Volume 4, Book 52, Number 68 :
Narrated by ‘Aisha (radiallaahu `anhaa)
When Allah’s Apostle (sallallaahu `alayhi wasallam) returned on the day (of the battle) of Al-Khandaq (i.e. Trench), he put down his arms and took a bath. Then Gabriel whose head was covered with dust, came to him saying, “You have put down your arms! By Allah, I have not put down my arms yet.” Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Where (to go now)?” Gabriel said, “This way,” pointing towards the tribe of Bani Quraiza. So Allah’s Apostle (sallallaahu `alayhi wasallam) went out towards them.
The following account has been taken from the Sealed Nectar, the first paragraph highlighting how Banu Qurayzah broke their treaty with the Prophet (sallallaahu `alayhi wasallam) and the rest is about the invasion itself. Happy reading!
During the process of fighting, Sa‘d bin Mu‘adh was shot by an arrow that pierced his artery. Perceiving his end approaching, he invoked Allâh saying: “Oh, Allâh, you know nothing is closer to my heart than striving in Your way against those people (disbelievers) who belied Your Messenger and banished him from his town. Oh, Allâh, I deeply believe that You have decreed that we should fight them, so if there is still more fighting to go with them, let me stay alive in order to strive more against them. If it has settled down, I beseech you to ignite it again so that I breathe my last in its context.”He concluded his supplication beseeching Allâh not to let him die until he had had full revenge on Banu Quraiza. In the midst of these difficult circumstances, plottery and intrigues were in fervent action against the Muslims. The chief criminal of Bani Nadir, Huyai, headed for the habitations of Banu Quraiza to incite their chief Ka‘b bin Asad Al-Qurazi, who had drawn a pact with the Messenger of Allâh (Peace be upon him) to run to his aid in times of war. Ka‘b, in the beginning resisted all Huyai’s temptation, but Huyai was clever enough to manipulate him, speaking of Quraish and their notables in Al-Asyal, as well as Ghatfan and their chieftains entrenched in Uhud, all in one mind, determined to exterminate Muhammad (Peace be upon him) and his followers. He, moreover, promised to stay in Ka‘b’s fort exposing himself to any potential danger in case Quraish and Ghatfan recanted. The wicked man went on in this manner until he later managed to win Ka‘b to his side and persuade him to break his covenant with the Muslims. Banu Quraiza then started to launch war operations against the Muslims especially the secluded garrisons that housed the women and children of the Muslims.
INVADING BANU QURAIZA:
Archangel Gabriel (Peace be upon him) on the very day the Messenger of Allâh (Peace be upon him) came back to Madinah after the previous battle, and while he was washing in Umm Salama’s house, visited him asking that he should unsheathe his sword and head for the habitation of the seditious Banu Quraiza and fight them. Gabriel noted that he with a procession of angels would go ahead to shake their forts and cast fear in their hearts.
The Messenger of Allâh (Peace be upon him) , immediately summoned the prayer caller and ordered him to announce fresh hostilities against Banu Quraiza, institued Ibn Umm Maktum as a ruler of Madinah, and entrusted the banner of war to ‘Ali bin Abi Talib who marched towards the appointed target and came close enough to hear the Jews abusing the Messenger of Allâh (Peace be upon him), who on his part set out at the head of three thousand infantry men and thirty horsemen of Ansar (Helpers) and Muhajireen (Emigrants). On their way to encounter the enemy, the afternoon prayer was due. Some Muslims refused to observe it until they had defeated the enemy, while others offered it in its proper time, as usual. The Prophet (Peace be upon him) objected to neither. When they reached the habitations of Banu Quraiza, they laid tight siege to their forts. Seeing this terrible situation they were in, the chief of the Jews Ka‘b bin Asad offered them three alternatives: to embrace Islam, and consequently their life, wealth, women and children would be in full security, and reminded them that such behaviour would not be incongruous with what they had read in their books about the veracity of Muhammad’s Prophethood; to kill their children and women and then challenge the Prophet (Peace be upon him) and his followers to the sword to either exterminate the Muslims or be exterminated, or as a third possibility to take Muhammad (Peace be upon him) and his people by surprise on Saturday — a day mutually understood to witness no fighting.
None of those alternatives appealed them, so their chief, angrily and indignantly, turned to them saying: “You have never been decisive in decision-making since you were born” The gloomy future already visible, they made contacts with some Muslims, who had maintained good relation with them, in order to learn about their fate in the light of the current circumstances. They requested that Abu Lubaba be despatched to them for advice. On his arrival, the men began to implore, women and children to cry desperately. In answer to their demand for advice he pointed to his throat saying it was homicide awaiting them. He then immediately realized that he had betrayed the Prophet’s trust, so he headed directly for the mosque in Madinah and tied himself to a wooden tall pole swearing that no one would untie him save the Messenger of Allâh (Peace be upon him), and added that he would never enter the habitation of Banu Quraiza in recompense for the deadly mistake he made. When the Messenger (Peace be upon h im) was informed of this incident, he said, “ I would have begged Allâh to forgive him if he had asked me, but since he had tied himself out of his own free will, then it was Allâh Who would turn to him in forgiveness.”
The Jews of Banu Quraiza could have endured the siege much longer because food and water were plentifully available and their strongholds were greatly fortified, whereas the Muslims were in the wild bare land suffering a lot from cold and hunger, let alone too much fatigue consequent on endless warfare operations that had started even before the battle of Confederates. Nevertheless, this was a battle of nerves, for Allâh had cast fear in the the Jews’ hearts, and their morale had almost collapsed especially when two Muslim heroes, ‘Ali bin Abi Talib and Az-Zubair bin ‘Awwam (May Allah be pleased with him) proceeded with ‘Ali swearing that he would never stop until he had either stormed their garrisons or been martyred like Hamza (a former Muslim martyr).
In the light of this reluctance, they had nothing except to comply with the Messenger’s judgement. The Messenger of Allâh (Peace be upon him) ordered that the men should handcuffed, and this was done under the supervision of Muhammad bin Salamah Al-Ansari while the women and children were isolated in confinement. Thereupon Al-Aws tribe interceded begging the Prophet (Peace be upon him) to be lenient towards them. He suggested that Sa‘d bin Mu‘adh, a former ally, be deputed to give verdict about them, and they agreed.
Sa‘d meanwhile stayed behind in Madinah due to a serious wound he sustained in the Confederates Battle. He was summoned and brought on a donkey. On his way to the Prophet (Peace be upon him), the Jews used to exhort him to be lenient in his judgement on account of former friendship. Sa‘d remained silent but when they persisted he uttered: “It is time for Sa‘d not to be afraid of the blame of the blamers.” On hearing this decisive attitude, some of them returned to Madinah waiting for desperate doom.
On arrival, he alighted with the help of some men. He was informed that the Jews had agreed to accept his verdict about them. He immediately wondered if his judgement would pass on all the people present, the Prophet (Peace be upon him) included, turning his face away in honour of him. The reply was positive.
He decided that all the able-bodied male persons belonging to the tribe should be killed, women and children taken prisoners and their wealth divided among the Muslim fighters. The Prophet (Peace be upon him) accepted his judgement saying that Sa‘d had adjudged by the Command of Allâh. In fact, the Jews deserved that severe punitive action for the ugly treachery they had harboured against Islam, and the large arsenal they have amassed and which consisted of one thousand and five hundred swords, two thousand spears, three hundred armours and five hundred shields, all of which went into the hands of the Muslims. Trenches were dug in the bazaar of Madinah and a number of Jews between six and seven hundred were beheaded therein. Hot beds of intrigue and treachery were thus exterminated once and for all.
Huyai, a chief criminal of war, a devil of Bani Nadir and Safiyah’s father, had joined the ranks of Banu Quraiza when Quraish and Ghatfan defected, was admitted into the audience of the Prophet (Peace be upon him) with his hands tied to his neck with a rope. In audacious defiance, he declared obstinate enmity to the Prophet (Peace be upon him) but admitted that Allâh’s Will was to be fulfilled and added that he was resigned to his fate. He was ordered to sit down, and was beheaded
on the spot.
Only one woman of the Jews was killed because she had killed a Muslim warrior by flinging a grinding stone upon him. A few elements of the enemy embraced Islam and their lives, wealth and children were spared. As for the spoils of the war, the Prophet (Peace be upon him) divided them, after putting a fifth aside, in accordance with Allâh’s injunctions. Three shares went to the horseman and one to the infantry fighter. Women captives were sent to Najd to be bartered with horses and weaponry. For himself, the Prophet (Peace be upon him) selected Rehana bint ‘Amr bin Khanaqah, manumitted and married her in the year 6 Hijri. She died shortly after the farewell pilgrimage and was buried in Al-Baqi‘.
Volume 3, Book 49, Number 865 :
Narrated by Sahl bin Abu Hathma (radiallaahu `anhu)
Abdullah bin Sahl and Muhaiyisa bin Mas’ud bin Zaid (radiallaahu `anhumaa) went to Khaibar when it had a peace treaty (with the Muslims).
Here’s the complete story (narrations found elsewhere in Bukhari):
Volume 4, Book 53, Number 398 :
Narrated by Sahl bin Abi Hathma (radiallaahu `anhu)
‘Abdullah bin Sahl and Muhaiyisa bin Mas’ud bin Zaid (radiallaahu `anhumaa) set out to Khaibar, the inhabitants of which had a peace treaty with the Muslims at that time. They parted and later on Muhaiyisa came upon ‘Abdullah bin Sahl (radiallaahu `anhu) and found him murdered agitating in his blood. He buried him and returned to Medina. ‘Abdur Rahman bin Sahl, Muhaiyisa and Huwaiuisa (radiallaahu `anhum), the sons of Mas’ud came to the Prophet (sallallaahu `alayhi wasallam) and ‘Abdur Rahman (radiallaahu `anhu) intended to talk, but the Prophet (sallallaahu `alayhi wasallam) said (to him), “Let the eldest of you speak.” as ‘Abdur-Rahman was the youngest:. ‘Abdur-Rahman kept silent and the other two spoke. The Prophet said, “If you swear as to who has committed the murder, you will have the right to take your right from the murderer.” They said, “How should we swear if we did not witness the murder or see the murderer?” The Prophet (sallallaahu `alayhi wasallam) said, “Then the Jews can clear themselves from the charge by taking Alaska (an oath taken by men that it was not they who committed the murder).” The!y said, “How should we believe in the oaths of infidels?” So, the Prophet (sallallaahu `alayhi wasallam) himself paid the blood money (of ‘Abdullah).
Volume 9, Book 83, Number 36:
Narrated by Sahl bin Abi Hathma (radiallaahu `anhu)
(a man from the Ansar) That a number of people from his tribe went to Khaibar and dispersed, and then they found one of them murdered. They said to the people with whom the corpse had been found, “You have killed our companion!” Those people said, “Neither have we killed him, nor do we know his killer.” The bereaved group went to the Prophet (sallallaahu `alayhi wasallam) and said, “O Allah’s Apostle! We went to Khaibar and found one of us murdered.” The Prophet (sallallaahu `alayhi wasallam) said, “Let the older among you come forward and speak.” Then the Prophet (sallallaahu `alayhi wasallam) said, to them, “Bring your proof against the killer.” They said “We have no proof.” The Prophet (sallallaahu `alayhi wasallam) said, “Then they (the defendants) will take an oath.” They said, “We do not accept the oaths of the Jews.” Allah’s Apostle (sallallaahu `alayhi wasallam) did not like that the Blood-money of the killed one be lost without compensation, so he paid one-hundred camels out of the camels of Zakat (to the relatives of the deceased) as Diya (Blood-money).
Since there was no proof, Prophet (sallallaahu `alayhi wasallam) could not take an action against the Jews without getting an oath from them. But the bereaved ones were not going to accept the oath of Jews assuming they’d repeat the same story: “Neither have we killed him, nor do we know his killer”. So Prophet (sallallaahu `alayhi wasallam) arranged for the blood money to close the case.
Allaah, may He be exalted, says (interpretation of the meaning):
“O you who believe! Al-Qisaas (the Law of Equality in punishment) is prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother (or the relatives) of the killed against blood money, then adhering to it with fairness and payment of the blood money to the heir should be made in fairness. This is an alleviation and a mercy from your Lord. So after this whoever transgresses the limits (i.e. kills the killer after taking the blood money), he shall have a painful torment”
The great scholar ‘Abd al-Rahmaan al-Sa’di said in his Tafseer: Allaah reminds His believing slaves that He has enjoined qisaas upon them in the case of murder, i.e., there should be equal recompense in that, and that the killer should be killed in the way in which he killed his victim, so as to establish justice and fairness among people. End quote.
Qisaas by killing the killer can only be in cases of deliberate killing, according to scholarly consensus. Ibn Qudaamah said in al-Mughni (8/214): The scholars are unanimously agreed that qisaas is not required except in the case of deliberate killing, and we do not know of any difference of opinion with regard to qisaas being required for deliberate killing if all conditions are met. This is indicated by the general meaning of the verses and reports. Allaah says (interpretation of the meaning):
“And whoever is killed wrongfully (Mazlooman intentionally with hostility and oppression and not by mistake), We have given his heir the authority [to demand Qisaas, __Law of Equality in punishment __or to forgive, or to take Diyah (blood money)]. But let him not exceed limits in the matter of taking life (i.e. he should not kill except the killer)” [al-Isra’ 17:33]
“Al-Qisaas (the Law of Equality in punishment) is prescribed for you in case of murder”
“And there is (a saving of) life for you in Al-Qisaas”
What is meant – and Allaah knows best – is that the requirement of qisaas deters the one who wants to kill from doing do, out of compassion towards himself so that he will not killed, and so that the one whom he wanted to kill will remain alive. And it was said that the killer would generate enmity between himself and the tribe of the one whom he killed, so he wants to kill them for fear of them and they want to kill him and his tribe in revenge. If he is executed as a punishment according to sharee’ah, that will prevent the reason for fighting between the two tribes. And Allaah says (interpretation of the meaning):
“And We ordained therein for them: Life for life, eye for eye”
The Prophet (peace and blessings of Allaah be upon him) said: “If a person’s relative is killed, he has the choice of two options: either (the killer) may be killed or the fidyah (ransom, blood money) may be paid.” Agreed upon. Abu Shurayh al-Khuzaa’i said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever is killed or is wounded, has the choice of three things, and if he wants the fourth then restrain him. He may kill (the killer), or forgive him, or take the diyah (blood money). Narrated by Abu Dawood. According to another version: “Whoever has a relative killed after what I have said, his family has two options: to accept the diyah or kill (the killer).” And he (peace and blessings of Allaah be upon him) said: “There is qisaas for deliberate killing, unless the heir of the slain lets him off.” End quote.
There was no difference of opinion among the scholars that it is valid for the heirs of the victim to forego qisaas and accept the diyah. This is what is indicated by the ahaadeeth quoted above.
In that case, the killer may be set free and he should be obliged to pay the diyah.
Taken from IslamQA
إِنَّا فَتَحْنَا لَكَ فَتْحاً مُّبِيناً
“Verily, We have given you a manifest victory.” [Quran, 48:1]
From Tafsir Ibn Kathir:
This honorable Surah [al-Fath] was revealed after the Messenger of Allah returned from the area of Al-Hudaybiyyah, during the month of Dhul-Qa`dah, in the sixth year of Hijrah. This is when the idolators prevented him from reaching Al-Masjid Al-Haram to perform the `Umrah he intended. They stopped the Prophet from reaching Makkah at that time, but then were prone to peace negotiations. A peace treaty was conducted stipulating that the Messenger would return this year and then come back for `Umrah the following year. The Messenger agreed. However, some of the Companions disliked these terms, including `Umar bin Al-Khattab, as we will mention in detail, Allah willing, while explaining this Surah. After the Prophet slaughtered his sacrificial animals in the area where he was stopped and headed back to Al-Madinah, Allah the Exalted and Most Honored revealed this Surah about what occurred between him and the idolators. Allah declared the Al-Hudaybiyyah peace treaty a manifest victory, because of the benefits peace would carry and the good results that did originate from it. `Abdullah bin Mas`ud and other Companions said, “You consider the conquering of Makkah to be Al-Fath (the victory), while to us, Al-Fath is the treaty conducted at Al-Hلudaybiyyah.” Jabir (bin `Abdullah) said, “We only considered Al-Fath to be the day of Hلudaybiyyah!” Al-Bukhari recorded that Al-Bara’ (bin `Azib) said, “You consider Al-Fath to be the conquest of Makkah, which was indeed a victory. However, we consider Al-Fath to be the pledge of Ar-Ridwan on the Day of Al-Hudaybiyyah. Then, we were fourteen hundred with the Messenger of Allah . Al-Hudaybiyyah had a well, whose water we consumed, not leaving a drop of water in it. When the news of what happened reached the Messenger of Allah , he came towards us and sat on the edge of the well. Then he asked to be brought a bucket of water and used it for ablution. He next rinsed his mouth, invoked Allah and poured that water into the well. Soon after, that well provided us, as well as our animals, with sufficient water, in whatever amount of water we wished. Imam Ahmad recorded that `Umar bin Al-Khattab said, “We were with the Messenger of Allah on a trip, and I asked him about a matter three times, but he did not answer me. So I said to myself, `May your mother lose you, O son of Al-Khattab! You were stubborn in repeating your question three times to the Messenger of Allah ; each time he did not respond to you.’ So I mounted my animal, my camel, and went ahead for fear that a part of the Qur’an might be revealed in my case. Suddenly, I heard a caller calling, `O `Umar!’ So, I went to the Messenger while fearing that part of the Qur’an was revealed about me. The Prophet said,
«نَزَلَ عَلَيَّ الْبَارِحَةَ سُورَةٌ هِيَ أَحَبُّ إِلَيَّ مِنَ الدُّنْيَا وَمَا فِيهَا:
﴿إِنَّا فَتَحْنَا لَكَ فَتْحاً مُّبِيناً لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ﴾»
(Last night, a Surah was revealed to me that is dearer to me than this life and all that it contains: (Verily, We have given you a manifest victory. That Allah may forgive you your sins of the past and the future.)) Al-Bukhari, At-Tirmidhi and An-Nasa’i collected this Hadith from several chains of narration through Malik, may Allah grant him His mercy. `Ali bin Al-Madini commented, “This is a good chain of narration consisting of the scholars of Al-Madinah.” Imam Ahmad recorded that Anas bin Malik said, “This Ayah was revealed to the Prophet ,
﴿لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ﴾
(That Allah may forgive you your sins of the past and the future,) on his return from Al-Hudaybiyyah. The Prophet said,
«لَقَدْ أُنْزِلَتْ عَلَيَّ اللَّيْلَةَ آيَةٌ أَحَبُّ إِلَيَّ مِمَّا عَلَى الْأَرْض»
(Tonight, an Ayah, that is dearer to me than all that the earth carries, was revealed to me.) The Prophet recited the Ayah to them. They said, `Congratulations, O Allah’s Messenger! Allah the Exalted and Most Honored has stated what He will do with you. So what will He do with us’ These Ayat were revealed to the Prophet ,
﴿لِّيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ﴾
(That He may admit the believing men and the believing women to Gardens under which rivers flow. ..), until,
(…a supreme success.)” This Hadith is recorded in the Two Sahihs. Imam Ahmad recorded that Al-Mughirah bin Shu`bah said, “The Prophet used to pray until both his feet were swollen. He was asked, `Has not Allah forgiven you all your sins of the past and of future’ He said,
«أَفَلَا أَكُونُ عَبْدًا شَكُورًا؟»
(Should I not be a thankful servant)” The two collectors of the Sahihs collected this Hadith, as well as, the rest of the Group, except Abu Dawud. Allah’s statement,
﴿إِنَّا فَتَحْنَا لَكَ فَتْحاً مُّبِيناً ﴾
(Verily, We have given you a manifest victory.) means, clear and apparent victory. This Ayah is about the treaty at Al-Hudaybiyyah, which resulted in great goodness, including people embracing Islam in large crowds and having the chance to meet each other openly. During that time, the believers preached to the idolators and thus beneficial knowledge and faith spread all around.
Volume 3, Book 49, Number 862 :
Narrated by Al-Bara bin ‘Azib (radiallaahu `anhu)
When Allah’s Apostle (sallallaahu `alayhi wasallam) concluded a peace treaty with the people of Hudaibiya, Ali bin Abi Talib (radiallaahu `anhu) wrote the document and he mentioned in it, “Muhammad, Allah’s Apostle .” The pagans said, “Don’t write: ‘Muhammad, Allah’s Apostle’, for if you were an apostle we would not fight with you.” Allah’s Apostle (sallallaahu `alayhi wasallam) asked Ali to rub it out, but Ali (radiallaahu `anhu) said, “I will not be the person to rub it out.” Allah’s Apostle (sallallaahu `alayhi wasallam) rubbed it out and made peace with them on the condition that the Prophet (sallallaahu `alayhi wasallam) and his companions would enter Mecca and stay there for three days, and that they would enter with their weapons in cases.
- Write down your contracts/agreements/treaties.
- Compromise for peace – not in your religion though!
Volume 3, Book 49, Number 863 :
Narrated by Al-Bara (radiallaahu `anhu)
When the Prophet (sallallaahu `alayhi wasallam) intended to perform ‘Umra in the month of Dhul-Qada, the people of Mecca did not let him enter Mecca till he settled the matter with them by promising to stay in it for three days only. When the document of treaty was written, the following was mentioned: ‘These are the terms on which Muhammad, Allah’s Apostle (sallallaahu `alayhi wasallam) agreed (to make peace).’ They said, “We will not agree to this, for if we believed that you are Allah’s Apostle we would not prevent you, but you are Muhammad bin ‘Abdullah.” The Prophet (sallallaahu `alayhi wasallam) said, “I am Allah’s Apostle and also Muhammad bin ‘Abdullah.” Then he said to ‘Ali (radiallaahu `anhu), “Rub off (the words) ‘Allah’s Apostle’ “, but ‘Ali said, “No, by Allah, I will never rub off your name.” So, Allah’s Apostle (sallallaahu `alayhi wasallam) took the document and wrote, ‘This is what Muhammad bin ‘Abdullah has agreed upon: No arms will be brought into Mecca except in their cases, and nobody from the people of Mecca will be allowed to go with him (i.e. the Prophet ) even if he wished to follow him and he (the Prophet (sallallaahu `alayhi wasallam)) will not prevent any of his companions from staying in Mecca if the latter wants to stay.’ When the Prophet (sallallaahu `alayhi wasallam) entered Mecca and the time limit passed, the Meccans went to ‘Ali (radiallaahu `anhu) and said, “Tell your Friend (i.e. the Prophet (sallallaahu `alayhi wasallam)) to go out, as the period (agreed to) has passed.” So, the Prophet went out of Mecca. The daughter of Hamza ran after them (i.e. the Prophet (sallallaahu `alayhi wasallam) and his companions), calling, “O Uncle! O Uncle!” ‘Ali (radiallaahu `anhu) received her and led her by the hand and said to Fatima, “Take your uncle’s daughter.” Zaid and Ja’far (radiallaahu `anhumaa) quarreled about her. ‘Ali (radiallaahu `anhu) said, “I have more right to her as she is my uncle’s daughter.” Ja’far (radiallaahu `anhu) said, “She is my uncle’s daughter, and her aunt is my wife.” Zaid (radiallaahu `anhu) said, “She is my brother’s daughter.” The Prophet (sallallaahu `alayhi wasallam) judged that she should be given to her aunt, and said that the aunt was like the mother. He then said to ‘Ali (radiallaahu `anhu), “You are from me and I am from you”, and said to Ja’far (radiallaahu `anhu), “You resemble me both in character and appearance”, and said to Zaid (radiallaahu `anhu), “You are our brother (in faith) and our freed slave.”
- Mother’s sister (aunt) is like a mother.
- Notice how Prophet (sallallaahu `alayhi wasallam) makes everyone happy in the end by complimenting them in one way or the other. Making the right decisions doesn’t necessarily give you enemies.
Volume 3, Book 49, Number 864 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) set out for the ‘Umra but the pagans of Quraish prevented him from reaching the Ka’ba. So, he slaughtered his sacrifice and got his head shaved at Al-Hudaibiya, and agreed with them that he would perform ‘Umra the following year and would not carry weapons except swords and would not stay in Mecca except for the period they allowed. So, the Prophet (sallallaahu `alayhi wasallam) performed the ‘Umra in the following year and entered Mecca according to the treaty, and when he stayed for three days, the pagans ordered him to depart, and he departed.
- Respect your agreements, promises, oaths etc. Come through.
- Know your Seerah!
Hadith no. 2203 (below) is a repeat.
Volume 3, Book 46, Number 706:
Narrated ‘Umar bin Al-Khattab (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, “The (reward of) deeds depend on intentions, and every person will get the reward according to what he intends. So, whoever migrated for Allah and His Apostle (sallallaahu `alayhi wasallam), then his migration will be for Allah and His Apostle (sallallaahu `alayhi wasallam), and whoever migrated for worldly benefits or for marrying a woman, then his migration will be for what he migrated for.” (See Hadith No. 1, Vol. 1)
Volume 3, Book 46, Number 707:
When Abu Huraira (radiallaahu `anhu) accompanied by his slave set out intending to embrace Islam they lost each other on the way. The slave then came while Abu Huraira (radiallaahu `anhu) was sitting with the Prophet (sallallaahu `alayhi wasallam). The Prophet (sallallaahu `alayhi wasallam) said, “O Abu Huraira! Your slave has come back.” Abu Huraira (radiallaahu `anhu) said, “Indeed, I would like you to witness that I have manumitted him.” That happened at the time when Abu Huraira (radiallaahu `anhu) recited (the following poetic verse):– ‘What a long tedious tiresome night! Nevertheless, it has delivered us from the land of Kufr (disbelief).
Volume 3, Book 46, Number 708:
Narrated Abu Huraira (radiallaahu `anhu):
On my way to the Prophet (sallallaahu `alayhi wasallam) I was reciting:– ‘What a long tedious tiresome night! Nevertheless, it has saved us from the land of Kufr (disbelief).’ I had a slave who ran away from me on the way. When I went to the Prophet (sallallaahu `alayhi wasallam) and gave the pledge of allegiance for embracing Islam, the slave showed up while I was still with the Prophet (sallallaahu `alayhi wasallam) who remarked, “O Abu Huraira (radiallaahu `anhu)! Here is your slave!” I said, “I manumit him for Allah’s Sake,” and so I freed him.
Volume 3, Book 46, Number 709:
When Abu Huraira (radiallaahu `anhu) accompanied by his slave came intending to embrace Islam, they lost each other on the way. (When the slave showed up) Abu Huraira (radiallaahu `anhu) said (to the Prophet (sallallaahu `alayhi wasallam)), “I make you witness that the slave is free for Allah’s Cause.”
Abu Huraira (radiallaahu `anhu) left everything in the world to embrace Islam. He took his mother and his slave with him on the journey to Madinah leaving everything else behind. When he reached Madinah, he found that the Prophet (sallallaahu `alayhi wasallam) was in Khaibar, fighting a Jewish tribe. He joined the Prophet (sallallaahu `alayhi wasallam) in the final days of the battle at Khaibar, in the 7th year of the Hijrah. His first act after accepting Islam and meeting the Prophet (sallallaahu `alayhi wasallam) was to free his slave. Cool, no?
Volume 3, Book 39, Number 519 :
Narrated by ‘Abdullah (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) got the date palm trees of the tribe of Bani-An-Nadir burnt and the trees cut down at a place called Al-Buwaira . Hassan bin Thabit (radiallaahu `anhu) said in a poetic verse: “The chiefs of Bani Lu’ai found it easy to watch fire spreading at Al-Buwaira.”
The verse in Arabic:
وَهَانَ عَلَى سَرَاةِ بَنِى لُؤَىٍّ حَرِيقٌ بِالْبُوَيْرَةِ مُسْتَطِيرُ
Details regarding the Banu Nadir ‘event’ in this video: