Indexed OCR Text

Hadrat 'Amir 4% was about to strike him on his leg when the sword twisted back onto his own knee causing a fatal wound. He
subsequently passed away at Khaybar.
Hadrat Salamah bin Akw'a 4% (his brother) narrates: "On our return from this battle, Rasulullah % noticed that I was awfully
disheartened and when he enquired the reason, I replied: "O Rasūlullah! People are claiming that all 'Amir's good deeds are in vain
because he died with his own sword." Rasulullah # remarked: "Whoever said this is mistaken. He was an outstanding warrior."
Thereafter, gesturing with his two fingers, Rasulullah # said: "He will get a twofold reward." According to Ibn Ishaq's narration,
Rasūlullah % said that he is a martyr and he also performed his Janazah Salah.
Following this tragic incident with 'Amir . Hadrat 'Alī % strode out onto the battlefield and in response to Murahhib's
bragging poetry, Hadrat 'Alī % responded with the following couplet as he appeared to take him on:
"I am the man who was named Haydar (lion) by his mother. As terrifying84 as the predatory lions of the jungles."
As Hadrat 'Alī % was busy reciting these verses, he struck Murahhib with such a lethal blow of the sword that split his head into
two. Subsequently, the fort was captured. Thereafter, Murahhib's brother Yasir decided to step forth onto the battlefield. From this
end, Hadrat Zubair 4% stepped out and promptly finished him off. This fort was conquered at the hands of Hadrat 'Ali % after a siege
of twenty days. Apart from the war booty, a number of people were taken captive. Amongst the captives was Hadrat Safiyyah bint
Huyayy bin Akhtab, the daughter of the chief of Banu Nadir and the wife of Kinanah bin Rab'ī.
Note: Whenever Rasulullah # intended to launch an attack on any of these forts, he would nominate one of the personages of the
Ansār or Muhajirīn to bear the standard of Islam. Allah Ta'ala would then grant the Muslims victory over the fort at the hands of this
selected personage. Since the victory over the Qamus fort was eternally the virtue of Hadrat 'Alī , Rasulullah # summoned him
specifically and handed over the standard to him. Furthermore, the statement of Rasulullah # 'I will hand over this standard to a
person who loves Allah and His Rasul and Allah and His Rasul also loves him' was to pay patronage to Hadrat 'Alī % and to boost
his courage. Allah forbid! This statement by no means implies that nobody but this man loves Allah and His Rasul.
Hadrat Safiyyah Lical , and her two cousins (father's brother's daughters) were captured from this Qamus fort. Further
details will be discussed later on. Hadrat Safiyyah Licall stoy's husband's name was Kinanah bin Rab'i who was also killed in this
battle.
3. S'ab bin Mu'az fort
Following the Muslims victory over the Qamus fort, the S'ab bin Mu'az fort was conquered. A huge cache of grain, fat and other
consumables were stockpiled within this fort. All this fell into the hands of the Muslims.
According to some narrations, when the Muslims suffered an acute shortage of provisions, they requested Rasūlullah # to make
Du'a for them. The day after he made Du'a for them, S'ab bin Mu'az fort was conquered. This netted the Muslims an abundance of
essential provisions providing them with much needed support in their campaign.
On the same day, Rasulullah # witnessed a number of fires burning all around him. When he enquired about this, the people
informed him that they were cooking meat. "What type of meat is it?" he asked. They replied: "It is the flesh of domesticated asses."
Rasūlullah % remarked: "It is Najis (unclean). Dispose of it and break the utensils as well." Someone enquired: "O Rasūlullah! If we
just dispose of the flesh but wash the utensils (and use them), will this be permitted?" He replied: "Okay, wash the utensils (and use
them)."
4. Qullah Fort
Thereafter the Jews sought refuge in Qullah fort. This was also a well-fortified and well-protected fort. It was built on the peak of
a mountain, hence the name Qullah fort. The word Qullah literally means 'mountain-top or summit'. This fort was subsequently
referred to as Zubair Fort because it fell into the share of Hadrat Zubair % when the spoils of war were distributed amongst the
Muslims.
For three days Rasulullah # laid siege to this fort. In an unanticipated turn of good fortune, a Jew appeared before Rasūlullah
and said: "O Abul-Qasim! Even if you had to isolate these people for a whole month it won't affect them in the least. They have water
springs flowing beneath them. They come out at night, fill up their containers and quickly retreat into the fort. If you cut off their
water supply, you will be able to succeed."
Rasūlullāh # managed to cut off their water supply. They were forced to emerge from the fort. A fierce battle ensued in which
ten Jews were killed and a few Muslims were also martyred but the fort was conquered.
Hafiz Ibn Kathir Ale all in says: "This Qullah Fort was the last fort to be conquered in the area of Natat. Thereafter Rasūlullah
# pressed on to the forts of Shaqq. Following an intense battle, the first fort to fall in this area was the fort of Ubayy. The Muslims
occupied the fort. Thereafter, Rasulullah # advanced to the other forts of the area."
5. Watīh and Salālim
Following his success on the aforementioned fort, Rasulullah # pushed ahead to the other forts of the area. Only when all the
other forts were occupied, Rasulullah # finally proceeded to Watih and Salalim. Some narrations mention the Kaytabah fort as well.
The Muslims now occupied all the other forts. These two forts were left. The Jews applied all their energies to these last two
remaining forts. The Jews, fleeing from the surrounding areas, all sought refuge in these forts. Following a siege of fourteen days, the
Jews were desperately driven to plead for a truce. Rasulullah # accepted their plea. The Jews appointed Ibn Abul-Haqiq as their
spokesperson to discuss the terms of the truce. Ultimately, Rasulullah # spared them on condition that they immediately vacate the
84 It is said that Murahhib saw a dream the previous night in which he was being mauled by a lion. Hadrat 'Alî % was made aware of
this dream through divine inspiration. So, Hadrat 'Alî's words 'I am the man who was named Haydar (lion) by his mother' were
actually a taunt to Murahhib as though he meant to say: "O Murahhib! I am the lion you saw in your dream." The moment Hadrat 'Alî
% recited this couplet, Murahhib started trembling in panic and the bluster of his conceit instantaneously evaporated. And Allâh
Ta'âlâ knows best.
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area and go into exile and that they leave behind their gold, silver, arms and other implements of war behind. He also warned them not
to conceal anything and carry it away. He also cautioned them that if they violate any of these conditions, Allah and His Rasul are free
of any responsibility.
However, in spite of their pledge and assurance, the Jews failed to refrain from their mischief. They somehow managed to hide
away a leather bag belonging to Huyayy bin Akhtab. This bag contained all their jewellery. Rasūlullah % asked Kinanah, his brothers
and others as well. All of them replied that the jewellery is expended. Rasulullah # warned them: "If this bag happens to turn up, none
of you will be safe." Saying this, Rasulullah # instructed an Ansarī to go to a certain tree in a certain area and dig out this bag from its
roots. The Sahabi went and unearthed this bag. The value of its contents was about ten thousand Dinars (gold coins). These people
were executed for this crime. One of the culprits was the husband of Hadrat Safiyyah, Kinanah bin Rab'ī bin Abil-Haqīq.
Moreover, Kinanah was also guilty of the murder of the brother of Muhammad bin Maslamah, Mahmud bin Maslamah, who was
killed in this very battle. For this reason Rasulullah # handed over Kinanah to Muhammad bin Maslamah % so that he may execute
Kinanah in revenge of the death of his brother.
Conquest of Fadak
When the Jews of Fadak learnt that the Jews of Khaybar capitulated and entered into a truce with the aforementioned conditions,
they too sent a message to Rasulullah # pleading with him to spare their lives and in exchange they offered to leave behind all their
wealth and assets and go into voluntary exile. Rasūlullah # accepted this offer. The terms of this treaty were discussed through the
representation of Muhayyasah bin Mas'ūd. Since Fadak was annexed without any military intervention or offensive, neither the
cavalry nor the infantry was required, the entire area of Fadak was left to the absolute control and 'right of use' of Rasūlullah .
Unlike, Khaybar, these lands were not distributed amongst the Mujahidīn.
In this campaign, either fourteen or fifteen Muslims were martyred and ninety-three disbelievers were killed. Following this
successful campaign, when the spoils of war and captives were drawn together, Hadrat Safiyyah bint Huyayy bin Akhtab was also
amongst them. She had just recently married Kinanah bin Rab'ī.
Huyayy bin Akhtab was a descendant of Hadrat Harun . As the captives were being escorted after the battle, Hadrat Dihya 4%
submitted: "O Rasūlullāh! Grant me a slave girl." Rasūlullah # replied: "You have a choice. Select whichever slave girl you fancy."
Hadrat Dihya % chose Hadrat Safiyyah Lical. To this the Sahabah remarked: "O Rasūlullah! This is the daughter of their
leader. She is most appropriate for you." So Rasulullah # repossessed her and granted him Hadrat Safiyyah's cousin in exchange of
her. Thereafter, Rasulullah * set Hadrat Safiyyah رضي الله عنها free and married her.
A detailed account of Hadrat Safiyyah Licalay's Nikah will be mentioned under the chapter dealing with the Azwaj
Mutahharāt (pure wives of Rasūlullah ). Just as Rasūlullah % conducted himself with Hadrat Juwayriyyah Lacalma, in the
expedition of Banu Mustalaq in keeping with her family honour and nobility, similarly, on this occasion, in keeping with Hadrat
Safiyyah Licala,'s noble lineage and the fact that she was a descendant of Hadrat Harun , Rasulullah # set her free and married
her.
An attempt to poison Rasūlullah #
Following the conquest of Khaybar, Rasulullah % stayed on for a few days more at Khaybar. During this period, Zaynab bint
Harith, the wife of Salam bin Mushkim, presented to Rasulullah # a gift of a grilled goat seeped in deadly poison. The moment he
tasted it, Rasūlullah held his hand back. However, Bishr bin Bara bin M'arur 4%, who was seated with Rasūlullah , consumed part
of it. Rasūlullah % cautioned: "Hold it. This goat is poisoned."
Rasūlullah % summoned Zaynab and asked her the reason for this heinous deed. She confessed: "Yes, the meat was poisoned
because if you are truly a divine messenger, Allah Ta'ālā would surely notify you about it and if you are a false messenger, then the
people would be released from you."
Since Rasūlullah % never sought revenge for any loss or injury caused to his personal self, he released her. However, when Bishr
bin Barā bin M'arur % passed away with this poison, Rasulullah # handed her over to Bishr's heirs. They executed her in retaliation
for the murder of Bishr.
According to the narration of Bayhaqi, following her confession of this sin, Zaynab embraced Islam and remarked: "Now I am
truly convinced of your truthfulness. I make you, and all those present, my witness, that I have embraced your faith and I hereby
declare that there is none worthy of worship besides Allah and that Muhammad is the messenger of Allah."
According to Zuhrī and Sulayman, Rasūlullah # did not execute her initially because she embraced Islam.
Mukhabarah - Sharecropping
When the lands of Khaybar were conquered and the lands fell into the lot of Allah, His Rasul # and the Muslims, Rasulullah
intended to banish the Jews from Khaybar (according to their agreement). However, the Jews begged Rasulullah # to allow them to
stay on condition that they will cultivate the land and pay half the harvest to Rasūlullah . Rasūlullah # accepted this condition but
also added: "We will allow you to stay on as long as we wish." Since such a sharecropping agreement was concluded for the very first
time in Khaybar, such sharecropping agreements are referred to as Mukhabarah. Whenever the occasion for harvest and distribution
drew close, Rasūlullah % would send Hadrat 'Abdullah bin Rawahah % to determine an estimate of the crops.
Hadrat 'Abdullah bin Rawahah % would divide the entire harvest into two equal parts and invite them to take whichever one of
the two parts they preferred. On witnessing this level of fairness, the Jews would say: "It is due to this level of justice and fairness that
the skies and earth are still standing." In another narration it is mentioned that Hadrat 'Abdullah bin Rawahah % would reply:
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"O Jews! You are the most despicable of Allah's creation in my eyes because you murdered a number of Prophets and attributed
falsehood unto Allah. However, this revulsion that I cherish for you would never drive me to be unfair to you."
The arrival of Abu Hurayrah4
Hadrat Abū Hurayrah 4 and a few of his companions appeared before Rasūlullah # after the conquest of Khaybar. However,
Rasūlullah % did not allocate a share for them from the war booty.
Distribution of the spoils of Khaybar
The spoils of Khaybar did not comprise of (much) gold and silver. It was made up of cows, oxen, camels and a bit of assorted
goods. The most significant part of the spoils was the lands, gardens and orchards of Khaybar. Apart from the lands, the rest of the
spoils were distributed, according to the Quranic directive, amongst the Mujahidin whilst the lands itself were distributed only
amongst the participants of the campaign of Hudaybiyyah.
When Rasūlullah # set out from Madinah for 'Umrah of Hudaybiyyah, he invited the Bedouins also to join him on this journey.
Rasūlullah % was concerned that the hearts of the people of Makkah were brimming with incensed malice against the Muslims after
the number of people the Makkans lost at Badr, Uhud and Ahzab. So he was concerned about hostilities erupting once they reach
Makkah or perhaps the Makkans would not even allow them entry into Makkah. So at this moment in time, logic demanded that a
huge group of people accompany Rasūlullah # on this journey to forestall any evil intentions of the Quraysh. A number of Bedouins
refused to accept this invitation of Rasūlullah % whilst others offered feeble excuses of their hectic schedules and other commitments.
On the contrary, the sincere Mulims who were embodiments of Iman viewed their companionship with Rasulullah # on this journey
as a fortune of this world and the hereafter and set out with him. When they reached Hudaybiyyah, they were barred from entering
Makkah and were forced to accept the apparently unreasonable terms of the truce, they exercised patience.
When the sincerity of the devoted Muslims was irrefutably established on this journey, Allah Ta'ala, in order to remove the
desolation from their shattered hearts, gave the Muslims glad tidings of the imminent conquest of Khaybar. And Allah Ta'ālā also
decreed that the spoils of Khaybar are reserved for the participants of Hudaybiyyah and nobody else is entitled to a share of it.
Now the question remains, what formula did Rasulullah # employ in the distribution of the lands of Khaybar? This is explained
in Sunan Abī Dawud as follows: after setting aside one fifth (khums), Rasūlullah # carved up the lands into thirty-six parts. Eighteen
of these were set aside for the use of the Muslims in general and these were not distributed amongst the Mujahidin. The remaining
eighteen parts were distributed amongst the Mujahīdīn. Each part was then allocated to a hundred people each but as per the divine
commandment, this privilege was awarded only to the participants of Hudaybiyyah. The 'half-portion' of the lands that Rasūlullah
did not distribute was made up of Kaytabah, Watīh, Salālim and its adjoining lands.
The remaining half was distributed amongst the participants of Hudaybiyyah. This consisted of the areas of Shaq, Natat and their
adjoining properties. This narration is cited in Sunan Abī Dawud directly from a Sahābī Sahal bin Abī Hathamah % and it is also
narrated Mursalan from a Tāb'ī Bashīr bin Yasār.
Imam Tahawī ule dul iny says: "Rasulullah # did not distribute all the lands of Khaybar. He only distributed the areas of Shaq,
Natat and their adjoining properties amongst the Mujahidin. The remaining lands were held for the general welfare of the Muslims."
Now the question remains, how were these eighteen of the original thirty-six parts distributed amongst the Mujahidîn? There are
conflicting narrations about this distribution. The most accepted narration is that there were a total of fourteen hundred Mujahidîn of
which two hundred were members of the cavalry. Fourteen hundred men received fourteen of these shares, as each share was made up
of one hundred portions. Imam Malik, Imam Shaf ī, Imam Ahmad Ale all day and other senior 'Ulama are of the opinion that apart
from the rider, every horse was also allocated a double portion. So two hundred horses were allocated four shares (i.e. four hundred
portions). In this manner, fourteen shares together with these four make up a total of eighteen shares.
It is narrated in Sunan Abī Dawud from Mujamm'a bin Jāriyah % that the total troops in the campaign of Khaybar numbered
fifteen hundred, of which three hundred made up the cavalry. Rasūlullah % allocated every horseman a double share and a single
share for every member of the infantry.
This narration is corresponds to the Mazhab of Imam Abu Hanifah Ale dul aney. According to him, a horseman receives two shares
only (and not three); one for himself and one for his horse. This is also narrated from Hadrat 'Alī % and Hadrat Abu Mūsa Ash'arī 4%.
According to this calculation, of the fifteen hundred Mujahidin, the three hundred cavalry received six shares and each share was
made up of one hundred portions. And the remaining troops that numbered twelve hundred, received twelve shares (totalling twelve
hundred portions). So twelve and six makes up a total of eighteen shares.
A few slaves and a few women also joined the Khaybar expedition to assist and serve the Mujahidīn. As a form of aid, Rasūlullah
# bestowed upon them a small portion of the spoils as well. They were not awarded any portion of the lands of Khaybar like the
Mujāhidīn.
Return of the orchards of the Ansar
When the Muhajirin emigrated to Madinah in the early days, the Ansar, forever eager to provide assistance, temporarily offered
some of their lands and orchards to the Muhajirin in a bid to provide a source of mutual benefit to both, the donor as well as the
donee.
However, following their triumph at Khaybar, the Muhajirin were now rendered self-reliant. So they returned these lands and
orchards to their respective owners. Hadrat Anas 4%'s mother, Hadrat Ummu Sulaim Licala, had also awarded Rasulullah % the
benefits of a few trees. Resulullah # assigned these trees to his wet nurse Ummu Ayman Licalso, who was also the mother of
Hadrat Usāmah bin Zaid 46.
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Following the conquest of Khaybar, when the Muhajirin returned the trees of the Ansar, Hadrat Ummu Sulaim Licalua, also
requested the return of her trees from Rasulullah . These trees were already assigned to Hadrat Ummu Ayman Laicaldy.
Rasulullah # asked Ummu Ayman رضى الله عنها to return these trees of Ummu Sulaim رضي الله عنها .She refused and strapping a cloth to
Anas 4%'s neck, she tugged the cloth and said: "By Allah! I will never return these trees."
Since Ummu Ayman Licalà, was the wet nurse of Rasulullah # and also a slave girl of his father, Rasulullah # did not wish
to disappoint Ummu Ayman Licalà, in any way. Rasulullah # said: "O Ummu Ayman! Return these trees and take some other
trees in exchange." Rasulullah # continued exhorting her in this manner but she only agreed to return these trees when Rasūlullah
promised to give her ten trees from his personal property in exchange of each one of these trees. In view of her rights of upbringing
and nurturing, Rasūlullah # conducted himself in this indulgent manner with her.
Divine Regulations and Ordinances
The regulations pertaining to Haram and Halal that were revealed during this campaign and the ordinances the jurists have
inferred from the principal incidents of this campaign, are briefly mentioned hereunder:
1. Fighting in the months of Haram
As recounted earlier on, Rasūlullah % set out for the expedition of Khaybar in the month of Muharram. This clearly indicates that
it is not prohibited to fight in the Haram (sacred) months. And the verses or Ahadith that denote the prohibition of fighting in these
sacred months, those verses and Ahadith are abrogated. For further details, refer to the commentary of the verse "and they ask you
about fighting in the sacred month" and also the commentary on the verse of Surah Tawbah "And of these four are sacred".
2. Apportionment of the lands
As mentioned previously, Rasūlullah did not distribute all the lands of Khaybar amongst the Mujahidin. Only the areas of Shaq
and Natat and their adjacent lands were distributed amongst the Mujahidin whilst the areas of Kaytabah, Watīh and Salalim and the
surrounding areas were retained for the relief and welfare of the Muslims. From this we deduce that in regards to the conquered lands,
the ruler has the right to do as he deems fit. He may distribute the land amongst the Mujahidin or he may leave the land in the disposal
of the original owners and impose jizyah (tax) upon them.
3. Prohibitions at Khaybar
At Khaybar, Rasūlullah # issued a few prohibitions. These included:
(a)
Prohibition against domesticated donkeys.
(b)
Rasūlullah forbade the sale of any share of the war booty before its actual distribution.
(c)
He forbade the use of (raw) garlic and
(d)
He endorsed the consumption of horseflesh. (The 'Ulama hold conflicting opinions on this issue.)
For further details on all the aforementioned issues, refer to Zarqanī volume 2 pages 233 to 239
4. Prohibition against Mut'ah (temporary marriage)
It is cited in Sahīh Bukhārī and Sahih Muslim, Hadrat 'Alī % narrates that Rasulullah % issued a prohibition against Mut'ah at
Khaybar. Furthermore, a number of Quranic verses also corroborate the prohibition of Mut'ah.
(e)
Allah Ta'ala says: "(And successful are those believers) who stringently protect their private parts except from their wives
and bondswomen, they are free from reproach. As for those who seek anything else beyond this (i.e. apart from their wives and
bondswomen) they are transgressors." And it is clear that a woman of Mut'ah is neither a wife nor a slave according to the
Shi'ahs. A woman married on the basis of Mut'ah is not a wife because this marriage neither has witnesses nor publicity. Neither
is she favoured with maintenance nor with a house. This marriage has no Talaq, no Li'an, no Zihar and no 'Iddat. Even the laws
of inheritance do not apply.
(f) In another verse Allah Ta'ālā commands: "And marry women of your choice; two, three or four." In this verse, Allah Ta'ālā
determines the limits of Nikah in that marriage with more than four women at once is not permissible. However, in Mut'ah, there
are neither any limitations nor any special figures.
(g) Furthermore, with the introduction of this immoral custom, the institution of Nikah will also fall away because most people
get married to fulfil their base desires and when this base desire can be fulfilled with Mut'ah, what is the need for Nikah now?
Hurmate-Mut'ah (Prohibition of Mut'ah)
During the initial stages of Islam, the laws of Haram and Halal were revealed gradually step-by-step. For instance, the injunctions
against wine and pork were revealed about fifteen to twenty years after prophethood.
Similarly, in accordance with the traditions of the pre-Islamic days of ignorance, the people were engaged in Mut'ah. Until then
no clear-cut divine command had been revealed in this regard. Only in the seventh year of Hijrah, following the conquest of Khaybar,
Rasūlullah # proclaimed the prohibition of Mut'ah and domesticated donkeys.
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Thereafter, at the end of the eighth year of Hijrah, Rasulullah # permitted Mut'ah in the expedition of Awtas for a period of three
days only. And this consent actually meant that those who had made Mut'ah and were unaware of its prohibition at Khaybar, they will
not be taken to task for their ignorance of this prohibition. However, when Rasulullah # came to Makkah for 'Umrah thereafter, he
grasped the K'abah with both his hands and confirmed: "Mut 'ah is declared forever Haram right up to the day of judgement."
Since thousand of Muslims only entered the fold of Islam after the conquest of Makkah, they were unaware of the prohibition of
Mut'ah. Due to this ignorance, a few new Muslims - in accordance with the tradition of pre-Islamic ignorance - engaged in Mut'ah at
Awtas. When Rasulullah heard of this, he stood at the door of the K'abah and declared Mut'ah to be eternally Haram.
Furthermore, during the expedition of Tabuk, Rasūlullah # caught sight of a few women wandering around the tents of the
Muslims. Upon enquiry he was informed that some of the Muslims made Mut'ah with these women (either at this moment or on some
previous occasion). Upon hearing this, Rasūlullah # was so overcome with fury that his face turned crimson. He then stood up to
deliver a Khutbah wherein he extolled the praises of Allah Ta'ala and declared Mut'ah as Haram. The Sahabah & say: "Thereafter we
never ever engaged in Mut 'ah and we resolved never to return to it."85
So the fury of Rasulullah # as evinced by his blessed countenance turning red indisputably proves that Rasulullah # had already
declared his prohibition and aversion to Mut'ah prior to this occasion. In fact, he had informed them of its prohibition twice before
this. The first time was at Khaybar and the second at Awtas. So when this vice reared its head again (even though it was done out of
ignorance), Rasūlullah # was extremely distressed and overcome with fury, his face turned red in annoyance. And for a third time,
Rasūlullah # delivered a Khutbah prohibiting Mut'ah. On this occasion, Rasūlullah # issued a peremptory prohibition on Mut'ah and
again on the occasion of the farewell Hajj, Rasulullah # repeated this prohibition so that everyone is well aware of its prohibition.
Due to the numerous occasions of Mut'ah being proclaimed Haram, some narrators postulate that Mut'ah was declared Halal
twice or thrice and declared Haram again twice or thrice. However, this declaration on the second and third occasion was not a new
prohibition but merely an emphatic repetition of the previous prohibitions.
Thereafter, during the Caliphate of Hadrat 'Umar % some ignorant people who were absolutely unaware of the prohibition of
Mut'ah committed this evil. When Hadrat 'Umar 4% heard of this, he was awfully enraged. He ascended the pulpit and delivered a
Khutbah wherein he stressed upon the prohibition of Mut'ah. His declaration left absolutely no room for doubt over this issue. He also
added: "After this if I come across anyone engaging in Mut'ah I will impose the punishment of adultery upon him." From this day
onwards, Mut'ah was categorically terminated and the Ijm'a (consensus) of the Sahabah & was constituted over this issue. When
'Abdullah bin 'Abbas 4% and others who, due to their ignorance, were in favour of the permissibility of Mut'ah were apprised of the
prohibition of Mut'ah, they retracted from their view (and they too sanctioned its prohibition). This is discussed in detail in Ahkāmul-
Qurān of Abū Bakr Jassās volume 2 page 147.
'Abdullah bin "Abbas % was born a year or two before Hijrah and until the age of eight or nine he lived with his parents at
Makkah. Following the conquest of Makkah, when Hadrat 'Abbas 4% emigrated with his family, Hadrat 'Abdullah ibn Abbas % also
accompanied his father to Madinah. The conquest of Khaybar (in which Mut'ah was prohibited) had already taken place well before
Ibn 'Abbas 4% could come to Madinah. During this time, no incident related to Mut 'ah took place. This is why Hadrat Ibn 'Abbas 4%
himself was unaware of the prohibition of Mut'ah. He merely heard of it from the other Sahabah & and he issued a Fatwa stating that
just as carrion and pork are permitted in dire necessity, so too is Mut'ah permitted at times of dire necessity. However when Hadrat
'Alī % and other Sahabah & related before Ibn 'Abbas a string of narrations prohibiting Mut'ah until Qiyamah, he retracted his view.
Permitted type of Mut'ah at the inception of Islam
It should be borne in mind that the word Mut'ah is derived from the root word Mata'a, which means a minuscule degree of
benefit. As Allāh Ta'ālā says in the Holy Quran: "Verily this worldly life is nothing but a Mata 'a (source of a little benefit.)." And the
set of clothing awarded to a divorced woman is also referred to as Mata 'a because this set of clothing, in comparison to Mahr, is a
source of trivial benefit. As Allah Ta'ālā says: "And bestow upon them (these divorced women) a suitable gift." In another verse, He
commands: "And for the divorced women Mata 'a (limited maintenance) should be provided equitably."
This is the literal meaning of Mut'ah. In the technical sense, the word Mut'ah applies to two situations. One is that the word
Mut'ah applies to a temporary marriage. In other words, in front of witnesses a marital contract is effectuated with a woman for a
limited period of time. Once this time period lapses, separation is automatic without the need to issue a formal divorce. However, in
order to cleanse her womb, after this separation, she has to wait for one menstrual cycle to pass to ensure that this husband's sperm is
not co-mingled with the subsequent husband's sperm. Only this type of Mut'ah was permitted in the early stages of Islam and it was
subsequently declared forever Haram. In other words, Mut'ah in the context of a temporary Nikah was permitted during the earlier
period of Islam but this permissibility was subsequently overturned and declared forever Harām.
The second situation that Mut'ah applies to is in the case where a man enters into an agreement with a woman and says: "I will
benefit from you for a day or two and I will pay you for this benefit." This is blatant fornication. This is Zinā in the true sense of the
word. This form of Mut'ah was never ever endorsed in the history of Islam. It was never permitted, so there is no question of it ever
being abrogated. In fact, this form of Mut'ah is not permitted in any religion because this form of Mut'ah is fornication and
fornication is not lawful in any religion. Yes, the first type of Mut'ah is referred to as a temporary Nikah (In other words, in front of
witnesses a marital contract is effectuated with a woman for a limited period of time with the permission of her guardian and a period
of one menstrual cycle as 'Iddat following the lapse of this agreed period of time is referred to as Mut'ah.) Such a Nikah is a sort of an
85 Imâm Hâzimi has extracted the following Hadîth with his Sanad on the authority of Hadrat Jâbir bin 'Abdullah Ansârî 4%. He
relates: "We set off with Rasulullah towards the expedition of Tabuk. As we drew closer to 'Aqabah near Shâm, some women
came to us. We discussed making Mut'ah with them. Either they were brought to our tents or they were pacing about our tents. When
Rasulullah # caught sight of these women, he asked: "Who are these women?" We replied: "O Rasūlullah! Some women we made
Mut'ah with." Rasulullah # became so enraged that his cheeks turned red, his colour changed and his fury intensified. He stood up
amongst us and delivered a Khutbah wherein he extolled the praises of Allâh Ta'ala and thereafter he declared Mut'ah to be Harâm.
On that day we made a firm resolution never to engage in it and never to return to it."
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intermediate stage. In other words, this temporary Nikah falls somewhere inbetween an ordinary Nich and downright fornication. This
is an intermediate stage that is neither fornication nor ordinary Nikah that requires Talaq, 'Iddat and inheritance laws etc. This form of
Mut'ah Nikah is not a genuine Nikah as such but it merely enjoys an external resemblance to Nikah. In Mut'ah of this category,
witnesses as well as consent from the guardian is necessary. Similarly, if she is separated from this man and decides to enter into
Mut'ah with another man, she is not allowed to remarry until and unless one menstrual cycle passes. So, such a union cannot entirely
be termed as downright fornication. The difference between Mut'ah (which requires witnesses, consent from the guardian, 'Iddat of
one menstrual cycle at termination) and a normal permanent Nikah is the difference of inheritance non-inheritance and the distinction
of permanence and non-permanence. The rest of the conditions of both types of Nikah are the same.
Imam Qurtubī Ale all isay says: "Layth bin S'ad narrates from Bukair bin Ashajj who relates from 'Ammar the slave of Sharīd.
He says: "I asked Ibn 'Abbas , "Is Mut'ah fornication or is it Nikah?' He replied: "It is neither fornication nor is it Nikāh." I asked:
"Then what exactly is it?" He replied: "It is Mut'ah (a source of temporary benefit) as Allah Ta'ala uses the word Mut'ah as well." I
asked: "Is she obliged to observe 'Iddat?" He replied: "Yes, on the termination of the predetermined time, she has to observe 'Iddat of
one menstrual cycle." I asked: "Will they inherit from one another?" He replied: "No."
This text indisputably illustrates that Mut'ah is an intermediate stage. In other words, it is a stage between ordinary Nikah and
fornication. During the early stages of Islam, only this type of Mut'ah was permitted in dire necessity just as carrion and pork is
permitted in dire necessity.
Summary
In short, the type of Mut'ah that was initially condoned and thereafter prohibited as mentioned in the Ahadith is definitely not the
type of Mut 'ah that is prevalent today and presently adopted by the Shi'as. The Mut'ah mentioned in the Ahadith is a reference to a
temporary form of Nikah limited to a pre-determined period of time convened before two witnesses with the consent of the guardian
and the termination of this union at the prescribed time without an issuance of formal Talaq And thereafter this woman may only
engage in Mut'ah with another man after the passing of one menstrual cycle. Only this form of Mut'ah was permitted during the early
stages of Islam and moreover, this permissibility was provided simply because until now no injunction against it was revealed. As in
the case of wine and interest; they were permissible in the early stages of Islam in a sense that until then no divine injunction had been
revealed in the beginning stages of Islam and those who engaged in these vices during the early stages were not punished for it until
such time that the injunctions against interest and wine were revealed.
The permissibility of wine and interest in the early stages of Islam does not mean, Allah Ta'ala forbid, that these vices were
absolutely endorsed in a sense that whoever wishes may drink wine and whoever wishes may take interest. Similarly, the
permissibility of Mut'ah during the early stages of Islam meant that Mut'ah, in the form of temporary Nikah was not prohibited. Allah
Ta'ālā forbid, the permissibility of Mut'ah did not imply that Rasulullah # issued his approval to it or endorsed it. The prohibition of
Mut'ah was first issued at Khaybar then in the battle of Awtas then in the campaign of Tabuk and finally it was reiterated in the
farewell Hajj so that everyone, layman and aristocrat, is fully aware of its prohibition. And Rasūlullah # reiterating this prohibition on
so many occasions was actually a confirmation of the first prohibition that he had issued at Khaybar. It was not a new injunction. As
for the Mut 'ah practised by the Shi'as whereby a man pays a woman to use her for a day or two or for an hour or two, this is blatant
Zinā (fornication) and obvious harlotry. This type of Mut'ah was never ever permitted in Islam let alone it being permitted and
subsequently repealed, just like adultery, it was never permitted nor repealed.
In fact, from the very inception of the universe right up to this moment, apart from the Shi'as, no other religion or ideology
sanctions Mut'ah. Allah Ta'ālā forbid, if the Mut'ah of the Shi'as is endorsed, the family lineage will be thrown into jeopardy. The
children will perish in neglect and the distinction between heir and testator will fade away. There would be no distinction between
brother and son. Furthermore, the laws of inheritance, Talaq and 'Iddat of the Shari'ah will be rendered worthless. Furthermore, the
limitations placed by Shari'ah on marrying four women will also become meaningless because in Mut'ah there are no limitations of
four wives or Talaq or 'Iddat or rules of inheritance applicable. The mere adoption of this custom would lead to the total irrelevance
of all these Quranic injunctions. In fact, even the need for Nikah would fall away because men would fulfil their needs with the
avenue of Mut'ah whilst women would be totally dispossessed of a custodian of their maintenance and sustenance and they would be
deprived of a protector of their sorrow and distress. And then they would be casting their glances at the licentious men of society and
at the end of their youth there would be nobody to protect nor maintain them. The Shi'as should ponder over this; is there any
prospect more degrading and distressing than this? The Shi'as should wholeheartedly express their gratitude towards Hadrat 'Umar 4%
who eradicated this shameless evil completely during his Caliphate.
Return of the emigrants from Abyssinia
When the emigrants who emigrated from Makkah to Abyssinia learnt that Rasūlullah # has left Makkah and emigrated to
Madinah Munawwarah, most of them also left Abyssinia for Madinah Munawwarah. Hadrat 'Abdullah bin Mas'ud 4% reached
Madinah just when Rasūlullah # was making frantic preparations for the expedition of Badr.
Hadrat J'afar 4% and his fifteen companions turned up in Madinah on the day Khaybar was conquered. Rasulullah # embraced
J'afar 4% and kissed him on his cheek. He then remarked: "I wonder what gives me more joy; the conquest of Khaybar or the arrival of
J'afar." Abū Mūsa Ash'arī % (who was also one of J'afar %'s companions) narrates: "We turned up before Rasulullah # just as he
had conquered Khaybar. He awarded us a share of the spoils of Khaybar as well. Apart from us, those who did not participate in the
campaign of Khaybar were not awarded any share of the booty."
Conquest of Wadil-Qurā and Taymā
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Following the conquest of Khaybar, Rasulullah # proceeded to Wadil-Qura. Following a four-day siege, it fell to the Muslims.
On this occasion, Rasūlullah 's slave, Mid'am was fatally struck by a stray arrow whilst he was busy taking down the camel-
carriage of Rasulullah . The people commented: "May his martyrdom be blessed." Rasulullah # retorted: "Never! By Allah! The
sheet he swiped from the war booty will turn to fire and burn him." When another man heard of this, he appeared before Rasūlullah
with a shoelace. Rasūlullah % remarked: "Even a shoelace (acquired dishonestly) is of the fire of hell."
When the people of Tayma heard of the fall of Wadil-Qura, they surrendered and signed a peace accord with Rasūlullah
pledging to pay Jizyah.
Return journey and the incident of Laylatut-T'arīs
Following the conquest of Wadil-Qura and Tayma, Rasulullah # returned to Madinah Munawwarah. On his way, Rasūlullah
dismounted to rest in one of the valleys during the latter part of the night. Inadvertently, not one of their eyes opened until the sun
turned bright in the sky. Rasulullah # was the first to awaken and in a state of downright unease, he got to his feet and roused the
Sahabah & and ordered them to head off from this valley without delay because Shaytan is here.
They moved out of the valley and alighted at a spot further on. Rasulullah # directed Hadrat Bilal % to call out the Azan. After
performing Wudu, Rasūlullah # and the Sahabah & offered two Rak'at of Fajr Sunnats. Thereafter, Hadrat Bilal > called out the
Iqamah and the Qada Salah of Fajr was performed with Jama't.
Notes:
1. In Salah and other forms of 'Ibadat, the Ambiya ( don't ever err out of negligence but they are caused to err by Allah Ta'ala to
teach the Ummah the laws pertaining to such errors. If Rasulullah # were not confronted with this lapse, how would the Ummah ever
learn the rules related to missed Salahs? If Rasulullah didn't err and make Salam on the second or third Rak'at (as mentioned in the
Hadith of Zun-Nurain), how would the Ummah learn the rules of Sajdah Sahw?
Subhanallah! How wise and compassionate is The Supreme Being Who awarded the Prophets the mantel of prophethood and
inducted them upon the seat of promoting Islamic law whilst also making their errors and mistakes a means of promoting Islamic law.
If Hadrat Adam & did not err, how would we have determined the Sunnah of Tawbah (forgiveness)? By him declaring 'Our Lord!
We have wronged ourselves and if You do not forgive us and shower us with Your mercy, we will be from the losers', he showed us
the way to attain the pleasure of Allah Ta'ala and the means to disgrace Shaytan. Good gracious! We can surrender our lives for such
errors and mistakes that have opened the doors of eternal divine mercy.
2. Also, from this Hadith we ascertain that the 'Ibadat (devotion) in which a person is overcome with negligence or carelessness, it
is Mustahab (preferable) for him to move away from that place and relocate to another place. Apparently, this relocation seems like a
reflection of the great Hijrah (emigration). Perhaps, if we refer to this relocation as a minor Hijrah, it wouldn't be out of place. A
place where the obedience of Allah Ta'ala becomes difficult and His disobedience becomes pervasive, it is compulsory to move out of
that area and relocate to a place where the obedience of Allah Ta'ala is possible without hindrance. Such relocation is referred to as
Hijrate-Kubrā (the great emigration).
And the location where a person is challenged with negligence in the 'Ibadat of Allah Ta'ala, it is Mustahab (preferable) for him to
move away from that place and perform his 'Ibadat in another area close by. We refer to this form of relocation as Hijrate-Sughrā
(the minor emigration).
Arabic stanza: When you come across a place unsuitable to you, abandon it and move off.
Consummation of marriage with Ummu Habībah Licathus,
During the same year Hadrat Ummu Habibah Licail ), the daughter of Abu Sufyan () returned from Abyssinia to Madinah
Munawwarah. Rasūlullah % married her through the good offices of Negus, the emperor of Abyssinia. Further details of this Nikah
will, Insha Allah, be discussed in the chapter dealing with the pure wives of Rasūlullah
'Umratul-Qadā
Zul-Q'adah 7 A.H.
According to the terms of the Hudaybiyyah armistice, the Muslims would return home that year without performing 'Umrah and
the Quraysh had pledged to allow them to perform 'Umrah the forthcoming year provided they return home within three days. This is
why, upon observing the crescent of Zul-Q'adah, Rasulullah # instructed the Sahabah & to set out to perform Qada of this 'Umrah
which the polytheists had blocked them from performing at Hudaybiyyah. He also added that none of those who participated at
Hudaybiyyah should be left out. Thus, apart from those who had been martyred or passed on in the interim, not one of the participants
of Hudaybiyyah remained behind.
Thus, in the company of two thousand people, Rasūlullah # set out for Makkah Mukarramah. Seventy sacrificial camels also
accompanied Rasulullah # on this journey. On reaching Zul-Hulayfah, Rasulullah # and the Sahabah & entered the state of Ihram in
the Musjid. Thereafter, chanting Labbayk, they set out towards Makkah. As a precautionary measure, they carried their weapons with
them but since one of the conditions of the treaty of Hudaybiyyah was that they would come unarmed, they left their weapons in the
valley of Yājuj, which is approximately eight miles from Makkah Mukarramah. Rasūlullah % also left behind a contingent of two
hundred men to guard these weapons. Saying the Talbiyah, Rasulullah , in the company of his beloved companions advanced
towards the Haram. During this period, Hadrat 'Abdullah bin Rawahah %, clutching the bridle of Rasulullah 's camel Qaswa, was
striding ahead whilst reciting the following martial couplets:
"O children of disbelievers! Get out of his (Rasūlullah 's) way.
Allāh Ta'ālā had commanded in His book that the supreme form of death is martyrdom in His path.
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We engaged you in battle because you refused to adhere to His divine commandment
just as we engaged you in battle for refusing to believe in the divine scripture of Allah."
According to the narration of Bayhaqi, 'Abdullah bin Rawahah 4% also added the following words: "Today, as per His divine
command, we will smite you with such force that would sever your head from your body.
And it would make a friend negligent of his friend. O Allah! I earnestly believe in his statements."
According to Ibn Ishaq's narration, he said: "O Allah! I earnestly believe in his statements and I regard its acceptance as the sole
truth."
Upon the recitation of this poetry, 'Umar % chided: "O Ibn Rawahah! You have the audacity to recite poetry in the presence of
Rasūlullah and in the very precincts of the Haram of Allah?" To this, Rasulullah % commented: "O 'Umar! Let it go. These poetical
statements are more punishing to the disbelievers than letting loose a volley of arrows upon them."
According to Ibn S'ads narration, Rasūlullah # remarked: "O 'Umar! I am listening to what he says." He then instructed
'Abdullah bin Rawahah to recite the following: "La Ilaha Illallahu Wahdah, Nasara 'Abdah, Wa A'azza Jundah, Wa Hazamal-
Ahzāba Wahdah. (There is none worthy of worship besides Allah Who is alone. He assisted His servant, He honoured His army and
defeated the confederates all alone."
The Sahabah & also joined 'Abdullah bin Rawahah % in reciting this sentence. In this imposing manner, they entered Makkah,
performed Tawaf, made Sa'ī between Safa and Marwah, slaughtered their animals and became Halal from their Ihram. Thereafter,
Rasūlullah # directed some of them to return to the valley of Yajuj (where the weapons were secreted) and to relieve those who were
assigned to protect these weapons so that they may come and perform Tawaf and Sa'ī. Saying this, Rasulullah # entered the K'abah
and remained therein until Zuhr. As per Rasulullah 's instructions, Hadrat Bilal % called out the Zuhr Azan on the roof of the
K'abah. Although the Quraysh, as per the terms of the armistice, consented to Rasūlullah # performing Tawaf but due to their intense
fury and acute jealousy, they were unable to withstand this spectacle. This is why the leaders of Quraysh and their noblemen left
Makkah Mukarramah and retreated to the mountains.
رضي اللهعنها Nikah with Maymunah
Following his 'Umrah, Rasulullah stayed on for three days at Makkah and he married Hadrat Maymunah bint Harith
Licalà). On the expiry of the three days, the Quraysh sent a delegation to Rasulullah # reminding him that his time was up and he
should leave. Rasūlullah % said: "If you allow me a bit more time, I would arrange a Walimah feast for Maymunah bint Harith here in
Makkah." With heartless surliness they retorted: "We don't need your feast and Walimah here. Just get out of here."
Rasūlullah % instructed the Sahabah & to leave without delay. Rasulullah # left his slave Abu Rafi with Hadrat Maymunah
Licalò). He brought her to a place called Sarif where Rasulullah # consummated the marriage. He then left this place and arrived
at Madinah in the month of Zul-Hijjah. Allah Ta'ala revealed the following verse on this occasion:
"Indeed Allah shall fulfil the true vision (dream) of His messenger. You will enter Musjidul-Harām, if Allah wills, safe, (some) of
you with shaved heads and (some) of you with your hair cut short, having no fear. He (Allah) knows what you do not know and
besides that, He granted a near victory." (Sūrah Fath verse 27)
As Rasūlullah # was leaving Makkah on the completion of 'Umratul-Qada, the young daughter of Hadrat Hamzah % ran behind
him shouting: "Uncle! Uncle!" Immediately, Hadrat 'Alī % lifted her up (onto his camel). Now a dispute broke out between Hadrat
'Alī, Hadrat J'afar and Hadrat Zaid bin Harithah . Each one of them aspired to take her into his care. Hadrat 'Alī % declared: "This
is the daughter of my uncle (she is my cousin) and I have already picked her up." Hadrat J'afar % argued: "She is the daughter of my
uncle too and moreover, her maternal aunt is married to me." Hadrat Zaid said: "She is the daughter of my brother in Din (religious
brother)." Ultimately, Rasulullah # passed judgement that the young girl should live with her maternal aunt and proclaimed: "The
maternal aunt (mother's sister) is like the mother."
Expedition of Akhram bin Abil-'Awjā
Zul-Hijjah 7 A.H.
During the month of Zul-Hijjah, Rasulullah % sent Akhram % with fifty men to the tribe of Banu Sulaim with the sole purpose of
inviting them towards Islam. The Banu Sulaim retorted: "We don't need your Islam." They then released a volley of arrows on this
small group of Muslims killing them to the last man. Only Akhram 4% managed to survive. Taking him for dead, they left him alone.
Due to his serious injuries, he was on the verge of death. He somehow managed to survive and returned to Madinah on the first of
Safar.
Expedition of Ghalib bin 'Abdullah Laythi 4%
Safar 8 A.H.
During the month of Safar 8 A.H., Rasulullah # sent Hadrat Ghalib bin 'Abdullah Laythi 4% with a group of men towards a place
called Kadīd to attack the Banī Malūh tribe. The Sahabah & reached there and launched a nighttime attack against them. Seizing their
camels, the Sahabah started retreating towards Madinah. However a force of the Banī Maluh tribe gave chase and as they were hot
on the heels of the Muslims, Allah Ta'ala brought about such torrential rain that filled the valley between the Muslims and
disbelievers. As a result, the disbelievers were unable to get through and the Muslims reached Madinah safe and sound.
Other expeditions
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Between the expeditions of Khaybar and Mūtā, Rasūlullah # had despatched a number of small contingents on other military
campaigns. Alhamdulillah, they all returned victorious. (Zarqānī volume 2 page 266)
Islam of Khalid bin Walīd, 'Uthman bin Talhah and ' Amr bin 'As 4
During this time, the legendary commander-in-chief of Islam Khalid bin Walid and the celebrated intellectual of the Arabs, 'Amr
bin 'As embraced Islam. There is a difference of opinion as far as their actual date of embracing Islam is concerned. Some maintain
that they embraced Islam in the month of Safar 8 A.H whilst others say it was after the expedition of Khaybar in 7 A.H.
It is indisputably proven on the basis of authentic and explicit Ahadith that on the occasion of Hudaybiyyah, Khalid bin Walid
was amongst the forces of the disbelievers. And further on we will learn under the chapter dealing with the expedition of Mūtah from
the narration of Bukharī that Khalid bin Walid participated in the battle of Mutah and he was eventually appointed the Amir and it
was upon his hands that Allah Ta'ala granted victory to the Muslims. From this it appears that he embraced Islam somewhere between
the treaty of Hudaybiyyah and the expedition of Mutah.
Khalid bin Walīd narrates: "When Allah Ta'ala desired my welfare, He infused the love of Islam into the fibres of my heart. Out
of the blue I was assailed by the thought that whenever I joined the ranks of the Quraysh in any encounter against Rasūlullah # and
returned home, my heart would chide and admonish me: 'all of your efforts and undertakings are miserably hopeless and abysmally
ineffective and surely Muhammad (*) is bound to be triumphant.' Consequently, on the occasion of the treaty of Hudaybiyyah, I was
amongst the cavalry of the polytheists of Makkah. I caught sight of Rasulullah in 'Usfan leading the Sahabah & in Salatul-Khawf
(Salah performed under threat from the enemy). I proposed to attack Rasulullah # whilst he was engaged in Salah but Rasūlullah
was apprised of my intentions and I was rendered incapable of launching an attack against him. At that instance, I realised that this
man is divinely protected and shielded by Allah Ta'ala and that he is guarded by unseen forces. I thus returned empty-handed.
"When Rasulullah # formed a pact with the Quraysh and returned to Madinah, my heart was assailed with the conviction that the
power and supremacy of the Quraysh is now exhausted. The emperor of Abyssinia, Negus, has also become the adherent of
Rasūlullah and his companions are living in Abyssinia in peace and tranquillity. Now the only option open to me is to seek asylum
with Hiraql, the roman emperor, and convert to Judaism or Christianity once I get there. I reasoned that I might as well live a
defective life under the 'Ajmīs (non-Arabs). I also thought that I would hang on for a few more days in my native land and see what is
divulged from the unseen. I was dithering between this when Rasulullah # came to Makkah Mukarramah the following year to
perform 'Umratul-Qada. Straight away I fled Makkah and went into hiding. When Rasulullah # completed his 'Umrah, my brother
Walīd bin Walid, who was with Rasulullah , searched for me but to no avail. My brother subsequently wrote a letter to me as
follows:
"Bismillahir-Rahmanir-Rahim. I haven't witnessed anything as strange as your aversion towards a religion as pure as Islam
whereas you are a man of celebrated intellectual abilities. And for anyone to remain oblivious to the goodness of a faith like Islam is
awfully weird. Rasūlullah % asked about you. He enquired from me: "Where is Khalid?" I replied: "Allah Ta'ala will bring him
soon." Rasūlullah % commented: "It's astounding that a man of renowned intelligence like him would be ignorant of a pure religion
like Islam." Rasūlullah % further added: "If Khalid assists the true religion (of Islam) and joins the ranks of the Muslims and combats
the forces of evil, it would be far better for him and we would give preference to him over others." So my dear brother! Avail yourself
of the lost opportunities because it is still possible to redress all that you have lost." (Time and tide waits for no man.)"
Hadrat Khalid % relates: "When my brother's letter reached me, it fuelled my enthusiasm towards Islam and I developed a keen
sense of excitement and fervour towards Hijrah (migration to Madinah Munawwarah). Moreover, whatever Rasūlullah % commented
in my regard, added to my happiness and joy. During this period, I saw a dream; I was in a dreadfully cramped city afflicted by
drought. I abandoned this drought-stricken cramped city and fled to a lush and spacious country. I thought to myself that this is a
special dream shown to me to admonish me. I went to Makkah and made preparations to travel to Madinah Munawwarah. For this
journey, I wanted at least one other travelling companion. I met with Safwan bin Umayyah and remarked: "Don't you see that
Muhammad () has gained dominance over the Arabs and non-Arabs alike? If we go to Muhammad (*) and conform to him, it would
be far better for us. Muhammad's honour would be our honour." Safwan vehemently rejected this and retorted: "If on the whole earth
not a single person remains to be followed except Muhammad (*), then too I would not follow him." I said to myself: 'This man has
lost a father and brother in the battle of Badr. So I can't pin my hopes on him.' Thereafter I met with 'Ikramah bin Abī Jahal and I
made the same proposal to him that I made to Safwan. 'Ikramah retorted in the same manner as Safwan did and refused to accompany
me. I returned home and whilst I was busy preparing the camel, I thought: 'why don't I meet with 'Uthman bin Talhah, he is a faithful
friend of mine?' However, I recalled the killing of his father and grandfather (at Badr) and this cast me into a state of indecision. I was
now undecided as to whether I should approach him or not. Finally, I reflected that there is absolutely no harm in me having a word
with him and I made up my mind to go to him at that very moment. Subsequently, I met with 'Uthman bin Talhah and put forward the
same proposal that I had put forward to Safwan. 'Uthman bin Talhah consented to my proposition and added: "I will also come to
Madinah. Meet me at a place called Yājuj. If you happen to reach there first, wait for me and I will wait for you if I happen to get
there before you."
Khalid bin Walīd relates: "On the appointed day, I also set out for Madinah and as planned, I met 'Uthman bin Talhah at Yājuj.
Early the next morning, both of us set out for Madinah. When we reached a place called Haddah, we met 'Amr bin 'As who was also
on his way to Madinah to embrace Islam. On catching sight of us, 'Amr bin 'As saluted us warmly and we also returned his
salutations and asked: "Where are you off to?" He replied: "To enter the fold of Islam and to adhere to Muhammad." We responded:
"We have also come out for the same reason."
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Khalid bin Walid continues: "In this manner, the three of us got together and travelled towards Madinah. When we reached
Harrah (just on the outskirts of Madinah), we made our camels sit down (to rest). Someone conveyed the news of our arrival to
Rasūlullah % who was extremely overjoyed to hear of our arrival. Rasūlullah # remarked: "Makkah has expelled the pieces of its
liver (its darlings)."
Khalid relates: "I put on fine clothing and set out to meet Rasūlullah . On the way, I met my brother who cried: "Come quickly,
Rasūlullah # has already heard of your arrival. He was elated to hear of you coming and he eagerly awaits you." Very swiftly, we
made our way to Rasūlullah . When he laid his eyes on me, Rasūlullah % broke out in a smile. I said: "Assalamu 'Alayka, Ya
Rasūlallāh !" He replied to my greeting with great delight. I then submitted: “Ashhadu Allā Ilāha Illallāh wa Anna Muhammadar-
Rasūlullah (I bear witness that there is none worthy of worship besides Allah and Muhammad is the divine messenger of Allah."
To this, Rasūlullah # replied: "Come close." He then commented as follows:
"All praise is due to that divine being Who guided you towards Islam. I used to think that you are a man of intellect and I would
always hope that this intellect would guide you towards goodness."
Hadrat Khalid % narrates: "I said: 'O Rasūlullah! You used to also witness me participating in wars against you and against the
truth (and I am awfully ashamed and terribly remorseful of this). I therefore beg you to make Du'a that Allah Ta'ala forgives all my
sins." Rasūlullah % replied: "Embracing Islam obliterates everything that precedes it."
I once again made the same request to Rasulullah , whereupon he made the following Du'a for me: 'O Allah! Forgive all the
sins of Khalid bin Walid which he had perpetrated in hampering (people) from the path of Allah."
Hadrat Khalid % relates: "After me, 'Uthman bin Talhah and 'Amr bin 'As went forward and took the pledge of allegiance at the
blessed hand of Rasūlullah ." A detailed account of this is mentioned in Al-Bidayah wan-Nihāyah and also in Khasāisu-Kubrā by
Suyūtī volume 4 pages 238-240 and volume 1 page 240.
'Amr bin 'As % narrates: "Following our appearance before Rasulullah , Khalid bin Walid took the pledge of allegiance first
followed by 'Uthman bin Talhah and then I went forward to take this allegiance. However, at that time my condition was such:
By Allah! I somehow managed to sit in the presence of Rasulullah # but I was unable to raise my eyes towards him out of
embarrassment and remorse. Eventually, I completed the pledge of allegiance at the blessed hands of Rasūlullah # and added: 'I make
this pledge on condition that my past sins be forgiven.' 'Amr says: "At that moment, I just didn't recall to ask forgiveness for my
future sins as well. I only remembered my past sins." Nonetheless, to this Rasūlullah # replied: "Islam eliminates all the sins
perpetrated before Islam in a state of kufr. Likewise, Hijrah too eradicates all sins preceding it."
'Amr bin 'As % says: "I swear by the Being Who does not perish that from the time we accepted Islam, whenever a military
campaign came up, Rasūlullah # did not treat anyone else as our equals."
'Amr bin 'As % narrates: "Khalid. 'Uthman and I appeared before Rasulullah # in the opening days of the month of Safar 8 A.H.
and embraced Islām." (Al-Bidāyah wan-Nihāyah volume 4 page 238)
Expedition of Mūtah
Jumādal-Ûlā 8 A.H.
Mūtah is a place's name in the Levant in the region of Balqa. When Rasulullah # issued written invitations to Islam to the kings
and rulers of the world, he also wrote to Shurahbil bin 'Amr Ghassanī. Shurahbil was the viceroy of the Levant on behalf of Qaysar,
the Roman emperor. When Hadrat Harith bin 'Umair 4% reached Mutah with Rasulullah 's letter, Shurahbil got him killed. For this
reason, Rasulullah % despatched a three-thousand-strong force towards Mutah in the month of Jumādul-Ula 8 A.H. (Fathul-Bārī
volume 7 page 392, At-Tabqātul-Kubrā volume 2 page 92)
Rasūlullah # appointed Zaid bin Harithah % as the Amir (leader) of the army and added: "If Zaid is killed, J'afar bin Abī Talib
will be the leader of the army and if J'afar is killed, 'Abdullah bin Rawahah will be the leader and if 'Abdullah is killed too, the
Muslims may appoint as Amir anyone they deem suitable." (Narrated by Bukhārī and Nasaī with an authentic Sanad)
This is why this campaign is referred to as the expedition of the 'army of the leaders'. This is confirmed by a Hadith narrated in
Musnad Ahmad and Nasaī on the basis of an authentic Sanad by Hadrat Abu Qatadah % who relates: "Rasulullah % despatched the
'army of the leaders'
" (Zargānī volume 2 page 268)
Rasūlullah % entrusted a white flag to Zaid bin Harithah % and instructed: "Go to the area in which Harith bin 'Umair was
martyred and invite the local inhabitants towards Islam. If they accept this invitation well and good otherwise seek the divine
assistance of Allah and engage them in Jihad."
130

Rasūlullah accompanied this army right up to Thaniyatul-Wad 'a86 to bid them farewell. At Thaniyatul-Wad 'a, Rasūlullah
halted a little while and offered the following words of advice to the army: "At all times, bear in mind Taqwa (Allah-consciousness)
and righteousness. Always wish well for your companions. Wage Jihad in the path of Allah with the name of Allah against those who
disbelieve in Allāh. Don't fall into deception nor be guilty of a breach of trust. Don't ever kill a child, woman or elderly person."
As Rasūlullah % was bidding the leaders of this expedition farewell, Hadrat 'Abdullah bin Rawahah % burst out crying. When
asked what made him weep, he replied: "Behold! I swear by Allah, it is neither my love for this world nor my fondness for you that
makes me weep but it is because I heard Rasūlullah % recite the following Quranic verse: 'There is none of you but he would pass
over hell and this has been decisively declared by your Lord.' So I do not know how I will return after passing over hell."
As the army was on the point of departing, the Muslims called out to them in prayer: "May Allah Ta'ala bring you back safe and
victorious." To this, Hadrat 'Abdullah bin Rawahah % replied in the following couplets:
"I do not aspire to return but I beg the forgiveness of Allah and I hope for a deep sword-wound that froths.
Or I wish for a wound inflicted by a razor-sharp spear or an arrow that penetrates right through my intestines and liver.
(I wish to be wounded) to such an extent that when people pass my grave, they may applaud me and say: 'Ah! Bravo! What a
brilliant warrior, what a success he made of his life."
As the army was on the verge of leaving, Hadrat 'Abdullah bin Rawahah % came close to Rasulullah % and recited the following
couplets:
"You are the divine messenger. He who is deprived of your blessings and deprived of beholding your blessed countenance,
destiny has disparaged him.
May Allāh Ta'ālā grant you steadfastness and perseverance like Musa & in all the good He has bestowed upon you and may He
extend divine assistnace towards you like He did for the previous Prophets.
I have perceived your goodness to be more than ever and this perception of mine contradicts the perception of the polytheists.
To this Rasūlullah # responded:
"And you too, O Ibn Rawahah! May Allah Ta'ālā grant you steadfastness too."
When Shurahbil heard of the departure of this army, he amassed more than one hundred thousand troops to fight against the
Muslims. To lend support to Shurahbil,, the Roman emperor, Heracules, himself landed at Balqa with another hundred thousand
troops. When the Muslims landed at Ma'ah, they heard that a gargantuan army of two hundred thousand soldiers awaits the three
thousand Muslims at Balqa. The Mulsim army camped over for two nights at Ma'an whilst deliberating with one another about what
to do and the way forward. One group suggested that Rasulullah # be informed about this and that the Muslims should await his
instructions and reinforcements. To this Hadrat 'Abdullah bin Rawahah % commented:
"O people! I swear by Allah that what you seem to abhor is exactly the same martyrdom you set out to achieve. We do not fight
the disbelievers on the basis of power or on the strength of numbers. Our fighting is solely on the basis of this Din that Allah has
honoured us with. So get up and advance because you will attain either of two good things; either you will be triumphant over the
disbelievers or you will gain martyrdom."
To this, the people replied: "By Allah! Ibn Rawahah has spoken the truth."
Saying this, this committed and devoted group of three thousand men advanced towards Mutah to engage an army of two-
hundred-thousand-strong enemies of Allah.
As they landed on the battlefield of Mutah and both armies confronted one another, Hadrat Zaid bin Harithah , holding the
banner of Islam aloft, stepped out to fight the enemy. He continued fighting valiantly until he was martyred. Thereafter, Hadrat J'afar
4%, mounted on a horse, stepped out with the flag in his hand. When he was completely encircled by the enemy and his horse was
wounded, he dismounted and cut off his horse's fetlocks (legs) and taking a courageous stance against the enemies of Allah, he started
fighting with them.
He cut off the legs of the horse so that the enemies do not derive any benefit from it. (And this is mentioned in Hidayah.)
As he was engaging the enemy, he would go on reciting the following couplets:
"How magnificent and pure is Jannah and its environs! And how cool is its water!
86 Literally it means the mountain pass of bidding farewell. Here it refers to a pass just outside Madînah Munawwarah where travellers
were bade farewell. [Tr.]
131

As for the Romans, their divine chastisement has drawn close. They are disbelievers and their lineage is distant from ours. (In
other words, they do not enjoy any family relationship with us.)
When they confront me, I am obliged to strike them."
As he was fighting, his right hand was chopped off. So he held the flag with his left hand. When the enemy lopped off his left
hand too, he took the flag to his bosom until he too was martyred. In compensation, Allah Ta'ala bestowed him with a pair of wings
with which he soars with the angels in Jannah.
It is mentioned in Sahih Bukhārī from 'Abdullah bin 'Umar 4% that when Hadrat J'afar 4%'s body was located, he had more than
ninety arrow and sword wounds on his body and every one of them was at the front of his body. He had not a single wound on the
back of his body.
After the martyrdom of Hadrat J'afar , Hadrat 'Abdullah bin Rawahah % assumed control of the flag and advanced towards the
enemy. He was mounted on a horse. For a few moments, he was stricken with misgivings of his Nafs. He addressed his Nafs and
recited the following couplets:
"O Nafs! I swear that you will dismount from the horse and engage the enemies of Allah whether you like it or not. (Fathul-Bārī
volume 7 page 393)
If the people are screaming and lamenting, (let them do so). Why is it that I observe you harbouring an aversion towards Jannah?
(In other words, why are you not advancing speedily? The fact that you are faltering in going forward is an indication of your aversion
towards Jannah. He said this merely to censure himself.)
You (O Nafs!) were always unperturbed and free from dithering. What happened to you now? You were nothing but a droplet of
spermatic fluid in the uterus. (You are wavering just for this insignificant droplet?)"
He then added:
"O Nafs! Even if you are not killed today, you are inescapably going to die one day. This is the inevitable destiny of the process
of death.
What you had desired is now available to you (and that is the opportunity of martyrdom in the path of Allah). If you accomplish
the feats of those two people (Zaid % and J'afar 4%), then you will be well-guided."
Saying this, he alighted from his horse. His cousin (father's brother's son) offered him a meat-bone saying: "Why don't you suck
on this. Get some energy to fight. You are starving for a number of days now."
Ibn Rawahaha 4% took the bone and he sucked on it just once and threw it aside exclaiming: "O Nafs! People are engaged in Jihad
and you are busy with worldly pursuits." He then took hold of his sword and advanced onto the battlefield. He continued fighting
gallantly until he was martyred and the banner of Islam fell from his hand. At once, Thabit bin Akhram 4% took hold of the banner and
addressed the Muslims thus: "O Muslims! Appoint an Amir over you." The people responded: "You are our Amir. We are pleased
with you as our Amir." Thabit % commented: "I am incompetent in this field." Saying this, he thrust the flag into the hands of Khalid
bin Walid 4% and remarked: "You are well-acquainted with the art of war."
Khalid bin Walīd % was a bit reluctant to accept the post of Amir but all the Muslims unanimously agreed to this appointment.
Clutching the banner of Islam, Hadrat Khalid bin Walid % advanced against the enemy and with great courage and dynamic
dauntlessness, he fought the enemies of Allah.
In Sahīh Bukhārī, Hadrat Khalid bin Walīd 4% himself narrates: "In the battle of Muta whilst engaging the enemy, nine swords
were broken at my hands. Only a single Yemeni sword remained in my hands."
On the second day of the battle, Hadrat Khalid % altered the plan of battle. He changed the vanguard with the rear guard whilst
switching the right flank with the left flank. On noticing this modification in the ranks, the enemy was struck with trepidation. They
assumed that more reinforcements arrived to bolster the Muslims.
Ibn S'ad Abū 'Amir % narrates: "When Khalid bin Walid % launched an attack against the Roman forces, he crushed them so
severely that never before have I witnessed such an astounding defeat. The Muslims were able to swipe their swords wherever they
wished to."
This is also narrated by Zuhrī, 'Urwah bin Zubair, Mūsā bin 'Aqabah, 'Attaf bin Khalid and Ibn 'Aiz. Sahih Bukhārī adds: "Until
Allāh granted them victory."
According to the narration of Hakim, they also came into possession of some spoils of war. Following the crushing defeat of the
Romans, Hadrat Khalid bin Walīd 4% didn't deem it appropriate to pursue them any further and together with his relatively small
group of men, he returned to Madinah Munawwarah.
132

In this battle, twelve Muslims were martyred. They are:
1. Zaid bin Harithah 4%
2. J'afar bin Abī Talib 4%
3. 'Abdullah bin Rawahah 4%
4. Mas'ūd bin Aws 4%
5. Wahab bin S'ad 4%
6. 'Abbad bin Qays 4%
7. Harith bin N'uman 4%
8. Surāqah bin 'Umar 4%
9. Abū Kulaib bin 'Amr 4%
10.
Jābir bin 'Amr 4%
11.
'Amr bin S'ad bin Harith % and
12.
'Āmir bin S'ad bin Harith 4%.
The aforementioned details were extracted from Zarqanī and Fathul-Barī under the chapter dealing with the battle of Mūtah.
As these warriors of Islam were being martyred on the battlefield of Mūtah, Allah Ta'ala, in His absolute power87, made it
possible for Rasūlullah % to witness these events unfolding on the battlefield of Sham (the Levant) whilst he was sitting in Madinah
Munawwarah. All intervening veils between him and the battlefield were raised. Rasūlullah # assembled the Sahabah & by
announcing: "As-Salātu Jāmi 'ah". When the Sahabah & were assembled, Rasulullah # ascended the pulpit and the battlefield was
laid bare before him. He said: "Zaid has taken the standard of Islam in his hand and he fought the disbelievers until he was martyred
and he entered Jannah. After Zaid, J'afar took the flag and he also fought the enemies of Allah valiantly until he was martyred and he
too entered Jannah. And he is soaring with the angels in Jannah with the aid of his two arms.
"Thereafter 'Abdullah bin Rawahah snapped up the flag."
Saying this, Rasūlullah # observed silence and for some time this silence continued. On noticing this, the Ansar were beset with
apprehension and signs of anxiety became discernible on their faces. They surmised that perhaps 'Abdullah bin Rawahah did
something unseemly which led to Rasulullah #'s silence.
Following a short silence, Rasūlullah # continued: "And now 'Abdullah bin Rawahah has also engaged the disbelievers. He also
fought gallantly until he was martyred. All three of them were raised into Jannah and all three are relaxing on golden thrones.
However, I noticed that the throne of 'Abdullah bin Rawahah is unsteady and shaking88. When I enquired the reason for this, I was
informed that 'Abdullah bin Rawahah was overcome with a bit of reluctance just before he engaged the enemy. Following this slight
hesitancy, he stepped ahead and fought whilst his companions, Zaid and J'afar engaged the enemy without a trace of reluctance."
Another narration describes this thus:
"Thereafter the banner was taken up by 'Abdullah bin Rawahah. He was martyred and he entered Jannah with a bit of resistance
(or hesitancy)." This caused the Ansar a great deal of sorrow. One of them asked: "What is the reason for this?" Rasūlullah # replied:
"When 'Abdullah was wounded on the battlefield, (due to innate human disposition) he became a bit sluggish but he promptly
admonished himself, valiantly advanced against the enemy, became a martyr and entered Jannah." This statement of Rasūlullah % did
away with the anguish of the Ansar. (Extracted by Bayhaqī. See Al-Bidayah Wan-Nihayah volume 4 page 147 and Al-Khasaisul-
Kubrā volume 1 page 260)
Whilst Rasulullah # was describing this scene of the battlefield, his eyes were brimming with tears. He then added: "After them,
a 'sword of the swords of Allah' (Khalid bin Walid) has taken hold of the flag of Islam. He fought until Allah Ta'ala granted the
Muslims victory."
According to another narration, Rasūlullah % said: "O Allah! He (Khalid) is a sword from amongst Your swords. You alone can
assist him." From that day onwards, he was called Saifullah (the sword of Allah). The actual incident is mentioned in Sahih Bukharī
87 As extracted by Wâqidî from his Shuyūkh who narrate: "The land (of Shâm) was raised before Rasūlullah % until he was able to
witness the events of the battlefield." [Khasaisus-Suyūtî volume 1 page 260. Ibn Kathîr says that Wâqidî narrates: "'Abdul-Jabbar bin
'Umarah narrated to me from 'Abdullah bin Abî Bakr bin 'Amr bin Hazm 4% that when the opposing parties clashed against one
another at the battlefield of Mutah, Rasulullah # sat on the pulpit. All the barriers between him and Sham were lifted and he was able
to witness first-hand the events of the battlefield. Whilst he was seated on the pulpit, he said: "Now Zaid has taken the flag and ........ "
[Al-Bidâyah Wan-Nihayah volume 4 page 246, Khasais volume 1 page 260] According to Bayhaqî's and Abū Nu'aim's narration
from Mūsâ bin 'Aqabah, Rasulullah % said: "Allah has raised the ground for me until I was able to see the battlefield." [Khasais
volume 1 page 259]
88 Ibn Ishaq says: "Muhammad bin J'afar narrated to me from 'Urwah who relates: "Then 'Abdullah bin Rawahah took hold of the
flag. He turned away with it (in hesitancy). Immediately thereafter, he advanced upon his horse, dismounted and fought the enemy
until he was martyred." [Fathul-Bârî volume 7 page 393]
The following is recorded in the narration of Ibn Ishaq: "I noticed a bit of a curvature and deformity in the throne of 'Abdullah bin
Rawahah compared to the thrones of his two companions. When I asked why this was the case, I was informed: "Those two set off
(promptly) whilst 'Abdullah bin Rawahah set off after a wee bit of hesitancy." [Sîrat Ibn Hishâm]
133

whilst other details have been extracted from the narrations of Ibn Ishaq and Bayhaqī. (Al-Bidayah Wan-Nihayah volume 4 page 245,
Fathul-Bārī volume 7 page 392, Al-Khasāisul-Kubrā volume 1 page 260)
When Hadrat Abu Bakr 4% assigned Hadrat Khalid % to fight the Marthadin, as he was handing over the banner of leadership to
Khalid 4%, he commented: "I heard Rasūlullah # say: "What a pleasant servant of Allah and what an amiable brother of the tribe is
Khalid bin Walid, a sword from the swords of Allah. Allah Ta'ala has unsheathed him against the disbelievers." (Isabah)
Note: In other words, Khalid bin Walid 4% is the sword of Allah Ta'ala and the one handling the sword is none other than Allah Ta'ālā
Himself. And obviously, who is safe from the sword handled by Allah Himself?
Hadrat Maulānā Muhammad Y'aqub Sahib Nānotwī, the first head teacher of Dārul-'Ulūm Deoband, says: "Hadrat Khalid bin
Walīd % passed his entire life longing for martyrdom whilst fighting in Jihad but this lifelong desire was not to be fulfilled and he
failed to acquire martyrdom." Maulana Muhammad Y'aqub Sahib Ale all day would sometimes be overwhelmed with sentiments of
Jazb and it was these sentiments of Jazb that drove him to say: "Khalid bin Walid's aspirations for martyrdom were unfounded. It was
impossible for this aspiration ever to be fulfilled. He who was declared by Rasulullah % to be a sword of Allah, nobody can break or
bend it. It is impossible to break the sword of Allah."
Note: The shuddering of the throne of Hadrat 'Abdullah bin Rawahah %, as witnessed by Rasūlullah , was actually a graphic
depiction of Hadrat 'Abdullah's hesitancy. The hesitancy he was afflicted with just before his martyrdom in this world was portrayed
as a shuddering throne in 'the realm of the unseen'. Something which is veiled in this world, is (sometimes) exposed in the 'realm of
the unseen' in some tangible shape or form.
Story
Following his triumphant conquest of India, when Mahmud Ghaznawī broke all the idols of the Somnat temple and as he was on
the verge of breaking the biggest idol, the devotees of the temple beseechingly pleaded with him: "We offer you gold equivalent in
weight to this idol but please don't break this idol."
Mahmud Ghaznawi consulted other members of his retinue and they replied: "We have already won the war. If we leave just one
idol intact, we won't suffer any major loss and the gold they are offering us in exchange can be utilised to sustain the Muslim army."
Mas'ūd Ghazī was also present in this assembly of army commanders. He remarked: "This action is comparable to the selling of
idols. Until now the ruler (Mahmud Ghaznawi) was an idol-breaker and now he will be celebrated as an idol-seller." This statement
had a profound impact on the heart of Mahmud Ghaznawi but he was still a wee bit unsettled over this issue. When he went to sleep
that afternoon, he saw himself in a dream on the field of resurrection, an angel yanking him towards Jahannam saying he is an idol-
seller whilst another angel is challenging this and saying: "No! He is an idol-breaker. Take him to Jannah." Just then his eyes opened
and ordered that the idol be broken right away. When the idol was finally broken, he found its cavity was packed with diamonds. He
expressed gratitude before Allah Ta'ālā for protecting him from idol-selling and for awarding him much more than the wealth (gold)
he coveted in selling the idol.
The vision of the angels dragging him either towards Jannah or Jahannam was an illustration of Mahmud Ghaznawi's hesitancy
in breaking the idol. The indecisiveness he experienced whilst awake, was depicted in a dream in the form of one angel yanking him
towards Jahannam and another angel pulling him towards Jannah. Periodically his mind was drawn towards breaking the idol and at
other times leaving the idol intact looked more appealing to him. In actual fact, leaving the idol intact was not idol-selling but the
outward appearance of his actions resembled idol-selling, which was illustrated by Allah Ta'ala in this form.
Likewise, 'Abdullah bin Rawahah %'s hesitancy was exhibited in the form of a shaking throne. Fulfilling an 'Ibadat without any
indecision is the nature of the Nafs Mutmainnah (tranquil psyche) and censuring the Nafs when it is overcome with indecision (as
'Abdullah bin Rawahah % had done) is the nature of the Nafs Lawwamah (the reproachful psyche). Allah Ta'ala makes reference to
this at the beginning verses of Sūrah Qiyamah when He says: "I swear by the day of judgement and I swear by the Nafs Lawwāmah."
The goal behind 'Abdullah bin Rawahah % reciting poetry during the actual battle was mainly to reproach his Nafs. He recited a few
couplets and his Nafs was put at ease. He then advanced against the enemy and was martyred and he later joined his other two friends
in Jannah. Allah Ta'ālā says in the Holy Quran:
"O tranquil Nafs! Return to your Lord well-pleased (yourself) and well-pleasing (unto Him). Enter amongst my (honoured
servants) and enter My paradise." (Sūrah Al-Fajr verses 27-30)
Following the telling of this sorrowful incident, Rasulullah # went to the house of Hadrat J'afar 4%. He called his children and as
Rasūlullah # was patting them with his blessed hands over their heads, his eyes were flowing with tears. Hadrat J'afar's wife, Hadrat
Asmā bint 'Umais Licala, realised that something is amiss. She enquired: "O Rasūlullah! May my parents be sacrificed for you.
Why are you crying? Have you heard something about J'afar and his companions?" Rasūlullah # replied: "Yes, today he was
martyred."
Hadrat Asmā bint 'Umais Licalus, relates: "The moment I heard this distressing news, a piercing shriek escaped my lips. A
number of women gathered around me (to comfort and console me)."
134

Rasūlullah then repaired to his house and asked his family to prepare meals for the household of J'afar as they are afflicted
with grief. This incident also had a profound effect on Rasulullah # as well. Saddened by this heartbreaking incident, Rasūlullah
stayed for three days in the Musjid. (Zarqanī)
On their return from Mutah, as Hadrat Khalid bin Walid and his companions & neared Madinah, Rasulullah % and the Muslims
came out to give them a warm welcome.
Expedition of 'Amr bin 'Ās towards Zatus-Salāsil
In the month of Jumadath-Thaniyah 8 A.H. Rasulullah # received intelligence that a group of assailants of the Banū Quda'ah
tribe planned to launch an attack on Madinah Munawwarah. To nip them in the bud, Rasulullah % sent 'Amr bin 'Ās 4% to Zatus-
Salāsil. This area is located about ten Manzils89 from Madinah Munawwarah. Rasūlullah # despatched three hundred foot soldiers and
thirty mounted warriors with him. As they drew closer to this area, they ascertained that the disbelievers had massed a colossal force
ready to engage the Muslims. So the Muslims decided to hold back temporarily. Hadrat 'Amr bin 'As . sent Raf'i bin Makith % to
Rasūlullah appealing for more reinforcements. Rasūlullah % despatched Abū 'Ubaidah bin Jarrah % with a contingent of two
hundred warriors that included Hadrat 'Abu Bakr % and Hadrat 'Umar %. As this venerable group was departing, Rasūlullah
strongly advised them to meet up with Abū 'Ubaidah bin Jarrah % and he also stressed the need for unity, harmony and abstention
from dissension."
When Abu 'Ubaidah 4% landed there and the time for Salah drew closer, he decided to lead the Salah. 'Amr bin 'As 4% cautioned
him saying: "I am the Amir (leader) of this army whilst you have come just to assist us." To this Abu 'Ubaidah % replied: "You are
the Amir of your group whilst I am the Amir of my group."
Afterwards Hadrat Abu 'Ubaidah 4 said: "As we were setting forth from Madinah, the parting instruction Rasulullah # offered
me was: 'Obey one another and refrain from disunity and dissension.' So I will comply with you even though you refuse to go along
with me."
In this manner, Abu 'Ubaidah % consented to the leadership and Imamat of 'Amr bin 'As . Hadrat 'Amr bin 'As % would lead
the Salah and Hadrat Abu 'Ubaidah % would join the ranks of followers.
In due course, all of them garnered their forces and launched an attack against Banū Quda'ah. The disbelievers fled in awe and
dispersed in panic. The Sahabah sent Hadrat 'Awf bin Malik Ashja' % to Madinah with the good news of their victory.
Following this victory, Hadrat 'Amr bin 'As % stayed there for a few more days and continued sending his horsemen in different
directions. They would capture some goats and camels and the Muslims would cook and consume it.
During the course of this expedition, Hadrat 'Amr bin 'As % got a wet dream. Due to the intensity of the cold, he did not perform
Ghusl but led the Fajar Salah with Tayammum. When this was related to Rasulullah , he enquired: "O 'Amr! You led your
companions in Salah in the state of Janabah?" Hadrat 'Amr bin 'As % replied: "O Rasūlullah! I feared for my life and Allah Ta'ālā
also commands: 'Do not kill yourselves, verily Allah is exceptionally affectionate unto you.' Rasulullah # merely smiled at this and
did not say anything else. (Al-Bidāyah Wan-Nihāyah volume 4 page 273, Zarqānī volume 2 page 277)
Note: Khalid bin Walīd % and 'Amr bin 'As 4% embraced Islam at the same time. The expedition of Mutah occurred after their
entry into Islam and in this expedition Khalid bin Walid was appointed as Amir. Following the battle of Mutah, the expedition of
Zatus-Salāsil took place in which 'Amr bin 'Ās % was appointed as Amir.
Expedition of Abū 'Ubaidah towards Sīful-Bahr (the coastline)
Thereafter in the month of Rajab 8 A.H. Rasulullah # appointed Hadrat Abu 'Ubaidah bin Jarrah % as Amir over three hundred
men and sent them towards Sīful-Bahr (the Arabian coastline) to attack the Juhaynah tribe. Hadrat 'Umar bin Khattab 4% and Hadrat
Jābir bin 'Abdullah 4% were also in this army. As this army was setting off, Rasulullah # presented them with a bag of dates as
provisions for the road. After these dates were depleted, they continued fighting by sucking on date seeds and drinking water. In due
course, when the date pips also ran out, they would shake the leaves off the trees, soak them in water and eat them. This is why this
expedition was also called the expedition of Khabt. The literal meaning of Khabt is to shake leaves off a tree. Due to the Sahabah
eating these leaves, they developed painful lesions on their lips and sores in their mouths.
One day they finally made it to the coast ravenous with hunger and ravaged by malnutrition when suddenly they were confronted
with a miraculous gift from the unseen. The sea threw out such a huge fish that the whole army continued eating from it for eighteen
days. The Sahabah & relate that on consuming the fish, they became healthy and fit once again. The fish was an Ambar (a sperm
whale). Thereafter, Hadrat 'Abū 'Ubaidah % took one of its ribs and erected it on the ground. He then asked one of the tallest men to
ride the tallest camel beneath this rib. This rider managed to pass under this rib comfortably without his head even touching the rib.
89 A Manzil is a reference to a distance between two way stations.
135

The Sahabah & narrate: "When we returned to Madinah Munawwarah and related this incident to Rasūlullah , he commented:
'this is the sustenance of Allah Ta'ala which He has provided for you. If you have any of its meat left over, share it with us.'
Subsequnetly, its meat was presented to Rasūlullah % and he partook of it."
During this expedition, no opportunity for actual combat arose. The Muslim army returned to Madinah without physically
engaging the enemy. (Al-Bidayah Wan-Nihayah volume 4 page 276)
Note: the sustenance that comes directly from Allah Ta'ala without any human intervention is considered a very blessed sustenance.
Due to its blessed nature and purity, Rasulullah # requested and partook from the fish. "O my Lord! (said Musa ) I am in desperate
need for whatever you send forth towards me."
Note: According to some scholars, this expedition was despatched before the treaty of Hudaybiyyah because Rasūlullah % did not
despatch any expedition against the Quraysh after the peace treaty of Hudaybiyyah. According to the famous narration, Rasūlullah
sent this expedition just before the conquest of Makkah after the Quraysh breached the terms of the treaty. This is the most acceptable
narration because Rasūlullah # set out in Ramadan for the conquest of Makkah and this expedition was despatched in the month of
Rajab. This only leaves the month of Sh'aban in between. It wouldn't be farfetched to assume that Rasūlullah , due to the treachery
of the Quraysh, started preparations for the conquest of Makkah from the month of Rajab and this expedition was sent as a forerunner
to the conquest of Makkah.
Mas'alah: The fact that Rasulullah # despatched this expedition in the sacred month of Rajab is a clear indication that to fight and
engage the disbelievers during the sacred months is permissible.
136

INDEX
Ayeshah, 5, 20, 177, 296, 297, 330, 333, 389, 391, 398, 399,
400, 401, 402, 403, 404, 405, 406, 407, 408, 410, 411, 414,
416, 417, 419, 420, 421, 422, 425, 426, 458
‘Īdul-Adhā, 3, 240
‘Īs, 6, 471
'Urwah bin Zubair, 20, 86, 135, 373, 388, 640
Abdullah bin Jahsh, 1, 4, 77, 78, 79, 81, 82, 83, 198, 318, 319
Abdullah bin Rawahah, 6, 152, 153, 160, 165, 203, 435, 478,
573, 593, 621, 622, 633, 634, 635, 636, 637, 640, 642, 643,
644, 646
Abdullah bin Unais, 5, 258, 357, 358, 479
Abdullah bin Zubair, 147
Abdul-Malik bin Marwan, 148, 538
Abū 'Ubaidah bin Jarrah, 6, 296, 470, 502, 648, 650
Abu Bakr, 20, 47, 94, 109, 111, 120, 121, 122, 124, 147, 160,
161, 162, 163, 165, 169, 170, 197, 199, 240, 268, 292, 296,
297, 306, 309, 310, 314, 356, 371, 374, 378, 401, 403, 410,
412, 413, 414, 415, 416, 417, 418, 425, 426, 458, 466, 474,
492, 501, 502, 515, 581, 606, 617, 618, 643, 648
Abū Dujānah, 3, 4, 204, 276, 277, 282, 283, 286, 292, 299,
378
Abū Hurayrah, 7, 20, 37, 162, 328, 383, 395, 461, 593, 617
Abū Huzaifah bin 'Utbah, 78, 198
Abū Jahal, 2, 33, 69, 90, 91, 92, 93, 98, 100, 102, 103, 104,
106, 113, 114, 115, 119, 132, 133, 134, 139, 140, 141, 142,
143, 144, 145, 146, 150, 152, 174, 218, 226, 227, 229, 261,
275
Abū Jahl, 68
Abū Lubābah, 88, 89, 155, 195, 202, 236, 450, 451, 456, 457
Abū Raf i, 3, 6, 175, 257, 258, 259, 260, 478, 623
Abū Salamah 'Abdullah, 5, 356
Abu Sufyan, 4, 69, 85, 86, 89, 95, 98, 100, 102, 103, 105, 106,
139, 155, 175, 176, 179, 181, 213, 222, 223, 224, 225, 226,
227, 239, 256, 261, 263, 275, 283, 287, 309, 310, 311, 312,
354, 361, 383, 384, 428, 429, 437, 444, 481, 482, 483, 508,
528, 529, 530, 531, 533, 619
Abū Usaid Sā'idī, 126
Abū Zarr Ghifārī, 47
Abul-Bakhtarī bin Hisham, 106, 137, 152
Abyssinia, 7, 8, 47, 73, 196, 219, 383, 543, 547, 563, 572,
598, 614, 619, 627
Abyssinian, 23, 524
Akhram bin Abil-'Awjā, 8, 625
Alexandria, 7, 433, 548, 549, 557
Allahu Akbar, 36, 370, 432, 439, 578, 580
Ambiya, 9, 10, 12, 13, 15, 16, 17, 18, 22, 30, 52, 55, 123, 145,
170, 172, 173, 209, 313, 321, 334, 393, 530, 555, 617, 618
Āmir bin Iyās, 78
Āmir bin Rabī‘ah, 78, 199
Amman, 7, 561
Amr bin 'Abdūd, 107
Amr bin Hadramī, 83, 84, 112, 113, 114
Amr bin Umayyah Damrī, 6, 481, 482
Anas bin Malik, 149, 189, 194, 293, 364
angels, 2, 13, 14, 15, 29, 35, 37, 51, 58, 59, 60, 111, 124, 125,
126, 127, 128, 129, 130, 131, 176, 185, 193, 209, 220, 221,
287, 288, 297, 320, 321, 322, 323, 372, 396, 397, 443, 446,
447, 453, 514, 637, 642, 646
animals, 58, 59, 60, 62, 63, 231, 258, 371, 389, 444, 469, 475,
495, 502, 503, 554, 622
archers, 4, 274, 276, 288, 359
Ārif Rūmī, 58, 61, 306, 343
Ātikah bint 'Abdul-Muttalib, 1, 99, 101, 226
Awf bin Harith, 115, 132, 207, 215
Awliya, 305, 342, 368
Badr, 1, 2, 3, 5, 14, 29, 31, 68, 76, 77, 84, 85, 86, 87, 88, 91,
92, 93, 94, 95, 98, 100, 102, 103, 104, 108, 109, 110, 115,
119, 120, 121, 126, 128, 129, 130, 138, 139, 141, 143, 147,
148, 149, 152, 153, 155, 158, 159, 161, 163, 174, 175, 176,
180, 182, 185, 187, 188, 190, 191, 192, 193, 194, 195, 209,
210, 211, 212, 213, 215, 216, 219, 220, 221, 222, 224, 226,
227, 229, 230, 232, 233, 237, 241, 246, 247, 256, 261, 262,
264, 270, 283, 303, 309, 311, 312, 323, 326, 340, 343, 351,
354, 360, 383, 384, 385, 401, 416, 417, 439, 471, 594, 615,
629
Bahrain, 7, 558, 560
Baitul-Maqdis, 526
Banī Lihyān, 6, 465
Banū Damrah, 72, 74
Banū Mustaliq, 5, 388, 390, 391, 394
Banu Muttalib, 102
Banū Nadīr, 5, 236, 373, 374, 375, 376, 377, 378, 379, 380,
428, 434, 451, 584
Banū Qurayzah, 5, 57, 236, 298, 388, 434, 436, 440, 441, 444,
446, 447, 448, 449, 450, 451, 452, 454, 455, 459
Banū Zuhrah, 104, 226
Bathāa, 99
Bay'atur-Ridwan, 6, 488
Bilāl, 33, 139, 140, 199, 208, 273, 353, 476, 616, 622
Bodyguards, 4, 291
booty, 2, 81, 82, 83, 153, 154, 155, 156, 164, 169, 196, 223,
224, 233, 237, 256, 274, 288, 338, 344, 348, 349, 351, 356,
379, 389, 443, 456, 461, 469, 471, 477, 507, 509, 519, 574,
584, 593, 598, 602, 615, 616
Buhran, 3, 245, 246
Caesar, 9, 349, 494, 537, 570, 572
Caliphate, 24, 142, 356, 553, 601, 606, 613
Caliphs, 24
captives, 2, 83, 157, 158, 159, 162, 163, 164, 165, 166, 168,
169, 170, 173, 174, 176, 178, 179, 180, 184, 186, 188, 189,
216, 219, 233, 340, 455, 470, 471, 584, 590
Chosroe Parvez, 6, 540
Christians, 48, 314, 511, 537, 538, 547, 550, 572, 573, 574
citizens, 16, 32, 44, 65, 90, 484, 486, 487, 582
combatants, 41, 90, 115, 116, 117, 127, 211, 237, 433, 452
compatriots, 27, 30, 65, 107
criminal, 14, 53, 167, 278, 480
Dajjāl, 18
Damascus, 7, 387, 570
Damdam Ghifarī, 86, 89, 99, 100, 101, 224, 225, 227
Dawmatul-Jandal, 5, 6, 387, 474, 476
decree, 1, 13, 18, 20, 81, 156, 171, 312, 345, 346
defiance, 15, 52
democracy, 64
doctors, 41
donkeys, 60, 602, 604
Egypt, 7, 493, 548, 550, 552, 553, 572
exoneration, 5, 410, 411, 412, 458
Fadak, 7, 589
fanatical, 24, 25, 94, 327, 494
Fasiq, 278, 287, 296
Fatimah, 3, 4, 218, 240, 241, 242, 275, 308, 313, 322, 355,
477
Fidak, 6, 477
Fitnah, 32, 333
Fort, 7, 581, 586, 588, 589
Ghadabiyyah, 320
Ghazwāt, 1, 66, 67, 76
137

Ghatfan, 3, 232, 242, 243, 245, 380, 381, 428, 435, 437, 441,
442, 466, 478, 579
Ghusal, 104
government, 17, 18, 24, 30, 40, 42, 44, 46, 49, 52, 53, 54, 64,
167
Hadrat 'Alī, 4, 89, 105, 109, 116, 117, 120, 147, 156, 160,
162, 184, 191, 217, 240, 241, 242, 279, 281, 289, 292, 296,
298, 308, 313, 317, 404, 405, 439, 449, 473, 477, 497, 498,
537, 582, 583, 584, 589, 597, 603, 604, 607, 624
Hadrat Hassan, 151, 441
Hadrat Mūsā Ash'arī, 25
Hadrat Zaynab, 5, 459, 460, 471
Hafiz 'Asqalānī, 27, 75, 142, 221, 224, 300, 323, 388, 398,
414, 415, 420, 432, 533, 535, 587, 623
Hafiz Ibn Qayyim, 71, 75, 304, 418, 427, 448, 566
Hakīm bin Hizām, 106, 112, 113, 134
Hal, 457, 540
Hamraul-Asad, 5, 353, 354, 355
Hamzah, 1, 3, 4, 67, 68, 70, 71, 72, 75, 116, 117, 156, 197,
266, 267, 280, 281, 283, 284, 285, 286, 309, 316, 317, 335,
336, 624
Harith bin 'Amir, 106, 361
Hārith Ghassanī, 7, 570
Hasmā, 6, 472, 473
Hātib, 7, 155, 191, 195, 198, 200, 202, 548, 549, 550
heavens, 16, 169, 365, 371, 373, 453, 527, 538
Hijāb, 6, 386, 399, 400, 459, 460
hijackers, 42
Hijrah, 5, 21, 31, 47, 68, 69, 70, 71, 72, 75, 91, 222, 356, 388,
511, 520, 604, 607, 618, 628, 632
Hindah bint 'Utbah, 275
Hudaybiyyah, 6, 217, 219, 466, 472, 480, 483, 485, 486, 488,
490, 496, 498, 503, 504, 511, 515, 521, 523, 525, 574, 575,
594, 595, 597, 619, 620, 626, 627, 651
humans, 14, 128, 231, 555
Huwayyisah bin Mas'ūd, 3, 254
Huyayy bin Akhtab, 377, 428, 434, 454, 584, 587, 590
Hūzah bin 'Alī, 7, 568
Huzaifah bin Yaman, 443, 474, 556
hypocrite, 26, 27, 29, 45, 337, 341, 392, 394, 395, 407, 414,
419, 420, 521
hypocrites, 3, 28, 29, 56, 203, 237, 265, 272, 287, 329, 330,
341, 345, 375, 385, 389, 392, 394, 397, 401, 407, 414, 416,
418, 420, 421, 436, 437, 575
Iblīs, 51, 125
Ibn 'Abbas, 20, 86, 90, 121, 125, 128, 129, 130, 134, 137,
145, 148, 157, 160, 175, 184, 186, 193, 209, 221, 311, 423,
607, 610, 623
Ijtihād, 170, 171, 172, 173, 448
Imam Bukhari, 26, 155, 221
Īman, 12, 31, 33, 42, 45, 46, 53, 56, 61, 150, 238, 301, 384,
418, 513, 517, 522, 523, 532, 540, 563, 568, 594
immorality, 59, 145
impartiality, 43, 544
invading, 17, 580
Jamūm, 6, 470
Jew, 3, 6, 49, 234, 246, 254, 257, 441, 478, 479, 573, 586
Jibraīls, 60
Jihad, 1, 9, 14, 15, 16, 17, 18, 20, 21, 22, 23, 24, 25, 26, 27,
29, 30, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 47, 48,
50, 66, 75, 80, 82, 88, 108, 141, 142, 160, 163, 166, 168,
229, 267, 268, 274, 287, 304, 305, 310, 321, 322, 324, 325,
331, 332, 333, 337, 385, 430, 442, 444, 453, 476, 491, 510,
520, 531, 573, 577, 633, 634, 639, 644
Jizyah, 40, 44, 49, 50, 561, 566, 573, 616
John, 18
Juhaim bin Salat, 1, 101
Jundub Bajalī, 79
K'ab bin Ashraf, 3, 246, 247, 248, 251, 252, 254, 257, 258
Kalimah, 50, 145, 189, 244, 526
Khalid bin Bukair, 78, 199
Khalid bin Walīd, 4, 8, 147, 276, 289, 291, 356, 485, 626,
627, 630, 631, 639, 640, 643, 644, 647, 650
Khandag, 5, 217, 270, 371, 388, 426, 427, 428, 429, 452
Kharrār, 70, 71
Khaybar, 7, 8, 257, 258, 260, 338, 377, 383, 429, 466, 477,
480, 522, 573, 574, 575, 576, 578, 579, 580, 581, 582, 583,
588, 589, 591, 592, 593, 594, 595, 596, 597, 598, 599, 600,
601, 602, 603, 604, 606, 607, 612, 615, 626
kufr, 16, 31, 33, 38, 39, 40, 41, 44, 52, 55, 56, 62, 63, 140,
145, 149, 150, 160, 167, 172, 174, 220, 238, 286, 301, 395,
421, 444, 476, 510, 513, 523, 531, 632
Kurz bin Jābir Fahrī, 76
Laylā, 31, 299
legitimacy, 64, 521
liquor, 5, 355, 379
Mahmūd Ghaznawī, 645, 646
Mahram, 333
Majnūn, 31, 299
Makhshī bin 'Amr, 72
martyrdom, 3, 4, 5, 25, 28, 79, 131, 142, 162, 163, 211, 213,
215, 264, 267, 283, 284, 286, 292, 303, 319, 321, 324, 325,
326, 327, 328, 329, 337, 339, 340, 354, 369, 371, 440, 453,
468, 616, 621, 636, 637, 638, 644
Mashwarah, 1, 93, 96, 160, 524
Maymūnah, 8, 623
military
militaristic, 17
Miqdad bin 'Amr, 69, 78, 199
Miqdad bin Aswad, 1, 94
miracles, 368
Mu'āhids, 44
Mu'awwiz bin Harith, 115, 207, 215
Mubarraah Minas-Samā, 420, 421
Muhajirīn, 2, 31, 68, 69, 70, 72, 74, 77, 78, 88, 94, 109, 194,
197, 219, 239, 264, 267, 292, 356, 377, 378, 389, 392, 417,
430, 431, 484, 584, 598, 599
Mujaddā bin 'Amr Juhanī, 102
Mujahid, 20, 27, 28, 218, 323
Mukhābarah, 7, 592, 593
Munabbih bin Hajjaj, 107
Munzir bin Sāwa, 7, 558, 560, 561
Muqanqas, 106
Muqarrabīn, 60
Muqātil bin Hayyan, 20, 21
Muqawqis, 7, 493, 548, 549, 550, 551, 552, 553, 554, 555,
556, 572
Mus'ab bin 'Umair, 4, 47, 158, 198, 289, 335
Mut'ah, 8, 603, 604, 605, 606, 607, 608, 609, 610, 611, 612,
613, 614
Mūtah, 8, 525, 573, 626, 632, 636, 641, 647, 650
Muttaqīn, 341
Nadr bin Harith, 106, 156
Nafs, 11, 61, 516, 517, 638, 639, 646, 647
Nakhlah, 77, 79, 84
nationalism, 24, 32
Nawfal bin Khuwaylid, 106
Negis, 47, 494
Negus, 7, 543, 544, 545, 546, 547, 563, 564, 572, 619, 627
Nikāh, 3, 5, 8, 50, 184, 240, 334, 459, 513, 591, 603, 609,
610, 611, 612, 613, 614, 619, 623
non-combatants, 41
138

Nubayh bin Hajjaj, 107
Nubuwwat. See prophethood
Nữh, 11, 12, 161
Ordinances, 7, 600
Patriotic, 5, 337
Paul, 18
Persia, 6, 432, 498, 540
pledge, 49, 68, 74, 95, 96, 213, 234, 249, 282, 312, 319, 429,
481, 488, 489, 516, 517, 519, 520, 521, 522, 575, 587, 631,
632
poetry, 83, 214, 230, 234, 252, 253, 275, 576, 577, 583, 621,
646
poison, 7, 433, 591, 592
possessions, 25, 35, 183, 318, 319, 345, 449, 452, 471, 472,
473, 561
prisoners, 2, 16, 54, 81, 148, 149, 153, 156, 158, 159, 160,
166, 187, 216, 390, 454, 473
prophethood, 10, 19, 46, 100, 157, 172, 179, 245, 285, 299,
313, 341, 356, 404, 424, 504, 546, 569, 572, 604, 617
Prophets, 15, 41, 48, 121, 123, 299, 348, 420, 494, 516, 531,
553, 593, 617, 635
Qatādah, 4, 20, 21, 27, 86, 201, 202, 258, 276, 302, 366, 388,
459, 467, 468, 633
Qaynq'ā, 3, 235, 236, 237
Qiyāmat, 18
Quran, 11, 20, 28, 31, 44, 57, 62, 80, 85, 126, 128, 130, 167,
189, 209, 221, 311, 333, 335, 358, 370, 382, 403, 409, 411,
417, 421, 423, 433, 437, 448, 504, 511, 519, 525, 526, 539,
543, 548, 550, 551, 573, 602, 606, 608, 614, 646
Rābigh, 69
Raj'ī, 5, 358, 359, 436, 465, 579
ransom, 2, 83, 160, 161, 162, 163, 164, 165, 166, 167, 168,
169, 170, 171, 173, 174, 178, 179, 185, 186, 187, 233, 339,
351, 391
rebellion, 16, 17, 54, 56
Registry of the Badrī Sahabah, 2, 196
retribution, 13, 14, 15
rights, 40, 52, 53, 54, 55, 63, 64, 518, 582, 599, 601
Rome, 6, 472, 498, 525, 526, 533, 534, 535, 538, 540, 564,
571
Rubūbiyyat, 123
S'ad bin Abī Waqqās, 1, 69, 70, 78, 105, 199, 211, 280, 281,
292, 294, 298, 318, 319, 328, 502
S'ad bin Mu'az, 1, 57, 91, 96, 97, 98, 107, 109, 111, 120, 136,
138, 165, 201, 264, 268, 269, 292, 304, 374, 377, 388, 406,
407, 420, 423, 424, 437, 438, 440, 445, 452, 453, 454, 455
S'ad bin Mu'az Ansarī, 91
Sa'īd bin Jubair, 20
Sābiqīn, 60
Safrā, 89, 93, 94, 153, 154, 156, 196, 210, 228
Safwan bin Baydā, 78, 212
Sahl bin S'ad Sā'idī, 26
Salātul-'Īd, 2, 190
salve, 41, 199
Sarāyā, 1, 66, 67, 76
Sawīq, 3, 239, 240, 243
Shari' ah, 25, 33, 45, 53, 80, 165, 333, 334, 433, 516, 613
Shaybah bin Rabī'ah, 102, 106, 152, 174
Shaytan, 11, 49, 56, 59, 99, 105, 125, 127, 289, 329, 334, 350,
351, 385, 482, 519, 569, 616, 617
shirk, 38, 52, 56, 62, 63, 64, 180, 301, 463, 513, 523, 531
Shyabah bin Rabī'ah, 115
Sīful-Bahr, 8, 68, 650
Slander, 5, 398
slaves, 16, 40, 52, 55, 57, 85, 105, 106, 107, 187, 334, 360,
405, 452, 455, 456, 501, 519, 598
spiritual, 9, 10, 41, 59, 61, 110, 242, 249, 342, 413, 415, 419,
461, 520, 523
spoils, 1, 7, 80, 86, 95, 142, 153, 154, 155, 195, 390, 489, 520,
522, 574, 575, 586, 590, 594, 595, 598, 615, 640
Sūfīs, 457
Suhail bin 'Amr, 107, 178, 200, 219, 300, 496, 502, 507, 508,
512, 516
Suhail bin Bayda, 78
supremacy, 43, 44, 48, 51, 113, 445, 475, 510, 542, 627
T'amiyyah bin 'Adī, 106, 212
Tāif, 77, 79, 118, 285, 363, 433
Taqwa, 214, 317, 418, 568, 634
Tarif, 6, 471, 472
Tauhīd, 19, 36, 48, 136
Tayammum, 5, 425, 426, 558, 649
Taymā, 8, 615, 616
Thebans, 18
theology, 368
transgression, 12, 32, 54, 82, 192, 301, 340, 415, 424, 565
transgressors, 10, 15, 37, 603
treaty, 6, 74, 217, 237, 374, 447, 497, 498, 499, 500, 501, 502,
503, 504, 505, 506, 508, 509, 510, 511, 512, 515, 523, 525,
590, 602, 620, 626, 627, 651
Ubaidah bin Harith, 1, 69, 70, 71, 116, 197, 210
Ubayy bin Khalaf, 4, 307
Uhud, 3, 5, 28, 29, 130, 148, 174, 212, 219, 220, 261, 265,
269, 270, 272, 273, 274, 275, 278, 283, 284, 293, 295, 297,
298, 299, 300, 302, 304, 305, 318, 322, 323, 324, 325, 326,
327, 330, 331, 334, 335, 336, 337, 338, 345, 348, 351, 353,
354, 366, 383, 384, 427, 428, 434, 594
Ukkāshah bin Mihsan, 6, 78, 198, 468, 469
Umayyah bin Khalaf, 2, 73, 91, 102, 106, 138, 139, 149, 152,
219, 220
Ummah, 2, 41, 121, 140, 145, 146, 169, 315, 332, 346, 410,
432, 550, 617
Ummu 'Ammarah, 332
Ummu Fadl, 175, 176, 185, 186
Ummu Habībah, 8, 619
Ummu Qirfah, 6, 477
Umratul-Qadā, 8, 619, 620, 624, 628
Uranīyyīn, 6, 479
Urwah bin Zuabir, 148
Ushayrah, 1, 73, 74, 75, 76, 88
Utbah bin Ghazwan, 69, 78, 198
Utbah bin Rabī‘ah, 106, 149, 152, 174
Uthman bin Abī Talhah, 280
Uzzā, 133, 256, 261, 262, 284, 311, 502
Wadil-Qurā, 8, 615, 616
Wadiul-Qurā, 6, 473, 474
Wahshī, 283, 284, 285, 286, 287, 309
Wajd, 457, 458
Wāqid bin 'Abdullah, 78, 81, 84, 199
Wuddan, 71, 72, 76
Wudu, 104, 150, 308, 365, 366, 493, 558, 616
Yamamah, 7, 463, 464, 568, 569
Zaid bin Aslam, 20, 202
Zaid bin Harithah, 3, 77, 152, 153, 181, 182, 197, 255, 256,
363, 389, 424, 470, 471, 472, 473, 474, 477, 624, 633, 636,
640
Zakāt, 21, 23, 249, 475, 520, 531, 532, 554, 566
Zam'ah bin Aswad, 106, 152, 174
Zātur-Riq'ā, 5, 245, 380, 381, 383
Zī Qarad, 6, 466
Zikr, 34, 395
Zil-Qassah, 6, 469, 470
Zimmīs, 44
139

Ziyād bin Sakan, 4, 294
Zoroastrian, 49
Zuhrī, 20, 86, 135, 211, 253, 258, 295, 388, 504, 507, 533,
573, 592, 640
140