Day: March 17, 2024

The seventh year after the Migration

The Expedition (Ghazwah) of Khaybar took place – Khaybar is the name given to a group of citadels and villages, which are approximately one hundred and twenty miles north of Medina. Allah, Glorified is He, had promised the Prophet Muhammad ﷺ the conquest of Khaybar whilst he was in al-Hudaybiyah. Some of the scholars have said that it is indicated in His Most High’s words, ‘And he rewarded them with the speedy triumph’ [Qur’an 48: 18]. The one carrying the war banner on the day of the Muslim victory was ‘Alī ibn Abi Talib AlaihisSalam, after the Messenger ﷺ had said, ‘I will indeed give the banner tomorrow to a man at whose hands Allah will give victory and whom Allah and His messenger love.’ Thus, he plunged through the gate of the fortress and pulled off one of its doors and threw it on the floor. As for the fortresses which Allah had liberated at his hands in Khaybar, then they are: the fortress of Nä’im and al- Qamus, the fortress of al-Sa’d ibn Mu’adh and others.

The following incidents took place during this expedition:

1. fifteen [of his ﷺ ] companions were martyred;

2. Şafiyyah bint Huyayy was taken as a war prisoner. She later to become his ﷺ wife;

3. The incident of the [lamb] shank: Zaynab bint al-Ḥārith, a Jewish woman, invited the Prophet ﷺ and prepared for him grilled mutton to which she had added poison, more so to its shank as she was informed that he preferred it. The Messenger of Allah ﷺ said, ‘This shank is telling me that it is poisoned,’ so he ﷺ summoned her and she confessed;¹³¹

Those who migrated to Abyssinia returned. Their return was on the day that Khaybar was liberated; they were led by Ja’far ibn Abi Ṭālib. When he [Ja’far ibn Abī Ṭālib] arrived, he [the Prophet ﷺ].  said, ‘I don’t know with which of the two I should be happier: the conquest of Khaybar or Ja’far’s arrival!’ Alongside Ja’far, Abū Mūsā al-Ash’arī and his tribesmen [literally the Ash’ariyyin] arrived.

Abu Hurayrah accepted Islam, and that was at Khaybar.

The Expedition of Wādī al-Qurā – one of the Jewish villages between Medina and Khaybar, which is now called al-‘Ulā – occurred. The Messenger of Allah ﷺ passed by it on his way back from Khaybar to Medina. He ﷺ invited its inhabitants to Islam, but they refused to accept and instead fought him. Therefore, the Messenger of Allah ﷺ liberated it by force and Allah granted him its inhabitant’s wealth and property as spoils.

In Sha’ban, he ﷺ dispatched ‘Umar ibn al-Khaṭṭāb, among a group of thirty men, to Turabah, which is a distance of four nights from Mecca. However, he ﷺ did not encounter any confrontation.

Also in Sha’bān, there was the expedition of Abu Bakr to Banī albia- Kilāb – it has also been said [that it was to] Fazārah – towards zaran towards m Dariyyah. A group of them were taken as prisoners of war, while others were killed.

Thereafter [also] in Sha’ban, there was the expedition of Bashir ibn Sa’d to Bani Murrah [a tribe] in Fadak, and together with him there were thirty men who got killed; Bashir was injured but nevertheless survived.

Then there was the expedition of Ghālib ibn ‘Abd-Allāh al- Laythi in Ramadan, among one hundred and thirty men, to Mayfa’ah towards Najd – one hundred and ten miles from Medina. –

Then there was the expedition of Bashir ibn Sa’d in Shawwal, together with three hundred men, to Yumn and Jabār the land of Ghaṭafan – because a group had amassed in al-Janāb in
order to attack Medina. When news of Bashir’s march towards the group reached them, they fled [hurriedly], and thus he gained substantial spoils from them and captured two men, who both subsequently accepted Islam.

The Make-up Umrah (Umrah al-Qaḍā’) occurred. It was his second umrah: he had left in the month of Dhu al-Qa’dah. This umrah is also called ‘the Umrah of Equitable Retribution’ (‘Umrah al-Qiṣās) because of His Most High’s words, ‘and violations of sanctities [call for] equitable retribution’ [Qur’an 2: 194]. It was also called the ‘Umrah al-Qadiyyah’ from the word al-muqāḍah [meaning reconciliation] since it was agreed that he would return [home] the previous year and then return [to perform umrah] the following year. This umrah is mentioned in His Most High’s words, ‘Allah has confirmed His messenger’s dream: you shall surely enter the Inviolable Mosque God willing, safely, with your heads shaved or your hair cut short without fear’ [Qur’an 48: 27].

Then there was the expedition of al-Akhram, who is called Ibn Abī al-‘Ūjā’ al-Sulami, to Bani Sulaym in Dhū al-Ḥijjah, together with fifty men. The disbelievers surrounded them and killed all with the exception of Ibn Abi al-‘Ūja’, who escaped.

He ﷺ took for himself a pulpit and began to deliver sermons on it. He would previously deliver sermons reclining against a tree trunk, and so when he initially left the tree trunk, it hankered after him like a mother who has lost a child, so much so that it could be heard in the mosque; so he embraced it and it calmed down. This report is in the authentic collection [of al-Bukhārī].

MILITARY CAMPAIGNS

The Battle of Badr

The emigration to Medina had not, however, put an end to Meccan plots to overthrow Hazrat Muhammad, ﷺ and the winter of 624 A.D. saw the invasion of Medina by a strong force of Meccan soldiers. Three notable Meccan warriors, Abu Sufyan, Utba, (the father-in-law of Abu Sufyan) and Abu Jahl (an uncle of the Prophet Muhammad ﷺ) had combined forces to invade Medina with an army of 1,000 strong with 700 camels and 100 horse. .

Muhammad, ﷺ bearing a white banner and with Ali AlaihisSalam at his side, came out at the head of 313 ill-equipped the valley of Badr.

soldiers to meet the invaders in In those days warfare followed a different pattern from the bloody carnage of modern times. Before the general battle began, a number of duels were fought between the leading warriors on each side. At Badr, as had been customary in all Arabian battles since pre- historic times, the champions of each force came out of the ranks before the commencement of operations, be-littled their opponents, boasted of their valour, enu- merated their heroic achievements and those of their ancestors and asked the other side to depute champions to fight them in single combat. It was only after these duels that the general battle was ensued.

Ali fights the duel

Clad in steel armour and equipped with scimitars, Utba, the father-in-Law of Abu Sufyan, his brother Shaiba and the notable flower of the Meccan Arabs. Al-walid (father of Khalid) fell out of the lines of the Meccan pagans and challenged the Muslims to come out and fight in single combat with them. In response three Ansars of Medina eager to shed blood in the cause of God and to earn the rewards of martyrdom, stepped out. This greatly enraged the Meccans who cried out at the top of their voices, “Surely we have not come all the way to cross arms with the Medinites against whom we have no grudge. We want the heads of our cousins, men of our own tribe-those renegades of Mecca who have had the audacity to defy us and flee from Mecca people who now hardly dare to risk a duel with us.”

“At the taunt of the Quriashites” says Col Bodley,’ “Ali dashed out of the Muslim ranks, glittering in breast plate and helmet. He was soon followed by Ubaydah bin al-Harith, a paternal cousin of Muhammad ﷺ and Humza who wore an ostrich feather on his cuirass. The three companions were thus closely related to Prophet Muhammad ﷺ and fulfilled the Quraish lust for Hashimite blood.”.

“The three duels were as rapid as they were mur- derous. Humza killed Shaiba, while Ali killed al-Walid. Ubaydah was mortally wounded but before he fell, Humza and Ali were able to come to his rescue. Humza hurled himself at Utba and, with a sweep of his sword, cut off his head. In a few minutes three of Mecca’s most important warriors had been sent to find out the truth about the hell which Prophet Muhammad ﷺ promised them.”

“With a cry of rage three more Meccans darted from under Abu Jahl’s banner and assailed the Muslim champions (Ali and Humza). They too went down before the sword of Islam. A further three were dealt with the same fate. There was a moment of hesitancy 1. Col. R.V.C. Bodley-The Messenger. Page 143.


among the Quraishites. Prophet Muhammad ﷺ did not miss his advantage. With a sharp order he sent his soldiers into a general attack.”

hurtling In the general battle that followed, the Meccans were defeated and the flower of the pagan army- warriors like Abu Jahl and Utba whose very names had struck terror in the hearts of the Arabs-were among the fallen. Even more important was the effect of the victory on the morale of the newly-sprung Muslim community.

The Quranic version of the Battle of Badr

The Battle of Badr is narrated in the Qur’an as follows:-

“When you sought help of your Lord and He answered you (saying) I will help you with a thou- sand of the angels, rank on rank. Allah appointed it only as good tidings, and that your hearts thereby might be at rest. Victory cometh only by the grace of Allah. Lo, Allah is Mighty, Wise. When He made the slumber fall upon you as a re- assurance from Him and sent down water from the clouds upon you, that thereby He might purify you, and remove from you the fear of Satan, and make strong your hearts and firm (your) feet thereby. When thy Lord inspired the angels (saying): I am
with you. So make those who believe stand firm. I will throw fear into the heart of those who dis- believe. Then smite the necks and smite of them each finger.

That is because they opposed Allah and His Apostle. Whoso opposeth Allah and His Messenger, (for him) Lo! Allah is severe in punishment.

That (is the award), so taste it, and (know) that for the disbelievers is the torment of the Fire.”

(Qur’an 8:9-14)

दावते ज़ुल अशीरा का वाक़ेया और ऐलाने रिसालत व वज़ारत

बेअसत के बाद आपने तीन साल तक निहायत राज़दारी और पोशीदगी के साथ फ़रायज़ की अदायगी फ़रमायी इसके बाद खुले बन्दों तबलीग़ का हुक्म आ गया। फ़सद अबेमह तोमर तो हुक्म दिया गया है उसकी तकमील करो। मैं इस मक़ाम पर तारीख़ अबुल फ़िदा के इश्क़ तरजुमा की लफ़्ज़ ब लफ़्ज़ इबारत नक़ल करता जिसे मौलाना करीम उद्दीन हनफ़ी इंस्पेक्टर मद्रास पंजाब ने 1846 ई0 में किया था।

वाज़े हो के तीन बरस तक पैग़म्बरे ख़ुदा ( स.व.व.अ.) दावते तरफ़े इस्लाम ख़ुफ़िया करते रहे मगर जब कि यह आयत नाज़िल हुई वा अनज़र अशीरतेकल अक़रबैन यानी डरा अपने कुनबे वालों को जो क़रीब रिश्ते के हैं। इस वक़्त हज़रत ने बमुजिब हुक्मे ख़ुदा के इज़हार करना दावत का शुरू किया। बाद नाज़िल होने इस आयत के पैग़म्बरे ख़ुदा ( स.व.व.अ.) ने अली से इरशाद किया कि ऐ अली एक पैमाना खाने का मेरे वास्ते तैयार कर और एक बकरी का पैर उस पर छुआ ले और एक बड़ा कासा दूध का मेरे वास्ते ला और अब्दुल मुत्तलिब की औलाद को मेरे पास बुला कर ला ताकि मैं उससे कलाम करूं और सुनाऊँ उनको वह हुक्म जिस पर जनाबे बारी से मामुर हुआ हूँ चुनान्चे हज़रत अली (अ.स.) ने वह खाना एक पैमाना बामोजिब हुक्म तैयार करके औलादे अब्दुल मुत्तलिब को जो करीब 40 आदमी के थे बुलाया, उन आदमियों में हज़रत के चचा अबु तालिब, हज़रते हमज़ा और हज़रते अब्बास भी थे। उस वक़्त हज़रत अली ने वह खाना जो तैयार किया था ला कर हाज़िर किया। सब खा पी कर सेर हो गये। हज़रत अली ने इरशाद किया कि जो खाना इन सब आदमियों ने खाया है वह एक आदमियों की भूख के लिये काफ़ी था। इसी दौरान हज़रत चाहते थे कि कुछ कहूँ कि अबू लहब जल्दीबोल उठा और यह कहा कि मोहम्मद ने बड़ा जादू किया है। यह सुनते ही तमाम आदमी अलग अलग हो गये थे, चले गये। पैग़म्बरे ख़ुद कुछ कहने न पाये थे यह हाल देख कर जनाबे रिसालत माअब ( स.व.व.अ.) ने इरशाद किया कि ऐ अली देखा तूने उस शख़्स ने कैसी सबक़त की, मुझको बोलने ही न दिया। अब फिर कल को तैयार कर जैसा कि आज किया था और फिर उनको बुला कर जमा कर । चुनान्चे हज़रत अली (अ.स.) ने दूसरे रोज़ फिर मुवाफ़िके आं हज़रत ( स.व.व.अ.) खाना तैयार कर के सब लोगों को जमा किया। जब वह खाने से फ़राग़त पा चुके उस वक़्त रसूल अल्लाह ( स.व.व.अ.) ने इरशाद किया कि तुम लोगों की बहुत अच्छी क़िस्मत और नसीब है क्यों कि ऐसी चीज़ मैं अल्लाह की तरफ़ से लाया कि उससे तुम को फ़जीलत हासिल होती है और ले आया हूँ तुम्हारे पास दुनिया और आख़रत में अच्छा। ख़ुदा ताअला ने मुझको तुम्हारी हिदायत का हुक्म फ़रमाया है। कोई शख़्स तुम में से इस अम्र का इक़्तेदा कर के मेरा भाई, वसी और ख़लीफ़ा बनना चाहता है, इस वक़्त सब मौजूद थे और हज़रत पर एक हुजूम था और हज़रत अली ने अर्ज़ किया कि या रसूल अल्लाह ( स.व.व.अ.) मैं आपके दुश्मनों को नैज़ा मारूँगा और उनकी आँखें फोड़ दूँगा, पेट चीरूंगा और टांगें काटूगां और आपका वज़ीर हूंगा। हज़रत ( स.व.व.अ.) ने उस वक़्त हज़रत अली ए मुर्तज़ा की गरदन पर हाथ मुबारक रख कर इरशाद फ़रमाया कि यह मेरा भाई है और मेरा वसी है और मेरा ख़लीफ़ा है तुम्हारे बीच इसकी सुनो और इताअत क़ुबूलकरो। यह सुन कर सब क़ौम के लोग मज़ाक़ में हंस कर खड़े हो गये और अबू तालिब से कहने लगे कि अपने बेटे की बात सुन और इताअत कर यह तुझे हुक्म हुआ है। (अलख पृष्ठ 33 से 36 मुद्रित लाहौर)

मुवरिख़ अबुल फ़िदा मतूफ़ी 732 हिजरी की तहरीर पर मेरा वज़ाहत नोट आयए अनज़ेरा अशीरतेकल अक़रबैन के नुज़ूल की तफ़सील हज़रत अली (अ.स.) की खिलाफ़त बिला फ़सल की बुनियाद क़ाएम करती है। इस पर अमले रसूल फ़ेले रसूल (स.व.व.अ.) और क़ौले रसूल (स.व.व.अ.) ने साबित कर दिया कि हज़रत अली (अ.स.) ही रसूले करीम ( स.व.व.अ.) के ख़लीफ़ा ए अव्वल और ख़लीफ़ा ए बिला फ़स्ल हैं उन्हीं को उन्होंने अपना जां नशीन बनाया था जिसकी जिसकी तजदीद अपनी ज़िन्दगी के मुखतलिफ़ अदवार में फ़रमाते रहे यहां तक कि नस्से सरीह आया ए या अयोहल रसूल बल्लिग़ मा उनजेला एलैका मिन रब्बक के ज़रिये से ग़दीरे ख़ुम में हजजे आखिर के मौके पर आख़री ऐलान फ़रमाया और वाज़े कर दिया कि मेरे बाद अली इब्ने अबी तालिब (अ. स.) ही मेरे जानशीन और ख़लीफ़ा हैं।

मुवरिख़ अबू अल फ़िदा ने इस्लाम की इस पहली और बुनियादी दावते तबलीग़ की मुनासिब वज़ाहत फ़रमा दी है और साफ़ लफ़्ज़ों में वाज़े कर दिया कि हज़रत रसूले करीम ( स.व.व.अ.) ने हज़रत अली (अ.स.) को अपना जानशीन और ख़लीफ़ाइसी बुनियादी दावत के मौके पर बना दिया था और लोगों को हुक्म दे दिया था कि फ़ इसमऊ इलहे व अतीयहू इनकी बात कान धर कर सुनो और इनकी इताअत करो।

कुछ कमोबेश लफ़्ज़ों के साथ यह वाक़ेया तारीख़ तबरी जिल्द 2 पृष्ठ 217 तारीख़ कामिल बिन असीर जिल्द 2 पृष्ठ 122 लुबाब अलतावील जिल्द 5 पृष्ठ 106 मुआलिमुत तनज़ील बर हशिया ख़ाज़िन जिल्द 6 पृष्ठ 105 ख़साएस निसाई पृष्ठ 13, मसनद अहमद बिन हमबल जिल्द 3 पृष्ठ 360, कनजुल माल जिल्द 6 पृष्ठ 397, सीरते इब्ने इसहाक़, तफ़सीर इब्ने हातिम, दलाएल बहीकी, मुनाक़िब इमाम अहमद, मुसन्निफ़ अबू बकर इब्ने अबी शबीता, तारीख़े ख़मीस, तफ़सीर इब्ने मरदूया, तफ़सीर सिराजे मुनीर, तफ़सीर शिबली, तफ़सीरे वाहेदी, हुलयतुल औलिया, ज़ख़ीरतुल आमाल अजली, मुख़्तारे ज़िया मुक़दसी, तहज़ीब अल आसार तिबरी, इकतेफ़ा आसमी, रौज़तुल अलसफ़ा, हबीब अलसैर, मआरिज अल नबूअता मदारिज अल नबूअता अज़ालतुल ख़फ़ा तारीख़े इस्लाम अब्दुल हकीम नशतर जिल्द 1 पृष्ठ 44 वग़ैरा में मौजूद है। इन इसलामी किताबों के अलावा इसका तज़किरा अहले फिरगं की तसनीफ़ात में भी है। मुलाहेजा हो अपालोजी जान डीवन पोस्ट पृष्ठ 5, कारलायल पृष्ठ 61 ज़ुल्फ़ा मोहम्मद एयरविंग पृष्ठ 3 तारीख़े गिबन जिल्द 3 पृष्ठ 499, ओकली पृष्ठ 151 दावते ज़ुल अशीरा के सिलसिले में यह अमर क़ाबिले ज़िक्र है कि इस अहम वाक़ेए का ज़िक्र इमाम बुख़ारी ने अपनी सही में नहीं किया जिससे उनकी ज़ेहनियत का पता चलता है नीज़ यह कि जरमन में जो तारीख़े तबरी छपी है इसकी जिल्द 9 पृष्ठ 68 में वसी व ख़लीफ़ती के बजाय कज़ा व कज़ा दरज है जिससे अहले मिस्र की तहरीफ़ी जद्दो जेहद का अन्दाज़ा लगाया जा सकता है, वाज़े हो कि दावते ज़ुल अशीरा का वाक़या 4 बेअसत का है।