be guilty of fornication. However some persons who had illicit connection with Hind during the period of ignorance wondered and laughed at her denial and their laughter and her own defence became all the more the cause of her disgrace. [2]

Scrutinizing the contents of this oath makes the duties of a Muslim woman abundantly clear. It is also evident from it that in this case the Prophet did not obtain any promise from women regarding defence whereas in the oaths obtained at 'Aqabah and under the tree (at Hudaybiyah) the most essential clause which he exacted was the one relating to the defence of Islam and protection of the Prophet.

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[1] In the oath of allegiance taken at 'Aqabah before the Prophet's migration three women were also included amongst more than seventy persons who took the oath.

[2] Majma'ul Bayan vol. V page 276.

IDOL TEMPLES IN MAKKAH AND IN ITS SUBURBS BECOME DESOLATE

A large number of idol-temples were situated around Makkah. They were the objects of respect for many tribes. In order to uproot idol-worship from the region of Makkah the Prophet sent battalions of soldiers to different directions to destroy the idol-temples situated there. It was also announced in Makkah itself that whoever happened to have an idol in his house should break it immediately. [1]

Khalid bin Walid proceeded at the head of a battalion to the territory of the tribe named Jazimah bin Amir to invite them to Islam. The Prophet ordered him not to shed blood and not to engage in a battle. He also sent Abdur Rahman bin Awf with him as his assistant.

During the Age of Ignorance the tribe of Bani Jazimah had killed Khalid's uncle and Abdur Rahman's father while they were returning from Yemen and had plundered their property and Khalid nursed a grudge against them on this account. When he came face to face with the people of Bani Jazimah he found all of them armed and ready to defend themselves. The commander of the battalion then said aloud: "Lay down your arms on the ground because the period of idol-worship is over and Makkah has fallen and all the people have surrendered before the army of Islam". The chief of the tribe expressed the opinion to his men that they should hand over their arms and surrender before the army of Islam. One person out of them was intelligent enough to realize that the intentions of the commander of the army were not good. Addressing the chiefs of the tribe therefore he said: "The result of surrendering will be captivity and thereafter death".

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Eventually the opinion of the chiefs was acted upon and the arms were made over to the soldiers of Islam. In the meantime the commander of the battalion ordered in a perfectly cowardly manner and in violation of the clear instructions of Islam that the hands of the men of the tribe should be tied on their backs and they should be kept in detention. Later in the morning some of them were executed under the orders of Khalid and the others were set free.

The news of the dreadful crime committed by Khalid reached the Prophet and he was extremely annoyed. He immediately appointed Ali to go to the said tribe and to pay them the damages of war and the blood-money after a very careful computation. Ali reckoned their losses so minutely that he paid the price of even a wooden vessel in which the dogs of the tribe drank water and which were broken during their encounter with Khalid. Then he called all the afflicted chiefs and asked them whether the entire war damages and the blood-money of the innocent victims had been fully paid and all of them replied in the affirmative. Thereafter keeping in view the fact that they might possibly have sustained some loss of which they might not be aware Ali gave them some money gratuitously and then returned to Makkah and submitted his report to the Prophet. The Prophet praised Ali for his performance and facing the Qibla raised his hands and said by way of supplication: "O Allah! You are aware that I am disgusted with Khalid's crime and I never ordered him to wage war". [2]

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While making compensation for their losses the Commander of the Faithful also kept in view the spiritual and moral harm sustained by them and gave money to those persons who had become terror-stricken by Khalid's attacks and consoled them. When the Prophet came to know about the righteous behaviour of the Commander of the Faithful he said 'O Ali! I am not going to exchange this performance of yours with a large number of red-haired camels. [3] O Ali! you have gained my pleasure. May Allah be pleased with you! O Ali! You are the guide of the Muslims. Lucky is he who loves you and follows your path and unfortunate is he who opposes you and deviates from your path. [4] Your position to me is the same as it was of Harun to Musa except that no Prophet will come after me". [5]

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[1] Biharul Anwar vol. XXI page 140.

[2] Seerah-i Ibn Hisham vol. II page 430.

[3] Khisal vol. II page 125.

[4] Majalis-i Ibn Shaykh page 318.

[5] Amali Suduq page l05.

ANOTHER OFFENCE OF KHALID

This was not the only offence which Khalid committed during his pretended Islamic life for he committed a still graver offence during the Caliphate of Abu Bakr. Briefly the facts are that after the death of the Prophet some tribes apostatized or to state more correctly did not formally recognize the Caliphate of Abu Bakr and declined to pay zakat. The Caliph sent various groups of men in different directions to punish the apostates.

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Khalid bin Walid attacked the tribe of Malik bin Nuwayrah on the pretext that those people had apostatized. Malik and all the members of his tribe were ready to defend themselves and were saying: "We are Muslims and shouldn't therefore be attacked by the army of Islam". Khalid however disarmed them by practicing deceit and killed the chief of the tribe Malik bin Nuwayrah who was a Muslim and also molested his wife.

Does this dark dossier of Khalid justify that we should call him 'Saifullah' (the Sword of Allah) and should consider him to be one of the senior officers of Islam?

Chapter 49

THE BATTLE OF HUNAYN

It was the usual practice with the Prophet that whenever he conquered a region he personally looked after its political problems and the religious matters of its inhabitants so long as he stayed there and as and when he left that place he appointed there suitable persons on different posts. Its reason was that the people of these regions who were acquainted with the old and wound-up systems did not possess information about the system which had replaced it. Islam is a social moral political and religious system its laws emanate from revelation and acquainting people with these laws and their enforcement amongst them needs distinguished mature and learned persons who should teach them correct principles of Islam intelligently and should also enforce Islamic system amongst them.

When the Prophet decided to leave Makkah for the territories of the tribes of Hawazin and Saqif he appointed Mu'az bin Jabal as a guide to educate and instruct the people and entrusted the government and administration of the city and imamate (leading prayers) in the mosque to 'Atab bin Usayd who was a capable person. After staying in Makkah for fifteen days the Prophet proceeded to the land of Hawazin tribe. [1]

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[1] Tabaqat-i Kubra vol. ll page 137.

AN UNMATCHED ARMY

On that day the Prophet had twelve thousand armed soldiers under his standard. Out of them ten thousand were those who had accompanied him from Madina and had taken part in the conquest of Makkah and the other two thousand were from amongst Quraysh who had embraced Islam recently.

The command of this group rested with Abu Sufyan.

In those days such an army was hardly found anywhere and this numerical strength of theirs became the cause of their initial defeat. It was because contrary to the past they prided themselves on the large number of their soldiers and ignored the military tactics and principles of war. When Abu Bakr's eyes fell on the large number of men he said: "We shan't at all be defeated because our soldiers far outnumber those of the enemy''. [1] He did not however pay attention to this reality that numerical superiority is not the only factor for victory and in fact this factor is of little importance.

The Holy Qur'an itself mentions this fact and says: Allah has helped you on many occasions including the day of Hunayn. When you were happy with the number of your men who proved to be of no help to you and the whole vast earth seemed to have no place to hide you (from your enemies) and you turned back in retreat (Surah al-Tawbah 9: 25)

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[1] Tabaqat-i Kubra vol. II page 150.

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ACQUISITION OF INFORMATION

After the conquest of Makkah great excitement and enthusiasm could be seen in the areas inhabited by the tribes of Hawazin and Saqif. Special contacts existed between them. The connecting link between them was a war like person named Malik bin 'Awf Nasri. The result of their mutual contacts was that before the Islamic army could pay attention to them they themselves came up to encounter it so that before the Muslims moved they themselves should strike them hard by military tactics. They also selected from amongst them a thirty year old brave and courageous man to act as their commander.

Besides the aforesaid two tribes the tribes of Bani Hilal Nasr and Jasham also participated in this battle and all of them came up as a single striking force.

As ordered by the chief commander all those who participated in the battle stationed their women and retinue behind the rear of the army. When he was asked about the reason for this decision he said: "These men will remain steadfast in their fighting to protect their women and property and will not at all think of flight or retreat''. [1]

When Durayd bin Sammah an old man and an experienced warrior heard the wailings of the women and the children he quarrelled with Malik and considering this act of his to be wrong from the point of view of principles of war said to him:

"The result of this action will be that if you are defeated you will be surrendering all your women and property to the army of Islam gratuitously". Malik did not pay heed to the words of this experienced soldier and said: "You have grown old and have lost your wisdom and knowledge of military tactics". However the later events proved that the old man was right and the presence of women and children in a sphere of operation in which one has to strike and run proved to be of no use except that the soldiers got involved in difficulties and their activities were hindered.

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The Prophet sent Abdullah Aslami incognito to collect information about the equipment intentions and itinerary of the enemy. He roamed about in the entire army of the enemy collected the necessary information and placed it at the disposal of the Prophet. Malik too sent three spies towards the Muslims in a special manner so that they might bring the requisite information for him. They however returned to Malik with their hearts full of awe and fear.

The commander of the enemy army decided to make amends for the numerical inferiority and weak morale of his soldiers by means of a military trick i. e. by making a surprise attack create confusion among the army of Islam so that the discipline of their units might be disrupted and the schemes of their high command might be frustrated.

To achieve this end he encamped at the end of the pass which led to the region of Hunayn. He then ordered all the soldiers to hide themselves behind the stones the rocks and gaps of the mountains and at elevated places around the pass and as soon as the army of Islam arrived in this deep and lengthy pass all of them should come out of their places of hiding and attack the units of Islam with arrows and stones. Thereafter a special group should descend from the mountains in an orderly manner and put the Muslims to sword under the cover of their archers.

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[1] Mughazi-i Waqidi vol. III page 897.

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EQUIPMENT OF THE MUSLIMS

The Prophet was aware of the strength and the obstinacy of the enemy. Before leaving Makkah therefore he called Safwan bin Umayyah and borrowed one hundred coats of mail from him and guaranteed its return. He personally put on two coats of mail put a helmet on his head mounted a white mule which had been presented to him and moved on behind the army of Islam.

The army of Islam rested at night at the mouth of the pass and the day had not yet dawned fully when the tribe of Bani Salim arrived in the passage of Hunayn under the command of Khalid bin Walid. When a major part of the army of Islam was still in the pass a sudden noise of the buzzing of the arrows and roaring of the warriors who were sitting in ambush behind the rocks was heard and it created a strange fear and terror among the Muslims. Arrows were being showered upon them and a group of the enemy attacked them under the protection of the archers.

This sudden attack terrified the Muslims so much that they began to flee and created more than the enemy itself disorder and disruption among their ranks. These developments were a source of great joy for the hypocrites present in the army of Islam so much so that Abu Sufyan said: "Muslims will run up to the coast of the sea". Another hypocrite said: "The magic has been counteracted". A third from amongst them determined to do away with Islam in that confused state of affairs by killing the Prophet and thus destroy the belief of the Oneness of Allah and the Prophethood of Islam lock stock and barrel.

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THE STEADFASTNESS OF THE PROPHET AND OF A GROUP OF SELF-SACRIFICING PERSONS

The Prophet was disturbed immensely by the flight of his friends which was the main cause of all the alarm and disorder and felt that if matters were allowed to take their own course even for a moment longer the pivot of history would be different humanity would change its course and the forces of polytheism would beat down the army of monotheism. While riding his mule therefore he said loudly: "O supporters of Allah and His Prophet! I am the servant of Allah and His Prophet". He uttered this sentence and then turned his mule towards the battlefield which was occupied by Malik's men who had already killed some Muslims and were busy killing others. A group of self-sacrificing persons like Ali the Commander of the Faithful Abbas Fadl bin Abbas Usamah and Abi Sufyan bin Harith who had not left him alone and unprotected ever since the battle started also proceeded along with him. [1]

The Prophet asked his uncle Abbas who had a very loud voice to call back the Muslims in this manner: "O Ansar who helped the Prophet! O you who took the oath of allegiance to the Prophet under the tree of Paradise! Where are you going? The Prophet is here! " The words of Abbas reached the ears of the Muslims and stimulated their religious zeal and fervour. All of them responded immediately by saying Labbayk! Labbayk (Here am I! Here am I! ) and returned bravely towards the Prophet.

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The repeated call by Abbas which gave the good tidings of the Prophet's safety made the fleeing men return to the Prophet with a peculiar regret and remorse and made them reorganize their rows. In compliance with the orders of the Prophet and also to obliterate the shameful stain of desertion the Muslims launched a general attack and compelled the enemies in a very short time to retreat or flee. In order to encourage the Muslims the Prophet was saying: "I am the Prophet of Allah and never tell a lie and Allah has promised me victory". This war tactics made the warriors of Hawazin and Saqif run away to the region of Autas and Nakhlah and to the forts of Ta'if leaving behind their women and retinue and a number of those killed in the battle.

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[1] ln Mughazi vol. III page 602 Waqidi has mentioned some feats of valour of the Commander of the Faithful at that critical juncture.

WAR BOOTY

In this battle the casualties of the Muslims were large but the biographers have not mentioned the number of those killed.

The Muslims however stood to gain and the enemies fled leaving behind six thousand captives twenty four thousand camels forty thousand sheep and four thousand Waqih[1] of silver. The Prophet ordered that all the men and the entire property should be taken to Ji'ranah. He also appointed some men to keep a watch. The captives were kept in a particular house and the Prophet ordered that the entire booty should remain there as it was till he returned from Ta'if.

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[1] It is equal to 213 grams approximately.

Chapter 50

THE BATTLE OF TA'IF

Ta'if is one of the fertile country towns of the Hijaz. It is situated in the south-east of Makkah at a distance of twelve leagues from there. It is one thousand metres above sea level. On account of its fine weather gardens and palm groves the town of Ta'if was the centre of a group of people who led very comfortable lives.

This town was inhabited by the tribe of Saqif who were one of the powerful and popular tribes of the Arabs. The Arabs of Saqif tribe were amongst those people who fought against Islam in the Battle of Hunayn. After suffering a signal defeat they took refuge in their own town which possessed strong and elevated forts.

In order to complete the victory the Prophet ordered the fugitives of the Battle of Hunayn to be pursued. Abu 'Amar Ash'ari and Abu Musa Ash'ari were deputed along with a unit of the soldiers of Islam to pursue some of the fugitives who had taken refuge in Awtas. The first commander lost his life in the encounter but the second one scored complete victory and dispersed the enemies. [1] The Prophet himself proceeded to Ta'if along with the remaining army[2] and while on his way destroyed the fort of Malik (who had sparked off the Battle of Hunayn). Of course the demolition of the fort of Malik did not carry an aspect of revenge.

What the Prophet desired was that he should not leave a point which could serve as an asylum to the enemies.

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The groups of the army of Islam moved one after the other and made the various sides of the town their camping places. The Fort of Ta'if was situated at a great height and had very strong walls and its watch towers fully controlled the outside area. The army of Islam proceeded to besiege the fort but it had not yet been completely encircled when the enemies checked their advance with a shower of arrows and killed some of them on the spot in the very first moment. [3]

The Prophet ordered the army to retreat and to transfer its encampment to a point which was beyond the reach of the arrows of the enemies. [4] Salman Muhammadi from whose military plans the Muslims had availed at the time of the Battle of the Ditch suggested to the Prophet that the fort of the enemy might be stoned by means of catapults. During the battles of those days a catapult served the same purpose as artillery serves in modern warfare. The Muslim officers erected a catapult under the guidance of Salman and stoned the towers and the interior of the fort for about twenty days. However the enemies too continued to shoot arrows and thereby inflicted injuries on the soldiers of Islam.

Now let us see as to how the Muslims procured a catapult at that juncture. Some say that Salman made it himself and taught the Muslim soldiers how to operate it. Others believe that the Muslims came in possession of this military weapon at the time of the conquest of Khayber and brought it with them to Ta'if. [5] It is not improbable that Salman himself made the catapult and taught the Muslims how to install and use it. History tells us that this was not the only catapult available with the Muslims because simultaneously with the Battles of Hunayn and Ta'if the Prophet had sent Tufayl bin 'Amr Dowsi to pull down the idol-temples of the tribe of Dows. He returned after successfully carrying out his assignment and came to the Prophet at Ta'if along with four hundred soldiers all of whom belonged to his own tribe as well as a catapult and a military vehicle. And during this battle these military equipments which had been acquired by Tufayl bin 'Amr Dowsi as war booty came into use. [6]

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[1] Mughazi-i Waqidi vol. III pp. 915 - 916.

[2] Biharul Anwar vol. XXI page 162.

[3] Seerah-i Halabi vol III page 132.

[4] Tabaqat vol. II page 158.

[5] Seerah-i Halabi vol. III page 134.

[6] Tabaqat vol. II page 157.

SPLITTING THE WALL OF THE FORT BY MEANS OF MILITARY VEHICLES

In order to make the enemy surrender it was necessary to attack it from all sides. It was therefore decided that simultaneously with the installation of the catapult and throwing stones the military vehicles should also be utilized to create a rent in the wall of the fort so that the army of Islam might enter it. However the battalions of the army of Islam were faced with a great difficulty in accomplishing this task because arrows were showered on their heads from the towers and other spots of the fort and none could manage to approach the wall. The best means of achieving this purpose were the military vehicles which were available with the organized armies of those times in an imperfect shape. A military vehicle was made of wood and was covered with a thick hide. Strong soldiers took their places inside it and pushed it towards the fort and began making holes in the wall under its cover. By making use of this military device the soldiers of Islam busied themselves bravely in splitting the wall. However the enemies threw melted iron and wires on the vehicle and burnt its covering; inflicted injuries on them. This military device therefore proved to be unsuccessful on account of the planning of the enemy and the Muslims failed to achieve victory. Hence when a number of Muslims were wounded and killed they abandoned their attempt. "[1]

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[1] Mughazi-i Waqidi vol. III page 928.

ECONOMIC AND MORAL BLOWS

Achievement of victory does not depend on material military devices only. A skilful commander can diminish the power of the enemy by dealing economic and moral blows at him and can thus make him surrender. More often than not moral and economic blows prove to be more effective than corporal injuries which are occasionally sustained by the soldiers of the enemy. Ta'if was an area of date-palms and vine and was well-known throughout the Hijaz for its fertility. As its inhabitants had taken great pains in developing the palm-groves and the vineyards they were keenly interested in their safety.

In order to threaten those who had shut themselves within the fort the Prophet announced that if they continued to resist their gardens would be plundered. However the enemies did not pay any heed to this threat because they did not imagine that the kind and merciful Prophet would resort to such an action. However as they observed all of a sudden that compliance with the orders to pull down the gardens and to cut the date-palms and the vines had already commenced they began to wail and cry and requested the Prophet to refrain from this action as a mark of respect for the proximity and relationship which existed between them.

The Prophet notwithstanding the fact that those who had now taken refuge in the fort were the very persons who were responsible for the battles of Hunayn and Ta'if and these two battles had proved very costly he showed his mercy and kindness once again in the battlefield which is usually a theatre of wrath and vengeance. He ordered his companions to desist from cutting down the trees. Though he had lost many officers and men in these two battles (which had been occasioned by the conspiracy of the people of the Saqif tribe who had conducted a night attack on the army of Islam and had now taken refuge in their burrow like a fox) and would have been justified in destroying their farms and gardens as a measure of revenge his kindness and mercy subdued his anger and he asked his friends to refrain from taking punitive action.

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From the conduct of the Prophet and the manner in which he always treated his enemies it can be safely said that the orders given by him to cut down the trees were a mere threat and if this weapon had not proved effective he would certainly have refrained from using it.

THE LAST STRATAGEM TO CONQUER THE FORT

The people of Saqif tribe were rich and affluent and possessed a large number of slaves and slave-girls. In order to obtain information about the state of affairs within the interior of the fort and to assess the strength of the enemy as well as to create differences amongst that organized group the Prophet got announced that those slaves of the enemy who came out of the fort and took refuge with the army of Islam would become free. This device proved effective to some extent and about twenty slaves escaped from the fort very skillfully and joined the Muslims. On enquiries having been made from them it was known that those within the fort were not prepared to surrender at any cost and even if the siege continued for one year they would not be faced with any shortage of provisions.

THE ARMY OF ISLAM RETURNS TO MADINA

The Prophet used all the physical and moral military devices in this battle but the experience gained thereby proved that the conquest of the fort needed further activities and patience whereas the conditions prevailing at the time the prolongation of war and the resources of the army of Islam did not permit any further stay in Ta'if because firstly during the period of this siege thirteen persons had been killed. Out of them seven were from amongst Quraysh four were Ansar and one belonged to some other tribe. Furthermore some persons whose number and names have not unfortunately been recorded in the books were also killed as a result of the deceitful attack of the enemy in the valley of Hunayn and consequently there appeared lack of discipline and morale in the Muslim army.

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Secondly the month of Shawwal was terminating and the month of Zi Qa'd (during which warfare was forbidden amongst the Arabs and Islam later confirmed this tradition as well) was fast approaching. [1]

In order to safeguard this tradition it was necessary that the siege should be raised as early as possible so that the Arab tribe of Saqif might not be able to charge the Prophet with the violation of the good tradition.

Moreover the Haj season was near and the supervision of Haj ceremonies was the responsibility of the Muslims because before this all the ceremonies of Haj were performed under the supervision of the polytheists of Makkah.

A very large number of the people came to Makkah from all parts of Arabia to participate in Haj ceremonies and it was the best occasion to propagate Islam and to acquaint the people with the realities of the Divine faith. It was necessary that the Prophet should take full advantage of this opportunity which had become available to him for the first time and should think of much more important matters as compared with the conquest of an outlying fort. Keeping all these matters in view the Prophet raised the siege of Ta'if and proceeded along with his soldiers to Ji'ranah.

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[1] This statement is supported by the fact that the Prophet left Makkah on the 5th of Shawwal and the period of the siege was 20 days and the remaining five days of the month were spent in the Battle of Hunayn as well as in journeying. As regards the period of the siege being 20 days it is in accordance with a narrative quoted by Ibn Hisham. However Ibn Sa'd has mentioned the period of the siege to be 40 days (vide Tabaqat vol. II page 158).

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EVENTS AFTER THE WAR

The war of Hunayn and Ta'if terminated and without achieving any final result the Prophet proceeded to Ji'ranah to distribute the booty of the Battle of Ta'if.

The war booty which fell in the hands of the Muslims in the Battle of Hunayn was the largest of the booties which had so far been acquired by the army of Islam in different battles because when the Prophet reached Ji'ranah 6000 prisoners 24 000 camels more than 40 000 sheep and 852 grams of silver were with him[1] and during those days a part of the expenses of the army of Islam was also met from this source.

The Prophet stayed in Ji'ranah for thirteen days. During this period he was engaged in distributing the war booty in a special manner; setting some prisoners free and returned them to their kinsmen; drawing up a plan for the surrender and embracement of Islam by Malik bin Awf (the man who was solely responsible for the battles of Hunayn and Ta'if) ; manifesting the spirit of appreciation and gratefulness for the services rendered by different persons; attracting with his wise policies the hearts of the enemies of Islam to the true religion; and ending by means of an attractive speech a dispute which had arisen between him and a group of the Ansar.

Here are the details of the matters mentioned above:

1. One of the distinguished qualities of the Prophet was that he never ignored the services rendered by the people or the rights belonging to them however insignificant and small they might be. And if any person rendered some service to him he compensated him for it to a longer extent than that.

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The Prophet had spent his childhood amongst the tribe of Bani Sa'd which was a branch of the tribe of Hawazin and Halimah Sa'diyah had fostered him and had brought him up in her tribe for five years.

The tribe of Bani Sa'd who had taken part in the Battle of Hunayn against Islam a number of their women and children as well as property had fallen into the hands of the Muslims were now regretful for what they had done. However they had in mind that Muhammad had been brought up in their tribe and had been nurtured by their women and being a kind magnanimous and grateful person he would certainly set their prisoners free if he was reminded of his childhood. Hence fourteen chiefs of the tribe all of whom had embraced Islam came to the Prophet. They were headed by two persons one of whom was Zuhayr bin Sa'd and the other was the foster-uncle of the Prophet and spoke thus: "Among the prisoners are your foster-aunts and foster-sisters as well as those who served you during your childhood and kindness and affection demands that keeping in view the rights which some of our women have upon you you should free all our prisoners including women men and children. And in case we had made such a request to No'man bin Munzir or Harith bin Abi Shamir the rulers of Iraq and Syria we would have hoped for its acceptance by them not to speak of yourself who are the embodiment of all kindness and love".

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In reply to this the Prophet asked them: "What do you value more; your women and children or your property? " They replied: "We would not exchange our women and children for anything". The Prophet said: "I am prepared to forego my own share as well as that of the descendants of Abdul Muttalib but the shares of the Muhajirs the Ansar and other Muslims concern them and it is necessary that they themselves should give up their rights. When I have finished the noon prayers you should stand up between the rows of the Muslims and address them thus: "We make the Prophet our intercessor before the Muslims and make the Muslims our intermediaries before the Prophet so that our women and children may be returned to us". In the meantime I shall stand up and shall return to you my own share as well as that of the descendants of Abdul Muttalib and shall also advise others to do the same".

The representatives of Hawazin addressed the Muslims after the noon prayers as advised by the Prophet and the Prophet gifted away to them his own share as well as that of the descendants of Abdul Muttalib. Imitating him the Muhajirs and the Ansar also agreed to forgo their shares. However only a very few persons like Aqra' bin Habis and 'Uyainah bin Hisn Fazari declined to surrender their shares. The Prophet said to them: "If you hand over your prisoners I shall give you against every one of them six prisoners who fall into my hands in the first battle to be fought hereafter''. [2]

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The practical steps taken by the Prophet and his impressive words occasioned the release of all the prisoners of the Hawazin tribe except one old woman whom 'Uyainah refused to release. Thus a good and pious action the foundation of which was laid by Halimah Sa'diyah sixty years ago in the tribe of Bani Sa'd proved fruitful after a very long time and as a result of it all the prisoners of Bani Hawazin got freedom. Then the Prophet called Shaymah his foster-sister and having spread his own cloak on the ground made her sit on it and enquired about her own welfare as well as that of her family. [3] By releasing their prisoners the Prophet made the people of Bani Hawazin incline towards Islam. All of them therefore embraced Islam whole-heartedly and consequently Ta'if lost its last ally as well.

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[1] Tabaqat-i Ibn Sa'd vol. II page 152.

[2] Mughazi-i Waqidi vol. III pp. 949 - 953.

[3] Tabaqat vol. II pp. 153-154 and Seerah-i Ibn Hisham vol. II page 49.

MALIK BIN 'AWF EMBRACED ISLAM

2. In the meantime the Prophet availed of the opportunity to solve through the representatives of Bani Sa'd the problem of Malik the headstrong chief of Nasr tribe who had provoked the Battle of Hunayn and to attract him towards Islam. In this connection he enquired about the state of his affairs and was informed that he (Malik) had taken refuge in Ta'if and was co-operating with Bani Saqif. The Prophet said: "Convey my message to him that if he embraces Islam and joins us I shall release his people and shall also give him one hundred camels". The representatives of Hawazin conveyed the Prophet's message to him. Malik had realized that the strength of Bani Saqif had weakened and was also aware of the ever-increasing power of Islam. He therefore decided to leave Ta'if and join the Muslims. He was however afraid that if Bani Saqif became aware of his decision they would detain him within the fort. He therefore chalked out a plan. He directed that a camel-litter might be kept ready for him at a place distant from Ta'if. Reaching that place he came to Ji'ranah immediately and embraced Islam. The Prophet meted out the same treatment to him as he had already promised and later appointed him as the chief of the Muslims belonging to the tribes of Nasr Thamalah and Salimah. On account of his pride and the honour which he gained from the side of Islam he made life miserable for the people of Saqif tribe and subjected them to economic distress.

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Malik felt ashamed of the kindness shown to him by the Prophet and recited verses in praise of his sublimity: "I have not seen or heard of amongst the entire mankind anyone who may be like Muhammad''. [1]

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[1] Seerah-i Ibn Hisham vol. II page 491.

DISTRIBUTION OF WAR BOOTY

3. The companions of the Prophet insisted that the war booty should be distributed as early as possible. The Prophet in order to prove his disinterestedness stood by the side of a camel took some wool from its hump and while holding it between his fingers turned to the people and said: "I don't enjoy any right in your booty even in this wool except khums and I shall return to you even the khums to which I am entitled. Hence everyone of you should return all kinds of booty even though it may be a needle and a thread so that it may be distributed amongst you equally".

The Prophet distributed the entire contents of the treasury amongst the Muslims and also distributed its khums which was his own share amongst the chiefs of Quraysh who were converted to Islam only recently. He gave one hundred camels to each including Abu Sufyan his son Mu'awiyah Hakim bin Hizam Harith bin Harith Harith bin Hisham Suhayl bin Amr Huwaytab bin Abdul 'Uzza 'Ala' bin Jariyah and others all of whom had till a few days earlier been the chiefs of blasphemy and polytheism and the sworn enemies of Islam. To persons belonging to another group whose position was lower as compared with the aforesaid persons he gave fifty camels per head. On account of these big gifts and special shares these persons began entertaining feelings of love and affection for the Prophet and were however drawn to Islam. In Islamic jurisprudence such people are called Mu'allafatul Qulub (those whom it is desired to encourage) and one of the purposes for which zakat can be spent is expenditure on them. [1]

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Ibn Sa'd said: "All these gifts were given from khums which was the personal property of the Prophet and not even a Dinar was spent out of the shares of the others for the encouragement of the people belonging to this group. "[2]

These gifts and expenditures allowed by the Prophet were strongly resented by a number of the Muslims and especially by some of the Ansar. They who were not aware of the higher interests kept in view by the Prophet in making these gifts thought that ties of kinsmanship had prompted him to distribute the khums of the booty among his relatives. A man named Zul Khuwaysirah who belonged to the tribe of Bani Tamim showed so much impudence that he said to the Prophet: "Today I have studied your activities very minutely and have seen that you have not been just in distributing the booty". The Prophet was annoyed on hearing his words. Signs of anger appeared on his face and he said: "Woe be to you! If l don't act according to equity and justice who else will do so? " The Second Caliph requested the Prophet for permission to kill that man but the Prophet said:

"Leave him alone. In future he will be the leader of a group who will quit Islam in the same manner in which an arrow quits a bow". [3] As predicted by the Prophet this man became the leader of the Khawarij (apostates) during the Rulership of Ali and undertook the guidance of that dangerous group. However as it is opposed to the principles of Islam that punishment be awarded before an offence is committed the Prophet did not take any action against him.

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Representing the Ansar Sa'd 'Ubadah communicated their grievances to the Prophet whereupon the Prophet said to him:

"Assemble all of them at one place so that I may explain the matter to them". The Prophet arrived in the assembly of the Ansar with great dignity and addressed them thus: "You were a misguided group of people and you received guidance through me. You were poor and you became rich. You were enemies and became friends". All of them said: "O Prophet of Allah! All this is correct". Then the Prophet said; "You can give me a reply in another way as well and as against my services and can mention the rights which you have over me and may say: "O Prophet of Allah! When Quraysh refuted you we acknowledged you. They didn't help you and we helped you. They made you shelterless and we provided you asylum. There was a time when you were penniless and we helped you". O group of Ansar! Why have you been grieved because I have given some small property to Quraysh so that they may become steadfast in Islam and have given over Islam to you? Are you not satisfied that others should take away the camels and the sheep whereas you should take away the Prophet with you. By Allah! If all other people go one way and the Ansar go the other way I will choose the way adopted by the Ansar. Thereafter he invoked Allah's blessings for the Ansar and for their children. The words of the Prophet aroused their sentiments so much that all of them began to cry and said: "O Prophet of Allah! We are contented with our share and don't have the least complaint in this behalf".

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[1] Seerah-i Ibn Hisham vol. III page 493.

[2] Tabaqat vol. III page 153.

[3] Mughazi says that the Prophet said about him (i. e. Zul Khuwaysirah): He will have friends as compared with whose worship your prayers and fasting will be insignificant. They will recite the Qur'an but their recitation will not go beyond their larynx. They will go out of the religion of Islam just as an arrow flings away from the bow. (Seerah-i Ibn Hisham vol. II page 496. )

Chapter 51

THE FAMOUS PANEGYRIC OF KA'B BIN ZUHAYR

A YOUNG MAN BECOMES THE GOVERNOR OF MAKKAH

In the middle of the month of Zil Qa'dah of the eighth year of migration the Prophet disposed of all the booty of Hunayn at Ji'rinah. Haj days were fast approaching and it was the first year when the polytheist Arabs and the Muslims were to perform Haj ceremonies together under the supervision of the Islamic Government of Makkah. The participation of the Prophet in these ceremonies would add to the pomp and grandeur of Haj and it was under his wise guidance that the true and basic propagation of Islam was to take place in that grand gathering. However the Prophet had to discharge some duties in the centre (Madina) also because after three months of his leaving that place the matters which should have been looked after by him personally had remained entirely unattended. Hence after studying all the pros and cons of the matter the Prophet considered it expedient to leave Makkah after performing 'Umrah and reach Madina as early as possible.

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It was necessary that he should appoint some persons to manage the political and religious matters of the newly conquered region so that no crisis might take place in his absence and the affairs of the area might be administered properly.

In view of this he appointed a forbearing and wise young man named 'Atab bin Usayd who was not yet more than twenty years old as the Governor of Makkah on a monthly salary of one dirham.

Thus by entrusting the Governorship of Makkah to a young man who was newly converted to Islam and by preferring him to many old persons he removed the barrier of groundless fears and proved it practically that acquisition of public offices depends solely on capability and young age should not prevent a person from attaining to highest public position and offices. The Governor of Makkah addressed a big gathering and said to them: "The Prophet has fixed my salary and in view of this I don't stand in need of any gift or assistance from you". [1]

Another good selection made by the Prophet was that he appointed Mu'az bin Jabal to teach the Qur'an and the ordinances of Islam to the people. He was distinguished amongst the companions of the Prophet for his knowledge of the Holy Qur'an jurisprudence and the commands of Islam. When the Prophet deputed him to Yemen in the capacity of a judge he asked him: "On what will you rely for resolving the differences". To this he replied: "On the Book of Allah the Qur'an". The Prophet said: "If nothing specific is found in the Book of Allah on the point at issue on what basis will you give the judgement? " He replied: "On the basis of the judgements of the Prophet of Allah for I have observed your judgements in different matters and have committed them to memory. If there crops up a matter which is similar to the one in which you have given a verdict I shall make use of it and give judgement accordingly".

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The Prophet asked for the third time: "What course will you adopt when a problem crops up about which there is nothing specific either in the Book of Allah or in my judgements? " He replied: "In such cases I shall resort to Ijtihad (process of deducing Islamic laws) and give a decision on the basis of the Holy Qur'an and your traditions with equity and justice". The Prophet then said: "Thanked be Allah that He has enabled His Prophet to choose for the administration of justice a person whose actions are commensurate with His Will". [2]

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[1] Seerah-i Ibn Hisham. vol. II page 500.

[2] Tabaqat vol. II page 347.

STORY OF KA'B BIN ZUHAYR BIN ABI SULMA

Zuhayr bin Abi Sulma was one of the poets of the Age of Ignorance who had written one of the seven Mu'allaqat i. e. the masterpieces of poetry which remained suspended on the

walls of the Ka'bah for a long time before the revelation of the Qur'an and were a source of pride and glory in the literature of the Arab world. He died before the commencement of the prophethood of the Prophet leaving behind two sons named Buhayr and Ka'b. Buhayr was a faithful supporter of the Prophet but Ka'b was considered to be one of his ruthless enemies. As he was endowed with a strong inherited talent (i. e. poetry) he calumniated and abused the Prophet in his verses and instigated the people to rise against Islam.

The Prophet arrived in Madina on the 24th of Zil Qa'dah. Buhayr the brother of Ka'b had accompanied the Prophet during the conquest of Makkah and the siege of Ta'if as well as at the time of his return to Madina. He observed that the Prophet had threatened with death some poets who were scurrilous like his brother and who instigated people to rise against Islam and had declared their blood to be lawful and eventually one of them had been killed and two others had fled to some unknown destination.

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Buhayr wrote a letter to his brother Ka'b informing him of the situation and in the end of the letter mentioned as a gesture of goodwill that if he remained inimical towards the Prophet he would lose his life but it he came to the Prophet and expressed regret for his activities he would be pardoned because the Prophet used to accept the repentance and regret of the wrongdoers and pardoned them.

Ka'b who had full confidence in his brother came to Madina. When he arrived in the Masjidun Nabi the Prophet was ready to offer morning prayers. Ka'b offered prayers for the first time along with the Prophet. Then he went and sat by his side and placing his own hand on his said: "O Prophet of Allah! Ka'b is very much ashamed and regretful for his doings and has come now to embrace Islam. Will you accept his repentance if he comes before you personally? " The Prophet replied in the affirmative. Thereupon Ka'b declared: "I myself am Ka'b bin Zuhayr".

In order to make amends for the past calumnies and slanders Ka'b had already composed an eloquent panegyric in praise of the Prophet. [1] He recited it in the mosque before the Prophet and his companions. This marvellous panegyric is the masterpiece amongst the panegyrics of Ka'b. Since the day it was recited before the Prophet the Muslims have been memorizing and publishing it among others. The Muslim scholars have also written commentaries on it. This panegyric has been written in Lamiyah form[1] and consists of fifty-eight verses.

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Like the poets of the Age of Ignorance who began their panegyrics by addressing their beloved or by mentioning the ruined monuments he begins the panegyric by remembering his cousin and beloved Sa'd. When he reaches the stage of repentance for his past bad deeds he says; "I was informed that the Prophet of Allah had threatened me when what is desired from him is pardon and forgiveness". And then he says; "The Prophet is a "Luminous candle" under whose radiation the people receive guidance direct and he is a "naked sword" of Allah which is always victorious"

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[1] Seerah-i Halabi vol. III page 242.

[2] Every verse ends with the Arabic letter Lam i. e. L.

GRIEF MINGLED WITH JOY

In the end of 8 A. H. the Prophet lost his eldest daughter Zaynab. She had been married to her maternal aunt's son Abul 'As before the prophethood of the Prophet and had declared her belief in her father immediately after his prophethood. However her husband continued to remain a polytheist and participated in the Battle of Badr against Islam and was taken prisoner. The Prophet released him on the condition that he would send Zaynab to Madina. Abul 'As kept his promise and sent her to Madina but the chiefs of Quraysh deputed someone to bring her back from half way. The man so appointed managed to reach near the camel-litter of Zaynab on the way and plunged his spear into the litter. Due to excessive fear the unprotected daughter of the Prophet had a miscarriage on the way. She did not however give up the idea of going to Madina and reached there in an ailing condition. She spent the remaining part of her life as an invalid and breathed her last in the end of 8 A. H.

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This grief turned into joy because in the end of the same year the Prophet was favoured with a son by Marya (a slave-girl whom the Muqawqis the Ruler of Egypt had presented to the Prophet) and he named him Ibrahim. When the mid-wife (Salma) gave the good news to the Prophet that Allah had granted him a son he gave her a valuable present. On the seventh day he sacrificed a sheep to perform the aqiqah[1] ceremony of the child and cut the child's hair and gave silver of an equivalent weight in the path of Allah.

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[1] Shaving the hair of the head.

Chapter 52

THE EVENTS OF THE NINTH YEAR OF MIGRATION

The eighth year of migration with all its joys and sorrows came to an end and the greatest base of polytheism fell into the hands of the Muslims. The Prophet of Islam returned to Madina after achieving complete victory and the military power of Islam spread all over Arabia. The rebellious Arab tribes who had never thought before that Islam would achieve such a victory now began to think gradually that they should get nearer to the Muslims and should adopt their religion. In view of this the representatives of different Arab tribes and at times their groups headed by their chiefs had the honour to present themselves before the Prophet and to express their faith in Islam. During 9 A. H. so many representatives of the tribes came to Madina that it began to be called the year of deputations.

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On one occasion a group comprising persons belonging to Tayyi' tribe came to see the Prophet under the leadership of Zaydul Khayl. Zayd began talking in the capacity of the chief of the tribe and the Prophet wondered at his coolness and intelligence. He said about him: "I have met well-known personalities of Arabia and have found them of lesser qualities than what I had heard about them but I have found Zayd better than what he is renowned to be. It would be better if he is called Zaydul Khayr (Zayd the good) instead of Zaydul Khayl ". [1]

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[1] Seerah-i Ibn Hisham vol. II page 577.

DEMOLITION OF THE IDOL-TEMPLE

It was the foremost and basic duty of the Prophet of Islam to propagate the religion of monotheism and to eradicate polytheism totally. In order to reform the misguided persons and the idol worshippers therefore he resorted in the first instance to argument and logic and tried with forcelful arguments to make them understand the absurdity of polytheism. In case however he found that his logic cut no ice with them and they continued to be head-strong and obstinate he considered himself entitled to use force against these spiritual invalids who were not amenable to reason.

If during these times cholera breaks out in some part of the country and some persons decline to be vaccinated on account of lack of foresight the Health Department of the State considers itself entitled to vaccinate such persons by force in order to ensure their safety as well as that of others from this contagious disease.

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The Prophet of Islam had learnt in the light of the Heavenly teachings that idol-worship is like the germs of cholera. It destroys virtue excellence and good morals and pulling down man from his high status makes him humble even as compared with stones clay and other inferior beings. He was therefore appointed by Allah to eradicate the disease of polytheism to abolish all sorts of idol-worship and to use force against those who stood up to oppose him in the discharge of Divine mission.

The military superiority of Islam provided an opportunity to the Prophet of Islam to depute parties to different parts of the Hijaz to destroy all idol-temples and not to spare even one idol in this region.

The Prophet had received information earlier that there was a big idol with the tribe of Tayyi' and some persons still had faith in it. He therefore dispatched Ali his wise and experienced officer along with one hundred and fifty mounted soldiers to go and pull down the idol-temple and to break the idol. The Commander of the Faithful came to know that the said tribe would oppose the action of the army of Islam and the matter would not be settled without warfare. He therefore attacked early in the morning the spot where the idol was placed and achieved complete success in the performance of his mission. He also arrested some persons belonging to the opposing group and took them to Madina as a part of war booty. Adyy bin Hatim who later joined the ranks of the brave Muslim warriors and held chiefship of that area after his generous and noble-minded father Hatim narrates the story of his flight in these words:

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"Before embracing Islam I was a Christian and had enmity against the Prophet of Islam on account of the adverse propaganda which had been carried on against him. I was also not unaware of the great successes of Islam in the Hijaz and was certain that one day its power would also reach the area of Tayyi' of which I was the ruler. However as I did not wish to forsake my religion and did not also like to fall a prisoner in the hands of the Muslims I had ordered my slaves to keep the camels ready for journeying so that whenever I was faced with danger I should immediately proceed to Syria and get beyond the approach of the Muslims.

In order that I might not be caught unawares I had posted sentries at different points of the highways so that they might inform me as and when they saw dust raised by the march of the army of Islam or observed the signs of their standards.

One day one of my slaves came all of a sudden gave the alarm and informed me about the advance of the army of Islam. On that very day I accompanied by my wife and children proceeded to Syria which was the centre of Christianity in the East. My sister the daughter of Hatim remained with the tribe and was arrested.

After her being transferred to Madina my sister was kept under detention in a house near the Masjidun Nabi where all other prisoners were also accommodated. She has related her story thus: One day while the Prophet was going to offer prayers in the mosque he chanced to pass by the house where the prisoners had been accommodated. I availed of the opportunity and standing opposite the Prophet said to him: "O Prophet of Allah! My father is dead and my guardian has disappeared. Do me a favour. Allah will do favour to you. '

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The Prophet asked me: "Who was your guardian? " I replied: "My brother Adyy bin Hatim". The Prophet said: "Is he the same person who ran away from Allah and His Prophet to Syria? " Then he proceeded to the mosque. On the following day also the same conversation took place between me and the Prophet but it did not produce any result. On the third day I had lost all hope of any such conversation with the Prophet proving fruitful. However while the Prophet was passing from the same spot I saw a man coming after him. He made a sign to me to get up and repeat the same words which I had spoken on the previous day. The sign made by that man revived my hopes. I therefore got up and repeated the aforesaid sentence before the Prophet for the third time. He replied: "Don't be in a hurry to go. I have decided to return you to your place with a reliable person; but for the present the arrangements for your journey are not complete".

My sister says that the man who was walking behind the Prophet and had made a sign to her to repeat her words before the Prophet was Ali the son of Abu Talib.

One day a caravan which contained some of our kinsmen also was going from Madina to Syria. My sister requested the Prophet to permit her to go to Syria with that caravan and join her brother. The Prophet acceded to her request and managed all the facilities for her journey. I was sitting in Syria by a window of my residence. Suddenly I saw that a camel stopped at my house. On observing carefully I saw my sister sitting in the litter. I brought her down from the litter and took her in. She began complaining of my leaving her in the area of Tayyi' and failing to bring her to Syria.

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I considered my sister to be a wise and intelligent woman. One day I had a talk with her about the Prophet and enquired from her: "What is your opinion about him? " She replied: "I have observed excellent virtues and sublime qualities in him and I consider it advisable for you to conclude a pact of friendship with him as early as possible. I say this because if he be a Prophet of Allah the superiority will be with him who expresses his faith in him earlier than others and if he be an ordinary ruler you will not at all meet any harm from him and will benefit from the power that he possesses.

ADYY BIN HATIM PROCEEDS TO MADINA

Adyy says: "My sister's words impressed me so much that I set my heart on leaving for Madina. On reaching there I went straight to see the Prophet and found him in the mosque. I sat down by his side and introduced myself to him. When the Prophet came to know about me he got up from his place and holding my hand took me to his house. While we were on the way an old woman came up before him and spoke some words to him. I saw him listening to the old woman attentively and giving replies to her. His high morals impressed me and I said to myself: "He is decidedly not an ordinary ruler". When we arrived in his house his simple life attracted my attention. He placed at my disposal a mattress made of palm fibres which was available in the house and requested me to sit on it. The topmost person of the territory of the Hijaz who wielded authority over all powers sat down on the ground. I was extremely amazed to observe his modesty and realized from his excellent manners high morals and the respect which he extended to every person that he was not an ordinary man or a common place kind of ruler.

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In the meantime the Prophet turned his face to me and mentioned minute details of the particulars of my life and said; "Were you not a follower of the Rakusi religion? [1] I said: "Yes". Then he asked me: "Why did you appropriate one-fourth of the income of your nation yourself? Did your religion allow you to do this? " I said: "No". I was convinced on account of his occult knowledge that he had been sent by Allah.

While I was thinking on these lines he spoke to me for the third time and said: "The poverty and indigence of the Muslims should not restrain you from embracing Islam because a day is coming when the wealth of the world will flow towards them and there will be none to collect and retain it. And if the numerical strength of the enemies and the comparative smallness of the numbers of the Muslims prevents you from adopting this faith I swear by Allah that a day is coming when on account of the prevalence of Islam and a large number of the unprotected Muslim women will come from Qadisia for the pilgrimage of the Ka'bah and none will molest them. And if you observe today that power and authority is in the hands of others I give you my word that a day will come when the forces of Islam will occupy all these palaces of yours and will conquer Babylon".

Adyy further says: "I remained alive and saw that under the security provided by Islam unprotected women came from far off places for the pilgrimage of the Ka'bah and nobody interfered with them. I also saw that the territory of Babylon was conquered and the Muslims occupied the throne and crown of Kisra. I hope that I shall see the third thing as well i. e. the riches of the world will flow towards Madina and none will be inclined to collect and retain them". [2]

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[1] A religion in between Christianity and Sabi'i.

[2] Mughazii Waqidi vol. III pp. 988 - 989; Seerah-i Ibn Hisham vol. II pp. 578 - 581 and Darajatur Rafi'ah fi Tabaqatish Sh'iah Imamiyah. pp. 352 - 354.