Indexed OCR Text

Umayyah bin Khalaf was one of the most bitter enemies of Rasulullah . From the mouth of S'ad bin Mu'az 4% in Makkah, he had
already heard the ominous forecast of his assassination long before there was even a notion of the battle of Badr. This is why he was
dreadfully reluctant to take part in this campaign.
Abū Jahal incited the people to participate in this campaign saying: "Save your trade caravan." (The caravan of Abū Sufyan.)
However, Umayyah tried his utmost to steer clear of this campaign. Abu Jahal continued wheedling him saying: "Abū Safwan! You
are the chief of this valley. If you attempt to avoid this campaign, the masses are bound to follow suit and they too would try to worm
their way out. Abu Jahal persisted until Umayyah was forced to grudgingly agree. However, he added: "I will purchase a very fine,
daring and fast camel. I will join you but the moment I get a chance I will return." He then went home to his wife Ummu Safwan and
asked her to make his travel arrangements. She asked: "Don't you recall the menacing words of your Yathribī brother? (Where he
forewarned you about being assassinated at the hands of the companions of Muhammad)" Umayyah replied: "Yes, I remember very
well but I don't really intend to actively participate in this campaign. I will just tag along with them for a few leagues and I will return
soon."
However, he somehow accompanied them through every stage of the journey until he reached the battlefield of Badr. (See
Bukhārī. Fathul-Bārī volume 7 page 321)
Umayyah was the same villain who subjected Hadrat Bilal % to an array of brutal punishments. He would make Bilal % lie on the
scorching boulders of Makkah. When Ummayah appeared on the battlefield of Badr and Hadrat Bilal 4%'s gaze fell on him, he yelled
out a shriek of challenge to the Ansar.
'Abdur-Rahman bin 'Awf 4%, who was a friend of Umayyah bin Khalaf in times of pre-Islamic ignorance, didn't want Ummayah
killed. He preferred that he rather be captured as a prisoner. (Perhaps, he reflected, Allah Ta'ala would guide Umayyah somewhere
along the line and save him from eternal hellfire.)
Hadrat 'Abdur-Rahman bin 'Awf 4%, who was clutching a few coats of armour that he had appropriated from the kuffar, flung
them aside and clasped the hands of Umayyah and his son. When Bilal % got a glimpse of this, he shouted: "Seize the head of kufr
Umayyah! I am not safe if Umayyah is saved."
The instant the Ansar heard this rallying cry they darted over. Hadrat 'Abdur-Rahman bin 'Awf % thrust Umayyah's son in front
of him and the Ansar summarily finished him off. They then raced to Umayyah who was being shielded by Hadrat 'Abdur-Rahman
bin 'Awf 4%. When he saw them tearing towards Umayyah, he quickly lied down over him as a human shield but the Ansar breached
this human shield and driving their swords from his legs, they killed him. In the melee, Hadrat 'Abdur-Rahman bin 'Awf % sustained
a serious injury to his foot, the scar of which remained for a long time.
Hadrat 'Abdur-Rahman bin 'Awf % used to remark: "May Allah Ta'ala shower His mercy on Bilal %. On this occasion I lost my
coats of armour (that I had seized from the enemy) and my captive too." (Sahīh Bukhārī Kitābul-Wakālah)
Slaying of Abu Jahal - Pharaoh of this Ummah
Hadrat 'Abdur-Rahman bin 'Awf % narrates: "I was standing poised to attack on the battle lines of Badr when suddenly I caught
sight of two youngsters to my left and right. I was a bit concerned (perhaps the enemy, spotting me between two youngsters, would
try to rush me).
I was reflecting over this when one of them sidled up to me and murmured: "Uncle! Would you point out Abū Jahal to me?"
"What would you want to do with Abū Jahal? I incredulously asked.
This young man replied: "I have made a vow unto Allah Ta'ala that when I lay eyes on Abu Jahal I will surely kill him or I will be
killed in the process. I heard that he is guilty of verbally abusing Rasulullah . By Allah in Whose absolute control lies my life! The
moment I lay eyes on Abu Jahal, I will ensure that my shadow does not break away from his shadow until one of us is killed."
The moment I heard his zealous words, my expectation of being flanked by two men instead of two youngsters, rapidly dwindled
away.
When I pointed out Abu Jahal to this young man, he dashed over to him and like a swooping raptor, he pounced on him and
finished him off. (Bukhārī Kitābul-Jihād)
These two youngsters were Mu'az40 and Mu'awwiz, the sons of 'Afra.
40 According to Sahîh Bukhârî's narration mentioned under the chapter dealing with the battle of Badr, Mu'âz and Mu'awwiz, the
sons of 'Afrâ were the assassins of Abu Jahal. However, according to the narration cited in Kitabul-Jihad of the same book, he was
killed by Mu'az bin 'Afrâ and Mu'az bin 'Amr bin Jamuh. Hâfiz 'Asqalânî says that Mu'az bin 'Amr bin Jamuh also joined the sons
of 'Afrâ in killing Abu Jahal. In fact Mu'az bin 'Amr bin Jamuh played a relatively major role in slaying Abu Jahal. This is why
41

'Abdullah bin 'Abbas % and 'Abdullah bin Abī Bakr bin Hazm narrate from Mu'az bin 'Amr bin Jamuh 4%. He relates: "I was
maintaining a vigilant lookout for Abu Jahal. The moment I was presented with an opportunity, I pounced on him with my sword and
dealt him such a powerful blow that left his leg severed."
The narrator continues: "In defence of his father, Abu Jahals's son 'Ikramah (who embraced Islam at the conquest of Makkah),
struck Mu'az bin 'Amr bin Jamuh with such force that left his arm hanging by its tendons. However, this handicap did not deter
Mu'az and he continued fighting valiantly right until the evening. When fighting with this dangling hand became excruciatingly
painful, he placed the hand beneath his foot and ripped off the hand completely. He lived until the Caliphate of Hadrat 'Uthman Ghanī
.
After finishing off with Abū Jahal, Mu'awwiz bin 'Afra, however, continued fighting until he drank from the nectar of martyrdom.
We belong to Allah and to Him shall we return.
Searching for Abū Jahal's body after the victory
Although Abu Jahal suffered extensive injuries, he still had some life left in him. Hadrat Anas 4% relates: "On the day of Badr
Rasūlullah # bade the Sahabah : "Is there anyone who would provide some information about Abū Jahal?" 'Abdullah bin Mas'ūd
4% went in search of him amongst the corpses. When he located him, he realised that he still has a bit of life in him."
This is according to Bukhari's narration. According to Ibn Ishaq and Hakim's narration, Ibn Mas'ūd planted his foot on Abū
Jahal's neck and remarked: "O enemy of Allah! Allah has humiliated and disgraced you."
Saying this, he severed his head from his body. He then carried the head and deposited it before Rasūlullah # saying: "This is the
head of Abū Jahal, the enemy of Allah."
Rasūlullah asked: "Really? By Allah besides Whom there is no other deity! Is this really the head of Abū Jahal?"
He replied: "By Allah besides Whom there is no other deity! This is really the head of Abu Jahal." Rasulullah # expressed his
profound gratitude before Allah Ta'ālā thrice and remarked: "All praise is due to Allah Who has honoured Islam and its people."
(Fathul-Bārī volume 7 page 230)
According to some narrations Rasulullah even prostrated in gratitude before Allah. ('Umdatul-Qarī under the chapter Qatlu Abī
Jahal.)
And according to the narration of Ibn Mājah, Rasūlullah # performed two Rak'āt Salah as an expression of his gratitude before
Allāh. This is reported in Ibn Mājah on the authority of 'Abdullah bin Awfa 4%. (Al-Bidayah Wan-Nihayah volume 3 page 289)
In another narration, 'Abdullah bin Mas'ūd 4% relates: "I climbed onto Abu Jahal's chest and sat astride him. Abu Jahal opened his
eyes and said: "O shepherd! You have parked yourself astride a very honourable place."
I replied: "All praise is due to Allah Who has awarded me the ability to do so."
He then asked me: "Who triumphed and who lost?" I replied: "Allah and His Rasul # has prevailed."
"What is your intention now?" he asked. I replied: "I wish to behead you." He said: "Very well. Here, this is my sword. It is
incredibly sharp. It would assist you in fulfilling your objective rather swiftly. But listen, be sure to sever my head closer to my
shoulders as this would instil more awe within my onlookers. Furthermore, when you return to Muhammad give him this message that
I cherish more rancour and revulsion for you today than I did yesterday."
Ibn Mas'ud 4% further relates: "I then lopped his head off and brought it to Rasulullah # saying: "O Rasūlullah! This is the head of
the enemy of Allah, Abu Jahal." I then relayed his dour message to Rasūlullah . Rasulullah # glorified Allah and pronounced: "This
man was the Pharaoh to me and my Ummah. His evil by far overshadowed the evil of the Pharaoh of Musa . At least the Pharaoh
of Mūsa ) attempted to recite the Kalimah at his death but the Pharaoh of this Ummah snapped out words of arrogance and disbelief
even at the instant of his death. Rasulullah # then awarded Abu Jahal's sword to 'Abdullah bin Mas'ud 4%."(Sharah As-Siyarul-Kabir
by Imām Sarakhsī volume 2 page 7)
In other words, just as Rasūlullah # surpassed all the Ambiya in virtue and perfection, similarly, his Ummah's Pharaoh eclipsed
all the other Pharaohs in disbelief and immorality. Even at the time of death his eyes failed to open and the throes of death didn't
nudge him in the least from his disbelief and arrogance. In fact, his kufr (disbelief) and conceit mushroomed even further at the time
of his death. (May Allāh Ta'ālā protect us from this. Āmīn.)
Rasūlullah # decided to award him the entire Salb (spoils of war) seized from the person of Abu Jahal. [Fathul-Barî volume 7 page
230, Zarqânî volume 1 page 438]
42

Note: Ibn 'Abbas 4% narrates that the night in which Rasulullah # decided to visit the Jinn, he addressed us saying: "The person who
does not harbour an iota of pride should stand and accompany me." Ibn Mas'ud % stood up. Rasulullah # took him along with him."
(Bināyah Sharhul-Hidāyah by Hafiz 'Aynī volume 1 page 286)
Perhaps it wouldn't be farfetched to believe that 'Abdullah bin Mas'ud 4% was given the honour to kill Abu Jahal for 'Abdullah
was a unique servant of Allah, whose heart was absolutely devoid of even a smidgen of pride41. On the contrary, Abu Jahal was en
epitome of pride and arrogance who didn't even have a trace of humility within his heart.
This is why Allah Ta'ala decreed the killing of Abu Jahal at the hands of a fortunate man who harboured not a grain of pride. May
Allāh Ta'ālā be pleased with 'Abdullah bin Mas'ud 4% and may He please him too and may Allah Ta'ala recompense him abundantly
on behalf of Islam with a reward that pleases him. Āmīn.
Note: Abu Jahal's actual title was Abul-Hakam (father of wisdom). Rasūlullah # changed his title to Abū Jahal. (Fathul-Bārī) In other
words, Rasūlullah awarded him a title of 'father of downright ignorance'. And as long as this father remained alive, every variety of
ignorance was brought forth.
Whilst waging an intense battle against the enemy, 'Ukkashah42 bin Mihsan 's sword broke. Rasulullah # replaced it with a
stick. The instant he got hold of the stick, it miraculously transformed itself into a sharp sword. He continued fighting valiantly with
this sword until Allah Ta'ala awarded them victory. The name of this sword was 'Awn (assistance) and it accompanied him in every
subsequent battle. (Al-Bidāyah Wan-Nihāyah volume 3 page 90)
In the battle of Badr, 'Ubaidah bin Sa'id bin 'As - one of the disbelievers - was entirely covered in body armour. Nothing but his
eyes could be seen. Undeterred by this, Hadrat Zubair 4% aimed for this tiny chink in his armour. He hurled a spear with such force
and accuracy that it went all the way through his head. He died instantaneously. Hadrat Zubair % relates: "Only when I placed my
foot on his head and pulled with all my strength was the spear released but its edges were slightly bent."
As a memento, Rasūlullah % asked Hadrat Zubair % to give the spear to him. After Rasulullah 's demise, the spear went to
Hadrat Abu Bakr % then to Hadrat 'Umar . then to Hadrat 'Uthman % and then to Hadrat 'Ali % and finally it landed up by Hadrat
'Abdullah bin Zubair 4% (the son of the original owner).
In the battle of Badr, Hadrat Zubair 4% sustained a number of wounds to his body. One of the wounds to his shoulder was so deep
that after it healed, his young son 'Urwah % would insert his fingers within the folds of the healed skin and amuse himself.
Once 'Abdul-Malik bin Marwan asked 'Urwah bin Zubair 4%: "Do you recognise the sword of Zubair (your father)?" He replied:
"Yes, surely." "How," asked 'Abdul-Malik "would you recognise the sword?" 'Urwah replied: "In the battle of Badr, the sword
developed serrations on its edges (due to the intensity of the battle)."
To this 'Abdul-Malik replied: "Yes, you are right." And to endorse this further, he recited the following poem:
"They (the swords) sport serrations notched into them after confronting titanic battalions." (Bukhārī Ghazwatu Badr)
The prisoners of Badr
Alhamdulillah, after a sweeping defeat of the disbelievers, the battle came to an end. Seventy of the Quraysh were killed and
seventy were taken as prisoners. Rasūlullah # directed that the bodies of the disbelievers be dumped into the well of Badr. However,
the corpse of Umayyah bin Khalaf was so badly bloated that when they tried to remove his armour, his body started disintegrating.
This is why his remains were secreted into the ground there and then. (Zarqanī volume 1 page 432)
As 'Utbah bin Rabī'ah's corpse was being cast into the well, Rasulullah # noticed 'Utbah's son Abu Huzaifah %, visibly
distraught. Rasūlullah % asked him: "O Abū Huzaifah! Looking at your father in this pitiful condition perhaps causes your heart grave
concern?" He replied: "O Rasulullah ! By Allah, I am not distressed by this but the only thing that really concerns me is that my
father was an intelligent, graceful and forbearing man. That is why I had expected his intellect and perception to guide him towards
Islam. However, when I realised that he died with kufr (disbelief), I was awfully disappointed."
41 Perhaps this is why that amongst the Sahabah and Tâbi'în, when the name 'Abdullah is mentioned without any attribution, it refers
to 'Abdullah bin Mas'ūd 4%. ('Abdullah literally means the slave of Allâh.) He after all, possessed a distinctive brand of 'Abiyyat
(slavehood).
42 On one occasion, Resulullah addressed the Sahabah ficail gio, saying: "Seventy thousand people of my Ummah will enter
Jannah without any reckoning. Their faces will be as radiant as the fourteenth moon .. The moment 'Ukkashah 4% heard this, he stood
up and begged: "O Rasulullah ! Make Du'a that Allah Ta'ala includes me from amongst them." Rasūlullah # replied: "Yes, you are
from amongst them." Upon this, another man from the Ansar rose and made the same request. Rasulullah % remarked: "'Ukkâshah
beat you to it." [Bukhârî]
Bear in mind that the idea here was not to rebuff this Ansarî but to put paid to a chain of the same requests.
During the era of Hadrat Abu Bakr 4%, when Talihah bin Khuwaylid Asadî claimed prohethood, Hadrat Abu Bakr % despatched
Hadrat Khalid bin Walid % to root out this fitnah. Hadrat 'Ukkashah % also participated in this campaign. He was martyred at the
hands of Talîhah. [Tabqât Ibn S'ad volume 3 page 64]
43

Rasūlullah then made Du'a in favour of Abu Huzaifah 4%.
Disposing of the corpses in the well of Badr
Anas bin Malik % narrates from Abu Talhah % that on the day of Badr, Rasulullah # instructed that twenty-four43 bodies of the
slain Qurayshi chieftains be disposed off in a dreadfully dirty, filthy and polluted well. All those who were cast into the well were the
leaders of the kuffar. The remaining corpses were dumped elsewhere.
Whenever Rasulullah % would secure victory over any nation, it was his noble habit to spend an additional three days at that
location. As per his noble tradition, on the third day, Rasulullah # ordered his mount to be saddled and he set out. The Sahabah
followed guessing that Rasulullah # is perhaps going for some important work. They followed until Rasulullah # reached the edge of
that well and he called out each occupant by name. He called out: "O 'Utbah! O Shaybah! O Umayyah! O Abu Jahal! You didn't find
submission to Allah and His Rasūl very appealing. Verily, whatever our Lord has promised us; we found it to be true. Did you also
find the promise of your Lord to be true?"
This is the narration of Bukharī. Ibn Ishaq's narrative further adds that Rasūlullah # addressed them saying:
"O dwellers of the pit! You were a dreadfully wretched tribe for your Prophet. You falsified me whilst others believed in me. You
banished me whilst others offered sanctuary to me. You waged war against me whilst others assisted me. You declared a trustworthy
person as dishonest. You pronounced a truthful person to be a liar. May Allah severely punish you."
Despatching a messenger to Madinah with news of victory
Thereafter, to share the glad tidings of victory with the others, Rasulullah % despatched his messengers to Madinah Munawwarah.
He sent 'Abdullah bin Rawahah % towards the upper regions and Zaid bin Harithah towards the lower regions of Madinah.
Usamah bin Zaid % narrates: "The good news of victory reached us whilst we were engaged in burying Hadrat Ruqayyah
Licalò), the daughter of Rasulullah # and the wife of Hadrat 'Uthman . Rasulullah left Hadrat 'Uthman % to care for her in
Madinah. This is why Hadrat 'Uthman 4% was unable to participate in the battle of Badr. However, since his absence from the battle
was on the instruction of Rasulullah , he was considered to have, in principle, attended the battle. I saw Zaid bin Harithah 4%
standing on the Musalla with the people encircling him from all sides. Sharing the glad tidings of victory with the people, I heard him
cheerfully saying: "A number of the chieftains have been slain including 'Utbah bin Rabī'ah, Shaybah bin Rabī'ah, Abū Jahal bin
Hishām, Zam'ah bin Aswad, Abul-Bakhtarī bin Hishām, Umayyah bin Khalaf, Nabīhah bin Hajjaj and Munabbihah bin Hajjāj."
I excitedly enquired: "Father! Is this really true?" He replied: "Yes, by Allah! This is true."
After despatching Zaid bin Harithah 4% and 'Abdullah bin Rawahah % to Madīnah, Rasūlullah , in due course, set out for
Madinah Munawwarah. The pack of prisoners also tagged along with Rasulullah . The spoils of war was consigned to the custody of
'Abdullah bin K'ab Ansārī 4%.
When Rasulullah # reached a place called Rawha, he was met by a few Muslims who congratulated him and the Sahabah on
this triumphant campaign. Upon this Salamah bin Salāmah % remarked: "We confronted a few old hags resembling trussed-up
camels. We slaughtered them and dumped them." (In other words, we didn't accomplish any great feat for which we deserve
congratulations.)
On hearing this, Rasūlullah # smiled and said: "These were, after all the, chieftains and leaders of Makkah."
Distribution of the booty
Following the conquest, Rasulullah # stayed over in Badr for a further three days. Before setting out for Madinah, he consigned
the war booty to Abdullah bin K'ab Ansarī %. When he reached a place called Safra, he went about dividing the booty. Rasūlullah
barely started partitioning the booty when the participants of Badr started squabbling about its distribution. The younger Sahabah
argued that they killed the enemy. So they deserve the booty more than anyone else. On the contrary, the elder Sahabah, who didn't
take much part in the actual fighting, maintained that they should also be included in the booty. They said: "We won this battle
because of our backup and support. If Allah forbid, you youngsters suffered defeat, you would have fallen back onto our strength."
Yet again, another group who was guarding Rasulullah # reckoned that they are most eligible for this wealth.
Upon this, the following verse was revealed:
"They ask you (O Muhammad!) about the spoils of war. Inform them that the spoils are for Allah and the Prophet." (Sūrah Anfal
verse 1)
43 The number of disbelievers killed totalled seventy but only twenty-four chieftains were dumped into the well. The remaining
corpses were disposed off elsewhere. [Fathul-Bârî volume 7 page 234]
44

In other words, the spoils of war belong to Allah and His Rasul # is His representative. He may dispense it as he deems
appropriate. Once Rasulullah # reached Safra, he distributed this booty equally amongst the Sahabah . (Tafsir Qurtubi volume 7
page 367, Al-Bidāyah Wan-Nihāyah volume 3 page 301)
Furthermore, an additional eight people who, with the consent of Rasūlullah , did not physically participate in this campaign
were also allotted a share from the booty. They are:
1. 'Uthman bin 'Affan 4%. Rasulullah left him in Madinah to attend to his ill wife Hadrat Ruqayyah Locale), the daughter of
Rasūlullah .
2. Talhah bin 'Ubaidullah 4%.
3.Sa'īd bin Zaid 4%. Both these Sahabis were despatched from Madinah to gather information about Abu Sufyan's trade caravan.
4. Abū Lubābah %. Rasūlullah % left him in Madinah to attend to the day-to-day administrative affairs.
5.'Asim bin 'Adī 4%. Rasūlullah left him (as his representative) in 'Aliyah (upper regions of Madinah Munawwarah).
6. Harith bin Hatib 4%. For some reason Rasulullah # sent him back to 'Amr bin 'Awf.
7. Harith bin Al-Sammah 4%.
8. Khuwat bin Jubair 4%.
Although these Sahabah did not actively participate in the battle of Badr, Rasulullah # allotted them a standard share of the war
booty and included them from amongst the Sahabah of Badr . (Ibnul-Athir volume 2 page 51)
Note: Bear in mind that this verse "they ask you (O Muhammad) about the spoils of war .... " is a synopsis of the method of division of
the spoils.
A detailed process of division is described in the verse:
"Remember whatever war booty you acquire, verily, one fifth of it is assigned for Allāh, His Rasūl .... " (Sūrah Tawbah verse 41)
Whilst he was in the place called Safra, Rasulullah # issued a decree sentencing one of the prisoners, Nadr bin Harith to death.
From Safra, when he advanced to a place called 'Arquz-Zibyah, Rasūlullah # sentenced 'Uqbah bin Abī Mu'īt to death. And this is
where he was summarily put to death. (Zarqanī volume 1 page 449)
Nadr bin Harith was executed by Hadrat 'Alī % whilst 'Uqbah bin Abī Mu'it was slain by 'Asim bin Thabit 4%. With the
remaining prisoners in tow, Rasūlullah # then set out from Madinah Munawwarah.
Note: Nadr bin Harith and 'Uqbah bin Abī Mu'īt were atrociously bitter enemies of Rasulullah . They were blasphemous and
foulmouthed. Either in speech or action, they left no stone unturned in belittling, ridiculing and mocking Rasūlullah . This is why
these two wretched souls were particularly singled out from the other prisoners and condemned to death. This was the same 'Uqbah
bin Abī Mu'īt who dumped a bucketful of camel intestines upon the blessed back of Rasūlullah # whilst he prostrated in Sujud. And
he also throttled Rasūlullah . This ill-fated wretch also spat on the blessed countenance of Rasūlullah . (Al-Khasaisul-Kubrā
volume 1 page 407) In short, a relentless torrent of abuse and ridicule against Rasūlullah % was this miscreant's source of diabolical
nourishment.
Although hostile opposition and antagonistic confrontation against a Prophet of Allah Ta'ālā is a major sin and an obvious source
of depravity, but verbal abuse against the reputation of a Prophet and mockery and contempt of his honour is a far more serious crime
than hostile opposition because, this in effect, is tantamount to denigrating the status of prophethood.
In short, halting at various points along the way, Rasūlullah # at length reached Madinah Munawwarah with his war captives in
tow.
Distribution of the war captives amongst the Muslims
As Rasūlullah % reached Madinah Munawwarah, he distributed the captives amongst the Muslims accompanied by the
admonishment: "Treat the captives favourably and kindly."
As a result of this prophetic caution, the Sahabah & who had captives in their care would first feed their captives and then feed
themselves if there was anything left over, otherwise they would suffice simply on dates.
Mus'ab bin 'Umair %'s blood brother, Abu 'Azīz bin 'Umair was also one of the prisoners of war. Abū 'Azīz recalls: "The family
members of the Ansarī household were such gracious people that whatever little bread they baked morning and evening, they would
feed it to me whilst they simply lived on dates. I was certainly embarrassed by this and I would always insist that they eat the bread
but they wouldn't yield to my appeals. They would add: "Rasulullah # enjoined us to treat the captives well."
Consultation over the captives of Badr
45

A few days after reaching Madinah Munawwarah, Rasūlullah # held a meeting with the Sahabah & about the captives of Badr.
Hadrat Anas % narrates: "Rasulullah # sought the opinion of the Sahabah & over the prisoners of Badr. At the outset, he addressed
the Sahabah saying: "Surely Allah has awarded you control over them."
Hadrat 'Umar % proposed: "O Rasulullah! I think that each one of them should be put to the sword."
However, the embodiment of mercy and the epitome of compassion, Rasulullah # declined this proposal. Hadrat Abu Bakr 4
submitted: "O Rasūlullah! My suggestion is that these prisoners be released on payment of a ransom."
According to the narration of Sahih Muslim, Ibn 'Abbas % relates that Hadrat 'Umar % proposed: "O Rasūlullah! Each of us
should slay his close relative. Instruct 'Alī to kill his brother 'Aqil and allow me to strike the neck of so and so relative as these are the
leaders of kufr."
Hadrat Abu Bakr 4% submitted: "O Rasūlullah! These people are, after all, members of your own family. I suggest that you release
them on payment of ransom. It wouldn't be strange to imagine that perhaps Allah Ta'ala would guide the same people towards Islam
and then they would assist us against the disbelievers." Rasulullah # eagerly concurred with this proposal.
'Abdullah bin Mas'ūd 4% narrates: "On receiving the proposals put forward by Abu Bakr and 'Umar, Rasūlullah # remarked: "O
'Umar! Your nature is similar to that of Hadrat Nuh & and Hadrat Musa s who made Du'a against their people. And you O Abū
Bakr! Your nature is akin to that of Hadrat Ibrahim s and Hadrat 'Isa who implored Allah to pardon their people. Resulullah
#'s nature of 'embodiment of mercy to mankind' came to the fore, thus concurring with Abu Bakr 46. He then instructed them to
release the captives on payment of ransom."
Whilst Rasulullah # was engaged in consulting with the Sahabah , divine revelation charged Rasulullah % to give the Sahabah
the option of execution or ransom. As Hadrat 'Alī % narrates: "Jibrail appeared before Rasulullah % and said: "O Rasūlullah! Give
your companions an option; either they execute their captives or they release them on payment of ransom. However, the proviso for
accepting a ransom is that the same number of Sahabah will be killed the forthcoming year." The Sahabah & assented to the second
option of accepting a ransom from the disbelievers thus exposing themselves to martyrdom in the forthcoming year."
It is mentioned in Musannaf 'Abdur-Razzaq and Musannaf Ibn Abī Shaybah on the basis of a Mursal Hadith quoted by Abū
'Ubaidah that Jibrail appeared before Rasulullah # and submitted: "O Rasūlullah! Your Lord has given you liberty with the captives
of Badr." When Rasulullah # sought the counsel of the Sahabah, they submitted: "O Rasūlullah! Today we are willing to set them
free in lieu of a ransom so that we may attain a degree of strength against them and in the forthcoming year, Allah Ta'ala may confer
martyrdom upon whomsoever He wishes." (Durre-Manthur volume 3 page 202)
According to Ibn S'ad's narration, the Sahabah added:
"Perhaps in the forthcoming year, seventy of us will be admitted into paradise." (Tabqāt Ibn S'ad volume 2 page 14)
Divine admonishment upon the acceptance of ransom
Nonetheless, Rasūlullah % endorsed Hadrat Abu Bakr %'s opinion and instructed the Sahabah & to accept a ransom and liberate
the captives. A number of senior Sahabah also suggested the ransom route on the supposition that these same captives would
perhaps embrace Islam, thus boosting the cause of Islam. And the ransom that they would collect now could be utilised for further
Jihad expeditions and other Dīnī activities. Amongst those who proposed taking a ransom, the odds are that there were some Sahabah
whose primary objective was the accumulation of worldly wealth. This was spurred by their love for this material world. Although
this wealth was from Halal sources - as part of the war booty - such love attracted severe divine admonishment. And the following
verse was revealed:
"It is not (appropriate) for a Prophet that he has captives (and sets them free with ransom) until he causes a massacre in the earth
(by killing the enemy). You desire the goods of the world (the ransom) but Allah desires the hereafter. And Allah is all prevailing, all
wise. Were it not for a previous ordainment from Allah, you would have been inflicted with a grave pusnihment due to what you had
taken." (Sūrah Anfal verse 67)
This reproachful censure is specifically directed to those whose focus was centred on monetary gain and worldly benefit and thus
proposed that ransom be taken in lieu of the captives' liberation. This is evident from the verse "you desire the goods of the world".
As for those who proposed the taking of ransom for the benefit of Din and the hereafter, they are not, in reality, included in this
admonishment. And Rasūlullah # applauded the opinion of ransom simply on the grounds of maintaining favourable family ties and
on the grounds of compassion. Furthermore, he wished to give the others an opportunity to get some financial gain. And this was
motivated by his spirit of selfless generosity, which in itself is commendable. Yes, what is deplorable is to have one's personal
financial gain in mind. So this verse slams those whose primary objective was the acquisition of worldly gain.
When Rasulullah and Abu Bakr % learnt of this divine admonishment, they burst out crying. Hadrat 'Umar % narrates: "When I
enquired as to what makes him weep so much, Rasūlullah # replied: "I am weeping because of the divine punishment that was
presented before me for those of your companions who consented to accept ransom. Their divine punishment was presented before
me even closer than this tree in front of us." (Sahih Muslim volume 2 page 93)
Note: The punishment was not meted out but merely shown to him. The objective was simply to caution them.
Rasūlullah % then declared: "Had the punishment struck, none of us except 'Umar would have been saved." Another Hadith says,
"except S'ad bin Mu'āz." (Zarqānī volume 1 page 442)
46

Since S'ad bin Mu'az % also proposed that the captives be killed, he was also exonerated with Hadrat 'Umar 46. Although
'Abdullah bin Rawahah % was also opposed to taking ransom, he proposed that all the captives be thrown into a fire but Shari'ah
disapproves of this as well. This is why his name was not mentioned here.
Since the primary aim of this campaign was to establish the truth and obliterate falsehood as Allah Ta'ālā says:
"And Allah wishes to establish the truth with His words and to sever the roots of the disbelievers. And that He may render the
truth triumphant and frustrate falsehood even though the miscreants detest it." (Sūrah Anfal verses 7-8)
The Muslims, particularly in this battle, were divinely commanded to kill the polytheists.
This is further confirmed in this verse:
"And strike them (the disbelievers) on the necks and smite all the fingertips." (Sūrah Anfal verse 12)
And another verse ordains:
"So when you meet the disbelievers (in Jihad) smite their necks until when you have shed their blood, then bind them securely (by
taking them as prisoners). Thereafter, there is a favour (by setting them free) or there is a ransom until the war divests its burdens
(arms) .... " (Sūrah Muhammad verse 4)
This verse clearly indicates that only after a bloody conflict, once the conflict throws down its arms and the veneration of the truth
is established, then only will it be permissible to accept a ransom otherwise not. Once the prestige of Islam is firmly established, there
is no problem in liberating the captives in lieu of a payment of ransom.
At this juncture, the aim of Allah Ta'ala was to bring about a degree of bloodshed to entrench the prestige of Islam within the
hearts of the people and to ensure that the very roots of kufr are destroyed so that it doesn't ever rear its ugly head against Islam.
Since the Muslims accepted ransom without first waging a bloodshed against the enemies of Allah, they drew the divine wrath and
chastisement of Allāh Ta'ālā. (Ahkāmul-Quran volume 3 page 72)
This was not an occasion of compassion and affection. It should have been an occasion of severity and asperity. Abu Tayyab says:
"To consign magnanimity to the place of a sword is as detrimental as inserting a sword in a place of magnanimity.
No government of the world can be effectively established without bloodshed.
A noble person is not safe from harm until blood is not spilled around him."
Islam calls for the killing of the criminal elements only. However, in order to establish their authority over the people, a number of
governments who claim to be sophisticated and well cultured, don't make a distinction between the guilty and innocent. Without
exception, they declare war on entire nations indiscriminately slaughtering innocent women and children in the process. And the
shameless acts of savagery perpetrated by these so-called civilised armies are not unknown to the people of the world. With their
automatic weapons, cannons and radio-controlled bombs, they cold-heartedly and pitilessly raise entire cities to the ground in a few
minutes.
Alhamdulillah, Islām is devoid of such heartlessness and brutality. In Jihād, Islām vehemently prohibits its soldiers to kill
children, women, the elderly and the monks.
An objection and its response
An objection could be raised here that when Allah Ta'ala Himself gave the Sahabah & the option of either killing the captives or
setting them free with ransom, then why did He chastise them for accepting the ransom? 'Allamah Tībi ule al iny clarifies this in his
commentary of Mishkat. He writes: "Ostensibly this option seemed like an option but in reality this option was a test for them. Allah
Ta'ala wished to determine whether the Sahabah & would choose to kill the enemy or whether they would opt for the material benefit
of the world. For instance, when the blessed wives of Rasulullah # appealed for additional maintenance, the following verses were
revealed:
"O Prophet! Inform your wives, 'If you aspire for the life of this world and its splendour then come, I will make provisions for you
and set you free in a favourable manner. And if you aspire for Allah, His Rasul and the abode of the hereafter, then Allah has
prepared for the women who do good amongst you a tremendous reward." (Sūrah Ahzab verses 28-29)
47

Ostensibly, in these verses, Allah Ta'ālā has given the wives of Rasūlullah # an option to choose either the life of this world and
its glitter or to choose Allah, His Rasul and the life of the hereafter. However, in reality this was not an option but it was a sort of a
test from Allāh Ta‘ālā.
Similarly, the descent of Harut and Marut at Babylon for teaching the people the art of sorcery. This was merely to put the
inhabitants of Babylon through a test. It was not to offer them an option of either pursuing or declining the art of sorcery.
Similarly, when Rasūlullah # was offered a bowl of milk and a bowl of wine on the night of his ascension to the heavens, he
chose the bowl of milk. Upon this Jibrail commented: "Had you chosen the bowl of wine, your Ummah would have gone astray."
In short, Hadrat Abu Bakr 4% and some other Sahabah & who put forward the view of ransom did so with the benefit of Din in
mind whilst a small number of them were more focused on the financial gain of accepting ransom. This is why this reproachful verse
was revealed. This reproachful censure is specifically directed to those whose focus was centred on monetary gain and worldly benefit
and thus proposed that ransom be taken in lieu of the captives' liberation. This is evident from the verse "you desire the goods of the
world". The message behind this divine reproach was: in spite of you being the close companions of Rasulullah # yet you are focused
upon this transient and deplorable wealth. O you companions of Rasūlullah! It does not behove such sterling personalities of your
repute to hanker after even the Halal dunya (worldly goods like ransom money or war booty etc.)
As for Rasūlullah , his objective for going this route was prompted solely by sentiments of family ties and compassion. Allah
forbid! Allah forbid! Rasūlullah % and Hadrat Abu Bakr % were by no means attracted to financial gain. This is why they are not
included in this divine chastisement. In Rasulullah #'s blessed eyes, the acquisition or the loss of the contents of the entire world
made not an iota of difference. Why would he then fret over a few miserable dirhams?
Note: On the basis of this verse, some 'Ulama have deduced that the Ambiya ( also make Ijthad44 and occasionally their Ijtihad may
go off the mark simply due to human error. However, Allah Ta'ala does not allow His Prophet to remain on this error of judgement,
but with divine revelation He alerts him to his oversight. However, there is a world of difference between the Ijtihad of the Ambiya
SE and the Ijtihad of the jurists. The difference is that even after the revelation of divine counsel, the validity of a Prophet's Ijtihad is
not overturned. For instance, in the aforementioned case, the analytical Ijtihad of Rasūlullah # favouring the acceptance of ransom
remained in force even after the revelation of contradictory verses. There was no alteration to his earlier Ijtihād. Rasūlullah % did not
resort to slaying his captives but he stuck to his original judgement of accepting ransom. On the contrary, a Mujtahid (jurist) who later
realises that his initial Ijtihad is contrary to explicit divine texts is compelled to retract his earlier judgement.
You should know that the Ijtihad of a Nabī or Rasul is regarded as Wahi-Khafi (a subtle form of divine revelation). As Allah
Ta'ālā declares: "He (Rasulullah ) does not speak of his own free will. It is not save a revelation that is revealed."
If Allāh Ta'ālā remains silent over the Ijtihad of a Nabī, this Ijtihad assumes the same status as that of Wahi-Khafi. And the
regulation governing it is the same as the regulation governing Wahī Jalī. On the contrary, if a divine revelation (Wahī Jalī)
contradicts the Ijtihad of a Nabī, then this Wahī Jalī will abrogate the Wahī-Khafi (the Ijtihad of Rasūlullah %). As in the case where
one Quranic verse rescinds another or one Hadith rescinds another Hadith. Similarly, Wahī Jalī abrogates Wahī-Khafi (the Ijtihad of
Rasūlullāh ). Allah alone knows the wisdom for such abrogation. In fact, the Ijtihād of Rasūlullah % in unspoken affairs was also
due to the divine inspiration of Allah Ta'ālā. As Allah Ta'ālā says: "Verily We revealed to you the book with the truth so that you
may pass judgement amongst people by that which Allah has shown to you."
When Rasūlullah # expressed his opinion in regard to the issue of ransom, this opinion was also initiated by divine inspiration and
subsequently; the divine decree that was revealed in contrast to this opinion was also due to the will of Allah. In this case, the second
divine directive revoked the earlier directive. "And Allah does whatever He pleases and He passes judgement as He desires."
If the Nabī errs in his judgement (Ijtihad), Allah rectifies the error by means of divine revelation. Allah forbid! Nobody has a right
to condemn or to criticise the Ijtihad of a Nabī. To condemn or to criticise the Ijtihad of a Nabi after the silence or approval of Allah
Ta'ālā is tantamount to kufr just as criticism of Wahī Jalī is tantamount to kufr. A Muslim should be an embodiment of the following
couplet:
"Keep the tongue moist with affirmation (of Allah Ta'ala) and don't bother with reason (as to why somehting happened) as this is
not the custom of the true believers."
This is the status of prophethood we are discussing here, where whimsical fancies and leagues removed. Objections raised against
this prestigious status of prophethood by those who follow their whims are a sign of utter foolishness.
Poem: You can't ferry your intellect everywhere. Many a times, you will be forced to throw in the towel. (IN other words, you will
just have to accept things as they are even if you fail to grasp its underlying meaning or you don't understand it.)"
For further details on this topic, scholars may refer to the commentary of Tahrirul-Usul and Sharah Musallamus-Thubūt Libahril-
‘Ulūm.
44 Literally, to exert and to infer. Technically, it refers to a logical deduction on a legal or theological issue.
48

Furthermore, bear in mind that the Ijtihādī Khata (error of judgement) of the Ambiya & does not imply that - Allah forbid - they
erroneously abandoned the truth in favour of falsehood. This is definitely not the case. But the meaning of 'error of judgement' in this
context means that they forgetfully do something that is contrary to what is more virtuous. Instead of adopting a gruelling path, they
tend to adopt a more concessionary approach. For instance, the Ijtihad of Hadrat Dawud & and Hadrat Sulayman was absolutely
devoid of whimsical fancies. Each of their Ijtihad was Wahī Khafi (subtle divine inspiration) but Wahī Jalī (divine revelation)
declared the Ijtihad of inference of Sulayman & superior to that of the inference of Dawud . This does not imply that the
inference of Dawud & was incorrect but what it means is that in the eyes of Allah, the inference of Sulayman & was more superior
to that of the inference of Dawud & and the judgment of Sulayman & was more appropriate to the needs of both the rival parties.
Allah forbid, the relationship between these two Ijtihads was not like the relationship between truth and falsehood but it was like the
relationship between good and better or nice and excellent. Or like the relationship between Rukhsat and 'Azīmat. The distinction
between Qiyas Jali and Ishtihsan coined by the Hanafi 'Ulama is also extracted from this inference of Dawud ( and Sulayman stell.
The erroneous Ijtihad of the Ambiya " as explained above should be construed as the mere conjecture of this humble servant.
Scholars should refer to the original references. This humble servant is nothing more than an interpreter.
Ransom amount
As per the financial abilities of the captives, the ransom per captive was fixed at anything from one thousand to four thousand
dirhams. As for the indigent captives who were unable to afford anything, they were set free without the payment of any tangible
ransom whatsoever.
The literate amongst these indigent captives were charged to tutor ten children each in reading and writing. Once they teach ten
children each, they would be set free. This was their ransom. Hadrat Zaid bin Thabit 4 learnt to read and write in this very manner.
('Tabqāt Ibn S'ad volume 2 page 14, Sīrat Ibn Hishām with reference to Zarqānī volume 1 page 442)
Amongst the captives of Badr was Abū 'Uzzah 'Amr bin 'Abdullah bin 'Uthman. He too could not afford to pay any ransom. He
appeared before Rasūlullah % pleading: "O Rasūlullah! You are well aware that I am a destitute with a number of dependants. I beg
you to be compassionate towards me." Rasulullah % showered him with his compassion and set him free without demanding any
ransom from him. However, Rasulullah # released him on condition that he does not assist anyone against Rasulullah # and the
Muslims. Abū 'Uzzah consented to this condition. He even went as far as saying a few laudatory couplets in honour of Rasūlullah
However, he did not embrace Islam and was killed in the state of kufr in the battle of Uhud. Similarly, Muttalib bin Hantab and Sayfi
bin Abī Rifa'ah were released without ransom. (Sīrat Ibn Hisham volume 2 page 31)
When news of Quraysh's humiliating defeat reached Makkah, the whole city was thrown into a state of mystified panic. The first
person to reach Makkah was Haysaman Khuza'ī. When the residents asked him about the news of the war, he bewailed: "'Utbah bin
Rabī‘ah has been killed, Shaybah bin Rabī‘ah has been killed, Abul-Hakam bin Hishām (Abū Jahal) has been killed, Umayyah bin
Khalalf has been killed, Zam'ah bin Aswad has been killed, Nabīhah bin Hajjaj has been killed, Munabbihah bin Hajjaj has been
killed, so and so has been killed." He then went on to enumerate a few more chieftains who were killed in the battle.
Safwan bin Umayyah, who was seated in the Hatim area listening to this dismal report, remarked: "I can't understand. Is this man
perhaps gone mad! Why don't you people put his sanity to the test and ask him where is Safwan bin Umayyah?" When asked,
Haysaman replied: "Here's Safwan bin Umayyah sitting here in the Hatim. With my own eyes, I saw his father and brother being put
to the sword." (Sīrat Ibn Hisham volume 2 page 26)
Ibn 'Abbas % narrates: "Abu Raf'i related to me that at this moment in time, Islam had already filtered into the home of 'Abbas
but we (his children) would conceal our Islam.
When the Quraysh set off for the battle of Badr, daily we would wait in anticipation of some news. When Haysaman Khuza'ī
brought news of the Quraysh's defeat in Badr, we were thrown into a state of unbridled ecstasy at Rasūlullah 's victory." 'Abbas 4%
says: "At that moment, my wife and I, Ummu Fadl were sitting beneath the Zam Zam canopy when Abū Lahab happened to pass by.
When the people noticed Abu Sufyan45 bin Harith approaching them, they addressed Abū Lahab saying: "Here's Abū Sufyan
returning from Badr."
Abū Lahab invited Abū Sufyan to sit next to him and to enlighten him about the battle of Badr. Abū Sufyan replied:
45 Abu Sufyan bin Harith bin 'Abdul-Muttalib bin Hashim Al-Hashimî. He was the cousin of Rasulullah . (Rasulullah 's father's
brother's son) and also his milk brother. They were both breastfed by Halimah S'adiyyah. He embraced Islâm at the conquest of
Makkah. It was in his regard that Rasulullah # prophesised: "Abu Sufyan bin Harith is the leader of the youth of Jannah." A detailed
account will follow in our discussion on the conquest of Makkah, Insha Allah. [Isabah volume 4 page 10]
49

"By Allah! I know nothing except that we fought a people before whom we submitted our shoulders. They were thrusting their
weapons against us as they wished and they rounded us up as captives as they wished. And by Allah! I don't blame our people (for
surrendering before them) because we caught sight of white-robed men mounted on piebald horses suspended between the sky and the
earth. By Allah! They wouldn't leave anything and nothing remains intact before them."
Abū Rāf ī says: "On hearing this strange occurrence, I commented: "By Allah! Incontestably, these were angels."
The moment Abu Lahab heard me make this comment, he flew into a towering rage and landed a nasty smack to my face. He
lifted me up and pitilessly hurled me onto the ground. With the purpose of inflicting more pain on me, he came and plopped himself
right onto my chest. I was a weak bodied person.
"Ummu Fadl got up and clutching a wooden column in her hand, she went up to him and dealt him an injurious blow to his head.
She then added: "His master (Abbas 4%) is not around. Is this why you regard him as so weak?"
Barely a week later, Abū Lahab was struck with plague-like eruptions on his entire body and he died. The stench given off by his
corpse was so disgusting that nobody could approach it.
After three days, his sons, driven by a fear of public disgrace, got a hole dug and with the aid of long poles, roughly shoved him
into it. Haythamī says that this narration is cited by Tabrānī and Bazzar. Amongst the narrators is Husain bin 'Ubaidullah. Abū Hatim
and others declare him reliable whilst some others declare him to be unfit. The rest of the narrators are reliable. 46 (Majm'auz-Zawaid
volume 6 page 89)
It is related that whenever Hadrat 'Ayeshah Licala, would pass the spot where Abu Lahab disgracefully died, she would cover
her face with a cloth. (Al-Bidāyah Wan-Nihāyah volume 3 page 309)
When Rasulullah # happened to pass the dwellings of Thamud, he covered his face with a cloth and bade his mount to move
faster. He implied that one should do so when passing through areas struck by divine punishment. So Hadrat 'Ayeshah Licalà, was
actually observing a Sunnah of Rasūlullāh . (Zarqanī volume 1 page 252)
When the Qurasyh confirmed the death of their kinsfolk, they fell into a state of mourning. For a whole month, they bewailed the
loss of their loved ones but before long, an announcement was made advising the people not to engage in any form of mourning
because if Muhammad and his companions happen to hear of their mourning, they will be thrilled with delight. Further, it was
announced that nobody pays ransom in lieu of his or her captives lest Muhammad () attempts to inflate the amount payable.
(Zarqānī volume 1 page 453)
However, in spite of these announcements and warnings, Muttalib bin Abī Wida'ah sneaked away from the Quraysh and one
night, with a sum of four thousand dirhams, he set out for Madinah. On reaching there, he paid the ransom, secured the release of his
father Abū Wida'ah and returned with him to Makkah. Following his example, a procession of others followed suit and remitting their
ransoms; they released their captives one after the other. (Ibn Hisham volume 2 page 27)
Amongst these captives was also Suhail bin 'Amr. He was exceptionally shrewd and eloquent in speech. In the gatherings of (the
disbelievers) he would often lavish words of scorn and derision against the blessed person of Rasulullah . Since Suhail was being
held by the Muslims, Hadrat 'Umar % inquired: "O Rasulullah! Allow me to draw out two of his lower teeth so that he doesn't ever
wag his tongue against you in the future." Rasūlullah # optimistically replied: "No, leave him alone. It wouldn't surprise me if Allah
shows you some source of bliss through Suhail." Narrated by Bayhaqī in Dalail. (Isabah Tarjumah Suhail bin 'Amr)
Subsequently, the peace accord signed at Hudabiyyah, which Allah Ta'ala transformed into an 'obvious victory', came about
through his laborious efforts. He embraced Islam at the conquest of Makkah.
According to Ibn Hisham's narration, Rasūlullah # responded to Hadrat 'Umar 4%'s request by saying: "I do not wish to disfigure
him lest Allāh Ta'ālā disfigures me, even though I may be a Prophet."
Amongst the captives was also Abū Sufyan's son 'Amr. When Abu Sufyan was asked to pay ransom for the release of his son, he
replied: "How is it possible that I pay ransom for one family member while another is slain? One of my sons, Hanzalah, is already
murdered. How am I expected to pay ransom for the release of my other son 'Amr? They may keep him captive as long as they wish."
During this period, S'ad bin N'umān Ansārī came to Makkah from Madīnah to perform 'Umrah. Abū Sufyan detained him in
place of his son. On the request of the Ansar, Rasulullah # surrendered 'Amr bin Abu Sufyan to his father Abu Sufyan and secured
the release of S'ad bin N'uman. (Ibn Hisham volume 2 page 27)
Amongst the captives was also the son-in-law of Rasulullah , Abul-'As bin Rab'ī. Rasulullah 's daughter, Hadrat Zainab
.was married to him ,رضي الله عنها from Hadrat Khadijah ,رضي الله عنها
46 'Allâmah Suyutî says: "This Hadîth is extracted by Ibn Ishaq, Ibn S'ad, Ibn Jarîr, Hâkim, Bayhaqî and Abū Nu'aim." [Khasâisu
Kubrâ volume 1 page 207]
50

Hadrat Khadijah رضي الله عنها was the aunt (mother's sister) of Abul-As bin Rab I. Hadrat Khadijah رضي الله عنها regarded him as her
own son. With the approval of Rasulullah , Hadrat Khadijah رضي الله عنها got Zainab رضي الله عنها married to Abul-As even before
prophethood. Abul-'As was a rich, honest and distinguished trader. After prophethood, all her daughters embraced Islam but Abul-'Ās
remained committed to shirk (polytheism).
The Quraysh repeatedly badgered: "Why don't you divorce Muhammad's daughter, Zainab, just as Abū Lahab's sons divorced his
daughters? We will get you married to a woman of your choice." However, Abul-'As bluntly refused to do so and declared: "In
comparison to a noble woman as Zainab, I will never fancy any other woman."
When the Quraysh left for the campaign of Badr, Abul-'As also joined them. Amongst others, he was also captured as a prisoner
of war. When the inhabitants of Makkah remitted their ransoms in lieu of the release of their respective captives, Hadrat Zainab
to release her husband ,رضي الله عنها sent a necklace that was given to her as a wedding gift by her mother Hadrat Khadijah رضي الله عنها
Abul-'Ās. The moment his glance fell onto the necklace, Rasulullah #'s eyes welled up with tears (in memory of Hadrat Khadijah
Licale). Rasūlullah advised the Sahabah: "If you consider it appropriate, return the necklace and release the captive as well."
Right away they lowered their heads in submission to this request. They returned the necklace and set the captive free as well.
However, Rasūlullah % obtained an assurance from Abul-'As that he will send Zainab to Madinah the moment he gets back to
Makkah.
As he arrived in Makkah, Abul-'Ās permitted her to leave for Madinah and he sent his brother Kinanah bin Rab'ī with her.
Right in the middle of the afternoon, Kinanah seated Hadrat Zainab Licala, on a camel and clutching his bow and arrows, he
set out.
Rasūlullah 's daughter flagrantly heading out of Makkah in this manner was enormously upsetting to the Quraysh. Subsequently,
Abu Sufyan and a few other chieftains turned up at the valley of Tuwa and barring the camel from going any further, they said: "We
have no reason to prevent Muhammad's daughter, but for her to set out so brazenly is demeaning to us. Why don't you return to
Makkah now and leave in the darkness of night?" Kinanah consented to this proposal and returned to Makkah.
Before Abu Sufyan, another person by the name of Habbar bin Aswad (who later embraced Islam) blocked the passage of the
camel. He threatened her so terrifyingly that she suffered a miscarriage. At his intimidating attitude, Kinanah got his bow and arrow
out and warned them: "Any of you dare to come close to the camel, I will leave his body looking like a sieve."
Nonetheless, Kinanah reached Makkah and after about two days he slipped out of Makkah one night and proceeded towards Madīnah.
Whilst he was leaving Makkah, here in Madinah, Rasulullah # instructed Zaid bin Harithah % and another Ansarī to proceed to a
place called Batn-Yājuj. "When Zainab reaches this place," he told them, "bring her along with you."
When these people reached Batn-Yajuj, they met Kinanah bin Rab'ī coming from the other end. Right away Kinanah returned and
Zaid bin Harithah and his companion took Zainab Licail gio, and set out for Madinah. They reached Madinah about a month after
the battle of Badr.
Zainab Licalub, started living with Rasūlullah whilst Abul-'As continued living in Makkah. Before the conquest of Makkah,
Abul-'Ās left on a business trip to Syria. Since the people of Makkah were confident of his honesty and reliability, they also invested
capital into this trade expedition.
On his return from Syria, a unit of the Muslim army waylaid the caravan. They seized all their merchandise from the caravan.
However, Abul-'As managed to sneak away and turned up in Madinah by Zainab Localusd).
When Resulullah # emerged for the Fajr Salah, Hadrat Zainab Licaul , called out from the women's hut: "O people! I have
offered sanctuary to Abul-'Ās bin Rab'ī."
Once he completed the Salah, Rasūlullah # turned to the people and said: "O people! Did you hear what I heard?"
"Yes," they replied. I swear by the Being in whose absolute control lies Muhammad's life! I had absolutely no idea about this until I
heard what you heard. Bear in mind that the lowest-ranking Muslim may offer sanctuary to anyone he (or she) pleases."
Saying this, he went up to his daughter and cautioned: "My dearest daughter! You may honour him but don't allow him to be
intimate with you because you are not Halal for him." In other words, you are a Muslim whilst he is a polytheist."
He then addressed the military unit saying: "You are aware of this man's (Abul-'As') relationship with me. If you feel that it is
appropriate, you may return his goods to him otherwise it is a gift from Allah and you are most eligible to receive it."
The moment they heard this request, they returned all his possessions. Someone returned a bucket, another a rope whilst a third person
brought a piece of leather and so forth. In short, they surrendered every last bit of his goods back to him.
Abul-'Ās acquired all his confiscated goods and returned to Makkah where he returned all the merchandise to its respective owners.
Once he handed over their goods, he addressed them saying:
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"O Quraysh! Is there anything outstanding in favour of anyone of you who hasn't collected what is due to him?" "No," they
replied. "May Allah reward you favourably. We have found you to be an honest and noble man of integrity." He then revealed: "I
bear witness that there is none worthy of worship but Allah and Muhammad is His slave and messenger." He added further: "By
Allah! I did not reveal my Islam until now lest people imagine I embraced Islam simply to usurp your wealth. However, since Allah
has now returned your wealth to you and I am absolved of any liability over this, I have embraced Islam."
Thereafter Abul- As left Makkah and when he returned to Madinah, Resulullah # reinstated Hadrat Zainab Licail gio, back to
his Nikāh. (Sīrat Ibn Hishām volume 2 page 28)
According to some narrations, the first Nikah was considered to be intact and their Nikah was not renewed. However, in other
narrations, a renewal of the Nikah is explicitly mentioned. And this narration is most authentic according to the jurists because if the
earlier Nikah were still intact, Rasulullah # wouldn't have told his daughter: "You are not Halal for him."
Amongst these captives was Rasūlullah 's uncle (father's brother) Hadrat 'Abbas 4%. He was captured by K'ab bin 'Amr Abul-
Yusr 4%. Hadrat 'Abbas was burly and powerful whilst Abul-Yusr 4% was scrawny, weak and short in stature. Rasūlullah % asked him:
"O Abul-Yusr! How did you manage capturing 'Abbas?" He replied: "O Rasūlullah! Another man whom I haven't seen before nor
since, assisted me in capturing him." He then went on to describe the man's features. Rasūlullah # remarked: "Beyond doubt, you
were assisted by a noble angel."
The shackles binding 'Abbas were a bit tight. When Rasulullah # heard the mournful cries of 'Abbas, he was deeply moved and
overwhelmed with grief. When the Ansar heard of this, they straight away removed his shackles and even went to the extent of
recommending: "O Rasūlullah! If you consent to it, we wish to absolve our nephew 'Abbas from payment of the ransom." Rasūlullah
replied: "By Allah! Don't even yield for a single dirham."
Nonetheless, when Hadrat 'Abbas % was demanded to pay the ransom, he pleaded poverty. To this Rasulullah # responded:
"Okay, so where is the treasure that you and your wife Ummu Fadl buried?"
Jolted beyond surprise, Hadrat 'Abbas declared: "I bear testimony that you are indisputably the Prophet of Allah. Apart from
Ummu Fadl and I, nobody else knows about it."
Ibn 'Abbas % narrates that Rasulullah # fixed one hundred Awqiyah47 of silver as ransom for 'Abbas and eighty for 'Aqil bin Abī
Tālib." (From all the captives, Hadrat 'Abbas' ransom was the highest.)
Hadrat 'Abbas % pleaded: "Did you set my ransom at the highest due to our close family relationship?" (In other words, our
kinship demands that you offer me some concession in the ransom but instead of a concession, you fixed my ransom at the highest.)
Upon this, the following verse was revealed:
"O Nabī! Inform the captives who are in your possession (that they should not bemoan the payment of this ransom), if Allah is
aware of any goodness within your hearts (by you sincerely embracing Islam) then He would award you something far superior than
what was taken from you and He will forgive you. And Allah is most-forgiving, merciful." (Sūrah Anfal verse 70)
Hadrat 'Abbas would later comment: "If only the ransom demanded from me was multiplied manifold." (Fathul-Bārī volume 7
page 248)
He further relates: "Whatever Allah Ta'ala has taken from me, He has rewarded me with something far more superior. He had
taken a hundred Awqiyah of silver from me and rewarded me with a hundred slaves and each and every one of them is a trader. Allah
Ta'ālā has fulfilled His promise in this very world and His second promise was about Maghfirat (forgiveness). I am optimistic of this
promise as well." (Durru Manthur volume 3 page 204)
Amongst the prisoners of Badr was Nawfal bin Harith. When Rasūlullah % asked him to pay ransom, he beseeched: "I have
absolutely nothing to pay in ransom."
Rasūlullah % responded by saying: "Where are those spears you left in Jeddah?" Nawfal replied: "By Allah! After Allah nobody
but I know of their existence. I testify that verily you are the Prophet of Allah."
Nawfal surrendered these spears to Rasulullah # as payment of his ransom. They numbered a thousand spears in all. Rasūlullah
established a bond of brotherhood between Hadrat 'Abbas and Hadrat Nawfal 4%. Both of them were friends during the days of pre-
Islamic ignorance. They were business associates as well. (Mustadrak Tarjumah Nawfal bin Harith 45)
'Umair bin Wahab Jumahi was one of the most bitter enemies of Islam. During the Makkan period, Rasūlullah # and his Sahabah
were subjected to severe torture and persecution at his hands. His son Wahab bin 'Umair was also one of the captives of Badr.
47 One Awqiyyah equals to 40 dirhams. This totals to approximately 320 grams of silver. So the total ransom was 320 X 100 = 32000
grams of silver.
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'Umair bin Wahab and Safwan bin Umayyah were one day seated in the Hatim area when Safwan broached the subject of the
captives of Badr saying: "Nowadays there is no joy left in our lives." 'Umair responded: "Yes. That's right, by Allah! Since the
slaying of the chieftains of Quraysh, life really holds no bliss for us. If it wasn't for the concern of my debts and children, I would
have promptly went up to Muhammad and finished him off."
This brought profound delight to Safwan who promised: "The burden of your debts, family and children is all on my shoulders."
Safwan then burnished his sword and tempering it with a deadly toxin, he handed it over to 'Umair.
Taking the sword, 'Umair set out for Madinah. He proceeded straight to the door of the Musjid and halted his camel there.
The moment Hadrat 'Umar 4% laid eyes on him, he figured out that this man has turned up with some wicked plan. Hadrat 'Umar
4% at once, grasped his sword-belt and yanked him along into the presence of Rasūlullah .
Rasūlullah asked Hadrat 'Umar 4% to release him and addressed 'Umair: "What brings you here?" "I have come," he replied, "to
secure the release of one of our captives." Rasūlullah # insisted: "No, speak the truth. What really brings you here? Speak the truth,
what discussion did you and Safwan hold in the Hatīm?"
Agitated by this, Safwan nervously asked: "What did I propose in that discussion?" Rasūlullah # replied: "You assumed the
responsibility of assassinating me on condition that Safwan would bear the burdens of your family and debts."
'Umair responded: "I testify that you are certainly the Rasul of Allah. This discussion was solely between Safwan and I in the Hatīm.
Nobody save the two of us was aware of what transpired. Only Allah could have informed you. So I believe in Allah and His Rasul."
According to the narration of Ibn Ishaq, 'Umair said:
"By Allah! I am convinced that nobody but Allah could have informed you of this incident. So all praise is due to Allah Who has
guided me towards Islam and Who has driven me to this end." He then recited the Kalimah.
Rasūlullah % addressed the Sahabah: "Teach your brother the knowledge of Din and teach him the Quran and release his
prisoner."
The captive was immediately released into the care of 'Umair 46. 'Umair 4% then addressed Rasulullah # saying: "O Rasūlullah! I
was awfully persistent in trying to smother the Din of Allah Ta'ala and I subjected the Muslims to an assortment of agonising
afflictions. Now allow me to return to Makkah and call the people to Allah and His Rasul and to invite them towards Islam. Perhaps
Allāh Ta'ālā would guide them to the right path. And allow me to torment His enemies as I was previously tormenting His friends."
Rasūlullāh % conceded to his request.
Whilst 'Umair was leaving from Madinah, there in Makkah, Safwan was gleefully informing everyone he met: "Don't worry, in a
few days I will give you such delightful news that would make you forget about the sorrow of Badr."
He also continued making enquiries from other travellers about 'Umair. When he heard about 'Umair embracing Islam, he flew
into a rage and pledged: "By Allah! I will neither speak to 'Umair nor will I benefit him in any way."
'Umair % landed in Makkah and set about inviting people to Islam. Due to his determined efforts, many people turned to Islam.
And as for the enemies of Islam, he put them through a great deal of aggravation.
Salātul-'Īd
After his return from Badr, Rasūlullah % performed 'Id Salah on the first day of Shawwal. This was the first 'Idul-Fitr ever
performed. (Zarqānī volume 1 page 454)
Virtues of the Badrīs
Hadrat Jābir % relates that Rasulullah % said:
A participant of Badr will never enter the fire of hell."
This Hadith is narrated in Musnad Ahmad on the basis of a Sanad equivalent to that of Muslim. (Fathul-Bārī Babu Fadli man
Shahida Badrā)
Rifa'ah Raf ī 4% narrates that once Jibrail appeared before Rasulullah # and asked: "What do you think of the Badrī Sahabah?"
Rasūlullah replied: "They are the best of people." To this Jibrail remarked: "Yes, similarly, the angels who participated in the battle
of Badr are also regarded as the best of angels." (Bukhārī Bābu Shuhūdil-MalāikatiBadrā)
Registry of the Badrī Sahabah
The Imams of Hadith and the scholars of Sirat have conscientiously recorded the names of the Badrī Sahabah in their respective
compilations. Imam Bukharī was the first to record these names in alphabetical order. In his Jām'i Sahih, he cites just forty-three
names that fall within his stringent conditions of authenticity of the Sanad. (Fathul-Bārī volume 7 page 253)
53

'Allamah Dawwanī Ale dul ina says: "We heard from the Mashaikh of Hadith that Du'as are accepted when the names of the
Badrī Sahabah & are read out from Bukhari. We experienced this first hand on many occasions." (Zarqanī volume 1 page 409)
Assassination of 'Asma, the Jewess
(26th Ramadan 2 A.H.)
'Asma was a Jewess who maliciously recited poetry in denigration of the honour of Rasulullah . She would persistently search
for a variety of ways of causing harm to Rasūlullah . She would endeavour to instil feelings of revulsion in the hearts of people
against Rasūlullah and Islam. Rasulullah % didn't even return from Badr when she recited some derogatory poetry once again. The
moment 'Umair bin 'Adī 4% heard these offensive lines, he was overwhelmed with sentiments of zealous rage and vowed: "By the
grace of Allah, if Rasūlullah # returns safe and sound from the battle of Badr, I would kill her."
When Rasulullah # returned triumphant and safe from the battle of Badr, 'Umair 4% set out at night wielding a sword. When he
reached her house, he searched for her with his hand, as he was blind. There were some children around her whom he drove away. He
then positioned his sword on her chest and plunged it with such force that it penetrated all the way through and emerged from her
back.
As he fulfilled this vow, he returned and performed his Fajr Salah with Rasulullah # and informed him about the incident. He then
submitted: "O Rasūlullah! I wouldn't be taken to task for what I did, would I?" Rasūlullah # replied: "This is something over which
not even two goats would butt one another." In other words, this is something over which there is virtually no difference of opinion.
Let alone humans, even goats would have no reservations about this.
Can the assassination of the wretched person who belittles the Nabi of Allah ever be regarded as a punishable offence? In fact, it is
a great form of 'Ibadat, in which there can be no dispute. Even animals will regard it as appropriate.
According to the narration of Musannaf Hammad bin Salimah, this despicable woman would dispose of her soiled sanitary pads
right within the sacred confines of the Musjid.
In short, Rasūlullah # was exceptionally delighted at 'Umair 4%'s exploit and addressing the Sahabah , he said:
"If you wish to lay your eyes on a man who assisted Allah and His Rasul secretly, then cast your gaze upon 'Umair bin 'Adī."
Hadrat 'Umar 4% remarked: "Just look at this blind man who stealthily set out in the obedience of Allah." Upon this Rasūlullah
commented: "Don't call him blind. This man is sighted." In other words, he may be physically blind but he possesses profound insight
of the heart.
Battle of Qarqaratul-Kudr
On his return from the battle of Badr, at the beginning of the month of Shawwal, when Rasulullah # heard of the build up of the
Sulaim and Ghatfan forces, he set out with two hundred men. When Rasulullah # landed at the springs of Kudr, he was informed that
the enemies of Islam had already dispersed when they got news of Rasulullah . After staying over for three days, Rasūlullah
returned without engaging the enemy in combat.
According to some narrations, Rasulullah % despatched a small contingent in pursuit of the enemy and they returned with booty of
five hundred camels.
For the rest of Shawwal and Zul-Q'adah, Rasulullah # stayed in Madinah and during this period, the captives of Badr were set
free on paying their ransom. (Zarqānī volume 1 page 454)
Assassination of Abū 'Afak, the Jew
Within the same month of Shawwal, Rasūlullah # charged Salim bin 'Umair48 4% to put him to death. By religion Abū 'Afak was a
Jew. He was an awfully old man. He was one hundred and twenty years old. He would often recite poetry in defamation of Rasūlullah
and he would incite hostility and aggression against Rasulullah . However, when his audacious impudence went beyond the
extremes, Rasūlullah % enquired from the Sahabah : "Who (will stand in preservation of my honour) against this evil man?"
Upon this, Sālim bin 'Umair 4% remarked: "O Rasulullah! I have already sworn an oath that either I would kill Abū 'Afak or I
would die (in the process)." Clutching his sword, he set out for Abū 'Afk. It was a hot summer's night and Abū 'Afak was, fast
asleep, dead to the world. As Salim 4% appeared before his sleeping form, he placed his sword on his liver and he drove it in with such
48 Sâlim bin 'Umair % was a Badrî Sahabî and he also participated in the pledge of 'Aqabah. He would weep profusely out of the fear
of Allâh. He always had a distinctive countenance of weeping and humility. [Isabah Tarjumah Sâlim bin 'Umair 4%]
54

force that the sword went all the way through up to the bed. This brazen enemy of Allah uttered a shriek and people dashed to his
assistance but he was over and done with.
Campaign of Qaynq'a
(Saturday 15th of Shawwal 2 A.H.)
The Banu Qaynq'a were the kinsfolk of 'Abdullah bin Salam 46. (They were Jews) They were incredibly daring and extremely
courageous people. On Saturday, the fifteenth or sixteenth of Shawwal, Rasūlullah # went into their market place, assembled them in
one area and addressed them saying:
"O Jewish people! Fear from Allah a doom similar to the punishment that had befallen the Quraysh. Embrace Islam because you
very well know that I am a true messenger of Allah. You will find this written in your book (the Torah) and Allah has taken a
covenant from you about this."
The moment the Jews heard this, their fury knew no bounds and they indignantly replied: "Don't be deceived by your victory over
an inexperienced and ignorant enemy (the Quraysh). By Allah! If you had to fight us, you will realise that we are men in the true
sense of the word." Upon this, Allah Ta'ala revealed the following verse:
"Verily there is a sign for you (O Jews!) in those two groups who met in combat; one group was fighting in the path of Allah
whilst the other was made up of the disbelievers. They (the Muslims) saw them (the disbelievers) with their own eyes twice their
number. And Allāh supports with His assistance whom He wills. Surely in this is a lesson for those who have insight." (Sūrah Al-
'Imran verse 13)
When Rasūlullah # migrated to Madinah Munawwarah, he formed a pact with the Jewish tribes of Banū Qaynq'ā, Banū Qurayzah
and Banū Nadir. The peace accord with these Jewish tribes commissioned all parties to refrain from waging war against the Muslims
and to refrain from assisting their enemies. However, the Banu Qaynq'a were the first to breach this accord. They responded to
Rasūlullah 's sermon with unreserved rudeness and braced themselves for war against the Muslims.
This tribe was living on the outskirts of Madinah. Appointing Abū Lubabah bin 'Abul-Munzir Ansarī as his representative in
Madīnah, Rasūlullah % set out for the Banu Qaynq'a. When they learnt of the Muslim army approaching, they swiftly took refuge in
one of their forts and sealed the doorway. From the fifteenth of Shawwal up to the first of Zul-Q'adah Rasulullah # laid siege to the
fort. Constrained by the circumstances, they were eventually forced to surrender. Rasulullah # then ordered their hands to be tied to
their backs.
Owing to the lamenting pleas of the chief of the hypocrites, 'Abdullah bin Ubayy bin Salūl, Rasūlullah # spared their lives but
confiscating their property, Rasūlullah # condemned them to a life of banishment.
Rasūlullah % then returned with their property to Madinah where he distributed four fifths of the booty amongst the combatants
and the remaining one fifth he kept for himself. After Badr, this was the first khums (one fifth) that Rasulullah # took with his own
blessed hands.
'Ubādah bin Sāmit % narrates: "I had entered into a treaty of alliance with the Banu Qaynq'a but I when observed their malicious
behaviour and treacherous nature, I broke off with them and publicly declared my detachment and revulsion against them."
'Ubādah bin Sāmit 4% submitted before Rasūlullah : "O Rasūlullah! I have declared my detachment from your enemy and
proclaim my association with Allah, His Rasul and the believers. And I affirm my disengagement from the alliance of the kuffar and
their friendship."
Campaign of Sawiq (5th Zul-Hijjah 2 A.H.)
When the routed army of the Mushrikin got back to Makkah utterly defeated, Abu Sufyan bin Harb swore an oath that he will
never take a clean bath until he does not launch an attack on Madīnah.
Subsequently, in order to discharge this oath, at the beginning of Zul-Hijjah, he set out with two hundred mounted men towards
the direction of Madinah. When they reached a place called 'Uraid, just three miles before Madinah, they crept into a date orchard
where two people were busy cultivating the land. One was an Ansarī whilst the other was a labourer. He killed both of them and set
fire to a few trees on the notion that he is now absolved of his oath. He then promptly fled from the area.
When Rasulullah learnt of this, he set out in pursuit of Abu Sufyan with two hundred Muhajirin and Ansar on Sunday the fifth
of Zul-Hijjah. However, they failed to apprehend anyone because Abu Sufyan and his people had long since departed. Whilst fleeing,
in order to lighten their burden, they dumped their bags of Sawiq (crushed wheat flavoured with ghee). The pursuing Muslims army
managed to salvage these bags. Hence the name of this campaign, the campaign of Sawīq.
‘Īdul-Adhā
55

On the ninth of Zul-Hijjah 2 A.H, Rasulullah # returned from the campaign of Sawiq and on the tenth of Zul-Hijjah, he performed
two Rak'āt of 'Id Salah. He then sacrificed two sheep and instructed the Muslims to perform Qurbanī as well. This was the first
Bagrī- 'Īd of the Muslims. (Zarqanī volume 1 page 460)
رضي اللهعنها Nikah of Hadrat Fatimah
In the same year Rasulullah # got his youngest daughter, Hadrat Fatimah Lical), married to Hadrat 'Alī 4%.
First Hadrat Abu Bakr % and then Hadrat 'Umar % expressed a desire to achieve this auspicious eminence but Rasūlullah
remained silent on both occasions. According to another narration, Rasūlullah # replied: "I am awaiting the divine commandment of
Allāh Ta'ālā in this regard." Thereafter Hadrat Abu bakr % and Hadrat 'Umar % both advised Hadrat 'Alī % to submit a proposal for
the hand of Hadrat Fatimah Licale,. On the basis of this sincere and whole-hearted advice, Hadrat 'Alī % appeared before
Rasūlullah and put forward this request. As per divine revelation, Rasulullah # accepted the proposal of Hadrat 'Alī 4%.
Hadrat 'Alī % narrates: "When I aimed to forward my marriage proposal, I reflected: 'By Allah! I have nothing whereas you need
something or the other to get married.' However, Rasulullah 's benevolence, good character and compassion boosted my courage to
put this proposal before him.
"Rasūlullah % asked: "Do you possess anything that you may pay as Mehr?" When I replied in the negative, Rasūlullah
enquired: "Where is the body armour you received in the battle of Badr?" I replied: "I still have it with me." Rasulullah # said: "Very
well. You may offer that to Fatimah as her Mehr."
Hadrat 'Alī % sold the body armour to Hadrat 'Uthman % for 480 Dirhams. When Hadrat 'Ali % placed these Dirhams before
Rasūlullah , he advised: "Arrange for some scent and clothing from this money."
The following negligible goods made up the Jahez (dowry) Rasulullah # gave to his daughter Hadrat Fatimah Lical,: a quilt,
a leather mattress filled with the bark of a tree instead of cotton padding, two hand-mills, a water-skin and two earthenware pots.
As the time for the consummation of the marriage approached, Rasulullah # requested Hadrat 'Alī 4% to arrange a house. Hadrat
'Ali arranged for a house on rent and consummated his marriage therein. Hadrat Fatimah Licall , requested him to ask Harithah
bin N'uman 4% for his house but Hadrat 'Alī % felt ashamed to make such a request. When Harithah bin N'uman % somehow learnt
of this request, he went to Rasulullah # and pleaded: "O Rasulullah! I swear by Allah that whatever you take from me will be more
cherished than what you don't take from me." Rasūlullah # replied: "You have spoken the truth. May Allah bless you" Harithah 4%
then shifted to another home and offered this home to Hadrat 'Ali and Hadrat Fatimah Locale.
Campaign of Ghatfan (3 A.H.)
Also referred to as the campaign of Anmār and the campaign of Zū Amar
On his return from the campaign of Sawīq, Rasulullah # spent the rest of Zul-Hijjah in Madinah. During this period, Rasūlullah
learnt that the Banu Th'alabah and Banu Maharib (both subdivisions of the Ghatfan tribe) are assembling in Najd with the express
intention of plundering the surrounding areas of Madinah. They were under the command of D'athur Ghatfanī.
Intending to launch an attack on the Ghatfan tribe, Rasūlullah # set out from Madinah in the company of four hundred and fifty
Sahabah & in the month of Muharram 3 A.H. whilst appointing Hadrat 'Uthman % as his representative in Madinah.
The moment the Ghatfan got wind of Rasulullah 's approach, they took flight and dispersed into the mountains. The Sahabah
managed to apprehend just one member of the Banu Th'alabah tribe. He was brought before Rasulullah # who invited him towards
Islam. He embraced Islam. Rasūlullah # spent the whole month of Safar there but not a single soul dared to lock horns with him in
combat. Without engaging the enemy in battle, Rasūlullah # then returned to Madinah in Rab'iul-Awwal.
During the course of this journey, a heavy downpour left Rasulullah # and the Sahabah drenched. Rasūlullah # hung his
clothes on a nearby tree to dry and he lay down to rest under the same tree. Meanwhile the Bedouins of the area continued keeping
Rasūlullah % in their sights. They challenged their commander D'athur, a gallant young man, by saying: "Muhammad (*) is lying
down all alone under that tree and his companions are all scattered about. Why don't you go and finish him off?"
Grasping an exceptionally sharp sword, D'athur strode up to Rasulullah # and wielding the naked sword before him, D'athūr
arrogantly demanded: "O Muhammad! Tell me! Who will save you from my sword today?" Rasūlullah # calmly responded: "Allah
will." Rasūlullah # barely uttered this statement when Jibrail dealt him a severe punch to his chest and his sword flew out of his hand.
Rasūlullah retrieved the sword and asked: "Now tell me, who will save you from my sword?" D'athūr replied: "Nobody."
D'athūr embraced Islam and recited the Kalimah of Shahadah. (I bear witness that there is none worthy of worship besides Allah
and that Muhammad is the messenger of Allah.) D'athūr also pledged not to assemble forces of combat against Rasūlullah
56

Rasūlullah handed his sword back to him. As D'athur left the company of Rasūlullah , he took a few steps and returned
pronouncing: "By Allah! You are far better than I am."
When D'athur returned to his people, they chided him saying: "What's the problem? What happened about the mission you set out
for?" He recounted the extraordinary incident to them. He also mentioned: "Out of the blue, I was struck by an unseen fist with such
incredible force that I was thrown flat on my back. Falling in this manner convinced me to believe that only an angel could have
delivered a punch like that. That is why I embraced Islam and I proclaimed the prophethood of Rasulullah ." From then on, D'athūr
embarked on a mission to invite his people towards Islam.
In reference to this incident, the following verse was revealed:
"O you who believe! Remember the favour of Allah over you when some people planned to stretch their hands against you but
Allāh held back their hands from you." (Sūrah Maidah verse 11)
Campaign of Buhrān (or Banū Sulaim)
On his return from the campaign of Ghatfan, Rasulullah # spent the rest of Rabi'ul-Awwal in Madinah. During the month of
Rabī'uth-Thanī, he got word that the Banū Sulaim are amassing against Islam in a place called Buhran, which was regarded as the
mine of Najd. On hearing about this, Rasulullah # set out in the company of three hundred Sahabah & towards Buhran and he
appointed 'Abdullah ibn Ummi Maktum 4% as his representative in Madīnah.
The moment the Banū Sulaim heard of Rasulullah 's imminent arrival, they promptly dispersed. Without engaging in actual
combat, Rasūlullah % returned to Madīnah.
Assassination of K'ab bin Ashraf, the Jew (Night of the 14th of Rabi'ul-Awwal 3 A.H49.)
When news of the Muslims' victory in Badr filtered through to Madinah, K'ab bin Ashraf the Jew was overwhelmed by profound
anguish and lamented: "If the news that the noble chieftains of Makkah have been killed turns out to be true then the interior of the
earth is far superior than its exterior." In other words, it is better to die than to face the humiliation of such a defeat.
When he verified the credibility of this news, he instantly set out for Makkah to offer solace to the families of the victims of Badr. In
praise of the victims of Badr, he composed poetic eulogies, which he would frequently recite before the Makkans. Whilst reciting, he
himself would weep and bring his listeners to tears as well. During his sojourn in Makkah, he would deliver fiery speeches inciting
the Quraysh to take up arms once more against Rasulullah . One day, he gathered all the Quraysh leaders in the Haram and clinging
onto the curtains of the K'abah, all of them swore an oath to wage battle against the Muslims. After a few more days in Makkah, he
returned to Madinah where he started composing flirtatious love-poems against the Muslim women.
K'ab bin Malik % narrates: "K'ab bin Ashraf was a poet of great repute. He would compose satirical couplets in dishonour of
Rasūlullah . He was relentless in his attempts to incite the disbelievers of Makkah to launch an attack against Rasūlullah . He was
perpetually involved in inflicting a range of anguish against the Muslims.
"Rasūlullah % continued advising the Muslims to adopt patience and forbearance in the face of such distress but when this man
persisted in his insidious mischief, Rasūlullah # commanded that he be put to death."
According to another narration, K'ab bin Ashraf once called Rasūlullah % with the ruse of inviting him to meals. Meanwhile, he
positioned a few men in the house to assassinate Rasulullah # the moment he comes in. Rasulullah % barely sat down when Jibrail
apprised him of these people's malicious intentions. Rasulullah # immediately moved out of there under the shade of Jibrail's wings
and on his return, he issued an edict authorising the assassination of K'ab bin Ashraf.
It is cited in Bukhari on the authority of Hadrat Jabir % that Rasulullah # said: "Which of you is willing to kill K'ab bin Ashraf?
He has caused a lot of harm (disobedience) to Allah and His Rasul." On hearing this appeal, Muhammad bin Maslamah % stood up
and said: "O Rasūlullah! Do you want him put to death?" When Rasūlullah # replied in the affirmative, Muhammad bin Maslamah 4%
asked: "O Rasūlullah! Would you permit me to make certain (ambiguous) statements that would bring delight to K'ab bin Ashraf?"
Rasūlullah replied: "Yes, you are permitted."
One day, Muhammad bin Maslamah 4% went to visit K'ab and during the course of their conversation, Muhammad bin Maslamah
said: "This man (i.e. Rasūlullah ) demands charity and Zakat from us (to distribute it amongst the poor and destitute). Verily, this
man has put us into distress. "I turned up before you," continued Muhammad bin Maslamah 4% "to request a loan from you." K'ab
replied: "What's the hurry? Let's wait and see. By Allah! You will surely get fed up with him in time to come." Muhammad bin
Maslamah % responded: "Now that we have become his adherents, we cannot just abandon him. We are now waiting for the outcome
of things."
Muhammad bin Maslamah % continued: "At this moment, why don't you lend us some grain?" K'ab replied: "Okay, fine but you
will have to lodge some security against the loan." They (Muhammad bin Maslamah and his companions) asked: "What would you
49 Zarqânî volume 2 page 8, Fathul-Bârî volume 7 page 259
57

prefer us to lodge as security against the loan?" He replied: "Why don't you lodge your womenfolk as collateral?" They responded:
"How can we pledge our womenfolk as collateral? Firstly, our Ghayrat (sense of possessiveness) will not tolerate this and secondly,
you are a handsome and graceful young man." K'ab said: "All right, then why don't you pawn your children against this loan?" They
replied: "This will then be a lifelong source of indignity and shame for these children. People would, in time to come, mock them and
taunt them by saying: 'you are the children who were pawned for a few bushels of grain.' However, we would be willing to pledge
our arms as security against this loan." K'ab agreed to this proposal and committed them to return the same night with the arms and
take delivery of the grain.
As per the arrangements, these people returned the same night and called out to him. As K'ab prepared to descend from his
fortress, his wife anxiously asked: "Where are you off to at this moment?" "There's absolutely nothing to worry about," Replied K'ab.
"It is just Muhammad bin Maslamah and my milk-bother Abū Nailah." With a hunch of foreboding, his wife said: "I perceive the
sound of blood dripping from this man's voice." K'ab replied: "When a noble man is summoned at night, he should respond even if
he is summoned to hurl a spear."
In the interim, Muhammad bin Maslamah had outlined his strategy to his companions. He explained to them: "When K'ab
appears, I will attempt to smell the fragrance of his hair. When you notice his hair firmly gripped by my hands, quickly finish him
off."
When K'ab appeared before them, he was radiating a most pleasant fragrance. Head to toe, he was emitting a heady scent.
Muhammad bin Maslamah exclaimed: "I have never come across such a pleasant fragrance before this." To this K'ab commented: "I
have with me the most beautiful woman of Arabia and she is a most fragrant woman." Muhammad bin Maslamah % asked: "May I
have an opportunity to smell your fragrant head?" K'ab replied: "Sure! You may do so." Muhammad bin Maslamah % stepped forth
and smelled him and made his companions also smell his fragrance. A little while later, Muhammad asked: "Will you permit me to
inhale your fragrance once again?" "Surely!" replied K'ab, "by all means you may do so." Muhammad bin Maslamah stood up and as
he was busy inhaling the scent of his head, he got hold of K'ab's hair and clutching firmly onto it, he indicated to his companions.
They promptly stepped forward and beheaded him. In the blink of an eye, he was no more. In the latter part of the night, they returned
to Rasūlullah , who, the instant he laid eyes on them, remarked:
"These faces (personalities) have triumphed." To this they replied: "And your face as well, O Rasūlullah!" They then placed K'ab
bin Ashraf's head before Rasulullah . Rasulullah % said Alhamdulillah! and expressed his profound gratitude before Allah Ta'ālā.
When the Jews heard what happened to K'ab bin Ashraf, they were left awestruck and they were pitched into a state of utter panic.
The next morning, a group of Jews appeared before Rasulullah # and complained about their leader being slain by the Muslims.
Rasūlullāh & responded: "He was guilty of causing endless misery to the Muslims and he would frequently incite others to wage war
against us." This rejoinder left them expressly dumbfounded and they were unable to respond. Rasulullah # then got them to sign a
formal agreement wherein they pledged not to engage in such subversive activities.
Underlying reasons for the assassination of K'ab bin Ashraf
The key factors that led to the slaying of K'ab bin Ashraf, as gleaned from the Ahadith, are mentioned below:
1.
His foulmouthed attitude and blasphemous statements against the august personality of Rasūlullah
2.
Composing satirical poetry against the exalted being of Rasūlullah .
3.
Saying erotic or romantic poetry wherein he would attempt to flirt with the Muslim women.
4.
Treachery and contravention of the accord.
5.
Instigating violence and inciting people to take up arms against Rasūlullah
6.
Conspiring to assassinate Rasulullah # on the pretext of inviting him for a meal.
7.
Making a mockery of the religion of Islam.
Nonetheless, the main reason for his elimination was his blasphemy, verbal abuse and satirical poetry against Rasūlullah .
Shaikhul-Islam Ibn Taymiyyah Ale dul ina gives a detailed account of this in his book As-Sarimul-Maslūl 'alā Shātimir-Rasul from
pages 70 to 91.
It is narrated from Zuhri that the following verse was revealed in regards to K'ab bin Ahsraf:
"And you would certainly hear from the people of the book and the polytheists a great deal of abuse." (Āl'Imran verse 186)
Islām of Huwayyisah bin Mas‘ūd 4%
Following the assassination of K'ab bin Ashraf the Jew, Rasulullah # enjoined the Sahabah & to eliminate such depraved Jews
wherever they find them. Consequently, Huwayyisah bin Mas'ud's younger brother Muhayyisah bin Mas'ūd killed Ibn Sabinah, a
merchant Jew who conducted business with Huwayyisah, Muhayyisah and some other inhabitants of Madinah.
Huwayyisah hadn't as yet embraced Islam whilst Muhayyisah was a Muslim. Since Huwayyisah was the elder brother, he caught
hold of his younger sibling Muhayyisah, and whilst whacking him bellowed: "O enemy of Allah! How could you have killed him? By
Allāh, you got plump with his wealth and yet you kill him!"
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To this Muhayyisah replied: "By Allah! Such a personality has charged me to kill him that if he asked me to kill you, I wouldn't
hesitate in chopping your head off."
Taken aback, Huwayyisah asked: "What? If Muhammad asked you to kill me you would kill me?" Muhayyisah replied: "Of
course! By Allah! If Muhammad instructs me to behead you I will not hesitate to do so." In other words, in the face of Rasulullah 's
instruction, you being my brother wouldn't have crossed my mind in the least
Downright shocked on hearing this, Huwayyisah spontaneously exclaimed: "By Allah, this is really the true religion that
penetrates the hearts with such intense fervour and permeates every vein of the body with such avid intensity."
Thereafter Huwayyisah appeared before Rasulullah # and embraced Islam with a sincere heart, 4%.
Sariyyah of Zaid bin Harithah 4%
(Beginning of Jumādal-Akhir 3 A.H.)
Following the victory of the Muslims at Badr, the Quraysh of Makkah were left so terrified and awestruck of the Muslims that out
of fear of harassment, they stopped using their ancient trade routes altogether. Instead of using the well-established route that took
them towards Syria, they started using the road that led towards Iraq. And they employed Furat bin Hayyan 'Ajalī as their guide. Once
a well-laden trade caravan left Makkah taking the Iraqi road. Abu Sufyan bin Harb, Safwan bin Umayyah, Huwaytib bin 'Abdul-
'Uzzā and 'Abdullah bin Abī Rabī'ah were also with this caravan. (During the conquest of Makkah, all four of them embraced Islam.)
When Rasulullah # heard of this caravan, he despatched a group of one hundred Sahabah & under the command of Zaid bin
Harithah 4%. They attacked the caravan and although they were successful in appropriating the goods, the noblemen and other
members of the caravan managed to flee. Only Furat bin Hayyan was captured as a prisoner and brought back with them. However, he
embraced Islam when he reached Madinah, 4%.
The abundance of the booty can be gauged from the khums (one fifth allocated to Rasūlullah # and the Baitul-Mal) that amounted
to twenty thousand dirhams. From this, we deduce that the total booty amounted to one hundred thousand dirhams.
Assassination of Abū Rāf'I (Middle of Jumādath-Thānī 3 A.H.)
Abū Raf'i was a prominent Jew merchant. Abū Raf i was his appellation. His name was 'Abdullah bin Abil-Huqaiq. He was also
known as Sallām bin Abil-Huqaiq. He lived in a fortress in Khaybar.
He was a bitter enemy of Rasulullah % and he devised varied methods of harassing Rasulullah . He was a staunch supporter and
collaborator of K'ab bin Ashraf. This was the same vile man who incited the Quraysh of Makkah against the Muslims in the battle of
Ahzab. He provided great financial assistance to the Quraysh of Makkah. He was forever willing to spend his wealth in pursuit of his
aggressive hostility against Rasūlullah # and the Muslims.
The assassins of K'ab bin Ashraf were Muhammad bin Maslamah and his companions and since all of them hailed from the Aws
tribe, the people of the Khazraj reasoned: the people of the Aws tribe acquired the honour of eliminating a bitter enemy and a
blasphemous man like K'ab bin Ashraf. So why don't we get rid of the other blasphemous and insolent man, Abu Raf'i and thereby
also acquire this privilege of honour in both the worlds?
Subsequently, they appeared before Rasulullah # and requested permission to eliminate Abū Raf'i from this world. Rasūlullah
sanctioned his assassination.
Rasūlullah # despatched the following Sahābah & to kill Abū Rafi: 'Abdullah bin 'Atīk, Mas'ūd bin Sinan, 'Abdullah bin Unais,
Abū Qatādah Harith bin Rib'ī and Khuzā'ī bin Aswad & and he appointed 'Abdullah bin 'Atik as their Amir (leader). Before they set
out, Rasūlullah # stressed upon them not to kill a woman or child.
Somewhere at the middle of Jumādal-Ukhra in 3 A.H., 'Abdullah bin 'Atik set out for Khaybar in the company of his companions.
Sahīh Bukhārī narrates from Barā bin 'Āzib % that this group of Sahabah landed in Khaybar after sunset when the people had
returned home with their animals. As the fortress of Abu Raf i drew closer, 'Abdullah bin 'Atik told his companions: "Why don't all
of you wait here. I will hatch a plan to penetrate the fortress." When he drew close to the door of the fortress, he covered himself up
and sat down as though relieving himself. The doorkeeper, imagining him to be one of their people, called out: "O servant of Allah! If
you are coming inside, you better come quickly because I am about to shut the door."
'Abdullah bin 'Atik % continues: "Without further ado, I slipped in and hid away in one corner. Abu Raf i lived on the upper
floor.
Every night they would be entertained with story telling. When the session for that night ended, the occupants of the fortress
returned to their respective homes and the doorkeeper locked all doors and hung the ring of keys on a peg.
When I determined that all of them had fallen asleep, I crept out of my hiding place, got hold of the keys hanging on the peg and
went along opening the doors leading to the upper floor. As I passed through each door, I would lock it from the inside so that even if
people get wind of my presence, I will still be able to accomplish my mission.
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As I reached the upper floor, it was extremely dark and Abu Raf i was fast asleep with his wife and children. I had no idea
whatsoever where exactly he is sleeping. So I called out softly: "Abu Raf'i! Abu Raf'i!" He asked: "Who's there!" Full of
apprehension, I lunged with my sword in the direction of the sound but to no avail. Abu Raf'i let out a shriek of terror. A little while
later, I altered my voice and in a sympathetic tone asked: "Abū Raf'i, what sound is that? What is the problem?" In a terrified voice he
replied: "Someone attacked me with a sword just now." He barely uttered this when I attacked him a second time that left him
seriously wounded. I then placed the tip of the sword on his stomach and pressed it down with such force that it reached his spine.
When I was convinced that this would finish him off, I turned around the way I had come, opening each door as I went along. As I
was climbing down the stairs, I thought I am close to the ground and misjudged the stairs. I fell down breaking my shinbone in the
process. It was a moonlit night. I unwound my turban and wrapped it securely around my calf. As I reached my companions, I urged
them to set off and convey the good news to Rasulullah # and added: "I will wait here until I hear some announcement of his
assassination."
As dawn broke out with the roosters crowing, a caller mounted the rampart of the fortress and made a public announcement of his
death. Only then did I set forth and join my friends. I appealed to them: "Come on, faster. Allah Ta'ālā has eliminated Abū Raf i."
From there we proceeded straight to Rasūlullah # and shared the glad tidings with him. I then went on to describe the full details
of this mission. Rasulullah # asked me to stretch out my leg. When I extended my leg, he rubbed his blessed hand over it. After this, I
felt as though nothing had ever afflicted my shin."
The battle of Uhud Shawwal 3 A.H.
Allāh Ta'ālā says:
"and remember when you (O Muhammad!) left your family in the morning organising the believers for battle."50
When the Quraysh returned woefully beaten back to Makkah, they discovered that the trade caravan which Abu Sufyan managed
to keep safe by slipping away onto the coastal route, its capital and profit is secure in Darun-Nadwah. All of them suffered the
anguish of the woeful defeat and humiliating thrashing of Badr but those who lost their fathers, brothers, nephews and other close
relatives in Badr were particularly overwhelmed with a concentrated fervour. Their hearts were brimming with a raging passion for
rapid vengeance.
Eventually, Abū Sufyan bin Harb51, 'Abdullah bin Abī Rab'īah, 'Ikramah bin Abī Jahal, Harith bin Hisham, Huwaytib bin 'Abdul-
'Uzzā, Safwan bin Umayyah and other leading members of the Quraysh convened a special meeting in which they proposed that the
capital amount of the trade caravan which is still held in trust be distributed to the respective shareholders and the entire profit be used
in preparation for war against Muhammad (). This, they advocated, would settle the score with the Muslims who killed our fathers,
brothers, relatives and leaders in Badr. In one voice, all of the attendants of this meeting enthusiastically approved of this proposal.
Subsequently, the profits of this trade expedition, which amounted to about fifty thousand Dinars (gold coins) were set aside for this
purpose.
In this regard, Allah Ta'ālā revealed the following verse:
"Verily the disbelievers who spend their wealth to prevent from the path of Allah, they will spend (more) of it and then it will be (a
source) of despair against them. Then they will be vanquished." (Sūrah Anfal verse 36)
Quraysh taking the womenfolk along
In short, the Quraysh made frantic preparations for this expedition. They also elected to take some women along to sing poems to
rouse the courage of the warriors and to kindle the shame of the deserters. Furthermore, out of fear of the women being dishonoured,
the warriors are prone to fight with more valour and they wouldn't consider retreating as easily.
The Quraysh despatched messengers to the various tribes inviting them to display their sheen of bravery and valour. In this
manner, they amassed a force of three thousand people including seven hundred well-armoured warriors. They had two hundred
horses, three thousand camels and fifteen women with them. This imposing army set out from Makkah with great splendour and
majestic grandeur under the command of Abu Sufyan on the 5th of Shawwal 3 A.H.
'Abbas notifies Rasulullah # of the Quraysh's plan
Hadrat 'Abbas 4% made a comprehensive note of these details and forwarded it to Rasulullah # with a high-speed messenger. He
also stressed upon him to make sure he gets this message to Rasūlullah # somehow or the other within three days.
50 Sūrah Âl-'Imrân verse 121
51 In the battle of Badr Abu Sufyan's son Hanzalah, 'Ikrama's father Abu Jahal, Harith bin Hisham's brother Abu Jahal bin Hishâm
and Safwan bin Umayah's father Umayyah were killed. Later on, Abu Sufyan, 'Abdullah bin Abî Rabî'ah, 'Ikramah bin Abî Jahal,
Harith bin Hishâm, Huwaytib bin 'Abdul-'Uzza and Safwan bin Umayyah all embraced Islam, calutò).
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