(Friday Sermon - December 7, 2018 )

Background, Participation in Battles and Martyrdom

Hazrat Harith^(ra) bin Aus bin Mu‘az was the nephew of Hazrat Sa‘d^(ra) bin Mu‘az, who was the leader of the Banu Aus tribe. He took part in the battles of Badr and Uhud. It is said that he was martyred in the Battle of Uhud at the age of 28. However other narrations state that he was not martyred in the Battle of Uhud. Hazrat Aisha^(ra) relates, “During the Battle of Khandaq, following some people I left to go out. I heard the sound of footsteps behind me and when I turned to look I saw Hazrat Sa‘d bin Mu‘az along with his nephew Harith bin Aus, holding his shield.” This narration establishes the fact that he was still alive after Uhud. (Usdul Ghaba Fi Marifati Al-Sahaba, Vol. 1, p. 589, Harith bin Aus bin Mu‘az^(ra), Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Musnad Ahmad bin Hanbal, Vol. 8, p. 256, Hadith Aisha^(ra), Alam Al- Kutub, Beirut, 1998)

Incident While Killing Ka‘b bin Ashraf

Regarding Hazrat Harith^(ra) it is said that he was among those who went to kill Ka‘b bin Ashraf. During the attack, his foot was wounded and began to bleed. The companions lifted him up and took him to the Holy Prophet^(sa). (Sahih Bukhari, Kitab Al-Tafsir, Kitabul Maghazi, Bab Qatlu Ka’b bin Ashraf, Hadith 4037) (Al-Tabaqaat-ul-Kubra Li-ibn Sa‘d, Vol. 3, p. 334, Wa ibn Akhihimaa Al-Harith bin Aus^(ra), Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

Ka‘b bin Ashraf was one of the people who was from among the leaders of Medina and having entered into a treaty with the Holy Prophet^(sa), he tried to spread disorder and chaos. As a result of this, the Holy Prophet^(sa) ordered for him to be killed. Nevertheless, further details are found in Sharah Umdatul Qaari regarding the companion who was wounded. It is reported that when Muhammad bin Muslamah, along with his companions, attacked Ka‘b bin Ashraf and killed him, the tip of their sword struck Hazrat Harith^(ra) bin Aus and wounded him. His companions lifted him and rushed him to Medina and appeared before the Holy Prophet^(sa). The Holy Prophet^(sa) put his saliva on the wound of Hazrat Harith^(ra) bin Aus, after which he no longer felt any pain. (Umdatul Qari, Vol. 17, p. 179, Kitabul Maghazi, Bab Qatlu Ka’b bin Ashraf, Darul Kutub Al-Ilmiyyah, Beirut, 2001)

Reason Behind the Killing of Ka‘b bin Ashraf

Previously, I spoke briefly about the incident of why Ka‘b bin Ashraf was killed. Now I shall present further details which Hazrat Mirza Bashir Ahmad Sahib^(ra) has written, even though some of it may be repeated:

“Although Ka‘b was a Jew by religion, he was not actually Jewish by descent; rather, he was an Arab. His father, Ashraf, was a very clever and cunning man of the Banu Nabhan, who came to Medina and developed relations with the Banu Nazir and became their confederate. Ultimately, he managed to gain such power and influence that Abu Rafay bin Abil-Huqaiq, head-chief of the Banu Nazir, gave him his daughter in marriage. It was this very daughter who gave birth to Ka‘b, who grew to attain an even greater status than that of his father. This was to such an extent that ultimately, he took on such a capacity that all the Jews of Arabia began to accept him as their chief. In addition to being a well-built and attractive man, Ka‘b was also an eloquent (well-spoken) poet and a very wealthy man. Through generous spending, he would always keep the scholars and other influential personalities of his nation under his own control. However, from a moral perspective, he was a man of extremely ill morals, and was a master in the art of secret schemes and conspiracies.

“When the Holy Prophet^(sa) migrated to Medina, along with the other Jews, Ka‘b bin Ashraf also participated in the treaty,” (he has given a lengthy description, so I shall only briefly mention some portions of it) “which the Holy Prophet^(sa) drafted between the Jews with regards to mutual friendship, peace and security, and collective defence. However, deep within, the fire of malice and enmity began to burn in the heart of Ka‘b” (he participated in the treaty but in his heart remained the hypocrisy, enmity and malice, so this is why the fire was burning in his heart) “…and he began to oppose Islam and the Founder of Islam through secret schemes and conspiracies.

“As such, it is recorded that every year Ka‘b would give a large sum of charity to Jewish scholars and religious leaders. However, after the migration of the Holy Prophet^(sa), when these people came to collect their yearly allowances, within the course of discussion, he began to mention the Holy Prophet^(sa) and enquired of them as to their opinion of the Holy Prophet^(sa) in light of religious scriptures. They responded that apparently it seemed as if he was the very same Prophet who had been promised to them.

“Ka‘b (who harboured enmity and malice) was greatly displeased at this response and sent them away referring to them as immensely dull, and did not give them their usual charity. When the Jewish scholars lost their bread and butter, after some time, they came back to Ka‘b and said that they had misinterpreted the signs and that they had contemplated again to discover that in actuality, Muhammad^(sa) was not the Prophet who had been promised to them. This response served the purpose of Ka‘b, and satisfied with their answer, he reinstated their yearly stipend.

“In any case,” (Hazrat Mirza Bashir Ahmad^(ra) has quite rightly written) “this was merely religious opposition, which although was expressed in an unpleasant manner, could not at all be objectionable, and nor could Ka‘b be brought to task merely on this account. However, after this, the opposition of Ka‘b took on a more dangerous form, and ultimately, after the Battle of Badr, he began to employ such conduct, as was extremely mischievous and seditious, and created very dangerous circumstances for the Muslims. In actuality, prior to the Battle of Badr, Ka‘b thought that this religious zeal was a temporary one, and gradually, all of these people would disperse on their own and revert to their ancestral religion. However, on the occasion of Badr, when the Muslims were granted an extraordinary victory, and most of the chieftains of the Quraish were slain, he understood that this new religion would not die out by itself. Hence, after Badr, he resolved to exert his best efforts to abolish and utterly destroy Islam.

“The first expression of his heart-felt rancour and jealousy was at the occasion when news of the victory of Badr reached Medina. Upon hearing this news, at the outset, Ka‘b said that this news seemed to be false, because it was impossible for Muhammad^(sa) to triumph over such a large army of the Quraish, and for such renowned chieftains of Mecca to be mixed to dust; if this news was true, then death was better than such a life. When this news had been confirmed and Ka‘b was assured that the victory at Badr had granted Islam such strength as was beyond his wildest dreams, he was overcome with anger and rage.

“When the Muslims returned after the victory at Badr, he immediately prepared for journey and took to Mecca, and upon reaching there, by the power of his persuasive speech and poetic tongue, inflamed the fire that was kindling in the hearts of the Quraish. He created an unquenchable thirst in their hearts for Muslim blood, and filled their hearts with sentiments of revenge and enmity. Then, when their emotions had become immensely sparked as a result of his incitement, Ka‘b took them to the courtyard of the Ka‘bah, and handing them the drapes of the Ka‘bah, had them swear that they would not rest until Islam and the Founder of Islam had been wiped out from the face of the earth.” He further writes, “After creating this fiery atmosphere in Mecca, this evil person turned to the other tribes of Arabia, and travelling from tribe to tribe, he incited people against the Muslims. Then, he returned to Medina and whilst composing Tashbib – i.e. he alluded to Muslim women in a very filthy and obscene manner in his provocative couplets. In doing so, he did not even spare the women from the household of the Holy Prophet^(sa) in his amorous couplets, and had these couplets widely publicised throughout the country. Finally, he hatched a conspiracy to assassinate the Holy Prophet^(sa). Under the ploy of a feast, he invited the Holy Prophet^(sa) to his residence, and with a few Jewish young men he schemed to have the Holy Prophet^(sa) assassinated. However, by the Grace of God, information was received in advance and this plan of his was unsuccessful.

“In light of the treaty which had been settled between the inhabitants of Medina upon his arrival, the Holy Prophet^(sa) was the chief executive and commander in chief of the democratic state of Medina. Thus, when the state of affairs escalated to such an extent, and charges of infraction of treaty, rebellion, inciting war, sedition, use of foul language and conspiracy to assassinate the Holy Prophet^(sa) had been established, he issued the verdict that Ka‘b bin Ashraf was liable to be put to death due to his actions. The Holy Prophet^(sa), therefore, instructed some of his companions to execute him. However, due to the sedition of Ka‘b, since the atmosphere of Medina at the time was such that if a formal announcement had been made before his execution, there was a possibility that civil war may have erupted in Medina, and there was no telling how much massacre and carnage would have ensued as a result. The Holy Prophet^(sa) was willing to offer any possible and reasonable sacrifice in order to prevent international violence and bloodshed. Thus, he instructed that Ka‘b should not be executed publicly; rather, a few people should quietly find an opportunity and put an end to him. The Holy Prophet^(sa) assigned this duty to a faithful companion named Muhammad bin Maslamah^(ra), and emphasised that whatever strategy was devised, should be executed with the counsel of Sa‘d bin Mu‘az^(ra), who was the chief of the Aus tribe. Muhammad bin Maslamah^(ra) submitted, ‘O Messenger of Allah! In order to kill him silently, we shall be required to say something,’ which meant that some excuse, etc., would be required, by which Ka‘b could be lured out of his residence and executed in a secure location. Taking into account the grave consequences which could have arisen if a covert operation had been ruled out, (the Holy Prophet^(sa) remained silent) then he said, ‘Alright then.’ As such, with the counsel of Sa‘d bin Mu‘az^(ra), Muhammad bin Maslamah^(ra) took Abu Na’ilah^(ra) and two or three other companions along and reached the residence of Ka‘b. They called Ka‘b out from his living quarters and said, ‘Our Chief (i.e. Muhammad^(sa)) demands charity of us, while we are of straitened circumstances. Would you be so kind as to give us a loan?’ Upon hearing this, Ka‘b jumped with joy and said, ‘By God! This is nothing – the day is not far when you shall become averse to him and abandon him.’ Muhammad bin Maslamah^(ra) responded, ‘In any case, we have already accepted Muhammad^(sa) and are now waiting to see the final outcome of this dispensation, but you tell us whether or not you will give us a loan?’ ‘Of course!’ said Ka‘b, ‘But you will be required to deposit some collateral.’ Muhammad bin Maslamah^(ra) inquired, ‘What do you require?’ This wretched person responded, ‘Leave your women as collateral.’

“On hearing this, he became enraged that they should leave their women with a man like him. ‘He [i.e. Ka’b] responded, ‘Alright, then your sons shall do.’ Muhammad bin Maslamah^(ra) responded, ‘This is not possible either, we cannot bear the reproach of the whole of Arabia. However, if you are generous enough, we are willing to leave our arms with you as collateral.’ Ka’b agreed, and Muhammad bin Maslamah^(ra) and his companions left with the promise to return at night. At nightfall, this party arrived at the residence of Ka‘b with their weapons as now they were able to openly take their arms along. When they had led Ka‘b out of his home, they restrained him and killed him.” During the struggle, Zaid, who has been mentioned above, was injured by a sword from his fellow companions. “After Ka’b had been killed, Muhammad bin Maslamah^(ra) and his companions departed from there and quickly presented themselves to the Holy Prophet^(sa), and conveyed to him the news of his execution.

“When news of the execution of Ka‘b became known the following morning, a tremor rippled through the city, and the Jewish people were deeply enraged. The following day, in the morning, a delegation of the Jews presented themselves before the Holy Prophet^(sa) and complained that their leader Ka‘b bin Ashraf had been murdered in such and such way. The Holy Prophet^(sa) listened to their comments.” He did not deny it, nor did he say that he has no knowledge of the incident, but said, “Are you also aware of the crimes which Ka‘b is guilty of?” Then, the Holy Prophet^(sa) briefly reminded them of all the evil schemes which Ka‘b was guilty of, i.e., infraction of treaty, inciting war, sedition, use of foul language and conspiracy of assassination, etc. Upon this, the people became fearful and did not say a word. It was only after this that their anger subsided and understood the reality of the matter that this was the appropriate punishment. After this, the Holy Prophet^(sa) said, ‘At least from here onwards, you would do well to live in peace and harmony, and do not sow the seed of enmity, violence and disorder.’ As such, with the agreement of the Jews, a new treaty was drafted, and the Jews promised once again to live with the Muslims in peace and harmony, and to abstain from a course of violence and disorder. This treaty was entrusted to Hazrat Ali^(ra). Furthermore, nowhere in history is it recorded that after this, the Jews ever mentioned the execution of Ka‘b bin Ashraf and accused the Muslims, for in their hearts they knew that Ka‘b received the rightful punishment due to him.”

Response to an Allegation

Hazrat Mirza Bashir Ahmad Sahib^(ra) writes that Western historians raise the allegation that the Holy Prophet^(sa) wrongfully ordered the execution of Ka‘b bin Ashraf. Negating this allegation, Hazrat Mirza Bashir Ahmad^(ra) Sahib writes that it was not an erroneous decision “since Ka‘b bin Ashraf had entered into a formal agreement of peace and security with the Holy Prophet^(sa). Scheming against the Muslims was out of the question, especially when he had agreed to support the Muslims against all foreign enemies and to maintain friendly relations with the Muslims. By virtue of this treaty, he had also accepted that the Holy Prophet^(sa) would be the chief executive of the democratic state which had been established in Medina, and that the verdict of the Holy Prophet^(sa) would be legally binding in all disputes.”

Hazrat Mirza Bashir Ahmad Sahib^(ra) further writes: “Therefore, historical evidence proves that under this very treaty, Jewish people would present their cases before the Holy Prophet^(sa) and he would administer verdicts to them… In these circumstances, ignoring all of his treaties and agreements, Ka‘b committed treason against the Muslims, as a matter of fact, against the very government of the time. He planted the seed of violence and disorder in Medina; he attempted to inflame a fire of war within the country and dangerously incited the tribes of Arabia against the Muslims; he composed provocative couplets against the Muslim women, whilst composing Tashbib; and conspired to assassinate the Holy Prophet^(sa). Furthermore, all of this was done in such a time, when the Muslims were already surrounded by difficulties from all four directions.”

In such circumstances, the crime committed by Ka‘b, or more appropriately, the stack of crimes committed by Ka‘b warranted punitive measures and hence, this action was taken against him.

Hazrat Mirza Bashir Ahmad Sahib^(ra) writes: “Even today, in countries which are known as ‘civilised’, when a criminal is guilty of the crimes of rebellion, infraction of treaty, inciting war, and attempted assassination, is such a person not administered the death penalty?” So how can one then raise this as an allegation?

The second question relates to the method of the execution as to why he was killed discreetly in the night. Hazrat Mirza Bashir Ahmad^(ra) writes about this:

“With regard to this issue, it should be remembered that there was no formal ruling power in Arabia at the time (even though they had elected a leader). Rather, every individual and every tribe was free and independent.” They would come to the Holy Prophet^(sa) for decisions that were needed to be made as a whole for everyone, but they were also free to make their own decisions amongst their own tribes as well.

“In this state, which court of law existed where a case could be filed against Ka‘b and a formal judgement for his execution could be sought? Should a complaint have been lodged with the Jews, of whom he was a leader, and who had themselves committed treachery against the Muslims already, and would create disorder every other day?”

Thus, it was impossible to go to the Jews for a decision.

“Should justice have been sought from the tribes of Sulaim and Ghatafan, who had planned to launch a sudden attack on Medina at night three or four times, in the last few months alone?” These were also their own tribes, therefore it was not possible to get any justice from them.

Hazrat Mirza Bashir Ahmad^(ra) further writes:

“Reflect on the state of Arabia at the time, and then contemplate that when a person was guilty of provocation, inciting war, mischievous behaviour and attempted assassination, and due to this, his remaining alive was felt to be a threat to their own security and the security of the country, what other alternative was available to the Muslims, except for executing such a person when the opportunity presented itself, in the consideration of self-defence. It is far more beneficial for an evil and violent man to be executed, as opposed to the lives of many peace-abiding citizens being put to danger, and the peace of the country being ruined.”

God Almighty also states that spreading evil and disorder is worse than killing.

Then, in light of the treaty which took place between the Muslims and Jews after the migration, the Holy Prophet^(sa) did not possess the capacity of an ordinary citizen. On the contrary, he had now become the chief executive of the democratic state which had been established in Medina. The Holy Prophet^(sa) had been given the authority to issue whatever verdict he deemed appropriate with respect to all disputes and political affairs. Hence, in the interest of domestic peace, if the Holy Prophet^(sa) declared Ka‘b as being worthy of death due to his mischievous behaviour, it is therefore completely futile to raise an allegation against this after 1,300 years have elapsed because the Jews themselves found this punishment of Ka‘b as being reasonable in light of his crimes, and took to silence without raising a single objection. (Sirat Khatam-un-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 467-473)

This was the state of Ka‘b and it was in reference to this that Hazrat Harith^(ra) bin Aus bin Mu‘az was mentioned as he was a part of this group who were sent to kill him. Also, all those allegations levelled against the Holy Prophet^(sa) or against Islam being a religion of oppression are all baseless. In fact, Ka‘b was liable to punishment and in the capacity of a leader of the state, the Holy Prophet^(sa) issued this punishment.