The Trench ¹

1. Banu n-Nadir:

One of the Prophet's Companions killed two men of an enemy tribe, after he had given them assurances of security. The Prophet told him that this was a sin to be expiated ² for in blood-money. This enemy tribe was in alliance ³ with Banu -n-Nadir.

Banu -n-Nadir were a rich Jewish tribe and the Prophet wanted their help in paying the blood-money for the two non-Muslims belonging to the tribe in alliance with Banu-n-Nadir. The Jews agreed to the Prophet's demand but they plotted to kill him. So they asked one of them to go to the top of the house and drop a rock on him, since the Prophet was sitting with Abu Bakr, `Umar and some other Companions by the wall of one of the Jews' houses.

Their secret plot was revealed to the Prophet, and he hastily ⁴ returned to Al-Madinah, where he was joined again by the Companions, to whom he told the story of the Jews' treachery. He soon sent a messenger to the Jews telling them of their hidden plot, and informing them that their pact ⁵ with the Muslims had thus been broken. "I give you ten days to depart from my country," was the demand given to this Jewish tribe by the Prophet's messenger. Most of the members of the tribe accepted the Prophet's demand, but some of their chiefs thought that Ibn Ubayy, the chief hypocrite as well as some of the neighbouring non- Muslim tribes would come to their help.

The Prophet did not lose time in calling Muslim fighters to attack Banu-n-Nadir, who were taken by surprise. After ten days of siege, ⁶ the Prophet gave orders to cut down some of the palm-trees to destroy their insistence ⁷ on resistance ⁸. Finally, their leader Huyayy told the Prophet that they would leave the land; and the Prophet agreed to allow them to take with them all that their camels could carry except their arms and armour. The doors of their houses were loaded on to their camels, together with all their riches and jewels. Many of them went to settle in Khaybar, and others continued their journey to Syria. The Qur'an thus speaks about Banu-n-Nadir:

"He (Allah) is the Who has turned out those who disbelieve of the people of the Scripture from their homes to the first exile." (Al-Hasr - 2).

The marvellous precision ⁹ of the verse here distinguishes ¹⁰ the people of the Scripture as a whole, and those among them who are disbelievers. Again it is manifestly clear that Allah turned them out, and no effort on the part of the Muslims would have availed ¹¹ them without His help.

Then the Commandment is given that the land of Banu-n-Nadir and all that they had left behind them was the possession of the Prophet to be given to the poor and needy.

"What Allah has granted His Messenger from city dwellers is for Allah and for the Messenger, and for the kindred, the orphans, the digent, and the wayfarer, so that they (the spoils) should not be exchanged only by the rich among you". (Al-Hashr- 7).

Again, the spoils are stipulated ¹² here to be divided in a way that would make for more economic equality and levelling ¹³ down of capital hoarding ¹⁴ and class animosity. ¹⁵

2. Salman the Persian:

Again the Jews of An-Nadir wanted to take their revenge on the Prophet. Some of them settled north with the other Jewish tribe in Khaybar. So the leaders of the Jews of An-Nadir as well as of haybar went to Quraysh and urged them to attack Al-Madinah again to destroy the city and eradicate ¹⁶ Islam.

Quraysh was happy to have the Jews around Al- Madinah as allies, together with other non-Muslim tribes in Najd as part of their expedition against Al -Madinah, which took place in Shawwal in the fifth year of Hijrah.

The Prophet realized that Quraysh and the other Arab tribes were determined "to hurl at them with one bow". So he consulted with the Companions who kept silent for a while. Then finally Salman addressed the Prophet saying, "O, Messenger of Allah, in Persia when we feared the attack of cavalry, we would surround ourselves with a trench. So let us dig a trench about us now." The Prophet and the Companions agreed to the suggestion, and they started digging it around Al-Madinah.

The Prophet made each section of the community responsible for a part of the trench, and the Prophet himself worked with them. Girt ¹⁷ with a red cloak, ¹⁸ his breast sprinkled ¹⁹ with dust and his long hair reaching his shoulders, he worked sometimes with the Emigrants, and sometimes with Ansar (Helpers), chanting with them the same words that were chanted during the building of the First Mosque.

"O Allah, no life there is but the good Hereafter. Forgive the Helpers and the Emigrants."

Salman was busy digging with the Helpers and Emigrants, who all admired him. Some of the Emigrants would say, "Salman is ours", because he was also an emigrant from his home country, Persia. Then the Helpers would respond saying "He is one of us, and we have more right to him." But the Prophet took Salman to himself, saying, "Salman is one of us, the people of the House."

On two occasions the Prophet was called upon by the Companions for help. A rock gave the diggers of the trench much trouble. So the Prophet dropped into the trench, took the pickaxe ²⁰ and gave the rock such a blow that lightning flashed back over the city. This happened a second and a third time. Then Salman asked the Prophet for an interpretation of the lightning. The Prophet answered, "Did you see them, Salman?" By the light of the first the Prophet saw the castles of the Yaman; by the light of the second he saw Syria and the West, and by the light of the third he saw the white palace of Kisra at Al-Mada'in.

3. Conduct of War:

a - Quraysh and Banu Quraythah:

The Muslims were only three thousand, who encamped outside of the town, with the trench separating them from the enemy. Quraysh came with more than ten thousand, and they were joined by the Najdi tribe of Ghatafan. They all encircled the city from all directions, except from the south-east where the fortresses of Banu Quraythah blocked the way.

The leader of Quraysh was Abu Sufyan, with Khalid again on the cavalry; but there was no hope of crossing the trench. So they thought of seeking the help of Banu Quraythah, with whom the Prophet had concluded a treaty of mutual defence.

Then Huyayy Ibn Akhtab of Banu-n-Nadir went to Ka'b Ibn Asad, the chief of Banu Quraythah and urged him to renounce the agreement with the Prophet, and join forces with Abu Sufyan and his Confederates, ²¹ since all these enemy forces were determined on the total destruction of Al-Madinah. After some hesitation, Ka'b Ibn Asad agreed to renounce ²² his pact with the Prophet; and now there was real danger with all these forces completely surrounding Al-Madinah.

The Prophet sent two leaders of the Helpers to make sure whether Banu Quraythah had actually broken their pact with him. He told them that if the treachery is true, they would inform him in a subtle ²³ way; but if Banu Quraythah are still loyal to their agreement, they would speak out before the people. The instructions were clearly intended to preserve the morale ²⁴ of the Muslim army, who began to show traces ²⁵ of the effect of the siege.

Then the Prophet thought of negotiating ²⁶ with Ghatafan,the Najdi tribe stationed with Quraysh round Al-Madinah. He intended to send to the leaders of Ghatafan offering them a third of the dates of Al- Madinah on condition that they would go back with their followers and leave Quraysh alone surrounding Al-Madinah.

b - Consultation:

Before the treaty with Ghatafan was written down, the Prophet sent to the two leaders of the Helpers and asked them their advice. They said, "Is it a thing you want us to do, or something Allah has ordered you to do which we must carry out? Or is it something you are doing for us?" The Prophet said, "It is something I am doing for your sake. By Allah I would not do it were it not that I have seen the Arabs have shot at you from one bow, and gathered against you from every side and I want to break their offensive ²⁷against you." Sa'd lbn Mu'ath readily answered, "We and these people were polytheists ²⁸ and idolaters, not worshipping Allah nor knowing Him, and they never hoped to eat a single date (of ours) except as guests or by purchase. Now, after `Allah has honoured and guided us to Islam and made us mighty by you, are we to give them our property? We certainly will not. We will give them nothing but the sword until Allah decides between us." Then the Prophet said, "You shall have it so." So the Prophet agreed to Sa'd's opinion and no contacts with Ghatafan took place.

c - Days of Trial:

The days passed, and the Muslims were beginning to feel the results of the siege, with the enemy on all sides, and the enemy cavalry intent on crossing the trench at its narrowest point. Four horsemen did succeed in crossing that narrow part of the trench; among them was `Amr Ibn Wudd, who was a valiant warrior. Now `Amr challenged anyone ²⁹ to fight him, and `Ali accepted the challenge <sup>30</sup>. The Prophet tried to stop `All from fighting `Amr, but `Ali was intent on fighting him.

The encounter between the two heroes has been reported to have gone on like this:

Bali: "Don't be in a hurry. No weakling has come to answer your challenge."

`Amr: "Who are you.

Bali: "I am 'Ail"

`Amr: "Let it be one of your uncles who is older than you, my nephew, for I don't want to shed ³¹ your blood."

Bali: "But I do want to shed your blood."

`Amr: (getting angry and drawing his sword. He was still mounted). Bali: "How can I fight you when you are on a horse? Dismount and be on a level with me." `Amr: (dismounts ³² and advances towards Bali and aiming a blow into Bali's shield). Bali: (giving `Amr a blow on the vein at the base of the neck). `Amr: (falls to the ground, fatally ³³ wounded). Bali, and the Muslims who saw the fight cried: "Allah Akbar" Bali: (going back towards the Prophet smiling with joy, he was asked by `Umar). `Umar: "Didn't you strip him of his armor? It is among the best that could be found among the Arabs." Bali: "When I had struck him down, he turned his private parts towards me and I felt ashamed to despoil ³⁴ him. He had also said that he did not want to shed my blood because my father was a friend of his."

4 - Nu'aym:

The Prophet felt that the days were passing without much fighting. Among the Muslims only Sad Bin Mu'ath was fatally wounded. But the Muslims began to feel the weight of hunger and weariness ³⁵ in spite of their steadfast endurance. They also knew that the enemy was feeling also the shortage ³⁶ of pasture ³⁷ and provisions. At that time came Nu'aym of the tribe of Ash'. He was not a confirmed polytheist and he began to have sympathy and admiration for the men of the new religion who have shown glorious ³⁸ resistance to an army more than three times their strength.

He had already inwardly ³⁹ become a Muslim, when he came to ask to see the Prophet after the proposed alliance with Ghatafan was abandoned.

When he was taken to the Prophet, the Prophet asked him why he had come. Nu'aym answered, "I have come to declare my belief in Allah and testify that you have brought us the truth. So bid me to do what you will, O, Messenger of Allah, for you have only to command me, and I will fulfil your orders. My people and others know nothing about my Islam".

"To the utmost ⁴⁰ of your power", said the Prophet, "Set them at odds with each other." Nu'aym asked permission to lie and the Prophet said, "Say what you wish to draw them off from us, for war is deception." So Nu'aym went off to Banu Quraythah with whom he had always been friendly, and said, "Quraysh and Ghatafan are not like you: the land is your land; your property, your wives and your children are in it; you cannot leave it and go somewhere else." He went on to remind them that if Quraysh failed to de story Al-Madinah, then Banu Quraythah would be left alone to face the Prophet. "So do not fight along with these people (Quraysh)", Nu'aym went on, "Until you take hostages ⁴¹ from their chiefs who will remain in your hands as security that they will fight Muhammad with you until you make an end of him." Banu raythah found that this was an excellent advice and promised not to tell u'aym's people or Quraysh that he had given them that advice Then Nu'aym went to Quraysh and told Abu Sufyan that the Jews had regretted their action in opposing the Prophet and had sent to tell him so, saying would you like us to get hold of some chiefs of the two tribes Quraysh and Ghatafan and hand them over to you so that you can cut their heads off? Then we can join you in exterminating ⁴² the rest of them." He also told them that the Prophet had sent word back to accept their offer; and Nu'aym concluded, "So if the Jews send to you to demand hostages, don't send them a single man."

Finally, Nu'aym went to his tribe Ghatafan and told them the same story that he had told Quraysh.

Then Quraysh began to be suspicious ⁴³ of Bani Quraythah. But Quraysh sent word to Bani Quraythah that it was time to make a final attack on Al-Madinah; and Banu Quraythah asked for hostages from Quraysh. That proved that Nu'aym's words were true, and that the Jews had betrayed them; and Quraysh refused to give some of their chiefs as hostages to Bani Quraythah.

5 - Divine help:

Nearly two weeks had passed and the armies of Quraysh and Chatafan were suffering from lack of provisions and the death of their horses and camels. For three days the Prophet used to offer this supplication, "O, Allah, Revealer of the Book, Swift Caller to account, turn the Confederates to flight and cause them to quake."

Then came the cold wind from the east with torrents ⁴⁴ of rain which forced every man to take shelter.⁴⁵ The forces of nature were all against the invading armies; and throughout their camps not one tent was left standing nor any fire left burning, and the men were shivering with cold. After nearly a month, the enemy army led by Abu Sufyan broke camp and moved off. But the Prophet and the Muslims waited until dawn. After dawn prayer, the light of the day revealed the total emptiness of the plain after the departure ⁴⁶ of the enemy. The Muslims were given permission by the Prophet to go back to their homes. The Prophet and the few Companions escorting ⁴⁷ him were the last Muslims to leave the field of battle.

6 - Divine Revelation:

The thirty third Surah of Al-Qur'an (verses 9-25) describes the situation during the battle of the Trench. The strain on the believers is described in this way:

"O you who have believed remember Allah's favour upon you when (enemy) hosts came upon you; so we sent upon them wind and (angel) hosts you did not see. And Allah was Discerner of what you did." (Al-Ahzab-9).

"When they came from above you and from under you, and when eyesight swerved, and when hearts rose up into larynxes, and you were thinking (strange) thoughts about Allah" (Al- Ahzab- 10).

"Then the believers were tried, and they were quaked a severe quaking". (Al-Ahzab-11).

Then the verses speak of those who wavered ⁴⁸ and wanted to withdraw from the battle on the pretext ⁴⁹ that their houses were exposed to enemy attack, while the Prophet is described as the ideal for every Muslim in times of war and peace.

"There has been a fair example for you in the Messenger of Allah; for those who hope for (reward) from Allah, and on the Hereafter, and those who remember Allah much." (Al-Ahzab-21).

The steadfast among the believers were given a special mention in the following verse:

"And when the believers saw the Confederates (parties) they said, `This is what Allah and His Messenger have promised us. And Allah and His Messenger have spoken (truth) faithfully. And it only increased them (the believers) in belief and submission". (Al-Ahzab-22).

The failure of the disbelievers' plan is further mentioned:

"And Allah has sent back the disbelievers with their fury and they did not attain any good; and Allah was a sufficient (Protector) to the believers from fighting. And Allah has been Strong Mighty". (Al-Ahzab-25).

7 - Banu Quraythah:

When the Prophet went to Al-Madinah, he and his Companions performed the noon prayer, after which Jibril (Gabriel) was sent to him and asked him if he had abandoned fighting; and the Prophet answered, "Yes." Then Jibril said, Allah commands you to go to Bani Quraythah. I am about to go to shake their stronghold. ⁵⁰ The Prophet then ordered that none should perform the afternoon prayer until they had reached Bani Quraythah. The banner was given to Ali and the Prophet set out afterwards with the majority of his army until they reached a well on the way to Bani Qurauthah where they performed the afternoon prayer. They waited there until the remaining part of the army joined them. Some did not even arrive except after the last evening prayer, not having prayed the afternoon prayer because the Prophet had told them not to do so until he got to Bani Quraythah. They had been much occupied with warlike preparations and they refused to pray until they came to Bani Quraythah in accordance ⁵¹ with his instructions; and they prayed the afternoon prayer there after the last evening prayer. Allah did not blame ⁵² them for that in His Book, nor did the Prophet reproach ⁵³ them.

Banu Quraythah were besieged for twenty five days. Then they sent to the Prophet to ask him to let them consult ⁵⁴ Aba Lubabah, a Companion from the Muslim tribe of Aws. Aba Lubabah advised them to surrender, ⁵⁵ but, because he was softened ⁵⁶ by the sight of their wailing ⁵⁷ women and children, he indicated to them, by pointing at his throat, that surrender would mean death. Soon Aba Lubabah realized that he had betrayed his trust by pointing to his throat. "My two feet had not moved from where they were", he said, "Before I was aware that I had betrayed the Messenger of Allah". His face changed color and he recited the verse:

"Surely we are for Allah, and surely to Him are we returning." (Al-Baqarah-156).

He went back to Al-Madinah, and into the Mosque, where he bound himself to one of the pillars, saying, "I will not stir from this place until Allah accept my repentance for what I did." When the Prophet heard what had happened to Abu Lubabah, he said, "If he had come to me I would have prayed Allah to forgive him; but seeing that he had behaved as he did, it is not for me to free him until Allah shall accept his repentance": ⁵⁸

Abu Lubabah remained at the pillar for more than ten days, after which came forgiveness from Allah to him. He was so overjoyed ⁵⁹ that he insisted on being freed ⁶⁰ by the Prophet himself. When the Prophet passed by him as he was going out to prayer, he set him free.

At last Banu Quraythah opened the gates of their fortresses and submitted ⁶¹ to the Prophet's judgment. The men, seven hundred or so, were led out with their hands bound behind their backs, and the women and children were assembled, and the Prophet put them in the charge of Abdullah Ibn Salam, the former chief rabbi of the Bani Qaynuqa'. The arms and armour were also collected; and the jars of wine were opened and their contents poured away. The Muslim tribe of Aws asked the Prophet to show leniency ⁶² to Bani Quraythah who had been their former allies. The Prophet agreed to have Sa'd Ibn Mu' ath, the leader of the `Aws tribe to give judgment on the Jews.

But Sa'd was a man of justice; like `Umar he had been against sparing ⁶³ the prisoners at Badr, and their opinion had been confirmed by the Revelation. Many men of Quraysh who had been ransomed at Badr had come out against the Muslims in Al-Madinah at Uhud and again at the Trench. So past experience was not an argument for leniency. It was Sa'd who had come to Bani Quraythah to remind them of their pact with the Prophet, but they insisted on breaking it when they saw that the defeat of the Muslims was certain. So Sa'd, after he had got his acceptance from his tribe as well as from the Prophet, said, "Then I judge that the men shall be killed, the property divided, and the women and children made captive." The Prophet said to him, "You have judged with the judgement of Allah from above the seven heavens."

Al-Qur'an aptly mentions the fate ⁶⁴ of Bani Quraythah in these words: The land which the Muslims had not trodden ⁶⁵ may be interpreted to mean all land gained by Muslims ever since.

"And He (Allah) brought down those of the Scripture people who backed them from their stronghold, and he cast terror into their hearts; some you killed and some you captured." (Al-Ahzab-26).

"And He caused you to inherit their land and their dwellings, and their property, and a land you have not trodden (Khaybar), and Allah has determined all things". (Al-Ahzab-27).

The land which the Muslims had not trodden ⁶⁵ may be interpreted to mean all land gained by Muslims ever since.

8 - lbn Ubayy:

Ibn Ubayy was the head of his tribe, who together with the other residents of Al-Madinah welcomed the Prophet when he first came to the city. Out of courtesy ⁶⁶ at first, Ibn Ubbay used to stand before the Prophet gave his Friday sermon and to urge ⁶⁷ the people of Al-Madinah to follow the Prophet, and fight his enemies with him. But after the decisive ⁶⁸ battles of the Prophet, he began to show his disaffection ⁶⁹ and sedition; ⁷⁰ and for this he has been called the head of the hypocrites.

Six months after the surrender of Bani Quraythah, the Prophet led a small company of Muslims to punish Bani Lihyan for having killed Khubayb and his party and then another company to punish' `Uyaynah Ibn Hisn at a place called Thi Qarad. Uyaynah Ibn Hisn had raided the out-skirts of Al-Madinah and killed a Muslim and taken away his wife and camel.

A third company of Muslims were led by the Prophet to fight Banil-Mustaliq who were preparing to attack Al-Madinah. Many men of that tribe were killed and many others were taken captives. Among the women captives was Juwayriyah, daughter of their leader, Al-Harith. She later became a wife of the Prophet. After her marriage with the Prophet, a hundred families of her people were released from captivity.

While the army was camping, a quarrel took place between two men who wanted to draw water from one of the wells near the camp. One of them called on the Ansar (the Helpers) to save him, and the other called on the Emigrants. When more people were about to take part in the fight, the closer Companions intervened ⁷¹ on both sides and no blood was shed. When Ibn Ubayy heard of that incident, and learnt that an Emigrant was the one who dealt the first blow at the Helper (Ansari), he said, "Have they (the Emigrants) gone so far as this? They seek to take precedence ⁷² over us. They outnumber us in our own country, and nothing so fits us and these rags of Quraysh

(the Emigrants) but the ancient saying, `Feed fat your dog and it will feed on you? By Allah when we return to Al-Madinah the mightier will drive out the humbler." ⁷³

The Prophet was angry when he heard of this, and `Umar suggested that Ibn Ubayy should be killed, but the Prophet's answer was firm. "What if men should say, O`Umar, that Muhammad kills his companions?" When Ibn Ubayy was asked if he had really said what had been reported, he came straight to the Prophet and swore that he had said no such thing.

The Prophet dismissed the matter for the time being, and he gave orders for the army to move off shortly after midday. They kept on marching for the remaining part of the day, and the whole night. They slept until dawn, and then set out again, all the while stopping only to perform prayers. During the march Usayd Ibn Hudayr said to the Prophet, "O Messenger of Allah, you are travelling at a disagreeable time, a thing you have redone before." The Prophet said, "Have you not heard of what your friend said? He asserted ⁷⁴ that if he returns to Al-Madinah the mightier will drive out the humbler." Usayd answered, "But you will drive him out if you decide to; he is the humble and you are the mighty.' Then Usayd added, "O Messenger of Allah, treat him kindly, for Allah brought you to us when his people were stringing ⁷⁵ beads ⁷⁶ to make him a crown, and he thinks that you have deprived him of a Kingdom."

When `Abdullah Ibn Ubayy heard what his father had said, he came to the Prophet saying, "I have heard that you want to kill Ibn Ubayy for what you have heard about him. If you must do it, then order me to do it, and I will bring you his head. The Khazraj tribe know that they have no man more dutiful to his father than I, and I am afraid that if you order someone else to kill him, my honor will not permit me to see his killer walking among men and I shall kill him (the killer), thus killing a believer for a disbeliever, and so I should go to Hell. But the Prophet said, "Nay, but let us deal kindly with him and make much of his companionship while he is with us."

The camp was now not far from Al-Madinah and there was no water for ablution .⁷⁷ On this occasion, the verse permitting dry ablution was revealed.

"So if you do not find water look for pure earth, wiping therewith your faces and your hands." (An Nisa'-43).