The Sealed Nectar (30 page)

The Prophet [pbuh] said that a Qur’ânic verse had been revealed rebuking them for taking ransom from the captives rather than slaying them:

"It is not for a Prophet that he should have prisoners of war (and free them
with ransom) until he had made a great slaughter (among his enemies) in
the land. You desire the good of this world (i.e. the money of ransom for
freeing the captives), but Allâh desires (for you) the Hereafter. And Allâh is
All- Mighty, All- Wise. Were it not a previous ordainment from Allâh, a severe
torment would have touched you for what you took."
[Al- Qur'an 8:67,68]

The previous Divine ordainment went as follows,

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"Thereafter (is the time) either for generosity (i.e. free them without
ransom) or ransom."
[Al- Qur'an 47:4]

Which included an area providing permission to take ransom, that is why no penalty was imposed. They were rebuked only for taking prisoners before subduing all the land of disbelief. Apart from this, the polytheists taken to Madinah were not only prisoners of war but rather archcriminals of war whom modern war penal law brings to justice to receive their due sentence of death or prison for life.

The ransom for the prisoners ranged between 4000 and 1000 Dirhams
in accordance with the captive’s financial situation. Another form of ransom assumed an educational dimension; most of the Makkans, unlike the Madinese, were literate and so each prisoner who could not afford the ransom was entrusted with ten children to teach them the art of writing and reading. Once the child had been proficient enough, the instructor would be set free. Another clan of prisoners were released unransomed on grounds of being hard up. Zainab, the daughter of the Prophet

[pbuh], paid the ransom of her husband Abul- ‘As with a necklace. The Muslims released her prisoner and returned the necklace in deference to the Prophet [pbuh]

but on condition that Abul- ‘As allow Zainab to migrate to Madinah, which he actually did.

In captivity, there was also an eloquent orator called Suhail bin ‘Amr. ‘Umar suggested that they pull out his front teeth to disable him from speaking, but the Prophet [pbuh] turned down his suggestion for fear Quraish should retaliate in the same manner on one hand, and on the other for fear of Allâh’s wrath on the Day of Resurrection.

Sa‘d bin An- Nu‘man, a lesser pilgrim detained in Makkah, was released in return for setting Abu Sufyan’s son, a captive, free.

The Battle of Badr in its Qur’ânic Context

The Chapter of
Al- Anfal
(spoils of war) was revealed on the occasion of the battle of Badr, Ramadan 17th 2 A.H. It constituted a unique Divine commentary on this battle.

Allâh, the All- High, in the context of this Chapter draws on major issues relating to the whole process of Islamization. Allâh, here draws the attention of the Muslims to the still lingering moral shortcomings in their character. He wants them to build an integrated, purified society. He speaks about the invisible assistance he sent down to His obedient servants to enable them to accomplish their noble objectives. He wants the Muslims to rid themselves of any trait of haughtiness or arrogance that might sneak in. He wants them to turn to Him for help, obey Him and His Messenger

[pbuh].

After that He delineated the noble objectives for which the Messenger [pbuh]

launched that bloody battle, and directed them to the merits and qualities that brought about the great victory.

The polytheists, hypocrites, the Jews and prisoners of war were also mentioned, being admonished to surrender to the Truth and adhere to it only.

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The question of the spoils of war was resolved and the principles and basics relevant to this issue were clearly defined.

The laws and rules pertinent to war and peace were legalized and codified, especially at this advanced stage of the Islamic action. Allâh wanted the Muslims to follow war ethics dissimilar to those of pre- Islamic practices. The Muslims are deemed to outdo the others in ethics, values and fine ideals. He wants to impress on the world that Islam is not merely a theoretical code of life, it is rather mind cultivation- orientated practical principles. In this context, He established inter and intra- state relations.

The fast of Ramadan was established as an obligatory observance in the year 2 A.H., appended by the duty imposed upon Muslims of paying
Zakat
(alms tax, poor- due) in order to alleviate the burden of the needy Emigrants.

A wonderful and striking coincidence was the establishment of Shawwal
‘Eid
(the Festival of the Fast- Breaking) directly after the manifest victory of Badr. It was actually the finest spectacle ever witnessed of Muslims leaving their houses praying, acclaiming Allâh’s Name and entertaining His praise at the top of their voices in recognition of His favour and grace, and last but not least, the support He rendered them and through which the forces of the Truth overpowered those of evil.

"And remember when you were few and were reckoned weak in the land,
and were afraid that men might kidnap you, but He provided a safe place for
you, strengthened you with His help, and provided you with good things so
that you might be grateful."
[Al- Qur'an 8:26]

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The Military Activities between Badr and Uhud

The battle of Badr was the first armed encounter between the Muslims and Quraish.

It was in fact a decisive battle that gained the Muslims a historic victory acknowledged by all the Arabs, and dealt a heavy blow to the religious and economic interests of the polytheists. There were also the Jews who also used to regard each Islamic victory as a heavy blow to their religioeconomic entity. Both parties were burning with rage and fury since the Muslims had achieved that great victory:

"Verily, you will find the strongest among men in enmity to the believers
(Muslims) the Jews and
Al- Mushrikûn
(polytheists, pagans, idolators and
disbelievers, etc.)."
[Al- Qur'an 5:82]

Both resentful parties had their much more indignant suite in the form of hypocrites who faked Islam just to save their faces; at the head of whom came ‘Abdullah bin Ubai and his retinue. The desert bedouins living in tents pitched in the vicinity of Madinah, who depended on plundering and looting as a means of living, were totally indifferent to this axial question of belief and disbelief. Their worry derived from fear of losing their perverted avenues of subsistence in case a powerful nascent Muslim state should rise up and put an end to such ill- practices, hence the grudge they nursed against Islam and the Muslims, in general, and the person of Muhammad

[pbuh], in particular.

The whole cause of Faith was thus at stake with four furious parties laying ambushes against the new religion, each in its style: Pretension to Islam embedded with conspiracy plots and provocative deeds within Madinah, explicitly uncovered animosity pregnant with indignation and fire of rage on the part of the Jews, and there in Makkah open and persistent calls for vengeance coupled with open intentions to mobilize all potential resources available to silence the voice of Islam once and for all. This was later translated into military action, Uhud Invasion, which left a very bad impression on the good name and esteem that the Muslims were painstakingly working to merit and preserve.

The Muslims were always obliged to be on the lookout for any hostile movements, and it was imperative on them to launch pre- emptive strikes in all directions in order to enjoy a reasonable degree of security in this great instability- provoking ocean of unrest. The following is a list of military activities conducted in the post- Badr era:
Al-Kudr Invasion

The scouting body of Madinah reported that Banu Saleem of Ghatafan were engaged in mustering troops to invade the Muslims. The Prophet [pbuh] took the initiative himself and mounted a surprise attack on them in their own homeland at a watering place called Al- Kudr. Banu Saleem, on receiving the news, had fled before he arrived. He stayed there for three days, took their 500 camels as booty and distributed them to the fighters after he had set aside the usual one- fifth; each one gained two camels.

This invasion took place in Shawwal in the year 2 A.H., seven days after the event of Badr.[Za'd Al-Ma'ad 2/90; Ibn Hisham 2/43,44; Mukhtasar Seerat Ar-Rasool p.236]

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An Attempt on the Life of the Prophet [pbuh]

The impact of defeat at Badr was so great that the Makkans began to burn with indignation and resentment over their horrible losses. To resolve this situation two polytheists volunteered to quench their thirst and muffle the source of that humiliation i.e. the Prophet [pbuh].

‘Umair bin Wahab Al- Jumahi, a terrible polytheist, and an archenemy Safwan bin Omaiyah sat together privately lamenting their loss and remembering their dead and captives. ‘Umair expressed a fervent desire to kill the Prophet [pbuh] and release his captured son in Madinah, if it was not for the yoke of debts he was under and the large family he had to support. Safwan, also had his good reasons to see the Prophet

[pbuh] killed, so he offered to discharge ‘Umair’s debts and support his family if he went on with his plan.

‘Umair agreed and asked Safwan to be reticent on the whole scheme. He left for Madinah, having with him a sword to which he applied some kind of lethal poison.

‘Umar bin Al- Khattab saw him at the door of the Mosque and understood that he had come with evil intentions. He immediately went into the Mosque and informed the Prophet [pbuh]. He was let in looped by the sling of his sword and in greeting he said

"good morning", to which the Prophet [pbuh] replied that Allâh had been Gracious and taught them the greeting of the dwellers of the Paradise: "peace be upon you!"

To a question raised by the Prophet [pbuh], about his object, ‘Umair said that he had come to see that his captured son was well treated. As for the sword, which the Prophet [pbuh] asked him about, he cursed it and said that it gained them nothing.

On exhorting him to tell his real goal, he remained obdurate and did not divulge the secret meeting with Safwan. Here the Prophet [pbuh] got impatient and he himself revealed to ‘Umair his secret mission. ‘Umair was taken by surprise, and incredible astonishment seized him, and immediately bore witness to the Messengership of Muhammad [pbuh]. He then began to entertain Allâh’s praise for having been guided to the ‘Straight Path’. The Prophet [pbuh] was pleased and asked his Companions to teach ‘Umair the principles of Islam, recite to him the Noble Qur’ân and release his son from captivity.

Safwan, meanwhile, was still entertaining false illusions as to the approaching redemption of honour, and burying the memory of Badr into oblivion. He was impatiently awaiting ‘Umair’s news but to his great surprise, he was told that the man had embraced Islam and changed into a devoted believer. ‘Umair later came back to Makkah where he started to call people unto Islam and he did actually manage to convert a lot of Makkans into Islam.[Ibn Hisham 1/661-663]

Invasion of Bani Qainuqa‘

We have already spoken about the treaty that the Prophet [pbuh] signed with the Jews. He was very careful to abide by it to the letter and the Muslims did not show the least violation of any of its provisions. The Jews, however, whose natural disposition is closely linked to treachery, betrayal and covenant- breaching, could not rid themselves of the tradition of theirs, and started a process of intrigues and troublemaking with the aim of producing schism in the growing solid Muslim ranks.

Here is a relevant model of their behaviour: Shas bin Qais, an elderly Jew, a terrible disbeliever and a greatly envious man of the Muslims, passed by a group of 148

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Muhammad [pbuh]’s followers of Aws and Khazraj. He perceived a prevalent spirit of reconciliation and an atmosphere of rapport and amity enveloping the whole group; an unusual scene categorically in conflict with the animosity and hatred that characterized their pre- Islam behaviour. He, therefore, sent a youth of his to sit among them, remind them of Bu‘ath war between them and recite some of their verses which they used to compose satirizing each other; all of this with the intention of sowing the seeds of discord and disagreement and undermining the new Islamically- orientated inter- tribal relations. The youth did in fact succeed and the two parties at no time recalled the old days and pre- Islam tribal fanaticism sprang to the front to bring about a state of war.

The Prophet [pbuh] was reported of this account, and immediately, at the head of some Emigrants, set out to see to the situation. He began to rebuke them but in the manner of the great instructor and the tolerant spirit of the understanding guide: "O, Muslims! Do you still advance pre- Islamic arguments after I have been sent to you (as a Messenger). Remember that it is not rightful for you to turn backward after Allâh has guided you to the Straight Path, delivered you from disbelief and created amity between you." The Muslims readily realized that it was a Satanic whim and a plot hatched by the enemies. They directly embraced each other and went back home quite satisfied and in full obedience to the Messenger of Allâh [pbuh].[Ibn Hisham 1/555, 556]

Such were the practices of the Jews, trouble- making, dissension- sowing, falsehood-fabrication, faking belief in the day, and practising disbelief at night. In everyday life, they used to tighten the ropes of financial dealings on the Muslims. If they happened to owe a Muslim something, they would shirk their obligations on grounds that he had converted into a new religion and they would allege the basis of agreement was no longer valid. If it was the other way, they would never cease to harass him day and night to pay back the debt, all of which in a desperate attempt to demolish the great edifice of the new religion that was rapidly gaining ground and speedily towering up skyward.