Only the fortresses of Zubair, Kamus and two others remained. For three days the Muslims concentrated their efforts on the fortress of Zubair, but its natural defense together with its additional soldiers made things very difficult. Then, a Jew fearing for his life, family and property, made his way in secret to the Prophet (sa) and told him that he would disclose vital information in return for the safety of his family and possessions −− the Prophet (sa) agreed. The Jew informed him that the fortress had an underground supply of fresh water capable of sustaining them for as long as they wanted to hold out. However, there was a place outside the fortress where the Prophet (sa) could dig and divert the stream so that no water flowed into the fortress. The informant further told the Prophet (sa) that on account of the constant supply of fresh water, the army had not concerned themselves with its storage. Work to divert the water was soon under way and when the Jews realized that their stream had been diverted they came down from their fortress and another very fierce encounter ensued in which they suffered defeat.
THE MARTYDOM OF THE SON OF AL AKWA
During the turmoil of the encounter, the sword of ibn Al Akwa, who had sung for the Prophet (sa) on their journey, slipped and he wounded himself so critically that he died. It had been an exhausting day and as the Muslims took their well−earned rest some spoke of their martyred companions and the son of Al Akwa was mentioned. Some of the Ansars, had not heard of the Prophet's supplication for him and were in doubt as to whether he could be considered to be a martyr. When the matter was drawn to the Prophet's attention he informed them saying, "Indeed, he passes through the Gardens of Paradise as freely as a swimmer passes through water," and they were very happy for him.
During the turmoil of the encounter, the sword of ibn Al Akwa, who had sung for the Prophet (sa) on their journey, slipped and he wounded himself so critically that he died. It had been an exhausting day and as the Muslims took their well−earned rest some spoke of their martyred companions and the son of Al Akwa was mentioned. Some of the Ansars, had not heard of the Prophet's supplication for him and were in doubt as to whether he could be considered to be a martyr. When the matter was drawn to the Prophet's attention he informed them saying, "Indeed, he passes through the Gardens of Paradise as freely as a swimmer passes through water," and they were very happy for him.
THE FORTRESS OF KAMUS
The fortress of Kamus belonged to the richest of all the families of Khybar, the family of Kinanah. Kinanah belonged to the tribe of Nadir. Like others in his tribe, Kinanah had been amongst those exiled from Medina for their treachery and as they left had taunted the impoverished Muslims by wearing and flaunting their excessive wealth and fineries as they rode out of the City. Kinanah could not fathom out why the Ghatafan had not as yet come to their aid, however, he had not given up hope. Each day he would look for distant clouds of dust to herald their arrival but there were none. Two weeks later when it was apparent that the Ghatafan were not coming he finally sent word to the Prophet (sa) that he wished to surrender. TERMS OF SURENDER The Prophet (sa) accepted, so Kinanah and several members of his family left the fortress to surrender. The terms agreed to were such that their lives would be spared and no prisoners taken in exchange for their wealth, property and the evacuation of Khybar. It was not the Prophet’s intention to expose the Jews to further hardship, rather it was to confiscate their wealth in order to suppress their multiple attempts to prevent and destroy the message the Prophet (sa) brought. The Prophet (sa) warned that these terms of safe passage would not apply to any one who tried to smuggle or hide any of their wealth or possessions. The terms were very clear and accepted, so the Prophet (sa) called upon Abu Bakr, Ali, Zubair and Omar and ten Jews to witness the agreement.
The fortress of Kamus belonged to the richest of all the families of Khybar, the family of Kinanah. Kinanah belonged to the tribe of Nadir. Like others in his tribe, Kinanah had been amongst those exiled from Medina for their treachery and as they left had taunted the impoverished Muslims by wearing and flaunting their excessive wealth and fineries as they rode out of the City. Kinanah could not fathom out why the Ghatafan had not as yet come to their aid, however, he had not given up hope. Each day he would look for distant clouds of dust to herald their arrival but there were none. Two weeks later when it was apparent that the Ghatafan were not coming he finally sent word to the Prophet (sa) that he wished to surrender. TERMS OF SURENDER The Prophet (sa) accepted, so Kinanah and several members of his family left the fortress to surrender. The terms agreed to were such that their lives would be spared and no prisoners taken in exchange for their wealth, property and the evacuation of Khybar. It was not the Prophet’s intention to expose the Jews to further hardship, rather it was to confiscate their wealth in order to suppress their multiple attempts to prevent and destroy the message the Prophet (sa) brought. The Prophet (sa) warned that these terms of safe passage would not apply to any one who tried to smuggle or hide any of their wealth or possessions. The terms were very clear and accepted, so the Prophet (sa) called upon Abu Bakr, Ali, Zubair and Omar and ten Jews to witness the agreement.
THE CONCEALED WEALTH OF KINANAH
The Muslims remembered well the excessive display of opulence the tribe of Nadir had made when they left Medina, and were quick to realize, as did their fellow Jews, that the wealth they now declared as being their total wealth was but a mere fraction. The Prophet (sa) questioned the Jews about it and in response they offered excuses saying they had sold their finery to pay for weapons, and fortifications. As before, some of the Jews realized that Prophet (sa) Muhammad was no ordinary man, but refused to accept him as a Prophet as he was not of their race, however, they were aware that he was a man that could not be deceived. This conviction was demonstrated when one of Kinanah's friends went to Kinanah and begged him not to hide his wealth as he was confident that everything he had hidden would be found and then he would be put to death. Kinanah was extremely angered by his friend's advice for he had many hiding places he thought to be completely undetectable. Shortly afterward, Kinanah's hiding places were discovered.
The Muslims remembered well the excessive display of opulence the tribe of Nadir had made when they left Medina, and were quick to realize, as did their fellow Jews, that the wealth they now declared as being their total wealth was but a mere fraction. The Prophet (sa) questioned the Jews about it and in response they offered excuses saying they had sold their finery to pay for weapons, and fortifications. As before, some of the Jews realized that Prophet (sa) Muhammad was no ordinary man, but refused to accept him as a Prophet as he was not of their race, however, they were aware that he was a man that could not be deceived. This conviction was demonstrated when one of Kinanah's friends went to Kinanah and begged him not to hide his wealth as he was confident that everything he had hidden would be found and then he would be put to death. Kinanah was extremely angered by his friend's advice for he had many hiding places he thought to be completely undetectable. Shortly afterward, Kinanah's hiding places were discovered.
THE FINAL SURRENDER
The two remaining fortresses surrendered without further hostilities and accepted the same terms and conditions. Many of the Jews were farmers and knew how best to reap the blessings of the land, with this in mind they sent a deputation to the Prophet (sa) saying that if he would permit them to continue as before and live in their homes, they would in return tend the land and pay rent of half its harvest each year. Prophet Muhammad (sa) accepted, however, he reserved the right to expel them at any time if they did not live peacefully.
The two remaining fortresses surrendered without further hostilities and accepted the same terms and conditions. Many of the Jews were farmers and knew how best to reap the blessings of the land, with this in mind they sent a deputation to the Prophet (sa) saying that if he would permit them to continue as before and live in their homes, they would in return tend the land and pay rent of half its harvest each year. Prophet Muhammad (sa) accepted, however, he reserved the right to expel them at any time if they did not live peacefully.
THE OASIS OF FADAK
News of Khybar's defeat soon reached the Jewish owned oasis of Fadak and with it rumors that the Prophet (sa) intended to engage them. Not wishing to suffer the fate of their brethren, they sent word to the Prophet (sa) that they wished to surrender upon the same terms and conditions offered at Khybar. The Prophet (sa) accepted because his way was always that of peace.
News of Khybar's defeat soon reached the Jewish owned oasis of Fadak and with it rumors that the Prophet (sa) intended to engage them. Not wishing to suffer the fate of their brethren, they sent word to the Prophet (sa) that they wished to surrender upon the same terms and conditions offered at Khybar. The Prophet (sa) accepted because his way was always that of peace.
THE POISONED LAMB
The Word of Allah had been fulfilled, and the band of believers took a well−earned rest before their victorious march back to Medina. A Jew by the name of Salaam, Mishkam's son, had been killed during the hostilities and his wife sought to take revenge. Prophet Muhammad (sa) never refused the invitation of anyone, no matter who they were, so when Salaam's wife invited him and his companions to a meal the invitation was graciously accepted. In preparation for the meal Salaam's wife had a lamb slaughtered, then, as she prepared it, poisoned it, paying particular attention to its shoulders as she had heard that the Prophet (sa) like that part of meat. When the lamb was ready she set it down in front of the Prophet (sa) who took a bite of the meat. Before he had chance to swallow it, the shoulder spoke and informed him that the meat had been poisoned whereupon he spat it out and told his companions not to eat it. Bishr, Bara's son, who was sitting next to the Prophet (sa) had already swallowed a piece of the meat and died from the poisoning. The Prophet (sa) sent for Salaam's wife and asked why she had poisoned the lamb, whereupon she asked who had informed him that it had been poisoned; the Prophet (sa) replied: "The shoulder." In reply to his question she told him that he must know the reason why she had poisoned the lamb. However, she continued saying that it was on account of her dead husband, father and uncle. She then told the Prophet (sa) that she thought if he was a king she would be better off without him, but on the other hand, if he was a prophet then the poison would inform him. The Prophet (sa) had mercy upon the woman and took no action against her. However, from that year up until the time he passed away, at the same time each year, the Prophet (sa) would suffer on account of a tiny bit of poison he swallowed.
The Word of Allah had been fulfilled, and the band of believers took a well−earned rest before their victorious march back to Medina. A Jew by the name of Salaam, Mishkam's son, had been killed during the hostilities and his wife sought to take revenge. Prophet Muhammad (sa) never refused the invitation of anyone, no matter who they were, so when Salaam's wife invited him and his companions to a meal the invitation was graciously accepted. In preparation for the meal Salaam's wife had a lamb slaughtered, then, as she prepared it, poisoned it, paying particular attention to its shoulders as she had heard that the Prophet (sa) like that part of meat. When the lamb was ready she set it down in front of the Prophet (sa) who took a bite of the meat. Before he had chance to swallow it, the shoulder spoke and informed him that the meat had been poisoned whereupon he spat it out and told his companions not to eat it. Bishr, Bara's son, who was sitting next to the Prophet (sa) had already swallowed a piece of the meat and died from the poisoning. The Prophet (sa) sent for Salaam's wife and asked why she had poisoned the lamb, whereupon she asked who had informed him that it had been poisoned; the Prophet (sa) replied: "The shoulder." In reply to his question she told him that he must know the reason why she had poisoned the lamb. However, she continued saying that it was on account of her dead husband, father and uncle. She then told the Prophet (sa) that she thought if he was a king she would be better off without him, but on the other hand, if he was a prophet then the poison would inform him. The Prophet (sa) had mercy upon the woman and took no action against her. However, from that year up until the time he passed away, at the same time each year, the Prophet (sa) would suffer on account of a tiny bit of poison he swallowed.
THE DONKEY THAT SPOKE
When it came time to distribute the spoils of war, the Prophet (sa) received, amongst other things, a black donkey whereupon he asked the donkey its name. The donkey answered, "Yazid, son of Shihab. Allah created me from a line of sixty donkeys, and none but prophets have ridden us. Of them only I remain, and of prophets only you; I was waiting for you to ride me. I used to belong to a Jew who gave me very little to eat or drink; he made me carry heavy loads and beat me." The Prophet (sa) had mercy upon the poor animal and released it but it followed him back to Medina. When the Prophet (sa) passed away, the donkey was so distraught that it threw itself in to Abu Al Hashim's well and died.
When it came time to distribute the spoils of war, the Prophet (sa) received, amongst other things, a black donkey whereupon he asked the donkey its name. The donkey answered, "Yazid, son of Shihab. Allah created me from a line of sixty donkeys, and none but prophets have ridden us. Of them only I remain, and of prophets only you; I was waiting for you to ride me. I used to belong to a Jew who gave me very little to eat or drink; he made me carry heavy loads and beat me." The Prophet (sa) had mercy upon the poor animal and released it but it followed him back to Medina. When the Prophet (sa) passed away, the donkey was so distraught that it threw itself in to Abu Al Hashim's well and died.
LADY SAFIYAH, DAUGHTER OF HUYAY
Safiyah was the daughter of Huyay from the Jewish tribe of Nadir. She was quite unlike her father and since early childhood had grown in piety and become an upright young lady in search of the truth. During her childhood she had heard stories about the expected coming of a new prophet and learned that the reason why her ancestors had settled in Yathrib, as Medina was then called, was because the prophecies foretold he would appear in that vicinity and each tribe hoped the honor would belong to their own tribe. Safiyah remembered well the days, when she, as a young girl, had heard from traders returning from Mecca of a man claiming to be a prophet and that he denounced idol worship and preached the Oneness of Allah. She also remembered how it had caused such an upheaval in her community as the Prophet (sa) was an Arab, a descendant of Ishmael rather than a Jew descended from Isaac. She also remembered how, at the age of ten, she had seen both her father and uncle journey from Medina to prove to themselves that the rumors where unfounded. Both of them knew the characteristics of the expected prophet as well as the signs to look for as they had been recorded in their scriptures and that his expected arrival was a constant topic for discussion amongst the Jews. Upon their return Safiyah had been unable to comprehend their reaction and even more so their state of depression. In the purity of her heart, she had expected them either to return with the news that he either fulfilled or did not fulfill the conditions in the scriptures, but they were silent and their silence puzzled her. Shortly before the Prophet (sa) had set out for Khybar. Huyay had married the now seventeen−year old Safiyah to Kinanah. To the onlooker it may have appeared that the marriage was all a young girl could ever hope for on account of Kinanah's wealth and standing. However, she was a reluctant bride and far from happy. One night Safiyah had a vision in which she saw the moon suspended over a city, which she knew to be Medina. In her vision she saw the moon drift towards Khybar and when it reached the city it had come to rest in her lap. Innocently, Safiyah told Kinanah of her vision whereupon, in an uncontrollable burst of anger, Kinanah struck her violently upon her face saying, "This can mean but one thing, you desire Muhammad the King of Hijaz!" When Safiyah was brought before the Prophet (sa) he noticed her badly bruised face and asked her about it whereupon Safiyah told him of her vision and how after she had related it to her husband he had struck her. When the spoils of war were being divided, Safiyah had been given to a man from the tribe of Kalb by the name if Dihyah. When the Prophet (sa) learned of her vision he asked him to release her to him and take her cousin instead. Dihyah agreed and the Prophet (sa) offered her, her freedom telling her that if she wished she may remain as a Jewess or embrace Islam. Without hesitation, Safiyah replied, "I choose Allah and His Messenger (sa)." And so when the time came for the Muslims to leave Khybar, Safiyah left with the ladies. Soon thereafter the Prophet (sa) asked Lady Safiyah to marry him and she welcomed the proposal and the two were married.
Safiyah was the daughter of Huyay from the Jewish tribe of Nadir. She was quite unlike her father and since early childhood had grown in piety and become an upright young lady in search of the truth. During her childhood she had heard stories about the expected coming of a new prophet and learned that the reason why her ancestors had settled in Yathrib, as Medina was then called, was because the prophecies foretold he would appear in that vicinity and each tribe hoped the honor would belong to their own tribe. Safiyah remembered well the days, when she, as a young girl, had heard from traders returning from Mecca of a man claiming to be a prophet and that he denounced idol worship and preached the Oneness of Allah. She also remembered how it had caused such an upheaval in her community as the Prophet (sa) was an Arab, a descendant of Ishmael rather than a Jew descended from Isaac. She also remembered how, at the age of ten, she had seen both her father and uncle journey from Medina to prove to themselves that the rumors where unfounded. Both of them knew the characteristics of the expected prophet as well as the signs to look for as they had been recorded in their scriptures and that his expected arrival was a constant topic for discussion amongst the Jews. Upon their return Safiyah had been unable to comprehend their reaction and even more so their state of depression. In the purity of her heart, she had expected them either to return with the news that he either fulfilled or did not fulfill the conditions in the scriptures, but they were silent and their silence puzzled her. Shortly before the Prophet (sa) had set out for Khybar. Huyay had married the now seventeen−year old Safiyah to Kinanah. To the onlooker it may have appeared that the marriage was all a young girl could ever hope for on account of Kinanah's wealth and standing. However, she was a reluctant bride and far from happy. One night Safiyah had a vision in which she saw the moon suspended over a city, which she knew to be Medina. In her vision she saw the moon drift towards Khybar and when it reached the city it had come to rest in her lap. Innocently, Safiyah told Kinanah of her vision whereupon, in an uncontrollable burst of anger, Kinanah struck her violently upon her face saying, "This can mean but one thing, you desire Muhammad the King of Hijaz!" When Safiyah was brought before the Prophet (sa) he noticed her badly bruised face and asked her about it whereupon Safiyah told him of her vision and how after she had related it to her husband he had struck her. When the spoils of war were being divided, Safiyah had been given to a man from the tribe of Kalb by the name if Dihyah. When the Prophet (sa) learned of her vision he asked him to release her to him and take her cousin instead. Dihyah agreed and the Prophet (sa) offered her, her freedom telling her that if she wished she may remain as a Jewess or embrace Islam. Without hesitation, Safiyah replied, "I choose Allah and His Messenger (sa)." And so when the time came for the Muslims to leave Khybar, Safiyah left with the ladies. Soon thereafter the Prophet (sa) asked Lady Safiyah to marry him and she welcomed the proposal and the two were married.
THE NEWS OF WADI L−KURA
As for the Jews of Wadi l−Kura, supporters of the Khybarites, they were not to escape. For three days before the Prophet's return to Medina they fought against him and finally surrendered under the same terms as their brethren in Khybar.
As for the Jews of Wadi l−Kura, supporters of the Khybarites, they were not to escape. For three days before the Prophet's return to Medina they fought against him and finally surrendered under the same terms as their brethren in Khybar.
CHAPTER 107 THE VICTORIOUS ARRIVAL
It had been seven weeks since the Prophet (sa) and his followers left for Khybar and during that time his companions from Abyssinia arrived in Medina and with them his new bride, Lady Umm Habibah. It was a time for thanksgiving, rejoicing and reunion. Ladies Swaydah and Umm Salamah had been close friends of Lady Umm Habibah in Abyssinia and were happy to see her once again. Her room adjoining the Mosque had been completed and upon the Prophet's return a second marriage feast was prepared in their honor.
It had been seven weeks since the Prophet (sa) and his followers left for Khybar and during that time his companions from Abyssinia arrived in Medina and with them his new bride, Lady Umm Habibah. It was a time for thanksgiving, rejoicing and reunion. Ladies Swaydah and Umm Salamah had been close friends of Lady Umm Habibah in Abyssinia and were happy to see her once again. Her room adjoining the Mosque had been completed and upon the Prophet's return a second marriage feast was prepared in their honor.
THE INVITATIONS
At the encounter of the Trench when the companions were digging they had been unable to move a boulder and had called upon the help of the Prophet (sa). The Prophet (sa) struck the boulder three times and upon the third strike it disintegrated into a pile of sand. However, each time the boulder had been struck it emitted a brilliant light, so bright that it lit up three far away cities. The first stretched as far as Yemen, lighting up its castles, the second reached the castles of Syria and the third had lit the Persian city of Madian whose ruler was Chosroes. On account of this miracle the Prophet (sa) knew that Islam would spread to these great cities and beyond to all the other great cities, towns and villages of the world, and so he wrote a letter to the rulers of Yemen, Syria and Persia inviting them to embrace Islam. Chosroes had heard about the Prophet (sa) and had, before the letter reached him, sent word to Badhan, his Governor in Yemen, requesting a report about the Prophet (sa) together with his circumstances and so Badhan wasted no time in dispatching two of his most reliable envoys to Medina to investigate the matter. Upon their arrival they sought an audience with the Prophet (sa) and were intrigued by the devotion and readiness of his followers to obey him which in turn prompted them to pay close attention to his teachings. When the Prophet (sa) first saw them he was surprised by their appearance, for they followed the style of Chosroes and had shaved their beards and sported large mustaches. The Prophet (sa) asked them who had told them to do this, whereupon they told him, referring to their ruler, "My lord." The Prophet (sa) answered saying, "My Lord has commanded me to grow my beard and trim my mustache short." The initial meeting was brief and the Prophet (sa) requested them to return the next day. That night, Angel Gabriel came to the Prophet (sa) informing him that Chosroes had been overthrown and killed in an uprising and that his son, Siroes, was now the ruler. When the two envoys returned the next day, the Prophet (sa) informed them of what had happened in Persia and told them to return to Badhan with a message saying, "Tell him that my religion and nation will extend far beyond that of Chosroes, and that I invite him to embrace Islam. Whatever he has now he will retain, and I will appoint him as King of Yemen, ruler of its people." The
At the encounter of the Trench when the companions were digging they had been unable to move a boulder and had called upon the help of the Prophet (sa). The Prophet (sa) struck the boulder three times and upon the third strike it disintegrated into a pile of sand. However, each time the boulder had been struck it emitted a brilliant light, so bright that it lit up three far away cities. The first stretched as far as Yemen, lighting up its castles, the second reached the castles of Syria and the third had lit the Persian city of Madian whose ruler was Chosroes. On account of this miracle the Prophet (sa) knew that Islam would spread to these great cities and beyond to all the other great cities, towns and villages of the world, and so he wrote a letter to the rulers of Yemen, Syria and Persia inviting them to embrace Islam. Chosroes had heard about the Prophet (sa) and had, before the letter reached him, sent word to Badhan, his Governor in Yemen, requesting a report about the Prophet (sa) together with his circumstances and so Badhan wasted no time in dispatching two of his most reliable envoys to Medina to investigate the matter. Upon their arrival they sought an audience with the Prophet (sa) and were intrigued by the devotion and readiness of his followers to obey him which in turn prompted them to pay close attention to his teachings. When the Prophet (sa) first saw them he was surprised by their appearance, for they followed the style of Chosroes and had shaved their beards and sported large mustaches. The Prophet (sa) asked them who had told them to do this, whereupon they told him, referring to their ruler, "My lord." The Prophet (sa) answered saying, "My Lord has commanded me to grow my beard and trim my mustache short." The initial meeting was brief and the Prophet (sa) requested them to return the next day. That night, Angel Gabriel came to the Prophet (sa) informing him that Chosroes had been overthrown and killed in an uprising and that his son, Siroes, was now the ruler. When the two envoys returned the next day, the Prophet (sa) informed them of what had happened in Persia and told them to return to Badhan with a message saying, "Tell him that my religion and nation will extend far beyond that of Chosroes, and that I invite him to embrace Islam. Whatever he has now he will retain, and I will appoint him as King of Yemen, ruler of its people." The
bewildered envoys took their leave and returned to Yemen, conveyed the message then spoke to Badhan about Islam. Badhan informed his envoys that he would wait and see if the situation in Persia had changed and if it was as they narrated, then indeed he would believe that Muhammad was a Prophet (sa) sent by Allah. Badhan didn't have to wait long until a messenger arrived from Persia, saying that Siroes was their new ruler and as such required their allegiance. Without hesitation, Badhan, rather than giving his allegiance to Siroes, embraced Islam along with his two envoys and several others. Badhan then sent messengers to Medina and the Prophet (sa) told his companions that Badhan was the new ruler of Yemen.
SIROES RECEIVES THE PROPHET’S LETTER
The letter the Prophet (sa) sent to Chosroes arrived in Madian after his death and so it was given to his son, who after reading it, tore it in shreds. When the Prophet (sa) learned of Siroes response he supplicated, "O Lord, tear his kingdom from him" and the supplication of the Prophet (sa) came to be.
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