Indexed OCR Text

the deaths of some of them, he thought. On this presumption, he killed both of them whereas Rasulullah # had a peace agreement
with this tribe, of which 'Amr bin Umayyah Damarī 4% had absolutely no knowledge. When he reached Madinah and notified
Rasūlullah % about this, Rasulullah # remarked: "We had a peace agreement with them. We ought to pay the blood money for both of
them." Rasulullah # then remitted their blood money to their tribe.
Since the Banu Nadir tribe was also an ally of the Banu 'Amir, in terms of the peace treaty, part of the blood money was payable
by the Banu Nadir. To solicit some assistance in payment of this blood money, Rasulullah # decided to approach the Banū Nadir. He
set off in the company of, amongst others, Abu Bakr, 'Umar, 'Uthman, Zubair, Talhah, 'Abdur-Rahman bin 'Awf, S'ad bin Mu'az,
Usaid bin Hudair and S'ad bin 'Ubadah &.
Rasūlullah % went and seated himself in the shade of a wall. Outwardly, the Banu Nadir received Rasulullah % with an
impressive display of courtesy and pledged to assist in the payment of the blood money but clandestinely they proposed to post
someone to the top of the roof and roll a heavy boulder onto his head and get rid of him once and for all.
However, Sallam bin Mishkam warned his tribesmen: "No! Don't ever do that. By Allah, his Lord would surely inform him of
your malicious intentions. Furthermore, this is tantamount to a violation of our peace treaty with him."
No sooner had they proposed this than Jibrail & brought down divine revelation enlightening Rasulullah # about their wicked
intentions. Rasūlullah # swiftly got up and headed off towards Madinah. Rasulullah # got up as though he is getting up for some
temporary need. This is why the Sahabah & continued sitting where they were. When the Jews learnt of Rasulullah 's departure,
they were pitched into a cauldron of simmering despair. One of their Jewish tribesmen, Kinanah bin Huwayra remarked: "Don't you
know why Muhammad got up from there? By Allah, he was promptly informed about your treachery. By Allah, he is a messenger of
Allāh." Ibn 'Aqabah says that the following verse was revealed in this regard: "O you who believe! Remember the favour of Allâh
unto you when some people plotted to stretch out their hands against you but Allâh held back their hands from you .... " Sūrah Mâidah
verse 11.
When Rasulullah # was delayed in his return, the Sahabah & also got up and went out in search of him towards Madinah.
Rasūlullah # filled them in on the betrayal of the Jews and issued a directive to attack the Banū Nadīr.
Appointing 'Abdullah ibn Ummi Maktum % as an Amir over Madinah, Rasūlullah % set off for the Banu Nadir and laid siege to
them. The Banu Nadir quickly darted into their fortresses and shut the doors. On the one hand they were conceited with their
'impregnable' and secure fortresses and on the other hand, their arrogance was given a boost when 'Abdullah bin Ubayy and the other
hypocrites assured them that they can count on their support. However, none of them dared to confront the Muslims here.
What's more, the Banu Nadir engaged in further acts of blatant treachery. They sent a message to Rasūlullah # requesting him to
come with three people for a discussion with three of their rabbis. They assured Rasulullah # that if these rabbis embrace Islam, all of
them would promptly follow suit. However, privately they advised these three rabbis that just before they are to have discussions with
Rasūlullah , they should conceal daggers within their clothing and at the first opportunity, they should do away with him. Long
before these people came for a discussion, Rasūlullah % was notified of their brazen deceitfulness.
In short, the repeated acts of treachery and betrayal of the Banu Nadir compelled Rasulullah % to issue a directive of launching an
attack against them. The siege lasted for fifteen days. Rasūlullah # also ordered their date palms and orchards to be set on fire.
Eventually, utterly embittered and facing huge losses, they begged for clemency.
Rasūlullah # responded by saying: "Okay, you have ten days to empty out your homes. You may take your wives, families and
children wherever you wish. With the exception of your weapons, you may also carry away as much goods as your camels and
conveyances can bear. You have unrestrained permission to take away as much as you wish.
Driven by raptorial greed, they even removed the doors and doorframes of their houses and where possible, lugged them away on
their camels. In this manner, they were banished from Madinah. Most of them sought refuge in Khaybar whilst some of them settled
down in Syria. And their leaders, Huyayy bin Akhtab, Kinanah bin Rab'ī and Sallam bin Abil-Haqiq were also amongst those who
decided to settle down in Khaybar.
Rasūlullah % then distributed their remaining goods amongst the Muhajirin to lessen the burden from the shoulders of the Ansar
although the Ansar, due to their sincerity and selflessness, didn't regard this as a burden but as a source of coolness to their eyes and a
balm to their hearts. Nonetheless, Rasūlullah % summoned the Ansar and formally addressed them. In this address, after praising
Allāh Ta'ālā, he paid tribute to the sacrifices of the Ansar and their good conduct to the fellow brethren, the Muhajirin. He then said:
"O people of the Ansar! If you wish I am prepared to distribute the wealth of the Banu Nadir equally between you and the Muhajirin
and they will continue sharing your wealth as in the past or if you wish, I will distribute it solely amongst the Muhajirin (and due to
their subsequent independence from you) they will then vacate your homes."
S'ad bin 'Ubadah % and S'ad bin Mu'az 4%, the leaders of the Ansar submitted: " O Rasūlullah! From the depths of our hearts,
we would be delighted if you distribute this wealth amongst the Muhajirin only and despite this, they are at liberty to live in our
homes and partake of our meals, as in the past. "
According to another narration, the Ansar submitted: "O Rasūlullah! You may distribute this wealth solely amongst the
Muhajirīn. Moreover, it would be our pleasure if you take whatever you wish from our wealth and distribute it amongst them." Such
soothing words made Rasūlullah # break out in cheerful delight and he made the following Du'a for them:
"O Allah! Shower Your special compassion upon the Ansar and the offspring of the Ansar."
Rasūlullah then distributed the entire wealth amongst the Muhajirin and from the Ansar, only Abū Dujanah 4% and Sahal bin
Hunaif , due to their poverty, were awarded a share of it. As a consequence of this expedition, only two people from the Banū Nadir
embraced Islam; Yāmīn bin 'Umair % and Abū Sa'id bin Wahab . Their wealth and property were left intact. They remained in
control of their property.
Sūrah Hashr was revealed on account of this expedition. 'Abdullah bin 'Abbas % would refer to this Sūrah as 'the Sūrah of Banū
Nadīr. In this Sūrah, Allah explains the laws relating to Male-Fayy (war booty) and its recipients.
Prohibition of liquor
Ibn Ishaq writes that the injunction prohibiting liquor was revealed during this expedition.
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Expedition of Zātur-Riq'ā
Jumādal-Awwal 4 A.H.
Following the expedition of Banu Nadir, from Rabī'ul-Awwal to the beginning of Jumādal-Ūla, Rasūlullah % stayed in Madinah.
During the early days of the month of Jumadal- Ula, Rasulullah # received information that the Banū Maharib56 and the Banū
Th'alabah tribes are amassing their troops in preparation for war against Rasūlullah .
In the company of four hundred (or 700 or 800 according to some narrations) Sahabah , Rasulullah _ set off towards Najd.
When Rasulullah # landed at Najd, he met a few members of the Ghatfan tribe but there was no occasion for all out combat. On this
occasion, Rasūlullah # performed Salatul-Khawf (Salah performed in times of fear with certain restrictions lifted) with the people.
Abu Ash'arī % says: "This expedition was referred to as Zatur-Riq'a. Riq'a means rags or patches. Due to our walking on
difficult terrain, our feet became cracked and we were forced to wrap them in rags and pieces of cloth. Hence the name, 'the
expedition of rags'. Ibn S'ad, however, says: "Zatur-Riq'ā is a name of a mountain where Rasulullah # camped during this
expedition. It had black, white and red signs on it." On his return, Rasūlullah # took a nap beneath a shade-bearing tree on which he
had hung his sword. A polytheist silently sneaked up to him, unsheathed Rasulullah 's sword and growled: "Tell me, who will
protect you from me?" Rasūlullah # calmly responded: "Allah."
This is according to Bukhari's narration. According to the narration of Ibn Ishaq, Jibrail delivered a punch to his chest. The sword
fell out of his hands. Rasūlullah % retrieved it and asked: "Who will protect you from me?" The man replied: "Nobody." Rasūlullah
said: "Okay, go. I have pardoned you." Waqidī says that this man subsequently embraced Islam and returned to his people and invited
them towards Islam. A number of people embraced Islam at his behest. According to Sahih Bukhari, this man's name was Ghawrith
bin Harith.
Note: A similar incident was narrated in the expedition of Ghatfan in the year 3 A.H. Some historians say that it is the one and
same incident whilst others maintain that these are two separate incidents. And Allāh Ta'ālā knows best.
When he left this area, Rasulullah # then stopped over at a mountain pass. He appointed 'Ammar bin Yasir % and 'Abbad bin
Bishr 4% as sentinels over the pass. Amongst themselves they agreed that 'Abbad would stand guard for the first half of the night and
'Ammar the latter half. According to their arrangement, 'Ammar bin Yasir % slept away whilst 'Abbad bin Bishr 4% devoted himself
to a vigil of 'Ibādat and commenced his Salah.
A disbeliever came by and concluded that this man surely looks like the sentry for tonight's watch. He fired off an arrow that
landed dead on it's mark but genuine devotion to his true Master had penetrated every fibre of 'Abbad bin Bishr %'s being. He was
saturated in his love for his Lord and the sweetness of his faith had permeated the depths of his heart. How then, could an arrow and
spearhead disturb his devotions? He continued performing his Salah in the same serene vein. He calmly pulled out the arrow and
tossed it aside. The enemy discharged a second arrow and he took that out also and flung it aside. The enemy then let loose a third
arrow.
Overcome with trepidation of the enemy ambushing them and for fear of defeating the purpose of their appointment over the pass
by Rasūlullah , he completed his Salah and woke his friend up saying: "Get up, I am wounded." On observing him getting his
companion up, the enemy bolted.
When 'Ammar bin Yasir % got up and noticed the blood streaming down his body, he remarked: "Subhanallāh! Why didn't you
get me up the moment the first arrow struck you?" He replied: "I was busy reciting a certain Sūrah of the Quran and I felt it
inappropriate to cut it short. When a volley of arrows started raining down on me, I terminated my Salah and got you up. I swear by
Allah, if it wasn't for the instructions of Rasūlullah , my life would have terminated before the termination of my Salah."
Expedition of the Badr rendezvous
Sha'aban 4 A.H.
After his return from the expedition of Zatur-Riq'ā, Rasūlullah # remained in Madinah until the end of Rajab. On his return from
Uhud, Rasūlullah # had promised Abu Sufyan to rendezvous at Badr for another encounter in the forthcoming year, Rasūlullah # set
out for Badr in the company of fifteen hundred Sahabah & in the month of Sh'aban. He waited for eight long days at Badr for Abū
Sufyan but to no avail.
In the company of a number of Makkans, Abu Sufyan had also set out for battle but when he reached Marruz-Zahran he lost his
nerve and turned back saying: "This is a year of famine and high prices and not the year of war and confrontation."
Following a wait of eight days, when Rasulullah # lost all hope of waging war against them, he returned to Madinah.
On his return from Uhud, although Abu Sufyan had openly pledged to fight at Badr in the forthcoming year, at heart he was
cowed into terror. He secretly hoped that Rasulullah # also wouldn't make it to Badr so that he doesn't have to suffer further
humiliation and indignity whilst holding the Muslims liable (for not making it to the rendezvous). A person by the name of Nu'aim
bin Mas'ūd was going to Madinah. Abu Sufyan offered him some money to spread a rumour amongst the Muslims of Madinah that
the Makkans are diligently assembling a massive force to root out the Muslims once and for all. Hence, it would be better for you
Muslims not to advance against such a colossal army. Abū Sufyan's objective was to intimidate the Muslims with such rumours and
to dissuade them from coming out to battle. On hearing such news, the spirit of Iman of the Muslims was given a further boost.
Chanting the words Hasbunallah Wa N'imal-Wakil, they set out for Badr where a market used to be held. For three days the Muslims
engaged in trade and realised substantial profits from their unexpected commercial activities. They returned to Madinah with
blessings. In this regard, the following verses were revealed: "Those who responded (to the call of) Allah and His messenger after
they were wounded, for those who do good amongst them is a great reward. Those (believers) unto whom the people (hypocrites)
said: 'Verily the people (the Makkans) have amassed (their forces) against you, so fear them.' but this (intimidating statement) only
increased them in faith and they (Muslims) said: 'Allah alone is sufficient for us and He is the best disposer (of all affairs)." So they
returned with grace and bounty from Allah. No harm afflicted them and they pursued the pleasure of Allah and Allah is the owner of
great bounty. It was Shaytan who terrified his supporters (disbelievers and polytheists). So do not fear them but fear Me if you are
believers." (Sūrah Āl- 'Imran verses 172-175)
56 Banū Maharib and Banū Th'alabah are two clans of the Ghitfan tribe. [Zarqânî]
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Miscellaneous incidents of 4 A.H.
1.
During the month of Sh'aban, Hadrat Husain % was born.
2.
During Jumādal-Ūlā, 'Abdullah, the son of Hadrat 'Uthman bin 'Affan % passed away at the age of six.
3.
.رضي الله عنها During Shawwal, Rasulullah married Hadrat Ummu Salamah
4.
In Ramadan, Rasulullah married Hadrat Zainab bint Khuzaymah Ummul-Masakin (mother of the destitute) Locales).
5.
Rasūlullah instructed Hadrat Zaid bin Thabit % to learn to read and write Hebrew as he was not comfortable with the Jews
reading for him.
6.
According to the most acknowledged reports, Hijab (pardah) was ordained in this year as well. Some are of the opinion that it
was ordained in 3 A.H. whilst others maintain that it was prescribed in 5 A.H.
The Year 5 A.H.
Expedition of Dawmatul-Jandal57
Rabī'ul-Awwal 5 A.H.
During Rabī'ul-Awwal, Rasūlullah % received word that the inhabitants of Dawmatul-Jandal are preparing to launch an attack
against Madinah. In the company of one thousand Sahabah , Rasulullah # set out for Dawmatul-Jandal on the 25th of Rabī'ul-
Awwal 5 A.H. The moment they sensed the looming advent of the Muslim army, they rapidly scattered away. Without any form of
physical combat, Rasūlullah # returned to Madinah on the 20th of Rab 'īuth-Thanī.
Expedition of Murays'ī58 or Banū Mustaliq
Monday 2nd Sh'aban 5 A.H.
Rasūlullah received news that Harith bin Abī Dirar, the leader of the Banu Mustaliq tribe has garnered a huge force and is
preparing to launch an attack against the Muslims. Rasūlullah # sent Buraydah bin Husaib Aslamī % to confirm the accuracy of this
intelligence report. When Buraydah % returned and confirmed the veracity of this report, Rasulullah # instructed the Sahabah & to
make preparations for battle. The Sahabah & were battle-ready within moments of this prophetic command. They set out with thirty
horses. Of these, twenty belonged to the Ansar whilst the remaining ten to the Muhajirin. On this occasion, driven by the prospective
allure of abundant booty, a large group of hypocrites, who had never joined a single expedition before this, also accompanied them on
this expedition. Rasūlullah # appointed Zaid bin Harithah % as his representative in Madinah and from the Azwaj (pure wives) he
took along Hadrat 'Ayeshah رضي الله عنها and Hadrat Ummu Salamah رضي الله عنها with him. On Monday, 2nd of Sh aban they set forth.
With lightning speed they launched an attack on them catching them by total surprise. As the Muslim army was on the verge of
launching an attack, those people were obliviously engaged in watering their animals. They were unable to withstand this sudden
assault. Ten men were promptly despatched to their deaths. The remaining men, women, children and the elderly were taken as
prisoners and their wealth taken as spoils of war. The Muslims seized two thousand camels and five thousand goats. Two hundred
families were captured as prisoners. Amongst these prisoners was Juwayriyyah, the daughter of Harith bin Abī Dirar, the leader of the
Banū Mustaliq. When the spoils of war were distributed amongst the Mujahidīn, Juwayriyyah fell into the lot of Thabit bin Qays 4%.
He made her a Mukatabah. In other words, he guaranteed her emancipation on the payment of a certain sum of money.
Hadrat Juwayriyyah Lical, appeared before Rasulullah # and submitted: "O Rasūlullah! You are well aware that I am
Juwayriyyah, the daughter of the leader of the Banu Mustaliq tribe, Harith bin Abī Dirar. The conditions of my capture are not
unbeknown to you. During the distribution, I fell into the lot of Thabit bin Qays and he has made me a Mukatabah. I now stand before
you appealing for your assistance in paying off this Kitābah."
Rasūlullah # replied: "I suggest something far more superior than that. If you wish, I will pay on your behalf the Kitābah that is
due and I will set you free and take you in marriage." Hadrat Juwayriyyah Licalà, replied: "This will be most pleasing to me."
From the very outset Hadrat Juwayriyyah Lical, wanted to be set free. Coincidentally, her father Harith also appeared before
Rasūlullah % and submitted: "I am the chieftain of the Banū Mustaliq tribe. My daughter cannot live as a bondswoman. I implore you
to set her free." Rasūlullah # replied: "Wouldn't it be more appropriate if this was left to the will and desire of Juwayriyyah herself?"
Harith went to Juwayriyyah Lical, and said: "Rasulullah # has left the matter entirely in your hands." To this Juwayriyyah
".replied: "I choose Allah and His Rasul رضي الله عنها
'Abdullah bin Ziyad % narrates: "Hadrat Juwayriyyah Licale,'s father Harith bin Abī Dirar took along a number of camels as
ransom and set out for Madinah to secure the release of his daughter. Amongst them were two exceptionally fine camels, which he
concealed on one of the mountain passes en route. When he reached Madinah, he appeared before Rasūlullah # and presented his
camels saying: "O Muhammad! You captured my daughter. Take these camels as ransom for her release." Rasūlullah % remarked:
"Where are those camels that you concealed at so and so mountain pass?" Harith exclaimed: "I testify that you are indeed the
messenger of Allah. Nobody but Allāh had any knowledge about those camels. Only Allah could have alerted you about those
camels."
57 Dawmatul-Jandal is the name of an area approximately fifteen days of travel from Madinah and five days of travel from there to
Damascus.
58 Murays'î is the name of a water spring or pond where the Muslim forces confronted the Banu Mustaliq. And the Banū Mustaliq is a
branch of the Banū Khuzâ'ah tribe.
83

In short, Rasūlullah # set Hadrat Juwayriyyah Local, free and took her in marriage. When the Sahabah & learnt of this, they
set every single captive of the Banu Mustaliq free because this tribe now enjoys a relationship of law with Rasūlullah . Ummul-
Muminīn Hadrat 'Ayeshah Siddīqah bint Siddīq calò, says: "I haven't come across any woman who proved herself to be more
beneficial to her people than Juwayriyyah. In just one day, one hundred families were set free because of her."
Since a huge number of hypocrites also accompanied the Muslims on this journey, they tried to create mischief at every turn. At
one of the water holes en route, a scuffle broke out between a Muhajir and an Ansarī. The Muhajir kicked the Ansarī and bellowed:
"O Muhajirīn!" and the Ansarī also roared in response: "O Ansar!" calling unto their respective tribes for assistance.
When Rasūlullah # heard this riotous commotion, he demanded: "What are these yells of ignorance (Jahiliyyah)?" The people
replied: "A Muhajir kicked an Ansārī." Rasūlullah % remarked: "Abandon this because it stinks."
The leader of the hypocrites, 'Abdullah bin Ubayy exploited this ideal opportunity to wag his tongue. Contemptuously he
remarked: "These people (the immigrant Muhajirin) have swamped us. By Allah! When we return to Madinah, the noble amongst us
will expel the ignoble."
When Rasulullah % heard of this insolent utterance, Hadrat 'Umar % pleaded: "O Rasulullah! Allow me to smite the neck of this
hypocrite." Rasūlullah # replied: "No, leave him alone. (People wouldn't understand the reality of the situation) and they would
conjecture that Muhammad kills his companions."
'Abdullah bin Ubayy was really not one of the companions of Rasūlullah . In fact he was a sworn bitter enemy of Rasūlullah .
However, outwardly he bore a resemblance to the companions of Rasulullah . Verbally he claimed to be from the companions. This
is why Rasulullah # refrained from executing him. A resemblance to the sincere companions saved his life. A resemblance to the
pious, even though based on hypocrisy, is not devoid of benefit.
Note: It appears from Rasūlullah 's warning: "Abandon this because it stinks" that good and pure things are fragrant whilst bad and
evil things are odorous and the external perception of this fragrance or odour can only be perceived by the Ambiya E and their
faithful heirs.
Hadrat Jābir % reports: "We were with Rasulullah # when a whiff of a disgusting odour wafted in. On perceiving this stench,
Rasūlullah % commented: "Do you know what this odour is? This is the stench emanating from the mouths of those who are talking
ill of the Muslims." Narrated by Ahmad and Ibn Abī Dunya and the narrators of Ahmad are all reliable.
It is evident from this Hadith that Rasulullah # and the Sahabah & perceived the stench of the sin of backbiting but the Sahabah
only came to know of the underlying cause of this stench after Rasūlullah # notified them about it.
In Khasāisu-Kubrā Hafiz Suyūtī, under the chapter 'the miraculous feats that appeared in the expedition of Banū Mustaliq' cites a
similar Hadith on the authority of Abu Nu'aim with the following words: Hadrat Jabir % reports: "We were with Rasulullah % on a
journey when a gust of foul-smelling wind blew. (Perhaps they hadn't come across nor heard of such a type of wind.) To this,
Rasūlullah % commented: "(Such a foul-smelling stench should not amaze you). Some hypocrites recently engaged in talking ill about
some Muslims. This is why this odorous wind blew." (In other words, this is the stench of the backbiting against the Muslims. This is
the reason for this astounding phenomenon.) It appears from Hafiz Suyuti's observations that this incident relating to the stench of
backbiting occurred during the expedition of Banū Mustaliq.
A similar incident occurred as they returned close to Madinah. As reported in Muslim by Hadrat Jabir 4%: "Whilst we were
returning from this expedition (of Banu Mustaliq) as we drew closer to Madinah we were suddenly assailed by a fetid gust of wind."
Upon this Rasūlullah # remarked: "This foul-smelling wind is blowing due to the death of a hypocrite." When we reached Madinah,
we learnt that a senior hypocrite had just died."
Perhaps due to the depraved and evil soul of the hypocrite the entire atmosphere of the vast desert turned putrid, which Rasūlullah
# and the Sahabah & were able to perceive. For ordinary folk, there is no other option but to capitulate before the chosen servants of
Allāh Ta'ālā upon whom Allah has exposed the contamination of kufr. They should bear in mind that an imperceptive person or a
person suffering from a cold who is unable to perceive the distinction between the fragrance or stench between a rose and urine is no
proof against a person of sound perception. How can a person of unsound perception perceive the goodness and fragrance of good
words or the evil and stench of bad words? In Jam'i Tirmizī, it is reported by 'Abdullah bin 'Umar % that Rasulullah % said: "When a
servant speaks lies the angel distances himself a whole mile from the liar due to the disgusting odour of the lies."
Sufyan bin 'Uyaynah Ale all dasy says: "When a servant decides to perform a good deed, his body emanates a fragrant scent.
From this the angels deduce that he has intended to perform a good deed. And when he intends to commit an evil deed his body
discharges an unpleasant odour, from which the angels deduce that he has intended to carry out an evil."
Just as every perfume has a distinctive fragrance, it wouldn't be surprising if every good deed also has a distinctive fragrance.
Just as a perfume merchant or a fragrance connoisseur is readily able to identify the brand of perfume merely by smelling the
fragrance, perhaps the angels are also able to identify the type of good deed a person intended merely by smelling the fragrance he
emanates. And Allāh Ta'ālā knows best.
Wahab bin Munabbah Ale dul aneyused to say: "A person does not breathe his last until he sees the recording angels Kiraman-
Kātibīn. If he passed his life in their company with good deeds, they say to him: "Jazākallāhu Khayrā. May Allāh Ta'ālā reward you
favourably. What a pleasant companion you were to us. On so many occasions you included us in your gatherings of goodness and on
so many occasions of your sincere devotions we perceived a fragrant aroma emanating from you." However, if he passed his life in
their company with evil deeds, the angels condemn him saying: "May Allah not reward you favourably. How many times we were
forced to accompany you on occasions of sin and how often we were subject to suffer the stench discharged by your body."
And Muhammad Ibn Was'i Ale all das used to say to his friends: "I am so immersed in sin that if one of you had to get a whiff of
the stench of my sins, he wouldn't be able to sit next to me."
It is quite strange to note that 'Abdullah bin Ubayy, was a bitter enemy of Islam and the leader of the hypocrites but his son, also
named 'Abdullah, was a sincere and committed Muslim and in reality he was an 'Abdullah (the slave of Allah) whilst his father was
'Abdullah by name only. When 'Abdullah, the son, heard his father's insolent words, 'the noble amongst us will expel the ignoble',
84

he immediately stood up, grabbed hold of his father and demanded: "By Allah! I will never allow you to enter Madinah until you
don't declare that you are ignoble whilst Rasulullah # is noble." The moment his father admitted this, he released him.
When they returned to Madinah, 'Abdullah % appeared before Rasulullah # and submitted: "O Rasūlullah! I heard that you are
about to issue an execution order against my father. If you permit, I am prepared to behead my father and place his head before you. I
fear that if you had to charge someone else to execute him, I may be overcome with indignation and murder the executioner himself.
In this manner, I may turn out to be guilty of murdering another Muslim." Rasulullah # dissuaded him from taking the life of his
father and directed him to treat his father with graciousness and politeness.
Incident of Slander
The episode of slander against Ummul-Muminī Hadrat 'Ayeshah Licala, also occurred on their return from this expedition.
On this expedition, Hadrat 'Ayeshah Licalà, also accompanied Rasulullah . Since the injunction of Hijab (pardah) was already
revealed, Hadrat 'Ayeshah > was borne on a hawdaj (palanquin or camel carriage). She would be made to mount and dismount the
camel with the hawdaj being carried up or down. The hawdaj itself was fully concealed with a curtain suspended over its sides.
As they drew closer to Madinah, they set up camp at a certain place. When the army was instructed to depart, Hadrat 'Ayeshah
Licalà, was gone to answer the call of nature at a secluded spot far away from the people. As she was returning, her necklace of
pearls broke and fell to the ground. She got delayed in searching and retrieving them.
The army was about to depart. The curtains of the hadwdaj were drawn and on the inference that Hadrat 'Ayeshah Licala, is
seated within the carriage, the carriage-bearers hoisted the carriage and mounted it onto the camel in preparation for departure. The
women at that time were generally thin and Hadrat 'Ayeshah Licalà, due to her young age, was even more slender in built. This is
why the build carriage-bearers had no hint of the carriage being lighter than usual. She only found her necklace (beads or pearls) after
the army departed and by the time she returned to camp, there was not a soul to be seen. Reasoning that when Rasulullah # does not
find her at the next halt, he would surely send someone to search for her at this very spot, she decided to remain where she was. She
covered herself with a sheet and lied down. A little while later she fell fast asleep.
Safwan bin Mu'attal Sulamī %, who was appointed to retrieve any valuables inadvertently dropped by the travellers, happened to
come on the scene. The instant he laid eyes on her, he recognised her. He had seen Hadrat 'Ayeshah Licala, before the laws of
Hijab were revealed.
At once, he recited Innā Lillahi wa Inna Ilayhī Raji 'un. On hearing this unexpected sound, Hadrat 'Ayeshah Licalusa, was
jerked awake. She promptly covered her face with her sheet. Hadrat 'Ayeshah Licalà, narrates: "By Allah, he didn't speak to me
at all nor did he utter a single word except his expression of lament (with the words Innā Lillāhī wa Innā Ilayhī Rāji'ūn)." Perhaps,
Hadrat Safwan % uttered these words loudly to alert Hadrat 'Ayeshah % of his presence and to ensure that there is no opportunity of
further dialogue. And there was no conversation whatsoever between the two.
Hadrat Safwan % guided the camel close to Hadrat 'Ayeshah Licale, and made it sit down. According to Ibn Ishaq's
narration, he steered the camel before her whilst he himself moved away. Hadrat 'Ayeshah Licalà, mounted the camel and taking
hold of the reins, Hadrat Safwan % set off. In this manner, they continued their journey until they caught up with the rest of the army.
It was in the middle of the afternoon when they reached and the moment 'Abdullah bin Ubayy and his cohorts of hypocrites caught
sight of them, they plunged into a frenzy of ludicrous accusations and derisory allegations. Those who were doomed to destruction
were destroyed.
When they reached Madinah, Hadrat 'Ayeshah Licail , fell ill. She was in poor health for a whole month. The scandalmongers
and mischief-makers were rapturously engrossed in this malicious gossiping whilst she, on the other hand, had absolutely no
knowledge whatsoever about the defamatory slurs flying about her. However, she was dreadfully perturbed by the relative aloofness
of Rasulullah % and the unexplained withering of his affection and love for her as he was wont to display in her previous bouts of
illness. She was obviously agitated by the fact that Rasulullah # comes home and enquires about her health from others and walks
out. "Why doesn't he enquire from me directly?" she mused. This detachment further aggravated her anguish and pain.
Hadrat 'Ayeshah رضي الله عنها relates: "One night Ummu Mistah رضي الله عنها and I went out to the field to relieve ourselves. (It was
the custom amongst the Arabs of the past not to erect toilets within the homes due to the odorous smell etc.) On the way, Ummu
Mistah رضي الله عنها spoke ill of her son." Hadrat 'Ayeshah رضي الله عنها countered: "How can you speak ill of a man who participated in
the battle of Badr?" Astonished by her trusting response, Ummu Mistah said: "O you naïve girl! Haven't you heard the story making
its rounds?" "What stories?" she asked in alarm. When Ummu Mistah % related the entire incident to her, Hadrat 'Ayeshah
Licallò,'s health took a turn for the worse. According to a Mursal Hadith of Sa'id bin Mansur, the moment this scandalous
allegation fell onto her ears, she was seized by a shuddering fever brought on by this horrifying news. Hadrat 'Ayeshah Licalà
narrates: "The moment I heard of this rumour, I felt so sickened with grief that unintentionally even the thought of jumping into a well
crossed my mind."
Even without relieving herself, she returned home. Hadrat 'Ayeshah Licalà, narrates: "When Rasulullah & came home, I
requested him to allow me to visit my parents. I actually wanted to make further enquiries about this incident from my parents.
Rasūlullah % permitted me to visit my parents. "When I came to my parent's home, I asked my mother: "Mother! Do you know what
people are saying about me?" She replied: "Daughter! Don't be distressed. It is an accepted norm in the world that a woman who is
beautiful and morally upright and she enjoys a lofty status in the affections of her husband, jealous women are bound to haunt her
with their destructive wiles." I replied: "Subhanallah! Is this rumour really making its rounds amongst the people?" According to
59 Ummu Mistah Licale,'s mother was the aunt of Abu Bakr 4%, his mother's sister. So Ummu Mistah was the cousin of Abu Bakr
%. And Mistah was the nephew (cousin sister's son) of Abu Bakr 4%.
85

Hisham's narration, she asked: "Does father know about this rumour?" She replied in the affirmative. According to Ibn Ishaq's
narration, she relates: "I said: "May Allah forgive you, mother. This malicious rumour is making its rounds amongst the people and
you didn't even mention it once to me?" Whimpering these words, my eyes welled up in tears and I emitted a few shrieks of agony."
My father Abu Bakr % was busy reciting the Holy Quran in the upper section of the house. When he heard me shriek, he came
down and asked my mother what's happening. Mother replied: "She ('Ayeshah) is now apprised of the situation and she now knows
about the rumours." On hearing this, Abu Bakr 4% started weeping.
I, on the other hand, was gripped with such a bout of shivering that my mother Ummu Rūman had to swaddle me with whatever
available clothing she had in the house. I cried all night long. Not a moment passed without teary eyes until morning greeted us in this
state of tormenting agitation.
When there was a delay in the revelation of the Wahi (divine revelation), Rasulullah # consulted Hadrat 'Alī % and Hadrat
Usamah % on this matter. Hadrat Usamah % declared: "O Rasulullah! These are members of your family who are befitting to your
lofty status and to the rank of prophethood. There is absolutely no question about their chastity and purity. The purity and chastity of
your family members is more conspicuous than the blazing sun. There is absolutely no need to consult us on this matter. And if you
really want my opinion, I will submit by saying: 'as far as we know, we know nothing but good about all the pure wives'.
Hadrat 'Alī 4%, on noticing the anguish and sorrow of Rasūlullah , submitted: "O Rasūlullah!60 Allah Ta'ala did not constrain
you with any restriction. There are many other women besides her. If you ask the slave girl (Barīrah 4%), she will tell you the truth."
In other words, you are under no obligation. Separation is within your control but before you do anything, why don't you
ascertain the facts from the slave girl of the house? She will be able to give you a factual report (because the maids and slaves of the
house are more aware of the intimate matters of the household than the men folk).
Some narrations insinuate that due to this counsel offered by Hadrat 'Alī 4%, Hadrat 'Ayeshah Licala, was a bit displeased
with him. Hypothetically, even if we had to concede that she was a bit offended with his counsel, this annoyance and displeasure was
a definite sign of the close relationship both of them had. A person normally gets upset with whom he enjoys a close relationship and
not with strangers. At that time, Hadrat 'Ayeshah Licalà, was of tender age. A mountain of heartache was pressing down upon
her. In such circumstances, a person tends to become a bit miserable and the slightest irritation can hurl him into a cesspool of
anguish. On noticing the misery of Rasūlullah , Hadrat 'Alī % mentioned these words merely to raise his spirits and placate his
anguish. Outwardly, he sided with Rasulullah # but inwardly he portrayed the purity of Hadrat 'Ayeshah Licala, in a manner that
Rasūlullah % is not distressed any further. He meant to say: "Soon, the reality of this issue will be unveiled before you by Allah
Ta'ālā but for the time being why don't you ask Barīrah about her?"
Rasūlullah % called for Barīrah. According to Miqsam's narration, Rasūlullah % summoned Barīrah and asked: "Do you testify
that I am the messenger of Allah?" She replied: "Yes!" He said: "I intend to ask you something. Don't hide anything from me
(because Allah will surely disclose it to me by means of divine revelation)." When she gave her assurance, Rasūlullah # asked: "Did
you ever notice anything about 'Ayeshah that you found despicable?" She replied: "Never!"
According to Bukhārī's narration, Rasūlullah % asked Barīrah: "O Barīrah! Did you ever catch sight of anything that gave you
cause for concern or suspicion?" Barirah replied: "Never, I swear by the Being who has sent you with the truth! I haven't observed
'Ayeshah engaged in anything that is objectionable or punishable. Yes, she is after all a young girl. She kneads her dough and dozes
off to sleep and a kid goat would come and eat it up." In other words, she is naïve and neglectful of simple things like her dough and
dhal. How can she ever be acquainted with the cunning and scheming ways of the world?" This explanation was provided by Ibn
Munīr Nawwarallāhū Wajhahu in his commentary of this Hadīth.
On hearing this comforting response from Barīrah, Rasulullah # went to the Musjid, ascended the pulpit and delivered a Khutbah
wherein he praised Allah Ta'ālā and said:
"O Muslims! Who will assist me in challenging that man who has caused me untold anguish in regards to my family? By Allah! I
haven't noticed anything but chastity and purity in the members of my family. As for the man whom they accuse (of this sin), I don't
know of anything but good about him."
On hearing these words, the chief of the Aws tribe, Hadrat S'ad bin Mu'az 4% stood up and submitted: "O Rasūlullah! I am ready
to offer you any form of assistance. If this man (the accuser) is of the Aws tribe, we, without any prodding from you, would surely
behead him and if he is from our brothers' tribe, the Khazraj, then too we would not hesitate in killing him if you charge us to do so.
S'ad bin 'Ubadah 4%, the chief of the Khazraj tribe, inferred that S'ad bin Mu'az % is making a veiled reference to us, as though
he is hinting that the accusers and slanderers are from the Khazraj tribe. This implied reference drove him into a spell of uninhibited
fervour, as mentioned in Ibn Ishaq's narration, and he addressed S'ad bin Mu'az % and boomed: "Never, by Allah! You will never be
able to kill him." In other words, if he is a member of our tribe, we will take the privilege of executing him.
S'ad bin Mu'az 's cousin (father's brother's son) Usaid bin Hudair . addressed S'ad bin 'Ubadah 4% and said: "You are
wrong! If Rasūlullah # has to charge us to behead him, we will definitely behead him ourselves, whether he is of the Khazraj tribe or
any other tribe for that matter. Nobody will dare stop us. And are you a hypocrite that you are speaking in defence of the hypocrites?"
In this manner, the argument reached a frenzied tenor as though both tribes are on the verge of exchanging blows. Rasūlullah
descended the pulpit and calmed both parties down.
Hadrat 'Ayeshah Licalà, relates: "This day also passed in unrestrained sobbing. My tears didn't stop flowing for a single
moment. The night also passed in this state of emotional agony. I was overwhelmed with such heartache that my parents imagined
that my 'liver is sure to split asunder in grief'.
60 Allâh forbid! Hadrat 'Alî 4% had no doubt whatsoever in the chastity and purity of Hadrat 'Ayeshah Licala). He mentioned these
words merely to console Rasulullah % and to soothe his anguish. What he meant was, due to your distress and sorrow, do not be hasty
in separating from her and do not form an opinion about her before investigating the matter fully. And Hadrat 'Alî % advised
Rasulullah to seek the opinion of Barirah the slave girl because Hadrat 'Alî % was absolutely certain that Barîrah was more familiar
with the chastity and purity of Hadrat 'Ayeshah Local ). [Fathul-Barî volume 8 page 387]
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In the morning, my parents came and sat close to me whilst I was busy sobbing away in distress. In the interim, an Ansārī woman
also came and joined me in crying. We were obliviously weeping away when Rasūlullah # unexpectedly came into the house. He
offered Salam and seated himself close to me. From the time these rumours were making their rounds, he had never ever sat so close
to me. A whole month had passed in anticipation of the revelation of Wahī (divine revelation). After taking a seat, Rasūlullah
praised Allah Ta'ālā and addressing me, he said: "O 'Ayeshah! Such and such news about you has reached me. If you are innocent,
Allah will certainly declare your innocence. And if you perpetrated a sin, seek the forgiveness of Allah and beg His pardon because if
a servant confesses to his perpetration of a sin and begs the forgiveness of Allah, Allah will surely forgive him."
Hadrat 'Ayeshah Licalà, narrates: "When Rasulullah terminated his discourse, my tears stopped flowing. I couldn't even
shed a single tear. I told my father: "Why don't you respond to Rasūlullah # on my behalf?" He replied: "I am at a loss. I have no
idea what to say to him." I repeated the same request to my mother, who replied in the same vein. Thereafter, I took the bold step of
replying myself and declared: "Allah is well aware of my innocence but this rumour has been so deeply rooted into your hearts that if
I assert my innocence - and Allah Ta'ala is well aware of my innocence - you will not believe me. On the contrary, hypothetically
speaking, if I confess to this sin, you will believe me whereas Allah Ta'ala Himself knows I am totally innocent."
Sobbing in anguish, I cried out: "By Allah! I will never ever repent from the sin they attribute towards me. I will simply utter
what Yusuf 's father expressed before his sons: "So patience is most fitting and it is Allah alone whose assistance can be sought
against (the rumour) you attribute (to me)."
She relates: "Saying this, I went and lied down on my bed. At that time I was utterly certain that Allah Ta'ala would exonerate
me from this sin but I had absolutely no idea that Allah Ta'ala would declare my innocence by the revelation of divine verses that
would be perpetually recited."
According to another narration, she says: "I had absolutely no idea that verses of the Quran would be revealed about me, verses
that would be recited in the Musjids and in the Salahs." Yes, I had merely hoped that Rasulullah # would be shown my innocence
through a dream etc. In this manner, I anticipated Allah Ta'ala to exonerate me of this rumour.
Revelation of the verses of exoneration
(In favour of the Maryam of this Ummah, the pure and most dear wife of Rasūlullah #, Ummul-Muminin Hadrat 'Ayeshah Siddīqah
bint Siddīq, may Allah be pleased with her, her parents and those who believe in her innocence and may the curse of Allah strike
those who doubt her chastity and purity.)
Rasūlullah barely moved from his place when suddenly the signs of divine revelation appeared on his face. In spite of the
severe cold, droplets of perspiration like pearls started dripping down his blessed forehead. Hadrat 'Ayeshah Licalà, relates: "As
for myself, I wasn't perturbed in the least because I was confident of my innocence and Allah Ta'ala wouldn't be unjust to me. As for
my parents, they were so devastated by anxiety that I feared they would perish in trepidation of a verse about to be revealed
corroborating these rumours.
"Abu Bakr %'s state of anxiety was such that sometimes he would look towards me and sometimes he would cast his glance
towards Rasulullah . When he would direct his gaze towards Rasulullah , he would be terrified and wonder what type of divine
commandment is being revealed from the sky, a commandment that is bound to endure up to the day of judgement. However, when he
would peer in my direction and witness my serene composure, he would cherish some hope (of my exoneration). The entire household
was seized with this apprehension between hope and fear when the divine revelation came to an end and Rasūlullah #'s blessed face
was aglitter with delight and joy. Wiping his blessed forehead with his blessed hand, he turned towards 'Ayeshah Licalà, and the
first words he uttered were: "Congratulations, O 'Ayeshah! Allah Ta'ala has revealed your innocence."
To this my mother remarked: "Stand up, O 'Ayeshah! Express your appreciation to Rasulullah ." I replied: "By Allah! I will
never express my gratitude to anyone other than Allāh Ta'ālā Who has declared my innocence."
In this state of utter dejection, when these ten verses of the Holy Quran were revealed in favour of Hadrat 'Ayeshah Licaul gio's
purity and chastity, she was so overwhelmed with unbridled delight that she was seized with a rapture that directed her gaze away
from everything other than Allah Ta'ālā. This heavenly gift (of exoneration) and divine revelation of her innocence was only due to
her marriage to Rasūlullāh . Rasūlullah % in reality served as the medium between her and Allah Ta'ala and expression of gratitude
to the medium is also necessary. Hadrat 'Ayeshah Licalay's refusal to express her gratitude before Rasulullah # stems from her
Nāz (quirky love) she enjoyed with Rasūlullah # and the reality of this Naz is that the tongue tends to convey something other than
what is filled into the heart. Outwardly, her behaviour signalled a demeanour of apathy and surliness but the heart is imbued with love
and adoration. Seemingly it was a sign of pride but in reality a thousand angles of humility are concealed within this Nāz.
Thereafter, Rasūlullah informed those present that Allah Ta'ala had revealed the following verses:
"Verily those who brought forth a slander are a group from amongst you. Do not regard it as bad for you but it is good for you.
For each of them is the extent he has earned of the sin. And as for him who has earned a greater share of the sin from amongst them,
for him will be a great punishment. Why then, did not the believing men and women, when you heard it (the slander), think good of
their own people and say: 'This (charge) is an obvious slander.' Why didn't they produce four witnesses upon this? Since they (the
slanderers) have not produced four witnesses, then by Allah they are liars. Had it not been for the grace and mercy of Allah over you
in this world and the hereafter, a great punishment would have befallen you for what you had spoken. When you were propagating it
with your tongues and uttering with your mouths that of which you have no knowledge, you regard it as something trivial whereas it
is critical by Allah. When you heard this (slander) why didn't you say: It is not appropriate for us to speak like this, 'Subhanak (glory
be to You), this is a blatant slander.' Allah warns you not to repeat the likes of this forever, if you are (truly) believers. And Allah
clearly explains the Ayat (proofs, verses) to you and Allah is all-knowing, all-wise. Verily those who like evil (like adultery etc.) to
proliferate amongst the believers, for them is a painful punishment in this world and the hereafter. And Allah knows and you know
not. And had it not been for the grace and mercy of Allah upon you, (Allah would have swiftly taken you to task), Allah is most
affectionate, most merciful."
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When Rasulullah # completed the recitation of these verses, Hadrat Abu Bakr 4%, on hearing the verses confirming the purity and
chastity of his beloved daughter, stood up and kissed his innocent and virtuous daughter on her forehead. She asked: "Father! Why
didn't you consider me innocent before this?" Hadrat Abu Bakr 4% - who was imbued with truthfulness in every fibre of his being,
who was a mountain of honesty and couldn't be moved by the most dreadful tragedies - offered a reply that is fit to be inscribed on
the tablets of the hearts: "Which sky will provide me with shelter and which earth will bear me if I have to utter something I have no
knowledge of?" Thereafter Rasulullah # left Hadrat Abu Bakr 4%'s house and proceeded to the Musjid where he delivered a sermon
and recited the ten verses affirming the innocence of Hadrat 'Ayeshah Licalà).
The chief perpetrators of this gossip mongering were principally the hypocrites. Alhamdulillah, none of the Muslims except a few
were implicated in this slander. The few who fell into this trap of the hypocrites due to their naivety and gullibility were:
Mistah bin Athathah, Hassan bin Thabit and Hamnah bint Jahsh. Each of them were sentenced to eighty lashes, the punishment
for slander as imposed by the Islamic penal code and each one of them also repented from their sin. According to the more reputable
reports, 'Abdullah bin Ubayy was not punished because he was, after all a hypocrite and not a Muslim but according to other
narrations, he was also subjected to eighty lashes. And Allāh Ta'ālā knows best.
Mistah was the maternal cousin of Hadrat Abu Bakr , his mother's sister's son. Due to his impoverishment, Hadrat Abu Bakr 4%
would see to his financial needs but when Mistah entangled himself in this episode, Hadrat Abu Bakr 4% vowed never to spend on him
again. Upon this, Allah Ta'ala revealed the following verse:
"And let not those who have been blessed with grace and wealth swear not to provide (any assistance) to the kinsmen, the
destitute and those who emigrated in Allah's path. Let them pardon and forgive. Don't you want Allah to pardon you? And Allah is
forgiving, merciful." (Sūrah Nur verse 22)
When Rasulullah # recited this verse to Hadrat Abu Bakr 4%, he submitted: "Of course, I want Allah to pardon me." He then
continued providing financial assistance to Mistah and swore: "By Allah! I will never cease helping Mistah." Compared to previous
times, he now doubled his financial assistance to him.
Note: The objective of the revelation of the aforementioned verse "And let not those who have been blessed with grace and wealth ... "
was to reprimand Hadrat Abu Bakr 4%. It was a warning to him not to step out of the sphere of Siddiqiyyat and to refrain from doing
anything contrary to his status of spiritual perfection. Although it was permissible for Hadrat Abu Bakr 4% to discontinue providing
financial assistance to Mistah due to his transgression but the status of Siddiqiyyat demands that he rewards a bad deed, not with
another bad deed but with a good deed. Abu Bakr 4% readily grasped the significance of this admonishment and doubled Mistah's
stipend. Although Mistah erred by counting on hearsay, he was after all, a Badrī Sahābī in favour of whom Allah Ta'ālā declared: "Do
whatever you wish, I have forgiven all of you." This is why, in view of his Badrī status, Allah Ta'ala interceded on his behalf. "O Abū
Bakr! You are a man of Fadl whilst Mistah is a man of Badr. So don't slash his stipend and pardon his faults, Allah Ta'ala will
overlook your faults."
Note: This verse is a patent proof of Abu Bakr 4%'s grace and virtue. What greater virtue can there be beyond Allah Ta'ala addressing
him as a member of Ulul-Fadl (men of grace)?
This verse is related to Hadrat Abu Bakr 4%. The verses succeeding it relate to the purity of Hadrat 'Ayeshah Laul:
"Verily those who slander chaste, naïve and believing women, they are cursed in this world and the hereafter and for them is a
great punishment. On the day when their tongues, their hands and their feet will bear witness against them about what they used to
indulge in. On that day Allah will pay them in full what is due to them, and they will know that Allah is the truth, the manifest of
justice and the truth. Evil women are for evil men and evil men are for evil women. And pure women are for pure men and pure men
are for pure women. These people are innocent of what they (the hypocrites or slanderers) say. For them (the pure men and women)
is forgiveness and a gracious sustenance." (Sūrah Nur verse 23-26)
Hafiz Ibn Qayyim ule dul isy says: "This incident was a form of test and trial from Allah Ta'ala. The objective of this test was to
distinguish between the sincere Iman of the believers and the deceitful hypocrisy of the hypocrites. This would enhance the Iman and
sincerity of the believers and exacerbate the hypocrisy of the hypocrites. Furthermore, this test would clearly establish who cherishes
good thoughts about the pure family of Rasulullah # and who harbours evil thoughts about them. Any wicked thought about the
wives of Rasūlullah is actually tantamount to harbouring an evil thought against Allah . Such an evil thought implies that Allah
chose a perverse adulteress as a wife for His most beloved and most superior Rasul. Subhanallah!
Furthermore, another objective of this incident was to portray the eminence of Rasulullah # and the status of his pure wives.
Allāh Ta'ālā did not confirm the purity of Hadrat 'Ayeshah Licala, through the tongue of Rasulullah # but Allah Himself took
the responsibility of establishing her chastity and purity and He revealed her innocence and purity in His inimitable book that would
be recited right up to Qiyāmah in public assemblies, Mihrabs, Musjids, sermons and Salāhs.
And the apparent delay in the descent of revelation exonerating Hadrat 'Ayeshah % was not without divine wisdom. The idea
behind this delay was to propel her 'Ubūdiyyat (humble veneration) to a level of Kamal (spiritual perfection). When the wail of the
downtrodden, the restless agitation and the beggarly lamentation of the humble person reaches a level of perfection in the divine court
of Allah Ta'ālā and when hope shifts away from everyone other than Allah Ta'ala and when the hearts of those who harbour good
thoughts of Allah Ta'ālā and His Rasul agitatedly await divine revelation, then Allah Ta'ālā gives life to the dead hearts of the
devoted servants with the elixir of divine revelation. Then only He honoured Siddiqah bint Siddig Licalso, with the ceremonial
robe of purity and chastity.
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On the basis of these verses and Ahadith we resolutely establish that nobody but Allah Ta'ala has knowledge of the unseen.
Rasūlullah # hovered about in uncertainty for a whole month. Had Allah Ta'ala not apprised him of the reality of the situation, he
would have been unaware.
Ruling on those who slander Hadrat 'Ayeshah and other wives
Subsequent to the revelation of the Quranic verses vindicating Hadrat 'Ayeshah Licala), the person who slanders the pure
wife of the most noble of all the Prophets, Muhammad Rasulullah , the wife who has been referred to as Mubarraah Minas-Sama61,
such a person is unanimously declared a Murtadd (apostate) because he is effectively falsifying or rejecting the Holy Quran. Just as
scepticism in the purity and chastity of Hadrat Maryam bint 'Imran is tantamount to kufr (disbelief) similarly, to entertain any doubt
about the chastity and purity of Hadrat 'Ayeshah bint Ummu Ruman Licaul gio, is undeniably regarded as kufr as well. And just as
the Jews are cursed and damned for their slanderous allegations against Hadrat Maryam Licale,, similarly, the Rawafid (Shias) are
cursed and damned for their allegations against Hadrat 'Ayeshah Licalà. The slanderers of Hadrat Maryam Siddiqah were the
Jews of Ummate 'Isa and the slanderers of Hadrat 'Ayeshah Licala, are the Jews of Ummate Muhammadiyyah.
A Rafidī (Shia) made disparaging remarks against Hadrat 'Ayeshah Licalà, in front of an Imam of the Ahle-Bayt. The Imam
immediately directed his servant to behead the culprit, saying: "This person is guilty of disparaging Rasūlullah % because Allah
Ta'ālā declares: 'Evil women are for evil men and evil men are for evil women. And pure women are for pure men and pure men are
for pure women. These people are innocent of what they (the hypocrites or slanderers) say. For them (the pure men and women) is
forgiveness and a gracious sustenance.' So if this man declares 'Ayeshah to be an evil woman, he indirectly declares Rasūlullah
(Allāh forbid) to be an evil man. Hence, this man is a kāfir (disbeliever) who deserves to be executed." The narrator says: "I was
present when this man was beheaded."
Allāh Ta'ālā refers to the pure wives of Rasulullah as Ummahatul-Muminin (the mothers of the faithful) in the Holy Quran. He
says: "The Nabi is closer to the believers than their own selves and his wives are their mothers."
Allah forbid! Would Allah ever mention a flagrant sinner or adulteress with such a lofty title? Never. Ibn 'Abbas 4% says: "Not a
single wife of any Nabī ever perpetrated the sin of adultery."
To sum up, the person who utters such unseemly words against the wife of the messenger, it is not permissible to give any heed
whatsoever to such blatant lies. To refer to a person's wife as an adulteress is, in effect, tantamount to referring to him as a cuckold.
Those who accuse Hadrat 'Ayeshah Licala, should reflect, what they are indirectly referring to the pure Rasul # as. The heart
shudders even to imagine something as ominous as this.
Revelation of Tayammum
According to some narrations, in their return from this expedition, Hadrat 'Ayeshah Licalà, lost her necklace and dawn broke
whilst the caravan was searching for it. There was no water in this area. The verses of Tayammum were revealed and the Sahabah
performed their Fajr Salah with Tayammum. The Sahabah & were so overcome with joy that Usaid bin Hudair %, swept with elation,
remarked: "O family of Abu Bakr! This is not the first of your blessings. In fact, due to your barakah (blessings and good fortune), a
number of concessions in divine commandments have already been revealed."
According to other research scholars, the verses of Tayammum were not revealed in this campaign of Banu Mustalaq but they
were revealed on another journey subsequent to the campaign of Banu Mustalaq. This is evident from the narration of M'ujam
Tabrānī wherein Hadrat 'Ayeshah Lieals, narrates: "On one occasion I lost my necklace and the slanderers said what they said.
Subsequent to this, I once travelled with Rasulullah # on another journey in which I lost my necklace a second time. Everyone was
forced to halt in search of the necklace. Hadrat Abu Bakr % reproachfully remarked to Hadrat 'Ayeshah Licalgo: "Daughter, on
every journey it seems you are becoming a nuisance to the people."
At that very moment the verses of Tayammum were revealed wherein Allah Ta'ala permitted us to make Tayammum and perform
Salah in the absence of water."
Hadrat Abu Bakr % was overjoyed with the revelation of the concession of Tayammum and addressing Hadrat 'Ayeshah
Licalus), he cheerily commented: "You are surely blessed! You are surely blessed! You are surely blessed!"
From this incident it is clearly evident that the verses of Tayammum were not revealed in the expedition of Banū Mustalaq but in
one of the subsequent journeys or expeditions where the necklace was lost a second time at a place where no water was available and
the time for Fajr Salah had drawn close. This is when the verses of Tayammum were revealed.
Battle of Khandaq or Ahzāb
(Battle of the trench or battle of the confederates) - Shawwal 5 A.H.
The key factor behind this expedition was that following the banishment of Banū Nadir, Huyayy62 bin Akhtab went to Makkah
and incited the Qurasyh to take up arms against Rasūlullah . Meanwhile Kinanah bin Rab'i approached the Banū Ghatfan tribe and
61 It was the habit of Masruq while narrating from Hadrat 'Ayeshah Licaley, he would say: "Siddîqah bint Siddîq, the beloved of
Rasūlullâh % and the Mubarraah Minas-Sama (the lady whose vindication has been declared in the skies through divine revelation)
narrated to me."
62 According to another narration, a whole delegation made up of Huyayy bin Akhtab, Ibn Abil-Haqîq, Kinânah bin Rab'î, Hawzah
bin Qays and Abū 'Ammar Wailî went to Makkah and roused the Quraysh to launch an attack on Rasulullah . The delegation
pledged their full support saying: "We are ready to assist you until the Muslims are wiped out." This delegation then proceeded to the
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persuaded them too to go into battle against Rasūlullah . Kinanah tempted them to agree by offering them half the produce of the
palm trees of Khaybar annually. On hearing this pledge, 'Uyaynah bin Hisn Fazarī (their chief) swiftly agreed. The Quraysh, on the
other hand, were raring to fight from the beginning (so there was no need to entice them any further). This is how Abu Sufyan, with a
force of ten thousand strong, set out towards Madinah to finish the Muslims off once and for all.
When Rasulullah # heard of their departure, he consulted the Sahabah . Hadrat Salman Farsi % proposed the digging of
trenches around the city. He argued that it would be somewhat gruelling to fight them on the open field. Fighting them from the
protection of the trenches would be more appropriate. This proposal appealed to all the Sahabah.
Rasūlullah himself set its boundaries, drew lines and assigned ten people per ten yards for the digging of the trenches. The
trenches were dug so deep that they encountered the moisture of the soil. Ibn S'ad says that the trenches were completed in six days
time. Rasūlullah also physically joined the Sahabah & in digging the trenches. He struck the very first pick to the ground with his
blessed hands and the following words were on his blessed tongue: "Bismillah, we commence in the name of Allah. If we were
devoted to anyone other than Him, we would surely be doomed to an ill fate. Oh, what a wonderful Lord He is and what a magnificent
religion we have!"
It was during the midst of winter. Freezing cold winds were blowing and the Sahabah % were starving for a few days but the
devoted Muhājūrin and Ansar were enthusiastically engaged in digging the trenches. Whilst occupied in shifting mounds of sand, they
would chant the following words: "We are those who pledged on the hands of Muhammad (and we have sold our lives to Allah for
Rasūlullāh ) that we would continue fighting in Jihad as long as we have life within us."
In response to these words, Rasūlullah % would chant: "O Allah! There is really no life but the life of the hereafter. So forgive the
Ansār and the Muhajirīn."
At times he would chant: "O Allah! There is no goodness but the goodness of the hereafter. So bestow Your blessings upon the
Ansār and the Muhajirīn."
Barā bin 'Azib 4% narrates: "On the day of the trench, Rasulullah # himself was engaged in lugging the sand of the trenches to
such an extent that his blessed stomach turned grimy with dust. Whilst carrying the sand, he would chant the following words:
"By Allah! If it wasn't for the divine guidance of Allah, we wouldn't have been guided. Neither would we have performed our
Salah nor disbursed alms. O Allah! Shower us with tranquillity and keep us steadfast if we are confronted with the enemy.
They have been vindictive to us. If they wish to ensnare us into any temptation, we will flatly refuse." (At the end of this stanza
are the words Abaynā, Abayna (we will refuse, we will refuse). Whilst Rasūlullah # was singing these stanzas, as he came to the end,
he would repeatedly recite in a loud tone: Abaynā Abaya Abaynā ... "
Hadrat Jābir % narrates: "Whilst digging the trenches, we were confronted by a gigantic boulder. When we raised this issue with
Rasūlullah , he replied: "Hang on, I will go down into the trench myself." Due to severe hunger, Rasūlullah % had tied a stone to his
abdomen. We also hadn't tasted anything for three days. Rasūlullah # gripped the pickaxe with his blessed hands and landed a single
blow to the boulder turning it into a mound of sand."
According to the narration cited in Musnad Ahmad and Nasaī, when Rasulullah # landed the first blow with the pickaxe, a third
of the boulder shattered and he remarked: "Allahu Akbar! I have been awarded the keys of the kingdom of Syria. By Allah! At this
moment, I can see the red palaces of Syria." When Rasulullah # struck the boulder a second time, another one third fragment broke
off and he remarked: "Allahu Akbar! I have been awarded the keys to Persia. By Allah! At this moment I can perceive with my very
eyes the white palace of Madain." When Rasulullah # struck the boulder a third time, the rest of it shattered and he said: "Allahu
Akbar! I have been awarded the keys to Yemen. By Allah, from where I am standing, I can clearly see the doors of San'a."
According to another narration, when Rasulullah # struck the boulder the first time, a bolt of lightning flashed in the sky and
illuminated the palaces of Syria. To this Rasulullah % remarked: "Allahu Akbar!" This Takbir was then also echoed by the Sahabah
. Thereafter, Rasūlullah % said: "Jibrail Amin just informed me that my Ummah is destined to conquer all those cities."
Note: The digging of trenches was not a strategy employed by the Arabs of that time but it was a strategy of the Persians. The first
Persian emperor to devise this strategy of digging trenches was Manūsheher bin Abīraj bin Afrīdūn.
On the suggestion of Salman Farsī %, Rasulullah # adopted this strategy for this particular expedition. This clearly indicates that
in war it is permissible to adopt the tactics of the disbelievers. Furthermore, based on this, it is also permissible to use weapons
invented or manufactured by the disbelievers. This is evident from the expedition of Taif wherein Rasulullah # employed a catapult.
In the siege of Tustur, Hadrat 'Umar % commanded Abu Musa Ash'arī % to deploy a catapult. Furthermore, when 'Amr bin 'As 4%
laid siege to Alexandria, he too used catapults. Similarly, the use of poison-tipped arrows and swords is also permissible but the use of
lethal smoke63 would only be permissible if there is no other tactic to defeat the enemy. Without an absolute need, the use of such
weapons is not permissible.
Allāh Ta'ālā commands: "And prepare against them whatever you can manage of power and steeds of war, by which you can
inspire awe within the enemies of Allah and your enemies." From this we deduce that it is vital to learn everything possible to awe the
enemy and to establish the honour and splendour of Islam.
Note: The Holy Quran, Sunnah and Shari'ah does not disallow any form of technological progress and skills development. In
fact, it regards any profession or skill that contributes to the progress of the country as a collective responsibility. The jurists are
unanimous over this view. Yes, Islam is strictly opposed to the brazen shamelessness, blatant immodesty and hedonistic culture of the
west. Unfettered liberty in pursuit of base desires ruins moral behaviour and devastates the fibre of society, which subsequently brings
about the downfall of the nation.
Ghatfân tribe where a similar rousing assurance was offered. In this manner, a force of ten thousand people made up of the Qurayh
and the Ghatfân under the command of Abu Sufyan set out for Madînah.
63 The author refers to a type of toxic smoke that was perhaps used to subdue or kill the enemy. This can be likened to today's toxic
gas (or chemical weapons).
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The Muslims barely completed the digging of the trenches when the ten-thousand-strong well-equipped army of the Quraysh
reached the outskirts of Madinah. They set up base near Mount Uhud. With a force of three thousand Sahabah, Rasulullah % set out to
confront them and set up camp near Mount Sil'a. The trenches were separating both the armies. Rasulullah # directed all women and
children to be secured in one of the fortresses.
Until that moment, the Banu Qurayzah Jews were still neutral. However, the leader of the Banu Nadir tribe, Huyayy bin Akhtab
tried every possible means to win them over as allies against the Muslims. Huyayy bin Akhtab, the leader of the Banū Nadir tribe
personally went to K'ab bin Asad, the leader of the Banu Qurayzah tribe, who had already signed a peace agreement with Rasūlullah
*. The moment K'ab caught sight of Huyayy coming, he slammed the fortress door shut. Huyayy shouted: "Open the door. (I wish to
speak to you)." K'ab responded: "Shame on you, O Huyayy! You are certainly an ill-fated man. I have already entered into a pact
with Muhammad and I will definitely not violate this agreement because I haven't witnessed anything from him but truthfulness,
honesty and execution of his promises."
Huyayy, not wanting to be put down any further, pleaded: "Allow me to present before you something that would guarantee you
eternal honour. I have brought the forces of Quraysh and Ghatfan right up to your doorstep. All of us have pledged never to budge an
inch until Muhammad and his companions are utterly annihilated." K'ab replied: "By Allah! You always bring humiliation and shame
in your wake. I will never ever breach the accord with Muhammad. I haven't witnessed anything from him but truthfulness, honesty
and execution of his promises." However, Huyayy was not a person to be easily swayed. He doggedly persisted in his efforts to
influence K'ab until K'ab ultimately agreed to break his commitment with Rasūlullah
When Rasulullah was informed of their treachery, he sent S'ad bun Mu'az, S'ad bin 'Ubadah and 'Abdullah bin Rawahah & to
make further investigations. He also advised them: "If this news proves to be correct, return and inform me in such ambiguous terms
that the ordinary person wouldn't be able to grasp its meaning and if this news proves to be incorrect, there is no problem in revealing
it publicly."
When this group went to K'ab bin Asad and reminded him about the their mutual agreement. He retorted: "What agreement?
What pact? And who is Muhammad? I don't ever remember making a pact with him."
When this group returned to Rasulullah , they merely said: "'Adal and Qarah." In other words, just as the tribes of 'Adal and
Qarah acted treacherously with Ashabe-Raj'ī (Hadrat Khubaib 4% and his companions), similarly, these Jews are also guilty of
treachery. Rasulullah # was immensely disheartened over their betrayal and treachery. Now the Muslims were surrounded by the
disbelievers from all sides. Outside enemies resembling a swarm of locusts were camped right before them whilst enemies from
within the siege, like the Banu Qurayzah, also linked up with them. In short, the Muslims were facing harrowing odds and to top this,
the nights were bitterly cold and they were starving for a number of days.
Allāh Ta'ālā describes this scenario in Sūrah Ahzab in the following words:
"Remember when the enemy came upon you from above and from beneath you, and when the eyes were dazzled (with fright) and
the hearts reached the throats (in horror) and you started harbouring a number (of ill thoughts) about Allah. There, the believers
were tried and were powerfully shaken." (Sūrah Ahzab verses 10-11)
This was a trial for the Muslims. Sincerity and hypocrisy were being screened on the 'scales of trials'. And these scales separated
the genuine from the spurious. Alarmed by the current events, now the hypocrites launched into all forms of lame excuses. Some of
them said: "O Rasūlullah! Due to the low walls, our houses are not safe. The safety of our wives and children is crucial. So we appeal
to you to allow us to leave.
The Holy Quran describes this thus:
They (the hypocrites) say: 'Our homes lie exposed (to the enemy).' But they are not exposed. They merely wish to flee. (This is
why they are offering lame excuses.)" (Sūrah Ahzab verse 13)
The Muslims hearts were infused with sincerity and true faith. Allah Ta'ala describes them thus:
"When the believers caught sight of the confederates (Ahzab), they said: 'This is what Allah and His messenger had promised us
and Allah and His messenger had spoken the truth'. And this only enhanced their faith and submission." (Sūrah Ahzab verse 22)
Nonetheless, the Jews as well as the hypocrites acted treacherously and deceptively on this expedition. And the Muslims were
wedged in on all sides by the enemy on the outside and an enemy within. Due to the frustrating difficulties of the siege, Rasūlullah
thought that perhaps the Muslims, driven by natural human nature, would be thrown into a cauldron of panic and anxiety. This is why
Rasūlullah # proposed that a peace accord be fostered with 'Uyaynah bin Hisn and Harith bin 'Awf (both leaders of the Ghatfan
tribes) by offering them a third of the produce of the palm orchards of Madinah. This proposal, Rasūlullah % surmised, would drive
them away from supporting Abu Sufyan and also somewhat relieve the current siege. Subsequently, Rasulullah # expressed this idea
before S'ad bin Mu'az % and S'ad bin 'Ubadah . They replied: "O Rasūlullah! Did Allah Ta'ala command you to do this? If yes, it
would only be our pleasure to execute this divine commandment or are you proposing this merely out of affection and compassion for
us?" Rasūlullah # replied: "This is not a divine commandment of Allah." This is merely a suggestion on my part with your best
interests at heart. All the Arabs have coalesced their forces against you and they are 'raining down arrows onto you from a single
bow'. With the strategy I have in mind, I wish to undermine their united stance and chip away at their cohesive strength."
S'ad bin Mu'az % submitted: "O Rasūlullah! When all of us, those people and us, were disbelievers and polytheists, we
worshipped idols. We had no idea whatsoever about Allah Ta'ala. Even at that time, none of them had the courage to take a single
bunch of dates from us except as a guest or by purchasing it from us. And now when Allah Ta'ālā has blessed us with this inimitable
gift of Hidayat (divine guidance) and honoured us with Islam, we must surrender our wealth to them? This is impossible! By Allah!
We have no need to relinquish our wealth to these people. By Allah! We will present them with nothing but the sword. They may do
as they deem fit." And Hadrat S'ad bin Mu'az % took hold of Rasulullah 's blessed hand and rubbed out the entire text of the
proposed peace agreement that was written down in this respect.
Two weeks passed like this without any actual combat. During these two weeks, both sides merely engaged in lobbing arrows at
one another. At length, a few mounted warriors of the Quraysh; 'Amr bin 'Abduwudd, 'Ikramah bin Abī Jahal, Hubairah bin Abī
Wahab, Dirar bin Khattab and Nawfal bin 'Abdullah, stepped out to engage the Muslims. When they reached the trenches, they
remarked: "By Allah! We've never had such deceptive tactics amongst the Arabs before this."
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One section of the trench was a bit narrow. They managed to breach this weak spot, scaled over and challengingly roused the
Muslims to step out for hand-to-hand combat. Amr bin 'Abduwudd, who had dropped down wounded in the battle of Badr, was
encased in a full-body armour covering him from head to toe. In a menacing tone, he hailed: "Is there anyone who dares to take me
on?" In response to this challenge, the lion of Allah, Hadrat 'Ali % stepped forth and said: "O 'Amr! I call you unto Allah and His
Rasul. I invite you towards Islam." 'Amr disdainfully replied: "I have no need for such things." Hadrat 'Alī % said: "Okay, I now
invite you to fight with me." 'Amr replied: "You are still a youngster64. Send me someone elder than you. I hate killing someone as
young as you." Hadrat 'Alī % replied: "But I would love to kill you." This drove him into a blind rage. He dismounted his horse and
marched up to Hadrat 'Alī 4%. At once, he attacked Hadrat 'Ali with his sword. He managed to deflect the strike with his shield but
was slightly wounded on his forehead. Hadrat 'Ali % then launched an attack on him and finished him off for good.
Hadrat 'Alī % yelled out the Takbir of Allahu Akbar! This was a sign to the Muslims of his triumph over his adversary. Nawfal
bin 'Abdullah advanced with the sole intention of assassinating Rasulullah . He was mounted on a horse. He attempted to leap
across the trench but he fell into it and broke his neck. The polytheists tendered ten thousand Dirhams to Rasulullah # in exchange of
Nawfal's body but Rasulullah # responded: "He was filthy and the diyat (blood money) offered is also filthy. Allah's curse is upon
him and his diyat. We have absolutely no need for his ten thousand nor for his body for that matter." Rasulullah # then relinquished
his body without any form of exchange.
S'ad bin Mu'az 4% was struck on his jugular by an arrow. He then made the following Du'a:
O Allah! If this battle with the Quraysh is bound to last (for some time) then make me last also accordingly because I have no
yearning greater than fighting the people who subjected your messenger to such hardship, falsified him and evicted him from the safe
Haram. O Allah! If this is the end of the war, make this injury a source of my martyrdom and don't take my life away until I am able
to cool my eyes with the humiliation of the Banū Qurayzah."
This was one of the fiercest days of the battle. Most of the day passed in encountering and launching arrows and rocks. In this
turbulence, Rasūlullah # missed four Salahs. Rasulullah # had secured the women and children in one of the forts. The fort was in
close proximity to the locality of one of the Jewish tribes. Hadrat Safiyyah Licals,, Rasulullah 's father's sister was also
confined to the fort. Hadrat Hassan % was appointed to keep guard over the fort. Hadrat Safiyyah Lical, caught sight of a Jew
wandering about the fort. She feared he may be a spy or he may be engaged in some nefarious activity. She addressed Hadrat Hassan:
"Go out and kill him. He mustn't be able to divulge any information about us to the enemy." He replied: "Don't you know? I am not
appointed for that purpose and I am incapable of doing such a thing." Hadrat Safiyyah Licala, then decided to take matters into
her own hands. She took a tent peg and struck him with such force that his head cracked open. She told Hassan: "He is a man and I
am a woman. So I cannot touch him. Go and take off his weapons." Hadrat Hassan % replied: "I have no need for his weapons and
goods."
During the course of the siege, one of the chieftains of the Ghatfan tribe, Nu'aim bin Mas'ud Ashja'ī appeared in the presence of
Rasūlullah and submitted: "O Rasūlullah! I have embraced Islam and I believe in you. My people are ignorant about my accepting
Islam. Subject to your approval, I wish to embark on a strategy that would eliminate this blockade." Rasūlullah # replied: "Sure. You
are a man of great experience. If such a manoeuvre is possible, go for it because after all 'war is deception'."
Subsequently, Nu'aim % initiated such a deceptive strategy in motion that rent the alliance between the Banū Qurayzah and the
Quraysh. This forced the Banu Qurayzah to withdraw all forms of support they had offered to the Quraysh. Following the deaths of
'Amr bin Abduwudd and Nawfal, the remaining Qurayshi warriors (who had managed to breach the trench) made a hasty retreat in
defeat. Abū Sa'īd Khudrī 4% narrates: "Citing the strain and harshness of this siege, we pleaded with Rasūlullah % to make Du'a for
us. Rasūlullah % replied: "Make the following Du'a: Allahummastur 'awratinā wa Amin Raw'ātinā (O Allah! Conceal our
shortcomings and eliminate the source of our fear."
According to Sahīh Bukhārī, Rasūlullah % made the following Du'a: "O Allah! The revealer of the divine book, the driver of the
clouds, the vanquisher of the confederates! Defeat them and shower us with Your divine assistance."
Allāh Ta'ālā accepted this Du'a of Rasulullah . He subjected the Quraysh and Ghatfan to such a violent wind that uprooted their
tents. The tent-ropes and cables snapped. Cauldrons and other utensils overturned. A steady stream of sand and grit blowing into the
eyes threw the entire army of the disbelievers into utter confusion and absolute disorder. In this regard Allah Ta'ala revealed the
following verse:
"O you who believe! Remember the favour of Allah upon you when a number of armies came to you. So We despatched upon
them (the disbelievers) a wind and such forces, which you were unable to perceive (i.e. angels). And Allah is vigilant over your
actions." (Sūrah Ahzab verse 9)
In this verse, the phrase 'forces, which you were unable to perceive' refers to the angels who infused terror and anxiety into the
hearts of the disbelievers whilst fortifying the hearts of the Muslims. In this manner, a ten-thousand-strong force of the disbelievers
fled in abject disarray. As Allāh Ta'ālā says:
"Despite the rage of the disbelievers, Allah drove them back. They gained no good (booty). Allah sufficed for the believers in the
fighting (by sending a wind and angels against the disbelievers). And Allah is strong and mighty." (Sūrah Ahzab verse 25)
Huzaifah bin Yaman % narrates: "Rasūlullah # instructed me to glean some information about the Quraysh. I submitted: "I dread
being captured by the enemy." Rasulullah # replied: "Never! You will never be captured." Rasulullah # then made the following
Du'a for me: "O Allah! Protect him from his front, from behind him, from his right, from his left, from above and from beneath him."
Due to this du'a of Rasūlullah , all my anxieties faded away and with a heightened sense of elation I set off. As I was leaving,
Rasūlullāh % cautioned: "Huzaifah! Avoid doing anything unwarranted."
When I crept into their camp, the wind was blustering so fiercely that nothing was motionless and the night was so dark that
nothing was visible. As I drew closer to them, I heard Abu Sufyan muttering: "O people of the Quraysh! This is not a place to stick
around. Our animals have perished, Banū Qurayzah have abandoned us and this wind has hurled us all into a state of utter confusion.
64 Amr bin 'Abduwudd was more than ninety at that time. [Zarqânî]
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Moving about and even sitting here is almost unbearable. It is best for us to return without delay." Saying this, Abu Sufyan mounted
his camel."
Huzaifah 4% narrates: "At that instant I thought of shooting an arrow at him but the words of Rasulullah # that I recalled put paid
to that, 'Huzaifah! Avoid doing anything unwarranted'. I then returned to our base." As the Quraysh started retreating, Rasūlullah
remarked: "Now we will attack them and they won't attack us. We will now advance and launch an offensive against them." In other
words, the forces of kufr have become so weak that they lack the guts to take offensive action against Islam, with Islam merely taking
a defensive stance. On the contrary, now Islam has turned into such a powerful force that it will launch offensive strikes against the
forces of kufr instead of just taking defensive measures against them.
Early the next morning, Rasulullah # made preparations to return to Madinah and the following words were on his blessed
tongue: "La Ilāha Illallahu Wahdahū La Sharīkalah Lahul-Mulku Walahul-Hamdu wa Huwa 'Alā Kullī Shayin-Qadir. Aibūna
Tāibūna Sājidūna Lirabbinā Hāmidūn. Sadaqallāhu W'adah wa Nasara 'Abdah wa Hazamal-Ahzāba Wahdah.”
Translation: There is none worthy of worship but Allah. He has no partner. To Him belongs all supremacy and praise and He has
absolute control over everything. We have returned, we are repentant, we are prostrate before our Lord and we praise Him Alone.
Allah has fulfilled His promise, assisted His servant and vanquished the confederates all Alone.
According to Ibn S'ad and Bilazarī, the siege lasted for fifteen days. Waqidī says this is the most preferred opinion. However,
Sa'īd bin Musayyab Lle all daysays that it lasted for twenty four days.
In this expedition, the polytheists lost three men; Nawfal bin 'Abdullah, 'Amr bin Abduwudd and Maniyyah bin 'Ubaid whilst
six people died as martyrs from the Muslims. They were:
S'ad bin Mu'az 4%, Anas bin Uwais 4%, 'Abdullah bin Sahal 4%, Tufail bin N'uman 4%, Th'alabah bin 'Anamah , K'ab bin Zaid 4%
Hafiz Dimyatī includes a further two names to this list: Qays bin Zaid 4%, 'Abdullah bin Abī Khalid 4%
Expedition of Banū Qurayzah
Thursday, Zul-Q'adah 5 A.H.
Rasūlullah % returned a little while after Fajr from the expedition of the trench. He as well as the Muslims undid their armour and
removed their weapons. As the time of Zuhr Salah drew closer, Jibrail & appeared before Rasulullah # mounted on a mule and
donning a turban. He asked: "Did you take off your armour and weapons already?" When Rasulullah # replied in the affirmative,
Jibrail said: "The angels haven't put down their arms as yet nor have they returned (from the battle). Allah Ta'ala commands you to
proceed towards Banu Qurayzah. I am also on my way to Banū Qurayzah to jolt them.
Hadrat Anas 4% narrates: "A peace treaty existed between Rasulullah # and the Banu Qurazah. When the Quraysh turned up with
a ten-thousand-strong force to launch an attack on Madinah, the Banū Qurayzah violated the terms of this treaty and joined the
Quraysh. When Allah Ta'ala defeated the confederates (the Quraysh and their allies), the Banu Qurayzah scurried into their fortresses
and took cover. Jibrail &c), in the company of a significant number of other angels, appeared before Rasulullah % and submitted: "O
Rasūlullah! Set off for the Banu Qurayzah without any delay." Rasūlullah # responded: "My companions are still exhausted." Jibrail
replied: "Don't worry about this. You just proceed towards the Banu Qurayzah. I am on my way to jolt them." Saying this Jibrail,
accompanied by a great number of angels, proceeded towards the Banu Qurayzah. The whole of Banu Ghanam Street was clouded
with dust (caused by the movement of the angels)." Hadrat Anas % says: "I can still visualise the dust that was raised by the mount of
Jibrail on Banu Ghanam Street, as though I can still perceive it." Nonetheless, when Jibrail departed, Rasūlullah # instructed the
Sahābah : "None of you should perform his 'Asr Salah anywhere but in Banū Qurayzah."
When the time for 'Asr Salah set in en route to Banu Qurayzah, a difference of opinion emerged amongst the Sahabah . Some
of them insisted that they will perform their 'Asr Salah only when they reach Banu Qurayzah whilst the others maintained that they
will read it where they are, arguing that this was not the objective of Rasulullah . (They maintained that the aim of Rasūlullah % was
not that the Salah is disregarded altogether but his aim was to persuade us to make haste in reaching Banū Qurayzah.) When
Rasūlullah % was informed of this conflict, he did not express disapproval towards any of the two parties because both parties had
good intentions.
Note: Hafiz Ibn Qayyim Ale dul aney says: "Those who observed the apparent meaning of this Hadith will be rewarded whilst those
who made Ijtihad (drew an inference) from this Hadith will also be rewarded. However, those who observed the apparent meaning of
the Hadith and failed to perform their 'Asr Salah until they reached Banu Qurayzah and the Salah time expired by the time they
reached, such people managed to secure just one virtue. In other words, they will be rewarded for implementing the apparent
injunction of Rasūlullah . However, those who drew an inference from this Hadith and figured that the objective of Rasūlullah
was that they not miss their 'Asr Salah altogether but that they make haste in reaching Banu Qurayzah, they performed their Salah en
route to Banu Qurayzah. (Unlike those people who implemented the apparent meaning of this Hadith), this second group of people
who made Ijtihad and Istinbat (drew inference) from this Hadith will attain a double virtue; one for executing the commandment of
Rasūlullah % and the second for guarding his 'Salatul-Wusta (middle Salah) and that is the Salah of 'Asr, which, in reality,
encompasses incomputable virtues. And the safeguarding of this Salah has also been mentioned in the Holy Quran. As Allah Ta'ālā
commands: "Safeguard all your Salahs and the middle Salah." A Hadith warns: "He who forgoes his 'Asr Salah, all his good deeds
are lost." Although Rasulullah # did not express his disapproval at those who merely implemented the apparent meaning of the
Hadith because their intention was good but they are not in the same status as those who engaged in Ijtihad and Istinbāt.
Thereafter Rasulullah % despatched Hadrat 'Alī > with the battle-ensign of Islam. As Hadrat 'Alī % reached there, he was
greeted with a whole community of livid Jews openly hurling abuse and foul language against Rasūlullah # (and this in itself is an
unpardonable sin).
Thereafter Rasulullah # set out himself and laid siege to the Banū Qurayzah. This siege continued for twenty-five long days.
During this time, their leader, K'ab bin Asad assembled the people of his tribe and addressed them thus: "I wish to propose three
options before you. One of these three options would assure your deliverance from this ordeal.
"The first option is that you embrace Islam and believe in this man (Muhammad Rasūlullah %) because it has become quite
obvious to you that this man is truly a divine messenger and this is the same man whose attributes you find written in the Torah. If
you embrace Islam, you will be able to protect your lives, your possessions, your children and your wives."
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The Banū Qurayzah retorted: "Never! We will by no means consent to this proposal. We will never renounce our faith."
K'ab said: "Fine, if you don't wish to adopt this proposal, my second proposal is that you kill your wives and children thereby
liberating yourselves of any concern for their safety. Take your swords and fight gallantly and courageously against Muhammad
(Rasūlullāh ). If you are unsuccessful in your conflict with Muhammad (Rasūlullah ), you wouldn't suffer any heartache in regards
to your wives and children and if you are triumphant, women are aplenty and you will also be able to produce children through them."
The Banu Qurayzah replied: "If we kill our wives and children without any justifiable cause, what pleasure would life have to
offer after that?" K'ab responded: "Okay, if you don't agree to this, I have a final proposal to make. Tonight is the Sabbath
(Saturday). In all probability Muhammad and his companions would be laid-back today under the notion that since this is a sacred day
to the Jews, the Jews wouldn't be able to launch an attack against them. Why don't you avail yourselves of this laidback attitude of
the Muslims and launch a sudden offensive against them tonight?"
The Banu Qurayzah replied: "O K'ab! You very well know that our forefathers were transformed into apes and pigs for
desecrating this holy day. So how dare you make such a proposal?" Nonetheless, the Banū Qurayzah rebuffed every one of K'ab's
proposals.
The Banu Qurayzah enjoyed an alliance with Abū Lubabah bin 'Abdul-Munzir 6. This is why they reasoned that perhaps Abū
Lubabah % would be able to offer them some assistance in these trying times. So they requested Rasūlullah % to send Abū Lubabah
4% to them to seek his advice and counsel. Rasulullah # permitted him to go to them. As he reached there, they all massed around him.
The moment their women and children caught sight of him, they burst out crying. On seeing this pitiable sight, Abū Lubabah % was
overwhelmed with sympathy for them. They asked him: "Should we accept Rasulullah #'s instructions and succumb to his verdict?"
Abū Lubābah replied: "Yes, that's the best option." Whilst saying this, he ran a finger across his neck alerting them to Rasūlullah 's
decision to slaughter them.
Abū Lubabah 4% barely rose from his seat when he realised his folly. He severely castigated himself for betraying the trust of
Allah and His Rasul . From there he went directly to the Musjid and tied himself up to a pillar. He swore an oath: "I will never
budge from this place until Allah pardons my sin." He also vowed that he would never set foot in Banu Qurayzah ever again and
added: "I will never set my eyes upon the locality in which I was guilty of betraying Allah and His Rasul ."
When Rasulullah # learnt of this, he remarked: "If he came directly to me, I would have sought forgiveness on his behalf but
since he has already done what he has done, I will not release him from his bonds until Allah Himself pardons him. Ultimately, the
Banu Qurayzah were compelled to surrender to whatever decision Rasūlullah # had in store for them.
Just as the Khazraj tribe were allies of the Banu Nadir, similarly, the Aws tribe were allies of the Banu Qurayzah. This is why the
people of Aws pleaded with Rasulullah # and beseeched: "O Rasulullah! Just as you dealt with the people of Banū Nadir on the
request of their allies, the Khazraj, we the Aws, implore you to deal with our allies, the Banū Qurayzah in a like manner." Rasūlullah
# replied: "Wouldn't you be pleased if a man from amongst yourselves makes a decision in this regard?" "Surely," they replied, "we
would be pleased with the decision made by S'ad bin Mu'az 4%."
When Hadrat S'ad bin Mu'az % was wounded in the battle of Khandaq (the trench), Rasulullah # got a tent erected for him in the
Musjid so that he could visit him nearby. Rasulullah % sent someone to fetch him. He mounted a donkey and as he drew closer,
Rasūlullah % said: "Stand up in honour of your leader."
When he dismounted and was comfortably seated, Rasulullah # said: "In regards to the Banu Qurayzah, these people have
consigned the decision-making over to you."
S'ad bin Mu'az % replied: "My decision is as follows: their combatants i.e. their men should be executed and their women and
children taken as slaves. Furthermore, all their wealth and possessions should be distributed amongst the Muslims." To this,
Rasūlullah % remarked: "Certainly you have passed judgement according to the divine commandment of Allah Ta'ala." Thereafter,
Hadrat S'ad 4% made the following Du'a: "O Allah! You are well aware that nothing is dearer to me than waging Jihad against the
people who falsified Your messenger and banished him from the Haram. O Allah! It appears to me that You have now terminated war
between us and them. So if we are still destined to go to war with the Quraysh, keep me alive to wage Jihad against them in Your path
and if You have decreed an end to fighting with them, cause this wound to gush forth and make it a source of my martyrdom."
He barely completed up this Du'a when his wound gushed forth and he passed away. Innā Lillahi Wa Innā Ilayhī Rāji'ūn.
Hadrat Jābir % narrates that he heard Rasulullah # saying: "The throne of Allah shuddered at the death of S'ad bin Mu'az."
According to another narration, all the doors of the heavens were thrown open for him. And the angels of the skies were delighted
with the ascension of his soul. Seventy thousand angels, who had never before descended from the skies, participated in his Janazah
Salah. It is said that his grave would emit the fragrance of musk.
Ultimately, all members of the Banū Qurayzah clan were captured and brought back to Madinah. They were detained in an
Ansārī lady's house. A number of trenches were dug in the vicinity of the market place. Thereafter, the (male) prisoners would be
brought out of this house in sets of two and four, escorted to these trenches and beheaded. Huyayy bin Akhtab and the chieftain of the
Banū Qurayzah, K'ab bin Asad were also executed. When Huyayy bin Akhtab (the man who influenced K'ab bin Asad the chieftain
of the Banu Qurayzah to betray Rasulullah # and breach the peace agreement) was brought before Rasūlullah , Huyayy cast his
gaze towards Rasūlullah % and said: "By Allah, I do not condemn myself for harbouring enmity against you but the truth of the matter
is that he whom Allah refrains from assisting will never get assistance from anyone else."
Saying this, he then directed his gaze towards his people and remarked: "O people! This is not a problem. The divine punishment
Allah had decreed for the Banī Israil and the suffering He had predestined for them has come to pass." Saying this, Huyayy sat down
and he was then put to the sword. None of the women were executed except one woman whose crime was that she dropped a
millstone from an upper story thereby martyring Khallad bin Suwaid 4%. Her name was Bunanah. She was the wife of Hakam Qurazī.
The executed numbered four hundred whilst the remaining captives of women and children were sent to Najd and Syria to be sold
as slaves. The proceeds from this sale were used to purchase horses and arms. And the goods and possessions seized from the Banū
Qurayzah were distributed amongst the Muslims. Allah Ta'ālā describes the incident of Banū Qurayzah in the following words:
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"And those of the people of the book who assisted them (the disbelievers), Allah brought them down from their forts and cast
terror into their hearts (so that) a group of them you killed and a group of them you took as captives. And Allah made you heirs to
their lands and houses, and their riches and a land that you had not trodden before. And Allah has absolute power over everything."
Note: This judgement of Hadrat S'ad bin Mu'az % against the Banu Qurayzah was actually in line with the divine statute laid
down by the Torah (old testament) and in which they (the Jews of the Banu Qurayzah) firmly believed. In the Torah, under the book
of exclusions, chapter 20 verse 10, it is mentioned as follows:
"When you land at a city to fight with its inhabitants, first send a message of peace. If they accept your peace proposal and throw
open their doors for you, every inhabitant found in that city will pay homage to you and serve you. And if they decline your offer of
peace and wish to engage you in war, lay siege to them. And when your Lord grants you control, kill every man with a sword except
women, children and livestock. And take whatever booty you find in that city for yourself. And eat from the booty of your enemy
awarded to you by your Lord."
Meanwhile, Abu Lubabah % who was tied to the pillar of the Musjid, used to be released only for Salah and for answering the
call of nature. He refused to eat and drink and declared: "I wouldn't budge until I either die or Allah Ta'ala accepts my repentance."
At the hour of dawn, on the sixth day of his self-imposed punishment, divine pardon was revealed in his favour. At that time,
رضي الله عنها With the consent of Rasulullah , Hadrat Ummu Salamah. رضى الله عنها Rasulullah * was in the house of Ummu Salamah
passed on the good news to him and offered her congratulations. When the Muslims dashed over to unravel his knots, he said: "Hang
on, I swore an oath that as long as Rasulullah # does not untie me with his blessed hands, I will remain tied up." When Rasūlullah
appeared for Fajr Salah, he undid his knots and released him with his own blessed hands.
Note: Due to overwhelming heartache, Hadrat Abu Lubabah 4% tied himself up to the pillar of the Musjid and swore an oath: "As long
as Allah doesn't reveal my pardon and Rasūlullah # doesn't untie me with his own hands, I undertake to remain tied up even if I have
to die doing this." This is a peculiar condition that occasionally affects certain devoted beloveds of Allah Ta'ala. This in technical
jargon is referred to as Hal. And this condition was gratifying to Allah Ta'ala and His Rasul . In regards to Hadrat Abu Lubabah 4%,
Allāh Ta'ālā revealed the following verse: "O you who believe! Do not betray Allah and His messenger nor knowingly betray your
Amānāt (things entrusted to you)." (Sūrah Anfal verse 27)
And his divine pardon was revealed in the following verses: "And there are others who confess their sins, they have mixed a good
deed with another that is evil. Perhaps Allah will forgive them. Allah is all-forgiving, most merciful." (Sūrah Tawbah verse 102)
Abū Lubabah % remained tied to the pillar of the Musjid for twenty days (according to another narration). When this verse was
revealed, Rasūlullah # went to the Musjid, conveyed the good news to him and unravelled his knots with his own blessed hands.
It appears from this incident that such conditions triggered by a zeal of love are pleasing to Allah and His messenger .
Refutation of such a phenomenon is improper. The influence of such conditions is logically an integral part of the 'dictates of love'. It
seems like those who refute the Hal and Wajd (stages of mystic ecstasy) of the Sufis, their hearts are devoid of the zeal of love. When
a man is overcome with zeal, he tends to lose his senses. The more intense the fire under the cauldron, the greater the chances of the
contents spilling over. Nonetheless, the refutation of Hal and Wajd is ludicrous.
Rasūlullah #'s Nikah with Hadrat Zaynab Licathus,
During the same year, i.e. 5 A.H. Rasulullah # married Hadrat Zaynab bint Jahsh Lical,. Some scholars maintain that
Rasūlullah # married her in 3 A.H. However, the former opinion i.e. of 5 A.H. is more widely acknowledged and preferred by Ibn
Jarīr and other notable historians.
Revelation of Hijab
And it was during the Walimah of Hadrat Zaynab Lical, that the verses of Hijab were revealed. Allah Ta'ala decrees: "And
if you have to ask them (the women) for anything, ask them from behind the Hijab (screen)." This is a verse of Sūrah Ahzab and this
verse is referred to as the verse of Hijab. In other words, a woman is prohibited to appear before anyone whom she is permitted to
marry.
The Year 6 A.H.
Expedition of Muhammad bin Maslamah Ansarī % towards Qurta65
10th Muharram 6 A.H.
On the 10th of Muharram 6 A.H., Rasulullah % despatched thirty mounted warriors under the command of Muhammad bin
Maslamah Ansārī % towards Qurtā. Following a triumphant attack, ten men of the enemy were killed and the rest of them dispersed.
One hundred and fifty camels and three thousand goats were seized as booty. Driving this sizeable booty before them, they reached
Madinah after nineteen days on the 29th of Muharram and presented it to Rasulullah . After drawing out the one fifth, Rasūlullah
distributed the remainder amongst the Mujahidin. For purposes of distribution, one camel was equated with ten goats.
The Sahabah % captured Thumamah bin Uthal, the chieftain of the Banu Hanīfah tribe and brought him before Rasūlullah %. He
ordered that he be tied to one of the pillars of the Musjid so that he may witness first hand the spectacle of the Salah of the Muslims
and their humility in the court of Allah Ta'ala. Such a spectacle used to induce people to remember Allah Ta'ala and enabled them to
65 A branch of the Banu Bakr tribe. They resided in a place called Radrabah, about a week's travel from Madinah Munawwarah.
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engender an inclination for the hereafter within their hearts. Their spiritual illumination and divine purity would cleanse the spiritual
darkness of the hearts.
When Rasūlullah % passed Thumamah bin Uthal, he asked him: "O Thumamah! What thoughts do you entertain of me?"
Thumāmah replied: "I only harbour good thoughts of you. If you execute me, you will be executing a person who deserves it and if
you extend your munificence towards me, you will be extending it to one who is grateful and if it is wealth you desire, ask whatever
you wish."
On hearing this, Rasulullah # remained silent and went away. On the second day, when Rasulullah # passed by, he asked: "O
Thumamah! What thoughts do you entertain of me?" Thumamah, sensing the compassionate tone of Rasulullah , avoided the first
and second sentences and merely replied: "If you extend your munificence towards me, you will be extending it to one who is
grateful." On hearing this, once again Rasulullah # remained silent and went away.
On the third day, Rasūlullah # put the same question to him but Thumamah simply said: "I entertain the same thoughts as I had
mentioned to you previously." Today, Thumamah didn't even mention: "If you extend your munificence towards me, you will be
extending it to one who is grateful." He consigned his fate to the excellent character and boundless affection of Rasulullah .
Rasūlullah % addressed Thumamah himself and said: "O Thumamah! I have pardoned you and set you free."
The moment he was released, Thumamah headed off to a palm-orchard situated near the Musjid. He took a clean bath there and
returning to the Musjid, he declared: "I testify that there is none worthy of worship but Allah and I bear witness that Muhammad is
His messenger." He then turned towards Rasulullah # and said: "O Muhammad! Before this, there was nothing more disgusting to me
in this world than your face but today there is nothing more appealing and dearer to me in this world than your face. And before this,
your Din (religion) was the most revolting to me and today, your Din is most precious to me. And before this, your city was the most
repulsive to me but today, your city is the most cherished city. I was on my way to perform 'Umrah when I was accosted by your
mounted warriors. What is your instruction now?" Rasulullah # directed him to continue on his journey to perform 'Umrah and
issued him with glad tidings. In other words, 'go ahead and perform 'Umrah. You will be safe; nobody will harm you.
When Thumamah reached Makkah, a disbeliever reproached him: "Thumamah, you have become an atheist by renouncing your
Dīn." Thumamah replied: "Never! I have become a Muslim with Rasulullah ." In other words, I haven't become an atheist. Kufr and
shirk (disbelief and polytheism) are certainly not any elements of Din. They are unfounded and futile ideologies. In fact, I have
become a submissive servant of Allah Ta'ālā and I have submitted myself over to Him." Thumamah 4% then added: "I will never ever
return to your fictitious religion and remember that the wheat you were importing from Yamamah, you won't get a grain of it until
Rasūlullah % approves of it."
When Thumamah reached Yamamah, he imposed a grain blockade on Makkah and cut off all food supplies to them. The Quraysh
were forced to write to Rasūlullah # pleading with him: "You command maintenance of favourable family ties. We are after all, your
family. We beg you to write to Thumamah and instruct him to resume supply of our food grains." Rasulullah % wrote a note to
Thumamah instructing him not to interrupt the grain supplies to Yamamah.
Thumamah bin Uthal % was from amongst the eminent Sahabah &. When the people of Yamamah turned apostate after the
demise of Rasūlullah % and joined Musaylamah the fraud, Thumamah % recited the following verses before his people:
"Bismillahir-Rahmanir-Rahīm. Ha Mīm! The revelation of the book is from Allah, the Almighty, all-Knowing. He is the forgiver
of sin and the acceptor of repentance, He is severe in punishment and the provider of (favours). There is none worthy of worship
besides Him." Sūrah Ghafir verses 1-3
He then declared: "Goodness! Why don't you be impartial? What correlation can there ever be between this inimitable divine
word and the meaningless nonsense of Musaylamah?" These truthful words immersed in the sincerity of Thumamah % had a
profound effect on his audience. Three thousand of Musaylamah's adherents deserted him and re-entered the fold of Islam.
According to the narration of Ibn Ishaq, when the people of Yamamah turned apostate, Hadrat Thumamah % made painstaking
efforts in preventing them from joining Musaylamah. He addressed them saying:
"O people! Beware of this sinister evil in which there is absolutely no light. Certainly this is wretchedness predestined by Allah
Ta'ala upon those who have accepted it and it is a test for those who haven't. O Banu Hanifah! Bear this advice in mind."
However, when Hadrat Thumamah % realised that his words are falling on deaf ears and people are still flocking to Musaylamah,
the fraud, he addressed the Muslims who were with him saying: "By Allah! I will never ever reside in this city. I see that Allah Ta'ālā
has inflicted these people with a divine fitnah (tribulation). Those who wish to depart with me, may do so."
Saying this, Hadrat Thumamah % set out with a group of Muslims and joined 'Ala bin Hadrami 4%.
Expedition of Banī Lihyan - Rabī 'ul-Awwal 6 A.H.
With the aim of avenging the deaths of 'Asim bin Thabit, Khubaib bin 'Adī and other martyrs of Raj'ī, Rasulullah # set out
himself in the company of two hundred mounted warriors on the 1st of Rabi'ul-Awwal 6 A.H. The moment the Banu Lihyan heard of
Rasūlullah 's imminent arrival, they scurried away and took refuge in the mountains. Rasūlullah # camped here for one or two days.
He also despatched a few raiding parties (in pursuit of the Banū Lihyan). One of these incursions was made up of ten men under the
command of Hadrat Abu Bakr 4%.
Rasūlullah % returned from this expedition without any form of fighting or physical combat. As he was returning, the following
words were on his blessed tongue: "Aibūn, Taibūn.
We are returning, we are repenting, we are devoted to our Lord and sing
our praises to Him. We seek the refuge of Allah from the difficulties of the journey, from a distressing return and from an unpleasant
sight in regards to our family and wealth."
Expedition of Zī Qarad - Rabī'ul-Awwal 6 A.H.
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Zī Qarad is the name of a water spring near Ghatfan. This was the grazing land of Rasulullah 's camels. 'Uyaynah bin Hisn
Fazārī, in the company of forty mounted horsemen, launched a raid on this meadow and fled after seizing all the camels. Abū Zarr
4%'s son, who was appointed to guard the camels, was killed in this raid and Abu Zarr 4%'s wife was kidnapped.
The instant Salamah bin Akw'a 4% discovered what happened, he promptly set out in pursuit. He swiftly climbed atop a hillock
and bellowed: "Ya Sabaha!66" thrice. This rousing cry reverberated throughout the city of Madinah. Salamah bin Akw'a 4% was an
expert archer. As he tracked them, he came upon them near a water spring. He continued showering them with volleys of arrows
whilst chanting: "I am the son of Akw'a, this day will determine who drank the milk of a noble woman or a contemptible woman."
He continued shadowing them in this manner until he released all the camels and he also managed to seize thirty Yemenī sheets.
Meanwhile, after the departure of Salamah bin Akw'a 4%, Rasulullah % set out himself in the company of five hundred or seven
hundred men and travelling at top speed they reached that location. Some mounted warriors were already despatched by Rasūlullah
even before the rest of them departed. This small mounted band engaged the enemy the moment they reached there. Two of the
polytheists were killed; Mas'adah bin Hakamah who was killed by Abu Qatadah % and Aban bin 'Umar who was killed by
'Ukkashah bin Mihsan 4%. And the Muslims suffered just one casualty; Muhriz bin Nadlah 4%, whose title was Akhram67. He was
martyred by 'Abdur-Rahman bin 'Uyaynah.
Salamah bin Akw'a 4% appeared before Rasūlullah % and submitted: "O Rasūlullah! I was in hot pursuit of the enemy. I have just
returned from so and so place where I left them thirsty. If I have a hundred men, I will be able to capture each one of them to the last
man." Rasūlullah % remarked: "O Ibnul-Akw'a! When you gain authority, be affectionate."
The polytheists took flight in defeat. Rasulullah # stayed the night and day at that location and he performed Salatul-Khawf there
as well. After five days, he returned to Madinah.
Expedition of 'Ukkāshah bin Mihsan % towards Ghamr68
In the same month, Rab'iul-Awwal, Rasulullah # sent forty men under the command of 'Ukkashah bin Mihsan % towards
Ghamr. However, the moment the enemy got wind of their imminent arrival, they dispersed. When the Muslim unit reached there,
they found no sign of anyone. They sent Shuj'a bin Wahab % to scout about for them. He didn't even come across any sign of their
animals. However, following a diligent search, he managed to catch one of the kuffar. He steered him back to camp where he owned
up to the whereabouts of the animals. The Muslims launched a raid on that area and seized two hundred camels as war booty.
Expedition of Muhammad Bin Maslamah towards Zil-Qassah69
During the month of Rab'ī-ul-Akhir 6 A.H., Rasulullah % sent ten men under the command of Muhammad bin Maslamah
towards Zil-Qassah to confront the forces of Banu Th'alabah and Banu 'Uwal tribes. They reached at night and fell into an exhausted
sleep the moment they reached there. Meanwhile, the enemy who was hiding in the mountains launched a menacing attack on the
Muslims. One hundred men launched a nighttime attack upon the Muslims as they slept and ruthlessly murdered every one of them.
Only Muhammad bin Maslamah 4% was saved. He was wounded in the attack but left for dead. Another Muslim who happened to pass
by, chanced upon him, picked him up and carried him back to Madīnah.
Expedition of Abū 'Ubaidah bin Jarrah towards Zil-Qassah
To avenge their deaths, Rasūlullah % sent forty men under the command of Abū 'Ubaidah bin Jarrah % towards Zil-Qassah. They
launched a successful attack on the disbelievers, who fled in defeat. Abū 'Ubaidah seized their livestock and returned to Madinah.
This expedition is referred to as 'the second expedition of Zil-Qassah'.
Expedition of Jamūm
During the same month, Rabī'ul-Akhir 6 A.H., Rasulullah # sent Hadrat Zaid bin Harithah % towards Jamum - about four miles
from Madinah - to engage the Banu Sulaim in battle. They only came across a lone woman who directed them to the other members
of the tribe. Zaid 4% returned to Madinah after two days with a few captives, some camels and a small number of goats.
Expedition of 'Īs - Jumādal-Ûla 6 A.H.
Rasūlullah % got wind of a Qurayshi trade caravan returning with goods from Syria. The moment he received this intelligence, he
despatched one hundred and seventy men under the command of Zaid bin Harithah % towards a place called 'Is. This place falls on a
journey of four days from Madinah Munawwarah. It is situated on the coast and the Qurayshi trade caravans would routinely pass this
area. The Muslims (who were perhaps waiting in ambush) captured all the travellers of this caravan. They also seized all their goods
66 Yâ Sabahâ is an expression used to rouse people and to make them aware of an imminent catastrophe.
67 Salamah bin Akw'a 4% narrates: "Akhram 4% was at the forefront of the battle and he was followed by Abu Qatâdah 4. I caught
hold of Akhram's bridle and pleaded with him not to go alone. I begged him: "Please don't risk your life by going all alone. The
enemy is bound to finish you up. Why don't you wait for the rest of the companions?" Akhram replied: "O Salamah! If you believe in
Allâh and the last day, if you believe in the reality of Jannat and Jahannam, I plead with you not to intrude between me and my
martyrdom." I then released the bridle. Akhram 4% pressed ahead and engaged the enemy until he was martyred at the hands of
'Abdur-Rahmân bin 'Uyaynah. Thereafter, Abū Qatâdah % attacked 'Abdur-Rahmân with a spear and finished him off."
68 Name of a water spring.
69 Name of a place about twenty miles from Madinah Munawwarah.
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and possessions and returned with their booty to Madīnah. Rasūlullah 's son-in-law, Abul-'As bin Rab'i was also amongst the
captives. Rasūlullah 's daughter Hadrat Zaynab Lical, offered him sanctuary. So Rasulullah # also guaranteed his personal
safety and returned his goods and possessions.
Hadrat Abul-'AS Licail gs,'s return and his acceptance of Islam was discussed in detail under the chapter of the battle of Badr.
Expedition of Tarif - Jumādal-Ukhrā 6 A.H.
Tarif is the name of a water spring approximately thirty-six miles from Madinah Munawwarah. Primarily to punish the Banū
Th'alabah tribe, Rasulullah # sent fifteen men under the command of Zaid bin Harithah towards this water spring. However, the
enemy fled by the time they got there. Zaid bin Harithah 4% seized a few camels and goats and returned to Madinah.
Expedition of Hasmā70
Jumādal-Ukhrā 6 A.H.
Hadrat Dihya Kalbī % was sent to the emperor of Rome with an epistle of Rasūlullah . Whilst he was on his return bearing
expensive gifts and royal presents, as he was passing Hasmā, Hunaid Juzāmī and a few members of the Juzām tribe waylaid him.
They seized all his goods and possessions leaving him with just one old ratty sheet. When Rifa'ah bin Zaid Juzāmī (who had already
embraced Islam) heard of this, he, accompanied by a few other Muslims, went up to Hunaid and retrieved all the usurped goods and
returned them to Hadrat Dihya Kalbī 4%.
When Hadrat Dihya Kalbi % retuned to Madinah and informed Rasulullah # about what transpired, Rasulullah # despatched five
hundred Sahabah towards Hasmā under the command of Zaid bin Harithah . These Mujahidin would travel at night and go into
hiding during the day. The instant they reached there, they caught them unawares and launched a deadly attack on them. Hunaid and
his son were killed. Five hundred women and children were taken captive. They also managed to seize five hundred camels and one
thousand goats.
Since the kinsfolk of Rifa'ah bin Zaid 4%, who had also embraced Islam, were also living amongst the disbelievers, some of their
children and women were also erroneously captured by the Muslims. When Rifa'ah bin Zaid 4% complained of this to Rasūlullah ,
he sent Hadrat 'Alī % with him with instructions to Zaid bin Harithah % to release all the prisoners and to return all their goods and
possessions forthwith. In fact, he even instructed him to return seemingly trivial possessions like saddlecloths and saddles.
Expedition of Wadiul-Qurā71 - Rajab 6 A.H.
During the month of Rajab, Rasūlullah # sent Hadrat Zaid bin Harithah % towards Wadiul-Qura to punish the Banū Fazārah
tribe. A few Muslims were martyred and Hadrat Zaid bin Harithah % was wounded in this expedition.
Expedition of Dawmatul-Jandal - Sh'aban 6 A.H.
Hadrat 'Abdullah bin 'Umar % relates: "Rasulullah # was sitting in the Musjid with ten of his companions; Abu Bakr, 'Umar,
'Uthman, 'Alī, 'Abdur-Rahman bin 'Awf, 'Abdullah bin Mas'ūd, Mu'az bin Jabal, Huzaifah bin Yaman, Abū Sa'īd Khudrī and I was
the tenth person. Whilst we were sitting with Rasulullah , a young Ansari appeared before Rasulullah # and asked: "O Rasūlullah!
Who is the best Muslim?"
Rasūlullah # replied: "The best amongst the Muslims is he who has the best character."
He the asked: "Who is the most intelligent amongst the Muslims?"
Rasūlullah % replied: "The most intelligent amongst them is he who remembers death most frequently and the one who prepares
for it the most before it strikes him. Such people are the most intelligent."
The Ansarī youth remained silent after this. Rasulullah # then addressed his companions and said:
"There are five practises that are awfully deadly. May Allah protect you from them and may He save you from setting eyes on
them. They are:
1. The nation in which immodesty and shamelessness becomes rife is struck with plague and such diseases that were never heard of
before.
2.
The nation that cheats in weight and measure is afflicted with drought and calamities and a cruel ruler is foisted upon them.
3.
The nation that refrains from paying its Zakat, rainfall is withheld from them. If it weren't for the animals, they would have been
totally deprived of rainfall.
4.
The nation that betrays the trust of Allah and His Rasul, Allah imposes the supremacy of foreign enemies over them and they (the
foreign enemies) seize whatever they possess.
5.
And when the leaders and rulers pass judgement in contrast to Quranic law and they become arrogant and transgress, Allah
Ta'ālā brings about disunity and dissension amongst them."
Rasūlullah % then instructed Hadrat 'Abdur-Rahman bin 'Awf % saying: "I will be sending you on a mission either today or
tomorrow. Be prepared." The following day, just after (the Fajr Salah), Rasulullah summoned 'Abdur-Rahman bin 'Awf 4% and
seated him right in front of him. He then proceeded to tie a black 'Imamah over his head with his blessed hands leaving a four-finger-
length of its tail hanging out at the back. Rasulullah instructed him: "Ibn 'Awf! Always tie your 'Imāmah like this. It looks
exceptionally pleasant like this."
70 Hasmâ is an area close to Wadîul-Qurâ where the Juzâm tribe lived.
71 Wadiul-Qurâ is the name of a place on the outskirts of Madînah on the road to Syria.
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Rasūlullah # then bade Bilal 4% to bring a flag (battle flag) and hand it over to 'Abdur-Rahman bin 'Awf 6. Rasūlullah
thereafter recited the praises of Allah Ta'ala, recited Durud upon himself and addressed 'Abdur-Rahman bin 'Awf thus: "Take this
flag and wage Jihad in the path of Allah. Engage those who are guilty of kufr with Allah. Do not be treacherous nor deceptive. Do not
mutilate the ears and nose etc. of the dead. Do not kill children. This is the covenant of Allah and the Sunnah of His messenger."
Thereafter Rasulullah % commanded him to proceed to Dawmatul-Jandal with a force of seven hundred Mujahidīn. He also
advised him: "If they accept your invitation and embrace Islam, don't hesitate to marry the daughter of their chief."
Hadrat 'Abdur-Rahman bin 'Awf % headed off towards Dawmatul-Jandal and invited them to embrace Islam. For three
successive days, he persistently invited them towards Islam. On the third day, the chief of Dawmatul-Jandal, Isb'a bin 'Umar, who
was a Christian, embraced Islam and a number of others also entered the fold of Islam with him. According to the prophesy of
Rasūlullah , 'Abdur-Rahman bin 'Awf % married the chief Isb'a's daughter, Tumadir. 'Abdur-Rahman bin 'Awf % returned with
her to Madinah Munawwarah. Abu Salamah bin 'Abdur-Rahman, who was one of the most prominent Tabi'in and a Hafiz of Hadith
was born of this union.
Expedition of Fadak - Sh'aban 6 A.H.
Rasūlullah # received information that Banu S'ad bin Bakr has assembled a force near Fadak to assist the Jews of Khaybar.
Rasulullah % despatched a hundred men under the command of Hadrat 'Alī % towards Fadak. En route, they chanced upon a man and
following a little intimidation, he revealed that he was a spy for the Banu S'ad. The Muslims offered him protection and asked him
about the whereabouts of Banu S'ad. He provided the correct information and accordingly, they launched an attack on the area.
However, the Banu S'ad managed to escape but the Muslims returned with a booty of five hundred camels and two thousand goats.
Expedition of Ummu Qirfah - Ramadān Mubarak 6 A.H.
Ummu Qirfah is the appellation of a woman whose name was Fatimah bint Rabī'ah. She was the chief of the Banū Fazārah tribe.
Once, on his way to Syria, Hadrat Zaid bin Harithah % happened to pass by with trade goods. The people of Banū Fazārah beat him
up, wounded him and snatched all his goods. Zaid 4% managed to make his way back to Madinah. In retaliation, Rasūlullah # sent a
force under the command of Zaid % towards these people and they returned triumphant.
Expedition of 'Abdullah bin Rawahah % - Shawwal 6 A.H.
Subsequent to the assassination of Abū Raf'i, the Jews appointed Usair bin Rizam as their leader. Without further ado, he
launched into frantic preparations to attack Rasūlullah . Furthermore, he incited the Banū Ghatfan and other tribes also to wage war
against Rasūlullah . When Rasulullah # got wind of this, he sent 'Abdullah bin Rawahah % and three other men to investigate.
'Abdullah bin Rawahah returned to say that the news was indeed accurate. Rasulullah # now sent thirty men with 'Abdullah bin
Rawahah % to call them to a meeting to discuss these issues directly with them.
Usair bin Rizām, their leader, (accepted this invitation and) also decided to set out in the company of thirty men (to meet
Rasūlullah ). All sixty of them, thirty Muslims and thirty Jews, set out with two people to a camel; one Muslim and one Jew.
Somewhere along the way, the Jews developed some wicked ideas. Usair bin Rizam and 'Abdullah bin Unais 4% were seated on one
camel. On two occasions, Usair stealthily attempted to strike 'Abdullah with a sword but each time 'Abdullah was alerted and he
overlooked it. When Usair attempted to strike him a third time, it triggered a war between the two sides. All the Jews were killed.
Only one of them managed to escape unharmed. None of the Muslims were killed. Only 'Abdullah bin Unais % was slightly injured.
When this group returned to Madinah, Rasūlullah % remarked: "Allah Ta'ala protected you from the pitiless nation." Rasūlullah
# then applied his blessed saliva over 'Abdullah's wound and it healed right away. He also passed his hands over his face and made
Du'ā for him.
Expedition of Kurz bin Jābir Fiharī towards 'Uranīyyin - Shawwal 6 A.H.
A few members of the 'Ukkal and 'Uraynah tribes came to Madinah and exposed their Islam. A few days later, they pleaded
before Rasūlullah : "We are livestock people. Until now, we subsisted on milk. We are not in the habit of eating grains. The climate
of Madinah is not suitable for our health. For this reason, if you permit us to live on the outskirts of the city amongst the camels of
charity and allow us to consume their milk, it would be better for us."
Rasulullah % accommodated this request. The camels of charity were housed in the meadows on the outskirts of the city.
Rasūlullah % allowed them to stay there and to consume their milk. In a few days, these tribesmen recovered their good health and
became robust and healthy. This is when wickedness took hold of them and they renounced Islam. They also murdered the herdsman
of Rasūlullah % and mutilated his body by cutting off his hands, legs and nose and gouging out his eyes. They also poked thorns into
his eye sockets. Following this nefarious deed, they seized all the camels and took flight.
In Shawwal 6 A.H. Rasulullah % despatched Kurz bin Jabir Fiharī % with about twenty men in pursuit of these wicked
tribesmen. They were captured to the last man. Rasulullah % decreed that they be subject to Qisas (retaliatory punishment). They were
executed in exactly the same manner as they had murdered the herdsman. However, hereafter it was decreed that any criminal,
regardless of the heinousness of his crime, would not be punished in this manner. At the very outset, mutilation of the most bitter
enemy of Islam has been prohibited outright. So if a disbeliever murders a Muslim and disfigures his body, the disbeliever will be
executed in retaliation but he will not be mutilated. (Zarqanī volume 2 page 176)
Expedition of 'Amr bin Umayyah Damurī %
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One day, in front of a huge gathering of the Quraysh, Abu Sufyan bin Harb challenged them saying: "Isn't there anyone from
amongst you who dares to assassinate Muhammad? He is not protected by a bodyguard and he walks around freely in the
marketplace."
A Bedouin arose and proclaimed: "I am a professional in such exploits. If you assist me in this venture, I undertake to fulfil this
assignment." Abu Sufyan provided him with a camel and some money together with a pledge to offer his unreserved assistance.
This Bedouin, dagger in hand, set out towards Madinah Munawwarah. At that moment Rasulullah # was in the Musjid of Banū
'Abdil-Ash-hal. When Rasulullah # set eyes on him approaching, he observed: "This man comes with an evil intention."
Usaid bin Hudair % sprang up and seized the Bedouin's hand. The dagger that he had concealed within his clothes clattered to the
ground. Rasūlullah % asked him: "Tell me the truth, what brings you here?" He replied: "If I am promised safety, I will disclose my
intentions." Rasūlullah % pledged: "Go ahead, you have my protection." The Bedouin then went on to give a detailed account of what
transpired. Rasūlullah % released him and pardoned him. When this Bedouin witnessed this incomparable conduct, he was drawn to
embrace Islam and remarked: "O Muhammad! I am not a person who is scared of other men but the moment I laid eyes upon you, I
lost my senses and became faint-hearted. Furthermore, you ascertained my evil intentions without anyone else knowing about it. From
this I realised that you are safe and secure and you are certainly on the path of truth and beyond doubt the group of Abu Sufyan is an
assembly of devils."
On hearing this, Rasūlullah # started smiling. This Bedouin stayed a few days in the company of Rasulullah . He then sought
Rasūlullah 's permission and left. What happened to him thereafter, nobody knows. Thereafter, Rasūlullah % sent 'Amr bin
Umayyah Damrī % and Salamah bin Aslam Ansārī 4% to Makkah with instructions to assassinate Abū Sufyan if the opportunity
presents itself. When these two people reached Makkah, they decided to enter the Baitullah and perform Tawaf first. The moment
they entered the Haram, Abu Sufyan spied them and bellowed: "Look! This is 'Amr bin Umayyah. He certainly comes with designs
of evil."
During the pre-Islamic days of ignorance, 'Amr bin Umayyah % was notoriously known as Shaytan (the devil). The people of
Makkah, terrified by the potential of 'Amr bin Umayyah to cause harm to them, amassed a bit of money and presented it to him. 'Amr
4% said to his companion: "Presently, the assassination of Abu Sufyan seems unlikely. It's better if we save our lives and flee now."
On their return, they killed 'Abdullah bin Malik Taymī. Further on, they came across a one-eyed man of the Banu Dayl tribe who
was lying down reciting the following couplet:
"I will never embrace Islam as long as I live,
I will never take up the religion of the Muslims."
'Amr bin Umayyah 4% delivered a blow to this man and finished him off72.
As they were returning, they came across two Qurayshi spies whom the Quraysh enlisted to spy on the conditions of Rasūlullah
#. One of them they killed and the other was brought before Rasulullah . 'Amr % relates: "I gave a detailed account of our
expedition to Rasūlullah . On completion of my narrative, Rasūlullah #'s face lit up with a smile."
'Umratul-Hudaybiyyah
Ist Zul-Q'adah 6 A.H.
Hudaybiyyah is actually the name of a well. A village that lies adjacent to this well became known with this name as well. This
village lies approximately nine miles from Makkah. Muhib Tabarī says that most of the Hudaybiyyah area lies within the Haram
whilst the balance lies in the Hill area.
Rasūlullah % saw a dream in which he witnessed himself and a few of his companions entering Makkah with absolute peace.
They performed 'Umrah and some of the companions had shaved their heads whilst the others had cut their hair." The moment they
heard of this dream, the flicker of enthusiasm that was hitherto dormant, flared up in their hearts and the anticipation of a visit to
Baitullah made them restless with fervent exuberance.
On Monday 1st Zul-Q'adah 6 A.H. Rasulullah % set out from Madinah Munawwarah towards Makkah Mu'azzamah with the
intention of 'Umrah. Approximately fifteen hundred Muhajirin and Ansar accompanied Rasulullah % on this journey. When they
reached Zul-Hulayfah73 they necklaced their camels, made Ish'ar74 and donned their Ihrāms. Rasulullah # despatched Busr bin
Sufyan % to spy on the conditions of the Quraysh. Since Rasulullah # had absolutely no intention of armed combat, they did not
carry any sort of arms and military equipment. They merely carried a few basic arms normally carried by a traveller and that too the
arms were securely sheathed in their scabbards.
When Rasūlullah # landed at Ghadir Ashtat, his informant reported to him that the Quraysh started amassing their forces the
moment they heard of Rasulullah 's departure. He also reported that this time round, the Quraysh are hell-bent on fighting and they
committed themselves not to allow Rasūlullah # entry into Makkah.
Furthermore, Rasūlullah learnt that Khalid bin Walid, in the company of two hundred mounted soldiers, has already landed in a
place called Ghamīm, as part of the vanguard. The moment Rasulullah # heard of this development, he turned away from this route
and taking another route towards Makkah, landed at Hudaybiyyah. From this point on, as Rasulullah # attempted to steer his camel
towards Makkah, the camel sat down. The people shouted out: "Hal! Hal!75" in an attempt to rouse it and they tried every possible
trick to get it to stand, but it remained inflexibly seated. Some people remarked: "Qaswa76 has become wayward and stubborn!"
Rasūlullah # rejoined: "This is not its habit but actually Allah Ta'ala has prevented it from progressing any further."
72 According to another narration, 'Amr first asked him who he is. He replied: "I am from the Banu Bakr tribe." To this 'Amr 46
replied: "Marhabâ! (Welcome)." The man then went back and lied down but started chanting the same couplet again. 'Amr % first
thrust an arrow into his healthy eye and then finished him off with his sword." [Zarqânî]
73 Mîqât boundary for the citizens of Madînah.
74 Ish'âr is a reference to a small incision made on the hump of the Hajj camel and the blood smeared over the hump as a caution to
others not to interfere with this Hajj animal.
75 An interjection used to rouse camels as the word giddyup is used for horses.
76 Name of Rasulullah 's camel.
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