The Life of Muhammad

by M. Husayn Haykal

  The Muslims’ Panic

  When news of this tremendous mobilization reached Muhammad and the Muslims in Madinah, it struck them all with panic. The mobilization of the whole of Arabia against them instilled fear in their hearts as they faced the prospect of being not only defeated but wiped out. The gravity of the situation was evident in the fact that the army the Arab tribes had now raised surpassed in number and equipment anything the Peninsula had ever seen before. If the Quraysh had won a victory over the Muslims at Uhud single-handed, what was likely to be the outcome of a battle in which the enemy’s force was many times greater in number and equipment? What would they do against such an overwhelming preponderance of men, horses, camels, arms, and ammunitions? Obviously, there was no defense open to them except self-fortification within the walls of Yathrib, the invincible city, as ‘Abdullah ibn Ubayy had previously described it. But would such fortification stand in face of such overwhelming power? Salman al Farisi, who knew far more of the techniques of warfare than was common in the Peninsula, advised the digging of a dry moat around Madinah and the fortification of its buildings within. The Muslims hurried to implement this counsel. The moat was dug and the Prophet-May God’s peace and blessing be upon him-worked with his hands alongside his companions lifting the dirt, encouraging the Muslim workers, and exhorting everyone to multiply his effort. All the Muslims picked up their digging utensils, their picks and shovels, and borrowed more tools from the Qurayzahh Jews who remained true to their covenant with Muhammad. With tremendous effort and exertion, the whole moat was dug in six days. At the same time, the walls of the buildings on the perimeter of the city facing the enemy were also reinforced, their inhabitants were evacuated and the buildings were reserved for military use. The women and children were removed to the interior and placed within fortified walls. Rocks were gathered and placed on the inner side of the moat for use as possible projectiles against the enemy if the need arose.

  Quraysh in Front of the Dry Moat

  The Quraysh and their allies arrived at Uhud hoping to meet the Muslim forces there. Disappointed in this, they proceeded to Madinah where, to their surprise, they found an impassable ditch surrounding the whole city. They never expected this kind of defense, and their anger and resentment became so strong that they accused the Muslims of cowardice for taking refuge behind such an unusual trick of war. Their army encamped in the plain called Rumah, and the forces of Ghatafan and its allies encamped in the plain called Dhanab Naqama. Muhammad amassed three thousand Muslims on the side of Sal’ mountain in Madinah. Only the ditch separated him from the enemy. There the Muslim army built a number of tents to prepare itself for the long siege, and Muhammad had his own red tent erected for his use. The Quraysh and the Arab tribes realized the impossibility of crossing the moat and were, therefore, forced to restrict their military activity to the exchange of javelins for a number of days.

  Soon, Abu Sufyan and his colleagues became convinced that they were going to have to lay siege to Yathrib for a very long time before they could storm it. The season was winter, the cold unbearable, and wind and storm continually threatened heavy rain. It was possible for the people of Makkah and Ghatafan to protect themselves from the storm only if they were in the shelter of their own cities. But here, the tents which they had put up before Yathrib provided little or no protection. They had joined the expedition in search of easy victory, expecting the whole affair to last a day or two, as did the Battle of Uhud. They expected to return quickly home, there to celebrate with songs of victory while dividing all kinds of wealth and booty. How could the army of Ghatafan return empty handed when the sole reason for its participating in this war was the Jewish promise that in case of victory a whole year’s crop of the orchards of Khaybar would be theirs as a free gift? Now, they realized that victory was not going to be easy, for it was going to cost at least the trouble of spending the whole wintry season, and this alone counterbalanced all the fruits and crops of the orchards. As for Quraysh, they were eager to avenge themselves for the previous defeats. But it was becoming amply clear that victory was impossible as long as Muhammad controlled the other side of the ditch while the Banu Qurayzah supplied Madinah with enough food provisions to enable them to hold to their fortress for months and even years. No wonder, then, that some of the allies of Makkah began to think of returning home. Their leaders realized, however, that the remobilization of such an overwhelming force would not be easy to accomplish once they were demobilized and allowed to disperse. Led by Uuyayy ibn Akhtab, the Jews had been capable of mobilizing these tribes as they sought to avenge themselves on Muhammad for all the injuries he had inflicted upon them as well as upon the Banu Qaynuqa‘. If this opportunity were to escape, would it ever return again? If Muhammad were to gain an easy victory by the withdrawal of the Makkans and their allies, would he then not turn against the Jews?

  Jewish Fear of Makkan Withdrawal

  Huyayy ibn Akhtab weighed all these considerations. He realized that there was no escape from using the very last trump card he had. He told his allies that he would convince the Banu Qurayzah to violate their covenant with the Muslims in order to join his camp, and that Muslim supplies would then be cut off and a road to the interior of Yathrib would lie open. Quraysh and Ghatafan were quite pleased with the news. Pursuing this scheme, Huyayy went to the quarter of Banu Qurayzah and asked to see Ka’b ibn Asad, their leader, whose door was slammed shut in his face. Apparently, Banu Qurayzah knew too well that treason might bring some advantages in case of Muslim defeat but that it would provide cause for extermination in case of Muslim victory. Huyayy, however, insistently kept knocking at the door until the gate was opened and he was let in. He asked Ka’b to listen to his warning that he had come with the greatest army ever assembled in Arabia, the armies of Quraysh, Ghatafan, and all their leaders and noblemen. He pleaded that all these allies and leaders had pledged not to leave the place until Muhammad and his companions were utterly destroyed. Ka’b hesitated, remembering Muhammad’s loyalty to his covenant. He feared the evil consequences a sad turn of events might bring. Huyayy determinedly continued to reiterate the sufferings which the Jews had borne at the hand of Muhammad and which they would have to bear in case the war did not succeed. At last Ka’b weakened and began to lend his ear. Huyayy described the forces of the Makkan allies, their equipment and number, and reasoned that only the ditch prevented the forces from assaulting the Muslims and finishing them off in a brief hour. To Ka‘b’s question as to what would be the fate of the Banu Qurayzah in case the Makkans and their allies were to withdraw, Huyayy answered that he. and his party of Jews would then join the Bane Qurayzah in their own quarter and share with them whatever fate might bring. At this, Ka‘b’s Jewish feeling stirred, moving him to yield to Huyayy, to accept his demands, to repudiate his covenant with Muhammad and the Muslims, and to join the ranks of their enemies.

  The Prophet’s Warning to Banu Qurayzah

  The news of this betrayal by the Banu Qurayzah reached Muhammad and his companions and shook them greatly. Sa’d ibn Mu’adh, leader of al Aws, and Sa’d ibn ‘Ubadah, leader of al Khazraj, together with ‘Abdullah ibn Rawahah and Khawwat ibn Jubayr, were ordered by Muhammad to ascertain the news and report back to him. They were instructed not to announce their findings in case the news was true, for fear it might adversely affect the army’s morale. The delegates came to the Jewish quarter and found the situation worse than it had been reported. They sought by argument to bring the Jews back to honoring their covenant with Muhammad. But Ka’b impertinently required that the Muslims return the Jews of Banu al Nadir back to their quarters in Madinah. Sa’d ibn Mu’adh, with whose tribe the Banu Qurayzah were closely allied, sought to convince Ka’b that the fate of Banu al Nadir or something worse might befall them in case they persisted in this treason. Giving full vent to their resentment, the Jews began to insult the Prophet-May God’s peace be upon him. Ka’b said: “And who is this so-called Prophet of God? There is neither covenant nor peace be
tween us and him.” The conversation was quickly ended, and the Muslims left the scene hastily to prevent the possible outbreak of open fighting.

  Morale of the Makkans and Their Allies

  Muhammad’s delegates returned and reported to him what they had seen and heard. Muslim leaders were gravely apprehensive. They feared that the side of Qurayzah would now open for the Makkans and their allies, that the latter would enter the city and rout them. Their fear was not imaginary but quite real. As was expected of them, Band Qurayzah immediately cut off all supplies to the Muslims. On the Makkan side, there was rejoicing when Huyayy ibn Akhtab reported the treason of Banu Qurayzah, and their rallying to Quraysh and Ghatafan. The morale of the Makkan forces took a sharp rise as they began to prepare for the day of battle. The Banu Qurayzah had actually requested the Makkans, first, to wait ten days before invading Madinah so that they might prepare themselves; and second, to keep constant pressure upon the Muslims and thus prevent any Muslim attack upon them before their military preparations were complete. That was exactly what happened. The enemy divided itself into three main brigades. The first, led by Ibn al A’war al Sulami, was to assault the Muslims from across the valley. The second, led by ‘Uyaynah ibn Hisn, was to attack from the flank. Finally, the third under the command of Abu Sufyan was to launch its attack across the ditch. It was with reference to this deployment of enemy forces that the Qur’an said

  “When they attacked you from above and from below, when your eyes knew no more where to turn and your hearts were ready to give up and you entertained all sorts of thoughts about God, then the believers were truly shaken and faced disaster. Then did the false pretenders and the disheartened doubt that what God had promised them and His Prophet was all in vain. Then did a group of them counsel the people of Madinah against war and suggested withdrawal while another group sought the Prophet’s permission to withdraw on the ground that their houses were exposed whereas their houses were neither exposed nor in danger, but the suppliants only sought to flee.” [Qur’an, 33:10-13]

  It was only too human for the people of Yathrib to grumble with fear and panic. They were disappointed at this turn of events. Whereas Muhammad had promised them the wealth and treasures of Chosroes and Caesar, they now felt as afraid to venture outside the confines of their own city as did those who were disheartened at the prospects of the war. Did they not see death advancing upon them, shining in the brilliance of the swords which were being brandished by the Quraysh and Ghatafan tribesmen? Did they not have reason to be disheartened when their immediate neighbors, the Banu Qurayzah, threatened to attack them treacherously from within and to enable their enemies to infiltrate behind their lines? Would it not have been better for them, they pondered, to have utterly destroyed the Banu al Nadir rather than allow them to emigrate and take their possessions with them? Had the Muslims finished them then, Huyayy and his companions would not have now instigated this general Arab war. Certainly, this was a moment of great apprehension and danger. Surely this was a terrible and fateful day. Its disposal was in the hand of the Almighty alone.

  Engagement of the Forces

  The Makkans and their allies were encouraged and their morale was uplifted by the news of the new alliance. Some Quraysh horsemen, including ‘Amr ibn ‘Abd Wudd, ‘Ikrimah ibn Abu Jahl, and Dirar ibn al Khattab sought to advance across the ditch. After finding a point where the ditch was narrow, they succeeded in entering it and took position on its inner side near Sal’. ‘Ali ibn Abu Talib and other Muslims proceeded to meet them and to seal the breach through which they advanced. ‘Amr ibn ‘Abd Wudd challenged the Muslims to a duel. When ‘Ali ibn Abu Talib answered his call, ‘Amr replied: “Why, O Cousin! By God, I do not wish to kill you.” ‘All answered, “But I do.” The duel started, and no sooner had it got under way than ‘All killed ‘Amr and the companions of the latter ran for their lives. They jumped over the ditch thinking only of the death which was following them. Nawfal ibn ‘Abdullah ibn al Mughirah sought to jump over the ditch shortly after sunset on that same day. But the ditch was too wide and both horse and rider fell into it to their death. Abu Sufyan then demanded one hundred camels as bloodwit. The Prophet rejected the demand, however, and condemned Nawfal as an aggressor whose death was unworthy of bloodwit.

  The Makkans and their allies now launched a tactical war of nerves against the Muslims in order to destroy their spirit. In order to frighten the Muslims, tribesmen of Banu Qurayzah began to descend from their fortifications and occupy the houses closer to the Muslim quarters. Safiyyah, daughter of ‘Abd al Muttalib, was at Fari‘, the fortress of Hassan ibn Thabit, which was also full of women and children. A Jew approached their house and started to circumscribe it, inspecting its sides and fortifications. Safiyyah asked old Hassan to go out and kill the Jew because he was obviously reconnoitering the fort preliminary to storming it. At the time the Prophet and his companions were busy with other matters, and Safiyyah felt that the danger should be eliminated at once by herself, if not by Hassan. When Hassan declined to do as she requested, she seized a solid bar, went to the Jew, and beat him with it until she killed him. When she returned, she asked Hassan to go down and to dispossess the Jew of what he had. She apologized, saying that she would have finished the job herself had the victim not been a man. Nonetheless, Hassan refused to budge.

  Dividing the Enemies against Themselves

  While the people of Madinah suffered from fear and threat, Muhammad concentrated his thoughts on finding means of saving .the community. Certainly no purpose would be fulfilled by forcing a confrontation with the enemy. The only alternative left for him was to attempt a ruse. He therefore sent a messenger to Ghatafan with the promise of one third of the total crop of Madinah if they withdrew and went home. Actually, Ghatafan was beginning to show signs of exhaustion and disapproval of this long siege for which they were not prepared. They had joined in this venture simply in order to appease Huyyay ibn Akhtab and his other Jewish companions. On the other hand, the Prophet sent Nu’aym ibn Mas’ud to the Banu Qurayzah, their old friend from pre-Islamic days whose conversion to Islam was not yet known to them, with the message that they should not join the ranks of the Makkans and fight with them unless and until the latter would give them a concrete guarantee that they would not be left alone to the mercy of Muhammad should the tide of battle turn against them. Nu’aym had been a very good friend of the Banu Qurayzah for a long time before his conversion, and they therefore had no reason to doubt him. He reminded them of this friendship and warned them that their rallying to the side of Quraysh and Ghatafan against Muhammad was liable to bring disaster, especially since neither Quraysh nor Ghatafan were likely to continue the siege for long. In that eventuality, nothing would prevent Muhammad from inflicting upon them great harm. This made such good sense that the Banu Qurayzah were dissuaded from their treacherous course. Nu’aym then proceeded to the Quraysh camp and there intimated to their leaders that the Banu Qurayzah had repented their violation of the covenant with Muhammad and that they were seeking to appease and befriend him anew by plotting to give up the noblemen of Quraysh that Muhammad might execute them. Furthermore, he counseled them not to send their men to the Banu Qurayzah for fear that the latter might seize them and give them up to Muhammad. Nu’aym then proceeded to Ghatafan and there repeated the same offer and warning. His ruse worked, and the leaders of Quraysh and Ghatafan began to probe each other on the matter. When Abu Sufyan sent to Ka’b, leader of Banu Qurayzah, asking him to advance against the Muslims on the morrow and promising to follow up their advance with an advance of their own by Makkan forces, his messenger was turned back with the message that since the next day was a Saturday the Jews would neither fight nor work. Angry at their disobedience, Abu Sufyan believed the words of Nu’aym. He sent word to them that they had better hold their Sabbath on another day as fighting Muhammad had become extremely necessary and the need for engaging him immediate. Abu Sufyan also warned that unless they joined the Makkans in battle on Saturday he wo
uld declare his pact with them null and void and, indeed, subject them to the brunt of Makkan attack. When the Banu Qurayzah heard this message of Abu Sufyan, they reiterated their resolution not to violate the Sabbath, reminding the messenger of divine wrath against its desecration. Moreover, they demanded guarantees for their future security. Their response dissipated any lingering doubts in Abu Sufyan’s mind regarding Nu’aym’s report. Discussing the problem with the leaders of Ghatafan, he discovered, much to his great dismay, that they deliberately hesitated to start the fight because of the Prophet’s promise to them of one-third of the crops of Madinah. Evidently, the Muslims’ maneuver worked, much as it was objected to at the time by Sa’d ibn Mu’a,dh, the leaders of al Aws and al Khazraj tribes, and other elderly consultants of the Prophet.