THE DIVINE REWARD
ALĀH HAD PROMISED a great reward to all those who had sworn allegiance to the Apostle at Hūdaybiyyah which was known as Bayfat Riḍwān or the oath of paradise. For they had submitted to the will of God and His Apostle in that hour of crisis, Allah foretold them of the coming victory as well as the booty they were to win shortly.
Allāh was well pleased with the believers when they swore allegiance unto you beneath the tree; and He knew what was in their hearts, and He sent down peace of reassurance on them, and has rewarded them with a near victory. And much booty that they will capture. Allāh is ever Mighty, Wise.[1]
The conquest of Khaybar was to serve as a prelude to the subsequent victories that followed in its train. Khaybar was a Jewish colony[2] comprising several citadels, some of which were built on the tops of hills and were virtually impregnable. It was thus the last but most formidable Jewish stronghold in Arabia. Anxious to punish the Muslims for what had happened to their brothers in Madinah, the Jews of Khaybar were ever willing to spend their wealth for stirring up the neighbouring Arab tribes to wage war against the Prophet.
At the time when the expedition to Khaybar was undertaken, the Jews of that locality were in league with the tribe of Ghatafan with whom they were hatching up a plot against the Muslims.[3] The Prophet had thus a reason to act against the Jews of Khaybar. He decided that the time had come to get rid of their intrigues once for all so that he might be able to divert his attention to other pressing affairs. Khaybar was situated at a distance of 70 miles to the north-east of Madinah.
THE APOSTLE LEADS THE ARMY
After his return from Hūdaybiyyah the Apostle stayed in Madinah during Dhū’l-Hijjah and a part of the month of Muharram. Thereafter he marched off to Khaybar, it was the seventh year of the Hijri calendar.
One of the companions of the Prophet, ‘Āmir ibn al-Akwa’ by name, accompanied the Apostle on this expedition. He recited the verses given here while he rode with the army.
We’d have not been guided, but for Allah,
Nor given alms, nor chanted Gloria,
We are the people, when attacked
Or treated unjustly, we resist.
Send down Sakinah upon us,
Against the enemy make us firm.[4]
The combatants who marched against Khaybar numbered 1,400 including 200 cavalry; all those who had lagged behind on the occasion of Hūdaybiyyah were refused permission to go on this expedition. Twenty women also went along with the force so as to look after the sick and the wounded as well as to prepare food for the men.
The Apostle halted at ar-Raji⁵, a wadi between Khaybar and the Ghatafan so as to cut the communications between the two allies. The Jews had other confederate tribes as well but the Prophet’s halt at ar-Raji⁶ forced all of them to remain in their homes instead of trying to reinforce them. The road to Khaybar was thus left open to the Apostle.
The Apostle ordered that food for the army be found but nothing except parched corn was available.[5] When the Apostle approached Khaybar, he raised his hands to pray to God for the conquest of the colony and sought the Lord’s refuge from the evil of its people. The Apostle would never launch offensive attacks during night but would delay them till the crack of dawn and if the call for prayer was given, he would first perform the prayer. Here, too, he passed the night and gave orders to march ahead before the call for prayer was given. the Muslims met the workers of Khaybar coming out with spades and baskets. As soon as they saw the Apostle and the army, they turned on their heels shouting,
“Muhammad and his force.” The Apostle said, “God is Great. Khaybar is destroyed. When we fall upon a people the morning is bad for those who have already been warned.”[6]
THE VICTORIOUS COMMANDER
The Apostle came at the forts and started overpowering them one by one. Marhab, the well-known Jewish warlord, held one of these citadels. It was a fortified stronghold at which the initial drives did not meet with success while Ali was suffering from ophthalmia. After a few unsuccessful charges, the Apostle said, “Tomorrow I will give the standard to a man who loves Allah and His Apostle and he will conquer the fort.” Every companion waited in suspense, hoping to get the standard. The Apostle summoned Ali, applied his spittle to Ali’s eyes and prayed for his success. Ali’s eyes were cured in no time; he was then given the standard[7] and told to fight the Jews until he prevailed over them. The Prophet said to Ali, “Go ahead and surround them. First invite them to accept Islam and explain the obligations they owe to God. I swear to God that if even one man is guided to the right path through you, this would be better for you than the red camels (which were considered of great value).”[8]
‘ALI FACES THE JEWISH WARRIOR
When Ali came near the fort, Marhab the Jew came out on his horse protected by armour and shield, reciting a poem about his valour. Ali dashed out against Marhab and both fell upon each other swinging their scimitars. ‘Ali’s sword was first to plunge into Marhab, running through his helmet and head until his face was divided into two equal parts. ‘Ali was at last successful in bringing down the fort.[9]
Muhammad ibn Maslamah fought bravely at Khaybar and killed a number of well-known Jewish warriors.
AN EASY REWARD
The slave of a Jew of Khaybar had been hired to watch over the flocks of his master. When he saw the Jews taking up arms to give fight to the Muslims, he asked. “Why do you go?” The Jews replied that they were going to fight the man who had laid a claim to Prophethood. The slave’s curiosity brought him to the Prophet whom he asked about the faith that he preached. The Apostle replied, “I call you to Islam, that is, you bear witness that there is no deity save God and that I am the Apostle of God, and you serve none other than God.”
“If I bear witness as you say,” asked the slave, “and have faith in God, what shall I get in return?”
The Apostle replied, “If you die with faith, you will enter Paradise.”
The slave accepted Islam and then asked the Apostle, “What should I do with this flock? I hold it in trust.”
The Apostle told him to abandon the goats in the field near the fort and God would cause them to reach their owner. The man did as he had been told and the goats did find their way back to their master. The Jew also came to know that his slave has gone over to the Muslims.
Before the encounter started between the Muslims and the Jews, the Prophet urged his men to fight for the sake of God. The slave also advanced with the Muslims and was killed in the battlefield. When his dead body was brought back by the Muslims the Apostle cast a glance at him and turning to his companions, said, “Allah blessed this man and brought him to Khaybar. I saw two houris standing by his side although he never prostrated to God.”[10]
I DID NOT COME TO YOU FOR IT
A Bedouin came to the Apostle and after accepting Islam expressed his wish to accompany him in the expedition. The Apostle asked some of his Companions to take care of him and see to his needs. When the Muslims captured one of the forts and won a large booty, the man had taken out a herd of cattle for grazing. The spoil was distributed among the combatants, and the share of the Bedouin was also apportioned. When he was given his share, he took it to the Apostle and asked, “What is it?” The Apostle explained that it was his share of the booty of war, but he said, “I didn’t come to you for it.” Then pointing to his throat he continued, “I followed you in the hope that I would be hit by an arrow here and would go to paradise.” The Apostle replied, “If you desire it so, God will do likewise.”
Then, in a subsequent battle at Khaybar the dead body of the Bedouin was found among those killed in the encounter. The Apostle asked, “Is it the same man?” When the Companions replied in the affirmative, the Apostle remarked, “He was true to God and God made his wish come true.” The Apostle shrouded his corpse with his own mantle and recited the funeral service for him. Thereafter, he said, “O Allah, Your servant had come to emigrate in Your way and was killed for Your sake. I bear witness to it.”[11]
The people of Khaybar were besieged in their forts which began to fall one by one. The Jews, unable to stand the siege any longer, asked for the terms of peace. The Apostle wanted to banish them from Khaybar, but they requested to be allowed to live in their homes and to cultivate the fields. They pleaded that they were better farmers and knew more about it than others. The Apostle did not want his Companions to till the soil since it would have required them to settle there and become occupied with farming the fields. He, therefore, allowed the Jews to retain their farms and houses on the condition that the Muslims would get half of the produce of their fields and groves. Another condition imposed was that the Apostle could abrogate the agreement unilaterally.[12]
The Apostle would send Abdullah ibn Rawāḥah who would divide the produce into two equal parts, and then ask the Jews to choose one of them. The Jews often remarked on his even-handed justice: “This is that on which the heavens and the earth stand.[13]
RELIGIOUS TOLERANCE
The booty carried off by the Muslims in the battle of Khaybar included various copies of the Jewish scripture. The Jews requested the Prophet for them and he ordered that they be returned to them.[14]
A Jewish scholar, Dr. Israel Welphenson, reviewing the conquest of Khaybar, refers to the magnanimous treatment of the Jews by the Apostle in these words:
The event shows what a high regard the Prophet had for their scriptures. His tolerant and considerate behaviour impressed the Jews who could never forget that the Prophet did nothing which trifled with their sacred scriptures. The Jews knew the conduct of the Romans when they captured Jerusalem in 70 BC, they had burnt their scriptures and trampled them underfoot. The fanatic Christians persecuting the Jews of Spain had likewise consigned their scriptures to fire. This is the great difference we find between these conquerors and the Prophet of Islam.[15]
ARRIVAL OF JAFAR IBN ABĪ TĀLIB
Jafar ibn Abī Tālib, the cousin of the Apostle and other emigrants returned from Abyssinia while the Prophet was still at Khaybar. The Apostle was so pleased to see him that he kissed Jafar on the forehead and said, “By God, I don’t know which gives me the greater pleasure-the conquest of Khaybar or the arrival of Jafar!”[16]
ANOTHER CONSPIRACY
It was during the Khaybar expedition that an attempt was made to poison the Apostle . Zaynab bint al-Hārith, a jewess and the wife of Sallām ibn Mishkam presented a roast lamb to the Apostle, having first enquired which joint he preferred. On coming to know that the Apostle relished the shoulder she concentrated the poison on it and brought it to the Apostle . The Prophet tasted a morsel and quickly spat it out for he immediately came to know that it was poisoned.
The Apostle summoned the Jews and enquired from them, “Will you be truthful, if I ask something of you?” They said, “Yes.” The Apostle again asked them. “Did you poison the lamb?” When they again replied in the affirmative, the Apostle enquired what had made them to do that. They replied, “We thought that if you were a pretender, we would get rid of you but if you were really a prophet, the poison would be ineffective.” Zaynab bint al-Hārith was then brought before the Apostle . She confessed her guilt, saying, “I wanted to kill you.” The Prophet replied, “God would not allow you to gain power over me.” Some of the Companions asked for permission to punish the woman for her crime, but the Apostle forbade them. Zaynab was set free but when Bishr ibn al-Barā who had eaten from the roast lamb with the Apostle died a painful death Zaynab was slain.[17]
EFFECT OF THE CONQUEST OF KHAYBAR
The glorious victory won by the Muslims at Khaybar was of far-reaching importance, especially for the tribes that had still not accepted Islam. They were aware of the wealth and prowess of the Jews of Khaybar, their impregnable strongholds and valour of the well-known warriors like Marhab and Hārith Abū Zaynab. They deemed its capture to be virtually impossible but their estimate of the nascent power of Madīnah had proved all in the wrong. They now knew that the Muslim arms were overwhelming.
Discussing the effect of the victory gained at Khaybar on the subsequent history of Islam. Dr. Israel Welphenson says:
There is not the least doubt that the conquest of Khaybar occupies an important place in the history of the subsequent conquests of Islam. All the Arab tribes were anxiously watching for the outcome of the sabre rattling between the Ansār and the Jews. The enemies of the Prophet spread over many cities and the Bedouins had pinned their hopes upon this battle.[18]
THE SPOILS OF KHAYBAR
Having finished with Khaybar, the Prophet directed his attention to Fadak[19] which was the principal town, fertile and populous, with strong fortifications in the northern part of Hijāz.[20] The Jews of Fadak sent an offer of peace to the Apostle, on the condition that they should be allowed to keep half of their produce. The terms were acceptable to the Apostle who would spend the income from Fadak on the welfare of the Muslims.[21]
The Apostle then moved on with the army to the Wādi al-Qurā,[22] a colony founded by Jews during the pre-Islamic period that lay midway between Khaybar and Taymā’. It had become a flourishing town with the settlement of a number of Arab tribes also. The Apostle invited the Arabs of Wādi’l-Qurā to accept Islam. He told them that if they acceded to Islam, their life and property would be safe and they would have a goodly return from the Lord.
The Jews decided to fight but a heroic assault led by az-Zubayr ibn al-Awwām brought them to surrender the very next day. A great deal of property fell into the hands of the Muslims. The Prophet distributed the spoils among his troops but left the groves of date-palms to the Jews.
When the Jews of Taymā’[23] learned of the fall of Khaybar, Fadak and Wādi al-Qurā and the terms on which they had made peace with the Apostle, and they hastened to send him an offer of peace. The Prophet accepted their proposal and allowed them to retain possession of their land and property. Thereafter the Apostle returned to Madīnah.[24]
MAGNANIMITY OF THE MŪHĀJIRĪN
The Ansār of Madīnah had shared their possessions with the emigrants when they had come from Makkah. Now, well provided with the spoils of Khaybar, the Mūhājirīn returned the property that their Ansār brethren had earlier shared with them. Umm Sulaym, the mother of Anas ibn Mālik, had presented a few date palm trees to the Apostle, who had given out these to his freed slave-woman Umm Ayman. After the Apostle got the groves of Fadak, he returned the date-palm trees of Umm Sulaym to her and compensated Umm Ayman with ten trees of Fadak for every date-palm given earlier to her.[25]
The Apostle sent forth a number of raiding parties under eminent Companions against some of the continuacious desert tribes. Some of these detachments had to fight them while others returned without any contest.[26]
THE MISSED PILGRIMAGE
The following year, in 7 AH, the Apostle and his followers took the road to Makkah to perform the lesser pilgrimage missed by them earlier. Quraysh thought it best to lock their houses and retire to the heights of Jabl Qı’ayqi’ān overlooking the valley.[27] The Apostle stayed for three days in the holy city and made the circuit of the holy house. Referring to the joyous event, the Qur’ān says:
Allah hath fulfilled the vision[28] for his Messenger, in truth. You shall indeed enter the Inviolable Place of Worship, if Allah will, secure, [your hair] shaven and cut, unfearing. But He knows that which you know not, and has given you a near victory beforehand.[29]
RIGHTS OF WOMEN RESTORED
Islam had changed the hearts and elevated the minds of the Arabs. The custom that prevailed in the pre-Islamic days of burying female infants alive, so as to save the honour of the family, was not only given up but the daughters came to be so dearly loved that the people vied with one another to lavish their affection on them. All Muslims, men and women, were equal, none possessing any privilege over another; only he was superior who was better in morals and piety. When the Apostle left Makkah after performing the umrah}, the little daughter of Hamzah, Umāmah by name, followed him calling “Uncle, Uncle.” Ali took her and bade Fāṭimah to look after her. Now Zayd and Jā’far also claimed the guardianship of the child. Ali laid the claim for her since she was the daughter of his uncle. Jā’far said that she was the daughter of his uncle and her maternal aunt was his wife. Zayd, too, wanted to have the child for all the Muslims were brothers and he could very well look after the daughter of a deceased brother. The matter was brought to the notice of the Prophet who decided that because the maternal aunt was in the position of the mother, the girl should be given to Jā’far. To set ‘Ali at ease, the Prophet said, “You are mine and I am yours” He reassured Jā’far by saying, “You resemble me in your looks and conduct.” Zayd was also comforted with the words, “You are my brother and client.”[30]
***
[1] Qur’ān 48:18-19.
[2] The forts of Na’im, Qamūs and Ash-Shiqq were some of the famous forts of Khaybar. Yaqibi says that Khaybar then had 25,000 able-bodied warriors. (vol. 2, p. 56. cited from Mujib Ullah Nadwi, Ṣaḥabah wa Tābītn, Azangarh).
[3] With the Jews straining every nerve to bring about the destruction of Muslims, as Montgomery Watt says in his Book, Muhammad: Prophet and Statesman (p. 189), the action against Khaybar could not have been postponed any longer. Montgomery writes: “The Jews of Khaybar, especially the leaders of the clan of an-Naqir exiled form Madinah, were still incensed at Muhammad. They made lavish, though no doubt judicious, use of their wealth to induce the neighbouring tribes to take up arms against the Muslims. This was a straightforward reason for attacking Khaybar.”
[4] Ibn Kathir, vol. III, pp. 344-45, Muslim: Gazwah Khaybar.
[5] Ibn Kathir, vol. III, pp. 345-46, Bukhāri: Gazwah Khaybar.
[6] Ibn Hishám, vol. III, pp. 229-30.
[7] Bukhāri and Muslim: Gazwah Khaybar.
[8] Bukhāri: Gazwah Khaybar; Muslim and Nasāʾī.
[9] The encounter between ‘Ali and Marhab’ has been reported by different authorities. Ibn Hisham relates that Marhab was in fact killed by Muhammad ibn Salamah (vol.II, pp.333-334). However, the majority opinion is that he was killed by ‘Ali (see Tabari, p.1579 and Muslim, hadith number 1807).
[10] Zād al-Ma’dal, vol. I, p. 393.
[11] Zād al-Maʿād, vol. I, p. 394.
[12] Zād al-Maʿād, vol. I, pp. 394-95. For details see Sunan Abū Dāwūd.
[13] Balādhari: Futāḥ al-Buldān, Leiden, 1886, p. 34.
[14] Tarikh al-Khamis, vol. II, p. 60.
[15] Tārith al-Yahūd fī Bilad al-Arab fī ‘l-Jahiliyyah wa ṣadr al-Islām p. 170.
[16] Zād al-Ma’ād, vol. I, p. 397.
[17] Zād al-Ma’ād, vol. I, p.398, also related by Bukhāri.
[18] Tārikh al-Yahād fi Bilād al-Arab fi ‘l-Jāhitliyyah wa Sadr al-Islam, p. 162.
[19] The population of Fadak consisted of Jews belonging to Banū Murrah and Banū Sa’d ibn Bakr (Nihāyat al-Arab, vol. XVII. p. 209).
[20] Ibn Hishām, vol. II, p. 368.
[21] Ibid.
[22] Wādi’l-Qurā was a valley with a large number of villages and towns, populated by Arab and Jewish tribes. It had fertile land with numerous wells and springs.
[23] Taymā’ is further away from Wādi al-Qurā, in the north near the confines of Syria. The noted Jewish poet, Samaw’al ibn ‘Aḍiya’ lived here in a castle called al-Ablaq al-Fard.
[24] Zād al-Ma’ād, vol. I, p. 405.
[25] Ibid., p. 406.
[26] Zād al-Ma’ād, vol. I, pp. 409-410.
[27] Bukhāri}: ‘Unnat al-Qaḍā’.
[28] The Prophet had a vision that he was entering the Sanctuary at Makkah in peace and safety.
[29] Qur’ān 48:27.
[30] Bukhāri: Kitāb al-Maghāzi.
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