Omar was the first to learn of the betrayal and went straight to tell the Prophet (sa). It was indeed an act of treachery, so the Prophet (sa) sent Zubair to determine if the report was correct. Then he sent Sa’ad from the tribe of Aws and Sa’ad from the tribe of Khazraj together with Usayd for additional confirmation, for he was never a person to act in haste nor take a decision without first having verified the matter. Zubair reached the fortress before his other companions and learned that the report was correct. When his companions arrived they pleaded with the Krayzah not to pursue their intention, but it was to no avail, they informed him that as far as they were concerned the pact no longer existed between them −− they had become enemies.
THE WEAKENED LINE OF DEFENSE
The breaking of the pact caused a weakness in the line of defense. The Jewish fortresses were no longer a protective barrier but a gate through which the enemy could advance with comparative ease, so the Prophet (sa) immediately sent a hundred men to strengthen the area. Shortly afterwards news reached the Prophet (sa) that Huyay had urged the Koraysh and their allies to send a thousand men to the fortresses and then launch an attack on the fortified buildings in which the Muslim women and children had been housed for protection. The Prophet (sa) wasted no time in sending Zayd together with three hundred men to protect them. Each night as the companions patrolled the streets they exalted Allah with such intensity that their voices rang out through the City and they appeared far greater than their number. For one reason or another, the unbelievers abandoned their intent and no harm came to the women and children, however, the Koraysh had succeeded in weakening the Muslim army through the re−deployment of their forces. As a result the companions were forced to take longer periods patrolling the trench, and now weariness posed an additional hazard. However, spirits were lifted by the kind words and encouragement of the Prophet (sa), who reminded them that victory would be theirs if they were steadfast, and obeyed Allah and His Prophet (sa).
The breaking of the pact caused a weakness in the line of defense. The Jewish fortresses were no longer a protective barrier but a gate through which the enemy could advance with comparative ease, so the Prophet (sa) immediately sent a hundred men to strengthen the area. Shortly afterwards news reached the Prophet (sa) that Huyay had urged the Koraysh and their allies to send a thousand men to the fortresses and then launch an attack on the fortified buildings in which the Muslim women and children had been housed for protection. The Prophet (sa) wasted no time in sending Zayd together with three hundred men to protect them. Each night as the companions patrolled the streets they exalted Allah with such intensity that their voices rang out through the City and they appeared far greater than their number. For one reason or another, the unbelievers abandoned their intent and no harm came to the women and children, however, the Koraysh had succeeded in weakening the Muslim army through the re−deployment of their forces. As a result the companions were forced to take longer periods patrolling the trench, and now weariness posed an additional hazard. However, spirits were lifted by the kind words and encouragement of the Prophet (sa), who reminded them that victory would be theirs if they were steadfast, and obeyed Allah and His Prophet (sa).
THE PENETRATION OF THE TRENCH
Days and nights passed and Khalid and Ikrima waited for the right opportunity to attack. However, they didn't have to wait too long as one day Ikrima noticed that the narrowest section of the trench was less well guarded than usual and so he, Khalid, Amr and two others were able to jump over it on horseback. Just as the last man cleared the trench, Ali together with some of his companions arrived to reinforce the section leaving no way for the unbelievers to retreat. Amr shouted out a challenge for someone to engage him in single combat. Without hesitation, Ali took up the challenge, but when Amr saw him he declined to fight on account of the friendship that had existed between their fathers many years before. Ali was adamant and refused to back−down, and so Amr accepted the challenge and dismounted. As they fought, clouds of dust arose in the air and the onlookers were unable to determine exactly what was going on. Then, much to their relief they heard Ali's voice exalting Allah, and his companions knew that Amr must be dead. The fight had distracted the companions attention, so one of the Koraysh seized the opportunity to try and make his escape back to the other side of the trench. Turning his horse around, he raced toward the trench only to find Nawfal from the tribe of Makhzum was unable to get out of his way quick enough and so the tribesman, with his horse, plunged headlong into the trench. When the believers saw what had happened, they made use of the stones excavated from the trench and pelted him with them. From the bottom of the trench, the unbeliever cried out saying, "Arabs, death is better than this!" whereupon they ceased their stoning and one of them climbed down into the trench and the unbeliever took his last breath. Up until now there had been considerable apprehension among the unbelieving cavalry concerning their ability to cross the trench. However, Khalid and Ikrima had demonstrated that although it was difficult it was not impossible, so several attacks were made that day and in the days that followed, but, all were of no avail. The fighting was spasmodic but none−the−less wearisome for the believers who could not afford to relax and risk being caught off guard. No fatalities were sustained on either side although Sa’ad was severely wounded when an arrow pierced an artery in his arm, however, many of the unbelievers horses were wounded.
Days and nights passed and Khalid and Ikrima waited for the right opportunity to attack. However, they didn't have to wait too long as one day Ikrima noticed that the narrowest section of the trench was less well guarded than usual and so he, Khalid, Amr and two others were able to jump over it on horseback. Just as the last man cleared the trench, Ali together with some of his companions arrived to reinforce the section leaving no way for the unbelievers to retreat. Amr shouted out a challenge for someone to engage him in single combat. Without hesitation, Ali took up the challenge, but when Amr saw him he declined to fight on account of the friendship that had existed between their fathers many years before. Ali was adamant and refused to back−down, and so Amr accepted the challenge and dismounted. As they fought, clouds of dust arose in the air and the onlookers were unable to determine exactly what was going on. Then, much to their relief they heard Ali's voice exalting Allah, and his companions knew that Amr must be dead. The fight had distracted the companions attention, so one of the Koraysh seized the opportunity to try and make his escape back to the other side of the trench. Turning his horse around, he raced toward the trench only to find Nawfal from the tribe of Makhzum was unable to get out of his way quick enough and so the tribesman, with his horse, plunged headlong into the trench. When the believers saw what had happened, they made use of the stones excavated from the trench and pelted him with them. From the bottom of the trench, the unbeliever cried out saying, "Arabs, death is better than this!" whereupon they ceased their stoning and one of them climbed down into the trench and the unbeliever took his last breath. Up until now there had been considerable apprehension among the unbelieving cavalry concerning their ability to cross the trench. However, Khalid and Ikrima had demonstrated that although it was difficult it was not impossible, so several attacks were made that day and in the days that followed, but, all were of no avail. The fighting was spasmodic but none−the−less wearisome for the believers who could not afford to relax and risk being caught off guard. No fatalities were sustained on either side although Sa’ad was severely wounded when an arrow pierced an artery in his arm, however, many of the unbelievers horses were wounded.
THE MIRACULOUS SUSPENSION OF THE SETTING SUN
One day during the siege the intensity of the fighting was such that both the Zuhr and Asr prayers remained unoffered and now the daylight had started to fade which concerned the believers. The believers went to the Prophet (sa) to tell them of their concern whereupon the Prophet (sa) supplicated to Allah and sun's descent in the heavens was suspended and remained suspended until both prayers had been offered. Immediately after the conclusion of the prayers, the sun sank and darkness fell. Now that the sun had set the unbelievers returned to their camp and so the comparative peacefulness of the evening descended. However, the believers could not afford to relax as there was always the possibility that the unbelievers might strike and take them unaware. Later that night Khalid and his cavalry returned, however Usayd and his companions spotted them and launched volleys of arrows that prevented their advance. Amongst the believing host were hypocrites and those whose faith was weak. The believers did not complain of their circumstances and their faith increased in times of hardship. However, the hypocrites and those of weak faith found it increasingly hard to endure the pangs of hunger now accentuated by the onset of cold nights and lack of sleep. Their support started to falter, soon, murmuring from these groups were heard that attempted to undermine the order of the Prophet (sa). In their opinion it was thought that the Prophet's decision should be overridden as they thought the trench afforded very little protection compared to that of the City. Their murmuring fell on the deaf ears of the strong believers and Allah sent down a verse that sustained them that reads:
"Or did you suppose that you would go to Paradise untouched by that endured by those before you! Affliction and adversity befell them; and they were shaken until the Messenger, and those who believed with him said: 'When will the victory of Allah come?' Is it not so that the victory of Allah is near." Al-Quran 2:214
One day during the siege the intensity of the fighting was such that both the Zuhr and Asr prayers remained unoffered and now the daylight had started to fade which concerned the believers. The believers went to the Prophet (sa) to tell them of their concern whereupon the Prophet (sa) supplicated to Allah and sun's descent in the heavens was suspended and remained suspended until both prayers had been offered. Immediately after the conclusion of the prayers, the sun sank and darkness fell. Now that the sun had set the unbelievers returned to their camp and so the comparative peacefulness of the evening descended. However, the believers could not afford to relax as there was always the possibility that the unbelievers might strike and take them unaware. Later that night Khalid and his cavalry returned, however Usayd and his companions spotted them and launched volleys of arrows that prevented their advance. Amongst the believing host were hypocrites and those whose faith was weak. The believers did not complain of their circumstances and their faith increased in times of hardship. However, the hypocrites and those of weak faith found it increasingly hard to endure the pangs of hunger now accentuated by the onset of cold nights and lack of sleep. Their support started to falter, soon, murmuring from these groups were heard that attempted to undermine the order of the Prophet (sa). In their opinion it was thought that the Prophet's decision should be overridden as they thought the trench afforded very little protection compared to that of the City. Their murmuring fell on the deaf ears of the strong believers and Allah sent down a verse that sustained them that reads:
"Or did you suppose that you would go to Paradise untouched by that endured by those before you! Affliction and adversity befell them; and they were shaken until the Messenger, and those who believed with him said: 'When will the victory of Allah come?' Is it not so that the victory of Allah is near." Al-Quran 2:214
THE FAZARAH AND MURRAH, TWO TRIBES OF THE GHATAFAN
Hardship affected not only the believers, the fodder the unbelievers brought with them was virtually deplete and their horses lay wounded or weakened, however, on account of their vast numbers, tiredness was a lesser factor as they were able to take turns to rest. Out of compassion for his companions, Prophet Muhammad (sa) sent envoys by night with a message to two branch chieftains of the tribe of Ghatafan, namely the tribes of Fazarah and Murrah. The message contained an offer of one third of the highly prized date harvest of Media if they would lay down their arms and not fight against them. The dates of Medina were famous and their quality superior to those of Khybar, and so the chieftains preferred the offer of the Prophet (sa) to that of Huyay, but they were greedy, and sent word back to the Prophet (sa) that they would only settle for half the harvest. The Prophet (sa) declined and sent word that he was only prepared to let them have a third, whereupon the chieftains agreed. The Prophet (sa) asked Othman to come to his tent to draw up the peace treaty between them; then sent for the chieftains of Aws and Khazraj, the two Sa’ads, and told them of his plan. Sa’ad, who had been severely injured, asked the Prophet (sa) if his plan was something he would have them do or if Allah had commanded that it should be so, or, whether perhaps it was something he was doing out of concern for them. Sa’ad was touched by the Prophet’s concern, however he told him that not long before both he and the unbelievers worshiped false gods besides Allah, and that they had been idols worshipers, neither knowing Allah, nor yet worshiping Him. He continued to tell the Prophet (sa) that during that era the Ghatafan had not eaten their dates unless they were given to them on account of them being their guests, or else they had bought them. He said that he felt that now that Allah had blessed them with Islam, guided and strengthened them with it and sent them His Prophet (sa), he did not see why they should be given their property. Then Sa’ad swore by Allah that the Ghatafan would be given nothing except the sword until such time that Allah decided between them. The Prophet (sa) was pleased by Sa’ads strength of belief and agreed to abandon the gesture. Othman, who had by this time, finished drawing up the peace treaty, now struck the message through and wrote, "Do your worst!"
Hardship affected not only the believers, the fodder the unbelievers brought with them was virtually deplete and their horses lay wounded or weakened, however, on account of their vast numbers, tiredness was a lesser factor as they were able to take turns to rest. Out of compassion for his companions, Prophet Muhammad (sa) sent envoys by night with a message to two branch chieftains of the tribe of Ghatafan, namely the tribes of Fazarah and Murrah. The message contained an offer of one third of the highly prized date harvest of Media if they would lay down their arms and not fight against them. The dates of Medina were famous and their quality superior to those of Khybar, and so the chieftains preferred the offer of the Prophet (sa) to that of Huyay, but they were greedy, and sent word back to the Prophet (sa) that they would only settle for half the harvest. The Prophet (sa) declined and sent word that he was only prepared to let them have a third, whereupon the chieftains agreed. The Prophet (sa) asked Othman to come to his tent to draw up the peace treaty between them; then sent for the chieftains of Aws and Khazraj, the two Sa’ads, and told them of his plan. Sa’ad, who had been severely injured, asked the Prophet (sa) if his plan was something he would have them do or if Allah had commanded that it should be so, or, whether perhaps it was something he was doing out of concern for them. Sa’ad was touched by the Prophet’s concern, however he told him that not long before both he and the unbelievers worshiped false gods besides Allah, and that they had been idols worshipers, neither knowing Allah, nor yet worshiping Him. He continued to tell the Prophet (sa) that during that era the Ghatafan had not eaten their dates unless they were given to them on account of them being their guests, or else they had bought them. He said that he felt that now that Allah had blessed them with Islam, guided and strengthened them with it and sent them His Prophet (sa), he did not see why they should be given their property. Then Sa’ad swore by Allah that the Ghatafan would be given nothing except the sword until such time that Allah decided between them. The Prophet (sa) was pleased by Sa’ads strength of belief and agreed to abandon the gesture. Othman, who had by this time, finished drawing up the peace treaty, now struck the message through and wrote, "Do your worst!"
NU'AYM FROM THE GHATAFAN TRIBE OF ASHJA
After Nu'aym's encounter with the Muslims of Medina before the second challenge of Badr, his heart inclined still further to Islam. Now that Abu Sufyan had called upon the support of the Ghatafan tribe, his branch tribe, the tribe of Ashja, had lent their support and so with reluctance he had been drawn into the conflict. It was shortly after the Prophet (sa) decided not to proceed with the treaty with the two other branches of the Ghatafan, that Nu'aym knew deep in his heart that his allegiance belonged to Allah and His Prophet (sa). When he was in Medina he had heard some of the Prophet's teachings promoting brotherly love, peace, justice and mercy. He had witnessed the unifying effect of Islam upon its very diverse congregation, now there they were, with just one third of the number of the unbelieving army, prepared to defend their religion without any thought of tribal superiority or surrender, it was indeed an act of bravery through absolute conviction and love of Allah and His Prophet (sa). It was the turning point in Nuaym's life; that night he made his way to Medina, through its City and then on towards the camp of the Prophet (sa). When he reached the camp he asked to be taken to the Prophet (sa) and upon seeing him the Prophet (sa) welcomed him and inquired as to the nature of his visit. Nu'aym told him that he had come to declare his belief and bear witness to the truth in the Oneness of the Creator that the Prophet (sa) brought, adding that he would do whatever he commanded. In passing, he mentioned that his people and the other tribes knew nothing of the teachings of Islam, so the Prophet (sa) told Nu'aym to go out and do his best to bring about discord among his people so that they would withdraw. Nu'aym thought for a minute and then asked the Prophet (sa) if deception would be permissible for he had a plan that he thought would work. The Prophet (sa) replied, "Say whatever you will to draw them away from us; war is nothing but deceit." It was time for Nu'aym to leave, and after the greetings of peace had been exchanged he made his way back though the winding streets of the City to the Krayzah fortress. For many years Nu'aym had been friendly with the Krayzah and when they saw him they welcomed him and offered him food. Nu'aym thanked them for their offer but told them that he had come to them upon a more important matter. He told them that he feared for their safety if the Koraysh and Ghatafan failed to defeat the Muslim army and returned home leaving them alone to face the Muslims. It was a matter that concerned many of the Krayzah since their chieftains had broken the pact. They remembered well how, although, Huyay and his fellow tribesmen's lives had been spared after their attempt to murder the Prophet (sa), that they had been expelled from Medina and forced to leave their homes and date groves behind −− and this was something they did not want to happen to them. Nu'aym told them that in his opinion, if he found himself in a position such as theirs, he would not strike a blow against the Muslims unless the Koraysh and Ghatafan were prepared to hand over to them some of their leaders as a guarantee that they would not be deserted in the event that their allies were forced to retreat. Nu'aym's logic made a lot of sense, the Krayzah needed no further convincing and adopted his suggestion. Now that Nu'aym had succeeded in the first part of his plan, he made his way to Abu Sufyan's tent. He found Abu Sufyan in the company of the other Koraysh chieftains and embarked upon the second part of his plan. He told them that he had come across a very alarming piece of information which was vital to them, however, he told them that he would only divulge the matter if they swore they would never tell anyone who gave it to them. Anxiously, Abu Sufyan and those with him swore never to turn informant. Nu'aym then told them that the Jews were having second thoughts about their treatment of Muhammad (sa) and that they had sent word to him informing him of such. Nu'aym had caught their attention and proceeded to tell them that in order to repair their relationship they would take leaders from both the Koraysh and Ghatafan tribes as hostage and then deliver them to Muhammad so that he may put an end to them, and thereafter fight alongside him. Nu'aym further alarmed Abu Sufyan when he told him that the terms had been accepted. He concluded his devising with the warning that they, in his opinion, should not let anyone remain with the Krayzah, and so the seeds of mistrust were sown and took root. Abu Sufyan, together with the other chieftains met with those of the Ghatafan and decided to assess the loyalty of the Krayzah themselves rather than relying entirely upon the report of Nu'aym. However, in the interim period, both allies agreed to postpone telling Huyay about the matter. The allies agreed to send Ikrima to the Krayzah with a message. The message was brief and straight to the point and read, "Prepare yourselves to fight tomorrow so that we may rid ourselves of Muhammad." No sooner had the Krayzah received the message they sent one back saying, "Tomorrow is the Sabbath, and we will not fight with you against Muhammad unless you send us some of your men that we might hold until we have rid ourselves of him. It is our fear that if things go against us you will retreat and leave us to face him −− this, we cannot do alone." Ikrima returned in haste to Abu Sufyan and his fellow chieftains and the message was duly delivered. No sooner had the message been read they swore, "Nu'aym has told us the truth!" Immediately, another message was dispatched informing the Krayzah that they would not be sending any one but that they must fight all the same. The Krayzah's fears were confirmed and they sent back another message stating, yet again, that they would not fight until they received their demands. In a state of rage, Abu Sufyan went to confront Huyay. He demanded to know where the help was that his people promised, and told him that they had deserted him with the intent of betrayal. Huyay was taken aback by the accusation and swore by the Torah that the reason his fellow Jews would not take up arms against the Muslims was that it was the Sabbath and without doubt he would see them fight with all their might against the Prophet (sa) the day after. As of yet, Abu Sufyan had not told Huyay of the demand for hostages, but when he told him his reaction was indifferent and Abu Sufyan took it to be indicative of his guilt and swore by his god, al−lat, that the whole affair was nothing but treachery on both his part and theirs. Huyay swore yet again by the Torah that he was not a traitor, but Abu Sufyan refused to believe him, and so Huyay, fearing the wrath of Abu Sufyan, made a hasty retreat to the safety of the Krayzah fortresses.
After Nu'aym's encounter with the Muslims of Medina before the second challenge of Badr, his heart inclined still further to Islam. Now that Abu Sufyan had called upon the support of the Ghatafan tribe, his branch tribe, the tribe of Ashja, had lent their support and so with reluctance he had been drawn into the conflict. It was shortly after the Prophet (sa) decided not to proceed with the treaty with the two other branches of the Ghatafan, that Nu'aym knew deep in his heart that his allegiance belonged to Allah and His Prophet (sa). When he was in Medina he had heard some of the Prophet's teachings promoting brotherly love, peace, justice and mercy. He had witnessed the unifying effect of Islam upon its very diverse congregation, now there they were, with just one third of the number of the unbelieving army, prepared to defend their religion without any thought of tribal superiority or surrender, it was indeed an act of bravery through absolute conviction and love of Allah and His Prophet (sa). It was the turning point in Nuaym's life; that night he made his way to Medina, through its City and then on towards the camp of the Prophet (sa). When he reached the camp he asked to be taken to the Prophet (sa) and upon seeing him the Prophet (sa) welcomed him and inquired as to the nature of his visit. Nu'aym told him that he had come to declare his belief and bear witness to the truth in the Oneness of the Creator that the Prophet (sa) brought, adding that he would do whatever he commanded. In passing, he mentioned that his people and the other tribes knew nothing of the teachings of Islam, so the Prophet (sa) told Nu'aym to go out and do his best to bring about discord among his people so that they would withdraw. Nu'aym thought for a minute and then asked the Prophet (sa) if deception would be permissible for he had a plan that he thought would work. The Prophet (sa) replied, "Say whatever you will to draw them away from us; war is nothing but deceit." It was time for Nu'aym to leave, and after the greetings of peace had been exchanged he made his way back though the winding streets of the City to the Krayzah fortress. For many years Nu'aym had been friendly with the Krayzah and when they saw him they welcomed him and offered him food. Nu'aym thanked them for their offer but told them that he had come to them upon a more important matter. He told them that he feared for their safety if the Koraysh and Ghatafan failed to defeat the Muslim army and returned home leaving them alone to face the Muslims. It was a matter that concerned many of the Krayzah since their chieftains had broken the pact. They remembered well how, although, Huyay and his fellow tribesmen's lives had been spared after their attempt to murder the Prophet (sa), that they had been expelled from Medina and forced to leave their homes and date groves behind −− and this was something they did not want to happen to them. Nu'aym told them that in his opinion, if he found himself in a position such as theirs, he would not strike a blow against the Muslims unless the Koraysh and Ghatafan were prepared to hand over to them some of their leaders as a guarantee that they would not be deserted in the event that their allies were forced to retreat. Nu'aym's logic made a lot of sense, the Krayzah needed no further convincing and adopted his suggestion. Now that Nu'aym had succeeded in the first part of his plan, he made his way to Abu Sufyan's tent. He found Abu Sufyan in the company of the other Koraysh chieftains and embarked upon the second part of his plan. He told them that he had come across a very alarming piece of information which was vital to them, however, he told them that he would only divulge the matter if they swore they would never tell anyone who gave it to them. Anxiously, Abu Sufyan and those with him swore never to turn informant. Nu'aym then told them that the Jews were having second thoughts about their treatment of Muhammad (sa) and that they had sent word to him informing him of such. Nu'aym had caught their attention and proceeded to tell them that in order to repair their relationship they would take leaders from both the Koraysh and Ghatafan tribes as hostage and then deliver them to Muhammad so that he may put an end to them, and thereafter fight alongside him. Nu'aym further alarmed Abu Sufyan when he told him that the terms had been accepted. He concluded his devising with the warning that they, in his opinion, should not let anyone remain with the Krayzah, and so the seeds of mistrust were sown and took root. Abu Sufyan, together with the other chieftains met with those of the Ghatafan and decided to assess the loyalty of the Krayzah themselves rather than relying entirely upon the report of Nu'aym. However, in the interim period, both allies agreed to postpone telling Huyay about the matter. The allies agreed to send Ikrima to the Krayzah with a message. The message was brief and straight to the point and read, "Prepare yourselves to fight tomorrow so that we may rid ourselves of Muhammad." No sooner had the Krayzah received the message they sent one back saying, "Tomorrow is the Sabbath, and we will not fight with you against Muhammad unless you send us some of your men that we might hold until we have rid ourselves of him. It is our fear that if things go against us you will retreat and leave us to face him −− this, we cannot do alone." Ikrima returned in haste to Abu Sufyan and his fellow chieftains and the message was duly delivered. No sooner had the message been read they swore, "Nu'aym has told us the truth!" Immediately, another message was dispatched informing the Krayzah that they would not be sending any one but that they must fight all the same. The Krayzah's fears were confirmed and they sent back another message stating, yet again, that they would not fight until they received their demands. In a state of rage, Abu Sufyan went to confront Huyay. He demanded to know where the help was that his people promised, and told him that they had deserted him with the intent of betrayal. Huyay was taken aback by the accusation and swore by the Torah that the reason his fellow Jews would not take up arms against the Muslims was that it was the Sabbath and without doubt he would see them fight with all their might against the Prophet (sa) the day after. As of yet, Abu Sufyan had not told Huyay of the demand for hostages, but when he told him his reaction was indifferent and Abu Sufyan took it to be indicative of his guilt and swore by his god, al−lat, that the whole affair was nothing but treachery on both his part and theirs. Huyay swore yet again by the Torah that he was not a traitor, but Abu Sufyan refused to believe him, and so Huyay, fearing the wrath of Abu Sufyan, made a hasty retreat to the safety of the Krayzah fortresses.
THE MORALE OF THE UNBELIEVERS
Two weeks had passed, and little except mistrust of one another had transpired among the Koraysh and its allies. Fodder was in very short supply, wounded mounts often died, and in addition, the weather turned to be exceptionally cold and wet. It was a time of frustration on their part. Many had hoped that by now the engagement would have been resolved and that they would be reaping the coveted spoils of war, but it wasn't so, and discontent became widespread.
Two weeks had passed, and little except mistrust of one another had transpired among the Koraysh and its allies. Fodder was in very short supply, wounded mounts often died, and in addition, the weather turned to be exceptionally cold and wet. It was a time of frustration on their part. Many had hoped that by now the engagement would have been resolved and that they would be reaping the coveted spoils of war, but it wasn't so, and discontent became widespread.
THE MORALE OF THE BELIEVERS
The believers were better protected from the rain and the cold as they had the hill of Sal to shelter them. However, they were very tired on account of their constant vigil and signs of hunger were apparent, but unlike their adversaries, their morale was high and the Prophet (sa) supplicated to Allah after each obligatory prayer for three successive days for the unbelievers to be put to flight.
The believers were better protected from the rain and the cold as they had the hill of Sal to shelter them. However, they were very tired on account of their constant vigil and signs of hunger were apparent, but unlike their adversaries, their morale was high and the Prophet (sa) supplicated to Allah after each obligatory prayer for three successive days for the unbelievers to be put to flight.
WIND AND RAIN
Added to the extreme cold and rain, Allah now sent unseen angels driving a bitterly cold wind from the east that brought torrential rain that forced the unbelievers to take shelter in their tents as the wind rushed howling between them. As the night progressed, the storm worsened to such a degree that their tents were ripped from the ground, tossed in the air and torn into shreds −− not one of the unbeliever's tents remained standing. Allah speaks of this in the Holy Al-Quran saying:
"Believers, remember the Favor of Allah to you when there came against you hosts (armies), We unleashed against them a wind and hosts (of angels) you could not see. Allah sees the things you do." Al-Quran 33:9
Added to the extreme cold and rain, Allah now sent unseen angels driving a bitterly cold wind from the east that brought torrential rain that forced the unbelievers to take shelter in their tents as the wind rushed howling between them. As the night progressed, the storm worsened to such a degree that their tents were ripped from the ground, tossed in the air and torn into shreds −− not one of the unbeliever's tents remained standing. Allah speaks of this in the Holy Al-Quran saying:
"Believers, remember the Favor of Allah to you when there came against you hosts (armies), We unleashed against them a wind and hosts (of angels) you could not see. Allah sees the things you do." Al-Quran 33:9
As for the Muslim tents, Allah protected them all and none were wrecked by the wind. As on many other occasions, the Prophet (sa) spent most of the night in prayer. After the conclusion of his final prayer, he visited a neighboring tent and asked Hudhayfah to go among the enemy and bring word of their condition. As Hudhayfah made his way towards the Koraysh encampment he found them shivering, huddled and crouched together trying to warm themselves as the winds roared about them. No one paid any attention to him and so he was able to get close to Abu Sufyan without being noticed. As dawn approached, the ferocity of the wind died down and the unbelievers started to try and warm themselves as Abu Sufyan cried out for all to hear, "People of the Koraysh, our horses and camels are dying, the Krayzah have let us down and betrayed us. We have suffered on account of the wind! Leave this place, I intend leaving!" Abu Sufyan was so anxious to leave that he forgot his camel was still hobbled and made it rise on three legs. Just then, Ikrima called to him with the reminder that he was their chieftain and demanded to know if he was prepared to abandon his men, whereupon Abu Sufyan felt ashamed of his actions and dismounted. Everyone had had enough, and not long after the Koraysh army broke camp and started out on its long wearisome march home, however, Abu Sufyan remained behind with Khalid to ride behind his beleaguered army. As they rode together, Khalid had time to reflect upon the words of the Prophet (sa) and commented, "Any sensible person knows that Muhammad does not lie." Abu Sufyan was astonished and retorted, "You, of all people have lesser right to say such a thing!" Khalid asked why, whereupon he replied, "Muhammad belittled the honor of your father; he killed Abu Jahl your chieftain!" Everyone had been so busy with their own affairs that Hudhayfah was able to slip away unnoticed to where the Ghatafan had camped. When he reached their camp−site he found they had dispersed and so he returned to the Prophet (sa) with the welcome news, for the Prophet (sa) hated fighting as his preference was always that of inviting his adversaries to the mercy of Allah. When he reached the encampment he was told that the Prophet (sa) was praying, so Hudhayfah went to him and waited for him. The Prophet (sa) noticed is arrival and beckoned him to come and sit beside him as prayed. As Hudhayfah sat down, the Prophet (sa) covered him in the folds of his cloak to warm him, and there he remained until the prayer reached its conclusion. After the prayer, Hudhayfah related the blessed news of the enemies retreat and the Prophet (sa) immediately thanked Allah for His Mercy, for Prophet Muhammad (sa) was sent as a mercy for all people, not as a promoter of war. The thin thread of the light of dawn had appeared on the horizon so Bilal arose to call the believers to prayer. After the prayer was finished the believers turned to look in the direction of the enemy camp site − it was completely deserted. It was indeed a time for thanksgiving and rejoicing, so the Prophet (sa) gave his companions permission to break camp and return to their families. The immediate danger was over, however, the Prophet (sa) was still on guard. There was always the possibility that the unbelievers had retreated out of sight only to await news from the Krayzah that the trench had been abandoned. With this in mind the Prophet (sa) sent Jabir and Abdullah, Omar's son to call his men back. Jabir and Abdullah set off calling at the top of their voices telling them to return, but it was to no avail, so they returned to tell the Prophet (sa) what had happened but the Prophet (sa) just smiled and returned home himself with his close companions.
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