The victory of the encounter at the Trench and the more recent treaty between Prophet Muhammad (sa) and the Koraysh left a very bitter taste in the mouths of the Jews remaining in Medina and elsewhere. The likelihood of defeating the Prophet (sa) was now very remote and resentment ran deep.
JEWISH SORCERY
Amongst the Jews remaining in Medina was an old man named Labid and his daughters. Before the time of Moses, the Jews had become skilled magicians and passed their practices down from one generation to the next, and so it was that Labid became among those highly skilled in the art and over the years taught those practices to his daughters. One day, a Jew from Khybar approached Labid with the offer of an extremely handsome reward if he would formulate a spell of deadly proportions against the Prophet (sa). Labid accepted and contrived a way to acquire several strands of the Prophet's hair vital to the success of his sorcery. In the days that followed Labid managed to acquire enough strands of the Prophet's hair and set about his evil work. He placed the strands before him and tied eleven knots and upon each tying his daughters would breathe upon them and utter devilish incantations. Now that the knots had been tied and the incantations made, Labid attached a twig with the pollen of a male date palm to the hair and cast it into a deep water well known only to himself. The only way to annul the wickedness was to untie each of the knots that would first have to be recovered from the depths of the unknown well.
Amongst the Jews remaining in Medina was an old man named Labid and his daughters. Before the time of Moses, the Jews had become skilled magicians and passed their practices down from one generation to the next, and so it was that Labid became among those highly skilled in the art and over the years taught those practices to his daughters. One day, a Jew from Khybar approached Labid with the offer of an extremely handsome reward if he would formulate a spell of deadly proportions against the Prophet (sa). Labid accepted and contrived a way to acquire several strands of the Prophet's hair vital to the success of his sorcery. In the days that followed Labid managed to acquire enough strands of the Prophet's hair and set about his evil work. He placed the strands before him and tied eleven knots and upon each tying his daughters would breathe upon them and utter devilish incantations. Now that the knots had been tied and the incantations made, Labid attached a twig with the pollen of a male date palm to the hair and cast it into a deep water well known only to himself. The only way to annul the wickedness was to untie each of the knots that would first have to be recovered from the depths of the unknown well.
PROTECTION FROM EVIL
As the sorcery started to work, the Prophet (sa) started to feel an indefinable weakness in his body but was unable to discern what ailed him. When he was offered food he had no desire for it and his condition deteriorated rapidly, so he supplicated to Allah for a cure. As he slept he became aware of the presence of two angels, one sat at his head and the other at his feet and they informed him of the reason for his illness and mentioned the name of the well. Not long after Gabriel came to him and verified the matter and gave to him two short chapters to recite that contained eleven verses:
"Say: 'I take refuge with the Lord of Daybreak from the evil of what He has created, from the evil of the darkness when it gathers from the evil of the blowers on knots; from the evil of the envier when he envies.'" Al-Quran Chapter 113
"Say: 'I take refuge with the Lord of people the King of people the God of people, from the evil of the slinking whisperer who whispers in the chests of people both jinn and people.'" Al-Quran Chapter 114
After the Prophet's recitation of each verse one of the knots became untied and the Prophet (sa) regained his strength.
As the sorcery started to work, the Prophet (sa) started to feel an indefinable weakness in his body but was unable to discern what ailed him. When he was offered food he had no desire for it and his condition deteriorated rapidly, so he supplicated to Allah for a cure. As he slept he became aware of the presence of two angels, one sat at his head and the other at his feet and they informed him of the reason for his illness and mentioned the name of the well. Not long after Gabriel came to him and verified the matter and gave to him two short chapters to recite that contained eleven verses:
"Say: 'I take refuge with the Lord of Daybreak from the evil of what He has created, from the evil of the darkness when it gathers from the evil of the blowers on knots; from the evil of the envier when he envies.'" Al-Quran Chapter 113
"Say: 'I take refuge with the Lord of people the King of people the God of people, from the evil of the slinking whisperer who whispers in the chests of people both jinn and people.'" Al-Quran Chapter 114
After the Prophet's recitation of each verse one of the knots became untied and the Prophet (sa) regained his strength.
THE PROPHET’S BEHAVIOR TO LABID
As for Labid, the Prophet (sa) showed no anger and called for him but took no further action when he confessed he had taken a bribe in exchange for his sorcery. Soon after, the Prophet (sa) gave instructions for the well to be filled in and a new one dug in its proximity.
As for Labid, the Prophet (sa) showed no anger and called for him but took no further action when he confessed he had taken a bribe in exchange for his sorcery. Soon after, the Prophet (sa) gave instructions for the well to be filled in and a new one dug in its proximity.
A TIME FOR SADNESS, A TIME FOR REJOICING
Not long after Hudaybiyah, Lady Ayesha's mother, Umm Ruman, wife of Abu Bakr, was taken ill and destined never to recover. When it came time for her burial, she was laid to rest in the Baki, the cemetery, in which members of the Prophet's family had been buried, alongside many companions. The Prophet (sa) prayed for Umm Ruman after which he climbed down into her grave before her burial. Umm Ruman had another son named Abdul Ka'ba who had sided with the Koraysh during the encounter at Uhud. Despite his parent's and sister's acceptance of Islam he resisted, but as time passed his heart softened. It took a while for the news of his mother's death to reach him as his home was in Mecca but when it did he was deeply touched by the Prophet's gesture and his thoughts turned deeper towards Islam. A little while after Abdul Ka'ba journeyed to Medina where he was welcomed by the Prophet (sa) and there he converted to Islam, changing his name to Abdur Rahman.
Not long after Hudaybiyah, Lady Ayesha's mother, Umm Ruman, wife of Abu Bakr, was taken ill and destined never to recover. When it came time for her burial, she was laid to rest in the Baki, the cemetery, in which members of the Prophet's family had been buried, alongside many companions. The Prophet (sa) prayed for Umm Ruman after which he climbed down into her grave before her burial. Umm Ruman had another son named Abdul Ka'ba who had sided with the Koraysh during the encounter at Uhud. Despite his parent's and sister's acceptance of Islam he resisted, but as time passed his heart softened. It took a while for the news of his mother's death to reach him as his home was in Mecca but when it did he was deeply touched by the Prophet's gesture and his thoughts turned deeper towards Islam. A little while after Abdul Ka'ba journeyed to Medina where he was welcomed by the Prophet (sa) and there he converted to Islam, changing his name to Abdur Rahman.
THE MARRIAGE BETWEEN THE PROPHET AND LADY UMM HABIBAH
Four months had passed since the death of Ubayd Allah, and his widow Umm Habibah, remained in Abyssinia. One day, the Prophet (sa) sent a messenger with a letter to the Negus asking him to stand proxy for him in the marriage between himself and Lady Umm Habibah. The night before the letter reached the Negus, Lady Umm Habibah had a vision in which she had been addressed as "Mother of the Believers", a title given only to the wives of the Prophet (sa) and was therefore not surprised when a messenger came from the Negus the following day with news of the Prophet's proposal. Lady Umm
Four months had passed since the death of Ubayd Allah, and his widow Umm Habibah, remained in Abyssinia. One day, the Prophet (sa) sent a messenger with a letter to the Negus asking him to stand proxy for him in the marriage between himself and Lady Umm Habibah. The night before the letter reached the Negus, Lady Umm Habibah had a vision in which she had been addressed as "Mother of the Believers", a title given only to the wives of the Prophet (sa) and was therefore not surprised when a messenger came from the Negus the following day with news of the Prophet's proposal. Lady Umm
Habibah sent word to the Negus that she accepted and gave her relative, Khalid, the son of Sa'id, the power of attorney to act upon her behalf. The Negus was a generous man and prepared a lavish marriage feast for Lady Umm Habibah and married her by proxy to the Prophet (sa). The letter to the Negus bore not only the request for Lady Umm Habibah's hand in marriage but also an invitation to the remaining migrant Muslims to return to Arabia where they would be able to live with their fellow Muslims in the safety of Medina. It was a day they had all been waiting for and soon their belongings were packed and loaded ready for their long return journey. As a parting gift, the Negus gave the Muslims two ships to ease their crossing. In the meantime, building was underway in Medina for Lady Umm Habibah's new home which adjoined the others built onto the Mosque.
THE JEWS OF KHYBAR
The Jews of Khybar had for many years been hostile toward the Prophet (sa) and his followers. Only months before it had been their tribesmen that had joined Huyay from the tribe of Nadir and incited the Koraysh to rise up against the Prophet (sa). Then again, in an attempt to ensure the Koraysh victory at the encounter of the Trench they had bribed the Ghatafan with one third of their date harvest in return for their support, and more recently procured the services of Labid in an attempt to murder the Prophet (sa). When news reached them of the signing of the ten−year peace treaty between the Prophet (sa) and the Koraysh, the Jews were devastated for they knew the Koraysh would no longer pursue or assist them in their goal to bring about his downfall. The Jews of Khybar were known to be particularly wealthy and their circumstances had been enhanced still further upon the arrival of their exiled relatives from the tribe of Nadir, in fact, the community at Khybar might well have been considered the most wealthy of tribes of Arabia. This in itself presented a source of danger to the existence of the Muslims as the Jews had already shown their ability and willingness to use their wealth against them. To ensure the future safety of the Muslims it was evident that something had to be done about Khybar, attempts to live peacefully with the Jews through alliances had been drawn up, agreed upon, then broken by the Jews and tossed to the wind; there was only one course left open to the Muslims and that was to quell their resistance.
The Jews of Khybar had for many years been hostile toward the Prophet (sa) and his followers. Only months before it had been their tribesmen that had joined Huyay from the tribe of Nadir and incited the Koraysh to rise up against the Prophet (sa). Then again, in an attempt to ensure the Koraysh victory at the encounter of the Trench they had bribed the Ghatafan with one third of their date harvest in return for their support, and more recently procured the services of Labid in an attempt to murder the Prophet (sa). When news reached them of the signing of the ten−year peace treaty between the Prophet (sa) and the Koraysh, the Jews were devastated for they knew the Koraysh would no longer pursue or assist them in their goal to bring about his downfall. The Jews of Khybar were known to be particularly wealthy and their circumstances had been enhanced still further upon the arrival of their exiled relatives from the tribe of Nadir, in fact, the community at Khybar might well have been considered the most wealthy of tribes of Arabia. This in itself presented a source of danger to the existence of the Muslims as the Jews had already shown their ability and willingness to use their wealth against them. To ensure the future safety of the Muslims it was evident that something had to be done about Khybar, attempts to live peacefully with the Jews through alliances had been drawn up, agreed upon, then broken by the Jews and tossed to the wind; there was only one course left open to the Muslims and that was to quell their resistance.
THOSE THAT REMAINED BEHIND
The chapter sent down during the return journey from Hudaybiyah had spoken of the spoils that would soon come to hand. It also mentioned the condition of the those that remained in Medina instead of joining the Prophet (sa) and their fellow Muslims on their pilgrimage to Mecca on account of the fact that there had been no prospects of gaining any spoils. The Revelation also spoke of how these people would soon come to the Prophet (sa) and plead with him to allow them to take part in the next engagement when they realized that there would be considerable wealth to share. But, in the same Revelation, the Prophet (sa) received another instruction which was that they should not be permitted to take part in the next encounter, so, when they came to him permission to accompany the Muslims was denied. However, he told them that they would be permitted to take part thereafter
“When you set forth to take the spoils, those Bedouins who lagged behind will say: ‘Let us follow you.’ They hope to change the Words of Allah. Say: ‘You shall not follow us. Allah has said so before.’ They will reply: ‘No, you are envious of us.’ Rather, they have only understood a little! Say to the Arabs who lagged behind: ‘You shall be called upon to fight a might nation, unless they embrace Islam. If you are obedient you shall receive a good wage from Allah. But, if you turn away, as you turned your backs before, He will punish you with a painful punishment.’ Al-Quran 48:15−16
The chapter sent down during the return journey from Hudaybiyah had spoken of the spoils that would soon come to hand. It also mentioned the condition of the those that remained in Medina instead of joining the Prophet (sa) and their fellow Muslims on their pilgrimage to Mecca on account of the fact that there had been no prospects of gaining any spoils. The Revelation also spoke of how these people would soon come to the Prophet (sa) and plead with him to allow them to take part in the next engagement when they realized that there would be considerable wealth to share. But, in the same Revelation, the Prophet (sa) received another instruction which was that they should not be permitted to take part in the next encounter, so, when they came to him permission to accompany the Muslims was denied. However, he told them that they would be permitted to take part thereafter
“When you set forth to take the spoils, those Bedouins who lagged behind will say: ‘Let us follow you.’ They hope to change the Words of Allah. Say: ‘You shall not follow us. Allah has said so before.’ They will reply: ‘No, you are envious of us.’ Rather, they have only understood a little! Say to the Arabs who lagged behind: ‘You shall be called upon to fight a might nation, unless they embrace Islam. If you are obedient you shall receive a good wage from Allah. But, if you turn away, as you turned your backs before, He will punish you with a painful punishment.’ Al-Quran 48:15−16
THE MARCH TO KHYBAR
It was the policy of the Prophet (sa) never to divulge his plans until the last moment so that they might retain an element of surprise. However, this time news reached the Koraysh who paid close attention to the scene now about to unfold in the hope that the tribes of Khybar would succeed where they had failed. The fortifications erected before the advent of Islam around Khybar were exceptionally strong so when the Jews learned of the pending attack they were not particularly perturbed and discounted the possibility of being routed. However, they did contact their brethren at Wadi l−Kura who had also built fortresses and agreed to support one another should the need arise. The confidence of the Khybar chieftains was such that they did not concern themselves with bothering their Arab allies of the Ghatafan for support until the very last minute, when one of their chieftains, named Kinanah, learned that the Prophet (sa) and his army had set out from Medina. Once again the Jews offered the Ghatafan a handsome bribe and four thousand from the Ghatafan prepared themselves in readiness to lend their support to the already ten thousand strong Jewish army against the relatively small army of just one thousand, six hundred Muslims.
It was the policy of the Prophet (sa) never to divulge his plans until the last moment so that they might retain an element of surprise. However, this time news reached the Koraysh who paid close attention to the scene now about to unfold in the hope that the tribes of Khybar would succeed where they had failed. The fortifications erected before the advent of Islam around Khybar were exceptionally strong so when the Jews learned of the pending attack they were not particularly perturbed and discounted the possibility of being routed. However, they did contact their brethren at Wadi l−Kura who had also built fortresses and agreed to support one another should the need arise. The confidence of the Khybar chieftains was such that they did not concern themselves with bothering their Arab allies of the Ghatafan for support until the very last minute, when one of their chieftains, named Kinanah, learned that the Prophet (sa) and his army had set out from Medina. Once again the Jews offered the Ghatafan a handsome bribe and four thousand from the Ghatafan prepared themselves in readiness to lend their support to the already ten thousand strong Jewish army against the relatively small army of just one thousand, six hundred Muslims.
THE CLOAK OF ABU ABS
Poverty was commonplace among the Muslims, and those that had accompanied the Prophet (sa) on the pilgrimage had spent much on their sacrificial camels and robes. Shortly before the Muslims were due to embark on their march, Abu Abs from the tribe of Aws went to the Prophet (sa) and told him of his plight. He had been able to secure a camel but his clothes were in tatters and he had no money to leave with his family for food nor yet to buy provisions for the journey. It was the custom of the Prophet (sa) never to keep the gifts he had been given, rather, he would distribute whatever came his way to the needy and it so happened that he had been given a fine cloak so he gave it to Abu Abs. Abu Abs was delighted, but instead of keeping it he sold it and with its proceeds bought a cloak of lesser quality, some food for his family and journey. As the Muslims rode to Khybar, the Prophet (sa) chanced to see Abu Abs wearing his new cloak so he inquired what he had done with the cloak he had given him. When he learned of Abu Abs' action he was well pleased and told him that if he lived long enough he would indeed have more than enough to suffice his needs, indeed, he told him, that he would have so much that it would not be good for him!
Poverty was commonplace among the Muslims, and those that had accompanied the Prophet (sa) on the pilgrimage had spent much on their sacrificial camels and robes. Shortly before the Muslims were due to embark on their march, Abu Abs from the tribe of Aws went to the Prophet (sa) and told him of his plight. He had been able to secure a camel but his clothes were in tatters and he had no money to leave with his family for food nor yet to buy provisions for the journey. It was the custom of the Prophet (sa) never to keep the gifts he had been given, rather, he would distribute whatever came his way to the needy and it so happened that he had been given a fine cloak so he gave it to Abu Abs. Abu Abs was delighted, but instead of keeping it he sold it and with its proceeds bought a cloak of lesser quality, some food for his family and journey. As the Muslims rode to Khybar, the Prophet (sa) chanced to see Abu Abs wearing his new cloak so he inquired what he had done with the cloak he had given him. When he learned of Abu Abs' action he was well pleased and told him that if he lived long enough he would indeed have more than enough to suffice his needs, indeed, he told him, that he would have so much that it would not be good for him!
THE SONG OF IBN AL AKWA
As the journey progressed, the Prophet (sa) called upon ibn Al Akwa, a man from the tribe of Aslam, known for his melodious, sweet, voice and asked him to sing. Amongst the many songs he sang were the words the Prophet (sa) had taught the companions as they dug the trench around Medina:
"Allah, except for You we would never have been guided, nor yet given charity, nor prayed Your prayer."
The camels also enjoyed hearing his sweet voice and responded by running quickly. When ibn Al Akwa finished singing, the Prophet (sa) supplicated saying, "May Allah have mercy upon you." Whereupon Omar commented, "You have made it a certainty, O Messenger of Allah (sa), how I wish we could have enjoyed his voice longer." Among those accompanying the army were several ladies whose intention was to nurse the wounded. They were Lady Umm Salamah, Safiyah, sister of the martyred Hamza, Umm Ayman, the childhood nurse of the Prophet (sa), Nusaybah and Umm Sulaym both of whom had tended to the wounded during the hostilities at Uhud.
As the journey progressed, the Prophet (sa) called upon ibn Al Akwa, a man from the tribe of Aslam, known for his melodious, sweet, voice and asked him to sing. Amongst the many songs he sang were the words the Prophet (sa) had taught the companions as they dug the trench around Medina:
"Allah, except for You we would never have been guided, nor yet given charity, nor prayed Your prayer."
The camels also enjoyed hearing his sweet voice and responded by running quickly. When ibn Al Akwa finished singing, the Prophet (sa) supplicated saying, "May Allah have mercy upon you." Whereupon Omar commented, "You have made it a certainty, O Messenger of Allah (sa), how I wish we could have enjoyed his voice longer." Among those accompanying the army were several ladies whose intention was to nurse the wounded. They were Lady Umm Salamah, Safiyah, sister of the martyred Hamza, Umm Ayman, the childhood nurse of the Prophet (sa), Nusaybah and Umm Sulaym both of whom had tended to the wounded during the hostilities at Uhud.
THE DATE GROVES OF KHYBAR
Two and a half days had now passed, and as evening approached the Prophet (sa) called upon a guide to take him nearer to the fortifications, for it was his plan to position his army between the inhabitants of the fortresses and the Ghatafan whose arrival was anticipated. The night was dark and all was still behind the ramparts; no one detected their presence so they were able to reach the clearing that lay in front of the ramparts, then return undetected to the camp. As dawn approached, the Prophet (sa) and his followers offered their prayers and as the sun spread its rays, they saw the fields and date groves beyond which lay the fortresses. Soon after, the farmers came out from the fortresses to tend to their groves and fields, and were panic stricken as they caught sight of the Prophet's army. The farmers dropped their tools and fled back to the fortresses to raise the alarm whereupon the Prophet (sa) exalted Allah, saying, "Allah is the Greatest, Khybar is crushed!" Then he recited:
"When it descends upon their courtyards, evil will be the morning of those forewarned." Al-Quran 37:177
Two and a half days had now passed, and as evening approached the Prophet (sa) called upon a guide to take him nearer to the fortifications, for it was his plan to position his army between the inhabitants of the fortresses and the Ghatafan whose arrival was anticipated. The night was dark and all was still behind the ramparts; no one detected their presence so they were able to reach the clearing that lay in front of the ramparts, then return undetected to the camp. As dawn approached, the Prophet (sa) and his followers offered their prayers and as the sun spread its rays, they saw the fields and date groves beyond which lay the fortresses. Soon after, the farmers came out from the fortresses to tend to their groves and fields, and were panic stricken as they caught sight of the Prophet's army. The farmers dropped their tools and fled back to the fortresses to raise the alarm whereupon the Prophet (sa) exalted Allah, saying, "Allah is the Greatest, Khybar is crushed!" Then he recited:
"When it descends upon their courtyards, evil will be the morning of those forewarned." Al-Quran 37:177
THE EVENTS OF KHYBAR
As the alarm was rang out, the Jewish chieftains met hastily to discuss their course of action. All except one felt their fortresses were strong enough to ward−off the Muslims. However, the Prophet (sa) knew well from a previous revelation, that despite their numbers, their hearts would be divided. The Revelation was fulfilled yet again as each party chose to defend themselves in individual groups.
“Their fear of you in their hearts is greater than their fear of Allah; that is because they are a people who do not understand. They will never fight against you all together except from fortified villages or from behind walls. Their courage is great among themselves; you think them to be united, yet their hearts are not united. That is because they are a people Who have no sense.” Al-Quran 59:13−14
Outside the fortifications, the small Muslim army stood as one in readiness with heart, mind, body and soul, trusting, loving and fearing Allah rather than being terrified by what would have appeared to the unbeliever as a daunting army of first rate archers protected by very strong fortifications. The order was given and the first assault was launched upon the fortress nearest to them. The Jews remained behind the fortress walls, some busied themselves strengthening its weaker parts whilst the remainder engaged themselves showering bevies of arrows down upon the Muslims from the ramparts. Never before had the Muslims faced such ferocity, and the ladies accompanying them were kept busy tending the wounded.
As the alarm was rang out, the Jewish chieftains met hastily to discuss their course of action. All except one felt their fortresses were strong enough to ward−off the Muslims. However, the Prophet (sa) knew well from a previous revelation, that despite their numbers, their hearts would be divided. The Revelation was fulfilled yet again as each party chose to defend themselves in individual groups.
“Their fear of you in their hearts is greater than their fear of Allah; that is because they are a people who do not understand. They will never fight against you all together except from fortified villages or from behind walls. Their courage is great among themselves; you think them to be united, yet their hearts are not united. That is because they are a people Who have no sense.” Al-Quran 59:13−14
Outside the fortifications, the small Muslim army stood as one in readiness with heart, mind, body and soul, trusting, loving and fearing Allah rather than being terrified by what would have appeared to the unbeliever as a daunting army of first rate archers protected by very strong fortifications. The order was given and the first assault was launched upon the fortress nearest to them. The Jews remained behind the fortress walls, some busied themselves strengthening its weaker parts whilst the remainder engaged themselves showering bevies of arrows down upon the Muslims from the ramparts. Never before had the Muslims faced such ferocity, and the ladies accompanying them were kept busy tending the wounded.
THE SPY
The hostilities raged for five days and nothing as yet had been gained. One night during Omar's command, a spy infiltrated the Muslim camp and was caught, then brought before Omar. The man feared for his life and offered to give Omar information if he would spare him. Omar accepted and the Jew told him that there was another fortress less well guarded than the one they were attacking and that its strongholds housed an arsenal of weapons, amongst which were those used to breach the walls of fortresses. The next day, Omar launched an attack on the less well−guarded fortress and Allah blessed the Muslims with success, and the fortress fell. As they searched its strongholds, and cellars they found the information they had been given to be accurate as their eyes fell upon not only an arsenal of hand weapons but a large catapult strong enough to hurl heavy rocks at the fortress walls and two long, strong shields under which several men could walk and thereby get close to the fortress walls without being harmed.
The hostilities raged for five days and nothing as yet had been gained. One night during Omar's command, a spy infiltrated the Muslim camp and was caught, then brought before Omar. The man feared for his life and offered to give Omar information if he would spare him. Omar accepted and the Jew told him that there was another fortress less well guarded than the one they were attacking and that its strongholds housed an arsenal of weapons, amongst which were those used to breach the walls of fortresses. The next day, Omar launched an attack on the less well−guarded fortress and Allah blessed the Muslims with success, and the fortress fell. As they searched its strongholds, and cellars they found the information they had been given to be accurate as their eyes fell upon not only an arsenal of hand weapons but a large catapult strong enough to hurl heavy rocks at the fortress walls and two long, strong shields under which several men could walk and thereby get close to the fortress walls without being harmed.
THE GHATAFAN
The four thousand strong tribe of Ghatafan had set out upon their march to Khybar intending to support their allies. At nightfall, after their first day's march, they struck camp and settled themselves down to sleep, however, they had little rest because during the night a strange, urgent voice was heard calling to them saying, "Your people, your people, your people!" They were very startled and looked around them but were unable to detect whether the voice came from the heavens or the earth. All manner of thoughts raced through their minds, but their paramount thought was that their families were in some sort of danger, so they returned home. When they reached their homes their families were very surprised to see them, all was well and no harm had come to them. However, the Ghatafan were reluctant to set out again as they feared that perhaps harm was on its way, and then again, it was in their opinion, mostly likely that if they did set out they would arrive too late. v
The four thousand strong tribe of Ghatafan had set out upon their march to Khybar intending to support their allies. At nightfall, after their first day's march, they struck camp and settled themselves down to sleep, however, they had little rest because during the night a strange, urgent voice was heard calling to them saying, "Your people, your people, your people!" They were very startled and looked around them but were unable to detect whether the voice came from the heavens or the earth. All manner of thoughts raced through their minds, but their paramount thought was that their families were in some sort of danger, so they returned home. When they reached their homes their families were very surprised to see them, all was well and no harm had come to them. However, the Ghatafan were reluctant to set out again as they feared that perhaps harm was on its way, and then again, it was in their opinion, mostly likely that if they did set out they would arrive too late. v
THE FORTRESS OF NAIM
With the capture of the arsenal came the turning point of the encounter, and one by one the fortresses started to fall. However, there remained five strong fortresses, some of which were better equipped and greater in man power than their counterparts. Naim was the first of the five to be targeted, unlike the other fortresses, its soldiers came outside its walls to fight and the Muslims faced strong resistance that forced them to temporarily withdraw. That evening, the Prophet (sa) announced, "Tomorrow, I will give the banner to someone whom Allah, and His Messenger love. In his hands Allah will give us victory −− he is not a person to turn away and flee." The next day, the Prophet (sa) asked for Ali, but was informed that his eyes were troubling him. However, the Prophet (sa) asked for him to come and upon seeing the soreness of his eyes, he rubbed some of his saliva over them and supplicated for his recovery. Ali's eyes recovered immediately and the Prophet (sa) handed him a large black banner made from a cloak that once belonged to Lady Ayesha. Then, Ali asked, "O Messenger of Allah (sa), shall I fight them until they become as us?" Once again the just nature of the Prophet (sa) was apparent in his reply, "Continue until you reach them, then invite them to Islam and explain their obligations to Allah. If just one person is guide by Allah through you that will be better for you than a herd of red camels." As the small, but valiant army attacked, Zubair and Abu Dujanah, recognizable by his red turban, fought with the same extraordinary zeal as they displayed at Uhud. Ali led the final attack that caused the enemy to retreat. Some of the Jews took refuge in the fort, but many escaped through a back entrance to neighboring fortresses. However, most made their way to a fortress called “Zubair”, which was by far the most formidable of the remaining four and had been built on a high cliff that provided a natural defense. In the meantime, the Muslims took control of the main entrance of the fortress of Naim.
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