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Part 42 : The Tribes of Hawazin and Ghafatan
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Now that the Jews of Fadak had surrendered and their arms confiscated, the Jews of Khybar felt insecure as the tribe of Murrah −− a branch of the Ghatafan −− were hostile toward them, so they sent word to the Prophet (sa) requesting his protection. MUSLIMS SENT TO PROTECT THE JEWS The Prophet (sa) dispatched twenty Muslims to protect the Jews, however, the Murrah struck quickly and all but a few Muslims were martyred defending the Jews. When news of the attack reached the Prophet (sa) he sent two hundred of his men to replace them, amongst whom was Osama, Zayd's son, both of whom the Prophet (sa) loved dearly. Soon after their arrival, the Murrah attacked again but this time after heavy combat it was they who sustained a heavy loss of life.
OSAMA, THE SON OF ZAYD
Osama was a youth of seventeen years and during the hostilities a Murrah tribesman challenged and jeered at him on account of his youthfulness. Orders had been given that the Muslims should fight near each other, however, in the heat of the moment, Osama chased the man into the desert. Osama's youthfulness soon overtook the man and he smote him with his sword whereupon the man cried out, "There is no god except Allah!" However, Osama overcome by the circumstances, did not heed the man's witnessing and killed him. Osama did not return to camp until nightfall, his failure to return caused his companions considerable anxiety whereupon Ghalib, Abdullah's son, the commander, reprimanded Osama when he eventually returned. Osama explained to Ghalib that he had pursued a man who challenged him and related what had happened. When Osama reached the point where the man had proclaimed his belief, Ghalib stopped him and asked if he had laid down his sword, but to his great dismay, Osama replied that he hadn't until after the man had breathed his last. The disturbing news spread throughout the camp and everyone rebuked him until he clasped his head in his hand in deep regret for a Revelation had been sent down sometime before that spoke of such circumstances:
"Believers, if you are journeying in the way of Allah, do not say to those who offer you peace, until it has been clarified: 'You are not believers,' seeking the enjoyment of the worldly life, with Allah there are many spoils. You were like that before, and Allah has been gracious to you. Therefore let it be clarified. Surely, Allah is Aware of what you do." Al-Quran 4:94
Situations similar to this had arisen before, however, they were over the prospects of receiving the spoils of war when an enemy, at the point of death, had proclaimed his faith, and then been reprieved on account of the Revelation.
Osama was a youth of seventeen years and during the hostilities a Murrah tribesman challenged and jeered at him on account of his youthfulness. Orders had been given that the Muslims should fight near each other, however, in the heat of the moment, Osama chased the man into the desert. Osama's youthfulness soon overtook the man and he smote him with his sword whereupon the man cried out, "There is no god except Allah!" However, Osama overcome by the circumstances, did not heed the man's witnessing and killed him. Osama did not return to camp until nightfall, his failure to return caused his companions considerable anxiety whereupon Ghalib, Abdullah's son, the commander, reprimanded Osama when he eventually returned. Osama explained to Ghalib that he had pursued a man who challenged him and related what had happened. When Osama reached the point where the man had proclaimed his belief, Ghalib stopped him and asked if he had laid down his sword, but to his great dismay, Osama replied that he hadn't until after the man had breathed his last. The disturbing news spread throughout the camp and everyone rebuked him until he clasped his head in his hand in deep regret for a Revelation had been sent down sometime before that spoke of such circumstances:
"Believers, if you are journeying in the way of Allah, do not say to those who offer you peace, until it has been clarified: 'You are not believers,' seeking the enjoyment of the worldly life, with Allah there are many spoils. You were like that before, and Allah has been gracious to you. Therefore let it be clarified. Surely, Allah is Aware of what you do." Al-Quran 4:94
Situations similar to this had arisen before, however, they were over the prospects of receiving the spoils of war when an enemy, at the point of death, had proclaimed his faith, and then been reprieved on account of the Revelation.
ALI’S WARNING
There had also been another occasion when Ali was about to slay an unbeliever and the man spat at him. As the man spat Ali became enraged but spared his life and said afterwards, "If I had killed him then it would have been through pride, and not for the Sake of Allah."
There had also been another occasion when Ali was about to slay an unbeliever and the man spat at him. As the man spat Ali became enraged but spared his life and said afterwards, "If I had killed him then it would have been through pride, and not for the Sake of Allah."
OSAMA'S RETURN TO MEDINA
Upon their return to Medina, Osama went to the Prophet (sa) who greeted him affectionately and asked him to tell him about the encounter. Osama related the events and it was only when he reached the point where he had killed the man that the Prophet (sa) interrupted him asking, "Osama, did you kill him when he said, 'There is no god except Allah?'" "O Messenger of Allah (sa)," replied Osama, "he only said it to escape
Upon their return to Medina, Osama went to the Prophet (sa) who greeted him affectionately and asked him to tell him about the encounter. Osama related the events and it was only when he reached the point where he had killed the man that the Prophet (sa) interrupted him asking, "Osama, did you kill him when he said, 'There is no god except Allah?'" "O Messenger of Allah (sa)," replied Osama, "he only said it to escape
the sword." The Prophet (sa) continued, "Did you open his heart to know if he lied or was telling the truth?" Osama felt sick inside and was extremely sorry for his actions and said: "I will never again kill anyone who says 'there is no god except Allah.'" When Osama returned to his friends they witnessed how greatly troubled he was about the whole affair especially when he told them, "I wish I had not entered Islam before this day," as he knew that when someone embraces Islam all their previous sins are wiped away and they start a new page.
THE TRIAL OF WEALTH
The months that followed were comparatively peaceful. The Muslims were looked upon in a different light and their opponents were reluctant to initiate further major hostilities against them although there were a few minor incidents. The Muslim society had never enjoyed such affluence as they currently experienced, as each of the participants in the recent encounters received their fair share of the spoils of war including the Prophet (sa) for whom Allah had decreed should also receive a share.
“And know that one fifth of whatever you take as spoils belong to Allah, the Messenger, kinsmen of the Messenger, the orphans, the needy, and the destitute traveler …” Al-Quran 8:41
The new found wealth had no effect on the Prophet (sa), rather, he either put it to one side in order to be sold in the cause of Islam, spent on the needs of his family or gave it to the needy whenever a situation arose.
The months that followed were comparatively peaceful. The Muslims were looked upon in a different light and their opponents were reluctant to initiate further major hostilities against them although there were a few minor incidents. The Muslim society had never enjoyed such affluence as they currently experienced, as each of the participants in the recent encounters received their fair share of the spoils of war including the Prophet (sa) for whom Allah had decreed should also receive a share.
“And know that one fifth of whatever you take as spoils belong to Allah, the Messenger, kinsmen of the Messenger, the orphans, the needy, and the destitute traveler …” Al-Quran 8:41
The new found wealth had no effect on the Prophet (sa), rather, he either put it to one side in order to be sold in the cause of Islam, spent on the needs of his family or gave it to the needy whenever a situation arose.
THE DEMANDING WOMEN
In the apartment of each of the Prophet's wives hung a curtain to ensure their privacy when any of his companions came to visit. One day, two migrant women from the Koraysh went to the Prophet (sa) whilst he was in one of the apartments and asked him for some clothes that had been taken as spoils of war. They knew they would not come away empty handed for the Prophet (sa) was known never to refuse a request, however, the women forgot in whose presence they were and became over−demanding, and raised their voices. Omar happened to be passing by and heard the raised voices so he knocked upon the door and asked permission to enter. When the two women heard Omar's voice they were struck with fear and rushed to hide themselves behind the curtain, whereupon the Prophet (sa) started to laugh. As Omar entered he said, "O Messenger of Allah (sa), may Allah fill your life with laughter!" Amidst his laughter, the Prophet (sa) said, "It is indeed remarkable how quickly these women, who are still with me, hid behind the curtain when they heard your voice!" Omar humbly replied, "It is you they should be in awe of rather than me!" Then, Omar turned toward the curtain and said, "You are enemies of yourself, do you fear me rather than the Messenger of Allah (sa)?" In a timid voice the reply came: "Yes, it is so because you are rough and harsh whereas the Messenger of Allah (sa) is not." "This is so, son of Khattab," said the Prophet (sa), "by Him in whose hand is my soul, if satan knew you were traveling upon a certain road, he would choose an alternate route to be alone."
In the apartment of each of the Prophet's wives hung a curtain to ensure their privacy when any of his companions came to visit. One day, two migrant women from the Koraysh went to the Prophet (sa) whilst he was in one of the apartments and asked him for some clothes that had been taken as spoils of war. They knew they would not come away empty handed for the Prophet (sa) was known never to refuse a request, however, the women forgot in whose presence they were and became over−demanding, and raised their voices. Omar happened to be passing by and heard the raised voices so he knocked upon the door and asked permission to enter. When the two women heard Omar's voice they were struck with fear and rushed to hide themselves behind the curtain, whereupon the Prophet (sa) started to laugh. As Omar entered he said, "O Messenger of Allah (sa), may Allah fill your life with laughter!" Amidst his laughter, the Prophet (sa) said, "It is indeed remarkable how quickly these women, who are still with me, hid behind the curtain when they heard your voice!" Omar humbly replied, "It is you they should be in awe of rather than me!" Then, Omar turned toward the curtain and said, "You are enemies of yourself, do you fear me rather than the Messenger of Allah (sa)?" In a timid voice the reply came: "Yes, it is so because you are rough and harsh whereas the Messenger of Allah (sa) is not." "This is so, son of Khattab," said the Prophet (sa), "by Him in whose hand is my soul, if satan knew you were traveling upon a certain road, he would choose an alternate route to be alone."
UMRAH − THE LESSER PILGRIMAGE
Almost a year had passed since the signing of the Treaty at Hudaybiyah so two thousand pilgrims busied themselves with their preparations to offer the lesser pilgrimage at their beloved Ka'ba. Neither Khalid nor Amr wished to be in Mecca when the news arrived that the Muslims had left Medina to offer their pilgrimage as they both held the opinion that the treaty had been a moral victory for the Prophet (sa) and signaled the beginning of the end of the Koraysh resistance. However, they had kept their opinion to themselves and had, unknown to one another, left Mecca well in advance to avoid their arrival.
Almost a year had passed since the signing of the Treaty at Hudaybiyah so two thousand pilgrims busied themselves with their preparations to offer the lesser pilgrimage at their beloved Ka'ba. Neither Khalid nor Amr wished to be in Mecca when the news arrived that the Muslims had left Medina to offer their pilgrimage as they both held the opinion that the treaty had been a moral victory for the Prophet (sa) and signaled the beginning of the end of the Koraysh resistance. However, they had kept their opinion to themselves and had, unknown to one another, left Mecca well in advance to avoid their arrival.
A TIME FOR REFLECTION
There was, however, a difference between the two. Amr remained adamant in his resistance whereas Khalid, although it was hard for him, started to examine his motives. Traditional pride, no matter whether it could be proved to be sound or baseless, had always been a matter he considered too blasphemous to question. However, he could not help but think that the encounters at Uhud and the Trench had been futile, and when the Prophet (sa) eluded him before the treaty of Hudaybiyah he was heard to exclaim, "This man is protected!" Then there was Khybar, Khalid could not help but wonder in amazement at its fall; the band of Muslims had been so small against the large, well armed Jewish army. It was time for self−examination, and soul searching.
There was, however, a difference between the two. Amr remained adamant in his resistance whereas Khalid, although it was hard for him, started to examine his motives. Traditional pride, no matter whether it could be proved to be sound or baseless, had always been a matter he considered too blasphemous to question. However, he could not help but think that the encounters at Uhud and the Trench had been futile, and when the Prophet (sa) eluded him before the treaty of Hudaybiyah he was heard to exclaim, "This man is protected!" Then there was Khybar, Khalid could not help but wonder in amazement at its fall; the band of Muslims had been so small against the large, well armed Jewish army. It was time for self−examination, and soul searching.
THE KORAYSH VACATE MECCA
The Koraysh were true to their word, when news reached Mecca that the pilgrims had reached its outer limits they vacated Mecca to stay in the surrounding hills and mountains. As for the Koraysh chieftains, they situated themselves on the Mount of Abu Kubays from whence they could view the Ka'ba and monitor the movements of the Muslims.
The Koraysh were true to their word, when news reached Mecca that the pilgrims had reached its outer limits they vacated Mecca to stay in the surrounding hills and mountains. As for the Koraysh chieftains, they situated themselves on the Mount of Abu Kubays from whence they could view the Ka'ba and monitor the movements of the Muslims.
THE PILGRIMS ENTER MECCA
The Koraysh now gazed down from the mountain as the Prophet (sa), riding his favorite camel Kaswa, led the procession of pilgrims into Mecca with Abdullah, Rawahah's son walking beside holding Kaswa's bridle. The pilgrims arrived on camels and foot dressed in white, whilst all chanted the compelling supplication Prophet Abraham had offered so many centuries before on the first pilgrimage: "Labbayk Allahumma Labbayk! − Here I am O Allah, obedient to You with pleasure and happiness!" At the entrance to the Holy precincts of Ka'ba, the Prophet (sa), still mounted on his camel, rearranged his pilgrimage attire, tucking it under his right arm so that his shoulder was bare, then he crossed the two ends over his left shoulder so that one piece hung down in front and the other at the back. All eyes were on the Prophet (sa) and his companions followed his example and adjusted their robes likewise. The Prophet (sa) rode to the south−east corner of the Ka'ba and reverently touched the Black Stone with his staff, then he circumambulated Ka'ba seven times, after which he made his way to the foot of the hill of Safwa and walked quickly between it and the hill of Marwah seven times, just as Lady Haggar had done so many centuries before when she searched for water for her infant son, Ishmael. The sacrificial animals had been led to the foot of Marwah and now that the rites between the two hills had been completed, the Prophet (sa) sacrificed a camel. The lesser pilgrimage was complete and the Prophet (sa) returned to the Sacred House with the intent to enter it. Before vacating Mecca, the Koraysh had locked the door to the Ka'ba −− which still housed numerous idols −− and a man from the tribe of Abd Ad−Dharr had taken its key with him. The Prophet (sa) sent one of his companions to ask for they key but the Koraysh chieftains refused saying that entry into the Sacred House had not been part of the agreement. It was a great disappointment to the pilgrims and none entered. The time for Zuhr prayer approached so the Prophet (sa) asked Bilal to climb up on top of the roof of Ka'ba and make the call to prayer. Bilal climbed up on top and his dulcet, penetrating voice called the pilgrims to prayer. Bilal's call did not go unnoticed by the Koraysh chieftains who were extremely agitated when they realized that the caller was Bilal, a former slave, and that he was calling from the roof of Ka'ba. The three days allotted for the pilgrimage were among the happiest days they had spent since the Migration to Medina, and Muslims, forcefully compelled to remain in Mecca, were reunited with their fellow Muslims as they slipped away at dusk to join in the prayers. The Prophet (sa) had pitched his tent near the Sacred House, and it was there that his uncle Abbas, who had not yet converted to Islam, went to visit him despite the frowns of the Koraysh. During these brief days, Abbas suggested to the Prophet (sa) that he might like to take his widowed, believing sister−in−law, Maymunah, to be his wife and the Prophet (sa) accepted the marriage proposal.
The Koraysh now gazed down from the mountain as the Prophet (sa), riding his favorite camel Kaswa, led the procession of pilgrims into Mecca with Abdullah, Rawahah's son walking beside holding Kaswa's bridle. The pilgrims arrived on camels and foot dressed in white, whilst all chanted the compelling supplication Prophet Abraham had offered so many centuries before on the first pilgrimage: "Labbayk Allahumma Labbayk! − Here I am O Allah, obedient to You with pleasure and happiness!" At the entrance to the Holy precincts of Ka'ba, the Prophet (sa), still mounted on his camel, rearranged his pilgrimage attire, tucking it under his right arm so that his shoulder was bare, then he crossed the two ends over his left shoulder so that one piece hung down in front and the other at the back. All eyes were on the Prophet (sa) and his companions followed his example and adjusted their robes likewise. The Prophet (sa) rode to the south−east corner of the Ka'ba and reverently touched the Black Stone with his staff, then he circumambulated Ka'ba seven times, after which he made his way to the foot of the hill of Safwa and walked quickly between it and the hill of Marwah seven times, just as Lady Haggar had done so many centuries before when she searched for water for her infant son, Ishmael. The sacrificial animals had been led to the foot of Marwah and now that the rites between the two hills had been completed, the Prophet (sa) sacrificed a camel. The lesser pilgrimage was complete and the Prophet (sa) returned to the Sacred House with the intent to enter it. Before vacating Mecca, the Koraysh had locked the door to the Ka'ba −− which still housed numerous idols −− and a man from the tribe of Abd Ad−Dharr had taken its key with him. The Prophet (sa) sent one of his companions to ask for they key but the Koraysh chieftains refused saying that entry into the Sacred House had not been part of the agreement. It was a great disappointment to the pilgrims and none entered. The time for Zuhr prayer approached so the Prophet (sa) asked Bilal to climb up on top of the roof of Ka'ba and make the call to prayer. Bilal climbed up on top and his dulcet, penetrating voice called the pilgrims to prayer. Bilal's call did not go unnoticed by the Koraysh chieftains who were extremely agitated when they realized that the caller was Bilal, a former slave, and that he was calling from the roof of Ka'ba. The three days allotted for the pilgrimage were among the happiest days they had spent since the Migration to Medina, and Muslims, forcefully compelled to remain in Mecca, were reunited with their fellow Muslims as they slipped away at dusk to join in the prayers. The Prophet (sa) had pitched his tent near the Sacred House, and it was there that his uncle Abbas, who had not yet converted to Islam, went to visit him despite the frowns of the Koraysh. During these brief days, Abbas suggested to the Prophet (sa) that he might like to take his widowed, believing sister−in−law, Maymunah, to be his wife and the Prophet (sa) accepted the marriage proposal.
UMARAH, DAUGHTER OF HAMZA
Ali and Lady Fatima had accompanied the Prophet (sa) on the pilgrimage. When Abbas told the Prophet (sa) that Umarah the daughter of Hamza's widowed wife Salma, was living with them on account of his wife's kinship to her, Ali suggested that when they returned to Medina, Umarah should return with them in Lady Fatima's howdah. The arrangement was accepted and so when the time came the ladies traveled to Medina together. Salma shared the same mother as Umm Fadl and Lady Maymunah, as did her full blood sister, Asma. However, Umm al Fadl and Lady Maymunah had another half sister on her father's side who was also called Asma and happened to be the widow of the Makhzumite chieftain Waleed through which union Khalid had been born, and so it was through these bonds of kinship that Khalid was related to the Prophet (sa).
Ali and Lady Fatima had accompanied the Prophet (sa) on the pilgrimage. When Abbas told the Prophet (sa) that Umarah the daughter of Hamza's widowed wife Salma, was living with them on account of his wife's kinship to her, Ali suggested that when they returned to Medina, Umarah should return with them in Lady Fatima's howdah. The arrangement was accepted and so when the time came the ladies traveled to Medina together. Salma shared the same mother as Umm Fadl and Lady Maymunah, as did her full blood sister, Asma. However, Umm al Fadl and Lady Maymunah had another half sister on her father's side who was also called Asma and happened to be the widow of the Makhzumite chieftain Waleed through which union Khalid had been born, and so it was through these bonds of kinship that Khalid was related to the Prophet (sa).
THE TIME TO LEAVE
As the three days drew to a close, the Prophet (sa) was found sitting with Sa’ad, Ubadah's son and several other Ansars when Huwytib and Suhail came down from Abu Kubays and approached him saying abruptly, "Your time has reached its end, so go!" The Prophet (sa) requested a little more time saying, "Would it harm you to give me a little more time so that I may prepare a feast and celebrate my marriage amongst you?" The reply was sharp, "We do not need your feast − leave us! We ask you by Allah, and by the treaty we have with you to leave our City, the third night has now passed!" Sa’ad took offense at their abruptness, but the justice of the Prophet (sa) prevailed and he stopped him saying, "Sa’ad, do not speak harshly to those who come to visit us in our camp." Then he gave instructions that no pilgrim should remain in Mecca after dusk. However, he made one exception, which was that Abu Rafi should remain behind to bring Lady Maymunah to him as soon as she was ready to travel. By dusk, the pilgrims had left their beloved Ka'ba and when Lady Maymunah joined the Prophet (sa) at Sarif their marriage was consummated.
Part 41 : The Fortress of Zubair
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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.
Part 40 : The Blowers Upon Knots
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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.
Part 39 : The Treaty of Hudaibiyah
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Shortly after the failed attempt, a delegation from Mecca arrived at Hudaybiyah. They were treated with courtesy and found their host to be amenable and soon negotiations were underway. The verbal negotiations resulted in a ten−year peace treaty between them. However, as a token of good will it was agreed that the Muslims would forego their pilgrimage that year, but, it was agreed that thereafter they would be permitted to offer their pilgrimage each year at the Ka'ba for three days during which time the Koraysh would leave the City.
THE OBJECTION OF SUHAYL
A problem arose when it came to writing down the terms and conditions of the treaty. The Korayshi, Suhayl, Amr's son, objected when the Prophet (sa) started to dictate to Ali the phrase, "In the Name of Allah, the Merciful, the Most Merciful" and said, "Write, 'In Your Name Allah.' I do not know Him, the Merciful, the Most Merciful." The Prophet (sa), providing there was no harm in it, always took the middle course and accepted and so Ali wrote, "In Your Name Allah". Suhayl objected still further when the Prophet (sa) continued his dictation with the words, "This treaty is between Muhammad, the Messenger of Allah (sa), and Suhayl, Amr's son," saying, "It is not my belief that you are the Messenger of Allah, if it were my opinion then I would not oppose you!"
A problem arose when it came to writing down the terms and conditions of the treaty. The Korayshi, Suhayl, Amr's son, objected when the Prophet (sa) started to dictate to Ali the phrase, "In the Name of Allah, the Merciful, the Most Merciful" and said, "Write, 'In Your Name Allah.' I do not know Him, the Merciful, the Most Merciful." The Prophet (sa), providing there was no harm in it, always took the middle course and accepted and so Ali wrote, "In Your Name Allah". Suhayl objected still further when the Prophet (sa) continued his dictation with the words, "This treaty is between Muhammad, the Messenger of Allah (sa), and Suhayl, Amr's son," saying, "It is not my belief that you are the Messenger of Allah, if it were my opinion then I would not oppose you!"
THE PEACEFUL, WISE APPROACH OF THE PROPHET (sa)
Ali had already written the words “the Messenger of Allah” and could not bring himself to strike the words out of the treaty, whereupon the Prophet (sa) who could neither read nor write, took the document and erased the words from the treaty. It was a time for wisdom and diplomacy, and so the Prophet (sa) agreed that the treaty should be recorded instead as, "Muhammad, Abdullah's son." When Omar heard this he cried out with indignation, "Aren't you the Messenger of Allah, and aren't we Muslims! Should we accept this, when we are in the right and they are in the wrong, people will scoff at our religion!" The Prophet (sa) made no comment for he was wise and the signing of the treaty was concluded without further incident. Omar was still very upset and went to Abu Bakr to tell of his feelings. He repeated what he had said to the Prophet (sa), whereupon Abu Bakr responded in almost exactly the same way of the Prophet (sa) and Omar became quiet and accepted it fearing that he had spoken out of turn.
Ali had already written the words “the Messenger of Allah” and could not bring himself to strike the words out of the treaty, whereupon the Prophet (sa) who could neither read nor write, took the document and erased the words from the treaty. It was a time for wisdom and diplomacy, and so the Prophet (sa) agreed that the treaty should be recorded instead as, "Muhammad, Abdullah's son." When Omar heard this he cried out with indignation, "Aren't you the Messenger of Allah, and aren't we Muslims! Should we accept this, when we are in the right and they are in the wrong, people will scoff at our religion!" The Prophet (sa) made no comment for he was wise and the signing of the treaty was concluded without further incident. Omar was still very upset and went to Abu Bakr to tell of his feelings. He repeated what he had said to the Prophet (sa), whereupon Abu Bakr responded in almost exactly the same way of the Prophet (sa) and Omar became quiet and accepted it fearing that he had spoken out of turn.
THE CONDITIONS OF THE TREATY
Added to the ten year peace treaty was that both parties agreed that they would neither undermine each other nor yet indulge in treachery of any kind. The treaty also contained the condition that Muslims forcefully detained in Mecca and those Meccans inclining toward Islam would thereafter be permitted to join the Prophet (sa) in Medina, providing permission was granted by their guardians. It was also agreed that in the event that any should leave without permission they would be returned. The agreement was reciprocal and anyone in Medina who wished to join the Koraysh was free to do so under the same terms. The signatories to the treaty were the Prophet (sa), Ali, Abu Bakr, Omar, Abdur Rahman, son of Awf, Mahmood, son of Maslamah, and Abdullah, the elder son of Suhayl.
Added to the ten year peace treaty was that both parties agreed that they would neither undermine each other nor yet indulge in treachery of any kind. The treaty also contained the condition that Muslims forcefully detained in Mecca and those Meccans inclining toward Islam would thereafter be permitted to join the Prophet (sa) in Medina, providing permission was granted by their guardians. It was also agreed that in the event that any should leave without permission they would be returned. The agreement was reciprocal and anyone in Medina who wished to join the Koraysh was free to do so under the same terms. The signatories to the treaty were the Prophet (sa), Ali, Abu Bakr, Omar, Abdur Rahman, son of Awf, Mahmood, son of Maslamah, and Abdullah, the elder son of Suhayl.
ABU JANDAL
For some time Suhayl's son, Abu Jandal, had longed to join the Prophet (sa) just as his brother had done, and had accompanied his father with the intention of joining the Prophet (sa) at Hudaybiyah. Now that this clause had become part of the treaty, Abu Jandal knew that his father would never permit him to join the Prophet (sa) and if he tried to join him, he would be returned to Mecca. Abu Jandal was deeply upset and broke down, and wept, whereupon the Prophet (sa) consoled him saying, "Be patient Abu Jandal, Allah will help you and find a way for you and others like you."
For some time Suhayl's son, Abu Jandal, had longed to join the Prophet (sa) just as his brother had done, and had accompanied his father with the intention of joining the Prophet (sa) at Hudaybiyah. Now that this clause had become part of the treaty, Abu Jandal knew that his father would never permit him to join the Prophet (sa) and if he tried to join him, he would be returned to Mecca. Abu Jandal was deeply upset and broke down, and wept, whereupon the Prophet (sa) consoled him saying, "Be patient Abu Jandal, Allah will help you and find a way for you and others like you."
THE COMMITMENT OF THE TRIBES OF KHUZAH AND BAKR
Among those present during the drawing−up of the treaty were notable tribesmen from the tribe of Khuzah allied to the Prophet (sa) and notables from the tribe of Bakr allied to the Koraysh. The notables from the Khuzah announced that they too wished to be included in the treaty saying, "We are with Muhammad in his bond and treaty." The representatives from the tribe of Bakr also made it clear that it was their wish also to be included but that they stood with the Koraysh in both their bond and treaty. The matter was then taken to their chieftains who were agreeable and so they became party to the terms and conditions of the true.
Among those present during the drawing−up of the treaty were notable tribesmen from the tribe of Khuzah allied to the Prophet (sa) and notables from the tribe of Bakr allied to the Koraysh. The notables from the Khuzah announced that they too wished to be included in the treaty saying, "We are with Muhammad in his bond and treaty." The representatives from the tribe of Bakr also made it clear that it was their wish also to be included but that they stood with the Koraysh in both their bond and treaty. The matter was then taken to their chieftains who were agreeable and so they became party to the terms and conditions of the true.
THE PILGRIMS DISAPPOINTMENT
Tremendous disappoint and a feeling of numbness spread among the pilgrims as they learned that they were not going to be able to offer their pilgrimage that year, however, they were heartened to learn that they would be able to do so in subsequent years.
Tremendous disappoint and a feeling of numbness spread among the pilgrims as they learned that they were not going to be able to offer their pilgrimage that year, however, they were heartened to learn that they would be able to do so in subsequent years.
THE SACRIFICE AND THE SHAVEN HEADS
When the Prophet (sa) ordered the shaving of their heads and the sacrifice of the camels at Hudaybiyah, and not in the traditionally ordained places, the pilgrims were somewhat bewildered and the Prophet (sa) had to repeat the order twice, but the pilgrims remained as if frozen, uncomprehending.
When the Prophet (sa) ordered the shaving of their heads and the sacrifice of the camels at Hudaybiyah, and not in the traditionally ordained places, the pilgrims were somewhat bewildered and the Prophet (sa) had to repeat the order twice, but the pilgrims remained as if frozen, uncomprehending.
EAGERNESS TO FOLLOW WHAT THE PROPHET (sa) DID AND SAID
The Prophet (sa) returned to his tent and told Lady Umm Salamah what had transpired and during the conversation it was thought best that he should go out but not speak to anyone until he had sacrificed his camel. The Prophet (sa) left his tent and went to the camel he had dedicated for sacrifice and in a clear voice proclaimed, "Bismillah, Allahu Akbar," and slaughtered the camel. Immediately the numbed condition of the pilgrims vanished as they raced with one another to offer their sacrifices, eager to obey their beloved Prophet (sa). Then, the Prophet (sa) called to Khirash and told him to shave his head whereupon most of the pilgrims followed his example. Such had been their enthusiasm to shave that Lady Umm Salamah remarked some time later that she feared they might seriously injure themselves. There were however, a few others who did not shave their heads entirely, preferring just to cut it short as it was known that this too is acceptable. Whilst the shaving was in progress the Prophet (sa) returned to his tent with Khirash and came out shortly afterwards and supplicated, "May Allah have mercy on those that shaved their heads." The barbers exclaimed, "And upon the shavers of the hair, O Messenger of Allah (sa)?" But the Prophet (sa) repeated his supplication again, which was met by an even greater outcry and he repeated his supplication yet a third time, but this time he added, "And the shavers of hair!" When the Prophet (sa) was asked why he had supplicated only for those that had shaved their heads he replied, "Because they did not doubt." Suddenly, there was a strong gust of wind, and the hair that lay strewn across the camp was lifted up into the air and blown towards Mecca.
The Prophet (sa) returned to his tent and told Lady Umm Salamah what had transpired and during the conversation it was thought best that he should go out but not speak to anyone until he had sacrificed his camel. The Prophet (sa) left his tent and went to the camel he had dedicated for sacrifice and in a clear voice proclaimed, "Bismillah, Allahu Akbar," and slaughtered the camel. Immediately the numbed condition of the pilgrims vanished as they raced with one another to offer their sacrifices, eager to obey their beloved Prophet (sa). Then, the Prophet (sa) called to Khirash and told him to shave his head whereupon most of the pilgrims followed his example. Such had been their enthusiasm to shave that Lady Umm Salamah remarked some time later that she feared they might seriously injure themselves. There were however, a few others who did not shave their heads entirely, preferring just to cut it short as it was known that this too is acceptable. Whilst the shaving was in progress the Prophet (sa) returned to his tent with Khirash and came out shortly afterwards and supplicated, "May Allah have mercy on those that shaved their heads." The barbers exclaimed, "And upon the shavers of the hair, O Messenger of Allah (sa)?" But the Prophet (sa) repeated his supplication again, which was met by an even greater outcry and he repeated his supplication yet a third time, but this time he added, "And the shavers of hair!" When the Prophet (sa) was asked why he had supplicated only for those that had shaved their heads he replied, "Because they did not doubt." Suddenly, there was a strong gust of wind, and the hair that lay strewn across the camp was lifted up into the air and blown towards Mecca.
PREPARATIONS FOR THE RETURN TO MEDINA
It was now time to dismantle the tents in readiness for the return journey to Medina. Much had been achieved but still the deep disappointment of not having been able to offer their pilgrimage at Ka'ba weighed heavily upon the hearts of the pilgrims.
It was now time to dismantle the tents in readiness for the return journey to Medina. Much had been achieved but still the deep disappointment of not having been able to offer their pilgrimage at Ka'ba weighed heavily upon the hearts of the pilgrims.
OMAR'S REMORSE
Omar deeply regretted his uncontrolled outburst during the writing of the treaty, for he knew that the Prophet (sa) obeyed Allah, and that he should neither have questioned the authority nor yet the wisdom of Prophet Muhammad (sa). He also felt his outburst was reprehensible and so he rode quickly until he caught up with the Prophet (sa). The Prophet (sa) however, was preoccupied with other affairs and did not pay much attention to Omar and he felt even worse whereupon he rode ahead muttering to himself, "Let my mother mourn for her son Omar!" As Omar rode on alone his fears overwhelmed him and he was deeply troubled that his actions might be the subject of a Revelation. Immersed in sincere regret, Omar did not hear the pounding of horses hooves until its rider caught up with him. The rider bore a message from the Prophet (sa) asking him to return to him. Obediently, Omar turned his mount around and rode toward the Prophet (sa). As he approached, Omar's fears were waylaid as he saw the Prophet's face aglow with happiness. As Omar drew alongside the Prophet (sa), the Prophet (sa) told him that he had receive a Revelation which was dearer to him than anything else under the sun.
It was the chapter Alfat−h; The Opening, which begins with the verses:
"Indeed, We have opened for you (Prophet Muhammad) a clear opening, that Allah forgives your past and future sins, and completes His Favor to you, and guides you on a Straight Path, and that Allah helps you with a mighty help ..." Al-Quran 48:1−3
The chapter also spoke of the allegiance given to the Prophet (sa) under the tree saying: "Allah was pleased with the believers when they swore allegiance to you under the tree and He knew what was in their hearts. Therefore, He sent down tranquility upon them and rewarded them with a victory close by." Al-Quran 48:18
The vision that prompted the Prophet (sa) to make the pilgrimage to Mecca is also spoken of with reassurance:
"Indeed, Allah in truth, has realized His Messenger's vision. You shall enter the Sacred Mosque in security if Allah wills, with hair shaven or cut short and without fear. He knew what you did not know and granted you a near victory." Al-Quran 48:27
Much to the elation of the pilgrims their beloved Prophet (sa) told them that Allah had accepted their pilgrimage on account of their intention.
Omar deeply regretted his uncontrolled outburst during the writing of the treaty, for he knew that the Prophet (sa) obeyed Allah, and that he should neither have questioned the authority nor yet the wisdom of Prophet Muhammad (sa). He also felt his outburst was reprehensible and so he rode quickly until he caught up with the Prophet (sa). The Prophet (sa) however, was preoccupied with other affairs and did not pay much attention to Omar and he felt even worse whereupon he rode ahead muttering to himself, "Let my mother mourn for her son Omar!" As Omar rode on alone his fears overwhelmed him and he was deeply troubled that his actions might be the subject of a Revelation. Immersed in sincere regret, Omar did not hear the pounding of horses hooves until its rider caught up with him. The rider bore a message from the Prophet (sa) asking him to return to him. Obediently, Omar turned his mount around and rode toward the Prophet (sa). As he approached, Omar's fears were waylaid as he saw the Prophet's face aglow with happiness. As Omar drew alongside the Prophet (sa), the Prophet (sa) told him that he had receive a Revelation which was dearer to him than anything else under the sun.
It was the chapter Alfat−h; The Opening, which begins with the verses:
"Indeed, We have opened for you (Prophet Muhammad) a clear opening, that Allah forgives your past and future sins, and completes His Favor to you, and guides you on a Straight Path, and that Allah helps you with a mighty help ..." Al-Quran 48:1−3
The chapter also spoke of the allegiance given to the Prophet (sa) under the tree saying: "Allah was pleased with the believers when they swore allegiance to you under the tree and He knew what was in their hearts. Therefore, He sent down tranquility upon them and rewarded them with a victory close by." Al-Quran 48:18
The vision that prompted the Prophet (sa) to make the pilgrimage to Mecca is also spoken of with reassurance:
"Indeed, Allah in truth, has realized His Messenger's vision. You shall enter the Sacred Mosque in security if Allah wills, with hair shaven or cut short and without fear. He knew what you did not know and granted you a near victory." Al-Quran 48:27
Much to the elation of the pilgrims their beloved Prophet (sa) told them that Allah had accepted their pilgrimage on account of their intention.
THE ESCAPEES FROM MECCA
When the pilgrims returned home to Medina the news of the peace treaty was welcomed with great rejoicing by those unable to accompany the Prophet (sa). The prospects of being able to offer their pilgrimage the next year without the fear of hostile action was indeed a blessing. Shortly after their return, Abu Basir, a young tribesman from the Thakif arrived in Medina. Abu Basir had converted to Islam and when the Meccans discovered his conversion they had, as was the case with many converts, imprisoned him, however, Abu Basir managed to escape. Upon reaching Medina, Abu Basir went to the Prophet (sa) and told him of his circumstances, but the Prophet (sa) was bound by the terms of the treaty and told him that he must return, but comforted him saying that Allah would soon open a way for him. Abu Basir's escape had not gone unnoticed in Mecca and soon a tribesman was sent by the Koraysh together with his freed slave, Kawthar, to ask for his immediate return. The Prophet (sa) honored and abided by the terms of the treaty, and so Abu Basir was returned to them. Abu Basir loathed the thought of returning and planned to rid himself of the two tribesmen whilst they journeyed back to Mecca. At the first halt, Abu Basir seized the Korayshi's sword and killed him, whilst Kawthar fled in terror back to Medina where he made straight for the Mosque. As Kawthar entered he saw the Prophet (sa), raced over to him and threw himself down at his feet, whereupon the Prophet (sa) said with concerned, "This man has witnessed a terrible thing." After Kawthar had a chance to gather his breath he told the Prophet (sa) what had transpired and shortly afterwards, Abu Basir arrived with his sword still drawn. Abu Basir wanted the camels and the dead man's weapons to be divided according to the distribution of the spoils of war, however, the Prophet (sa) declined saying, "If I did such a thing it would be thought that I had not kept the terms of the treaty I had sworn to keep." Then he turned to Kawthar and said, "The spoils taken by this man are your concern, return them and the man, to the one who sent you." Kawthar was shaken by the Prophet's instruction and in fear for his life referred to the fact that he was just one person, and very unwilling to take him back to Mecca. The Prophet (sa) had abided by the treaty, but now that Kawthar, the Koraysh representative, refused to return with Abu Basir he had done all that was necessary on his part and Abu Basir left Medina for the coast.
When the pilgrims returned home to Medina the news of the peace treaty was welcomed with great rejoicing by those unable to accompany the Prophet (sa). The prospects of being able to offer their pilgrimage the next year without the fear of hostile action was indeed a blessing. Shortly after their return, Abu Basir, a young tribesman from the Thakif arrived in Medina. Abu Basir had converted to Islam and when the Meccans discovered his conversion they had, as was the case with many converts, imprisoned him, however, Abu Basir managed to escape. Upon reaching Medina, Abu Basir went to the Prophet (sa) and told him of his circumstances, but the Prophet (sa) was bound by the terms of the treaty and told him that he must return, but comforted him saying that Allah would soon open a way for him. Abu Basir's escape had not gone unnoticed in Mecca and soon a tribesman was sent by the Koraysh together with his freed slave, Kawthar, to ask for his immediate return. The Prophet (sa) honored and abided by the terms of the treaty, and so Abu Basir was returned to them. Abu Basir loathed the thought of returning and planned to rid himself of the two tribesmen whilst they journeyed back to Mecca. At the first halt, Abu Basir seized the Korayshi's sword and killed him, whilst Kawthar fled in terror back to Medina where he made straight for the Mosque. As Kawthar entered he saw the Prophet (sa), raced over to him and threw himself down at his feet, whereupon the Prophet (sa) said with concerned, "This man has witnessed a terrible thing." After Kawthar had a chance to gather his breath he told the Prophet (sa) what had transpired and shortly afterwards, Abu Basir arrived with his sword still drawn. Abu Basir wanted the camels and the dead man's weapons to be divided according to the distribution of the spoils of war, however, the Prophet (sa) declined saying, "If I did such a thing it would be thought that I had not kept the terms of the treaty I had sworn to keep." Then he turned to Kawthar and said, "The spoils taken by this man are your concern, return them and the man, to the one who sent you." Kawthar was shaken by the Prophet's instruction and in fear for his life referred to the fact that he was just one person, and very unwilling to take him back to Mecca. The Prophet (sa) had abided by the treaty, but now that Kawthar, the Koraysh representative, refused to return with Abu Basir he had done all that was necessary on his part and Abu Basir left Medina for the coast.
THE ESCAPE OF UMM KULTHUM
The Prophet (sa) received a new Revelation that forbade the return of believing women to unbelievers, so when Umm Kulthum, half sister to Othman, escaped to Medina she came under their protection. Shortly after her arrival, Umm Kulthum's full blood brothers arrived to take her back to Mecca, but the Prophet (sa) refused and her brothers accepted as they agreed that women had not be mentioned in the treaty. Umm Kulthum had indeed shown great courage and soon found that she had several suitors, namely Zayd, Abdur Rahman, son of Awf and Zubair. The Prophet (sa) suggested that she marry Zayd, she consented and they were married shortly afterwards.
The Prophet (sa) received a new Revelation that forbade the return of believing women to unbelievers, so when Umm Kulthum, half sister to Othman, escaped to Medina she came under their protection. Shortly after her arrival, Umm Kulthum's full blood brothers arrived to take her back to Mecca, but the Prophet (sa) refused and her brothers accepted as they agreed that women had not be mentioned in the treaty. Umm Kulthum had indeed shown great courage and soon found that she had several suitors, namely Zayd, Abdur Rahman, son of Awf and Zubair. The Prophet (sa) suggested that she marry Zayd, she consented and they were married shortly afterwards.
THE MUSLIMS OF MECCA LEARN OF ABU BASIR
Omar made it his duty to find out where Abu Basir had settled and whenever coastal tribesmen came to Medina he would inquire if they had seen him and then managed to get word of Abu Basir's circumstances to the detained Muslims in Mecca. When Abu Jandal learned of Abu Basir's exploits, he, together with several other youths, amongst whom was Waleed, brother of Khalid who had played a major role in the hostilities against the Muslims, decided to escape and join him. As time passed, seventy converts managed to make good their escape and joined Abu Basir who had by now established himself within striking distance of the northern trade route to Syria frequented by the Koraysh. Now they were strong they took to harassing and often plundered the Koraysh caravans in retaliation for their confiscated property, and the harm they had suffered simply because they worshipped Allah alone.
Omar made it his duty to find out where Abu Basir had settled and whenever coastal tribesmen came to Medina he would inquire if they had seen him and then managed to get word of Abu Basir's circumstances to the detained Muslims in Mecca. When Abu Jandal learned of Abu Basir's exploits, he, together with several other youths, amongst whom was Waleed, brother of Khalid who had played a major role in the hostilities against the Muslims, decided to escape and join him. As time passed, seventy converts managed to make good their escape and joined Abu Basir who had by now established himself within striking distance of the northern trade route to Syria frequented by the Koraysh. Now they were strong they took to harassing and often plundered the Koraysh caravans in retaliation for their confiscated property, and the harm they had suffered simply because they worshipped Allah alone.
THE WAIVING OF THE CLAUSE
The raids of Abu Basir and his companions were something the Koraysh could do without, it disrupted their trade and made their journeys difficult with the result the Koraysh decided to waive the clause preventing those that wished to join the Prophet (sa) from joining him. Now that the clause had been waived, the Prophet (sa) sent word to Abu Basir and the others that they were free to join him in Medina. However, Abu Basir had been taken seriously ill but lived just long enough to read the Prophet's letter and passed away with it in his hand in the knowledge that his companions would soon be with their beloved Prophet (sa) in Medina. Before his companions set off for Medina they laid Abu Basir to rest and built a simple mosque over his tomb.
The raids of Abu Basir and his companions were something the Koraysh could do without, it disrupted their trade and made their journeys difficult with the result the Koraysh decided to waive the clause preventing those that wished to join the Prophet (sa) from joining him. Now that the clause had been waived, the Prophet (sa) sent word to Abu Basir and the others that they were free to join him in Medina. However, Abu Basir had been taken seriously ill but lived just long enough to read the Prophet's letter and passed away with it in his hand in the knowledge that his companions would soon be with their beloved Prophet (sa) in Medina. Before his companions set off for Medina they laid Abu Basir to rest and built a simple mosque over his tomb.
THE DEATH OF WALEED
The long awaited day was near at hand. As Abu Basir’s companions reached the lava plains that lay on the outskirts of Medina, Waleed's camel tripped causing him to fall and gash his finger on a rock. The finger became infected and he grew weaker each day as the septicemia spread through his body.
The long awaited day was near at hand. As Abu Basir’s companions reached the lava plains that lay on the outskirts of Medina, Waleed's camel tripped causing him to fall and gash his finger on a rock. The finger became infected and he grew weaker each day as the septicemia spread through his body.
WALEED’S LETTER TO KHALID
Before the angels of death finally took away his soul he had a chance to write a letter to his brother Khalid in which he encouraged him to convert to Islam. In the letter he told him that the Prophet (sa) occasionally inquired about his welfare and had commented, "If Khalid were to redirect his strength on the side of Islam against the idolaters it would be better for him, and we would prefer him to others." Waleed concluded his last letter to his brother with the words, "You see my brother what you are missing!"
Before the angels of death finally took away his soul he had a chance to write a letter to his brother Khalid in which he encouraged him to convert to Islam. In the letter he told him that the Prophet (sa) occasionally inquired about his welfare and had commented, "If Khalid were to redirect his strength on the side of Islam against the idolaters it would be better for him, and we would prefer him to others." Waleed concluded his last letter to his brother with the words, "You see my brother what you are missing!"
Part 38 : The Prelude to The Opening of Mecca
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On 02:27
“The first House ever to be built for people was at Bakkah (Mecca) blessed and a guidance for the worlds. In it there are clear signs; The station where Abraham stood. Whoever enters it let him be safe. Pilgrimage to the House is a duty to Allah For all who can make the journey. And whosoever disbelieves, Allah is Rich, independent of all the worlds.” Al-Quran 3:96−97
The blessed month of Ramadan had come and gone. Not long after the Prophet (sa) had a vision in which he saw himself with his head shaven entering Ka'ba with its key. When the Prophet (sa) told his companions of the vision great elation spread amongst the majority when he announced his intention to lead them on pilgrimage to the Sacred House. However, there were some hypocrites that decided they would not to go with him on account of the fact that there would be no spoils of war to bring home. It had been several years since the would−be pilgrims had been able to visit the House of Allah.
Their hearts yearned to offer their prayers at the Ka'ba once more and so preparations commenced with the white robes of pilgrimage being made ready and the purchase of seventy sacrificial camels to be offered upon the completion of the pilgrimage. The Prophet (sa) prepared himself by shaving his head and dressed in the same white clothes that all the other pilgrims wore, then, lots were cast to see which of his wives should accompany him and the lot fell in favor of Lady Umm Salamah. Although the pilgrimage was to take place in one of the sacred months, months in which all forms of hostilities are strictly forbidden, Sa’ad Ubadah's son and Omar were of the opinion that they should, nevertheless, go fully armed to protect themselves just in case the Koraysh should take advantage of their vulnerability, and try to attack them. The Prophet (sa) was not agreeable to the suggestion and declared, "I will not carry arms, I go only to offer the pilgrimage." When the day arrived, one thousand, four hundred pilgrims left Medina for Mecca dressed in regular attire. At the first halt the Prophet (sa) asked for one of the sacrificial camels to be brought to him, as it stood before him he made the intention to sacrifice it, then, adorned it with garlands around its neck, after which he marked it on its right side and told the pilgrims that they should do likewise. After the dedication of the camels many pilgrims dressed themselves in their white robes in preparation for making their personal intention to offer their pilgrimage. However, some delayed as they intended to hunt as once a pilgrim puts on his pilgrimage robes hunting is no longer permissible to him until the completion of the pilgrimage. Those now dressed in pilgrim's robes followed the example of the Prophet (sa) saying, "Labbayk Allahumma Labbayk," which means, "Here I am O Allah, obedient to You," a supplication which is made by every pilgrim since the time of Prophet Abraham up to this day. Shortly after the dedication of the camels, the Prophet (sa) sent a man from the tribe of Khuzah −− a branch of the tribe of Ka'b −− to observe the reaction of the Koraysh.
The blessed month of Ramadan had come and gone. Not long after the Prophet (sa) had a vision in which he saw himself with his head shaven entering Ka'ba with its key. When the Prophet (sa) told his companions of the vision great elation spread amongst the majority when he announced his intention to lead them on pilgrimage to the Sacred House. However, there were some hypocrites that decided they would not to go with him on account of the fact that there would be no spoils of war to bring home. It had been several years since the would−be pilgrims had been able to visit the House of Allah.
Their hearts yearned to offer their prayers at the Ka'ba once more and so preparations commenced with the white robes of pilgrimage being made ready and the purchase of seventy sacrificial camels to be offered upon the completion of the pilgrimage. The Prophet (sa) prepared himself by shaving his head and dressed in the same white clothes that all the other pilgrims wore, then, lots were cast to see which of his wives should accompany him and the lot fell in favor of Lady Umm Salamah. Although the pilgrimage was to take place in one of the sacred months, months in which all forms of hostilities are strictly forbidden, Sa’ad Ubadah's son and Omar were of the opinion that they should, nevertheless, go fully armed to protect themselves just in case the Koraysh should take advantage of their vulnerability, and try to attack them. The Prophet (sa) was not agreeable to the suggestion and declared, "I will not carry arms, I go only to offer the pilgrimage." When the day arrived, one thousand, four hundred pilgrims left Medina for Mecca dressed in regular attire. At the first halt the Prophet (sa) asked for one of the sacrificial camels to be brought to him, as it stood before him he made the intention to sacrifice it, then, adorned it with garlands around its neck, after which he marked it on its right side and told the pilgrims that they should do likewise. After the dedication of the camels many pilgrims dressed themselves in their white robes in preparation for making their personal intention to offer their pilgrimage. However, some delayed as they intended to hunt as once a pilgrim puts on his pilgrimage robes hunting is no longer permissible to him until the completion of the pilgrimage. Those now dressed in pilgrim's robes followed the example of the Prophet (sa) saying, "Labbayk Allahumma Labbayk," which means, "Here I am O Allah, obedient to You," a supplication which is made by every pilgrim since the time of Prophet Abraham up to this day. Shortly after the dedication of the camels, the Prophet (sa) sent a man from the tribe of Khuzah −− a branch of the tribe of Ka'b −− to observe the reaction of the Koraysh.
THE KORAYSH LEARN OF THE INTENDED PILGRIMAGE
As soon as the word reached Mecca of the Muslims intent to offer their pilgrimage at Ka'ba they were gripped in a state of panic. The fact that those who reported their approach told them that they bore no arms, that is, with the exception of a few carrying their sheathed hunting knives, which could not, by any means, be taken as a threat against them, did not help the matter. Shortly after their approach had been announced, the Koraysh chieftains called for a meeting of the utmost urgency in the House of Assembly to establish the course of action they should take.
As soon as the word reached Mecca of the Muslims intent to offer their pilgrimage at Ka'ba they were gripped in a state of panic. The fact that those who reported their approach told them that they bore no arms, that is, with the exception of a few carrying their sheathed hunting knives, which could not, by any means, be taken as a threat against them, did not help the matter. Shortly after their approach had been announced, the Koraysh chieftains called for a meeting of the utmost urgency in the House of Assembly to establish the course of action they should take.
TWO FACTORS
There were two factors at stake; since the time of, Prophets Abraham and Ishmael, the Ka'ba had always been a place where pilgrims from all over Arabia and beyond had been free to come to offer their pilgrimage. The Koraysh had, since the very early days, been the guardians of Ka'ba and never in the history of Mecca had a pilgrim been prevented from entering the City. The opposite had always been the case, they had been welcomed and afforded the traditional hospitality of food and water which was an obligatory honor upon the tribes of the Koraysh. The problem that now presented itself was if the Koraysh refused to permit the Muslims to offer their pilgrimage, their much coveted honor would be at stake, and soon all Arabia would learn of their refusal to admit the Muslim pilgrims. On the other hand if they let the Muslims enter Mecca it would be yet another moral victory for them especially in the light of their recently failed attempt to conquer Medina. After great deliberation it was agreed that despite their situation, on no account would they permit them to enter Mecca, and so Khalid −− who had led the Koraysh against the Muslims at Uhud −− with a cavalry of two hundred was dispatched to prevent the Muslims from entering the City.
There were two factors at stake; since the time of, Prophets Abraham and Ishmael, the Ka'ba had always been a place where pilgrims from all over Arabia and beyond had been free to come to offer their pilgrimage. The Koraysh had, since the very early days, been the guardians of Ka'ba and never in the history of Mecca had a pilgrim been prevented from entering the City. The opposite had always been the case, they had been welcomed and afforded the traditional hospitality of food and water which was an obligatory honor upon the tribes of the Koraysh. The problem that now presented itself was if the Koraysh refused to permit the Muslims to offer their pilgrimage, their much coveted honor would be at stake, and soon all Arabia would learn of their refusal to admit the Muslim pilgrims. On the other hand if they let the Muslims enter Mecca it would be yet another moral victory for them especially in the light of their recently failed attempt to conquer Medina. After great deliberation it was agreed that despite their situation, on no account would they permit them to enter Mecca, and so Khalid −− who had led the Koraysh against the Muslims at Uhud −− with a cavalry of two hundred was dispatched to prevent the Muslims from entering the City.
KHALID'S ATTEMPT TO STOP THE PROPHET (sa) ENTERING MECCA
The Khuzah scout rejoined his fellow pilgrims at a place called Usfan and related the news of Khalid's intended blockade to the Prophet (sa). Upon learning their plans the Prophet (sa) enlisted the help of a pilgrim from the tribe of Aslam, who knew the area well, to lead them through the rugged mountain passes away from Khalid and then down into Mecca. It wasn't until it was too late that Khalid spotted a cloud of dust in the distance that he realized the Muslims had taken the mountain route, a route virtually impossible for him and his men to pursue, so with all haste he sped back to Mecca to warn the Koraysh of their approach via the mountains. The journey through the mountains proved to be both tiring and arduous, however it was of no concern to the pilgrims. When they reached easier terrain the Prophet (sa) turned to the pilgrims and told them to supplicate saying, "We ask Allah to forgive us and we repent to Him", and with humble hearts the pilgrims supplicated.
The Khuzah scout rejoined his fellow pilgrims at a place called Usfan and related the news of Khalid's intended blockade to the Prophet (sa). Upon learning their plans the Prophet (sa) enlisted the help of a pilgrim from the tribe of Aslam, who knew the area well, to lead them through the rugged mountain passes away from Khalid and then down into Mecca. It wasn't until it was too late that Khalid spotted a cloud of dust in the distance that he realized the Muslims had taken the mountain route, a route virtually impossible for him and his men to pursue, so with all haste he sped back to Mecca to warn the Koraysh of their approach via the mountains. The journey through the mountains proved to be both tiring and arduous, however it was of no concern to the pilgrims. When they reached easier terrain the Prophet (sa) turned to the pilgrims and told them to supplicate saying, "We ask Allah to forgive us and we repent to Him", and with humble hearts the pilgrims supplicated.
HUDAYBIYAH
Upon reaching a place called Hudaybiyah, which lies not far from Mecca on the boundaries of the sacred land, the Prophet's favorite camel, Kaswa −− the camel he had ridden during his migration to Medina several years before −− suddenly knelt down and refused to go any further. At first the pilgrims thought she must be tired or perhaps a little stubborn, but the Prophet (sa) told them, "The same Power that prevented the elephant from entering Mecca is now preventing us," whereupon the Prophet (sa) gave the instructions to strike camp.
Upon reaching a place called Hudaybiyah, which lies not far from Mecca on the boundaries of the sacred land, the Prophet's favorite camel, Kaswa −− the camel he had ridden during his migration to Medina several years before −− suddenly knelt down and refused to go any further. At first the pilgrims thought she must be tired or perhaps a little stubborn, but the Prophet (sa) told them, "The same Power that prevented the elephant from entering Mecca is now preventing us," whereupon the Prophet (sa) gave the instructions to strike camp.
THE MIRACLE OF THE WATER
As the pilgrims set about striking camp, some went in search of water. Eventually they came across a well, however, it was almost dry so they returned to inform the Prophet (sa) whereupon he returned with them to the well. Upon reaching it he sat down beside it, then blew some salvia in to the well and supplicated. Suddenly, water gushed forth and the pilgrims filled their water−skins and watered their animals. When the need for more water arose, some of the pilgrims went to the Prophet (sa) to inform them of their circumstances. As they approached they saw the Prophet (sa) completing his ablution with water that had been poured into a vessel. After he had finished his companions told him that they had no more water and that his ablution water was all that remained. Upon hearing this, the Prophet (sa) dipped his hands into the vessel and water began to flow from his fingers, just like springs, so that the need of each and every pilgrim was satisfied.
As the pilgrims set about striking camp, some went in search of water. Eventually they came across a well, however, it was almost dry so they returned to inform the Prophet (sa) whereupon he returned with them to the well. Upon reaching it he sat down beside it, then blew some salvia in to the well and supplicated. Suddenly, water gushed forth and the pilgrims filled their water−skins and watered their animals. When the need for more water arose, some of the pilgrims went to the Prophet (sa) to inform them of their circumstances. As they approached they saw the Prophet (sa) completing his ablution with water that had been poured into a vessel. After he had finished his companions told him that they had no more water and that his ablution water was all that remained. Upon hearing this, the Prophet (sa) dipped his hands into the vessel and water began to flow from his fingers, just like springs, so that the need of each and every pilgrim was satisfied.
THE CHIEFTAIN’S GIFT
The Prophet (sa) had been given a gift of some camels and sheep by two Bedouin chieftains from the tribe of Khuzah and so the animals were slaughtered and the pilgrims ate their fill. The tribe of Khuzah had not as a whole entered the fold of Islam although they inclined towards it as did their branch tribes of Aslam, Mustalik and Ka'b, however, they had allied themselves to the Prophet (sa). The alliance not only benefited the Muslims but also the Khuzah as they had, for many years, been adversaries of the Bani Bakr who had strengthened their position by allying themselves to the Koraysh. These alliances were, within the course of a short time, destined to play a crucial role between the Muslims and the Koraysh.
The Prophet (sa) had been given a gift of some camels and sheep by two Bedouin chieftains from the tribe of Khuzah and so the animals were slaughtered and the pilgrims ate their fill. The tribe of Khuzah had not as a whole entered the fold of Islam although they inclined towards it as did their branch tribes of Aslam, Mustalik and Ka'b, however, they had allied themselves to the Prophet (sa). The alliance not only benefited the Muslims but also the Khuzah as they had, for many years, been adversaries of the Bani Bakr who had strengthened their position by allying themselves to the Koraysh. These alliances were, within the course of a short time, destined to play a crucial role between the Muslims and the Koraysh.
THE PEACEFUL WAYS OF THE PROPHET (sa)
A man by the name of Budayl and his companions who inclined towards the Prophet (sa) happened to be in Mecca during this time so they left Mecca and made their way to Hudaybiyah to inform the Prophet (sa) of the hostile atmosphere. When they reached him they told him, "They are swearing by Allah that they will never leave a way open between you and the House until all their warriors lie dead!" The Prophet (sa) told Budayl, "We did not come here to fight, we come only to offer the circumambulation around the House. Whosoever tries to prevent us, we will oppose, but I will give them time to make their arrangements to leave the way unhindered for us." In an effort to mediate, Budayl and his companions returned to Mecca only to be shunned by many. They approached Ikrima, son of the infamous Abu Jahl and tried to tell them of the Prophet's position, but he refused to listen. However, Safwan and Urwah happened to be present and told Ikrima that his attitude was unreasonable whereupon Safwan asked Budayl to tell him what had transpired at Hudaybiyah. Budayl told them that the Prophet's intent was none other than peaceful, and that he was prepared to give the Koraysh sufficient time to prepare themselves for their entrance. Urwah was of the opinion that the proposal was fair and that if it was not accepted it would harm them. He further suggested that he would go to the Prophet (sa), both as an envoy and as a scout, observe for himself the attitude of the pilgrims, return, and give them his opinion. His proposal was accepted and Urwah left for Hudaybiyah.
A man by the name of Budayl and his companions who inclined towards the Prophet (sa) happened to be in Mecca during this time so they left Mecca and made their way to Hudaybiyah to inform the Prophet (sa) of the hostile atmosphere. When they reached him they told him, "They are swearing by Allah that they will never leave a way open between you and the House until all their warriors lie dead!" The Prophet (sa) told Budayl, "We did not come here to fight, we come only to offer the circumambulation around the House. Whosoever tries to prevent us, we will oppose, but I will give them time to make their arrangements to leave the way unhindered for us." In an effort to mediate, Budayl and his companions returned to Mecca only to be shunned by many. They approached Ikrima, son of the infamous Abu Jahl and tried to tell them of the Prophet's position, but he refused to listen. However, Safwan and Urwah happened to be present and told Ikrima that his attitude was unreasonable whereupon Safwan asked Budayl to tell him what had transpired at Hudaybiyah. Budayl told them that the Prophet's intent was none other than peaceful, and that he was prepared to give the Koraysh sufficient time to prepare themselves for their entrance. Urwah was of the opinion that the proposal was fair and that if it was not accepted it would harm them. He further suggested that he would go to the Prophet (sa), both as an envoy and as a scout, observe for himself the attitude of the pilgrims, return, and give them his opinion. His proposal was accepted and Urwah left for Hudaybiyah.
THE MISCALCULATED INSULT
In the meantime, the Koraysh, who had allied themselves to the tribes of Ahabish, asked one if its chieftains named Hulays, from the tribe of Al Harith, a branch of the Kinanah, to also go and investigate. Hulays had taken part in the encounter at Uhud but had been appalled by Abu Sufyan's mutilation of the bodies of fallen Muslims; he was also known to be a man that respected religious rites. As the Prophet (sa) saw him approaching, he told the pilgrims to let the sacrificial camels wander freely towards him and this they did. When Hulays saw the garland camels coming towards him, it was enough to convince him that the intent was indeed peaceful and so he returned to Mecca. Upon his return he gave them his opinion, however, the Koraysh rebuked him harshly, and referred to him as being incapable of assessing the situation saying he was no more than a desert Arab, who knew little of these kind of affairs. It was a miscalculated insult. With authority
In the meantime, the Koraysh, who had allied themselves to the tribes of Ahabish, asked one if its chieftains named Hulays, from the tribe of Al Harith, a branch of the Kinanah, to also go and investigate. Hulays had taken part in the encounter at Uhud but had been appalled by Abu Sufyan's mutilation of the bodies of fallen Muslims; he was also known to be a man that respected religious rites. As the Prophet (sa) saw him approaching, he told the pilgrims to let the sacrificial camels wander freely towards him and this they did. When Hulays saw the garland camels coming towards him, it was enough to convince him that the intent was indeed peaceful and so he returned to Mecca. Upon his return he gave them his opinion, however, the Koraysh rebuked him harshly, and referred to him as being incapable of assessing the situation saying he was no more than a desert Arab, who knew little of these kind of affairs. It was a miscalculated insult. With authority
Hulays responded, "People of Koraysh, by Allah, it was not for this that we allied ourselves with you, neither are we with you in this concern. When someone comes to honor the House of Allah should they be barred from it? By Him in whose hand is my soul, you either let Muhammad do what he has come to do, or, I will withdraw each and every man of the Ahabish!" The Koraysh had not reckoned upon Hulays' response and now pleaded with him to delay taking action until they had chance to draw up terms acceptable to both parties.
URWAH'S AUDIENCE WITH THE PROPHET (sa)
By now, Urwah had reached the Prophet's camp and made straight for his tent. Urwah was made welcome and as they sat together Urwah addressed the Prophet (sa) at his own level and grasped hold of the Prophet's beard. Mughirah, who was standing near the Prophet (sa) tapped Urwah's hand gently with the flat of his sheathed sword as a warning and Urwah removed his hand. The conversation was quite lengthy and Urwah forgot himself again and once more took hold of the Prophet's beard whereupon Mughirah tapped him a little harder but this time said, "Take your hand from the Messenger of Allah's beard while it is still yours to take!" Urwah removed his hand immediately and did not forget his manners again.
By now, Urwah had reached the Prophet's camp and made straight for his tent. Urwah was made welcome and as they sat together Urwah addressed the Prophet (sa) at his own level and grasped hold of the Prophet's beard. Mughirah, who was standing near the Prophet (sa) tapped Urwah's hand gently with the flat of his sheathed sword as a warning and Urwah removed his hand. The conversation was quite lengthy and Urwah forgot himself again and once more took hold of the Prophet's beard whereupon Mughirah tapped him a little harder but this time said, "Take your hand from the Messenger of Allah's beard while it is still yours to take!" Urwah removed his hand immediately and did not forget his manners again.
HOW ALL MUSLIMS AND NON−MUSLIMS SHOULD RESPECT AND HONOR THE PROPHET (sa)
Urwah was constantly on his guard for signs of hidden hostility, however, he found none whatsoever and was very impressed by the way in which the Muslims respected and honored the Prophet (sa). Upon his return to Mecca he addressed the Koraysh saying, "I have been sent as an envoy to kings; to Chosroes and to the Negus, but I have never seen a king whose subjects honored any one of them as the followers of Muhammad honor Muhammad. When he orders anything they vie with one another to fulfill it. When he makes his ablution they almost fight over the remaining water. When he speaks, they become quiet and refrain from looking at him straight in the face, rather, they lower their eyes in humility before him. He has offered us a fair compromise, so accept it from him."
Urwah was constantly on his guard for signs of hidden hostility, however, he found none whatsoever and was very impressed by the way in which the Muslims respected and honored the Prophet (sa). Upon his return to Mecca he addressed the Koraysh saying, "I have been sent as an envoy to kings; to Chosroes and to the Negus, but I have never seen a king whose subjects honored any one of them as the followers of Muhammad honor Muhammad. When he orders anything they vie with one another to fulfill it. When he makes his ablution they almost fight over the remaining water. When he speaks, they become quiet and refrain from looking at him straight in the face, rather, they lower their eyes in humility before him. He has offered us a fair compromise, so accept it from him."
IKRIMA'S TREATMENT OF KHIRASH
Whilst Urwah was in the Prophet's camp, the Prophet (sa) had sent yet another envoy, on camel−back, by the name of Khirash from the tribe of Ka'b to Mecca. Khirash was met by Ikrima who wasted no time killing his camel and was about to turn on Khirash when Hulays and some of his tribesmen saw what had happened, restrained Ikrima and demanded that he should be allowed to return to the Prophet (sa).
Whilst Urwah was in the Prophet's camp, the Prophet (sa) had sent yet another envoy, on camel−back, by the name of Khirash from the tribe of Ka'b to Mecca. Khirash was met by Ikrima who wasted no time killing his camel and was about to turn on Khirash when Hulays and some of his tribesmen saw what had happened, restrained Ikrima and demanded that he should be allowed to return to the Prophet (sa).
OTHMAN NEGOTIATES WITH THE KORAYSH
When Khirash returned to the camp he went immediately to the Prophet (sa) and told him what had happened then advised him saying, "O Messenger of Allah (sa), send someone to them who is more respected than myself." The Prophet (sa) accepted his humble advice and called upon Omar, but Omar reminded him that the Koraysh were very hostile towards him and that there was no one in his own tribe strong enough to lend his support. Omar then suggested that Othman, Arfan’s son, should go on account of the fact that he was not only highly respected amongst many of their tribesmen but also wise. The Prophet (sa) agreed and Othman made his way to Mecca to reason with the Koraysh. The days went by, and the pilgrims waited patiently for his return. Each day they looked anxiously for his return until they began to fear that something evil had befallen him.
When Khirash returned to the camp he went immediately to the Prophet (sa) and told him what had happened then advised him saying, "O Messenger of Allah (sa), send someone to them who is more respected than myself." The Prophet (sa) accepted his humble advice and called upon Omar, but Omar reminded him that the Koraysh were very hostile towards him and that there was no one in his own tribe strong enough to lend his support. Omar then suggested that Othman, Arfan’s son, should go on account of the fact that he was not only highly respected amongst many of their tribesmen but also wise. The Prophet (sa) agreed and Othman made his way to Mecca to reason with the Koraysh. The days went by, and the pilgrims waited patiently for his return. Each day they looked anxiously for his return until they began to fear that something evil had befallen him.
THE OATH OF ALLEGIANCE
It was during this time that the Prophet (sa) called his followers around him under an acacia tree and asked them to renew their oath of allegiance. The first to give his oath was Sinan from the tribe of Khuzaymah, the Prophet (sa) extended his left hand and held it with his right hand saying, "I pledge my allegiance for Othman", then, one by one the Muslims renewed their oath of allegiance.
“To Allah belong the armies of the heaven and the earth. Allah is the Almighty and the Wise. We have sent you (Prophet Muhammad) as a witness and as a bearer of glad tidings and warning, so that you believe in Allah and His Messenger and that you support him, revere him, and exalt Him, at the dawn and in the evening. Those who swear allegiance to you swear allegiance to Allah. The Hand of Allah is above their hands. He who breaks his oath breaks it against his self, but for he that keeps his covenant made with Allah, Allah shall give him a mighty wage. The Bedouins who lagged behind will say to you: ‘We were occupied with our possessions and families, so ask Allah to forgive us.’ But they say with their tongues what they do not mean in their hearts. Say: ‘Who can help you against Allah if it is that He wills harm for you or desires benefit for you? Allah is Aware of what you do.’ No, you thought that the Messenger and the believers would never return to their families, and this was made to seem fair in your hearts so you harbored evil thoughts, and so you are a destroyed nation. But whosoever disbelieves in Allah and His Messenger, We have prepared a Blazing Fire for the unbelievers. To Allah belongs the Kingdom of the heavens and the earth. He forgives whom He will and punishes whom He will. Allah is Forgiving and Merciful. Al-Quran 48:4−14
It was during this time that the Prophet (sa) called his followers around him under an acacia tree and asked them to renew their oath of allegiance. The first to give his oath was Sinan from the tribe of Khuzaymah, the Prophet (sa) extended his left hand and held it with his right hand saying, "I pledge my allegiance for Othman", then, one by one the Muslims renewed their oath of allegiance.
“To Allah belong the armies of the heaven and the earth. Allah is the Almighty and the Wise. We have sent you (Prophet Muhammad) as a witness and as a bearer of glad tidings and warning, so that you believe in Allah and His Messenger and that you support him, revere him, and exalt Him, at the dawn and in the evening. Those who swear allegiance to you swear allegiance to Allah. The Hand of Allah is above their hands. He who breaks his oath breaks it against his self, but for he that keeps his covenant made with Allah, Allah shall give him a mighty wage. The Bedouins who lagged behind will say to you: ‘We were occupied with our possessions and families, so ask Allah to forgive us.’ But they say with their tongues what they do not mean in their hearts. Say: ‘Who can help you against Allah if it is that He wills harm for you or desires benefit for you? Allah is Aware of what you do.’ No, you thought that the Messenger and the believers would never return to their families, and this was made to seem fair in your hearts so you harbored evil thoughts, and so you are a destroyed nation. But whosoever disbelieves in Allah and His Messenger, We have prepared a Blazing Fire for the unbelievers. To Allah belongs the Kingdom of the heavens and the earth. He forgives whom He will and punishes whom He will. Allah is Forgiving and Merciful. Al-Quran 48:4−14
OTHMAN’S RESPECT FOR THE PROPHET (sa)
Not long after the pledging Othman returned unharmed. He had been well received but the Prophet's request had been rejected, however he had been given the opportunity to offer his own personal pilgrimage but out of respect for the Prophet (sa) he declined.
Not long after the pledging Othman returned unharmed. He had been well received but the Prophet's request had been rejected, however he had been given the opportunity to offer his own personal pilgrimage but out of respect for the Prophet (sa) he declined.
THE THWARTED PLAN
Meanwhile, some of the Koraysh set out from Mecca with the intent of initiating a surprise attack upon the Muslims. However, their plans were thwarted and the aggressors brought before the Prophet (sa), who justly released them after they gave their promise never to attack Muslims again.
Part 37 : The Tribe of Mutalik
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Needless to say, the successful raid against the Syrian caravan was a thorn in the side of the Koraysh. Some time before, the Koraysh had allied themselves with the tribe of Mutalik, a branch of the Khuzah whose territory lay along the coast of the Red Sea. The Koraysh now approached the Mutalik urging them to attack Medina with the hope that their kindred tribes would support them. However, the Koraysh had not realized that the other tribes inclined more to the Muslims than they did toward themselves and it wasn't long until the news reached Medina of the intended attack. The Mutalik were unaware of the fact that the Prophet (sa) knew anything about their plans so they took their time before even starting to prepare themselves for the encounter. Meanwhile, the Prophet (sa) decided not to wait for them to make the first move and ordered his forces to march to the Mutalik territory. The forthcoming encounter was not expected to be very dangerous so the Prophet (sa) allowed Ladies Ayesha and Umm Salama to accompany him. Eight days later he reached the Mutalik territory and, unknown to the Mutalik, struck camp near a watering hole. The element of surprise was a great advantage and it wasn't long until they were able to surround their settlement. Some of the Mutalik warriors took up arms and fought, ten were killed, however, there was very little resistance, and only one Muslim was martyred. The spoils of war were considerable, just under two hundred families were taken captive, and large herds of two thousand camels and five thousand sheep and goats confiscated. Amongst those that had ridden out with the Prophet (sa) were hypocrites. They were not ill−disposed to join him on account of the brevity of the march with the expectancy of reward for their minimal effort. However, they resented the fact that they would be obliged to share the spoils with the impoverished Muhajir who they considered to be intruders, and were of the opinion that all should belong the tribes of Aws and Khazraj. Two days after the encounter, a dispute over the ownership of a bucket erupted between two coastal tribesmen, one from the Ghifar and the other from the Juhaynah. Omar had hired the services of the tribesman from the Ghifar who wrongfully laid claim to the bucket and struck its owner, but, he shouted out to the Muhajir for help whilst the Juhaynah tribesman called upon his long−time allies from the Khazraj to support him. Both the Ansars and Muhajir came running, swords were drawn and had it not been for the quick intervention of the Prophet's closer companions, the matter might have got out of hand. In another part of the camp, Abdullah, Ubay's son, was sitting with some of his close friends as the disturbance broke out and asked one of them to go and find out about it. His companion returned and told him that the trouble had been initiated by Omar's man and this added further to his contempt. Abdullah, was a proud man and felt that the power of leadership should have fallen into his hands and resented the Prophet's presence among. Not long before, he had seen his Jewish allies, who betrayed the Prophet (sa) during the recent encounter at the Trench, punished and now this incident had occurred. He refused to take into account that the incident had been settled fairly and disregarded the established fact that the Prophet (sa) would never entertain injustice, no matter whether the complainers were Muslim or not. After having listened to his companion he became enraged and urged, "Spend nothing on those who follow the Messenger of Allah (sa) until they have dispersed!" Then exclaimed, "If we return to the City, the strong will expel the more humiliated!" Zayd, Arkam's son, a Khazraj youth, heard Abdullah and went straight to the Prophet (sa) to report the matter. The Prophet's displeasure was clear upon his face whereupon Omar expressed his opinion that Abdullah should be dealt with as a traitor, but the Prophet (sa) spoke gently and replied, "Omar, what would happen if it is said that Muhammad kills his companions?" An Ansar heard the boy's report and went to Abdullah to ask if the report was correct. Abdullah was shaken to learn that his intent had been reported and went directly to the Prophet (sa) and denied the matter on oath. A small crowd had gathered around the Prophet (sa), amongst whom were some people of the Khazraj who stood up for Abdullah and made Zayd look appear as a liar which upset him greatly. The situation was tense, so the Prophet (sa) in his wisdom temporarily dismissed the incident and unexpectedly gave orders to break camp. The timing was unusual as it was not his custom to march in the middle of the day when the heat was at its worst. Apart from a few short stops for prayer, the march continued until well past the mid−morning of the following day when the combination of both heat and tiredness compelled them to stop and they were too exhausted to continue their quarrel. During the march, the Prophet (sa) told Sa’ad, Ubadah's son, that he believed Zayd had spoken the truth, whereupon Sa’ad said, "O Messenger of Allah (sa), if you wish you can drive him out, for indeed he is the lower and the weaker, and you are the higher and mightier!" However, the Prophet (sa) did not respond and let it pass until he received a new Revelation, which was the short chapter called "The Hypocrites". In it Allah exonerates Zayd and quotes the words of Abdullah, Ubayy's son.
In the Name of Allah, the Merciful, the Most Merciful “When the hypocrites come to you they say: ‘We bear witness that you are the Messenger of Allah.’ Allah knows that you (Prophet Muhammad) are indeed His Messenger, and Allah bears witness that the hypocrites are truly liars! They have taken their oaths as a cover and barred others from the Path of Allah. Evil is what they have done. That is because they believed, then disbelieved, because of this a seal has been set upon their hearts so they are unable to understand. When you see them their bodies please you, but when they speak and you listen to their sayings, they are like propped−up timber. Every shout (they hear) they take it to be against them. They are the enemy − be wary of them. Allah kills them! How perverse they are! When it is said to them: ‘Come, the Messenger of Allah will ask forgiveness for you,’ they turn their heads in pride and you see them go away. It is equal for them whether you ask for their forgiveness or you do not ask for their forgiveness, Allah will not forgive them. Allah does not guide the evildoers. It is they that say: ‘Spend nothing on those who follow the Messenger of Allah until they disperse.’ Yet to Allah belong the treasuries of the heavens and the earth, but the hypocrites do not understand. They say: ‘If we return to the City, the strong will expel the humiliated.’ But the might belongs to Allah, and His Messenger and the believers, but the hypocrites do not know. Believers, do not let either your possessions or your children divert you from the Remembrance of Allah. Those who do that shall be the losers. So spend of that with which We have provided you before death comes upon any of you and he then says: ‘O my Lord, if only You would defer me to a near term, so that I could give in charity and be among the good−doers.’ But Allah will never defer any soul when its term comes. Allah is Aware of what you do.” Al-Quran Chapter 63
However, the Prophet (sa) did not recite this new chapter until after his return to Medina. Meanwhile, Zayd continued to ride on in misery dwelling upon the hurt that anyone could even think that he would lie to the Messenger of Allah (sa). The Prophet (sa) understood how very sad Zayd was feeling, so he rode up to him, and spoke in a gentle, comforting voice that no other could hear saying, "Your ear heard the truth; Allah has confirmed it." Zayd’s misery vanished, he was so very happy, but knew he must not say a word about it until after Prophet Muhammad (sa) had made known the truth. Abdullah's son knew that his father had lied, he also knew that Omar had asked the Prophet (sa) to deal with him as a traitor and was afraid of his tribes reaction should it be carried out. With this in mind he went to the Prophet (sa) and told him that he knew of Omar's opinion and asked that if it was proven to be true, that he be permitted to be his father's executioner. He told the Prophet (sa) that if anyone else were to do it, that every time he saw that person he would want to kill him and thereby be responsible for killing a believer for the sake of an unbeliever and enter Hell. But the Prophet (sa) told him that this was not his intention to harm him and said: "Let us deal with him gently and make the best of his company while he is with us." When they reached Medina, the Prophet (sa) called for the hypocrites so that he might ask for their forgiveness but they turned away in arrogance; and the Prophet (sa) recited the newly revealed chapter that exposed them.
In the Name of Allah, the Merciful, the Most Merciful “When the hypocrites come to you they say: ‘We bear witness that you are the Messenger of Allah.’ Allah knows that you (Prophet Muhammad) are indeed His Messenger, and Allah bears witness that the hypocrites are truly liars! They have taken their oaths as a cover and barred others from the Path of Allah. Evil is what they have done. That is because they believed, then disbelieved, because of this a seal has been set upon their hearts so they are unable to understand. When you see them their bodies please you, but when they speak and you listen to their sayings, they are like propped−up timber. Every shout (they hear) they take it to be against them. They are the enemy − be wary of them. Allah kills them! How perverse they are! When it is said to them: ‘Come, the Messenger of Allah will ask forgiveness for you,’ they turn their heads in pride and you see them go away. It is equal for them whether you ask for their forgiveness or you do not ask for their forgiveness, Allah will not forgive them. Allah does not guide the evildoers. It is they that say: ‘Spend nothing on those who follow the Messenger of Allah until they disperse.’ Yet to Allah belong the treasuries of the heavens and the earth, but the hypocrites do not understand. They say: ‘If we return to the City, the strong will expel the humiliated.’ But the might belongs to Allah, and His Messenger and the believers, but the hypocrites do not know. Believers, do not let either your possessions or your children divert you from the Remembrance of Allah. Those who do that shall be the losers. So spend of that with which We have provided you before death comes upon any of you and he then says: ‘O my Lord, if only You would defer me to a near term, so that I could give in charity and be among the good−doers.’ But Allah will never defer any soul when its term comes. Allah is Aware of what you do.” Al-Quran Chapter 63
However, the Prophet (sa) did not recite this new chapter until after his return to Medina. Meanwhile, Zayd continued to ride on in misery dwelling upon the hurt that anyone could even think that he would lie to the Messenger of Allah (sa). The Prophet (sa) understood how very sad Zayd was feeling, so he rode up to him, and spoke in a gentle, comforting voice that no other could hear saying, "Your ear heard the truth; Allah has confirmed it." Zayd’s misery vanished, he was so very happy, but knew he must not say a word about it until after Prophet Muhammad (sa) had made known the truth. Abdullah's son knew that his father had lied, he also knew that Omar had asked the Prophet (sa) to deal with him as a traitor and was afraid of his tribes reaction should it be carried out. With this in mind he went to the Prophet (sa) and told him that he knew of Omar's opinion and asked that if it was proven to be true, that he be permitted to be his father's executioner. He told the Prophet (sa) that if anyone else were to do it, that every time he saw that person he would want to kill him and thereby be responsible for killing a believer for the sake of an unbeliever and enter Hell. But the Prophet (sa) told him that this was not his intention to harm him and said: "Let us deal with him gently and make the best of his company while he is with us." When they reached Medina, the Prophet (sa) called for the hypocrites so that he might ask for their forgiveness but they turned away in arrogance; and the Prophet (sa) recited the newly revealed chapter that exposed them.
THE NECKLACE OF LADY AYESHA
At sunset, a few days after the forced march, the Prophet (sa) called for his men to halt to offer the evening prayer. Lady Ayesha's camel was made to kneel and as she dismounted the weakened clasp of the onyx necklace her mother had given her on her wedding day came undone and her necklace fell off. She did not notice it was missing for sometime but when she did she became very sad. The sun had set and it was impossible to find it even though she tried very hard. It had been the Prophet's intention not to stay long at the halt as there was no water for miles around and there was very little water left in their water−skins, but knowing how upset Lady Ayesha was he gave the order that they would remain there that night. News of the loss of Lady Ayesha's necklace circulated amongst the companions and on account of the lack of water there was much concern about their ability to offer the dawn prayer the following morning. They wondered if they would have to delay saying the prayer for it would be necessary for everyone to renew their ablution. That night, Allah in His Mercy sent a new Revelation that spoke of an alternate way in which one might make ablution when water was unavailable:
“If you are ill or on a journey, or if any of you come from the toilet or you have touched (had intercourse with) women, and you cannot find water, so touch pure dust and wipe your faces and your hands. Allah is the Pardoner, the Forgiver." Al-Quran 4:43
The Prophet (sa) recited the new verse to his followers and demonstrated how to make the dry kind of ablution, tayamun, with pure, unpolluted dust and the Muslims rejoiced at not having to delay the Dawn prayer. After having heard this Revelation, Usayd went to Abu Bakr telling him that it was not the first blessing they had received on his account. It was daybreak, the prayer had been offered and there was still no sign of the necklace. It was time to move and as Lady Ayesha's camel got up, there, lying underneath it lay her necklace.
At sunset, a few days after the forced march, the Prophet (sa) called for his men to halt to offer the evening prayer. Lady Ayesha's camel was made to kneel and as she dismounted the weakened clasp of the onyx necklace her mother had given her on her wedding day came undone and her necklace fell off. She did not notice it was missing for sometime but when she did she became very sad. The sun had set and it was impossible to find it even though she tried very hard. It had been the Prophet's intention not to stay long at the halt as there was no water for miles around and there was very little water left in their water−skins, but knowing how upset Lady Ayesha was he gave the order that they would remain there that night. News of the loss of Lady Ayesha's necklace circulated amongst the companions and on account of the lack of water there was much concern about their ability to offer the dawn prayer the following morning. They wondered if they would have to delay saying the prayer for it would be necessary for everyone to renew their ablution. That night, Allah in His Mercy sent a new Revelation that spoke of an alternate way in which one might make ablution when water was unavailable:
“If you are ill or on a journey, or if any of you come from the toilet or you have touched (had intercourse with) women, and you cannot find water, so touch pure dust and wipe your faces and your hands. Allah is the Pardoner, the Forgiver." Al-Quran 4:43
The Prophet (sa) recited the new verse to his followers and demonstrated how to make the dry kind of ablution, tayamun, with pure, unpolluted dust and the Muslims rejoiced at not having to delay the Dawn prayer. After having heard this Revelation, Usayd went to Abu Bakr telling him that it was not the first blessing they had received on his account. It was daybreak, the prayer had been offered and there was still no sign of the necklace. It was time to move and as Lady Ayesha's camel got up, there, lying underneath it lay her necklace.
THE RACE
As they journeyed back to Medina they came across a valley in which it was decided to camp and the two tents of the Prophet (sa) were erected some distance away from the others. Lady Ayesha, who was young and full of energy, invited the Prophet (sa) to race with her as he had done in Mecca before the migration, and so they raced with one another. This time the Prophet (sa) won the race whereupon he said, "This is for the other race, the one in which you were the winner." Later, Lady Ayesha explained that one day, when she was little, the Prophet (sa) went to visit her father and saw she had something in her hand. He asked her to bring it to him, but in her playfulness she would not and had run away from him whereupon the Prophet (sa) pretended to run after her, but let her get away.
As they journeyed back to Medina they came across a valley in which it was decided to camp and the two tents of the Prophet (sa) were erected some distance away from the others. Lady Ayesha, who was young and full of energy, invited the Prophet (sa) to race with her as he had done in Mecca before the migration, and so they raced with one another. This time the Prophet (sa) won the race whereupon he said, "This is for the other race, the one in which you were the winner." Later, Lady Ayesha explained that one day, when she was little, the Prophet (sa) went to visit her father and saw she had something in her hand. He asked her to bring it to him, but in her playfulness she would not and had run away from him whereupon the Prophet (sa) pretended to run after her, but let her get away.
THE LAST STAGE OF THE JOURNEY
Medina was but a few stops away when the order to halt was given. Once more, during their rest period, the clasp of Lady Ayesha's necklace came undone and slipped from her without notice. The time had come to resume the march, but just before she mounted her howdah she felt the need to answer the call of nature and slipped away far from everyone's sight. When she returned, Lady Umm Salamah and herself seated themselves inside their individual howdahs and drew the curtains around them as they waited for them to be lifted up on to the back of their camels. To her great alarm, as Lady Ayesha was making herself comfortable she realized her necklace had slipped yet again and so she left her howdah to go and look for it. Everyone was busy with their own affairs and nobody noticed her leave the howdah. Whilst she searched for the necklace the howdahs were mounted onto the camels, and no one realized that she was not inside, and the order to march was given. Lady Ayesha found her necklace but when she returned everyone had left. She didn't know what to do for the best so she thought if she remained where her howdah had been, then, sooner or later, someone would be sure to notice she wasn't with them and realize that she had been left behind at the last halt, and as she waited she was overcome by tiredness and fell sound asleep. Safwan, Muattal’s son had been designated to trail behind the army. His duties were to be on the look out for any possible threat from the rear and to retrieve any item that may have either been left behind or dropped as the army marched on ahead. The hours passed by and as Safwan drew near to the last camp he noticed a figure asleep in the sand and decided to investigate. When he reached the camp he dismounted from his camel and went over to the sleeper. Lady Ayesha was not wearing her veil so he was able to recognize her as he had seen her before the Prophet's wives were obliged to wear the veil. As soon as he realized who the sleeping person was he exclaimed, "Indeed we are for Allah, and to Him we return. It is the wife of the Messenger of Allah !" Until that moment Lady Ayesha had remained asleep, but upon hearing his voice she woke up and quickly drew the veil over her face. She was relieved to see him and Safwan offered her his camel and walked on foot as he led the camel on to the next halt. At the next halt, the howdahs had been lifted from the camels and set down upon the sand. When Lady Ayesha did not come out of her howdah it was presumed she must have fallen asleep, and no one thought anymore about it. It was almost time to resume the march, when to everyone's astonishment Safwan entered the camp leading Lady Ayesha riding on his camel. Neither the Prophet (sa) nor the companions thought anymore about the incident, they were glad that she was safe and sound, but the tongues of the hypocrites, ever searching for a way to harm the holy family, started to concoct slanderous lies about Lady Ayesha and Safwan.
Medina was but a few stops away when the order to halt was given. Once more, during their rest period, the clasp of Lady Ayesha's necklace came undone and slipped from her without notice. The time had come to resume the march, but just before she mounted her howdah she felt the need to answer the call of nature and slipped away far from everyone's sight. When she returned, Lady Umm Salamah and herself seated themselves inside their individual howdahs and drew the curtains around them as they waited for them to be lifted up on to the back of their camels. To her great alarm, as Lady Ayesha was making herself comfortable she realized her necklace had slipped yet again and so she left her howdah to go and look for it. Everyone was busy with their own affairs and nobody noticed her leave the howdah. Whilst she searched for the necklace the howdahs were mounted onto the camels, and no one realized that she was not inside, and the order to march was given. Lady Ayesha found her necklace but when she returned everyone had left. She didn't know what to do for the best so she thought if she remained where her howdah had been, then, sooner or later, someone would be sure to notice she wasn't with them and realize that she had been left behind at the last halt, and as she waited she was overcome by tiredness and fell sound asleep. Safwan, Muattal’s son had been designated to trail behind the army. His duties were to be on the look out for any possible threat from the rear and to retrieve any item that may have either been left behind or dropped as the army marched on ahead. The hours passed by and as Safwan drew near to the last camp he noticed a figure asleep in the sand and decided to investigate. When he reached the camp he dismounted from his camel and went over to the sleeper. Lady Ayesha was not wearing her veil so he was able to recognize her as he had seen her before the Prophet's wives were obliged to wear the veil. As soon as he realized who the sleeping person was he exclaimed, "Indeed we are for Allah, and to Him we return. It is the wife of the Messenger of Allah !" Until that moment Lady Ayesha had remained asleep, but upon hearing his voice she woke up and quickly drew the veil over her face. She was relieved to see him and Safwan offered her his camel and walked on foot as he led the camel on to the next halt. At the next halt, the howdahs had been lifted from the camels and set down upon the sand. When Lady Ayesha did not come out of her howdah it was presumed she must have fallen asleep, and no one thought anymore about it. It was almost time to resume the march, when to everyone's astonishment Safwan entered the camp leading Lady Ayesha riding on his camel. Neither the Prophet (sa) nor the companions thought anymore about the incident, they were glad that she was safe and sound, but the tongues of the hypocrites, ever searching for a way to harm the holy family, started to concoct slanderous lies about Lady Ayesha and Safwan.
THE DIVISION OF THE SPOILS OF WAR
Upon their return to Medina the spoils of war were distributed evenly amongst those that had taken part in the campaign. Among those taken captive was Juwayriyah, the daughter of Harith, chief of the Mutalik. Juwayriyah had been given to an Ansar who decided to ask a high ransom for her release on account of her father’s rank. Juwayriyah was troubled by the price so she went to the Prophet (sa), who was staying in the apartment of Lady Ayesha that day, to request him to intervene on her behalf. Meanwhile, Juwayriyah's father learned of his daughter's position and set off with his sons for Medina with a fine herd of camels to ransom her. However, when he reached the valley of Atik his love of two extremely fine camels prompted him to keep them and not to offer them as part of the ransom, so he hid them with the intent of retrieval after he
Upon their return to Medina the spoils of war were distributed evenly amongst those that had taken part in the campaign. Among those taken captive was Juwayriyah, the daughter of Harith, chief of the Mutalik. Juwayriyah had been given to an Ansar who decided to ask a high ransom for her release on account of her father’s rank. Juwayriyah was troubled by the price so she went to the Prophet (sa), who was staying in the apartment of Lady Ayesha that day, to request him to intervene on her behalf. Meanwhile, Juwayriyah's father learned of his daughter's position and set off with his sons for Medina with a fine herd of camels to ransom her. However, when he reached the valley of Atik his love of two extremely fine camels prompted him to keep them and not to offer them as part of the ransom, so he hid them with the intent of retrieval after he
had secured his daughter's release. When Harith reached Medina he went to the Prophet (sa) and offered the camels, but much to his astonishment and that of his sons, the Prophet (sa) inquired, "Where are the other camels?" Then he proceeded to tell Harith the exact place where they were hidden in the valley of Atik. Harith and his sons were completely overcome, for no one except the three knew what they had done nor yet where they had hidden the camels. Harith and his sons exclaimed, "I bear witness that there is no god except Allah, and Muhammad is the Messenger of Allah!" The two camels were fetched and given to the Prophet (sa) and Juwayriyah was returned to her father, and like her father, she too embraced Islam. Tribal ties had been strengthened enormously through the bonds of the Prophet's marriages and the Prophet (sa) offered to marry Juwayriyah. Juwayriyah accepted and an apartment was added to those of her co−wives. When the Ansars and Muhajirs learned that the Prophet (sa) was going to take Lady Juwayriyah to be his wife they released all the unransomed captives, of whom there were approximately one hundred families, and Lady Ayesha was heard to say, "I know of no woman, who was a greater blessing to her tribe than her."
THE VICIOUS LIE
Soon after their return, Lady Ayesha was taken ill and during this time the slanderous lies the hypocrites concocted started to circulate throughout the City. The majority of Muslims refused to accept or even listen to them, however, there were a few including Lady Ayesha's own cousin, Mistah, who believed and helped to spread the rumor. Despite the fact that everyone in Medina knew about the rumors, Lady Ayesha remained completely unaware, and when her illness worsened she asked the Prophet's permission to return to her mother so that she might look after her and the Prophet (sa) agreed. Twenty days after she had gone to stay with her mother, her illness abated. One evening, shortly thereafter, as she was walking with her paternal aunt, Mistah's mother, her aunt's foot became entangled in her gown and caused her to stumble, whereupon she surprised Lady Ayesha with her exclamation, "May Mistah stumble!" Lady Ayesha exclaimed, "Allah! That is not a good thing to say about a Muhajir who fought at Badr!" Then it dawned upon her aunt that Lady Ayesha knew nothing of the rumors and asked, "Haven't you heard what is being said?" Lady Ayesha was puzzled and replied that she had no idea what she referred too whereupon her aunt broke the news of the vicious lies the hypocrites and her son were spreading about her. Lady Ayesha could not believe her ears and exclaimed, "Can this be so!" and with deep regret her aunt swore by Allah that it was. Lady Ayesha burst into tears and returned home sobbing so much that later on she said that she feared her liver would split. When she reached home she went straight to her mother saying, "May Allah forgive you, people talk, yet you did not tell me anything of it!" Her mother did her best to comfort her but it did nothing to alleviate the great sorrow and hurt she felt as she lay awake all night sobbing her young, innocent heart out. Prophet Muhammad (sa) knew Lady Ayesha to be innocent of the charges but had to wait for a Revelation to be sent down that would exonerate her before everyone. In the meantime he approached his wives and asked their opinion of her so as to confound the whisperings of satan. Without exception all praised Lady Ayesha saying that they only knew good things about her. The following morning when the Prophet (sa) was in the Mosque he climbed the pulpit, praised Allah then said, "O people, what do you say of men who seek to hurt me with regard to my family by spreading untruths about them? By Allah, I know nothing but good about my household, and nothing but good about the man they mention who has never entered a house of mine except that I was with him." As soon as the words had left the Prophet's mouth, Usayd jumped up and said, "O Messenger of Allah (sa), if they are from the Aws, we will deal with them; but if they are from our Khazraj brothers then command us −− they should be killed!" Amongst the chief perpetrators other than Mistah, and ibn Ubayy, was Hamnah, and Hassan, Thabit's son from the Khazraj. When Sa’ad, heard Usayd's words he exclaimed, "You will not kill them, nor can you. You would not have spoken like this if they had been your people! A heated argument broke out as Usayd said, "We will kill them, and you are a hypocrite to take their side! The Prophet (sa) intervened and quieted them down and they left the Mosque in peace. A well intentioned person thought Lady Ayesha would be comforted when she learned of the kind words her co−wives had said about her when the Prophet (sa) inquired about her. However, it caused her greater distress as she began to wonder whether he had asked them because he distrusted her. Had she also been told about the events in the Mosque she would have realized otherwise but she remained unaware. Lady Ayesha wept continuously for two days and nights during which time one of the ladies from the Ansar came to visit her and she too sat and wept with her. A while later, the Prophet (sa) came to visit her and sat down and said, "I bear witness that there is no god except Allah," then he explained the situation to her saying compassionately, "O Ayesha, I have heard such and such a thing concerning you. Allah will surely declare the innocence of the innocent. Should it be that you have done something that is wrong, then repent to Allah, for Allah is the Receiver of repentance." When Lady Ayesha heard these words she stopped crying and asked her father to speak on her behalf, but he said, "I do not know how to reply." She asked her mother to do the same, but like her husband she did not know how to reply. Lady Ayesha, who was still extremely distressed, replied with the best reply against the slanderers and quoted the words Prophet Jacob had uttered when Joseph's brothers claimed that a wolf had devoured him:
Soon after their return, Lady Ayesha was taken ill and during this time the slanderous lies the hypocrites concocted started to circulate throughout the City. The majority of Muslims refused to accept or even listen to them, however, there were a few including Lady Ayesha's own cousin, Mistah, who believed and helped to spread the rumor. Despite the fact that everyone in Medina knew about the rumors, Lady Ayesha remained completely unaware, and when her illness worsened she asked the Prophet's permission to return to her mother so that she might look after her and the Prophet (sa) agreed. Twenty days after she had gone to stay with her mother, her illness abated. One evening, shortly thereafter, as she was walking with her paternal aunt, Mistah's mother, her aunt's foot became entangled in her gown and caused her to stumble, whereupon she surprised Lady Ayesha with her exclamation, "May Mistah stumble!" Lady Ayesha exclaimed, "Allah! That is not a good thing to say about a Muhajir who fought at Badr!" Then it dawned upon her aunt that Lady Ayesha knew nothing of the rumors and asked, "Haven't you heard what is being said?" Lady Ayesha was puzzled and replied that she had no idea what she referred too whereupon her aunt broke the news of the vicious lies the hypocrites and her son were spreading about her. Lady Ayesha could not believe her ears and exclaimed, "Can this be so!" and with deep regret her aunt swore by Allah that it was. Lady Ayesha burst into tears and returned home sobbing so much that later on she said that she feared her liver would split. When she reached home she went straight to her mother saying, "May Allah forgive you, people talk, yet you did not tell me anything of it!" Her mother did her best to comfort her but it did nothing to alleviate the great sorrow and hurt she felt as she lay awake all night sobbing her young, innocent heart out. Prophet Muhammad (sa) knew Lady Ayesha to be innocent of the charges but had to wait for a Revelation to be sent down that would exonerate her before everyone. In the meantime he approached his wives and asked their opinion of her so as to confound the whisperings of satan. Without exception all praised Lady Ayesha saying that they only knew good things about her. The following morning when the Prophet (sa) was in the Mosque he climbed the pulpit, praised Allah then said, "O people, what do you say of men who seek to hurt me with regard to my family by spreading untruths about them? By Allah, I know nothing but good about my household, and nothing but good about the man they mention who has never entered a house of mine except that I was with him." As soon as the words had left the Prophet's mouth, Usayd jumped up and said, "O Messenger of Allah (sa), if they are from the Aws, we will deal with them; but if they are from our Khazraj brothers then command us −− they should be killed!" Amongst the chief perpetrators other than Mistah, and ibn Ubayy, was Hamnah, and Hassan, Thabit's son from the Khazraj. When Sa’ad, heard Usayd's words he exclaimed, "You will not kill them, nor can you. You would not have spoken like this if they had been your people! A heated argument broke out as Usayd said, "We will kill them, and you are a hypocrite to take their side! The Prophet (sa) intervened and quieted them down and they left the Mosque in peace. A well intentioned person thought Lady Ayesha would be comforted when she learned of the kind words her co−wives had said about her when the Prophet (sa) inquired about her. However, it caused her greater distress as she began to wonder whether he had asked them because he distrusted her. Had she also been told about the events in the Mosque she would have realized otherwise but she remained unaware. Lady Ayesha wept continuously for two days and nights during which time one of the ladies from the Ansar came to visit her and she too sat and wept with her. A while later, the Prophet (sa) came to visit her and sat down and said, "I bear witness that there is no god except Allah," then he explained the situation to her saying compassionately, "O Ayesha, I have heard such and such a thing concerning you. Allah will surely declare the innocence of the innocent. Should it be that you have done something that is wrong, then repent to Allah, for Allah is the Receiver of repentance." When Lady Ayesha heard these words she stopped crying and asked her father to speak on her behalf, but he said, "I do not know how to reply." She asked her mother to do the same, but like her husband she did not know how to reply. Lady Ayesha, who was still extremely distressed, replied with the best reply against the slanderers and quoted the words Prophet Jacob had uttered when Joseph's brothers claimed that a wolf had devoured him:
" ... 'But come sweet patience! The help of Allah is always there to seek against that which (some of) you describe.’” Al-Quran 12:18
then she went and laid down upon her couch, hoping all the while that Allah would clarify the matter. Such was her humility that she did not expect to be worthy of a Revelation being sent down proclaiming her innocence, but she hoped that the Prophet (sa) would see a vision that would exonerate her. Not long after Lady Ayesha had laid down Allah sent Gabriel with a Revelation of exoneration to the Prophet (sa) whereupon he called to her with great happiness, "O Ayesha, praise Allah, for He has announced your innocence."
"... those who came with slander were a number of you. Do not regard it evil for you, rather it is good for you. Every person of them shall have the sin that he has earned charged to him. As for he who took upon himself the greater part there is a mightier punishment." Al-Quran 24:11
The Revelation spoke not only of Lady Ayesha's innocence but the punishment of those who slander innocent women. The verses Allah sent down regarding the punishment of slanderers reads:
"Those who accuse chaste women and cannot produce four witnesses, you shall lash them with eighty lashes. And never accept their testimony, for they are evildoers, except those among them that afterwards repent and mend their ways. Allah is Forgiving, Merciful." Al-Quran 24:4−5
And so in compliance with the Word of Allah, those that admitted taking part in the slander were punished. As for the hypocrites, they did not admit their part, so the Prophet (sa) left them alone committing their affair to Allah. Prior to the slandering, Abu Bakr it had been his custom to give his nephew, Mistah, who was poor, an allowance. Now that Mistah’s mischief had been revealed he swore by Allah never to give him anything again on account of the harm he had caused. But, unknown to him at that time, Allah had sent down another verse that instructs:
"Do not let those of you who possess bounty and plenty swear not to give kinsmen and the poor and those who emigrate in the Way of Allah. Let them pardon and forgive. Do you not yearn that Allah forgives you? And Allah is the Forgiver, the Most Merciful." Al-Quran 24:22
When this verse was recited to Abu Bakr he exclaimed, "Indeed, I yearn that Allah forgives me," and went to Mistah to give him his allowance saying, "I swear that I will never again withhold it from him!"
then she went and laid down upon her couch, hoping all the while that Allah would clarify the matter. Such was her humility that she did not expect to be worthy of a Revelation being sent down proclaiming her innocence, but she hoped that the Prophet (sa) would see a vision that would exonerate her. Not long after Lady Ayesha had laid down Allah sent Gabriel with a Revelation of exoneration to the Prophet (sa) whereupon he called to her with great happiness, "O Ayesha, praise Allah, for He has announced your innocence."
"... those who came with slander were a number of you. Do not regard it evil for you, rather it is good for you. Every person of them shall have the sin that he has earned charged to him. As for he who took upon himself the greater part there is a mightier punishment." Al-Quran 24:11
The Revelation spoke not only of Lady Ayesha's innocence but the punishment of those who slander innocent women. The verses Allah sent down regarding the punishment of slanderers reads:
"Those who accuse chaste women and cannot produce four witnesses, you shall lash them with eighty lashes. And never accept their testimony, for they are evildoers, except those among them that afterwards repent and mend their ways. Allah is Forgiving, Merciful." Al-Quran 24:4−5
And so in compliance with the Word of Allah, those that admitted taking part in the slander were punished. As for the hypocrites, they did not admit their part, so the Prophet (sa) left them alone committing their affair to Allah. Prior to the slandering, Abu Bakr it had been his custom to give his nephew, Mistah, who was poor, an allowance. Now that Mistah’s mischief had been revealed he swore by Allah never to give him anything again on account of the harm he had caused. But, unknown to him at that time, Allah had sent down another verse that instructs:
"Do not let those of you who possess bounty and plenty swear not to give kinsmen and the poor and those who emigrate in the Way of Allah. Let them pardon and forgive. Do you not yearn that Allah forgives you? And Allah is the Forgiver, the Most Merciful." Al-Quran 24:22
When this verse was recited to Abu Bakr he exclaimed, "Indeed, I yearn that Allah forgives me," and went to Mistah to give him his allowance saying, "I swear that I will never again withhold it from him!"
THE DEATH OF UBAYD ALLAH, SON OF JAHSH
A month or so before Ramadan, news reached Medina that Ubayd Allah, the son of Jahsh had died. Before Ubayd Allah's conversion he had been a Christian but when he and his wife Umm Habibah, Abu Sufyan's daughter converted to Islam, they had been among those that migrated to Abyssinia to escape persecution. However, much to Umm Habibah's deep distress her husband reverted to Christianity and died as such.
A month or so before Ramadan, news reached Medina that Ubayd Allah, the son of Jahsh had died. Before Ubayd Allah's conversion he had been a Christian but when he and his wife Umm Habibah, Abu Sufyan's daughter converted to Islam, they had been among those that migrated to Abyssinia to escape persecution. However, much to Umm Habibah's deep distress her husband reverted to Christianity and died as such.