Many years before, when Zayd and his mother from the Syrian tribe of Kalb were visiting his maternal grandparents from the tribe of Tayy, the village had been attacked by marauders from the tribe Kayn and Zayd, who was young, had been seized and taken to Mecca to be sold. Upon the arrival of the tribesmen in Mecca they proceeded to auction the boy off to the highest bidder. When Lady Khadijah saw him she took pity on him and paid the price. Upon her wedding day she gave Zayd to the Prophet (sa) as part of her wedding gift to him. Zayd, like other members of the household, was never treated as or thought of being a slave as he would have been in other households. He grew to love his new family dearly and had chosen to remain with the Prophet (sa) in preference to returning with his father who, when he learned of his son's whereabouts, traveled to Medina to buy him back. But money wasn't the issue, the Prophet (sa) told Zayd's father that if Zayd desired he was free to return with him as he did not want any compensation. However, to the astonishment of Zayd's father he told him he was very happy and did not wish to return. The Prophet (sa) was greatly touched by Zayd's reaction and took him to the Ka'ba where he not only announced that from that moment onward was he free, but that he had taken him to be his son. When Zayd's father realized just how happy his son was he accepted the matter and returned home happy in the knowledge that his son was not only free but loved and well cared for. Zayd had been amongst those who had converted to Islam in its very early days and now that he had come of age the Prophet (sa) suggested that he might like to marry Zaynab, a relative of the Prophet (sa). Zayd was agreeable, however, Zaynab was not sure if she wanted to marry him so the Prophet (sa) did not press the matter any further. After some time, Zaynab decided that she would accept Zayd's proposal and so the young couple were married. Not long after their marriage, problems arose between them. For a year or so they tried to resolve these differences but they remained unresolved and their lives were not in harmony with one another. One day Zayd became very upset and went to the Prophet (sa) to tell him of their problems and asked his permission to divorce his wife, but the Prophet (sa) advised him not to do so and to fear Allah. However, their circumstances did not improve and he went to the Prophet (sa) on several other occasions, but each time the Prophet (sa) gave him the same advice. Matters deteriorated further between them to the extent that Zayd went yet again to the Prophet (sa) but this time he entreated him to let him divorce her, whereupon the Prophet (sa) finally gave Zayd his permission. The waiting period of four months had elapsed and the Prophet (sa) contemplated upon marrying Zaynab. However, at that time in Arabia, when someone proclaimed that they had taken a non−blood outsider to be their son, it was considered that the outsider was now as closely related as their own flesh and blood, and as it was forbidden to marry the wife of your son, he kept his thoughts to himself fearing the talk of people until Allah clarified the situation. Then Allah send down the following verse: "And when you said to he (Zayd) whom Allah had favored and yourself have favored:
'Keep your wife and fear Allah,' and you sought to hide in yourself what Allah was to reveal, fearing people: although Allah has a better right for you to fear Him. And when Zayd had accomplished what he would of her (divorce), We gave her to you (Prophet Muhammad) in marriage, so that there is no fault in believers concerning (marriage to) the former spouse of their foster children if they divorced them. The decree of Allah must be done." Al-Quran, 33:37
Then, referring to the relationship between the Prophet (sa) and Zayd, Allah tells us: "Muhammad is not the father of any of your men. He is the Messenger of Allah and the Seal of the Prophets. Allah has knowledge of all things." Al-Quran, 33:40
And so, the Prophet (sa) took Lady Zaynab to be his wife. To celebrate the Prophet’s marriage, Anas’ mother, Umm Sulaim prepared some cakes made with dates and flour and put them in an earthenware container then asked her son to take it with her greetings to the Prophet (sa). The Prophet (sa) and Lady Zaynab were touched by the kind gesture and the Prophet (sa) asked Anas to go out and invite everyone he met to come and partake of the food. Later, when Anas was asked how many guests there were he replied that there had been about three hundred people, and all miraculously ate their fill of cake, yet after they had departed the earthenware container remained full. Lady Zaynab had many fine qualities, she was known for her piety and fasting. She was also affectionately referred to as "The Mother of the Poor" as more often than not she would give away her earnings as a skilled leather worker to those in need. The love the Prophet (sa) held for his foster son continued to flourish but Zayd reverted to his original name, Zayd, the son of Haritha, as Allah had made it very clear that adoption is forbidden in Islam, however fostering is highly recommended but the child must retain its biological father’s name.
'Keep your wife and fear Allah,' and you sought to hide in yourself what Allah was to reveal, fearing people: although Allah has a better right for you to fear Him. And when Zayd had accomplished what he would of her (divorce), We gave her to you (Prophet Muhammad) in marriage, so that there is no fault in believers concerning (marriage to) the former spouse of their foster children if they divorced them. The decree of Allah must be done." Al-Quran, 33:37
Then, referring to the relationship between the Prophet (sa) and Zayd, Allah tells us: "Muhammad is not the father of any of your men. He is the Messenger of Allah and the Seal of the Prophets. Allah has knowledge of all things." Al-Quran, 33:40
And so, the Prophet (sa) took Lady Zaynab to be his wife. To celebrate the Prophet’s marriage, Anas’ mother, Umm Sulaim prepared some cakes made with dates and flour and put them in an earthenware container then asked her son to take it with her greetings to the Prophet (sa). The Prophet (sa) and Lady Zaynab were touched by the kind gesture and the Prophet (sa) asked Anas to go out and invite everyone he met to come and partake of the food. Later, when Anas was asked how many guests there were he replied that there had been about three hundred people, and all miraculously ate their fill of cake, yet after they had departed the earthenware container remained full. Lady Zaynab had many fine qualities, she was known for her piety and fasting. She was also affectionately referred to as "The Mother of the Poor" as more often than not she would give away her earnings as a skilled leather worker to those in need. The love the Prophet (sa) held for his foster son continued to flourish but Zayd reverted to his original name, Zayd, the son of Haritha, as Allah had made it very clear that adoption is forbidden in Islam, however fostering is highly recommended but the child must retain its biological father’s name.
THE REVENGE OF THE TRIBE OF NADIR
As the fifth year drew to a close, the expelled Jews from the tribe of Nadir that had relocated to Khybar a little over two years before became more restless than ever. There had been talk for a long time that the Koraysh were bent on revenge and planned to rid themselves of Prophet Muhammad (sa) and his followers. With this in mind, Huyay −− who had been the chief conspirator in the failed attempt to kill the Prophet (sa) −− together with the chieftains of Khybar journeyed across the hot desert sands to Mecca to progress the matter. They were taken to Abu Sufyan upon their arrival who welcomed them as they ingratiated themselves telling him that the Koraysh were dearer to them than anyone else on account of their intent to rid themselves of the Prophet (sa). Abu Sufyan was heartened by these words and together with Safwan, and the other Koraysh chieftains they made their way to the Ka'ba, entered it, and took a solemn oath that they would not fail one another in the achievement of their mutual goal. During this congenial occasion Abu Sufyan inquired of his new allies, "You are knowledgeable of the first scripture, therefore, give us your opinion. Is our religion better than that of Muhammad?" Without hesitation, and despite the undeniable fact that both Judaism and Islam preached the same message, the Oneness of the Creator and the abomination of idols, the Jews replied, "Your religion is better than his −− you are nearer to the truth!" In an effort to enlist the hostile or indifferent nomadic tribes of the Najd, it was agreed that the Jews should visit with their chieftains and if revenge was insufficient enough reason to win their support then they would offer handsome bribes. There was no need to offer a bribe to the tribe of Asad; they readily lent their support. However, the tribe of Ghatafan with its branches declared their need to be recompensed. Eventually a deal was struck with the Ghatafan being promised half the date harvest of Khybar. As for the tribe of Sulaym, there were among them those who inclined to Islam and so the leaders of the Nadir were unable to secure their full support. When the tribe of Amir was approached they declined, remaining loyal to the alliance contracted earlier with the Prophet (sa). The current strength of the Koraysh army and its previous allies was four thousand strong, however, through the effort of Huyay and his fellow chieftains, their ranks were now swelled by an additional two thousand, seven hundred men −− more than double their number at Uhud and so the preparations for further hostilities were once again set in motion.
As the fifth year drew to a close, the expelled Jews from the tribe of Nadir that had relocated to Khybar a little over two years before became more restless than ever. There had been talk for a long time that the Koraysh were bent on revenge and planned to rid themselves of Prophet Muhammad (sa) and his followers. With this in mind, Huyay −− who had been the chief conspirator in the failed attempt to kill the Prophet (sa) −− together with the chieftains of Khybar journeyed across the hot desert sands to Mecca to progress the matter. They were taken to Abu Sufyan upon their arrival who welcomed them as they ingratiated themselves telling him that the Koraysh were dearer to them than anyone else on account of their intent to rid themselves of the Prophet (sa). Abu Sufyan was heartened by these words and together with Safwan, and the other Koraysh chieftains they made their way to the Ka'ba, entered it, and took a solemn oath that they would not fail one another in the achievement of their mutual goal. During this congenial occasion Abu Sufyan inquired of his new allies, "You are knowledgeable of the first scripture, therefore, give us your opinion. Is our religion better than that of Muhammad?" Without hesitation, and despite the undeniable fact that both Judaism and Islam preached the same message, the Oneness of the Creator and the abomination of idols, the Jews replied, "Your religion is better than his −− you are nearer to the truth!" In an effort to enlist the hostile or indifferent nomadic tribes of the Najd, it was agreed that the Jews should visit with their chieftains and if revenge was insufficient enough reason to win their support then they would offer handsome bribes. There was no need to offer a bribe to the tribe of Asad; they readily lent their support. However, the tribe of Ghatafan with its branches declared their need to be recompensed. Eventually a deal was struck with the Ghatafan being promised half the date harvest of Khybar. As for the tribe of Sulaym, there were among them those who inclined to Islam and so the leaders of the Nadir were unable to secure their full support. When the tribe of Amir was approached they declined, remaining loyal to the alliance contracted earlier with the Prophet (sa). The current strength of the Koraysh army and its previous allies was four thousand strong, however, through the effort of Huyay and his fellow chieftains, their ranks were now swelled by an additional two thousand, seven hundred men −− more than double their number at Uhud and so the preparations for further hostilities were once again set in motion.
THE KORAYSH PREPARE FOR THE ATTACK
The enemies of the Prophet (sa) were divided into two divisions, the Koraysh, together with its proven allies from the south were to set out upon their march to Medina via the coastal route which was also the same route they had taken to Uhud. As for the second division, it was agreed that they would approach Medina from their homelands of the Najd. There was much prestige to be gained in the forthcoming encounter so, although Abu Sufyan was the commander of the Koraysh army, it was agreed among the Koraysh chieftains that they would take it in turns to lead the army so that the honor would be evenly divided.
The enemies of the Prophet (sa) were divided into two divisions, the Koraysh, together with its proven allies from the south were to set out upon their march to Medina via the coastal route which was also the same route they had taken to Uhud. As for the second division, it was agreed that they would approach Medina from their homelands of the Najd. There was much prestige to be gained in the forthcoming encounter so, although Abu Sufyan was the commander of the Koraysh army, it was agreed among the Koraysh chieftains that they would take it in turns to lead the army so that the honor would be evenly divided.
THE WARNING
Not everyone in Mecca supported Abu Sufyan. There were a few, including Abbas, the uncle of the Prophet (sa), who once again feared for his nephew's safety, so under the cloak of secrecy he dispatched several horsemen to Medina with the news. The urgent state of affairs compelled them to ride with such haste that they reached Medina in just four days. Upon reaching Medina, the horsemen wasted no time and went directly to the Prophet (sa) to inform him of the two armies advancing on Medina on either side giving details of their numbers and weaponry. Once again, the Muslims had a week in which to prepare for the hostilities. Immediately, the Prophet (sa) shrewdly sent word to his followers in the outlying areas of Medina to return to the City, and called for a meeting to discuss the strategy that would best serve them. Once more he reminded the companions that if they obeyed Allah and were patient, victory would be theirs. His words made an indelible impression upon his companions as they remembered the disobedience of some among them with its consequences at Uhud. Ideas abounded from every quarter, however, Salman proposed a plan that had been both used and proven in Persia. Salman advised the Prophet (sa) that when the Persians feared a cavalry attack, they would dig a large, circular trench around them as it was extremely difficult for the horses of the enemy to cross the wide divide and consequently they were better able to defend themselves. Salman's proposal met with great enthusiasm and so it was agreed that this would be the best course to adopt.
Not everyone in Mecca supported Abu Sufyan. There were a few, including Abbas, the uncle of the Prophet (sa), who once again feared for his nephew's safety, so under the cloak of secrecy he dispatched several horsemen to Medina with the news. The urgent state of affairs compelled them to ride with such haste that they reached Medina in just four days. Upon reaching Medina, the horsemen wasted no time and went directly to the Prophet (sa) to inform him of the two armies advancing on Medina on either side giving details of their numbers and weaponry. Once again, the Muslims had a week in which to prepare for the hostilities. Immediately, the Prophet (sa) shrewdly sent word to his followers in the outlying areas of Medina to return to the City, and called for a meeting to discuss the strategy that would best serve them. Once more he reminded the companions that if they obeyed Allah and were patient, victory would be theirs. His words made an indelible impression upon his companions as they remembered the disobedience of some among them with its consequences at Uhud. Ideas abounded from every quarter, however, Salman proposed a plan that had been both used and proven in Persia. Salman advised the Prophet (sa) that when the Persians feared a cavalry attack, they would dig a large, circular trench around them as it was extremely difficult for the horses of the enemy to cross the wide divide and consequently they were better able to defend themselves. Salman's proposal met with great enthusiasm and so it was agreed that this would be the best course to adopt.
THE DIGGING OF THE TRENCH
It was unnecessary to dig a complete trench around the entire City as there was an unbroken line of fortified houses, strong enough to resist the advance of the enemy in one part. Then again, outside the City lay the fortresses of their allies from the Jewish tribe of Krayzah that also afforded them additional protection. There was yet another blessing, outside the City towards the north−west lay impenetrable hillocks of rock. One of these hillocks was called the hill of Sal, and it was there that they decided to make their camp after connecting the existing fortifications together by the trench. The site had other advantages; the ground on the near side of Sal's slope was considerably higher than in other places, not only did it afford additional protection but from it they would be able to monitor the movements of the unbelievers. There was no time to waste, so Salman instructed the companions on the depth and width of the trench, and the digging began. Salman, had until recently been the slave of the tribe of Krayzah and knew that his former masters owned many tools, so it was agreed that they should be asked to loan them in accordance with the pact they had signed with the Prophet (sa) a few years ago that also stated they would not ally themselves with the enemy of the Prophet (sa). The Krayzah were quick to realize that they stood to loose their possessions and date groves if they did not help defend Medina and so every tool they possessed was made available and work began. Each section of the Muslim community was assigned a specific area to excavate and soon the continuous sound of axes hacking away at the ground and shovels removing the loosened ground filled the air, coming only to a halt at the time of prayer and when sleep finally overtook them. Prophet Muhammad (sa) worked tirelessly alongside his companions who encouraged one another to work harder. As for Salman, he was an extremely strong, fit person. During his years of slavery he had labored tirelessly in the fields digging and carrying, and his companions were amazed to see just how strong he actually was; all were of the opinion that he was worth ten of them put together. As the digging progressed, rocks were excavated and put to one side for use during the anticipated encounter. There were not enough baskets to go around to transport the earth so the companions took to using their upper garments as bags. Young lads came out to lend a hand, but the work was much too arduous so much to their sorrow, they were thanked but told to return home.
It was unnecessary to dig a complete trench around the entire City as there was an unbroken line of fortified houses, strong enough to resist the advance of the enemy in one part. Then again, outside the City lay the fortresses of their allies from the Jewish tribe of Krayzah that also afforded them additional protection. There was yet another blessing, outside the City towards the north−west lay impenetrable hillocks of rock. One of these hillocks was called the hill of Sal, and it was there that they decided to make their camp after connecting the existing fortifications together by the trench. The site had other advantages; the ground on the near side of Sal's slope was considerably higher than in other places, not only did it afford additional protection but from it they would be able to monitor the movements of the unbelievers. There was no time to waste, so Salman instructed the companions on the depth and width of the trench, and the digging began. Salman, had until recently been the slave of the tribe of Krayzah and knew that his former masters owned many tools, so it was agreed that they should be asked to loan them in accordance with the pact they had signed with the Prophet (sa) a few years ago that also stated they would not ally themselves with the enemy of the Prophet (sa). The Krayzah were quick to realize that they stood to loose their possessions and date groves if they did not help defend Medina and so every tool they possessed was made available and work began. Each section of the Muslim community was assigned a specific area to excavate and soon the continuous sound of axes hacking away at the ground and shovels removing the loosened ground filled the air, coming only to a halt at the time of prayer and when sleep finally overtook them. Prophet Muhammad (sa) worked tirelessly alongside his companions who encouraged one another to work harder. As for Salman, he was an extremely strong, fit person. During his years of slavery he had labored tirelessly in the fields digging and carrying, and his companions were amazed to see just how strong he actually was; all were of the opinion that he was worth ten of them put together. As the digging progressed, rocks were excavated and put to one side for use during the anticipated encounter. There were not enough baskets to go around to transport the earth so the companions took to using their upper garments as bags. Young lads came out to lend a hand, but the work was much too arduous so much to their sorrow, they were thanked but told to return home.
THE MIRACLE OF THE BOULDER
Jabir and his companions were working hard on their section when they struck a huge boulder. Try as best they might, no one, not even the strongest among them could shatter it let alone move it. When the news of the boulder reached the Prophet (sa) he left his section of digging and made his way to it, then, taking hold of a ax he struck the boulder three times whereupon it disintegrated into a piles of sand. When the Prophet (sa) struck the boulder the first time, a light shone so brilliantly from it that it reached the ramparts of the castles in distant Yemen; which was then under the rule of Abyssinia. Upon his second strike, the light stretched as far away as the fortresses of Syria and upon the third, it reached and lit up the white palace of Chosroes in Madian. The Prophet (sa) later explained that the miraculous light was a sign that one day Islam would spread to these distant lands.
Jabir and his companions were working hard on their section when they struck a huge boulder. Try as best they might, no one, not even the strongest among them could shatter it let alone move it. When the news of the boulder reached the Prophet (sa) he left his section of digging and made his way to it, then, taking hold of a ax he struck the boulder three times whereupon it disintegrated into a piles of sand. When the Prophet (sa) struck the boulder the first time, a light shone so brilliantly from it that it reached the ramparts of the castles in distant Yemen; which was then under the rule of Abyssinia. Upon his second strike, the light stretched as far away as the fortresses of Syria and upon the third, it reached and lit up the white palace of Chosroes in Madian. The Prophet (sa) later explained that the miraculous light was a sign that one day Islam would spread to these distant lands.
THE MIRACULOUS MEAL
Before the Prophet (sa) returned to his digging, Jabir asked permission to return home to his wife, the Prophet (sa) agreed and Jabir went home. Jabir had noticed that the Prophet (sa) had strapped a stone to his stomach to ease the pains of hunger and had been told that he had not eaten for three days. It distressed him greatly to see him in such a condition and so upon reaching his home he asked his wife if she had any food in the house. Jabir's wife told him that the only food they had was some barley and their nanny goat. Immediately, Jabir went out, slaughtered the goat and ground the barley. A fire was kindled and a large cooking pot filled with water placed on it to which the goat meat was added, and then the oven was made ready to bake the bread. When the food was almost ready and the barley flour kneaded, Jabir returned to the Prophet (sa) and told him that he had prepared some food at home and asked if he and some others would care to join him in a meal. The Prophet (sa) was grateful and asked what he had prepared whereupon Jabir told him and he remarked, "That is indeed a lot of food." The Prophet (sa) told Jabir to return to his wife and tell her not to remove the pot from the fire, nor yet the bread from the oven until he arrived. Then, the Prophet (sa) turned to all his companions and said, "Let us go," and so they all laid down their tools and made their way to Jabir's house. Jabir reached his home shortly before the Prophet (sa) and his companions arrived and told his wife, "The blessing of Allah be upon you, the Prophet (sa) together with all the Muhajir, Ansar and others are coming!" Shortly afterwards, the Prophet (sa) entered and told his companions to take their place a few at a time and not to over crowd the room. Then, he broke the bread into pieces and put some of it on top of the meat, following this, he took some more bread from the oven and asked his companions to pass the food around. As soon as the first group had taken their fill, the next group entered and the Prophet (sa) humbly served his companions until all were replete. Even after everyone had eaten, then same quantity of bread and meat remained as it was before they had all eaten. Then the Prophet (sa) spoke to Jabir's wife saying, "Eat some and send some as a gift to the hungry."
Before the Prophet (sa) returned to his digging, Jabir asked permission to return home to his wife, the Prophet (sa) agreed and Jabir went home. Jabir had noticed that the Prophet (sa) had strapped a stone to his stomach to ease the pains of hunger and had been told that he had not eaten for three days. It distressed him greatly to see him in such a condition and so upon reaching his home he asked his wife if she had any food in the house. Jabir's wife told him that the only food they had was some barley and their nanny goat. Immediately, Jabir went out, slaughtered the goat and ground the barley. A fire was kindled and a large cooking pot filled with water placed on it to which the goat meat was added, and then the oven was made ready to bake the bread. When the food was almost ready and the barley flour kneaded, Jabir returned to the Prophet (sa) and told him that he had prepared some food at home and asked if he and some others would care to join him in a meal. The Prophet (sa) was grateful and asked what he had prepared whereupon Jabir told him and he remarked, "That is indeed a lot of food." The Prophet (sa) told Jabir to return to his wife and tell her not to remove the pot from the fire, nor yet the bread from the oven until he arrived. Then, the Prophet (sa) turned to all his companions and said, "Let us go," and so they all laid down their tools and made their way to Jabir's house. Jabir reached his home shortly before the Prophet (sa) and his companions arrived and told his wife, "The blessing of Allah be upon you, the Prophet (sa) together with all the Muhajir, Ansar and others are coming!" Shortly afterwards, the Prophet (sa) entered and told his companions to take their place a few at a time and not to over crowd the room. Then, he broke the bread into pieces and put some of it on top of the meat, following this, he took some more bread from the oven and asked his companions to pass the food around. As soon as the first group had taken their fill, the next group entered and the Prophet (sa) humbly served his companions until all were replete. Even after everyone had eaten, then same quantity of bread and meat remained as it was before they had all eaten. Then the Prophet (sa) spoke to Jabir's wife saying, "Eat some and send some as a gift to the hungry."
THE ENCOUNTER AT THE TRENCH
Six days had now passed since word reached the Prophet (sa) of the Koraysh and their allies march. By now, the Muslims whose home lay on the outskirts of Medina had left seeking the safety of City. The Prophet (sa) and his companions, who numbered three thousand, had just finished digging the trench when news arrived that the Koraysh army had been seen marching along the valley of Akik, which lies to the south−west of Medina, and that the Ghatafan and Najd tribes were but a short distance from the mountain of Uhud. Time was short, so the Prophet (sa) sent word that the women and children should confine themselves to the upper rooms of the fortified houses, however Ladies Ayesha, Umm Salamah and Zaynab took it in turns to go the Prophet's tent at the foot of Sal to tend to his needs. The Koraysh had relied heavily upon being able to66 pillage the crops of the Muslims to provide fodder for their horses, however, much to their dismay, when they reached the oasis they found the fields had already been harvested. There was nothing to feed their hungry horses and the supplies they brought with them were limited. However, the camels of the tribes of Ghatafan and the Najd were more fortunate as they were able to graze upon the herbage and bushes that grew near Uhud. Due to the unexpected circumstances, the Koraysh knew that they must strike quickly, otherwise their cavalry would be too weak to make an effective strike, and so word was sent to their allies to join them immediately outside Medina.
Six days had now passed since word reached the Prophet (sa) of the Koraysh and their allies march. By now, the Muslims whose home lay on the outskirts of Medina had left seeking the safety of City. The Prophet (sa) and his companions, who numbered three thousand, had just finished digging the trench when news arrived that the Koraysh army had been seen marching along the valley of Akik, which lies to the south−west of Medina, and that the Ghatafan and Najd tribes were but a short distance from the mountain of Uhud. Time was short, so the Prophet (sa) sent word that the women and children should confine themselves to the upper rooms of the fortified houses, however Ladies Ayesha, Umm Salamah and Zaynab took it in turns to go the Prophet's tent at the foot of Sal to tend to his needs. The Koraysh had relied heavily upon being able to66 pillage the crops of the Muslims to provide fodder for their horses, however, much to their dismay, when they reached the oasis they found the fields had already been harvested. There was nothing to feed their hungry horses and the supplies they brought with them were limited. However, the camels of the tribes of Ghatafan and the Najd were more fortunate as they were able to graze upon the herbage and bushes that grew near Uhud. Due to the unexpected circumstances, the Koraysh knew that they must strike quickly, otherwise their cavalry would be too weak to make an effective strike, and so word was sent to their allies to join them immediately outside Medina.
PRELUDE TO THE ATTACK
The Koraysh had expected the believers to defend themselves from the fortified buildings and fortresses of Medina. When they saw that the Prophet (sa) had made his camp outside the City their spirits rode high as they thought the battle would be over quickly and victory would soon be theirs. However, as Abu Sufyan and his men drew closer to the Prophet's camp their spirits were soon deflated. They thought that they would be able to overcome the Prophet's army by the sheer force of their numbers, but now, their eyes fell upon the deep, wide trench with archers poised ready to fire. The Koraysh advanced and as soon as they came within range, a warning volley of arrows hurtled through the air and fell but a short distance in front of them. The Koraysh realized it was going to be difficult for them to even get as far as the trench and that their prospect of breaching it was considerably more difficult, so they retreated to assess the situation. The chieftains were in agreement that the best approach would be to apply tactics that would weaken a section in the line of defense, then, cross the trench and attack from within. With this intent, Khalid and Ikrima, two of the Koraysh commanders, examined the trench from a safe distance to determine its weakest part. During their surveillance they noticed that a section of the trench was not as wide or as deep as the rest, however, it was heavily guarded and the guards needed to be eliminated if they were to penetrate the trench at that point.
The Koraysh had expected the believers to defend themselves from the fortified buildings and fortresses of Medina. When they saw that the Prophet (sa) had made his camp outside the City their spirits rode high as they thought the battle would be over quickly and victory would soon be theirs. However, as Abu Sufyan and his men drew closer to the Prophet's camp their spirits were soon deflated. They thought that they would be able to overcome the Prophet's army by the sheer force of their numbers, but now, their eyes fell upon the deep, wide trench with archers poised ready to fire. The Koraysh advanced and as soon as they came within range, a warning volley of arrows hurtled through the air and fell but a short distance in front of them. The Koraysh realized it was going to be difficult for them to even get as far as the trench and that their prospect of breaching it was considerably more difficult, so they retreated to assess the situation. The chieftains were in agreement that the best approach would be to apply tactics that would weaken a section in the line of defense, then, cross the trench and attack from within. With this intent, Khalid and Ikrima, two of the Koraysh commanders, examined the trench from a safe distance to determine its weakest part. During their surveillance they noticed that a section of the trench was not as wide or as deep as the rest, however, it was heavily guarded and the guards needed to be eliminated if they were to penetrate the trench at that point.
HUYAY AND THE TRIBESMEN OF KRAYZAH
Huyay, from the expelled tribe of Nadir, knew that one of the fortresses blocking the approach to Medina belonged to a fellow Jew from the tribe of Krayzah by the name of Ka'b, Asad's son. Huyay hoped that he might prevail upon him to break the pact he had made with the Prophet (sa) so that the Koraysh would be able to attack the City from two directions at the same time. If he succeeded, it would mean that their pact ceased to exist and that their numbers would swell by a further seven hundred. With this in mind he went to Abu Sufyan to propose his plan. Abu Sufyan thought the idea was sound, and so Huyay made haste to the fortress. Upon reaching the fortress Huyay announced himself as he knocked at its door, but Ka'b would not open it as he suspected the reason for his visit. He, like many others of his tribe considered that it was on account of Huyay's pride and poor judgment that had led to the expulsion of the tribe of Nadir, and that his domineering personality was something they could do without. Huyay knocked several times but Ka'b still refused to let him in and reminded him that he had a pact with the Prophet (sa) and told him he was not prepared to break it. When Huyay realized he was getting nowhere, he changed his tactics and resorted to shaming Ka'b for not affording him the customary hospitality. He told him that in his eyes he was too mean to even share his food with him! Huyay's ploy worked, and reluctantly Ka'b opened the door. Huyay told Ka'b that he had brought the chieftains and armies of the Koraysh, Ghatafan, Najd and Kinanah to Medina and that their force was now ten thousand strong. He told Ka'b that they had all sworn allegiance to one another to rid themselves of Prophet Muhammad (sa) and his followers, and that this time he was sure that he would not escape.
Huyay, from the expelled tribe of Nadir, knew that one of the fortresses blocking the approach to Medina belonged to a fellow Jew from the tribe of Krayzah by the name of Ka'b, Asad's son. Huyay hoped that he might prevail upon him to break the pact he had made with the Prophet (sa) so that the Koraysh would be able to attack the City from two directions at the same time. If he succeeded, it would mean that their pact ceased to exist and that their numbers would swell by a further seven hundred. With this in mind he went to Abu Sufyan to propose his plan. Abu Sufyan thought the idea was sound, and so Huyay made haste to the fortress. Upon reaching the fortress Huyay announced himself as he knocked at its door, but Ka'b would not open it as he suspected the reason for his visit. He, like many others of his tribe considered that it was on account of Huyay's pride and poor judgment that had led to the expulsion of the tribe of Nadir, and that his domineering personality was something they could do without. Huyay knocked several times but Ka'b still refused to let him in and reminded him that he had a pact with the Prophet (sa) and told him he was not prepared to break it. When Huyay realized he was getting nowhere, he changed his tactics and resorted to shaming Ka'b for not affording him the customary hospitality. He told him that in his eyes he was too mean to even share his food with him! Huyay's ploy worked, and reluctantly Ka'b opened the door. Huyay told Ka'b that he had brought the chieftains and armies of the Koraysh, Ghatafan, Najd and Kinanah to Medina and that their force was now ten thousand strong. He told Ka'b that they had all sworn allegiance to one another to rid themselves of Prophet Muhammad (sa) and his followers, and that this time he was sure that he would not escape.
THE WAVERING HEART
Ka'b was still reluctant to break his promise. However, the overwhelming number of the Koraysh army was something he had not reckoned upon and his heart started to waver as Huyay's persuasive tongued worked upon him. But Ka'b continued to resist and told him that if he broke the pact it would bring shame upon him. Huyay was quick to realize that Ka'b was weakening and continued to elaborate on what he deemed to be multiple advantages for them if they were rid of the Prophet (sa) and stop his preaching. Huyay was so convinced that this would be the last of the Prophet (sa) that he swore by Allah, that if the Koraysh and their allies returned to their homes and had not rid themselves of the Prophet (sa) this time, then he would stay in Ka'bs fortress with him and take the consequences. The oath Huyay had just taken was sufficient to convince Ka'b that the Prophet (sa) and his companions would not withstand the onslaught of the Koraysh army. When Huyay asked to see the pact the Prophet (sa) and Ka'b had agreed upon, Ka'b fetched it, showed it to him and Huyay tore it in half. Ka'b went to his people to relate the conversation he and Huyay had just exchanged. Despite the convincing arguments, there was an element among them who were not convinced and refused to break their word, amongst them was Amr, Suda's son. In the Jewish community there was an elderly man by the name of ibn Al Hayyaban. He had left Syrian many years before to await the coming of the last Prophet (sa), for he was knowledgeable of the scriptures and expected his prophesied arrived in that region and taught its signs to all who would listen. Like him, many of his followers believed that the time had arrived and recognized the fact that Prophet Muhammad (sa) had the qualities mentioned in the scripture. However, the fact remained he was not a Jew, and to many this was a great obstacle as their racial pride was at stake. Like their ancestors they refused to accept the teachings of Prophet Jesus who had warned that if they did not reform themselves and follow him, the covenant would be taken away from them and given to another. Meanwhile, several of Ka'bs tribesmen decided to go out of the fortress to determine for themselves if the report Huyay had brought was true. When their eyes fell upon the formidable sight of the huge, unbelieving army, terror struck their hears, they had never seen anything like it before in their life and returned quickly to tell their tribesmen what they had seen. For the most part, the Krayzah no longer needed to be convinced and so their principals were put to one side; some even turned informant and went to the Koraysh camp to tell them of the weaker parts of the City's defense, whilst a few slipped away from the fortresses to take the news to the Prophet's camp.
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