Dangerous Designs of the Jews against Islam

The Battle of Badr was a dreadful storm which blew in the heart of the Arabian Peninsula. This was a storm which pulled out many old roots of polytheism and idol-worship. Some of the heroes and champions of Quraysh were killed or were made captives and the others fled away very ignominously. The news of Quraysh having been routed spread through Arabia. However, after this storm, there was a sort of lull coupled with fear and disturbance of mind - a lull which was occasioned by reflection about the future general conditions of the Peninsula.
The idolatrous tribes, the rich Jews of Madina and the Jews of Khaybar and Wadiul Qura were very afraid of the ever increasing advancement of the new government and saw their very existence in danger, because they had never believed that the Prophet of Islam would become so strong that he would annihilate the century old strength of Quraysh.
The Jews of Bani Qaynqa' tribe, who lived in Madina and controlled the economy of the city, were more afraid than others, because their life was completely intermingled with that of the Muslims and there was a difference between them and the Jews of Khaybar and Wadiul Qura', who lived outside Madina and away from the zone of authority of the Muslims. On this account, therefore, the tribe of Qaynqa' became more active than others and started the cold war of propaganda by spreading biting slogans and slanderous verses. Thus they ignored practically the general agreement which was made in the first year of migration.
However, this cold war did not justify that the forces of Islam should give a reply with sharp weapons, because, if a knot can be opened with fingers it should not be necessary to use teeth for the purpose. Furthermore, the Prophet attached much importance to the maintenance of political unity and general law and order.
As a last warning to the Jews the Prophet delivered a fiery speech in the bazaar of Bani Qaynqa'. In this speech he said to the Jews inter alia: The fate of Quraysh serves them right. It is a lesson to you as well. I am afraid that the same misfortune may overtake you. There are many learned men and religious scholars amongst you. You should verify from them so that they may tell you clearly that I am the Prophet of Allah and that this fact is recorded in your Scripture (the Taurat)".
The obstinate and proud Jews not only did not keep silent after hearing the Prophet's words but replied to him in a very offensive tone and said: "Do you think that we are weak and unaware of the war strategy like Quraysh? You confronted a group who did not know the principles and tactics of fighting. However, the strength of the children of Qaynqa' will become known to you when you meet them in the battlefield".[1]
The biting and disrespectful words of Bani Qaynqa' and the singing of slogans and epic poems by the champions of the Jews did not have even the slightest adverse effect on the morale of the Muslims. However, an ultimatum was served on them in accordance with the principles of Islamic politics and it became clear that this time the knot would have to be opened by other means or else their courage, transgression and oppression would increase day by day. The Prophet, therefore, waited for an opportunity to administer them a severe castigation.
THE FIRE OF WAR KINDLES WITH A SPARK
At times it so happens that small phenomena lead to great revolutions and social upheavals i.e. an insignificant event leads to great occurrences and the parties resort to the settlement of many other accounts as well (besides that event).
The reason for the commencement of the First World War, which is one of the greatest events of human history, was a small happening, which provided an excuse to the big powers to wage war. The event which served as a cause for the commencement of the said war was the assassination of the Archduke Francis Ferdinand, the crown prince of Austria. This happened on the 28th of June 1914 and after one month and a few days the First World War started with Germany's attack on Belgium. As a result of this ten million persons were killed and another twenty million were wounded.
The Muslims were extremely annoyed at the obstinacy and arrogance of the Jews and were awaiting an offensive act of theirs so that they might rise against them. One day it so happened that an Arab woman came in the Bazaar of Bani Qaynqa' to sell something near the shop of a Jewish goldsmith. She had taken care that nobody should see her face. The Jews of Bani Qaynqa', however, insisted that she should unveil her face. As she declined to do so the shopkeeper came out of his shop and sewed the lap of her dress on her back. Consequently when the woman rose after a few moments a part of her body became visible. Thereupon the men (of Bani Qaynqa') ridiculed her.
The question of reputation and honour, which is something vital for every society, enjoyed extraordinary importance amongst the Arabs and especially amongst the nomadic tribes who resorted to bloodshed on account of the slightest aspersion on their honour. The pitiable condition of the stranger women, therefore, aroused the sense of honour of a Muslim and he killed the Jewish goldsmith. Naturally this act, committed in the area of the Jews themselves, could not pass without a reaction on their part. They therefore, attacked that Muslim en masse and put him to death.
We are not concerned about the fact whether or not the killing of the Jew for his having insulted the woman conformed to principles and reason. However, a Muslim's having been attacked by hundreds of Jews collectively was decidedly very shocking. Hence, the news of the tragic and pitiable murder of a Muslim stirred the moral sense of the Muslims, who determined to set the matters right and to destroy the centre of mischief.
The reciters of epic verses of Bani Qaynqa' realized that the matter had become serious and it was no longer advisable for them to continue their business in the bazaars and streets of Madina. They, therefore, considered it expedient to take refuge, as early as possible, in their houses, which were situated in high and strong forts, and to retreat there in spite of all their recitations of epic poems with great valour!
They also committed a mistake in acting on this scheme. If they had regretted what they had done and had asked for forgiveness they would certainly have been able to reconcile with the Muslims on account of the forgiving nature of the Prophet. However, to shut themselves in the forts was a sign of continuance of hostilities and enmity. The Prophet ordered the fort of the enemy to be besieged. The Muslim forces encircled the entire fort from one end to the other. The siege continued for fifteen days and entry of provisions into the fort was stopped. Any contact with those people was also prohibited.
The Jews knelt down as a consequence of the economic blockade. They opened the gate of the fort after making requisite signs, surrendered to the Muslim army. They also declared that the decision of the Prophet, whatever it was, should be adhered to.
The Prophet intended to award severe punishment to the obstructionists and the opponents of political unity in Madina. However, he refrained from taking such action on account of the insistence of Abdullah Ubay who was one of the hypocrites of Madina and had ostensibly embraced Islam. It was, therefore, decided that the Jews should surrender their weapons and wealth and quit Madina as early as possible and this task should be accomplished under the supervision of an officer named 'Ubadah bin Samit. The Jews saw no alternative but to leave Madina for Wadiul Qura' and then to proceed to Azra'at in the region of Syria.
The political unity of Madina was restored once again with the expulsion of the Jews of Qaynqa'. This time the political unity was combined with religious unity also, because, besides the Muslims, no other considerable majority was now visible in Madina and the number of idolatrous Arabs and hypocrites was insignificant as compared with that of the believers.[2]
FRESH REPORTS REACH MADINA
In small surroundings news usually circulates like lightning from person to person. For this reason news regarding most of the conspiracies and gatherings against the Muslims in every region reached the centre of Islam immediately through impartial travellers or vigilant friends. Furthermore, the Prophet himself was extraordinarily perceptive and nipped most of the conspiracies in the bud. As soon as a report was received that a tribe was planning to collect arms and men he immediately dispatched a force to curb the spirit of the enemy, or went personally at top speed, with an appropriate force, and besieged the area of the enemy and frustrated his plans. Here is a brief account of some of the 'ghazwahs' (battles in which the Prophet participated) which took place in the second year of migration.
1. GHAZWATUL KADAR
The central region of Bani Salim tribe was called Kadar. A report was received in Madina that the people of that tribe were planning to collect arms to attack the centre of Islam. As and when the Prophet of Islam went out of Madina he appointed another person as his representative and entrusted the governmental matters to him. This time he appointed Ibn Umme Maktum to deputize for him in Madina, and himself went, with a force, to the central region of Kadar. However, the enemies had scattered before the arrival of the Muslims. The Prophet however, returned to Madina without any fighting but for his own satisfaction he again sent an army to the same spot under the command of an officer named Ghalib Abdullah. The army in question returned victorious after a small skirmish in which three of their men were killed.[3]
2. GHAZWATUS SAWEEQ
The Arabs of the Age of Ignorance made strange vows. For example, Abu Sufyan had vowed after the Battle of Badr that until he had taken revenge for the murder of the Quraysh upon the Muslims, he would not go near his wife. To fulfil his vow he was obliged to conduct an attack. He marched with two hundred men and, at the insistence of Salam bin Mushkam, the chief of the Jewish tribe of Bani al-Nuzayr, who lived out of Madina, he killed a Muslim and set fire to a palm-grove in the region of 'Ariz'. A man immediately reported the incident to Madina. The Prophet came out of Madina and pursued the enemy up to a certain distance. However, Abu Sufyan and his warriors fled away. On the way the enemies left behind some bags of 'saweeq' (a food prepared with flour and palm-dates). The Muslims took possession of these bags and gave this ghazwah the name of 'Ghazwatus Saweeq'.[4]
GHAZWAH ZIL AMR
A report was received in Madina that the people of the tribe named 'Ghatfan' had gathered together and intended conquering Madina. The Prophet with 450 men rose to face the enemies. The enemies became panicky and took refuge in the mountains. In the meantime there was a heavy downpour and the clothes of the Prophet became wet. He therefore, went at a distance from the army. There he took off his clothes and spread them on a tree, and sat down under the shade. The enemies were observing the movements of the Prophet. A warrior from amongst them took advantage of the situation. He came down from the mountain with a naked sword and standing by the side of the Prophet said with a harsh voice: "Who can save you today from my sharp sword?" The Prophet replied loudly: "Allah". This word had such an effect on that man that he began to tremble with fear, and the sword fell down involuntarily from his hand. The Prophet stood up immediately, picked up the sword, attacked him and said: "Who can save you from me now?" As the man was an idolater and knew that his wooden gods were incapable of defending him at that crucial moment he replied: "None".
Historians say that the man embraced Islam there and then, but this action of his was not on account of fear, because he remained steadfast in his faith. The reason for his adopting Islam was the waking up within him of his pure nature, because his unexpected and miraculous defeat turned his mind to the other world and he realized that the Prophet had connections with that world. The Prophet took him at his word (regarding his embracing Islam) and returned his sword to him. After going a bit forward he returned and surrendered his sword to the Prophet, and said: "As you are the leader of this reformatory army, you are much more entitled to own this weapon".[5]
QURAYSH CHANGE THEIR TRADE ROUTE
The coast of the Red Sea had become dangerous (for Quraysh) on account of the Islamic army and the people who had concluded pacts with the Muslims. Once again, therefore, Quraysh held consultations and studied the situation. They said among themselves: "If our trade is suspended we will gradually lose our capital and will consequently have to surrender to the Muslims. And in case we remain engaged in trade we have no hope of success, because the Muslims usually confiscate our merchandise en route".
One of them suggested that they should go to Syria via Iraq and his suggestion was accepted unanimously. Arrangements were, therefore, made to send a caravan along with the merchandise. Abu Sufyan and Safwan Umayyah personally supervised the caravan and a man named 'Furat Hayyan', who belonged to the tribe of Bani Bakr, acted as their guide.
Maqrizi writes: "A man belonging to Madina observed the proceedings. On his return to Madina he mentioned the fact to a friend of his. The Prophet became aware of the fact soon and dispatched an army towards the route of the caravan under the command of an officer named Zayd Harith. By capturing two men and confiscating the merchandise they prevented the enemies from pursuing their journey."[6]
Notes:
[1] Mughazi-i Waqidi, vol. I, page 176.
[2] Mughazi, vol. I, pp. 177-179 and Tabaqat-i Kubra, vol. II, pp. 27-38.
[3] Mughazi, vol. I, page 182 and Tabaqat-i Kubra, vol. II, page 30.
[4] Mughazi-i Waqidi, vol. I, page 181.
[5] Manaqib, vol. I, page 164 and Mughazi-i Waqidi, vol. I, pp. 194-196.
[6] al Imta', page 112.

Grand Ayatollah Jafar Subhani
Imam reza network

Two Self –Sacrificing Sahaba at the Battle of Uhud

By: Ayatullah Ja'far Subhani
At one point the Prophet reviewed his soldiers. Their self-sacrificing mettle and brilliant faces were shining through the lights of the swords. The army which the Prophet brought to the foot of Mt. Uhud consisted of persons in whose ages there was much divergence. Most of them were old men with white heads and faces but there could also be seen brave boys, whose ages did not exceed fifteen years. The thing which prompted these persons to participate in the battle was nothing else except the love for perfection which could be achieved only under the auspices of the defence of Islam. In support of this statement we narrate hereunder the stories of two persons i.e. an old man and a young man who had been married only one night earlier.
1. 'Amr bin Jumuh: He was an old man with a bent back, whose physical strength was exhausted and one of whose feet had also been injured in an incident. He had four brave sons whom he had sent to the battlefield and he was happy that they were fighting for the sake of truth and reality.
However, he thought within himself that it was not proper for him to remain away from the battle and thus to lose the blessings (of jihad). His kinsmen severely objected to his participating in the battle and said that the laws of Islam had absolved him from all such responsibilities. Their words did not, however, satisfy him and he approached the Prophet personally and said: "My kinsmen prevent me from participating in jihad. What is your view in the matter?" The Prophet replied "Allah considers you to be excused and no responsibility devolves upon you". He, however, insisted and entreated for the acceptance of his request. While his kinsmen were encircling him, the Prophet turned to them and said: "Don't prevent him from meeting martyrdom in the path of Islam". When he came out of his house he said: "O Allah! Make me successful in laying my life in Your path and don't make me return to my home".
A person who goes to meet death with open arms is sure to achieve his end. The attacks of this lame person were very exciting. He attacked in spite of his lame foot and said: "I am desirous of Paradise". One of his sons was also advancing along with him. Consequently both of them fought till they achieved the honour of martyrdom.[1]
2. Hanzalah, 'Ghasilul Mala'ikah': He was a young man who had not yet completed twenty four years of his age. It has been said: "He brings into existence pure children from impure parents". He was the son of Abu 'Amir, an enemy of the Prophet. His father participated in the Battle of Uhud from the side of Quraysh and was one of those mischievous elements who instigated Quraysh to wage war against the Prophet. He worked against Islam till his death and was one of the founders of Masjid-i Zirar. A detailed account of it will be given in connection with the events of the ninth year of migration.
Filial sentiments did not make Hanzalah deviate from the right path. The night preceding the day on which the Battle of Uhud took place was his wedding night. He had married the daughter of Abdullah Ubayy, the well-known member of the tribe of Aws and was obliged to consummate the marriage rites the same night. When he heard the call to jihad he was perplexed. He found no alternative but to seek permission from the supreme commander to spend that night in Madina and reach the battlefield on the following day.
As quoted by Allamah Majlisi[2] the following verse was revealed about him: The true believers are those who have faith in Allah and His Messenger, and when they are dealing with the Messenger in important matters, they do not leave without his permission. Muhammad, those who ask your permission believe in Allah and His Messenger. When they ask your leave to attend to their affairs, grant permission to whomever you please and implore Allah to forgive them. Allah is forgiving and merciful. (Surah al-Nur, 24:62)
The Prophet granted him permission for one night to consummate the nuptial rites. In the morning he reached the battlefield even before taking ceremonial bath. When he wished to come out of his house tears came in the eyes of the bride whose marriage had taken place only a night earlier. She put her arms round the neck of her husband and asked him to wait for a few moments. She then called four persons, who had stayed on in Madina on account of some excuse, to witness that marriage had taken place between them during the previous night.
When Hanzalah went, the bride turned to the four persons mentioned above and said: "Last night I dreamt that the sky was split and my husband entered it and thereafter the two parts of the sky rejoined each other. I feel, on account of this dream, that my husband and his soul will fly to Paradise".
Hanzalah joined the army. His eyes fell on Abu Sufyan who was parading between the two armies. He made a brave attack on him with his sword but it struck the back of Abu Sufyan's horse and he himself fell down.
The cries of Abu Sufyan attracted the attention of the soldiers of Quraysh. Shaddad Dulaythi attacked Hanzalah, as a consequence of which Abu Sufyan made good his escape.
A spearhead from amongst the soldiers of Quraysh attacked Hanzalah and thrust his spear into his body. In spite of the wound Hanzalah pursued that man and put him to the sword. He himself also fell down on the ground and breathed his last on account of the wound sustained by him.
The Prophet said: "I have seen that the angels were washing Hanzalah". That is why he is called 'Ghasilul Mala'ikah' (i.e. one who was washed by the angels). When the people of the tribe of Bani Aws recounted the causes of their glory and honour they used to say: "One of us was Hanzalah who was washed by the angels".
Abu Sufyan used to say: "If they killed my son Hanzalah in the Battle of Badr I also killed Hanzalah of the Muslims in the Battle of Uhud".
No doubt the mentality, sincerity and faith of this couple is surprising, because their fathers were the sworn enemies of Islam. The father of the bride was Abdullah bin Ubayy Salul, who was the chief of the hypocrites of Madina, and Hanzalah was the son of Abu 'Amir, who was a monk during the Age of Ignorance and after the advent of Islam joined the idolaters of Makkah. He was the person who invited Hercules to attack and destroy the newly-formed Islamic State.[3]
Notes:
[1] Seerah-i Ibn Hisham, vol. II, page 9.
[2] Biharul Anwar, vol. XX, page 57.
[3] Usudul Ghabah, vol. II, page 59 and Biharul Anwar, vol. XX, page 57.
Ref: Imam Reza Network

The Event of Saqeefah and Its Aftermath

By: Syed Mohsin Naqavi
As soon as news of the passing away of the Holy Prophet (S.A.W.) spread in Madinah, political scrambling and an open power struggle, which had so far been underground, came out in the open. Some people of Madinah gathered at a place called the saqifaha of Banu Saeda. Speeches were made. Various parties started pushing and pulling and clamoring for power. The ansaar (the people of Madinah) claimed that they were in the majority and therefore the leader should be chosen from among them. At this Abu Bakr made a speech and cited a hadith: 'I have heard the Prophet saying that the Imams after me will be from among the Quraysh.' Violence broke out . In this confusion Umar pulled Abu Bakr out of the crowd and stretching his (Abu Bakr's) hand said: 'I do bayat on your hand and accept you as the khaleefa of the Prophet.' Seeing this, many other among the muhajiroon (i.e. the people of Quraysh from Makkah) followed Umar in accepting Abu Bakr as Khaleefa. The ansaar who although were in the majority, saw that any more counter-claim was a lost cause and finally resigned themselves to accepting Abu Bakr as the ruler of the State.
While all this was going on, Ali (A.S.) and the rest of Banu Hashim were busy in performing the funeral rites of the Holy Prophet (S.A.W.). The leaders did not get round to come back to the Prophet's house until the third day after his death. Although, some historians, Haykal among them, have reported that the Prophet's body was brought out for all Muslims to pay him their last respects. We are told that the Holy Prophet (S.A.W.) passed away on a Monday and he was buried on the following Wednesday. We have often wondered about this delay in the burial. The only explanation we can come up with is as follows. Because of the intense political activity, nobody, who had the slightest ambition for a government office, could leave the mainstream gathering for a moment. People were coming in groups of two, three or four, to pay their last homage to their Prophet (S.A.W.). Ali (A.S.) and all the other Banu Hashim must have been under tremendous pressure to delay the burial until the last Muslim in Madinah came and paid his respects to the Prophet (S.A.W.). No large congregational funeral prayers were held and people came in small groups. That must be the reason that the burial did not take place for three days.
The Banu Hashim realized that a fast one had been pulled on them. An oligarchy of the Quraysh, who had always resented the honor and respect accorded to Banu Hashim in the Arab History, were able to subdue the large but silent majority and grabbed power for their own vested interests. They gathered around Fatima Zahra (A.S.).
Ali (A.S.) and Fatima Zahra (A.S.) on the other hand, were above and beyond personal considerations and tribal group-feelings. They did take the Prophet's mission seriously. They believed whatever was in the Holy Qur'an and whatever else was uttered by the Prophet (S.A.W.) were nothing less than divine commands. Ghadeer-e-Khum had happened only three months ago. Therefore, the couple would go to every household in Madinah and knock at the door and remind every family of the event of Ghadeer-e-Khum and ask them how they could completely ignore the apostolic edict and accept a faulty decision imposed upon them with the threat of violence. This went on for three consecutive nights. Everyone would agree with Fatima Zahra (A.S.) but would also say that it was now too late, what was done was done. In other words, fait accompli took precedence over the Prophet's command.
Of course, the ruling party was not unaware of these activities. Umar urged Abu Bakr to take quick and decisive action. Abu Bakr sent his slave named Qunfud to fetch Ali (A.S.) to his presence. Ali (A.S.) came and asked why was he called. Before Abu Bakr could say anything, Umar said: 'You have been called in to acknowledge the government in power like everybody else.' Ali (A.S.) said: 'You should accept me as the Khaleefa instead of asking me to accept somebody else. Have you forgotten Ghadeer-e-Khum?' He then turned to Abu Bakr and said: You grabbed power over the people of Madinah by claiming that you are one of the Quraysh and therefore closer to the Prophet (S.A.W.). I turn the same argument against you and say that I am the closest to the Prophet (S.A.W.). If that is the reasoning then no one deserves to become Khaleefa other than me.'
The Attack on Fatima Zahra's House
Both Umar and Abu Bakr were left speechless. However, they were not going to give the matter any rest. Umar collected an armed party, took some fire and approached the house of Fatima Zahra (A.S.) where Ali (A.S.) and some other people of Banu Hashim were sitting. Umar called at the door and said: 'O daughter of the Prophet, I want everyone out of this house and if they don't I will set it on fire.' Fatima Zahra (A.S.) came to the door and protested. However, she also saw the fire and was frightened. Umar kicked the door in which hit her and she fell. She was carrying a baby which she lost. Ali (A.S.) came out and was arrested. He was dragged in the streets of Madinah with a rope tied around his neck. When Fatima Zahra (A.S.) came to, she ran outside and tried to hold on to the hem of Ali (A.S.)'s dress at the same time protesting and begging the party to let Ali (A.S.) go. Qunfud started hitting her hand with a stick until she had to let go of the dress.
While all this was going on, Abu Bakr arrived at the scene. Fatima Zahra (A.S.) turned to him and said: 'Unless you let Abul Hasan (Ali (A.S.)'s name) go, I will let my chadar down and with my hair disheveled I would beg Allah that His wrath may befall you all.' Abu Bakr was shaken, as if there was a magic in those words. He looked to Umar and said: 'Let's go, let's go from here!' The armed party had to leave.
Years later, Abu Bakr would be full of remorse for his actions against Fatima Zahra (A.S.). Tabari has reported that on his death-bed Abu Bakr said: O how I wish I had not violated Fatima Zahra's home.
The Episode of Fadak
But there was no softening in the attitude of the ruling party towards Fatima Zahra (A.S.). The state of Fadak which was in Fatima's possession and was being managed by her, was confiscated by the government of Abu Bakr. Fatima Zahra (A.S.) came to Abu Bakr and protested. Abu Bakr replied that it belonged to the state. Fatima (A.S.) said that it was her by way of gift (hibah). Abu Bakr asked for witnesses to the act of gift-giving. Fatima (A.S.) presented Ali (A.S.) and her maid, Umm Ayman. Abu Bakr said that the witness was incomplete according to the Islamic law. It should either consist of two men or one man and two women. Fatima presented her children Hasan (A.S.) and Husayn (A.S.). That too was rejected by Abu Bakr because both of them were minors.
Fatima Zahra (A.S.) then said that if the government does not accept the law of gift then the state of Fadak should come to her anyway because it was her father's personal property. Abu Bakr, at this, cited a hadith. He said: I have heard the Prophet (S.A.W.) saying - We the prophets do not leave any inheritance, everything after us belongs to the community.' Fatima Zahra (A.S.) presented one argument after another from the Qur'an, citing Zacharia's prayer in which he asks Allah for an heir who would inherit from him (19:2-6), and Solomon's inheritance from David (27:16) and all other places where the mention of a prophet's inheritance has been made. Fatima Zahra (A.S.) is reported to have delivered a long and passionate speech, which has been preserved by our historians in its entirety. It is considered a masterpiece of Arabic oratory.
Here our historians differ as to exactly what happened. One report says that Abu Bakr still refused to accept Fatima Zahra's claim and she left dejected, angry and greatly aggrieved. This is the version favored by the authors of the article 'Fadak' in the New Encyclopedia of Islam. Another report tells us that Abu Bakr was put to shame by Fatima Zahra's reasoning and eloquence and he actually did write a document releasing the state of Fadak to her. In the meantime Umar arrived and tried to wake Abu Bakr up to the realities of politics and the need to feed the Muslim armies. He then snatched the document away from Fatima Zahra's hands and tore it up.
We feel we must elaborate the politics of the confiscation of Fadak for our readers. The Prophet (S.A.W.) had reserved the income of the state of Fadak for his family (qurba), the poor (masaakeen), the orphans (yataama) and the wayfarer (ibn-us-sabeel), exactly as the Qur'an had decreed. Foreseeing his death in the near future he made his daughter, Fatima Zahra (A.S.) in-charge of that management after him. Of course, Fatima Zahra (A.S.) was not a person who would plunder that trust. She was the Prophet's daughter, termed as the most truthful woman in the Muslim community. Neither was it that she had not seen money before. She was born to a mother who was well-known for her enormous wealth in Arabia and lived like a princess. Indeed, Fatima Zahra (A.S.) did manage the income from Fadak with equity and justice as the Prophet (S.A.W.) himself had been doing, for a period of six months. Had the state of Fadak stayed with her she would have continued with that redistribution of wealth in the community according to the spirit of the Islamic law. A natural consequence of that would have been that all the needy, or at least a great majority of them would look up to Fatima Zahra (A.S.). Thus there was danger that a group strongly loyal to the family of the Prophet (S.A.W.) would emerge in the community. The people who had taken over the reins of power by means of political maneuvering at Saqifah knew the consequences very well. By denying any place in the ruling cabinet to Ali (A.S.) the ruling party took away all and any political power from the family of the Prophet (S.A.W.). By confiscating the state of Fadak they broke the economic power of the family of the Prophet (S.A.W.). The triumph of the ruling party over one group that could ever threaten them was complete.
Either way, Fatima Zahra (A.S.)who was in no position to exert any political pressure on any group or party anyway, her spiritual and moral authority had also been challenged by the ruling party by declaring her claim to the state of Fadak as being untruthful; and it was no one else but Fatima Zahra (A.S.)the woman declared to be most truthful by the Holy Qur'an at the event of mubahila. But it was the strength of her character and personality that Banu Hashim still refused to accept Abu Bakr's authority. Zuhri has recorded that not a single man from the family of Banu Hashim came to Abu Bakr's side as long as Fatima Zahra (A.S.) was alive. We can however imagine the hurt and pain she had gone through. She kept a brave face but inside she was broken hearted.
The Bayt-ul Ahzaan
She would now stay home and weep for her father. Historians have recorded some lines of a lament she used to recite:
'O Father! Untold pain and hardship was inflicted on us after you,
If those hardships would befall the bright days, they would turn into dark nights,
And if mountains were subjected to that pain they would crumble into dust.'
The people of Madinah complained to Ali (A.S.) that Fatima Zahra's weeping and wailing was disturbing their everyday lives. Ali (A.S.) then built a little room outside of Madinah in the graveyard of Baqee for her. Every morning she would take her children to that apartment and stay all day praying, weeping and wailing. This apartment was known as Baytul-Ahzan or, 'the house of sorrows'. The place and sign of this structure were still to be seen until the early part of this century. Ibn Saud, the father of the present rulers of Saudi Arabia, had it razed to the ground.
The Apology from the Shaykahyn
A few days later both Umar and Abu Bakr visited Fatima Zahra (A.S.) at her house. She refused to see them. Ali (A.S.) persuaded her at least to listen to what they had to say. A curtain was draped in the middle of the courtyard inside the walls of her house. She sat on one side of the curtain with her back to it, the visitors being on the other side. She asked tersely as to the reason of their visit. They both said that they had come to apologize for their wrongdoings and excesses. She refused to acknowledge the apology. Instead, the following dialogue ensued between them.
Fatima: If I remind you of some of the sayings of my father, would you confirm them?
Abu Bakr: Yes.
Fatima: Do you remember that my father had said - Fatima is a piece of me, whoever hurts her actually hurts me and whoever hates her actually he hates me?
Abu Bakr: Yes, I remember.
Fatima: So, now I say that you have shown enmity towards me, you have hurt me; get out of my house, I have nothing more to say to you.
Thus ended this meeting. Our historians have reported that Fatima Zahra (A.S.) was never reconciled to Abu Bakr and Umar and she strictly asked Ali (A.S.) never ever to call those two to her funeral.
We stated earlier that both Ali (A.S.) and Fatima Zahra (A.S.) had shown all along that they were above and beyond personal considerations and any partisanship or party-politics. One example of this attitude in Fatima Zahra's family was their relationship with Asma bint Umays. Asma's father, Umays, was very close to the Prophet (S.A.W.) so Asma and her sister used to spend a lot of time with the family of the Prophet(S.A.W.). Asma was married to Jaafar, Ali (A.S.)'s elder brother. Asma migrated to Abyssinia with her husband since he was the leader of this expedition. They returned to Madinah after fourteen years of stay there and the old relationship was revived. They had two sons, Abdullah and Muhammad. Later on, Ali (A.S.) and Fatima Zahra's two daughters were married to these two sons of Jaafar and Asma. In the 9th year of Hijra, Jaafar was killed in action at Mauta. Asma became a widow and some time later Abu Bakr married her. She had a son and a daughter by Abu Bakr. In spite of all the hardships that Fatima Zahra (A.S.) suffered during Abu Bakr's rule, her relationship with Asma was unchanged. Asma would come to Fatima Zahra's house and help with the domestic chores while Fatima Zahra (A.S.) would confide in her. After Abu Bakr died and after the passing away of Fatima Zahra (A.S.) Ali (A.S.) married Asma and adopted the two children she had from Abu Bakr. Ali (A.S.) loved these children dearly and raised them like his own, that was notwithstanding the grave differences he had had with Abu Bakr.
The Invention of Taboot and Its Relationship to Fatima Zahra (A.S.)
One day when Asma came to see Fatima Zahra (A.S.) she noticed that Fatima Zahra (A.S.)had done the washing for her children and the clothes were hung for drying and she was now cooking. Fatima Zahra (A.S.) looked to Asma and confided in her that it was the last day of her life. She urged Asma to look after her children after her who were still very young. She then said to Asma that she did not like the way Arabs take the remains of a woman for burial. They would just cover the body with a sheet which showed the outline. Asma then prepared a coffin by putting together palm-twigs. It had an arched roof made of palm-leaves. Fatima Zahra (A.S.) liked it and smiled at the sight.
This is the origin of the invention of Taboot. Every Imambara in our religious custom has a Taboot as a symbol to the memory of Fatima Zahra (A.S.)which is decorated with a green cover and taken out in the assembly during the commemoration of Fatima Zahra’s death anniversary.
The Passing Away of Fatima Zahra (A.S.)
After finishing the cooking, she said to Asma that she was going to the inner apartment. She would be reciting prayers and the Qur'an. As long as Asma would keep hearing the sounds of her recital Asma should assume that she was alive. When the recital stops she would know that Fatima Zahra (A.S.) was gone from this world. Saying this, Fatima Zahra (A.S.) entered the inner apartment. The recital continued for a while and then it stopped. Asma then knew that Fatima Zahra (A.S.) was no more. She called Ali (A.S.). Ali (A.S.) prepared the shroud with Asma's help and performed the burial rites. While this was going on, Ayisha and Abu Bakr came along. Asma prohibited them from coming near the coffin. Ayisha complained to Abu Bakr. Asma explained to Abu Bakr that it was according to the express wish of Fatima Zahra (A.S.)
It is reported that when Ali (A.S.) was washing the remains of Fatima Zahra (A.S.)at one point he screamed and wept. Later, his cousin, Abdullah ibn Abbas, asked him about it. Ali (A.S.) (A.S.) explained that the door that was kicked in on her actually broke her ribs. Out of her pride, though, Fatima Zahra (A.S.) never disclosed her full injuries to anyone. That was what he discovered when bathing her remains.
Ali (A.S.) (A.S.) buried the remains of Fatima Zahra (A.S.) during the night. The next morning the news spread in Madinah that the daughter of the Holy Prophet (S.A.W.) had passed away.
Now the ruling party realized that although they had gained the power, their legitimacy was in doubt because they had left their Prophet (on whose authority and in the name of whose mission they had taken over the power to rule) unburied while they were tangled in the power struggle. There was nothing they could do now to correct that mistake. But there was something else they could do. The leaders also knew that what they had done with Fatima Zahra (A.S.) was a grave wrong. We have already quoted Tabari's report about Abu Bakr's remorse on his deathbed about his own actions. Umar too, knew full well that he had caused a serious injury to Fatima Zahra (A.S.). He must have had a guilty conscious about it. It was this feeling that caused him to take the action described below. A party under the leadership of Umar bin Khattab gathered at the place where Fatima Zahra (A.S.) had been buried. They threatened to dig the grave up so that they could offer the funeral prayers. One historian has noted: As if Ali (A.S.) had buried her without offering the funeral prayers! When Ali (A.S.) heard of this he took his sword out and stood by the grave and challenged anyone who would so much as think of digging the grave. The party and the leader both were intimated and had to back off.
For a long time after her passing away, when her maid would be asked how did Fatima Zahra (A.S.) spend the last days of her life, the maid would remember two things: that she never smiled after her father passed away - she was always sad, and that she could not sit up straight, when she would try to sit she would bend over to one side.
Tabari and Diyar Bakri have noted that Fatima Zahra (A.S.) died ninety-five days after the death of the Holy Prophet (S.A.W.) and that she was eighteen years old at that time. Yaqoobi tells us that Fatima Zahra (A.S.) was buried during night.
Muhaddith Dehlavi in his Jazb-al-Quloob has noted that Fatima Zahra (A.S.) was interred at Baqee but there is another report from Imam Jaafar As-Sadiq that she was buried in the apartment where she breathed her last.
Both her apartment and the mark of her grave in the Baqee cemetery were to be found until the early part of this century in Madinah. Once again, both those relics were obliterated by the Saudi rulers by ploughing over(the 8th day of Shawwaal in 1925).
Fatima Zahra (A.S.) lived a hard life and suffered untold pain and misery at the hands of her enemies. Her pain and misery have continued fourteen hundred years after her departure from this world.
Ref: Imam Reza Network

Umar Ibn Khattab Embraces Islam

Jafar Subhani
The acceptance of Islam by everyone of the early Muslims was the effect of one cause or another and at times a very small incident became the means of the conversion of an individual or a group. The stimulant for the adoption of Islam by the second caliph is interesting. Although from the point of view of the chronological order of the events it would have been appropriate to record this incident after describing the migration of Muslims to Ethiopia, but we have considered it expedient to describe it here, as we have here mentioned some of the companions of the Holy Prophet.
Ibn Hisham [1] says, "Out of the family of Khattab (father of Umar) only his daughter Fatimah and her husband Sa'id bin Zayd had embraced Islam. As in the early days of Islam Umar's relations with the Muslims were very inimical and he was considered to be one of the most obstinate enemies of the Prophet, therefore, his sister and her husband always kept their faith concealed from him. In spite of this Khubab bin Art used to come to their house at appointed hours and taught them the Holy Qur'an.
The confused condition of the people of Makkah had made Umar very sentimental, for he saw that dissension and disorder prevailed amongst them and the bright day of Quraysh had been changed into a dark evening.
Umar, therefore, decided to go and cut off the root of dissension by killing the Holy Prophet. To achieve this purpose he was looking for the place where the Prophet could be found. He was informed that he was in a house situated by the side of the bazaar of Safa, and forty persons like Hamzah, Abu Bakr, Ali etc. had undertaken to protect and defend him.
Na'im bin Abdullah who was one of the close friends of Umar says: "I saw Umar carrying his sword. I enquired about the purpose for which he was going. He replied thus: "I am going in search of Muhammad who has created dissension amongst Quraysh. He laughs at their wisdom and intellect, declares their religion to be worthless and belittles their gods. I am going to kill him".
Na'im says: "I said to him: You are deceived. Do you think the descendants of Abd Munaf will spare your life? If you are a peaceable person you should first reform your own house. Your sister Fatimah and her husband have become Muslims and follow the religion of Muhammad".
Na'im's words created a storm of wrath in the mind of Umar. Consequently he abandoned his previous plan and went to the house of his brother-in-law. When he reached near the house he heard the humming of someone who was reciting the Holy Qur'an with an impressive voice. The manner of Umar's arrival in his sister's house was such that she and her husband also became aware that he was about to enter. They, therefore, concealed the teacher of the Holy Qur'an in the back part of the house so that he might remain hidden from Umar's eyes. Fatimah also concealed a leaf on which verses of the Holy Qur'an were written.
Umar said without any salutation or greeting: "What was this humming that I have heard?" They replied 'We have heard nothing". Umar said: "I have been informed that you have become Muslims and follow the religion of Muhammad". He uttered this sentence with great fury and attacked his brother-in-law. His sister then stood up to protect her husband. Umar attacked her also and seriously injured her head with the point of his sword. While blood was flowing from her head, the helpless woman said with great fervour of faith: "Yes. We have become Muslims and believe in Allah and His Holy Prophet. Do whatever you like".
The tragic plight of the sister, who was standing by the side of her brother with her face and eyes besmeared with blood and was speaking to him, made Umar tremble and he was sorry for what he had done. He, therefore, insisted that they should show him the relevant leaf so that he might ponder over the words of Muhammad. His sister fearing lest he should tear it up, put him on oath that he would not do so, and he also made a promise and confirmed it on oath that he would return the leaf after having gone through it. Then he took the sheet in his hand. A few verses were written on it. Their translation is given below: Taha. It was not to distress you that We revealed the Qur'an. It is to admonish those who fear Allah. It is a revelation from Him who has created the earth and the lofty heavens. The Merciful who is firm in power. His is what the heavens and earth contain. He has knowledge of all that is secret and all that is yet more hidden. (Surah Taha, 20:1-6)
These eloquent verses and the clear and firm words impressed Umar very much. The man, who was the most ruthless enemy of the Qur'an and Islam a few minutes earlier, decided to change his mind. He went to the house about which he had already learnt that the Holy Prophet could be found there and knocked at the door. One of the companions of the Prophet peeped through a hole and saw Umar standing with a sword in hand and waiting for the door to be opened. He returned at once and informed the Prophet about the matter. Hamzah, son of Abdul Muttalib said: "Let him come in. If he has come with good intentions we shall welcome him, but if his intentions are not good we shall kill him". Umar's attitude towards the Prophet reassured them and his open countenance and expression of sorrow and shame proved his real intentions. Eventually he embraced Islam at the hands of the Prophet in the presence of his companions and thus joined the ranks of the Muslims.[2]
Notes:
[1] Seerah Ibn Hisham, vol. I, page 365.
[2] Ibn Hisham has given another version of the embracement of Islam by Umar. (vol. I, page 368)
Imam Reza (A.S.) Network

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.

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]

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."[7]

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.

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.

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.[8]

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.

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[9] 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.

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".

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''.[10]

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.[11] 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.

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.

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''.[12]

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.[13]

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."[14]

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".[15] 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.

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".

[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.
[7] Mughazi-i Waqidi, vol. III, page 928.
[8] 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).
[9] Tabaqat-i Ibn Sa'd, vol. II, page 152.
[10] Mughazi-i Waqidi, vol. III, pp. 949 - 953.
[11] Tabaqat, vol. II, pp. 153-154 and Seerah-i Ibn Hisham, vol. II, page 49.
[12] Seerah-i Ibn Hisham, vol. II, page 491.
[13] Seerah-i Ibn Hisham, vol. III, page 493.
[14] Tabaqat, vol. III, page 153.
[15] 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.)


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Ref: The Message, Ayatullah Ja'far Subhani
www.ahlulbaytportal.com

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]

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''.[2] 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)

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''.[3]

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.

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.

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.

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.[4]

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.

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.

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[5] 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.

[1] Tabaqat-i Kubra, vol. ll, page 137.
[2] Tabaqat-i Kubra, vol. II, page 150.
[3] Mughazi-i Waqidi, vol. III, page 897.
[4] ln Mughazi, vol. III, page 602, Waqidi has mentioned some feats of valour of the Commander of the Faithful at that critical juncture.
[5] It is equal to 213 grams approximately.


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Reference: The Message, Ayatullah Ja'far Subhani

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)

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.

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[2] 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.[3]

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.

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,[4] 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.

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:

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.[5]

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''.[6]

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.[7]

[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.
[4] Name of a town.
[5] Tafsir-i Furat, pp. 222-226 and Majma'ul Bayan, vol. I, page 528.
[6] al-Irshad, pp. 84-86.
[7] Tarikh-i Tabari, vol. III, page 30; Seerah-i Halabi, vol. III, page 215 and Mughazi Waqidi, vol. II, pp. 769 - 774.

------------
Ref: The Message, Ayatullah Ja'far Subhani
www.ahlulbaytportal.com

THE BATTLE OF AHZAB

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

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

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

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

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

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

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

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

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

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

INTELLIGENCE BUREAU OF MUSLIMS

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

Salman Farsi, who was fully conversant with the art of Iranian warfare, said: "In Persia, as and when people are threatened with an attack by the enemies, they dig a deep ditch around the town and thus check their advance. Hence, it would be appropriate to safeguard the vulnerable points of Madina by means of a ditch and thus to hold back the enemy in those areas. Simultaneously, towers and sentry posts should be constructed by the bank of the ditch for purposes of defence and the enemies should be prevented from crossing the ditch by shooting arrows and hurling stones on them from the towers and the fortresses".[5]

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

By engaging himself in this work the Prophet manifested a part of the programme of Islam and made the Muslim society understand that a commander of the army and a leader of the society should endure hardships like others and should alleviate their burden. The Prophet's labour created a peculiar enthusiasm amongst the Muslims and all of them, without any exception, started work, so much so that the Jews belonging to the tribe of Bani Qurayzah who had concluded a pact with the Muslims also rendered help by providing implements.[6] The Muslims were very hard up in those days for provisions, and the well-off families were rendering help to the soldiers of Islam.

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

The length of the ditch can be estimated by taking into account the number of workers. According to a popular version the number of the Muslims in those days was 3000,[7] and if digging of 40 cubits was performed by ten persons the length of the ditch would come to 12,000 cubits and its breadth was so much that clever and experienced riders could not cross it on horseback.

THE WELL-KNOWN REMARKS OF THE PROPHET ABOUT SALMAN

When the workers were being distributed a dispute cropped up between the Muhajirs and the Ansar with regard to Salman. Each of the two parties claimed that Salman belonged to them and should work along with them. At this juncture the Prophet put an end to the dispute with a decisive order and said: "Salman is one of the members of my household".

The Prophet spent his days and nights by the bank of the ditch till the work was completed. However, the hypocrites failed to do the work on various excuses and at times went away to their houses without obtaining permission from the Prophet, while the true believers remained busy in their work with firm determination, and discontinued work on good excuse after obtaining permission from the commander, and returned to work again when the excuse ceased to exist. This matter has been narrated in the 62nd and 63rd verses of Surah al-Nur.

THE ARMY OF THE ARABS AND THE JEWS BESIEGES MADINA

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

NUMBER OF SOLDIERS OF THE TWO FORCES

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

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

The army of the Arabs stayed on the other side of the ditch for about one month and during this period not more than a few persons were able to cross it. And those who tried to cross the ditch were repulsed by means of special stones which were used in those times instead of the bullets of today. During this period the Muslims had some interesting adventures with the transgressing Arabs which are recorded in history.[8]

THE RIGOURS OF WINTER AND THE SHORTAGE OF PROVISIONS

The Battle of Ahzab took place in winter. Madina was faced with drought that year and a state of semi-famine prevailed. The provisions available with the army of the Arabs were not sufficient to permit them to stay on any more, because they had never thought that they would be detained on the bank of a ditch for full one month. On the contrary they were sure that with a single attack they would be able to overcome the warriors of Islam and would put them to the sword.

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

HAY BIN AKHTAB ARRIVES IN THE FORTRESS OF BANI QURAYZAH

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

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

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

Like a skilled camel-man who tames a refractory camel by rubbing its hump, Hay bin Akhtab said so many things to Ka'b that eventually he agreed to repudiate the pact. Hay also promised Ka'b that if the army of the Arabs was not victorious over Muhammad, he (Hay) himself would come to the fortress and share the fate of Ka'b. Ka'b called the chiefs of the Jews in the presence of Hay and formed a consultative council and invited their opinions. All of them said: "You may decide whatever you consider expedient and we shall obey you".[9]

Zubayr Bata, who was an old man, said: "l have read in the Taurat that in later times a Prophet will rise from Makkah. He will migrate to Madina. His religion will spread throughout the world and no army will gain a victory over him. If Muhammad is the same Prophet this army will not be victorious over him". The son of Akhtab said at once: "That Prophet will be from amongst Bani Israel, whereas Muhammad is a descendant of Isma'il; he has collected these people around him by means of deceit and magic". He talked so much on the subject that he succeeded in making them decide to violate the pact. He also called for the pact which had been concluded between Prophet Muhammad and Bani Qurayzah and tore it into pieces before their very eyes. Then he said: "The matter is now finished. You should get ready to wage war".[10]

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

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

The Prophet said loudly: "Allah is Great! O Muslims! There are good tidings for you that victory is near". This sentence, which manifests the perfect bravery and sagacity of the great leader of Islam, was uttered to ensure that the morale of the Muslims might not be weakened on hearing about the violation of the pact by Bani Qurayzah.[11]

INITIAL TRANSGRESSIONS BY BANI QURAYZAH

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

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

The person appointed by the Muslims to collect information reported to the Prophet that Bani Qurayzah had asked Quraysh and Ghatfan to make available two thousand soldiers who should enter Madina from within the fortress and plunder the city. This report was received when the Muslims were guarding the bank of the ditch lest the enemy should cross it. The Prophet immediately appointed two officers named Zayd Harithah and Maslamah Aslam along with five hundred soldiers to patrol the city and, while uttering Takbir (Allaho Akbar- Allah is Great!) prevent Bani Qurayzah from committing transgression so that the women and the children should feel comforted by hearing Takbir.[12]

ENCOUNTER BETWEEN FAITH AND INFIDELITY

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

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

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

The biting winter of that year and the shortage of foodstuff and fodder were threatening the lives of the Arab army and their animals. Hay bin Akhtab (who had initiated the war) obtained twenty camel-loads of palm-dates from the Jews of Bani Qurayzah but the same were confiscated by the Muslims and distributed amongst the soldiers of Islam.[13]

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

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

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

The Prophet was not negligent of strengthening the morale of the soldiers of Islam even for a moment and encouraged them with his stirring and impressive speeches, to defend the freedom of their faith. One day he turned his face to the soldiers and the officers in a magnificent gathering and after a brief invocation to Allah addressed them thus: "O soldiers of Islam! Remain steadfast before the enemy and remember that Paradise is under the shadow of those swords which are drawn in the path of truth and justice".[14]

SOME CHAMPIONS OF THE ARAB ARMY CROSS THE DITCH

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

The halting place of these five champions who had come for single combat was situated between the ditch and the Sal'a mountain (the headquarters of the army of Islam). The Arab champions were playing with their horses with a peculiar vanity and pride, and were challenging their adversaries by means of hints and signs.[15]

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

Perfect silence prevailed in the army of Islam in reply to 'Amr's shouting. Although the Prophet kept asking that one man should get up and relieve the Muslims from the mischief of that man ('Amr), but none was prepared to fight with him (except Ali bin Abi Talib).[16] No alternative was, therefore, left except that this difficulty should be surmounted through Ali, the brave. The Prophet gave him his own sword, tied a special turban on his head and prayed for him in these words: "O Allah! Protect Ali from all sides. O Lord! 'Ubaydah bin Harith was taken away from me on the Day of Badr and, the lion of Allah, Hamzah was taken away in the Battle of Uhud. O Nourisher! Protect Ali from being harmed by the enemy''. Then he recited this verse: "O Nourisher! Don't leave me alone and you are the best inheritor".[17] (Surah al-Anbiya, 21:89)

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

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

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

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

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

Ali reminded him that one day he ('Amr) had put his hand into the coverings of the Holy Ka'bah and had made a promise to Allah that as and when any warrior made three suggestions to him in the battlefield he would accept one of them. Ali, therefore, suggested to him that he should embrace Islam. He replied: "O Ali! Leave this for it is not possible". Then Ali said: "Abandon fighting and leave Muhammad to himself". He replied: "It is a matter of shame for me to accept this proposal, because tomorrow. the poets of Arabia will satirize me and will imagine that I did so on account of fear". Then Ali said: "Your opponent is on foot. You should also dismount so that we may combat with each other". He said: "O Ali! This is a very insignificant suggestion and I had never thought that an Arab would make such a request to me''.[18]

COMBAT BETWEEN THE TWO CHAMPIONS COMMENCES

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

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

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

THE VALUE OF THIS BLOW

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

When Ali had the honour to present himself before the Prophet the latter assessed the value of the blow given by him to 'Amr in these words: "The value of this self-sacrifice excels all the good deeds of my followers, because, as a consequence of the defeat of the greatest champion of infidelity the Muslims have become honourable and the community of infidels has become degraded and humble''.[19]

MAGNANIMITY

The coat-of-mail of 'Amr was very costly but Ali was too magnanimous to touch it, although the Second Caliph criticized him for not having removed it from the body of 'Amr. 'Amr's sister came to know about the incident and said: "I am not at all sad on account of my brother being killed, because he has been killed at the hands of a magnanimous person. If it had not been so I would have been shedding tears throughout my life."[20]

THE ARMY OF THE ARABS IS DIVIDED

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

The Prophet, therefore, appointed a body of men to conclude a pact with the chiefs of the said tribes to the effect that the Muslims were prepared to give them one-third of the fruits of Madina, provided they dissociated themselves from the ranks of Ahzab (tribes) and returned to their own areas. The representatives of the Prophet drew up an agreement with the chiefs of the tribes and brought it to him for his endorsement. However, the Prophet placed the matter before two brave officers namely Sa'd Mu'az and Sa'd 'Ubadah. Both of them stated unanimously that if this pact was to be concluded in compliance with the command of Allah it would be acceptable to the Muslims, but if it was according to the personal view of the Prophet and their opinion was being sought they thought that the proposal should end then and there and should not be approved. As regards the reason for their saying so they stated:

"We have never paid tribute to these tribes and none of them could pick up courage to take even one palm-date from us by force and coercion. And now that we have embraced Islam by the grace of Allah and under your guidance and have become honourable and respectable by means of Islam the question of our paying them any tribute does not arise. By Allah! We shall reply to their vain and hollow demand with our swords until the matter is settled by Divine commandment".

The Prophet said: "The reason for my thinking about such a pact was this that I saw that you had become the target of the Arab army and were being attacked from all sides. I, therefore, thought that this problem should be solved by creating a rift between the enemies. However, now that your firm resolution has become evident, I hereby stay the conclusion of the pact and say to you-and believe in what I say that Allah will not humiliate His Prophet and will carry out His promise about the victory of monotheism over polytheism". At this stage Sa'd Mu'az deleted the contents of the deed with the permission of the Prophet and said: "The idolaters may do whatever they like. We are not a people who pay tribute".[21]

FACTORS WHICH DIVIDED THE ARAB ARMY

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

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

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

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

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

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

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

REPRESENTATIVES OF QURAYSH VISIT THE FORTRESS OF BANI QURAYZAH

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

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

The words of the representatives of Quraysh and especially their saying that they were not prepared to surrender even one person as a hostage convinced Bani Qurayzah that whatever Na'im had said was correct. It confirmed their fears that Quraysh were far-sighted and if they did not succeed in the matter they would return home and leave them (i.e. Bani Qurayzah) at the mercy of the Muslims.[22]

THE LAST FACTOR

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

It was not yet dawn, when the army of the Arabs left the place and none of them could be seen there any longer."[23]

[1] Mughazi-i Waqidi, vol. II, page 441.
[2] Seerah-i Ibn Hisham, vol. II, p. 214; Tarikh-i Tabari, vol II, p. 233.
[3] Hayat-i Muhammad.
[4] Mughazi-i Waqidi, vol. II, page 443.
[5] Tarikh-i Tabari, vol. II, page 224.
[6] Mughazi-i Waqidi, vol. II, page 445.
[7] Seerah-i Ibn Hisham, vol. II, p. 220; Mughazi, vol. II, p. 453.
[8] Seerah-i Ibn Hisham, vol. I, page 238.
[9] Mughazi-i Waqidi, vol. II, pp. 455 - 456.
[10] Biharul Anwar, vol. II, page 223.
[11] Mughazi-i Waqidi, vol. II, pp. 458-459.
[12] Seerah-i Halabi, vol. II, page 335.
[13] Seerah-i Halabi, Vol. II, page 345
[14] Seerah-i Halabi. vol. II, page 349.
[15] Tarikh-i Tabari, vol. ll, page 239 and Tabaqat-i Kubra, vol. ll, page 86.
[16] Waqidi says: Perfect silence prevailed amongst the Muslims when 'Amr was challenging (for a single combat), Mughazi, vol: II, page 470.
[17] Kanzul Fawa'id, page 137.
[18] Biharul Anwar, vol. XX, page 227.
[19] Bihar, vol. XX, page 216 and Mustadrak Hakim, vol. III, page 32.
[20] Mustadrak Hakim, vol. XXX, page 33.
[21] Seerah-i Ibn Hisham, vol. II, p. 223; Bihar, vol. XX, p. 252.
[22] Seerah-i Ibn Hisham, vol. II, pp. 229-231; Tarikh-i Tabari, v. II, pp. 242-243.
[23] Tarikh-i Tabari, vol. II, page 244


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Ref: The Message, Ayatullah Ja'far Subhani
www.ahlulbaytportal.com

The War Policy of the Early Period of Islam

By: Hojjat al-Islam Hashmi Rafsanjani
Former President of Islamic Republic of Iran
Now see the difference in the treatment of Islam towards non-Is­lamic nations involved in war. See what the civilization of Islam and the Islamic movement demand in the world, and what these arrogant powers demand. The matter which I want to mention is authentic, as being related by successive witnesses. The Prophet's (S) policy while dispatching troops to war for defence purposes was that he first talked to them.
Need for Taqwa
He firstly advised them to fear Allah (SWT) and observe taqwa. As I have mentioned repeatedly, the fundamental basis of Islamic movement in military, economic, cultural, educational, and familial arenas is taqwa. That is to say, the criterion is that man should have a sound condition to preclude him from swerving to the left and right, up and down, excess and insufficiency or negligence. We interpret this as observing taqwa. The first thing the Prophet (S) used to do was to remind them of Allah (SWT) and of the fact that taqwa is necessary for everyone; and more crucial for a military person, for the person who holds a sword or a rifle and whose finger is on the trigger which can ruin a city and put human beings to flames needs to practice greater taqwa than the one who holds a knife, or the one who is a shopkeeper, or the one who has a more limited range of activities. We need taqwa in all arenas of life. The Prophet (S) especially emphasized it while dispatching the forces. He first used to advise them regarding taqwa and then used to state: "Do not usurp the properties which fall into your hands in the battlefield. Observe taqwa in regard to financial matters. Do not mutilate those whom you capture, and do not dismember them.
Do not deceive them. You bear the message of guidance (while they used to go for defence, if the Prophet (S), for instance, heard that in such and such a place a group of persons had gathered to attack and hatch plots, he used to send the forces to suppress them and used to state: `Do not deceive and cheat'). Clearly express your message, and if they desire to hear your message, give them time. Do not kill the old men. Do not kill children and women. Do not set a tree on fire. Do not pour poison into the water sources of the enemy." He used to advise to deal with similar other matters which could be faced in the war fronts. This was the command of the Prophet (S) to his combatants, and that was the European brand of command to armies they used to send to occupy areas of peoples who did not fight with them.
For example, consider what a great distance is between China and Europe. If we want to draw a straight line on the earth, see how long it is from Europe to Germany. They must go from the Atlantic Ocean, pass the Cape of Kab, reach China, and fight there.
On the other hand, the Prophet (S) used to address these words to people who wanted to confront the attacking enemy which had already made advances towards him. This is Islam and that is the so-called school of thought of human rights which they have now sprung up and showed it off to the oppressed and enslaved nations.
Reference: ImamReza.net