|
| |
|
Uhud’s misfortune left a bad impact on both the
credibility and military reputation of the Muslims. Their dignity and power in
people’s eyes were impaired. Troubles and dangers spread everywhere in and out of
Madinah. The Jews, hypocrites and bedouins declared publicly their enmity to the Muslims
and each party was keen on degrading and, in the final place, exterminating their whole
existence.
Two months had almost passed after this battle, when
Banu Asad made preparations to raid Madinah, ‘Udal and Qarah tribes conspired against
the Muslims in the month of Safar, 4 A.H. and killed ten of the Prophet [pbuh]’s
Companions. Similarly Banu ‘Amir plotted against them too, and seventy Companions
were killed in the battle of Ma‘una Well. During that period, Banu Nadeer kept on
announcing their enmity and were involved in a plot to kill the Prophet Muhammad [pbuh] in
Rabi‘ Al-Awwal in 4 A.H. Banu Ghatfan were about to attack Madinah in Jumada Al-Ula
in 4 A.H.
Thus we see that the Muslims turned into an
attractive target of several potential dangers after they had lost their military
credibility in the battle of Uhud. Muhammad [pbuh] most wisely managed to hold all those
hostile currents at bay, and even redeem the lost dignity of the Muslims and gain them
anew fresh glory and noble standing. The first initiative he took in this process was
Hamra’ Al-Asad pursuit operation, whereby he could retain the Muslim military
reputation. He succeeded in recovering his followers’ dignity and awe-inspiring
position in such a manner that astonished or even astounded both the Jews and hypocrites,
alike, then he proceeded to crown his successful attempts by despatching military errands
and missions:
|
|
The first people to take up arms against the Muslims
in the aftermath of Uhud reverse were Banu Asad bin Khuzaimah. "The Intelligence
Corps" of Madinah reported that Talhah and Salamah, sons of Khuwailid have mustered
some volunteers to fight the Messenger of Allâh [pbuh]. The Prophet [pbuh] immediately
despatched a 150-man-platoon of Helpers and Emigrants headed by Abu Salamah. The Muslim
leader took Bani Asad bin Khuzaimah by surprise in their own homeland, neutralized their
attempts, dispersed them and captured their cattle. On his return, Abu Salamah had an
inflammation of a previous wound he sustained in Uhud, and caused him to die soon after.
This expedition took place on Muharram 1st, 4 A.H.[Za'd Al-Ma'ad 2/108]
|
|
On the fifth day of the same month Muharram, 4 A.H.,
it was reported that Khalid bin Sufyan Al-Hudhali was gathering some mob to raid the
Muslim positions. ‘Abdullah bin Unais, at the behest of the Prophet Õáì Çááå
Úáíå æ Óáã set out to destroy the enemies.
The Muslim military leader stayed away for eighteen
days during which he successfully fulfilled his task, killed the head of the rebels and
brought his head back to Madinah on Saturday, seven days before the end of
Muharram. The
Prophet [pbuh], as a reward, gave him a stick saying "This will function as a sign of
recognition for you and me on the Day of Resurrection." On his death bed,
‘Abdullah requested that the log be with him in his shroud. [Za'd Al-Ma'ad 2/109; Ibn Hisham 2/619, 620]
|
|
In Safar of the fourth year A.H., a delegation from
the tribes of ‘Udal and Qarah came to Madinah and asked the Prophet [pbuh] to send a
group of Companions to instruct them in religion, claiming the existence of some Muslims
among them. He sent six of his Companions, in another version, ten headed by Murthid bin
Abi Murthid Al-Ghanawi, or, according to Al-Bukhari, ‘Asim bin Thabit, the
grandfather of ‘Asim bin ‘Umar bin Al-Khattab. When they reached a spot called
Ar-Raji‘ between Rabigh and Jeddah, a hundred archers of Banu Lihyan clan surrounded
the place and attacked them. The delegation of Muslims took shelter on some high ground,
Fudfud, and the bedouins offered them a pledge that they would not be killed. ‘Asim
refused to come down, instead he fought them until he and six of his companions were
killed. Three men were left, Khubaib, Zaid bin Ad-Dathna and another one. Once again, the
bedouins offered them a guarantee of safety and they accepted. When they descended, the
bedouins treacherously bound them. The third man rebuked them for their insincerity and
resisted them so they killed him. The other two men who had killed some notables of
Quraish at Badr were taken and sold in Makkah. The first was Khubaib who was detained for
some time and then it was unanimously decided to crucify him. He was taken from the Holy
Sanctuary to At-Tan‘im for crucifixion. He requested a respite to offer a two-Rak‘a
prayer. After the final greeting, he turned to his executioners, and said: "Had I not
been afraid that you would think that I was afraid of death, I would have prayed for a
long time." It was then that Khubaib first set the tradition of praying two Rak‘a
before being executed. He then said:
"O Lord! Count them one
by one, exterminate them to the last one."
He then recited some verses of poetry which speak
eloquently of the atrocities borne by him, and testify to his Faith in Allâh at this hour
of suffering:
The confederates have gathered their tribes around
me,
And summoned all of them who could come.
They have gathered their women and children,
I am bound fastly to a lofty trunk.
To Allâh alone I complain of my helplessness and sufferings,
And of the death, the confederates have prepared for me.
Lord of the Throne! Give me endurance against their design,
They have cut my flesh bit by bit, and I have been deprived of sustenance.
They let me choose infidelity but death is preferable,
Tears roll out of my eyes, though not of fear.
By Allâh! I fear not if I die a Muslim,
On what side I fall for the sake of Allâh.
I will not show subservience to the enemy,
If Lord so desires, He will bless my torn limbs and broken joints.
Abu Sufyan then addressed him saying: "I adjure
you by Allâh, don’t you wish that Muhammad [pbuh] were here in your place so that we
might cut off his head, and that you were with your family?" Khubaib answered,
"By Allâh, I do not wish that Muhammad [pbuh] now were in the place I occupy or that
a thorn could hurt him, and that I were sitting with my family." Quraish ordered
‘Uqbah bin Al-Harith, whose father had been killed by Khubaib himself, to crucify
him. They also appointed someone to guard his corpse. ‘Amr bin Omaiyah Ad-Damari
played a cunning trick and carried the corpse stealthily at night to bury it somewhere. It
was later reported that shortly before his crucifixion, he was seen eating a bunch of
grapes although there was not even one date available in Makkah at that time. [In fact, it
was nothing but sustenance bestowed upon him by Allâh.]
Safwan bin Omaiyah purchased the second man, Zaid
bin Ad-Dathna, and killed him as an act of vengeance for his father’s murder.
Quraish, whom ‘Asim had killed one of their
notables, sent someone to fetch a portion of his body, but to their disappointment, his
corpse was inaccessible because a large swarm of hornets had been shielding him against
any malicious tampering. ‘Asim had already given his Lord a pledge to remain immune
against any polytheist tampering with respect to his body, and also stay detached from any
contact with the enemies of Allâh. ‘Umar bin Al-Khattab, when hearing this piece of
news exclaimed, "Allâh verily protects His believing slave after death just as He
does during his lifespan." [Ibn Hisham 2/169-179; Za'd Al-Ma'ad 2/109; Sahih Al-Bukhari
2/568,569,585]
|
|
Ma‘una Well tragedy, which was even more
horrible than that of Ar-Raji‘, took place in the same month.
Abu Bara’ — ‘Amir bin Malik —
nicknamed ‘Spear Player’ came to the Messenger of Allâh [pbuh] in
Madinah. The Messenger of Allâh [pbuh] called him to embrace Islam
but he neither agreed nor refused. He said: "O Messenger of Allâh, if you dispatch
some of your Companions to the people of Najd to call them to Islam, I expect them to
accept." "I am afraid the people of Najd will kill them." Said the
Messenger. But he replied, "I will protect them." Ibn Ishaq confirms that forty
men were sent to them; but As-Sahih states that they were seventy —
Al-Mundhir
bin ‘Amr, one of Bani Sa‘ida, nicknamed ‘Freed to die’ —
commanded that group, who were the best and most learned in the Qur’ân and
jurisprudence.
On their way to Najd they used to gather firewood to
buy food for the people of ‘Ahl As-Suffah’ as charity by day and study,
meditate on the meanings of the Qur’ân by night. They kept on doing that till they
arrived at Ma‘una Well — which was a well in between Bani ‘Amir, Harrah and
Bani Saleem. They stayed there and sent the Message of the Prophet [pbuh] with Haram bin
Milhan, the brother of Umm Sulaim to the enemy of Allâh ‘Amir bin At-Tufail.
‘Amir did not heed the Message but rather ordered a man to spear Haram in the back.
When the spear penetrated Haram’s body, he saw the blood and said: "Allâhu
Akbar! (i.e. Allâh is the Greatest) By Lord of Al-Ka‘bah I have won!"
Then the enemy of Allâh, promptly, called out Bani
‘Amir to fight the rest. Bani ‘Amir refused because they were under the
protection of Abu Bara’. Therefore he turned to Bani Saleem for help. The people of
‘Usaiyah, Ri‘al and Dhakwan, who were folks of Bani Saleem, responded to his
call. The Companions of the Prophet [pbuh], who were encompassed by idolaters, kept on
fighting till they were all killed. The only survivor was Ka‘b bin Zaid bin
An-Najjar
who was carried wounded from among the dead. It was in Al-Khandaq (the trench)
Battle that he was killed.
‘Amr bin Omaiyah Ad-Damari and Al-Mundhir bin
‘Uqbah bin ‘Amir, who were entrusted with the Muslims’ animals far from
them, saw the birds circling in the air over the battleground. Al-Mundhir rushed to share
in the fight till he was killed. But ‘Amr bin Omaiyah was captured. ‘Amir set
him free when he knew that he was of Mudar tribe but that was after he had cut his hair.
He did that to fulfil a pledge of his mother’s to set a slave free.
Returning to the Prophet [pbuh] ‘Amr bin
Omaiyah conveyed the news of the painful disaster, which resulted in the murder of seventy
of the best believers, and recalled the tragedy of Uhud but with the difference that those
of Uhud were killed in a clear war but those of Ma‘una were killed in a disgraceful
treachery. On his way back to Qarqara, ‘Amr bin Omaiyah rested in the shade of a
tree, and there two men of Bani Kilab joined him. When they slept, ‘Amr killed them
both, thinking that by doing that he would avenge some of his killed companions. Then he
found out that they had been given a pledge of protection by the Prophet [pbuh]. He told
the Messenger of Allâh [pbuh] what he had done. The Messenger of Allâh [pbuh]
said to ‘Amr: "You have killed two people; their blood-money shall be a debt I
have to discharge." He then engaged himself collecting their blood-money from the
Muslims and their allies, the Jews [Ibn Hisham
2/183-188; Za'd Al-Ma'ad 2/109-110; Sahih Al-Bukhari 2/584-586]. This very
act was later to trigger the invasion of Bani An-Nadeer.
The Prophet [pbuh] was so deeply moved by this
tragedy and that of Ar-Raji‘ that he used to invoke Allâh’s wrath against those
people and tribes who killed his Companions. Anas reported that for thirty days the
Prophet [pbuh] supplicated Allâh against those who killed his Companions at Ma‘una
Well. Every dawn prayer he would invoke Allâh’s wrath against Ri‘l,
Dhakwan,
Lihyan and ‘Usaiyah. He would say, " ‘Usaiyah disobeyed Allâh and His
Messenger." Therefore Allâh ÚÒ æÌá, sent down unto His Messenger a
Qur’ânic verse that we kept on reciting till it was abrogated later on: ‘Inform
our folk that we have encountered our Lord and He is satisfied with us and we are
satisfied with Him.’ So the Messenger of Allâh [pbuh] stopped
his invocation. [Sahih
Al-Bukhari 2/586-588]
|
|
We have already spoken about the disgraceful
behaviour of the Jews and how they were always thirsting to shed the blood of the Muslims
and undermine the cause of Islam despite all the covenants and pledges they had given to
the Prophet [pbuh]. Their behaviour fluctuated between resignation and slackness after the
Banu Qainuqa‘ event and the murder of Ka‘b bin Al-Ashraf, and rebellion coupled
with treacherous clandestine contacts with Quraish and the hypocrites in order to
establish an alliance against the Muslims after the battle of Uhud ['Aunul Ma'bood 3/116-117]. Being inexperienced in war
tactics, they resorted to conspiracy and intrigue hatching. They first of all declared
open hatred and enmity, and chose to play all sorts of tricks that might harm the Muslims,
but were very careful not to initiate any sort of hostilities that might involve them in
open war.
The Prophet [pbuh], on his part, exercised the
highest degree of patience with them but they went too far in their provocative deeds,
especially after Ar-Raji‘ and Ma‘una Well events; they even made an attempt on
his life.
Once the Prophet [pbuh] with some of his Companions
set out to see Banu Nadeer and seek their help in raising the blood-money he had to pay to
Bani Kalb for the two men that ‘Amr bin Omaiyah Ad-Damari had killed by mistake. All
of that was in accordance with the clauses of the treaty that both parties had already
signed. On hearing his story they said they would share in paying the blood-money and
asked him and his Companions Abu Bakr, ‘Umar, ‘Ali and others to sit under a
wall of their houses and wait. The Jews held a short private meeting and conspired to kill
the Prophet [pbuh]. The most wicked among them, ‘Amr bin Jahsh, volunteered to climb
up the wall and drop a large millstone on his head. One of them, Salam bin
Mashkam,
cautioned them against perpetrating such a crime, predicting that Allâh would divulge
their plot to him, and added that such an act would constitute a manifest violation of the
pact concluded with the Muslims.
In fact, Gabriel did come down to reveal to the
Prophet [pbuh] their wicked criminal intention, so he, with his Companions, hurried off
back to Madinah. On their way, he told his Companions of the Divine Revelation.
Soon after, the Prophet [pbuh] delegated Muhammad
bin Maslamah to communicate an ultimatum to Bani Nadeer to the effect that they should
evacuate Madinah within ten days, otherwise, their heads would be cut off. The chief of
the hypocrites, ‘Abdullah bin Ubai, urged the Jews not to pay heed to the Prophet
[pbuh]’s words and to stay in their habitations, offering to run to their support
with two thousands of his followers, and assuring them of help to come from Quraizah tribe
and former allies Banu Ghatfan. In this regards, Allâh says:
"If you are
expelled, we (too) indeed will go out with you, and we shall never obey anyone against
you, and if you are attacked (in fight), we shall indeed help you."
[Al-Qur'an 59:11]
The Jews regained their confidence and were
determined to fight. Their chief Huyai bin Akhtab relied hopefully on what the chief of
the hypocrites said. So he sent to the Messenger of Allâh [pbuh] saying: "We will
not leave our houses. Do whatever you like to do."
Undoubtedly the situation was awkward for the
Muslims. Launching a war against their opponents at this critical stage could entail
terrible far reaching ramifications in the light of the unfavourable conditions they were
passing through, besides the hostile environment growing in power and hatred around them,
the harbinger of which assumed the form of killing the Muslim missions, as it has been
already introduced.
The Jews of Bani Nadeer were also a power to count
for, and the prospects of inflicting a military defeat on them was precarious;
consequently forcing them into war engagement would be attended with unpredictable risks.
On the other hand, the continual state of repeated assassinations and acts of treachery
carried out against the Muslims individually and collectively brought about unbearable
headache to Muhammad [pbuh]’s followers. Having judged all the prevalent status quo
in this perspective, and in the light of the disgraceful attempt on the life of the
Prophet [pbuh], the Muslims made the decisive decisions of taking up arms whatever turn
the consequences could assume.
When the Messenger of Allâh [pbuh] received the
reply of Huyai bin Akhtab he said: "Allâhu Akbar, Allâhu Akbar."
(Allâh is the Greatest of all) and his Companions repeated after him. Then he set out to
fight them after appointing Ibn Umm Maktum to dispose the affairs of Madinah during his
absence. The standard was entrusted to ‘Ali bin Abi Talib. He laid siege to their
forts for six nights — in another version, fifteen.
Banu Nadeer resorted to their castles, mounted them
and started shooting arrows and pelting stones at the Muslims enjoying the strategic
advantage that their thick fields of palm trees provided. The Muslims were therefore
ordered to fell and burn those trees. In this respect, Allâh, the All-Mighty, states in
the Qur’ân:
"What you (O
Muslims) cut down of the palm-trees (of the enemy), or you left them standing on their
stems, it was by leave of Allâh." [Al-Qur'an 59:5]
Quraizah tribe remained neutral, and the hypocrite
‘Abdullah bin Ubai as well as Ghatfan failed to keep their promises of support. In
this regard Allâh says:
"(Their allies
deceived them) like Satan, when he says to man: ‘Disbelieve in Allâh.’ But when
(man) disbelieves in Allâh, Satan says: ‘I am free of you.’"
[Al-Qur'an 59:16]
The siege did not last long for Allâh, the
All-Mighty, cast horror into the hearts of the Jews, and they willingly offered to comply
with the Prophet [pbuh]’s order and leave Madinah. The Prophet [pbuh] accepted their
request and allowed them to carry as much luggage as their camels could lift, arms were
excepted. Of course, they had no choice but to carry out the orders, so they took with
them everything they could carry even the pegs and beams of ceilings. Their caravan
counted 600 loaded camels including their chiefs, Huyai bin Akhtab and Salam bin Abi
Al-Huqaiq, who left for Khaibar whereas another party shifted to Syria. Two of them
embraced Islam, Yameen bin ‘Amr and Abu Sa‘d bin Wahab, and so they retained
their personal wealth.
The Messenger of Allâh [pbuh]
seized their weapons, land, houses, and wealth. Amongst the other booty he managed to
capture, there were 50 armours, 50 helmets, and 340 swords.
This booty was exclusively the Prophet [pbuh]’s
because no fighting was involved in capturing it. He divided the booty at his own
discretion among the early Emigrants and two poor Helpers, Abu Dujana and Suhail bin
Haneef. Anyway the Messenger of Allâh [pbuh] spent a portion of this wealth on his family
to sustain their living the year around. The rest was expended to provide the Muslim army
with equipment for further wars in the way of Allâh.
The invasion of Bani An-Nadeer took place in
Rabi‘ Al-Awwal, 4 A.H. i.e. in August 625 A.D. Almost all the verses of Sûrah
Al-Hashr (Chapter 59 - The Gathering) describe the banishment of the Jews and reveal
the disgraceful manners of the hypocrites. The verses manifest the rules relevant to the
booty. In this Chapter, Allâh, the All-Mighty, praises the Emigrants and Helpers. This
Chapter also shows the legitimacy of cutting down and burning the enemy’s land and
trees for military purposes. Such acts cannot be regarded as phenomena of corruption so
long that they are in the way of Allâh.
In this very Chapter, Allâh recommends the
believers to be pious and prepare themselves for the world to come and He ends it with a
compliment upon Himself and a manifestation of His Holy Names and Attributes.
As this Chapter concentrates on Bani An-Nadeer and
their banishment, Ibn ‘Abbas used to describe it as ‘An-Nadeer Chapter’.
[Ibn Hisham 2/190-192;
Za'd Al-Ma'ad 2/71; Sahih Al-Bukhari 2/574-575]
|
|
With the peaceful victory that the Muslims achieved
at Bani An-Nadeer invasion, their control over Madinah was undisputedly established, and
the hypocrites receded to a state of silence and stopped their artful machinations
publicly. Consequently the Prophet [pbuh] had ample time to direct all his energies and
human resources towards suppressing the desert bedouins and curbing their harmful
provocations and wicked malicious practices of killing his missionaries and even
contemplating an invasion of Madinah itself. [Fiqh
As-Seerah p.214] Meanwhile, the Muslim scouting groups reported building up
of bedouin troops of Bani Muharib and Tha‘labah of Ghatfan around Madinah. The
Prophet [pbuh], with the Muslims, hurriedly set out to discipline those new outlaws, cast
fear into their hearts and deter them from perpetrating further wicked practices. These
deterring operations were carried out repeatedly and did produce effective results. The
rebellious hard-hearted desert bedouins were terrorized into the mountains, and Madinah
remained completely immune against their raids.
In the context of these invasions, it is interesting
to draw some prominence to a significant one ¾ Dhat Ar-Riqa‘ (rags) campaign
¾ which some scholars claim, took place in Najd ( a large area of tableland in the
Arabian Peninsula) in Rabi‘ Ath-Thani or Jumada Al-Ula, 4 A.H. They substantiate
their claim by saying that it was strategically necessary to carry out this campaign in
order to quell the rebellious bedouins in order to meet the exigencies of the agreed upon
encounter with the polytheists, i.e. minor Badr Battle in Sha‘ban, 4 A.H. The most
authentic opinion, however, is that Dhat Ar-Riqa‘ campaign took place after
the fall of Khaibar. This is supported by the fact that Abu Hurairah and Abu Musa
Al-Ash‘ari [R] witnessed the battle. Abu Hurairah embraced Islam only some days
before Khaibar, and Abu Musa Al-Ash‘ari came back from Abyssinia (Ethiopia) and
joined the Prophet [pbuh] at Khaibar. The rules relating to the prayer of fear which the
Prophet [pbuh] observed at Dhat Ar-Riqa‘ campaign, were revealed at
‘Asfan Invasion and this beyond a shadow of doubt took place after Al-Khandaq
(the trench) Battle in late 5 A.H.
|
|
When the Muslims destroyed the power of the
Arab-desert tribes and guarded themselves against their evils, they started preparations
to encounter their great enemy. A year elapsed since they fought Quraish at Uhud. So it
was due time to meet them and start war again in order to determine which of the two
parties was worthy of survival. [Fiqh
As-Seerah p.315]
In Sha‘ban 4 A.H., January 626 A.D., the
Messenger of Allâh [pbuh] set out to Badr accompanied by one thousand and five hundred
fighters and ten mounted horsemen, and with ‘Ali bin Abi Talib as standard bearer.
‘Abdullah bin Rawahah was given authority over Madinah during the Prophet [pbuh]’s absence. Reaching
Badr, the Muslims stayed there waiting for the idolaters
to come.
Abu Sufyan’s forces comprised two thousand
footmen and fifty horsemen. They reached Mar Az-Zahran, some distance form
Makkah, and
camped at a water place called Mijannah. Being reluctant, discouraged and extremely
terrified of the consequences of the approaching fight, Abu Sufyan turned to his people
and began to introduce cowardice-based flimsy pretexts in order to dissuade his men from
going to war, saying: "O tribe of Quraish! Nothing will improve the condition you are
in but a fruitful year — a year during which your animals feed on plants and bushes
and give you milk to drink. And I see that this is a rainless year, therefore I am
returning now and I recommend you to return with me."
It seems that his army were also possessed of the
same fears and apprehensions, for they readily obeyed him without the least hesitation.
The Muslims, who were then at Badr, stayed for eight
days waiting for their enemy. They took advantage of their stay by selling goods and
earning double as much the price out of it. When the idolaters declined to fight, the
balance of powers shifted to rest in favour of the Muslims, who thus regained their
military reputation, their dignity and managed to impose their awe-inspiring presence over
the whole of Arabia. In brief, they mastered and controlled the whole situation.
This invasion had many a name. It is called
‘Badr the Appointment’, ‘Badr, the Second’, ‘Badr, the
Latter’, and ‘Badr Minor’. [Ibn Hisham 2/209-210; Za'd Al-Ma'ad 2/112]
|
|
With the Messenger [pbuh]’s
return from Badr, peace and security prevailed the whole area; and the Islamic
headquarters, Madinah, enjoyed full security. The Prophet [pbuh] then deemed it fit and
appropriate to head for the most distant areas of Arabia in order to subdue all hostile
elements in order to force undisputed recognition out of friend and enemy alike.
After a six-month lull of military activities, the
Prophet [pbuh] was reported that some tribes, in the vicinity of Doumat Al-Jandal, on the
borders of Syria, were involved in highway robbery and plundering, and were on their way
to muster troops and raid Madinah itself. He immediately appointed Siba‘ bin
‘Arfatah Al-Ghifari to dispose the affairs of Madinah during his absence, and set out
at the head of 1000 Muslims in late Rabi‘ Al-Awwal, 5 A.H. taking with him a man,
named Madhkur, from Bani ‘Udhrah, as a guide.
On their way to Doumat Al-Jandal, they used to march
by night and hide by day, so that they might take the enemy by surprise. When they drew
near their destination, the Muslims discovered that the highway men had moved to another
place, so they captured their cattle and shepherds. The inhabitants of Doumat
Al-Jandal
had also fled in all directions for their lives and evacuated their habitations. The
Prophet [pbuh] stayed there for 5 days during which he despatched expeditionary forces to
hunt for the enemy personnel but they detected none. He then returned to Madinah but en
route he entered into a peace treaty with ‘Uyainah bin Hisn. Doumat Al-Jandal is
located at about a distance of fifteen days march from Madinah and five from Damascus.
With this decisive and steady progress and wise
strict plans, the Prophet [pbuh] managed to spread security, control the situation and
make peace prevail the whole area. He also succeeded in shifting the course of events for
the welfare of the Muslims by reducing the incessant internal and external troubles. The
hypocrites were silenced, a tribe of the Jews evacuated while the other continued to fake
good neighbourliness and seemingly faithful adherence to the covenants, the desert
bedouins subdued and finally the archenemy Quraish no longer keen on attacking the
Muslims. This secure strategic attitude created optimum circumstances for the Muslims to
resume their logical course in propagating Islam and communicating the Messages of the
Lord to all worlds.
|
| |
|
