What Do You Think?

[truth1111]

I hear so many talk about how Islam has been hijacked and if everyone simply went back to the original teachings and ways Mohammad Islam would be very different. The following is a article listing 100 aggressions that were carried out by, ordered by or sanctioned by Mohammad. While a fairly extensive list it does not include all of the aggressions and atrocities recorded in history that Mohammad carried out. However it should make a point that Islam was anything but peaceful. Especially since if you takes the aggressions with the number of years it averages to about one attack per month carried out by Mohammad.

I am not sure what peaceful original teachings and actions of Mohammad that all these “moderate” Muslims keep saying that the “extremists” have perverted. But history seems to indicate that the “extremists” are following the examples of Mohammad fairly accurately. As well as showing that Islam is not and never has been a truly peaceful religion.

copied from
http://islam-watch.org/AbulKasem/RootsTerrorism/RootsTerrorism1.htm

The Root of Terrorism a la Islamic style
Chapter 1

by Abul Kasem

20 Nov, 2005
Introduction

The world is fast becoming accustomed to the term 'Islamic Terror.' It is a new genre of global terrorism. Thanks to the Jihadists, Suicide Bombers, Hamas, Hezbollah, Al-Qaeda, Lashkar-e-Taiba, Jaishe Muhammad, Islamists, Mullahs, Maulanas, Pirs, Hijabi Women-Islam today, dominates virtually every News Media of every continent. Sooner or later, the term 'Islamic Terror' may find a place in the English lexicon. With such a plethora of Islamic awareness, the question is: Is Terror a la Islamic fashion is something new or is it a product of the early Jihadists' zeal as taught and practiced by Muhammad? Ask any Islamist/Islamic apologist this question and the pithy answer will, most likely be something like: Islam is peaceful, it never advocates violence, the least of all, 'Terrorism' using Islam; Osama bin Ladin and his Jihadists who have hijacked Islam are not true Muslims, the suicide bombers do not represent the true teachings of Islam-..and so on and so forth.

In this detailed article, by exposing the 'true' nature of what Islam is all about, I would like to demolish the above paradigm of the Islamists. Since Islam is firmly rooted in the past, in order to find the root cause/s of the present 'mayhem' by the Islamic fighters, we must analyse the past deeds, actions, philosophical and theological attitudes of the early Jihadists under the leadership of none but Muhammad, the Messenger of Allah. As we proceed, we must, first of all, realise that there is no such thing as the 'moderate Islam,' 'current Islam' or the 'future Islam.' It is the past-the actions of millennium ago that propelled all Muslims of yesterday, haunts and impels all the Muslims of to-day and will continue doing so to-morrow. We must look back, and not forward, to find out the truth about Islam. Just as a tree sustains its life and continues its growth because of its roots that are firmly anchored underground-beyond the ocular visibility, so is Islam. Terrorism is firmly rooted in the very 'lofty' doctrine of an Islamic world visioned by Muhammad. This use of terror tactic is nothing new in Islam; it was the lifeblood through which Muhammad forced his concept of a unipolar world, devoted only to one Semitic God, Allah. In this lengthy treatise, I have chronicled all the events of terror, murder, deceit, lies, intrigue and warfare that had been used to nurture, advance and propagate the very essence of Islam: accept Islam, pay protection money (Jizya) or die. Many readers will be shocked and surprised at the contents of this dissertation and will shake their heads in utter disbelief. Most Muslims will be agitated, angry, frustrated and will surely go on a complete denial mode. To all these readers I would like to say that I, too, went through the same phase. As I took Islam very seriously during my formative years, I started to understand fully its doctrine and its life force, I could not believe that a man who claimed to be the messenger of Allah could ever indulge himself, as well as instruct his followers in mindless murder, loot, plunder, torture and unbound lasciviousness. As you read episodes after episodes of the early terrorism of Islam, you will find eerie similarities with the modern day global terrorism as perpetrated by the Jihadists of today. You will, for sure, discover that all the ingredients of terrorist operations are present, as they were millennium ago; it is, as if, to use the infidel language, the 'reincarnation' (or resurrection) of the past Islamic terrorists. These ingredients are/were:

Persecution and the killing of the unbelievers

Plunder and ethnic cleansing

Political assassination and revenge killing

Gratuitous murder and unabated genocide

Property grab and extreme lasciviousness

Forced conversion/Jizya

Sectarian persecution (destruction of mosques)

Let us now delve into early Islamic history and find out how and why the early Jiahadists did what they did.

The seed of terror a la Islamic fashion was planted when Muhammad concluded an elaborate treaty with seventy five (seventy-three men and two women) Ansars (Medina residents) that is commonly called the second pledge of Aqaba, Aqaba being a small hilly hamlet (or a cave) in the outskirts of Mecca. This pact was done in secrecy to protect the life of Muhammad when he desired to migrate to Medina. During the negotiation process, Muhammad asked for the solemn pledge of the Ansars to protect his life the way the Ansars would protect their women and children. When the Ansars pledged their complete fealty to Muhammad, to the extent of sacrificing their own lives for his security, he promised blood to the Meccans and paradise to the Ansars. As per Ibn Ishak, Muhammad said to the Ansars: "Nay, blood is blood and blood not to be paid for is blood not to be paid for. I am of you and you are of me. I will war against them that war against you and be at peace with those at peace with you." Tabari writes that during the oath of Aqaba al-Abbas and Ubadah b. Nadlah said that pledging allegiance to Muhammad was declaring war against the world. Soon after the second pledge of Aqaba, Allah approved this declaration of war against all infidels, first in verses 22:40-42 and then in verse 2:198.

And true to his promise, Muhammad's days of blood and terror started soon after he left Mecca, and with a handful of his followers, arrived at Medina. Except for a few, those followers were desperately poor illiterate hoodlums and troublemakers with no saleable skill or means to support themselves through gainful employment. Many of his companions lived in utter unhygienic conditions, so much so that lice grew on their heads and they developed terrible body odour. Here is a Hadith from Sunaan Abu Dawud about the unbearable body stench of Muhammad's early converts:

Book 32, Number 4022:

Narrated AbuMusa al-Ash'ari:

Abu Burdah said: My father said to me: My son, if you had seen us while we were with the Apostle of Allah (peace_be_upon_him) and the rain had fallen on us, you would have thought that our smell was the smell of the sheep.

Even Muhammad, the Messenger of Allah developed lice on his head! Unbelievable, isn't it? Read this Sahih Hadith from Sahih Bukhari:

Volume 4, Book 52, Number 47:

Narrated Anas bin Malik:

Allah's Apostle used to visit Um Haram bint Milhan, who would offer him meals. Um-Haram was the wife of Ubada bin As-Samit. Allah's Apostle, once visited her and she provided him with food and started looking for lice in his head. Then Allah's Apostle slept, and afterwards woke up smiling. Um Haram asked, "What causes you to smile, O Allah's Apostle?" He said. "Some of my followers who (in a dream) were presented before me as fighters in Allah's Cause (on board a ship) amidst this sea cause me to smile; they were as kings on the thrones (or like kings on the thrones)." (Ishaq, a sub-narrator is not sure as to which expression the Prophet used.) Um-Haram said, "O Allah's Apostle! Invoke Allah that he makes me one of them. Allah's Apostle invoked Allah for her and slept again and woke up smiling. Once again Um Haram asked, "What makes you smile, O Allah's Apostle?" He replied, "Some of my followers were presented to me as fighters in Allah's Cause," repeating the same dream. Um-Haram said, "O Allah's Apostle! Invoke Allah that He makes me one of them." He said, "You are amongst the first ones." It happened that she sailed on the sea during the Caliphate of Mu'awlya bin Abi Sufyan, and after she disembarked, she fell down from her riding animal and died.

Two important aspects of Muhammad's life are clear in the above Hadith: firstly, he lived in unhygienic condition, took infrequent bath, so much so that lice found a fertile breeding spot on his head; secondly, he used to be intimate with other person's wife (or wives?). How is it possible for a woman to touch a man's head and look for lice unless she is quite warm and friendly to him? As per Islamic rule even looking at any un-related woman is totally Haram, forget about being touched by her. I would let the readers ponder on the moral rectitude of the messenger of Allah vis-a-vis married women from this Hadith and judge what sort of respect he had on the very Islamic Laws on morality that he himself had introduced.

Now, back to Muhammad's companions. Yes, almost all of Muhammad's companions used to smell like sheep! Muhammad took them to Medina in search of useful employment for them; but no one wanted those doleful, indigent, stinky Jihadist clods to be on his/her payroll. Except for a few, even the regular job of daily labourer was out for them. Some of them would work as manual labourers and/or 'coolies' for a very brief period and then become unemployed once again. The extent of poverty among these early 'birds' of Islam has been summed up in this Hadith of Sahi Bukhari by Aisha, Muhammad's favourite wife:

Volume 2, Book 24, Number 499:

Narrated Aisha:

A lady along with her two daughters came to me asking (for some alms), but she found nothing with me except one date which I gave to her and she divided it between her two daughters, and did not eat anything herself, and then she got up and went away. Then the Prophet came in and I informed him about this story. He said, "Whoever is put to trial by these daughters and he treats them generously (with benevolence) then these daughters will act as a shield for him from Hell-Fire." (See Hadith No. 24, Vol. 8).

The greatest surprise is that those indigent, dirt poor Muslims later became very rich indeed. Here is a Hadith from Sahih Bukhari about their transformation from poverty to wealth:

Volume 2, Book 24, Number 497:

Narrated Abu Masud Al-Ansar:

Whenever Allah's Apostle (p.b.u.h) ordered us to give in charity, we used to go to the market and work as porters and get a Mudd (a special measure of grain) and then give it in charity. (Those were the days of poverty) and today some of us have one hundred thousand.

How did Muhammad do such a miracle? Was this transformation from dire poverty to wealth achieved through Islamic piety, spirituality, prayer, fasting and the blessings of Allah? Or was this through 'terrorism?' To find the answer please read on.

When the life of the largely unemployed and underemployed Muhajirs (refugees) became intolerable in Medina, Muhammad had to do something for their survival, and he had to do this rather quickly before they became disillusioned with his promise of the great treasures of Khusroo (the Persian Emperor) and the Byzantine King. Rodinson writes that these early Muslims had no regular sources of income and the only method of survival for them was plundering when all else had failed.

That, the major means of livelihood for the Muslims in Medina was from the proceeds of plunder and the forced Jizya tax on non-Muslims, can be confirmed from the following Hadith in Sahih Bukhari:

Volume 4, Book 53, Number 388:

Narrated Juwairiya bin Qudama At-Tamimi:

We said to 'Umar bin Al-Khattab, O Chief of the believers! Advise us." He said, "I advise you to fulfill Allah's Convention (made with the Dhimmis) as it is the convention of your Prophet and the source of the livelihood of your dependents (i.e. the taxes from the Dhimmis.)."

[Please note that this Hadith has been removed by the compiler from the summarised Translated (by Dr. Muhammad Muhsin Khan) version of Sahih Al-Bukhari. However this Hadith is available in the Internet version of Translation of Sahih Al-Bukhari]

How did Muhammad earn his living in Medina? What job did he do? In what occupation was he employed? What business was he involved in? All these questions remain unanswered. Except for the following Hadith from Sahih Bukhari, all the Sunna, the Sahih Ahadith, the Sirah (biography) never mention of any form of acceptable and/or dignified profession/occupation that Muhammad engaged in to support himself and his retinue of ever increasing number of wives and concubines: Here is that incredible Hadith:

EXACT QUOTE AND FOOTNOTE, VOL-IV (88) CHAPTER.

Narrated Ibn 'Umar that the Prophet (SA) said, "My livelihood is under the shade of my spear,(1) and he who disobeys my orders will be humiliated by paying Jizya"

Footnote:- (1) "Under the shade of my spear" means "from war booty".

That's right, Muhammad, the messenger of Allah earned his livelihood by plunder; the above Hadith is very clear on this. Please note that this Hadith has been carefully removed from the Internet version of Sahih Bukhari. This hard to believe Hadith can only be found in the original print version of the Translation of Sahi Bukhari by Dr. Muhammad Muhsin Khan. [Ref: The Translation of the Meanings of Sahih Al-Bukhari, Arabic-English, Vol.IV (page 104) by Dr. Muhammad Muhsin Khan, Islamic University-Al-Medina Al-Munauwara] Please consult the reference provided if you have doubt. It is also interesting to note that in the footnote the translator explains the meaning of 'spear' as 'booty'; clever indeed.

If you thought that this is too much-- that a messenger of Allah, the best of Allah's creation could never ever resort to sword (read terrorism) to earn a living, then there is even more surprise awaiting for you. Here is a Hadith from Sahih Muslim that writes clearly, without ambiguity, that Muhammad and his followers did just that-resort to terrorism (please note that the comment inside the parenthesis is by the translator):

Book 004, Number 1066:

Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: I have been helped by terror (in the heart of the enemy); I have been given words which are concise but comprehensive in meaning; and while I was asleep I was brought the keys of the treasures of the earth which were placed in my hand.

If those impeccable Ahadith are not convincing enough to attest that Muhammad resorted to terrorism to enrich his followers, here is another Sahih Hadith from Sahih Bukhari:

Volume 4, Book 52, Number 220:

Narrated Abu Huraira:

Allah's Apostle said, "I have been sent with the shortest expressions bearing the widest meanings, and I have been made victorious with terror (cast in the hearts of the enemy), and while I was sleeping, the keys of the treasures of the world were brought to me and put in my hand." Abu Huraira added: Allah's Apostle has left the world and now you, people, are bringing out those treasures (i.e. the Prophet did not benefit by them).

To put his words into action, Muhammad even declared that booty or plunder (read theft and armed robbery) was lawful for him, as confirmed from this Sahih Hadith from Sahih Bukhari:

Volume 4, Book 53, Number 351:

Narrated Jabir bin Abdullah:

Allah's Apostle said, "Booty has been made legal for me."

The following Hadith tells us that Muhammad built mosques using the proceeds of robbery, pillage and the revenue from forced Jizya on non-Muslims. Read this Hadith carefully and you will surely comprehend why many people flocked to Muhammad and his Islam-yes, it was pure greed and lust for money and wealth; Muhammad broke all laws and rules of an established contemporary civilised society just to satisfy this greed of his followers. Here is the appropriate Hadith from Sahih Bukhari:

Volume 4, Book 53, Number 390:

Narrated Jabir bin 'Abdullah:

Allah's Apostle once said to me, "If the revenue of Bahrain came, I would give you this much and this much." When Allah's Apostle had died, the revenue of Bahrain came, and Abu Bakr announced, " Let whoever was promised something by Allah's Apostle come to me." So, I went to Abu Bakr and said, "Allah's Apostle said to me, 'If the revenue of Bahrain came, I would give you this much and this. much." On that Abu Bakr said to me, "Scoop (money) with both your hands." I scooped money with both my hands and Abu Bakr asked me to count it. I counted it and it was five-hundred (gold pieces). The total amount he gave me was one thousand and five hundred (gold pieces.)

Narrated Anas:

Money from Bahrain was brought to the Prophet . He said, "Spread it in the Mosque." It was the biggest amount that had ever been brought to Allah's Apostle . In the meantime Al-'Abbas came to him and said, "O Allah's Apostle! Give me, for I gave the ransom of myself and Aqil." The Prophet said (to him), "Take." He scooped money with both hands and poured it in his garment and tried to lift it, but he could not and appealed to the Prophet, "Will you order someone to help me in lifting it?" The Prophet said, "No." Then Al-'Abbas said, "Then will you yourself help me carry it?" The Prophet said, "No." Then Al 'Abbas threw away some of the money, but even then he was not able to lift it, and so he gain requested the Prophet "Will you order someone to help me carry it?" The Prophet said, "No." Then Al-'Abbas said, "Then will you yourself yelp me carry it?" The Prophet said, 'No." So, Al-'Abbas threw away some more money and lifted it on his shoulder and went away. The Prophet kept on looking at him with astonishment at his greediness till he went out of our sight. Allah's Apostle did not get up from there till not a single Dirham remained from that money.

Let us now make out how the early Muslim Jihadists chose their victims of terror.

Looking around for prey, Muhammad found that there were only two choices for him; rob the Medina residents, or resort to armed highway robbery for the booty of rich Meccan caravans plying the Mecca-Medina route. He could not rob his Medina companions (Ansars) as that would tantamount to his immediate destruction. So, the only other choices left were the Jews, and his nemesis, the Meccan Quraysh, who had largely rejected his call for his brand of religion. As for the Jews, he could not agitate them so soon, as he had already entered into a covenant with them. He had no legitimate reason to attack and appropriate their land and goods. Please note that, in all the first few raids, Muhammad did not want any Ansar to take part in it. It was, because he did not want to upset the Medinites by displaying his transformation to a true brigand. He was also fearful that if his plundering raids were not successful (i.e. unprofitable) then the Ansars would lose their awe and respect for him. That was why, he, at first, did not invite any Ansar to take part in his first few terror raids. He needed to demonstrate to his host country that terrorism was/is profitable indeed!

With the notion of plundering the Jews out, the only choice he was now left with was to attack and loot the Quraysh caravan. Nonetheless, with such a feeble force at his disposal at that time, he would never be able to launch a decisive strike on the mighty Quraysh army--he thought correctly. After all, in the first place, this fear of military might of the Quraysh, was the main reason for his exile from Mecca.

He contrived a brilliant idea. The plan was to lay siege on the Quraysh when they were the most vulnerable; that is, when they (the Quraysh) were either alone, with very few comrades, or were far away from their formidable sanctuary at Mecca. That meant, raiding the Quraysh merchant caravans, terrorising them and robbing them either on their way to trade with Syria or on their return journey to Mecca. But Muhammad was clever too; he was not hasty; he was patient in seizing the appropriate opportunity to attack the vulnerable Quraysh caravans. The plan was very smart and lucrative, no doubt, because with this assault, he could inspire his Jihadist followers to take revenge on their 'tormentors,' while, at the same time, they could also plunder a great booty that Muhammad could never offer to these destitute and famished Muhajirs.

With this design in mind, Muhammad was set to move. He engaged a few spies to supply him with the intelligence of the movement of Meccan caravans. However, the Quraysh caravans were always well protected with armed security guards, just to prevent it from the plunder of highway bandits. Still then, Muhammad wanted to try his luck, as those Meccan caravans were such richly laden with exquisite goods-no Jihadist could resist. Apologist biographer, like Hussein Haykal of course tries to conceal the truth by mentioning that the Muhajirs from Mecca were homesick and were looking for an opportunity to take revenge. While it is natural to feel a little 'homesickness,' the overwhelming reason for attacking the Quraysh caravan was plundering and booty-plain and simple. This premise bourns out from the fact that later, when Muhammad conquered Mecca, none of those 'homesick' Muhajirs decided to return to their former abode!

Let us now briefly review the first few of such many surprise/terror raids on the Quraysh caravan. There is a controversy as to which was the first raid on the Quraysh caravan by Muhammad. Ibn Ishak writes that Muhammad himself conducted the first raid, and it was the raid on a caravan at Waddan. Ibn Ishak's book is scanty in giving a reasonable dating of these operations. Waqidi writes that the first raid was the raid conducted by Hamzah. Most other biographers are quite agreeable with Waqidi's version of the dating of Muhammad's raids. I have tried to use the same approach.

Note: The dates are approximate and are guides only.

[truth1111]

Terror One

The Raid on Quraysh Caravan at al-Is, or the Expedition of Sif al-Bahr by Hamzah ibn al-Muttalib - March, 623CE

The first raid/expedition against the Quraysh caravans took place seven or nine months after the Hijrah. Led by Hamzah ibn 'Abd al-Muttalib (Muhammad's uncle), with thirty or forty men of the emigrants; the purpose of this raid, as stated earlier, was to plunder the Quraysh caravan. This raiding party of Hamzah assembled at the seacoast near al-Is, between Mecca and Medina, where Abu Jahl ibn Hashim, the leader of the caravan was camping with three hundred Meccan riders. Hamza met Abu Jahl there with a view to attack the caravan, but Majdi b. Amr al-Juhani, a Quraysh who was friendly to both the parties intervened between them; so, both parties separated without fighting.

This very first adventure of Muhammad in war and plunder was not a success. Hamza returned to Medina and Abu Jahl proceeded towards Mecca. This raid failed as the Muslims were afraid to face such a formidable convoy of the Quraysh; they returned to Medina empty-handed.

Terror Two

Raid on Meccan Caravan at Buwat by Ubaydah b. al-Harith - April, 623CE

This raid took place nine months after the Hijrah, a few weeks after the first terror at al-Is.

About a month after Hamzah's abortive bid for plunder, Muhammad entrusted a party of sixty (or eighty) Jihadists led by Ubaydah b. al-Harith (a cousin of him) to conduct another terror operation at a Quraysh caravan that was returning from Syria and protected by two hundred armed men,. The leader of this caravan was either Abu Sufyan ibn Harb or Ikrima b. Abu Jahl. The Muslim party went as far as Thanyatul-Murra, a watering place in Hejaz. No fighting took place, as the Quraysh were quite far from the place where Muslims were in the offing to attack the caravan. Nevertheless, Sa'd b. Abi Waqqas, an ardent Jihadist, shot an arrow at the Quraysh. This was the 'first arrow of Islam.' The arrows thrown at them by the Medina party surprised the Quraysh. It was completely an unprovoked attack on the Quraysh that sent the strong message to them about what they could expect next. However, no fighting took place and the Muslims returned empty-handed. Some say that Ubaydah was the first Jihadist to carry the banner of Islam; others say Hamzah (see Terror 1) was the first to carry the first banner.

Some say that Muhammad commanded Ubaydah to conduct this raid while he (Muhammad) was returning from the raid of al-Abwa (see Terror 4).

Terror Three

Raid on a Meccan Caravan at Kharar by Sa'd ibn Waqqas - April, 623CE

The very brave act of Sa'd ibn Waqqas, to shoot arrows at the Quraysh (see Terror 2), must have greatly impressed Muhammad. During this time, Sa'd had been between twenty to twenty-five years old. However, his young age did not deter him from being appointed by Muhammad as the leader of a plundering team to lay a siege, with only twenty other Jihadissts (some say only eight), on the Meccan caravan. All of them were from the Muahjirs (immigrants). So, one month later, the third terrorist operation took place under the leadership of a youthful Sa'd and his gang. Sa'd, with his minions of committed Jihadists set up an ambush in the valley of Kharrar on the road to Mecca and waited to raid a returning Meccan caravan from Syria.

They planned a surprise attack. Nonetheless, to their utter frustration, they learnt that the 'booty' (the Meccan caravan) had already eluded them, just one day before they arrived at the place of plunder. The Muslims returned to Medina crestfallen.

[truth1111]

http://islam-watch.org/AbulKasem/RootsTerrorism/RootsTerrorism2.htm


The Root of Terrorism a la Islamic style
Chapter 2

by Abul Kasem

20 Nov, 2005

'If terrorism is to throw terror into the heart of your enemy and the enemy of Allah then we thank Him, the most merciful, the most compassionate, for enabling us to be terrorists' - Ramzi BinalShibh

Terror Four

Raid on a Meccan Caravan and on B. Damrah at al-Abwa/ Waddan by Muhammad - August, 623CE

Muhammad became quite frustrated with the dismal failures of the previous three attempts to plunder the vulnerable Quraysh merchant caravans. Time was of essence, and he felt the pressure of producing results (read profit) to please his believers. With this urgency in mind, he personally, took charge of this raiding foray and led his followers, to his very personal first step in the act of bloodshed and pillage. This was the raid at al-Abwa, also known as the Ghazwah of Waddan. As said before, he himself conducted this raid, directed at Abwa, the spot where his mother lay buried. To his dismay, when he arrived at the site, the Quraysh caravan had already passed. Disappointed, he then raided the nearest tribe of B. Damra (a branch of B. Bakr) and forced them to conclude a treaty of no aggression (by B. Damra). This treaty was the first written accord of Muhammad with any foreign tribe. The agreement was of benefit to Muhammad, as it prevented the B. Damra to mobilize forces against him, nor could they assist Muhammad's enemy who were principally the Quraysh. In return, Muhammad pledged not to wage any war against this tribe. Then Muhammad went as far as Waddan in pursuit of the Quraysh caravan, but it eluded him. Although he failed in his pursuit of the Quraysh booty, he cleverly concluded this strategically important treaty of friendship with this nomadic (B. Damra) tribe. The treaty provided him with an ally in his raid on Quraysh caravans. After concluding the treaty he returned to Medina after fifteen days.

[Please note: Ghazwa means either a military force when an Apostle (Rasul) leads it or an Imam. It also means a sudden attack on a caravan or another tribe for the purpose of seizing property and women.

Sariyah or brigade means a small force commanded by one of the Imam's lieutenants.

There is an allusion in Sahih Bukhari of this very first, personal act of terrorism by Muhammad:

Volume 4, Book 52, Number 256:

Narrated As-Sab bin Jaththama:

The Prophet passed by me at a place called Al-Abwa or Waddan, and was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophet replied, "They (i.e. women and children) are from them (i.e. pagans)." I also heard the Prophet saying, "The institution of Hima is invalid except for Allah and His Apostle."

This Hadith clearly says that in his terror operations Muhammad did not even want to spare the women and children of the infidels.

Terror Five

Raid on a Rich Meccan Caravan at Bawat by Muhammad - October, 623CE

A month after his raid at al-Abwa, Muhammad personally led two hundred men including some citizens of Medina to Bawat, a place on the caravan route of the Quraysh merchants, where a herd of fifteen hundred (1,500) to two thousand-five hundred (2,500) camels, accompanied by one hundred (100) riders, under the leadership of Umayyah ibn Khalaf, a Quraysh was proceeding. The purpose of this raid obviously, was the plunder of this exceedingly rich Quraysh caravan.

No battle took place and the raid resulted in no booty. Muhammad went up to Dhat al-Saq, in the desert of al-Khabar. He prayed there and a mosque was built at the spot.

This was the first raid where a few al-Usharayh Ansars took part. They were attracted to the raid with the prospect of striking it rich through pillage.

Terror Six

Raid on a Meccan Caravan at al-Ushayrah, in the district of Yanbu by Muhammad - November, 623CE

This was Muhammad's third personal raid. Between one hundred-fifty and two hundred (note the increasing number of Jihadists joining in the robbery) followers joined this terror operation. They had thirty camels that they rode upon by turns. When they arrived at al-Usharayh in the direction of Yanbo, they expected to waylay upon a rich Meccan caravan towards Syria led by Abu Sufyan. Muhammad already had the intelligence report of this caravan's departure from Mecca. He waited for a month (+) for this caravan to pass. Unfortunately, it was too late; for, when Muhammad reached the intended spot of plunder, the Meccan caravan had already passed. The readers should keep in mind of this raid, as this was the same caravan that gave rise to the famous action at Badr (Badr II) during its return journey. In this operation, Muhammad entered into an alliance with Bani Mudlij, a tribe inhabiting the vicinity of al-Usharayh. He also concluded another treaty with Bani Damra. All those treaties established good political connections for him.

Terror Seven

Raid on Muhammad's Milch Camels at Badr (Badr I) by Kurz ibn Jabir al-Fihri - December, 623CE

After those six unprovoked and hostile attacks on the Quraysh caravans, the Quraysh had had enough. It was now time for them to retaliate and send a strong message to Muhammad that his highway robbery cannot go unpunished forever. With this end in view, Kurz ibn Jabir al-Fihri, allay of the Quarysh raided the vicinity of Medina where Muhammad's milch camels were pasturing. This was conducted ten days after Muhammad returned to Medina from his unsuccessful plundering attempt at the Quraysh caravan at al-Usharayh. Having heard of this attack, Muhammad swiftly went out looking for Kurz until he reached the Safwa valley, close to Badr. This was the first raid at Badr or Badr I. Kurz escaped the capture; Muhammad returned to Medina and stayed there for the next three months. It is said that later, Muhammad caught Kurz and he (Kurz) converted to Islam.

Terror Eight

Raid on Meccan Caravan at Nakhla by Abd Allah ibn Jahsh, the First Successful Plunder - December, 623CE

After his return from the first Badr encounter, Muhammad sent Abd Allah b. Jahsh in Rajab with eight emigrants and without any Ansar for another terror operation. Abd Allah b. Jahsh was a maternal cousin of Muhammad. The participants in this plunder were: 1. Abu Haudhayfa 2. Abd Allah b Jahsh 3. Ukkash b. Mihsan 4. Utba b. Ghazwan 5. Sa'd b. Abi Waqqas 6. Amir b.Rabia 7. Waqid b. Abd Allah and 8. Khalid b. al-Bukayr. Some historians say that there were between seven to twelve partakers in this raiding/plundering party of the Muslims. It will be useful to remember the names of these very first Islam's terrorists, as we shall witness, later, that their names crop up in many other terror operations.

Muhammad gave Abd Allah b. Jahsh a letter, but not to be read until he had travelled for two days and then to do what he was instructed to do in the letter without putting pressure on his companions. Abd Allah proceeded for two days, then he opened the letter; it told him to proceed until he reached at Nakhla, between Mecca and Taif; lie in wait for the Quraysh and observe what they were doing. Abd Allah b. Jahsh told his companions that whoever chose martyrdom (read terrorism) was free to join him and whoever did not could go back. All the companions agreed to follow him (a few biographers write that two Muslims decided not to be martyrs and chose to return to Medina). Sa'd b. Abi Waqqas and Utbah b. Ghazwan lost a camel that they were taking turns to ride. The camel strayed and went to Buhran. So, they went out looking for the runaway camel to Buhran and fell behind the raiding party.

As instructed by the Prophet, Abd Allah and the rest of the party then proceeded, and soon they arrived at Nakhla. Nakhla was a valley to the east of Mecca, about halfway to Taif. It was the usual route to Syria for the Meccan caravans. Muhammad had the secret information that a rich Meccan caravan, lightly guarded, laden with dry raisin, wine leather and other goods was soon to pass by the route.

Four Quraysh men guarded this donkey caravan. They were:

Amr b. al-Hadrami. He was the leader of the caravan.

Uthman b. Abd Allah b. al-Mughirah.

Nawfal b. Abd Allah b. al-Mughirah, Uthman's brother.

Al-Hakam b. Kaysan, the freed slave (Mawla)of Hisham b. al-Mughirah.

Soon, the Meccan caravan arrived at Nakhla guarded by the four Quraysh men. When they saw the Muslims, they were afraid of them. One of Abd Allah b. Jahsh's men, Ukkash b Mihsan, was shaven in head to hide the real purpose of their journey and to give the Quraysh the impression of lesser Hajj (Umra); for, it was the month (Rajab) when hostilities were forbidden. When the Quraysh saw the shaven head of Ukkash, they thought that the Muslims were on their way for pilgrimage and they felt relieved and safe and started to prepare food for themselves. That was how the first band of Muslim Jihadists deceived their prey.

Due to the prevalence of a sacred month, either at the beginning of Rajab or at the end of it (the opinion among the historians vary), Rajab being one of the four sacred months when there was a total ban on warfare and bloodshed in the Arabian Peninsula, Abd Allah b. Jahsh was, at first, hesitant to attack the caravan. Nevertheless, after much deliberation, the Muslims did not want this rich caravan to escape their hand. So, they decided to kill as many Quraysh as they could and take a large booty. They attacked the Quraysh while they (the Quraysh) were busy preparing their food. In the short battle that ensued, Waqid b. Abd Allah killed Amr b. Hadrami, the leader of the Quraysh caravan. Nawfal b.Abd Allah escaped. The Muslims took Uthman b. Abd Allah and al-Hakam b. Kaysan as prisoners.

Abd Allah b. Jahsh returned to Medina with the booty and with the two captured Quraysh men. He had already decided to give one-fifth of the booty to Muhammad, and divide the rest among them. The prevailing share of the leader of a plundering party at that time was one quarter of the booty. It is not clear why Abd Allah b. Jahsh decided on one-fifth booty, as Allah did not yet decide the provision of 'Khums' (gang leader's commission on booty of plunder/theft) for Muhammad in verse 8:41. This verse was released after the Badr war, which took place after the plunder at Nakhla.

008.041
And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah,- and to the Messenger, and to near relatives, orphans, the needy, and the wayfarer,- if ye do believe in Allah and in the revelation We sent down to Our servant on the Day of Testing,- the Day of the meeting of the two forces. For Allah hath power over all things.

Since this bloodshed took place during a sacred month, Muhammad was quite unwilling to start an un-ending cycle of revenge killings. The Quraysh also spread everywhere the news of the raid and the killing by Muhammad in the sacred month. Therefore, he rebuked them (the Muslims) for fighting in the sacred month and refused to take any share from the booty. Then verse 2:217 regarding fighting in the sacred month was revealed.

002.217
They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein.

This revelation permitted Muhammad to conduct war during the sacred months.

Then Abd Allah b. Jahsh divided the booty, one-fifth going to Muhammad. He also decided to make more money by asking ransom for the two captives. However, Muhammad refused to accept the ransoms from the Quraysh until the two of his men, Sa'd b. Abi Waqqas and Utbah b. Ghazwan returned from searching the straying camel. He was afraid that the Quraysh might kill them if they found them. When Sa'd and Utbah returned unharmed, Muhammad released the two Quraysh prisoners on payment of their ransom of one thousand six hundred (1,600) Dirhams (one Dirham = 1/10 Dinar; one Dinar 4.235 gm of gold) per head. It is reported that, soon after his release, Hakam b. Kaysan became a Muslim, probably after witnessing the profitability in terrorism a la Islamic style. Later, he was killed at the battle of Bir Mauna. The other prisoner, Uthman b. Abd Allah returned to Mecca and died as an unbeliever.

The Islamic name of this first successful plunder is 'Nakhla Raid.' It was also the first raid on which the Muslims seized the first captive, and the first life they took. Rightfully, Abd Allah was called the Amir al-Mominun, that is, the commander of the faithful.

After the success of Nakhla raid, Muhammad felt militarily strong and promulgated the rule on the justification of transaction and distribution of spoils of plunder. He actually legalized and legitimized plunder.

This successful raid on the Quraysh caravans fully alarmed the Meccans, because their prosperity completely depended upon the regular and uninterrupted trade to Syria. The trading with Abyssinia and Yemen was of lesser importance. Even the trading caravan towards Abyssinia and Yemen did not look safe from the marauding army of Muhammad. The Nakhla attack also greatly unnerved the Meccans. They now believed that Muhammad had very little respect for life and absolutely no concern for the sanctity of the sacred months. So, the Meccans resolved to avenge the bloodshed. However, the Quraysh restrained their hostility. Muhammad still had a few of his followers residing at Mecca, including his own daughter, Zaynab. The Quraysh did not take any revenge on the remaining followers of Muhammad (including Muhammad's daughter) at Mecca neither did they make any attempt to harass his beloved daughter, Zaynab.

Muhammad, on the other hand, after the success at Nakhla, contemplated a more severe and mortal attack on the Quraysh. Allah now gave him the permission to fight the unbelievers in verses 22:39-42, 2:190-194. As well, the raid at Nakhla was justified by the 'expulsion' of the believers from Mecca. However, the true reason was "until the religion became God's alone". That meant, until all the Meccans (or the world) accepted Islam.

022.039
To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid;-

022.040
(They are) those who have been expelled from their homes in defiance of right,- (for no cause) except that they say, "our Lord is Allah". Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his (cause);- for verily Allah is full of Strength, Exalted in Might, (able to enforce His Will).

022.041
(They are) those who, if We establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs.

022.042
If they treat thy (mission) as false, so did the peoples before them (with their Prophets),- the People of Noah, and 'Ad and Thamud;
002.190
Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.

002.191
And slay them wherever ye catch them, and turn them out from where they have Turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith.

002.192
But if they cease, Allah is Oft-forgiving, Most Merciful.

002.193
And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in Allah; but if they cease, Let there be no hostility except to those who practise oppression.

002.194
The prohibited month for the prohibited month,- and so for all things prohibited,- there is the law of equality. If then any one transgresses the prohibition against you, Transgress ye likewise against him. But fear Allah, and know that Allah is with those who restrain themselves.

Those who were reluctant to join in the war of plunder were reproved. Allah's revelation on this came down in verses 47:20-21. These verses granted paradise to those who fight (or terrorize and plunder) for Islam i.e., Jihad and are killed.

047.020
Those who believe say, "Why is not a sura sent down (for us)?" But when a sura of basic or categorical meaning is revealed, and fighting is mentioned therein, thou wilt see those in whose hearts is a disease looking at thee with a look of one in swoon at the approach of death. But more fitting for them-

047.021
Were it to obey and say what is just, and when a matter is resolved on, it were best for them if they were true to Allah.

Allah then asked these terrorists to "strike off the heads of the unbelievers; to make a great slaughter and bind them fast in bonds" in verse 47:3-4

047.003
This because those who reject Allah follow vanities, while those who believe follow the Truth from their Lord: Thus does Allah set forth for men their lessons by similitudes.

047.004
Therefore, when ye meet the Unbelievers (in fight), smite at their necks; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of Allah,- He will never let their deeds be lost.

Furthermore, the true believers were expected not only to fight but also to contribute materially towards the cost of war (4:66-67, 9:88, 9:111), to kill and be killed. Those who did this were promised a higher rank in paradise (4:74, 4:95). The believers were asked to prepare whatever force in their ability, troops, horses, etc. to strike terror into the hearts of the unbelievers (remember Dr. Mahathir's famous Jewish-bashing speech at OIC conference in late 2003?) (9:73, 123, 8:60).

004.066
If We had ordered them to sacrifice their lives or to leave their homes, very few of them would have done it: But if they had done what they were (actually) told, it would have been best for them, and would have gone farthest to strengthen their (faith);

004.067
And We should then have given them from our presence a great reward;
009.088
But the Messenger, and those who believe with him, strive and fight with their wealth and their persons: for them are (all) good things: and it is they who will prosper.

009.111
Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise): they fight in His cause, and slay and are slain: a promise binding on Him in truth, through the Law, the Gospel, and the Qur'an: and who is more faithful to his covenant than Allah? then rejoice in the bargain which ye have concluded: that is the achievement supreme.

004.074
Let those fight in the cause of Allah Who sell the life of this world for the hereafter. To him who fighteth in the cause of Allah,- whether he is slain or gets victory - Soon shall We give him a reward of great (value).

004.095
Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) Hath Allah promised good: But those who strive and fight Hath He distinguished above those who sit (at home) by a special reward,-
009.073
O Prophet! strive hard against the unbelievers and the Hypocrites, and be firm against them. Their abode is Hell,- an evil refuge indeed.

009.123
O ye who believe! fight the unbelievers who gird you about, and let them find firmness in you: and know that Allah is with those who fear Him.
008.060
Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of Allah and your enemies, and others besides, whom ye may not know, but whom Allah doth know. Whatever ye shall spend in the cause of Allah, shall be repaid unto you, and ye shall not be treated unjustly.

These messages were promulgated within two or three years after Muhammad's arrival at Medina. This promulgation was not only for the refugees (Muhajirs) but also to all the men of Medina.

(Note: From now on, to conserve space, only the verse numbers will be quoted omitting the full texts of the verses).

[truth1111]

http://islam-watch.org/AbulKasem/RootsTerrorism/RootsTerrorism3.htm


The Root of Terrorism a la Islamic style
Chapter 3

by Abul Kasem

20 Nov, 2005

'Cruelty is the first of God's attributes-Andre Gide (1869-1951)

Terror Nine

The Battle of Badr II Led by Muhammad - March, 624CE

It was mentioned previously (Terror 6, CH. 2) that Muhammad, and his accomplices narrowly missed the booty of a caravan of the Quraysh led by Abu Sufyan. As written before, when Muhammad arrived at al-Ushayra to attack this caravan, he learned to his dismay that this richly laden caravan had already passed two days earlier than his advent at the intended site of pillage. Naturally, his booty-hungry followers were very much dejected at this unexpected loss. Muhammad, however, was astute enough to be aware that the same caravan could be successfully attacked during its return journey from al-Sham (Syria). Only three months of patience and waiting was essential to seize the returning caravan. With this end in view, Muhammad started to recruit Jihadists for his next plundering mission.

In his mosque, he called the Muslims and tempted them to raid the Quraysh caravan for rich booty. He told his congregation, "This is the Quraysh caravan containing their property. Go out to attack it, perhaps God will give it as a prey. " Hitherto, he never mentioned to the local people of Medina about engaging in a war for booty. They always betook him to be altruistic, very pious, noble, peace-loving and non-belligerent Prophet of mercy and compassion. Many Muslims were greatly shocked at what Muhammad had said at the gathering in the mosque, and they could not believe when he invited them to join him in the loot that Muhammad would go to war. They were truly surprised. However, the greed for a rich booty gripped their minds and there was no shortage of volunteers to take a chance to improve their lot with the proceeds of plunder.

On this greed for ill-gotten wealth, Rodinson writes (Rodinson, p.162):

"As the business began to show a profit they were joined by volunteers from the people of Medina, in spite of the fact that their agreement with Muhammad carried with it no obligation to take part in his campaigns."

The response to Muhammad's call was mixed. Many people joined his team willingly, but many were also forced or coerced into the Muslim brigand. Muhammad set up the condition that only the Muslims were eligible to join in this terror campaign. Many non-believers tried their luck, but Muhammad was adamant that no Islam meant no share in the spoils. In this way, his campaign was a great success among the local Medina Muslims (Ansars). Up until now, no Ansar had joined Muhammad in his previous missions of highway robbery. The success of Abdullah ibn Jahsh at Nakhla, however, had raised the desire for booty in the minds of many Ansars. This irresistible lure and greed for the plunder of fine Quraysh merchandise was such a great draw in that many Medinites responded to his call of raiding the Quraysh caravan with raging alacrity. Such was the enthusiasm for this Jihad of plunder that Muhammad quickly recruited a strong force of three hundred and thirteen (313) men consisting of seventy-seven (77) Muhajirs (refugee migrants) and two hundred and thirty-six (236) Ansars. Thus, the Ansars formed the bulk of his new raiding party of Jihadists.

A few weeks before his departure for Badr, and when the Quraysh caravan came in the vicinity of Medina, Muhammad sent two spies, Talhah ibn Ubaydullah and Said ibn Zayd to discover the caravan's whereabouts. These two men arrived at the campsite of Kashd al-Juhany and hid there until the caravan passed. Forty men guarded the Meccan caravan. The two Muslim spies estimated that the goods the caravan carried were around fifty thousand (50,000) Dinars. (Remember: one Dinar = 4.235 grams of gold. At the current price of gold, this booty was worth about US$ 2,725,000, not including the prices of captives, camels and other items). It was absolutely fabulous; these two spies had no hesitation in surmising. They immediately hastened to pass this good news to Muhammad. Muhammad, however, had already left for Badr, just a day before these two spies returned to Medina. He was too impatient for the booty; he could not wait for the spies' return. Thus, Talhah ibn Ubaydullah and Said ibn Zayd had to stay back in Medina, missing the Muslim army. Nevertheless, Muhammad did not disappoint these two faithful spies for their services. Each of them received full share of the plunder when Muhammad returned to Medina. Remaining at Medina was also Muhammad's son-in-law, Uthman b. Affan. Uthman's wife, Ruqayyah (Muhammad's daughter) fell ill during this time and he had to stay back to look after her. Muhammad gave his son-in-law his full share of the booty. Such was the generosity of the Prophet of mercy! Sahih Bukhari records Muhammad's promise of booty to his son-in-law in this way:

Volume 4, Book 53, Number 359:

Narrated Ibn 'Umar:

'Uthman did not join the Badr battle because he was married to one of the daughters of Allah's Apostle and she was ill. So, the Prophet said to him. "You will get a reward and a share (from the war booty) similar to the reward and the share of one who has taken part in the Badr battle."

In the meantime, through spies and reliable sources, the news of Muhammad's preparation to raid the Quraysh caravan reached Abu Sufyan. He was dreadfully alarmed. He was aware of the treaties that Muhammad had entered into with many tribes on the caravan route; there was a great possibility of a surprise attack by them as well. He, forthwith, sent Damdam b. Amr al-Ghifari to Mecca for help. When Damdam arrived at Mecca, he cut the nose of his camel, turned its saddle and announced Muhammad's plan to attack the caravan of Abu Sufyan. Responding to his cry, Abu Jahl called upon all the Meccans to join in the rescue operation. At that time, Banu Kinanah and Banu Bakr tribes were in enmity with the Quraysh. So, they did not pay heed to Abu Jahl's call. Taking full advantage of the Quraysh's bad time, they, at first, decided to attack the Quraysh from behind, but in the end, the chief of the Kinanah tribe, Suraqa b. Malik decided not to betray the Quraysh. The Muslim biographer, like Ibn Ishaq calls this Suraqa an Iblis. When the Quraysh were assured of non-aggression from these two tribes, Abu Jahl and Amir ibn al-Hadrami (Amr ibn Hadrami's brother; remember? Amr was killed by the Muslims at Nakhla) convinced the Meccans in favour of war with Muhammad. So, every able-bodied person from the Quraysh joined in, except for Abu Lahab. He sent, in his place, al-As b. Hisham (the maternal uncle of Umar b. Khattab) who owed him four thousand Dirhams that he could not pay back. Abu Lahab hired him to proxy-fight for him to clear his debt.

While the Quraysh were readying for the war, Muhammad was completely unaware of the preparation of the Meccans to face him militarily. He was very confident that he will prevail and will accumulate the Quraysh booty.

So, with much hope and great confidence, on Sunday, the 10th March, 624 CE (12th Ramadan, AH2), Muhammad, along with the three hundred and thirteen (313) (the number ranges from 307 to 318) Jihadists, marched out from Medina towards Badr. Ahead of the Muslims were two black flags, one carried by Ali ibn Talib and the other carried by an Ansar man. Seventy camels marched with them and the three hundred plus Muslim soldiers took turns to ride on them. They had only two horses with them. Muhammad kept Abu Lubaba in charge of upper Medina. Instead of the direct route to Mecca, to hide detection, he took an unusual route that passed by Irqul Zabya, Saffra and Dhafiran.

On Monday, the 11th of March, Muhammad arrived near Saffra. He sent two spies, Basbas b. Amr al-Juhani and Adi b. Abu Zaghba to Badr for intelligence regarding any preparation being made for the reception of Abu Sufiyan at Badr and to ascertain the whereabouts of the Quraysh caravan. It was there that Muhammad expected to encounter the caravan and to make a sudden attack. While there, the spies overheard the conversation of two women near a well that the Quraysh caravan was expected within a day or two. They hurried to Muhammad to forward this important information.

In the early morning of Tuesday, 12th of March, Abu Sufyan came in advance of the caravan and halted at the wadi (watering well) and got wind of the presence of Muhammad's party by examining the distinct Medina camel droppings of Basbas and Adi. Abu Sufiyan was extremely worried at the sinister plot of Muhammad and he hurriedly went back to his main caravan; diverted it towards the coastal route, thus saving it from the pillage by Muhammad's soldiers. In reality, Muhammad missed the caravan by a few hours only, Abu Sufyan himself went along with the caravan to ensure its safe arrival at Mecca. He sent a second courier, Qays b. Imea al-Qays to inform the advancing Meccan army of his decision to detour the Quraysh caravan and to forward the message that the danger was over. During this time, Muhammad was at Rooha and drank from a well there.

On Wednesday, the 13th of March, this second courier of Abu Sufyan met the Meccan army led by Abu Jahl at Johfa. Abu Jahl, was proceeding to provide the added security for the threatened caravan. The courier told Abu Jahl that Abu Sufyan felt no necessity of bloodshed since the caravan was safe. He asked Abu Jahl and his men to return to Mecca. But Abu Jahl insisted on advancing forward to Badr, wishing to do some trading, as well as to enjoy some wining and dining there. The accompanying singing girls however, were sent back to Mecca. Two tribes of the Quraysh, B. Zohra (Muhammad's mother's tribe) and B. Adi (Umar's tribe) also decided to return to Mecca.

The remaining Meccan army marched forward and reached Badr in the evening of Thursday, 14th of March. They encamped on the far side of the Badr well and behind the mountain.

Meanwhile, Muhammad was proceeding forward. And in the early morning of Thursday, the 14th of March, when he arrived at Dhafiran, not very far from Badr, to his chagrin, he received the news of the Quraysh army advancing to protect their richly laden caravan. He was quite frustrated at the prospect of a bloody war instead of an easy victory for booty. The bad news for the Jihadists was that the prized caravan had already passed.

The news of the advancing Meccan army was completely unexpected to the Muslims. Muhammad himself was not sure if he should proceed further or not now that the booty had eluded them. Facing the dilemma of whether an attack against the Quraysh would constitute a breach of his covenant of protection with the Ansars (a pledge that stipulated that the Ansars protect Muhammad if he was attacked at Medina and its vicinity), Muhammad, in a meeting of his war council, sought the advice of all the Muslims, especially that of the Ansars. He was afraid that the Ansars might not protect him outside Medina. Abu Bakr and Umar called for an immediate rally. The people of Medina also pledged their support for the march. The leader of the Ansars (from Bani al-Aws), Sa'd b. Muadh promised that the Ansars would sink if Muhammad led them to the sea and plunged into it. Then all the Ansars pledged to fight with Muhammad. Deeply pleased, Muhammad asked his men to proceed. He promised a slaughter for the enemy. To please the booty-hungry Jihadists, he disclosed that Allah had promised them either the army or the caravan as per verse 8:7

Trudging further, Muhammad, with his henchmen, arrived at Badr in the early morning of Thursday, ahead of the Meccan army, and camped there. A shelter from palm branches was built for him. He got hold of the water wells first. As per the advice of the war veteran, al-Hubab, Muhammad filled all the water wells except the one nearest to him. The Muslims then made a cistern and filled it with water. This clever strategy put the Muslims at a decisive advantage of complete control of the water supply. Thus, the enemy was now at the mercy of Muhammad's soldiers if they needed water. And Muhammad's army was ready to kill any Meccan who ventured to approach the cistern to drink from there.

Soon after his very early morning arrival at Badr, Muhammad sought to gather accurate intelligence about the Meccan army. First he, along with Abu Bakr went out spying. They met a man on the road and inquired of him about the situation. The man would not tell the truth until Muhammad agreed to disclose his identity. So they (Muhammad and Abu Bakr) tried to gather more information about the Quraysh army through mendacity. The extracted information was not much use to Muhammad. In the evening, he despatched Ali and a few others to further survey the area surrounding a spring. There, they located two Quraysh slave water carriers. Ali and his companions abducted these two slaves and brought them to Muhammad. The slaves told the Muslims that they were the water carriers of the Quraysh army. This was bad news for the Muslims; for, they hoped that the slaves were from Abu Sufyan's camp. After applying apposite torture to these two slaves, the Muslims extracted the information about the position and the probable strength of the Quraysh army. This information, along with the fact that the Quraysh had slaughtered nine camels on the first day and ten camels on the second day, gave Muhammad some idea about the probable size of the Quraysh army. He speculated that the Quraysh army must be between nine hundred (900) to one thousand (1 000) men strong. This guess was quite accurate; for there were nine hundred and fifty (950) Quraysh men. They were mounted on seven hundred (700) camels and one hundred (100) horses. When Muhammad learned about the nobles of the Quraysh present, he said, "Here Mecca has flung its dearest flesh and blood to you."

At nightfall, Muhammad, along with Abu Bakr returned to his lair and started praying to Allah for His succor. Sa'd b. Muadh kept a vigil at the entrance. The Muslims too, were weary due to the lengthy and arduous march they had to undertake for the last few days. Fatigue and exhaustion overcame them and soon they went into a deep and peaceful slumber. Then the rain came. It rained during the night but more heavily towards the Meccan camp. Due to the rain, the Wadi bed became soft but firm which was an advantage to the Muslims. This rain was alluded to in the Qur'an in verse 8:11 as a purification of Allah. At night, as mentioned in 8:45 Muhammad imagined the army of Quraysh to be weak.

Both sides were restless until morning broke. At dawn, while Muhammad was organizing his men into ranks, a few thirsty Quraysh men approached the well for water. Muhammad prayed to Allah for their destruction.

The Muslims hoisted three banners; one for the refugees, in the hands of Musab, one for the Khazarites, by al-Hobab and one for the Bani Aws by Sad ibn Muadh.

The Quraysh also drew up their lines and started moving forward. However, they were divided on the policy of fighting against their kinsmen. Shayba and Utba, the two Quraysh chiefs strongly urged that the attack should be abandoned. It should be remembered that Utba was the father of Hind, the wife of Abu Sufyan b. Harb and Shayba was Utba's brother (i.e., Hind's uncle). They provided shelter to Muhammad while he (Muhammad) was driven out from Taif by the stone-pelting street boys. Utba and Shayba simply wanted the reparation (blood money) for the killing of their confederate (Amr b. al-Hadrami). So Utbah sent a message to Abu Jahl to retreat from his (Abu Jahl's) cousin (i.e., Muhammad).

One of Utba's sons, Abu Hudhayfah was a new Jihadist, and he was with Muhammad. That was why Utbah did not want to fight with Muhammad-Abu Jahl propagated this and condemned the cowardice of Utba to fight the Muslim army. Amr b. Hadrami's brother, Amir b. al-Hadrami exhorted his people to take revenge for the killing of his brother. So reluctantly, Utba agreed to proceed with the battle, but expressed his desire not to kill Muhammad notwithstanding the raging bitter enmity and hatred between the two sides. Just then Omayr, a Quraysh arrowman brought the news of the Muslim army's preparation for a war. He proposed a peaceful settlement with the Muslim army but Abu Jahl rejected the proposal. So, the Quraysh army got ready for a fight. They moved slowly over the intervening sand hills that were made difficult from the previous night's rain. However, as mentioned earlier, the rain brought an advantage to Muhammad by rendering the ground in front of Muhammad lighter and firmer to walk upon. Another disadvantage of the Quraysh was that they faced the rising sun before them while Muhammad's army faced towards the west.

As soon as Muhammad had finished organizing his army ranks, he faced the advancing column of the Quraysh appearing over the rising sands in front. While praying to Allah for His assistance so that his little army would not vanquish, he was very concerned and went inside his little hut for a consultation with Abu Bakr. To assure His unflinching aid, Allah revealed 8:46. This verse gave the encouragement to the Muslim soldiers to advance to victory. Another verse 2:42-44 was also revealed. Other important verses related to Badr battle were doubling the army of Medina in 3:18--etc.

The Quraysh army now moved close, but the Muslim army did not move from their position which was at a much higher elevation than the Quraysh army and was, therefore, more advantageous to shoot arrows and spears at the enemy. Observing the strength of Quraysh army, Muhammad became nervous and started praying vigorously. This time, Allah sent him the assurance: like 20 for 200-..etc through verses 8:65, 66. Allah also forbade the Jihadists, in verses 8:15-16, from fleeing from a combat.In fact, ever since then, this provision has become a Sharia Law (Islamic Law) on combat (Reliance of The Traveller, p.659).

While this preparation was going on, Hakim b. Hizam, followed by a few other of the Quraysh, went to drink water from the cistern that Muhammad had dug. Every Quraysh man who came to drink was killed on that day with the exception of Hakim b. Hizam. It is not clear why Muhammad had decided to spare the life Hakim b. Hizam. None of the biographers give a convincing reason for Muhammad's mercy upon him. However, we learn that Hakim b. Hizam later became a Muslim. Being alarmed at the fate of thirsty Quraysh, Abd al-Aswad Makhzami from the Quraysh sought to destroy the trough that the Muslims had just built, and vowed to drink water from the cistern that Muhammad had dug. When he went out, and before he could reach the cistern, Hamzah attacked him and cut off his foot and half of his leg. Abd al-Aswad crawled with his gravely wounded body towards the cistern and flung himself in it and drank the water from the spring reservoir. Hamzah hit him again with a blow that killed him on the spot. The battle now began. It was Friday, the 15th of March, 624CE (17th Ramadan, AH2). Although it was the fasting month, none of the Jihadists, not even the Apostle of Allah, fasted during fighting.

In the beginning, the three Quraysh, Utbah b. Rabiah, his brother Shaybah b. Rabiah and Utba's son al-Walid challenged the Muslims for single combats with them. First, Utbah b. Rabiah, refusing to fight with the Ansars asked the Quraysh in Muhammad's camp to fight him in a single combat. They wanted to fight only with the people from their own tribe, namely their cousins, from the sons of al-Muttalib. So, when three Medina citizens stepped forward Muhammad called them back and asked his kinsmen, the sons of Hashim to arise and fight instead. Following Muhammad's instruction, Hamzah, Ali and Obaydah (the uncle and the cousin respectively of Muhammad) went for the battle. Hamza wore an Ostrich feather in his breast, and Ali wore a white plume (a feather of horse hair) in his helmet.

Then Utba called his son, Walid, to arise and fight. He fought with Ali. It was a short combat. Ali mortally wounded Walid with his sword. When Utba moved forward, Hamza met him and killed him. Shayba now fought with Obaydah. Both of them were quite old. They battled for a while. At last, Shayba dealt a sword-cut on the leg of Obaydah that nearly severed his leg and brought him to the ground. Witnessing this, Hamza and Ali rushed on Shayba and killed him. Obaydah survived for a few days, then he died.

The fighting then became general and a free-for-all. The first Muslim killed was Umar's freed slave, Mihja, slain by Amir ibn al-Hadrami. Then Haritha b. Suraqah was killed. To incite his followers, Muhammad invoked the prospect of paradise to those who were slain. This motivated even a sixteen years-old boy, Umayr b. al-Humam, who was eating dates. He threw the dates away and joined in the fighting. The boy was simply surprised to learn from Muhammad that all he had to do to go to paradise was to join in the Jihad and be killed. Soon, he was killed. Muhammad now exhorted that Allah loves fanatic Jihadists. Hearing this, an extremist, Auf b. Harith, asked Muhammad: 'O apostle of God, what makes the Lord laugh with joy at His servant? He answered, "When he plunges into midst of the enemy without mail." Auf drew off the mail-coat that was on him and threw it away: then he seized his sword and fought the enemy till he was slain." Whenever you watch on TV suicide bombers in action, remember those few words by the Prophet of mercy and you will surely understand what impelling force propels these fanatics to create the mind-boggling terror and to blow them apart.

The battle raged. For further invigoration of the Jihadists, Muhammad stooped down, lifted a handful of pebbles and threw them towards the Quraysh, crying aloud, "May their faces be deformed." Allah, by declaring that it was not the act of Muhammad but that of Allah in verse 8:17, fully approved Muhammad's symbolic action. The Muslim army was now full of enthusiasm and in extreme fighting-vigour that the Quraysh army failed to withstand. As the fighting raged, Muhammad sent an instruction to his soldiers that Abul Bakhtari and al-Abbas, Muhammad's two uncles were not to be killed. It is reported that al-Abbas was a secret agent of Islam at Mecca, but the reason to spare the life of Abul Bakhtari is not clear, although Ibn Ishak states that Abul Bakhtari was sympathetic to Muhammad when some pagans tormented him (Muhammad) at Ka'ba. When many Jihadists protested at this unexpected show of mercy for a few selected enemy combatants, Umar threatened to cut off their heads. Thus, the dissenters had no choice but to comply with their master's request. Ibn Ishaq reports that, besides the general killing in the battle, four apostates were specifically targeted for slaughter. These four Quraysh embraced Islam but did not migrate to Medina with Muhammad because their family members obstructed their departure by confining them in their homes. Later, they left Islam and joined the Quraysh in Badr. Muhammad had no mercy for them. All of them were slain by the Jihadists. Muhammad even invented a verse (4:97) to justify their killing.

004.097: When angels take the souls of those who die in sin against their souls, they say: "In what (plight) Were ye?" They reply: "Weak and oppressed Were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (From evil)?" Such men will find their abode in Hell,- What an evil refuge!

The spirit and frenzy of killing among the Jihadists was so intense that Hazrat Umar killed his own maternal uncle, al-As b. Hisham b. al-Mughira. (Remember? He was proxy fighting for Abu Lahab, the great enemy of Islam!)

While the fighting continued, Muhammad remained at his shelter with Abu Bakr praying to Allah for victory. He implored Allah to send His assistance to the Muslims. So Allah replied in 8:9 to assist Muhammad with thousands of angels! It was a stormy winter day with a ferocious gusty wind blowing around. Three strong blasts of severe storm lashed the battlefield, and Muhammad immediately ascribed them as the angels sent by Allah to help the Jihadists. He told his fighting men that the first blast was one thousand angels led by the archangel Gabriel, the second blast was one thousand angels led by the archangel Michael and the third blast was another one thousand angels led by the archangel Saraphel.. Thus, as confirmed in verse 3:124, Allah initially sent three thousand angel soldiers to help the Muslim fighters. When fighting became tougher Muhammad requested further reinforcement from his Allah and Allah immediately complied by sending another two thousand angels. Thus, as told in verse 3:125, in all, five thousand invisible angels from the almighty Allah, in addition to the three hundred plus Jihadists were required for the Muslim victory. The fanatic Jihadists claimed that the signs of the angels at Badr were white turbans. or were they yellow turbans?

Here is a Hadith from Sahih Bukhari that says that Gabriel came down to help Muhammad:

Volume 5, Book 59, Number 330:

Narrated Ibn 'Abbas:

The Prophet said on the day (of the battle) of Badr, "This is Gabriel holding the head of his horse and equipped with arms for the battle."

Thus, with the help of Gabriel the Quraysh started faltering. The heavy sands on which they stood impeded their movements. Some of their ranks gave way. Confusion raged and they started to retreat; began running and the Muslims were pressing after them to capture those of the Quraysh whom they did not kill in the battlefield. The Muslims followed their retreating steps, slaying or taking captive those that fell into their hands. The Quraysh, in their haste to escape, cast away their armour and abandoned their beasts of burden with all their camps and equipment. Seventy (some say forty-nine) Quraysh were killed and around the same number were taken prisoners. The Muslims lost only fourteen of their men, eight were Medina citizens and six were refugees. They also took many Quraysh nobles as captives.

Muhammad gave orders not to kill his uncle al-Abbas. When Abu Hudhayfah (remember? his father, Utbah bin Rabiah was killed by Ali) protested about Muhammad's double- standard and wanted to kill al-Abbas, while Umar threatened to cut-off the head of Abu Hudhayfah. The Muslim soldiers caught a fleeing Abu al-Bakhtari (another uncle of Muhammad) along with his rider companion. The Jihadists agreed to spare the life of al-Bakhtari (as per Muhammad's instruction) but not the life of his companion. When Bakhtari sought to protect the life of his companion rider the Muslims declined. So Bakhtari fought the Muslim and was killed. This news was brought to Muhammad.

In all, the Muslims took seventy (some say forty-four) Quraysh as captives. Sa'd b. Muadh wanted to kill all the prisoners, saying, "This was the first defeat inflicted by Allah on the polytheists, and killing the prisoners would have been more pleasing to me than sparing them." However, the prisoners were distributed to the Muslims for their safe keeping until Muhammad returned to Medina.

There is a heart-wrenching tale of how cruelly the Jihadists treated some captives. Umayah b. Khalaf was a polytheist, but he was a friend of Abd Umar, the new convert to Islam. Therefore, Umayah and his son Ali volunteered Abd Umar to become the prisoner of a Muslim. The famous Jihadist, Abd al Rahman b. Awf took charge of him in the expectation of a large ransom. It is reported that Umayah used to torment Bilal, the well-known Negro crier of Islamic prayer calls. When Bilal saw that Umayah and his son Ali were being led away by Abd al Rahman b. Awf, he shouted out to the Muslims to kill his former tormentor. Abd Rahman b. Awf immediately repudiated Bilal by calling him (Bilal) the son of a black woman and commanded him not to kill Umayamah and his young son, Ali. However, this plea of Abd al Rahman fell on deaf ears. On the cry of Bilal, other Muslims hacked Umayyah b. Khalaf and his son Ali to death and cut them into pieces. Abd al Rahman b Awf then cursed Bilal for killing his captive as he missed the opportunity of ransoming his captives (Umayyah b. Khalaf and his son).

Muhammad's son-in-law, Abu al-Aas was also taken a prisoner. Khadija (Muhammad's first wife) was his aunt. His mother was Hala d. Khuwaylid. Khadija used to regard him as her own son. Abu al-Aas did not embrace Islam and refused to divorce his wife Zaynab, Muhammad's eldest daughter. He joined the Quraysh in the march against Muhammad at Badr.

The other famous Quraysh taken as captive were: Amr, Abu Sufyan's son (not from Hind but from another wife of Abu Sufyan b. Harb) and Amir b. Al-Hadrami, Abu Sufyan's close friend. Another son of Abu Sufyan, Hanzala was killed at Badr.

As soon as the battle was over, there was widespread plundering by the Muslim soldiers. The Jihadists also told the incredible story that the heads of polytheists would fall off before a Muslim's sword touched them. This they ascribed as help from the angels.

Abu Jahl, one of Muhammad's uncles, was an implacable foe of Muhammad. Muhammad had such an unrelenting hatred for him that he gave him the appellation, Abu Jahl ("father of folly") to his original respectable name of Abul Hakam ("father of wisdom"). Not being satisfied with such a sordid act, Muhammad wanted Abu Jahl to be killed. To carry out Muhammad's instruction, Muadh b. Amr, along with two Medina youths, Auf b. Afra and Muwawwidh b. Afra, the two sons of Afra, set out to search and slay Abu Jahl. Muadh found Abu Jahl in a thicket and attacked him. He brought Abu Jahl to the ground by a blow that cut Abu Jahl's leg into two. Abu Jahl's son, Ikrima struck Muadh and severed one of his arms, hanging only by the skin. Muadh then put his foot on the hanging arm, pulled it off, and went on fighting until the extreme pain forced him to quit the fight. At that time Muwawwidh b. Afra and his brother Auf b. Afra arrived at the site and killed the mortally wounded Abu Jahl. After the killing of Abu Jahl, they went back to fight the Quraysh and themselves were killed. When the news of a dying Abu Jahl reached Muhammad, he instructed his servant, Abd Allah b. Masud to search for Abu Jahl's corpse. Abd Allah b. Masud went out and found a dying Abu Jahl in the shrub grasping for his last breath. Abu Jahl was still breathing when Muhammad's servant, Abd Allah ran up and cut off his head and carried it to his master. Gloating from victory, Muhammad said, "The head of the enemy of Allah." Abd Allah then cast the bloody head of Abu Jahl at his pitiless master's feet. Muhammad said, "It is more acceptable to me than the choicest camels in all Arabia." Then Muhammad rewarded Abd Allah b. Masud with the sword of murdered Abu Jahl. Sunaan Abu Dawud records it in this way:

Book 14, Number 2716:

Narrated Abdullah ibn Mas'ud:

At the battle of Badr the Apostle of Allah gave me Abu Jahl's sword, as I had killed him.

We read in Sahih Bukhari that two boys killed Abu Jahl and Muhammad rewarded them. Here is the Hadith from Sahih Bukhari:

Volume 4, Book 53, Number 369:

Narrated 'Abdur-Rahman bin 'Auf:

While I was standing in the row on the day (of the battle) of Badr, I looked to my right and my left and saw two young Ansari boys, and I wished I had been stronger than they. One of them called my attention saying, "O Uncle! Do you know Abu Jahl?" I said, "Yes, what do you want from him, O my nephew?" He said, "I have been informed that he abuses Allah's Apostle. By Him in Whose Hands my life is, if I should see him, then my body will not leave his body till either of us meet his fate." I was astonished at that talk. Then the other boy called my attention saying the same as the other had said. After a while I saw Abu Jahl walking amongst the people. I said (to the boys), "Look! This is the man you asked me about." So, both of them attacked him with their swords and struck him to death and returned to Allah'S Apostle to inform him of that. Allah's Apostle asked, "Which of you has killed him?" Each of them said, "I Have killed him." Allah's Apostle asked, "Have you cleaned your swords?" They said, "No. " He then looked at their swords and said, "No doubt, you both have killed him and the spoils of the deceased will be given to Muadh bin Amr bin Al-Jamuh." The two boys were Muadh bin 'Afra and Muadh bin Amr bin Al-Jamuh.

My guess is that those two boys referred in the above Hadith were the two sons of Afra. Here is another Hadith from Sahih Bukhari on the last few moments of Abu Jahl:

Volume 5, Book 59, Number 300:

Narrated Anas:

The Prophet said, "Who will go and see what has happened to Abu Jahl?" Ibn Mas'ud went and found that the two sons of 'Afra had struck him fatally (and he was in his last breaths). 'Abdullah bin Mas'ud said, "Are you Abu Jahl?" And took him by the beard. Abu Jahl said, "Can there be a man superior to one you have killed or one whom his own folk have killed?"

The battle over, Muhammad gave orders that all the enemy corpses, including that of Abu Jahl and his severed head, be thrown into a well. Twenty-four dead bodies of the infidels were thrown in this filthy well. (See Sahih Bukhari, vol. 5, book 59, number 314.) When this was duly done, he stood at the well, talked to the corpses of the Quraysh, haranguing them for their folly, disbelief and for rejecting him as the messenger of Allah. When the Muslims asked him if the dead could hear, Muhammad replied that the dead could indeed hear better than the living, except that the deceased could not reply. Umayyah b. Khalaf's body was not thrown into the well. His body started decaying. So they covered it with stones. Sahih Bukhari records:

Volume 2, Book 23, Number 452:

Narrated Ibn 'Umar:

The Prophet looked at the people of the well (the well in which the bodies of the pagans killed in the Battle of Badr were thrown) and said, "Have you found true what your Lord promised you?" Somebody said to him, "You are addressing dead people." He replied, "You do not hear better than they but they cannot reply."

Among the pile of dead bodies was the corpse of Utba b. Rabiah, the father of Abu Hudhayfa, the newly recruited Islamic Jihadist. When Muhammad observed some sadness in Hudhayfa's face he blessed him, thinking that Hudhayfah was probably saddened by his father's death. On this, the Jihadi son of Utba replied that his sadness was due to the unbelief of his father and not for his death! The Muslim son of Utbah, Hudhayfah regretted that his father did not embrace Islam after all!! Such was the blind devotion and resolve of the Jihadists to fanaticism.

These obsequies of the infidels done, the Muslims remained in the battlefield until the end of the day. Then they carried their dead and wounded and retired to a valley, several miles from Badr, and buried their slain comrades there. Now was the time to wrangle over war booty. When the rest of the Quraysh army disappeared, the Muslims engaged themselves in the gathering of spoils. Muhammad promised every Jihadist that he could keep the booty he (the Jihadist) took personally. Thus, every Jihadist was allowed to retain the plunder of those whom he had killed with his own hands. Those who did not fight directly, but protected Muhammad also wanted equal share of the booty. Some people complained that Muhammad had taken a beautiful red vestment (official garment) without the knowledge of others. So, Allah revealed the verse 3:161:"It is not for a Prophet to conceal booty--..," exonerating Muhammad of any embezzlement of war spoils. A dispute arose as to the distribution of spoils regarding who gets more and who gets less. Muhammad had to intervene with a revelation (8:41) from Allah. In this verse, the almighty proclaimed one-fifth booty is to be set-aside for Him and His dearest Prophet. Muhammad also prided himself that booty was made lawful only to him and not to other Prophets, as he was the most favourite of Allah. In accordance with this command of Allah, the rest of the spoils were gathered into a common stock for a fair distribution later, and Abdullah b. Ka'b, an officer, was appointed the guardian of the spoils. The Muslim army then started their return march to Medina.

The next day, the spoils were divided under a tree near Saffra. Everyone got equal share after one-fifth was set-aside for Muhammad. Horsemen received each two extra portions for their horses. Every man got a camel, a leather couch or some other item. Muhammad took as booty the famous camel of Abu Jahl. He later used it for conducting raids and as a stud for breeding camels. Reciting verse 55:45 andascribing this booty as a gift from Allah, he also took the sword, Dhu al-Faqr belonging Munabbih b. al-Hajjaj. As per the spoil distribution rule, he also had the exclusive right to choose his most favourite item before they were duly disbursed. The captives were also re-distributed among Muhammad's companions for their fate to be decided at Medina.

The true blood-thirsty character of Muhammad was unveiled when the Muslim soldiers halted at Saffra. While distributing the captives, Muhammad recognised al-Nadr b. al-Harith, a Quraysh poet whom the Jihadists had captured. While Muhammad was at Mecca, al-Nadr composed verses that were superior to the Qur'an. Muhammad was greatly enraged by al-Nadr's compositions. As alluded to in verse 8:31 (Dashti, p.47), Al-Nadr b. al-Harith also criticized Qur'anic verses by uttering that they (the verses) were only fables of the ancients, that the Meccans had heard similar verses before.Muhammad had no kindness for al-Nadr. To quench his thirst for revenge, the Prophet of mercy gave orders that the hapless al-Nadr be killed. Ali carried out Muhammad's order by beheading al-Nadr at Saffra, right in front of Muhammad. This was the tolerance Allah's best creation had for his opponents who dared to challenge him intellectually. Rodinson writes that Muhammad was extremely sensitive to intellectual attack on him. Having finished his critic, a satisfied Muhammad now gave order to march ahead for Medina.

Two days later, the Muslim army stopped at Irqu'l-Zabya, midway between Badr and Medina. Here Allah's Apostle wanted to extinguish further, his lust for blood and retribution. Uqbah b. Abi Muyat, another prisoner, whose daughter was married to Abu Sufyan b. Harb's son, 'Amr b. Abi Sufyan, was ordered out for execution. The 'offender'pleaded for mercy in the name of his little daughter. But Muhammad had no mercy for him. What did Uqba do to deserve such a terrible punishment from the Prophet of compassion and kindness? Muhammad claimed that Uqba tormented him when he preached his religion of love and compassion (Islam) at Ka'ba. Without showing even an atom of pity or kindness to his fallen foe, Muhammad ordered the killing of Uqba. This is how it is described by Ibn Ishaq: "When the apostle ordered him to be killed 'Uqba said, 'But who will look after my children, O Muhammad?' 'Hell', he said, and 'Asim b. Thabit b. Abul-Aqlah al-Ansari killed him according to what Abu 'Ubayda b. Muhammad b. 'Ammar b. Yasir told me." Some biographers note that it was Ali who killed Uqba.

On the killing of those two prisoners, Rodinson (Rodinson, p.168) writes, "On the other hand he gave free rein to his anger against two men who had attacked him on an intellectual level. They had studied Jewish and Persian sources and had asked him awkward questions. They had scoffed at him and his divine messages. They could look for no mercy."

Two additional prisoners were also killed; they were: Naufal b. Khuweilid whom Ali killed and Mabad b. Wahb whom Umar beheaded. It is reported that the latter refused to accept his defeat and praised al-Lat and al-Uzza (two idols) in the presence of Muhammad. The reason of killing Naufal is not known. So, in all, seven prisoners were slaughtered before the Muslim army, along with the rest of the prisoners arrived at Medina.

To spread the news of Muslim victory at Badr, Muhammad now dispatched Zayd b. Harith to Medina ahead of the arrival of the Muslim army contingent. When Zayd arrived at Medina, he heard the news of the death of Ruqayyah, Muhammad's daughter. People were preparing the burial of her when Zayd arrived at Medina with the sweet news of Muslim's triumph at Badr.

On the next day, Muhammad arrived at Medina with the war booty and received the sad news of the death and burial of his daughter Ruqyyah during his absence. As mentioned before, Ruqayyah's husband, Uthman b. Affan, could not join in the plunder due to his wife's illness. Nevertheless, Muhammad rewarded his mourning son-in-law in the equal share of the spoils. A few months later, Uthman married Muhammad's last unmarried daughter, Umm Kulthum, who was previously married to a son of Abu Lahab, then became separated from him. When the remaining people of Medina congratulated the Jihadists for their good catch, the Jihadists gloated over the slaughtering of the polytheists. Many Jihadists even admitted that slaughtering the infidels was good fun.

In the evening of next day, the rest of the Jihadists, along with the captives arrived at Medina. Watching the crestfallen, haggard, pitiful and depressed captives, many Medinites were sorrowful for them. After all, many of these manacled prisoners were their kith and kin, their own flesh and blood. A glimpse of this flow of compassion is observed from the sympathy that Muhammad's second wife, Sauda showed to a prisoner. Sauda had gone to comfort the lamentation of a family member of Afra, a citizen of Medina who had lost two sons in Badr, as mentioned earlier. On her return, she found Abu Yazid Suhayl b. Amr, the brother of her late husband (i.e., her brother-in law), now a prisoner, standing by her house with his hands tied behind his neck. Sauda preferred that instead of being caught a captive by Muhammad, Abu Yazid should have chosen an honorable death. However, Muhammad admonished her for saying such words. Filled with pity and compassion, she wanted to loosen the captive's bound hands. When she sought Muhammad's approval, a stern Muhammad asked her not to do that. We also learn from her narration that during this period, the women of Arabia did not wear any veil (Hijab) and they were free to move on their own. Her depiction of the fierce nature of Muhammad also exposes the myth that Muhammad's relation with his wives was cordial and loving; for, Sauda clearly said that she was deeply scared of Muhammad. Here is her own words: "Suddenly the Prophet's voice startled me: 'Sauda would you stir up trouble against God and his apostle?' I said, "By God, I could hardly contain myself when I saw Abu Yazid in this state and that is I said what I did."'

Nonetheless, overall, the people of Medina treated the prisoners with some kindness. They were given food and shelter and were not tortured, though it is reported that Hazrat Umar wanted to pull out Suhayl's (another prisoner) teeth by saying to the messenger of Allah: 'Let me pull out Suhayl's two front teeth; his tongue will stick out and he will never be able to speak against you.' But Muhammad objected to any such mutilation of the prisoners. The good treatment of the Meccan prisoners was also in the interest of their Muslim captors if they (the Muslims) wanted good ransoms from the captives' relatives-they knew this truth. The Muslims were quite prudent on this and due to the kindness shown by the Muslims of Medina; a few of the poor prisoners accepted Islam and stayed in Medina, it is claimed. It is reported that when Muhammad ordered that all prisoners be fettered, al-Abbas, Muhammad's uncle, was also chained. Muhammad had a sleepless night till his followers unchained al-Abbas.

Once the euphoria of the victory of Muslim army was over, it was time to settle the affair of prisoners of war. As mentioned previously, right from the beginning the fanatic Jihadist, Sa'd b. Muadah was in favor of slaughtering all the captives that the Muslims had in their hands. Hazrat Umar also wanted to behead all the captives, suggesting that brother kill brother, and Abu Rawaha wanted to burn them alive. Muhammad was quite indecisive on this. At first, he too, wanted to kill the prisoners excepting a few. Abu Bakr suggested taking ransoms from them. Suddenly, Muhammad found some merit in what Abu Bakr had proposed. He found a good opportunity in raising money for his poverty-stricken followers. Immediately, he claimed that Allah (via Gabriel) had sent down verse 8:67, permitting him to take ransom after a wide slaughter, and verse 8:68, permitting him to enjoy booty. These two verses made a compromise between a complete annihilation of the captives and taking ransoms for their release.

Foremost in Muhammad's mind was Abu al-Aas, his son-in-law, who, as written before, became a captive of the Muslims. When Muhammad's eldest daughter Zaynab (i.e., Abu al-Aas' wife who was living in Mecca), heard of her husband's capture, she sent money and Khadijah's (her mother, and Muhammad's first wife) necklace as ransom for the release of her husband. At last, Muhammad's heart was softened (albeit, a little bit) when he saw the necklace of his deceased wife, Khadijah. He was certainly concerned, thinking about Abu al-Aas and his daughter. Next morning, in his mosque, he sought the opinion of his Jihadist followers on this matter. They unanimously agreed that Abu al-Aas be set free without any ransom and be allowed to return to Mecca. Muhammad was greatly relieved and freed Abu al-Aas, but with the condition that upon his arrival at Mecca, Abu al-Aas must divorce Zaynab and send her to Medina to join her father. Abu al-Aas promised that he would let Zaynab return to Muhammad at Medina and, indeed, upon his arrival at Mecca, he did exactly what he promised. He made arrangements for Zaynab to leave Mecca. At that time, Hind (Abu Sufyan's wife) was friendly with Zaynab. Despite the bitter enmity between Muhammad and Abu Sufyan, Hind volunteered to provide any material help that Zaynab needed to escape to her father. But Zaynab thought it was prudent to keep her plan of escape a secret. So, at an opportune time, Zaynab borrowed a camel to leave for Medina. Her brother-in-law accompanied her. Learning the departure of Zaynab, two Quraysh pursued Zaynab's camel and caught up with her at Dhu Tuwa. One Quraysh, Habbar b. al-Aswad threatened her with a spear. Zaynab was pregnant at that time. It is reported that she fell down from the camel and had a miscarriage. Then Habbar tormented Zaynab, but Abu Sufyan intervened to let her escape from the harassment of Habbar. Abu Sufyan did not bear any vengeance whatsoever against Muhammad's daughter Zaynab, and advised her to leave Mecca secretly. So, after a few days, when all the din and bustle of Badr had subsided, Zaynab surreptitiously escaped Mecca at night.

Next, to be decided was the fate of al-Abbas, Muhammad's uncle. The Jihadists brought a naked al-Abbas in front of Muhammad. Muhammad at first, had to find some clothing for his undressed uncle. Here is the Hadith from Sahih Bukhari on this:

Volume 4, Book 52, Number 252:

Narrated Jabir bin 'Abdullah:

When it was the day (of the battle) of Badr, prisoners of war were brought including Al-Abbas who was undressed. The Prophet looked for a shirt for him. It was found that the shirt of 'Abdullah bin Ubai would do, so the Prophet let him wear it. That was the reason why the Prophet took off and gave his own shirt to 'Abdullah. (The narrator adds, "He had done the Prophet some favor for which the Prophet liked to reward him.")

Because al-Abbas was a wealthy man Muhammad stipulated that al-Abbas should ransom himself as well as his nephews and his confederates. On this, al-Abbas claimed that he was a silent Muslim; that he was forced to fight against the Muslims. Muhammad still wanted ransom from al-Abbas. In fact, Muhammad owed a good amount of money to al-Abbas, but when al-Abbas insisted that that debt should be used as ransom, Muhammad declined. Such was the greed for money by the Prophet of mercy. In the end, Muhammad took 20 ounces of gold (about US$ 8,000 in to-day's money) from al-Abbas for his release.

At first, the Quraysh played it cool in ransoming their captives so that the Muslims did not demand high prices for the release of them. Abu Sufyan refused to pay any ransom for his son 'Amr. When a Muslim, Sa'd b. al-Numan, went to perform Umra, Abu Sufyan held him hostage in exchange for his son, Amr. Muhammad had no choice but to set free 'Amr b. Abi Sufyan for the release of Sa'd. Muhammad insisted on a high ransom for a Meccan because his son was a rich merchant. The son paid a ransom of 4,000 Dirhams (please calculate in US$, using the conversion mentioned below) for his father's release.

Overall, Muhammad received a large sum of money as a ransom for the Quraysh prisoners. The ransom money for a prisoner varied from one thousand Dirhams to as much as four thousand Dirhams. It is reported that the Quraysh paid 250,000 Dirhams [yes, a cool quarter of a million Dirhams; take out your calculator and estimate how much it is in to-day's money; use the conversion of one Dirham = 1/10 Dinar; one Dinar = 4.235 grams of gold; and in case you have forgotten, one ounce = 32.1 grams] as ransom to free their kith and kin who were taken as prisoners at Badr II. The average ransom for a prisoner was four thousand (4,000) Dirhams. Sahih Bukhari states that besides booty and ransom money for the captives, each Jihadi received a pension of five thousand (5,000) Dirhams per year. Here is the Hadith from Sahih Bukhari:

Volume 5, Book 59, Number 357:

Narrated Qais:

The Badr warriors were given five thousand (Dirhams) each, yearly. 'Umar said, "I will surely give them more than what I will give to others."

Some prisoners who did not have the means to pay a ransom volunteered to teach ten Muslim boys the skill of reading and writing for each such prisoner. When their tuition was complete, the prisoner was then released. Zayd ibn Thabit, the poet (later, Muhammad's secretary) is said to have learned writing this way. This tells us that the Meccan people were, in general, literate while the Medina followers of Muhammad were mostly illiterate; still, the Muslims called the Meccans 'ignorant'!

The victory at Badr opened a new chapter in the propagation of the nascent faith of Islam. Realizing the power of the sword, Muhammad was now convinced that for his fascistic doctrine to triumph, he must win militarily. Thus, from now on, sword became the language of Islam (observe the national flag of Saudi Arabia closely) and engaging in warfare for booty and captives became the modus operandi of the new Jihadists for their survival and material enrichment. Commenting on this, Maxine Rodinson writes that the only motive for Badr II was booty. The victory at Badr became a rallying point for Muhammad's religion, and to the disbelievers Islam now became associated with fear, terror, plunder and bloodshed. On the other hand, the Quraysh and the polytheists also recognized the need for a decisive military victory to contain the spread of menacing Islam.

[truth1111]

http://islam-watch.org/AbulKasem/RootsTerrorism/RootsTerrorism4.htm


The Root of Terrorism a la Islamic style
Chapter 4

by Abul Kasem

20 Nov, 2005

'Defined in Psychological terms, a fanatic is a man who consciously overcompensates a secret doubt'---Aldous Huxley (1894-1963)

Terror Ten

The Murder of Asma bt. Marwan at Medina by Umayr b. Adiy al-Khatmi - March, 624CE

Immediately after his return from the victory at Badr, Muhammad felt strong enough to put a halt to his critics who were displeased that his arrival at Medina, along with his horde of marauding Jihadists had caused fear and serious divisions among the Medinites. Many Jews were greatly disturbed at the prospect of a militarily strong army of the Muslims and feared that they might be Muhammad's next victims, because they (the Jews) possessed great wealth. During those days, the most successful method of hurling epithets and criticisms to opponents was through poems. Therefore, poets in those days were what journalists are today. One such poetess was Asma bint Marwan. She belonged to the B. Aws and did not hide her dislike for Islam. She was married to Yazid b. Zayd, a man of Banu Khatma and had five sons and a suckling infant. Some authors suggest that her father was a Jew. After the Badr war, she composed some satirical poems. The verses spread from mouth to mouth and finally reached the ears of the Muslims and they were greatly offended. Muhammad could not at all endure satire or vituperation. Therefore, an incensed Muhammad decided that it was time to get rid of her.

In his mosque, at night, Muhammad sought a volunteer to assassinate Asma bt. Marwan. A blind man, Umayr b. Adiy al-Khatmi, belonging to the same tribe as Asma's husband (i.e., Banu Khatma) stood up to complete the job. In the dead of night he crept into her apartment. Her little children then surrounded Asma while she slept. Hugging her bosom was her infant, suckling her breast. The blind man, feeling stealthily with his hand, removed the infant from her breast and plunged his sword in her belly with such a force that it passed through her back. This severe blow killed Asma on the spot. It was just five days before the end of the month of the sacred month of fasting, Ramadan when Muslims are not supposed to shed blood.

After murdering Asma, next morning, the killer Umayr went to pray in the mosque while Muhammad was there. Muhammad was quite anxious to learn if the mission of Umayr was a success or not. He said to Umayr, the killer "Have you slain the daughter of Marwan?' Commenting on this Ibn S'ad writes, "This was the word that was first heard from the Apostle of Allah, may Allah bless him." When Umayr replied that the job had been carried out with success, Muhammad said, "You have helped God and His apostle, O 'Umayr!' When Umayr asked if he would have to bear any evil consequences, the apostle said, "Two goats won't butt their heads about her." Muhammad then praised Umayr in front of all gathered for prayer for his act of murder, and Umayr went back to his people. (Note: Some biographers suggest that Omayr was Asma's former husband). Five days later, the Muslims celebrated the first Eid (the end of fasting)!

When Omayr, the killer returned to Upper Medina, he passed the sons of Asma who were burying theirs slain mother. They accused Umayr of murder of their mother. Without hesitation, Umayr admitted the accusation boastfully and threatened to kill the whole family if they dared to repeat the lampoons that their mother had composed deriding the Prophet of mercy. This threat of terror worked wonderfully. The entire tribe of Asma's husband (i.e., Banu Khatma) who secretly hated Islam, now openly professed their adherence, just to save their lives. Ibn Ishak writes, "That was the first day that Islam became powerful among B. Khatma. The day after Bint Marwan was killed the men of B. Khatma became Muslims because they saw the power of Islam".

Muhammad and his followers were now convinced that terror, plunder, political murder do, indeed, work for Islam.

Terror Eleven

The Murder of Abu Afak at Medina by Salim b. 'Umayr - April, 624CE

Abu Afak, a Jew of Medina was a very old man, about 120 years old. He was active in the opposition of Muhammad's religion. He too composed some satirical verses that annoyed the Muslims. One month after his victory at Badr, Muhammad showed his limit of tolerance to his intellectual opposition by expressing his wish to eliminate this old man. At his mosque, the apostle of Allah sought the service of a volunteer killer, saying, 'Who will deal with this rascal for me?'

A convert by the name of Salim b.'Umayr, brother of B. 'Amr b.'Auf from the B. Amr tribe came forward to do the job. He killed Abu Afak with one blow of his sword when the latter slept outside his house. (Some say that Abu Afak was murdered first then Asma). Ibn S'ad describes this gruesome murder in this way:

"He waited for an opportunity until a hot night came, and Abu 'Afak slept in an open place. Salim b. 'Umayr knew it, so he placed the sword on his liver and pressed it till it reached his bed. The enemy of Allah screamed and the people, who were his followers rushed him, took him to his house and interred him."

This perfidious murder alarmed all those in Medina who did not like Muhammad and his religion. The Jews were utterly terrified.

Terror Twelve

The Affair of al-Sawiq at Qarkarat al-Qudr by Muhammad - April, 624CE

This operation was a small reconnaissance by the Quraysh to gauge the strength and preparedness of Muhammad to launch further attacks on the Meccans. After suffering the ignominious defeat at Badr II at the hands of the emerging force of the Islamic Jihadists, Abu Sufyan b Harb, the Quraysh leader vowed not to touch women until he had destroyed the tribes of al-Aws and al-Khazraj. He gathered two hundred mounted followers, took the eastern road through the Nejd and secretly arrived by night, at the settlement of B. Nadir, a Jewish tribe. However, the Jewish chief, Huwey refused him admission to the Jewish quarters. So, Abu Sufyan took refuge with Sallam b. Mishkan (also known as Abu Rafi), another leading man of B. Nadir Jews. Sallam offered Abu Sufyan's party a hospitable welcome at night, furnishing Abu Sufyan with the intelligence regarding Medina. At dawn, Abu Sufyan moved forward stealthily and arrived at the corn fields and palm gardens of Urayd, a place about two or three miles to the north-east of Medina. He burnt these farms and killed two farmers there. Then he returned to Mecca. Meanwhile, the news spread in Medina and the Muslims were alarmed. Muhammad followed in hot pursuit the Abu Sufyan's army and went as far as Qarkarat al-Qudr. However, it was a fruitless pursuit. The Muslims collected some of the provisions thrown away by the Quraysh men on their return journey to Mecca to lighten the burden on their horses. The Muslims brought back the provision that was mostly barley and as such, it is called the affair of Sawiq.

Terror Thirteen

Raid at Qarkarat al-Qudr Against the Ghatafan and Banu Sulaym led by Muhammad - May, 624CE

This expedition was taken against the nomad tribes of Sulaym and Ghatafan who inhabited the plains of Nejd, to the east of Medina. These tribes belonged to the same stock of the Quraysh and were probably incited by Abu Sufyan to commit a plunder upon Medina. Muhammad came to learn about this impending attack through intelligence. So, he hastened to surprise them. He took two hundred men and reached at Qarkarat al-Qudr but found the place deserted, except for a herd of five hundred camels under the charge of a single boy. Muhammad took the five hundred camels as booty and divided them amongst his men, taking one-fifth for himself as per Islamic rule on plunder (How much one camel is worth? My guess is about US$ 300 each. So this plunder was about US$ 150,000). That meant, from this raid, he took one hundred camels (i.e., equivalent US$ 30,000) for himself. Other Jihadists received two camels each. The camel boy was taken as a captive but was released after he accepted Islam. Muhammad, after leading this raid, stayed at Qarkarat al-Qudr for three nights and returned to Medina without any fight. After returning to Medina he accepted all ransoms for the Quraysh prisoners from Badr II war.

This handsome ransom from the Quraysh captives and the camels from the Qarkarat al-Qudr plunder made him quite rich indeed in a very short time; thus alleviating, at least temporarily, his and his followers immediate pecuniary hardship. There was now a convincing reason to stick to Islam, if one wanted to benefit materially!

Nonetheless, this booty was not ample to satisfy the enormous appetite for wealth by the newly recruited Jihadists. Muhammad was now looking forward to a far more pelf that he knew very well that only the Jews in Medina could supply. Feeling a sense of physical strength from his fanatical followers, he was eagerly waiting for an opportunity to lay a siege on the Jews and grab their land and property. Very soon, such an opportunity came up.

Terror Fourteen

The Ethnic Cleansing of Banu Quaynuqa Jews from Medina by Muhammad - July, 624CE

As written previously, with the decisive victory at Badr II and after the assassination of most of his intellectual critics at Medina, Muhammad quickly realized that it was time to prove 'might is right.' He knew rather well, that the only people who stood, as a stumbling block on his dream of establishing his and his Allah's authority in Medina were the Jews. These Jews were mostly successful owners of orchards on the outskirts of Medina. Many of them were artisans, craftsmen, jewelers and merchants. They were a wealthy, prosperous community, living in their fortified quarters on the suburbs of Medina in harmony with the populace of Medina city. The most prominent among these Jews were the Banu Quaynuqa, Banu Nadir and Banu Qurayza. When Muhammad migrated to Medina these Jewish clans made a covenant with him to live in tranquility and harmony and to aid him, should any attack fell on him. Nonetheless, his victory at Badr II and his brutal killing of many Meccan polytheists unnerved the Jews and they feared an attack on them any time soon. They were absolutely correct. Muhammad was now in a mood to renounce all his treaties with the Jews and conduct plunder on them, to siege their fertile, productive land and their exquisite wealth. In fact, Gabriel brought the decree (8:58) from Allah that he (Muhammad) was free to break treaty with the Jews. With Allah on his side, Muhammad started to threaten the B. Qaynuqa Jews with the consequence of Badr II unless they accepted Islam. B. Qaynuqa Jews were the weakest of all the Jewish tribes in Medina. This is what the prophet of 'religious tolerance' told the B. Qaynuqa Jews in their market:

"O Jews, beware lest God bring on you the like of the retribution which he brought on Quraysh. Accept Islam, for you know that I am a prophet sent by God. You will find this in your scriptures and in God's covenant with you."

Hearing Muhammad's harangue, the B. Qaynuqa Jews retaliated by ignoring his plea for Islam and challenged Muhammad to face them militarily. This is what they replied to Muhammad:

"Muhammad, do you think that we are like your people? Do not be deluded by the fact that you met a people with no knowledge of war and that you made good use of your opportunity. By God, if you fight us you will know that we are real men!"

Then Muhammad demanded Jizya tax from the Jews but the Jews disparaged Muhammad by saying that His Allah was poor. An angry Allah, in verse 3:181, immediately promised His retribution to the Jews.

The show of defiance was a fatal error on the part of B. Qaynuqa; for, this display of insolence by the Jews was good enough reason for Muhammad and his over-eager, booty-hungry Jihadists to wait to conduct an attack on them. Allah also revealed verse 3:12, 13, assuring Muhammad of his victory against the Jews. In addition, the Muslims also complained of sowing discord between the B. Aws and B. Khazraj by the Jews by narrating the battle of Buath, in which these two tribes fought fiercely. It was during this time that Allah forbade, in verse 5:57, to engage in friendship by the Muslims with the Jews and the Christians. While this hostility between the Muslims and the Jews was simmering, an incident took place that gave Muhammad the opportunity he was patiently waiting to lay an attack on the Jews. The incident was as follows:

An Arab girl, married to a Muslim convert of Medina went to the Jewish shop of a goldsmith in the market place of Qaynuqa. While waiting for some ornaments, she sat down. A silly neighbor secretly pinned the lower hem of her skirt. When she arose, the awkward expose made everyone laugh. She screamed with shame. A passing Muslim witnessed the incident and killed the offending Jew. The brother of the Jew then killed the Muslim. The family of the murdered Muslim then appealed to the converts of Medina to take revenge.

The skirmish now became general and Muhammad made no attempt to mitigate the situation, nor did he try to bring the offending parties to justice. He immediately gathered his followers under the white banner in the hand of Hamzah and marched forward to attack the Jewish tribe. The Jews took shelter in their fortified apartments. So, Muhammad laid a siege and a full blockade was imposed. The siege lasted for fifteen days. The Jews were expecting help from their Khazraj allies. But the help did not come. So, the desperate B. Qaynuqa Jews had no choice but to surrender to Muhammad. Their hands were tied behind their backs and preparations were made for their execution. At this time, Abd Allah ibn Ubayy, the Khazarite and a new convert to Islam (he was the nemesis of Muhammad at Medina, Muhammad calling him a hypocrite) intervened. He could not stand that his old faithful allies would be massacred in cold blood. He begged Muhammad for mercy, but Muhammad turned his face away. Abd Allah persisted. Finally, Muhammad yielded and let the prisoners escape execution. He then cursed the Jews and Abd Allah ibn Ubay with Allah's punishment. Then Muhammad ordered the Jews of B. Qaynuqa to leave Medina within three days. They were led to exile by Ubadah b. al-Samit ibn Samit, one of the Khazarite leaders to as far as Dhubab. Then the Jews proceeded to Wadi al-Qura. There they got assistance from the Jewish inhabitants with carriage until they reached Adriat, a territory in Syria where they settled permanently.

Thus, the B. Qaynuqa Jews surrendered their arms and jewel-making machinery and were exiled from Medina. In this connection, Tabari writes: "Allah gave their property as booty to his Messenger and the Muslims. The Banu Qaynuqa did not have any land, as they were goldsmiths. The messenger of God took many weapons belonging to them and the tools of their trade"

Thanks to Allah's permission for booty and plunder, Muhammad and the formerly indigent Muslims were really on their way to become wealthy residents of Medina.

[truth1111]

http://islam-watch.org/AbulKasem/RootsTerrorism/RootsTerrorism5.htm


The Root of Terrorism a la Islamic style
Chapter 5

by Abul Kasem

20 Nov, 2005

'Fascism is a religion; the twentieth century will be known in history as the century of Fascism'---Benito Mussoline (1883-1945)

Terror Fifteen

Raid on Ghatafan at Dhu Amarr in Nejd by Muhammad - June, 624CE

A month after the operation of al-Sawiq Muhammad learnt that some clans of the Ghatafan tribesmen had gathered troops at Dhu Amarr in Nejd with aggressive design. So, Muhammad led an expedition of four hundred and fifty fighters to search out the enemy and disperse them. This was the largest military exercise led by Muhammad prior to the battle of Uhud. However, the enemy got wind of Muhammad's departure and took to hiding. Muhammad's army was able to capture one man who gave information about the Ghatafan's hideout; the Jihadists proceeded to capture them. The captured man was forced to convert to Islam and Muhammad used him as a guide. The enemy soon heard of Muhammad's approach and they took sanctuary on the tops of hills. No fighting took place. Muhammad spent eleven days on this expedition and then returned to Medina. Ibn Sa'd reports that a man threatened to kill Muhammad when he (Muhammad) was sleeping and Allah revealed verse 5:11 when he was unsuccessful, as Muhammad sought the protection of Allah.

Terror Sixteen

Second Raid on Banu Sulaym at al-Qudr in Buhran by Muhammad - July, 624CE

Soon after the expulsion of B. Qaynuqa Jews from Medina, Muhammad heard that a great force of Banu Sulaym tribesmen from Buhran in al-Qudr was advancing on Medina. The call for Jihad went out once again, and soon a Muslim army of between three hundred to three hundred and fifty men marched out to attack the B. Sulaym at Buhran. Muhammad failed to track them, and when he arrived there, he found that the enemy had broken up. So, after staying there for three nights (or ten nights, as per Ibn Sa'd) he returned without meeting the enemy. After returning to Medina he accepted all ransoms for the Quraysh prisoners captured during Badr II war.

Terror Seventeen

The Murder of Ka'b b. Ashraf at Medina by Muhammad b. Maslama - August, 624CE

Ka'b, a poet was the son of a Jewess of B. Nadir. He was greatly saddened by the victory of Muslims at Badr II. He made no attempt to conceal his discontent on the sudden ascent of Muslim power in Medina. He went to Mecca, and through his poetry, enticed the Quraysh for revenge. On his return, he further angered the Muslims by composing lampoons against Muslim women. Muhammad was greatly distressed that this kind of free expression might subdue the morale of his followers. He prayed to Allah for the destruction of Ka'b. Allah, in verse 4:52 also cursed those who dared to criticize Muhammad. In his mosque, he requested for volunteers to get rid of Ka'b b. Ashraf. Muhammad b. Maslama, belonging to B. Aws stood up and vowed to slay Ka'b b. Ashraf. He chose four other men from B. Aws as his accomplices. When the leader of this assassination squad told Muhammad that to murder Ka'b they might have to resort to deceit and to tell lies, Muhammad unhesitatingly permitted them to do so (read the Hadith quoted below).

The murder team drew up an elaborate plan to dupe Ka'b b. Ashraf with sweet words and deceitful promises. They engaged Abu Naila, the foster brother of Ka'b b. Ashraf for this purpose. Abu Naila went to Ka'b pretending to borrow some money from him and talked bad about Muhammad, the Prophet. Ka'b believed him and demanded some security for the loan. Abu Naila agreed that they would pledge their arms, and an appointment for a late hour meeting at the house of Ka'b was organized. In the evening the band of conspirators assembled at the house of Muhammad, the Prophet. The Prophet accompanied them to the outskirts of the town. They took refuge in the low shrubs of the Muslim burial ground. The Prophet then parted, giving them blessing for the success of their mission. The killing team proceeded and arrived at Ka'b's house. Ka'b was then taking rest in his bedroom with his newly married bride. Abu Naila, his foster brother called out for him to come down. When Ka'b hastened to climb down, his wife caught him by his blanket and wanted him not to go. Ka'b comforted her by saying that it was his foster brother. He came down and was not alarmed as he found his callers were not armed. They then wandered along, conversing on the misfortunes of Medina since the arrival of Muhammad till they reached a waterfall. Ka'b's foster brother found some sweet smell in Ka'b's hair and Ka'b told him that it was the smell from his newly married bride. Suddenly, the traitor seized Ka'b's hair, and dragging him to the ground shouting, ''Slay him! Slay the enemy of God." All other conspirators then struck their swords on Ka'b while he died making a fearful scream. His assassins then cut off Ka'b's head and fled in haste. When they arrived at the burial ground, they chanted the Takbir (ie Allahu Akbar). Muahammad heard the Takbir and knew that the work had been accomplished. At the gate of the mosque the Prophet welcomed the assassins and praised them for their victory. The perpetrators threw the head of Ka'b b Asharf before Muhammad. One of the assailants was wounded in the mission. The Prophet praised Allah for what had been done and comforted the wounded man.

Here is the Hadith from Sahih Bukhari detailing the murder of Ka'b al-Ashraf.

Volume 5, Book 59, Number 369:

Narrated Jabir bin 'Abdullah:

Allah's Apostle said, "Who is willing to kill Ka'b bin Al-Ashraf who has hurt Allah and His Apostle?" Thereupon Muhammad bin Maslamaa got up saying, "O Allah's Apostle! Would you like that I kill him?" The Prophet said, "Yes," Muhammad bin Maslamaa said, "Then allow me to say a (false) thing (i.e. to deceive Ka'b). "The Prophet said, "You may say it." Then Muhammad bin Maslamaa went to Ka'b and said, "That man (i.e. Muhammad demands Sadaqa (i.e. Zakat) from us, and he has troubled us, and I have come to borrow something from you." On that, Ka'b said, "By Allah, you will get tired of him!" Muhammad bin Maslamaa said, "Now as we have followed him, we do not want to leave him unless and until we see how his end is going to be. Now we want you to lend us a camel load or two of food." (Some difference between narrators about a camel load or two.) Ka'b said, "Yes, (I will lend you), but you should mortgage something to me." Muhammad bin Mas-lama and his companion said, "What do you want?" Ka'b replied, "Mortgage your women to me." They said, "How can we mortgage our women to you and you are the most handsome of the 'Arabs?" Ka'b said, "Then mortgage your sons to me." They said, "How can we mortgage our sons to you? Later they would be abused by the people's saying that so-and-so has been mortgaged for a camel load of food. That would cause us great disgrace, but we will mortgage our arms to you." Muhammad bin Maslamaa and his companion promised Ka'b that Muhammad would return to him. He came to Ka'b at night along with Ka'b's foster brother, Abu Na'ila. Ka'b invited them to come into his fort, and then he went down to them. His wife asked him, "Where are you going at this time?" Ka'b replied, "None but Muhammad bin Maslamaa and my (foster) brother Abu Na'ila have come." His wife said, "I hear a voice as if dropping blood is from him, Ka'b said. "They are none but my brother Muhammad bin Maslamaa and my foster brother Abu Naila. A generous man should respond to a call at night even if invited to be killed." Muhammad bin Maslamaa went with two men. (Some narrators mention the men as 'Abu bin Jabr. Al Harith bin Aus and Abbad bin Bishr). So Muhammad bin Maslamaa went in together with two men, and sail to them, "When Ka'b comes, I will touch his hair and smell it, and when you see that I have got hold of his head, strip him. I will let you smell his head." Ka'b bin Al-Ashraf came down to them wrapped in his clothes, and diffusing perfume. Muhammad bin Maslamaa said. " have never smelt a better scent than this. Ka'b replied. "I have got the best 'Arab women who know how to use the high class of perfume." Muhammad bin Maslamaa requested Ka'b "Will you allow me to smell your head?" Ka'b said, "Yes." Muhammad smelt it and made his companions smell it as well. Then he requested Ka'b again, "Will you let me (smell your head)?" Ka'b said, "Yes." When Muhammad got a strong hold of him, he said (to his companions), "Get at him!" So they killed him and went to the Prophet and informed him. (Abu Rafi) was killed after Ka'b bin Al-Ashraf."

For further details on this gruesome murder consult Ibn Ishaq, p.368 or Tabari, vol.vii, pp.94-97

For further Hadith on Ka'b's murder consult Sahhi Muslim, Book 19, Hadith number 4436

Terror Eighteen

The Murder of Ibn Sunyanah at Medina by Muhayyish b. Masud - July, 624CE

Ibn Sunyanah was a Jewish merchant who was friendly and helpful to many Muslim converts. But that friendliness of Ibn Sunaynah did not prevent some fanatic Jihadists to finish him off, just because he was a Jew. This was how it all started:

In the morning after the murder of Ka'b b. Ashraf, Muhammad gave a general permission to his followers to slay any Jew whom they might chance to meet. Tabari describes this ordinance of gratuitous killing of any Jew thus:

The messenger of God said, "Whoever of the Jews falls into your hands, kill him." So Muhayyish b. Masud fell upon Ibn Sunaynah, one of the Jewish merchants who was in close terms with them and used to trade with them, and killed him. Huwayyish b. Masud (his brother) at that time had not accepted Islam; he was older than Muhayysih, and when (the latter) killed (the Jew), he began beating him saying, "O enemy of God, have you killed him? By God you have made much fat in your belly from his wealth." Muhayyish said, "I said to him, 'By God, if he who commanded me to kill him had commanded me to kill you, I would have cut off your head.'" And, by God, that was the beginning of Huwayyish's acceptance of Islam. He said, "If Muhammad had ordered you to kill me. You would have killed me?" and I replied, "Yes, by God, if he had ordered me to kill you I would have cut off your head." "By God," he said, "a faith which has brought you to this is indeed a marvel." Then Huwayyisah accepted Islam.

In this connection the readers may wish to recall the beheading of Daniel Pearl, the WSJ journalist. The Islamic Jihadists killed him the moment he uttered that he was a Jew. These fanatics simply carried out what Muhammad had ordained them with respect to the Jews!

From the Sahih Hadith of Sunaan Abu Dawud, we read the following:

Book 19, Number 2996:

Narrated Muhayyisah:

The Apostle of Allah (peace_be_upon_him) said: If you gain a victory over the men of Jews, kill them. So Muhayyisah jumped over Shubaybah, a man of the Jewish merchants. He had close relations with them. He then killed him. At that time Huwayyisah (brother of Muhayyisah) had not embraced Islam. He was older than Muhayyisah. When he killed him, Huwayyisah beat him and said: O enemy of Allah, I swear by Allah, you have a good deal of fat in your belly from his property.

Terror Nineteen

Plunder of a Quraysh Caravan at Nejd by Zayd b. Haritha - September, 624CE

The Meccans lived on trade; it was their life-blood, especially the trade with Syria. Their economy could not survive if the marauding gang of Muhammad cut off their trade route. The interminable attack by the fanatic Muslim Jihadists literally imposed a blockade on their trade that could very well soon destroy Mecca and Arabia-the Quraysh and the other Meccans were very quick to realise this truth. The experience of Badr II had taught them a good lesson, and they did not want a repeat of it any more. Therefore, they sought out a new trade route for their richly laden caravan, plying between Mecca and Syria. This alternative route was right through the middle of Nejd, across the desert and through Iraq. Although this was a lengthy and arduous journey, this course was thought to be safe from Muhammad's hand.

Having decided on this alternative route, the Quraysh equipped a caravan to traverse the plain land of the central desert. Safwan headed the caravan. The caravan carried vessels and bars of silver. The guide was Furat b. Hayaan who claimed to be able to lead the caravan through a route unknown to Muhammad. Through intelligence however, Muhammad got wind of this caravan and immediately dispatched Zayd b.Haritha in pursuit of it. Zayd ibn Haritha was a freed slave of Muhammad and Muhammad adopted him as his son. Later, Muhammad married this adopted son's wife Zaynab.This was the first expedition led by Zayd b. Haritha He was equipped with one hundred battle-hardened men. He trailed the caravan and made a sudden attack on it. It was a success. The leaders of the caravan fled and Zayd took the booty as well as two prisoners to Medina. The booty was valued at one hundred thousand (100,000) Dirhams (using the conversion rate provided previously convert this to equivalent US$ of today and you will be surprised). Muhammad kept for himself one-fifth (i.e., 20,000 Dirhams, definitely a lot of money during those days). All others received eight hundred Dirhams per soldier. Furat became a prisoner. The Muslims said, "If you accept Islam, the Messenger of God will not kill you." He accepted Islam and was allowed to go free.

Terror Twenty

The Murder of Abu Rafi at Khaybar by Abd Allah b. Unays - December, 624CE

Abu Rafi (he was also known as Sallam ibn Abul-Huqayq) was a compatriot of Ka'b b. al-Ashraf. He was a leader of the Khaybar Jews and lived in Hijaj. Like Ka'b b. al-Ashraf, he lamented the coming of Muhammad in Medina and composed poems and satires to earn the ire of Muhammad. Muhammad was contemplating of eliminating Abu Rafi in the same manner as Ka'b, and was looking for volunteers to kill him. Soon this opportunity came to him on a golden platter.

We learnt in Terror 17 above that a death squad formed by the B. Aws people who murdered Ka'b b. al-Ashraf, the Jewish poet. When the Khazaraj people heard that al-Aws had killed Ka'b Ibn al-Ashraf, they wanted to match this killing by murdering another Jew, and Abu Rafi became their choice. Thus, a killing competition developed between the Aws and the Khazaraj. Soon they sought permission of Muhammad to kill Abu Rafi. Muhammad, of course, gladly approved their murder plan and gave them his blessing.

A five-member assassin squad was dispatched to finish off Abu Rafi. Muhammad selected Abd Allah b. Atik as the head of this assassin team. After the team arrived at Khaybar, they went to Abu Rafi's house by night and went upstairs through a spiral stair and sought permission to enter Abu Rafi's room. Abu Rafi's wife came out and enquired about the purpose of their call. They pretended to be Arab traders. So she let them in. They entered his room and bolted the door. Abu Rafi's wife gave a wild scream; they wanted to kill her too, but refrained from doing so when they remembered Muhammad's injunction to not to kill a woman. On their threat, Abu Rafi's wife had to keep her mouth shut while the assassins ran with open swords after their prey as Abu Rafi was still in his bed. Then Abdullah b. Unaya bore down and plunged his sword on the belly of Abu Rafi until it went right through him.

While escaping, Abd Allah b. Atik fell off the spiral stairway, bruising severely his leg. His comrades took him to a nearby water channel and treated him. The Jews made a futile search for the assassin of Abu Rafi and then returned to a dying Abu Rafi. To confirm Abu Rafi's death, his killer, Abd Allah b. Unays set off and mingled with the bereaving crowd. Abu Rafi's wife mentioned that she could recognize the voice of the assassin to be that of Abd Allah b. Atik but she was not certain that Abd Allah Atik would come from a far off place of Yathrib (Medina) to Khaybar to kill Abu Rafi. Then she announced the death of Abu Rafi. As per Abd Allah b. Atik, he had never heard any word more pleasing than the death of Abu Rafi. Once they were sure of their victim's death, the perpetrators returned to Muhammad and each of them claimed to be the assassin of Abu Rafi. Muhammad asked them to bring their swords for examination. From the blood in the sword he declared that Abd Allah b. Unays had killed Abu Rafi (Sallam Ibn Abi al-Huqayq). On this murder, Muhammad said, "This sword of 'Abd Allah b. Unays killed him. I can see the marks left by bones on it."

Hassan b. Thabit composed a poem glorifying the assassinations of Ka'b b. al-Ashraf and Sallam b. Abi al-Huqyaq (Abu Rafi).

The murder of Abu Rafi is recorded in Sahih Bukhari in Hadith 5.59.371

[Note: Some biographers mention that this murder took place just prior to Muhammad's invasion on Khaybar]

[truth1111]

part 1 of 4 - http://bbs.troach.net/viewtopic.php?t=1832
part 2 of 4 - http://bbs.troach.net/viewtopic.php?t=1833
part 3 of 4 - http://bbs.troach.net/viewtopic.php?t=1834
part 4 of 4 - http://bbs.troach.net/viewtopic.php?t=1835