Friday Sermon delivered at Masjid Mubarak, Islamabad, Tilford, UK
After reciting Tashahhud, Ta’awwuz and Surah al-Fatihah, His Holiness Hazrat Mirza Masroor Ahmad(aba) said that he would continue narrating accounts of the Battle of Khaibar, which took place during the life of the Holy Prophet(sa).
The second fort in Khaibar was Fort Sa’b bin Mu’adh. It was 500 warriors strong and equipped with more food and resources than all the others.
This fort was besieged for three days as it was a strong fort. Banu Aslam, a tribe, faced immense hunger and weakness and asked Hazrat Asma bint Harithah to convey their condition to the Holy Prophet(sa). When the Holy Prophet(sa) was informed of their condition, he prayed and said, ‘I swear in His name who has complete control of my life, I have nothing to give you strength. I do not have anything to eat. I understand their condition who are struggling with hunger.’ Then, he prayed, ‘O Allah, conquer the fort that is brimming with food and resources.’
Following this, a flag for battle was given to Hubab bin Mundhir. A few Jews emerged from the fort, and some Muslims duelled with them and subdued them. At the time, the Holy Prophet(sa) was firing arrows, during which Hazrat Hubab bin Mundhir entered the fort, and a fierce battle ensued. The fort was conquered and the food and resources were taken into possession by the Muslims. The spoils included large quantities of food, and the Holy Prophet(sa) instructed them to eat from it and also to feed the animals., and to utilise everything there.
The third fort in Khaibar was initially called Fort Qulla, after which it was named Fort Zubair bin Awwam. This fort was situated on a mountain, and the Holy Prophet(sa) besieged it for three days. A Jew informed the Holy Prophet(sa) that a siege would not be effective because the Jews in the fort had tunnels through which they retrieved water at night. He informed them that if their source of water were removed, they would surrender. Thus, after cutting off their source of water, the Jews emerged from their fort and a severe battle ensued. The fort was conquered, after which the Holy Prophet(sa) proceeded to the forts of Shaqq, the third group of forts in Khaibar.
Shaqq comprised two forts. The first was Fort Ubayy. The Holy Prophet(sa) ascended a hill and began attacking this fort. A Jew came out to duel, and Hazrat Hubab(ra) subdued him. Another man emerged, and someone from the Muslim army came forward but was martyred. Then, Hazrat Abu Dujanah(ra) came forward from the Muslims and subdued the Jew. After this, the Jews did not send anyone to duel, and the Muslims launched a collective attack on the fort. All the Jews fled, leaving their cattle and weaponry behind, and took refuge in the second fort of Shaqq.
The Muslims pursued the Jews, and the Jews began to fire many arrows from the high walls of their fort. The Muslims responded with arrows. It was noted that the Jews were particularly aiming their arrows where the Holy Prophet(sa) had set up his camp. An arrow even came and grazed his clothing. According to one narration, the Holy Prophet(sa) was injured by an arrow, and his clothes were torn. In response, he took a handful of rocks and threw them toward the fort, which caused the fort to shake and quake. Thereafter, the fort was vanquished.
There was another group of three forts known as the Forts of Katibah. After conquering the groups of forts in Nata and Shaqq, the Holy Prophet(sa) came toward Katibah. The three forts were known as Watih, Sulalim, and Qamus. The largest and most fortified fort was Qamus. After the Jews that had been displaced took refuge in these forts, no one emerged to duel, nor did they peek over the walls. The Holy Prophet(sa) besieged these forts for 14 days, after which it was decided that the forts should be pelted with stones.
The Jews resorted to trying to reconcile with the Muslims after realising their defeat was near. Kinanah bin Huqaiq sent Shammakh to the Holy Prophet(sa) with the message that he would like to speak, to which the Holy Prophet(sa) agreed. Kinanah emerged from the fort and entered a peace treaty with the Muslims. The Jews surrendered their belongings, and the Muslims collected the spoils.
There are other narrations about this victory. In some history books, it is stated that Fort Qamus was besieged for 20 days, and it was conquered after a severe battle led by Hazrat Ali(ra).
Nevertheless, an agreement was signed between the Jews and the Muslims. The first condition stipulated in the agreement was that the Jews would vacate all the forts and leave all their weaponry therein, and the Muslim army would take it into their possession. The second condition, according to negotiations, was that the Holy Prophet(sa) would protect the Jews, and would refrain from making their women and children captives. Thus, everyone would be protected. The third condition was that the Jews would be exiled and would go toward Syria. The fourth condition was that the Muslims would allow the Jews, upon their exile, to take as much wealth and resources with them as their mounts could carry. The fifth condition was that the Jews would inform the Muslims of all hidden treasuries and would surrender them to the victors. The sixth condition was that the Muslims would not be responsible for anyone who breaks any of the stipulated conditions or withholds information that must be revealed in light of the agreement.
Although, according to the agreement, the Jews were required to leave Khaibar and go to Syria, they asked to be allowed to stay there in order to tend to their farmland, especially because they knew their crops well. The Holy Prophet(sa) granted them permission to stay in Khaibar to continue their agriculture. The Holy Prophet(sa) treated them with immense mercy. According to the agreement, the Muslims would be entitled to half of the crops’ yield.
There are a few isolated incidents which occurred after Khaibar. After the events at Khaibar had been settled, Kinanah, the grand chief of Khaibar, and his brother, Rabi’, were brought to the Holy Prophet(sa). Kinanah possessed the treasures of the chief of Banu Nadhir, Huyayy bin Akhtab, and the Holy Prophet(sa) inquired about it. They claimed that it had all been spent after the Banu Nadhir had been exiled from Madinah, and swore upon it. A Jew tried to convince Kinanah to reveal the whereabouts of the treasury, however, they denied its existence. The Holy Prophet(sa) said that if they were hiding something that is later discovered, he would consider their lives and their families forfeited.
According to one narration, the Holy Prophet(sa) sent a man from among the Ansar to a specific place where something was concealed among dates. Upon discovering the hidden treasure, the two Jews were killed for breaking their vow, and their families were captured. This is one narration, the authenticity of which is unknown. According to another narration, Kinanah was brought to the Holy Prophet(sa), and he denied any knowledge of the treasure. Another Jew, Tha’labah, was brought, who admitted to seeing Kinanah spending time at a specific place in the mornings. Companions retrieved some of the treasure, and Kinanah refused to disclose the whereabouts of the rest. As a result, the Holy Prophet(sa) ordered his killing. When he was close to death, Kinanah revealed the whereabouts of the remaining treasure, and instead of being killed for breaking his oath, he was killed in recompense for the martyrdom of a Muslim.
His Holiness(aba) said that this incident is recorded in a manner that contradicts the true example and character of the Holy Prophet(sa). There are other varying narrations.
Many prominent history books, and even Sunan Abi Dawood, make mention of this event and the killing of Kinanah. Even some orientalists mention this incident in their books. They have raised allegations that the Holy Prophet(sa) was, God forbid, desirous of wealth because of greed. All such claims contradict his character and principles. A deeper study reveals that Kinanah was not killed only for withholding information about this treasury.
The Holy Prophet(sa) was the most forgiving and merciful person. He ordered that under no circumstances should women and children be harmed. Before embarking toward Khaibar, he also advised his companions that anyone who was going to acquire spoils should stay behind because that was not the objective. The Holy Prophet(sa) was a shining beacon of justice, and any narration which contradicts his character should and must be dissected accordingly to ensure its veracity.
According to the response prepared by the research cell, it has been observed that there are many variations of certain aspects of these narrations. Secondly, it seems strange and against the Holy Prophet’s (sa) practice to inquire about a treasury after the conditions of a peace agreement had been agreed upon. In light of the agreement, the Jews had already forfeited their possessions. Thirdly, when the treasury was discovered, what happened to it? All other spoils down to the arrows are mentioned in great detail in historical records, but there is no mention of the gold, silver and diamonds. Fourthly, there are severe discrepancies between all the narrations that mention looking into this treasury. Many individuals were involved, yet only Kinanah and his brother were killed, which doesn’t make sense.
Allamah Shibli No’mani, a renowned historian, also points out this mistake and says that it has been wrongly attributed to the Holy Prophet’s (sa) life. Kinanah was in fact killed, but not tortured to reveal the whereabouts of the treasury, and the reason he was killed was not limited to withholding the location of the treasury.
Furthermore, the Holy Prophet(sa) is above such behaviour where he would order the torture of anyone in exchange for some treasure. Kinanah killed Mahmood bin Maslamah, and was thus killed as a result of this murder. An Ahmadi author named Syed Barakat Ahmad Sahib writes regarding this that Ibn Ishaq has narrated this incident without any chain of narration, and in principle, the use of fire is against Islam. Furthermore, there is no narration which details that this wealth was deposited into the treasury. Mention of the precious metals such as gold, silver, etc. within Khaibar are not found amongst other narrations by historians; rather, all narrations mention agricultural produce, clothing, and weapons.
Hazrat Abu Hurairah(ra) himself used to narrate that although they conquered Khaibar, they did not receive any gold or silver in the spoils of war. Thus, we derive from this that Kinanah bin Rabi’ was in fact executed, but the reason for his execution was retribution for the murder of a Muslim soldier.
Amongst these narrations also exists the incident of a Jewish woman who tried to poison the Holy Prophet(sa), however Allah the Almighty safeguarded him from it. Further mention of this incident will be given at a later time, God willing.
Beloved Huzoor(aba) announced the funeral prayer in absentia of Master Mansoor Ahmad Sahib Kahloon, who was the son of Sharif Ahmad Sahib Kahloon. He recently passed away in Australia. Surely to Allah we belong and to Him shall we return. He was the grandson of Hazrat Chaudhry Sardar Khan Sahib(ra), who was a well-known companion of the Promised Messiah(as). After seeking an education in Rabwah, he began serving from a very young age. He served in the education department for over 34 years. He had the blessed opportunity to serve as Qa’id and Sadr Majlis at various times, and also served in the Jubilee Fund. He served as General Secretary in Hyderabad for 18 years. Then, he served as Amir for the District of Hyderabad for 13 years and also served as Amir Muqami.
It was his habit to come to the mosque to serve right after leaving work. He was firmly attached to Khilafat, looked after the poor, and was humble and generous, and helped many attain an education.
He is survived by one daughter and five sons. His son Usama says that from his earliest memory, he remembers his father serving. He was forced to migrate to Australia due to the conditions in Pakistan, but continued to serve when he arrived there. He would take part in any financial scheme, both in Australia and Pakistan. He served as the Local Secretary Ta’lim-ul-Quran and Tarbiyyat. May Allah the Almighty have mercy on the deceased, and enable the children to continue the noble deeds of their father.
Summary prepared by The Review of Religions
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul-Masih V(aba) stated:
Accounts pertaining to the Battle of Khaibar were being discussed. I will now mention the conquest of the second fortress of Khaibar. This second fortress is known as the Fortress of Sa’b bin Mu’adh. Compared to the other fortresses, most of the food, animals and provisions of Khaibar were stored in this fortress. Additionally, it housed 500 fighters. Hazrat Ka’b bin ‘Umar(ra) narrates that he surrounded the fortress of Sa’b bin Mu’adh for three days. This was a strong fortress. Hazrat Mu’attib Aslami(ra) narrates that Banu Aslam had to face severe hunger during [the Battle of] Khaibar. Banu Aslam agreed to send Hazrat Asma’ bin Haritha(ra) to the Holy Prophet(sa). Banu Aslam told Hazrat Asma’ bin Haritha(ra) to extend their greetings of peace to the Holy Prophet(sa) and to inform him that they are facing hunger and weakness and are in a dire state. Hazrat Asma’(ra) conveyed the greetings of the Banu Aslam to the Holy Prophet(sa) and said: “We are facing hunger and weakness. Pray to Allah for us.” The Holy Prophet(sa) prayed and said:
“By that Being in Whose hands is my life! I have nothing that can give strength to you, nor do I have anything to eat. I understand the current state of those who are weak due to hunger.” He then supplicated: “O Allah! Let them conquer the fortress, which is filled with food and tallow.” Following this, he gave the flag for the battle to Hubab bin al-Mundhir(ra). (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 121-122)
The details of this are recorded as follows: an individual from among the Jews whose name was Joshua stepped forward for a duel; i.e., for an individual combat. He called out for a duel and Hazrat Hubab bin al-Mundhir(ra) immediately stepped forward to challenge him. They fought until Hazrat Hubab(ra) killed him. Following this, a Jewish man named Ziyal called out for a duel. Hazrat ‘Amma(ra) bin ‘Uqbah Ghifari(ra) stepped out to challenge him. He stepped forward and struck the head of his opponent, which split his head open. Hazrat ‘Amma(ra) bin ‘Uqbah Ghiffari(ra) said: “Take that! I am the youth of the Ghifar tribe!” Upon this, the Companions said: “His Jihad has become invalidated.” In other words, when he raised this slogan mentioning his tribe and expressed his pride, the Companions said it was not an act of decency to praise oneself. When this was mentioned to the Holy Prophet(sa), he said: “It is fine. He will receive his reward and will also receive his due praise. If someone does this under such circumstances, there is no harm.”
Hazrat Muhammad bin Maslamah(ra) narrates: “I saw the Holy Prophet(sa) shooting arrows and none of his arrows missed the target. He looked towards me and smiled. Hazrat Hubab bin Mundhir(ra) entered the fortress with his contingent and conquered the fortress after a fierce battle. They took possession of all the weapons and the provisions. The Jews who were assigned to protect the fortress were killed and several were imprisoned.” Hazrat Mu’attib Aslami(ra), who went to the Holy Prophet(sa) and requested prayers due to hunger, narrates: “We had not yet returned that Allah granted us victory over the fortress of Sa’b bin Mu’adh.”
That is to say that he had just returned, having informed the Holy Prophet(sa) that we were in a dire state from hunger. In that duration, the battle had commenced and they gained victory. Hazrat Jabir(ra) relates: “The amount of food provisions obtained from Fort Sa’b was so much that we did not obtain as much from any other fort. It contained barley, dates, clarified butter, honey, oil and tallow. The Holy Prophet’s(sa) caller announced, “Eat and feed your animals also. But do not take anything away to eat, only eat it here.” (Fatah Khaibar, Allamah Muhammad Ahmad Bashmeel, Nafees Academy, Karachi, p. 140; Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 122)
There is then mention of the third fort, the Fort of Zubair bin al-Awwam(ra). Mention of its conquest is as follows: This fort was [previously] named Fort Qulla, and it was later given in Hazrat Zubair bin al-Awwam’s(ra) share. For this reason, it became known as the Fort of Zubair.
When the Jews fled from the forts of Na’im and Sa’b bin Mu’adh to the Fort of Zubair bin al-Awwam, the Holy Prophet(sa) besieged them. This fort was at the peak of the mountain. He besieged it for three days. A Jewish man named Ghazal came out and said, “O Abu al-Qasim! (i.e., addressing the Holy Prophet(sa). This is the title non-Muslims would use to address him.) Grant me security, on the condition that I tell you something that will grant you ease against the people of Natat (i.e., you will be able to conquer that fort) and then make your way towards the people of Shaqq. Certainly, the people of Shaqq have been overwhelmed due to your awe. After this you can continue to the next fort.” The Holy Prophet(sa) granted him security for his family and his wealth. The Jewish man then said, “If you remain here for even a month, it would not trouble them in the least. There are tunnels beneath their lands through which they leave in the night to bring water and then return to their fortresses. They will be able to defend against you. If you block their path to the water, they will lay down their arms for you.” The Holy Prophet(sa) followed him, and they blocked the tunnels. When their path to the water source was cut off, they emerged [from their fort], and a fierce battle ensued (i.e., the battle commenced).
On this day, there were some Companions who were martyred, and ten Jews were killed. The Holy Prophet(sa) attained victory and this was the final fort among the fortresses of Natat. When the Holy Prophet(sa) finished from Natat, he made his way towards the fortresses of Shaqq and as mentioned earlier, this was the third group of fortresses. (Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 265; Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 122)
There is mention here of the death of Salam bin Mishkam, a Jewish chieftain. During the battle at the fortresses of Natat, Salam bin Mishkam was killed at the hands of the Muslims. Salam was a renowned chief of the Banu Nadir and a leader amongst the Jews. However, he was sick, which is why he did not participate actively in the fighting as the other chieftains did, i.e., he did not fight with the sword or arrows. His companions suggested that he should go to Katibah, for it was safer there. However, despite his long-term illness, Salam did not accept this proposal and was eventually killed at the hands of the Muslims at Natat. (Sirat Encyclopaedia, Vol. 8, Dar-ul-Islam, Riyadh, p. 385)
If the mention of his illness is correct, and he did not actively take part in the fighting, even then, his killing is not objectionable as he is the one who prepared his army to send it in battle. He would also be the one to oversee all the matters in general. Therefore, a Companion killed him on the battlefield, for he was present there with them. An army general holds great value, and the death of such a leader causes the army to lose heart. Hence, in this regard, his killing was not at all objectionable.
Then there are narrations regarding the siege of both fortresses of Shaqq, and the victory over them. Shaqq was a group of two or three fortresses. The first fortress of Shaqq – in fact, there were two fortresses – which the Holy Prophet(sa) lay siege to was the fortress of Ubayy. The Holy Prophet(sa) stood on a mountaintop called Samwan, and atop this mountain, he fought against those within the fortress. At the outset of the battle, a Jewish man asked for a duel and Hazrat Hubab bin Mundhir(ra) came out to face him. They both attacked one another. With one strike, Hazrat Hubab(ra) severed half of his opponent’s right arm, and the opponent’s sword fell from his hand. Subsequently, he began retreating to his fortress in defeat. Hazrat Hubab(ra) followed him and pierced his spinal cord. He fell down, upon which Hazrat Hubab(ra) killed him.
Then another man came forth and announced, “Who will come out to face me?” One of the Muslims who was from the Jahsh family stepped forth, but he was martyred while fighting. The Jewish man stood in the same place and once again asked someone to duel with him, upon which Hazrat Abu Dujanah(ra) faced him. Hazrat Abu Dajanah(ra) had tied a red piece of cloth to his helmet. The Jewish man arrogantly walked towards him. Hazrat Abu Dujanah(ra) very quickly advanced and struck him with a blow, severing his leg, and then killed him. Hazrat Abu Dujanah(ra) retrieved the man’s battle provisions, armour, and sword, and presented himself to the Holy Prophet(sa), who gifted these items back to Hazrat Abu Dujanah. The Jews then stopped advancing in one-on-one combat. No one came to duel after that. The Muslims then raised slogans of Allah’s Greatness and launched a full attack, gaining entrance into the fortress. Hazrat Abu Dujanah(ra) was ahead of all the Muslims. The Muslims found provisions, goats and food in the fortress. The Jews ran away by climbing over the walls, leaping like gazelles and all of them had reached the other fortress of Shaqq. They quickly ran away.
The Holy Prophet(sa) set out towards them alongside his Companions, and a battle ensued against the Jews. The Jews vehemently fired arrows and threw rocks upon the Muslims. In response to the Jews, the Muslims too began firing arrows as they [the Jews] were, but the arrows of the Jews were causing significant damage to the Muslims, because the Jews were firing arrows from the fortress towers (i.e., they were shooting from above) whilst the Muslims had encamped at the base of the fortress. The Holy Prophet(sa) was also firing arrows at the Jews alongside the Muslims. It is mentioned that the Jews looked to be specifically targeting the place where the Holy Prophet(sa) had encamped, because a large number of arrows were falling in that area. The Holy Prophet(sa) was sitting among his Companions when an arrow came and pierced his clothing. Another narration states that the Holy Prophet(sa) was injured by that arrow, and his clothes were ripped due to it. He then took the arrow out, grabbed a handful of stones, and threw them in the direction of the fortress. Due to this, their fortress began quaking, and the Muslims then attacked the Jews and seized them, and then captured the fort. (Fatah Khaibar, Allamah Muhammad Ahmad Bashmeel, Nafees Academy, Karachi, pp. 156-157; Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 123)
Then there were three fortresses of Katibah. The Muslims besieged all three fortresses. Regarding this, it is written that when the Holy Prophet(sa) conquered the fortresses of Shaqq and Natat, the Jews moved to the three fortresses of Katibah, namely Watih, Sulalim, and Qamus. The biggest of the Katibah fortresses was the Qamus Fortress, which was also the most fortified.
The Jews barricaded themselves in these three forts. They would neither look out from their forts nor would any of them emerge for a duel. The Holy Prophet(sa) continued to surround these forts for 14 days, until finally he decided to use a catapult. When the Jews realised that their end was nigh, (a catapult is a device used for slinging rocks), they sought reconciliation with the Holy Prophet(sa). Kinanah bin Abu Huqaiq sent a man named Shamakh to the Holy Prophet(sa), requesting an opportunity to speak with him. The Messenger(sa) of Allah granted him permission, and Kinanah bin Abu Huqaiq descended from the fort and sought a treaty of peace with the Messenger(sa) of Allah. The Holy Prophet(sa) sent his Companions to them, who confiscated their belongings, i.e., the Companions captured their belongings. From these forts, the Muslims confiscated 100 suits of armour, 400 swords, 1,000 spears, and 500 bows with quivers. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p.131; Al-Sirah Al-Nabawaiyyah, Ibn Kathir, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 376)
Regarding the conquest of the Qamus fort, there are some other varying accounts. For instance, some historical records indicate that this fort was surrounded for 20 days, and only after an intense battle between the Jews was the fort subdued and conquered by Hazrat Ali(ra). Regarding the conquest of this fort, biographers have written the same details that other historians have attributed to the Na’im fort. (Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 265; Sirat Encyclopaedia, Vol. 8, Dar-ul-Islam, Riyadh, pp. 392-293; Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 124-126)
In any case, this fort was conquered by the Muslims, and the Jews sought a peace treaty on the following conditions:
Historical records mention that some Jews remained at Khaibar after the Muslims gained victory, and they were required to give half the yield of their crops to the Muslims. While according to the conditions of the pact, the Jews were to be exiled to Syria, they requested the Messenger(sa) of Allah to allow them to remain in Khaibar so that they could continue to farm and tend to their crops as they were experts in local agriculture. The Holy Prophet(sa) accepted their request and permitted them to stay in Khaibar for this purpose, saying they could have half of the yield in exchange for their farming. The Holy Prophet(sa) extended great sympathy to them. Sahih al-Bukhari mentions this on account of Hazrat Abdullah(ra), who relates, “The Holy Prophet(sa) gave the fields of Khaibar over to the Jews for them to cultivate it, promising them half of the harvest.” (Fatah Khaibar, Allamah Muhammad Ahmad Bashmeel, Nafees Academy, Karachi, p. 57; Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith 4248)
The number of Companions who were martyred at Khaibar was 17. Their names are as follows:
Hazrat Yassar(ra), an Abyssinian slave and one person from the tribe of Ashja‘ whose name is not recorded.
93 people from the Jews were killed in the conquest of Khaibar. The names of some prominent chiefs are: Harith, Abu Zainab, Marhab, Usair, Yasir, Amir and Kinanah bin Abi Al-Huqaiq. (Tabqat Al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 82; Kitab-ul-Maghazi, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 160; Imta-ul-Isma’, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 323; Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 264)
After the victory at Khaibar, there were some distinct incidents that have been mentioned, one of which is the killing of Kinanah bin Rabi’. In the books of history and biographies, it is written that after the victory at Khaibar, when the treaty was being drawn up with the Jews, the people brought Kinanah and his brother Rabi’ to the Holy Prophet(sa). Kinanah was the overall chief of Khaibar and the husband of Hazrat Safiyyah(ra). Rabi’ was his paternal cousin. Kinanah had the treasure belonging to Huyayy bin Akhtab, the leader of the Jewish tribe of Banu Nadir. This included gold and silver jewellery. This jewellery would be rented out to the Arabs for their wedding ceremonies. The Holy Prophet(sa) addressed both of them [Kinanah and Rabi’] and said: “Where is that treasure of yours?” They replied: “When we left Medina, it was spent gradually.” In one narration, it is mentioned that they said: “O Abu al-Qasim (addressing the Holy Prophet(sa)) we have spent it in preparation for this war. Now, there is nothing left. We had gathered that wealth for this very day.” The Holy Prophet(sa) said to them: “You did not leave Medina that long ago for it all to be spent.” Both of them took an oath that they did not have any of the wealth. Upon this, the Holy Prophet(sa) said: “If the treasure is discovered with you, then there will be no protection of Allah and His Messenger for you.” They replied in the affirmative. The Holy Prophet(sa) made Hazrat Abu Bakr(ra), Hazrat Umar(ra), Hazrat Ali(ra) and Hazrat Zubair(ra) witnesses over this. Upon this, a man from the Jews got up and went to Kinanah and said: “If you have what Muhammad [sa] is asking for, then give it to him. If you know about it, then give it or if you know, you should tell him as it can save your life. Otherwise, by God, he will certainly get a hold of it.” Ibn Abul Al-Huqaiq scolded him and the Jewish man sat back down. This has been mentioned in a history book. (Tabqat Al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 86; Tarikh-ul-Khamis, Vol. 2, Dar Sadir, Beirut, p. 415; Kitab-ul-Maghazi, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 140)
Hazrat Ibn Abbas(ra) states that the Holy Prophet(sa) said to both of them: “If you hide anything from me and I find out about it, then I will consider your blood and your children lawful because of this.” Both of them agreed.
In a book of history, there is a brief account of finding this treasure as follows: Hazrat Ibn Abbas narrates that the Holy Prophet(sa) called a Companion from the Ansar and said: “Go to such and such plain and go to the date palms. Go towards the dates from the right or the left, whichever is higher. See whatever is there and bring everything to me (i.e., whatever is beneath them). The value of the treasure was estimated and equalled 10,000 dinars. Because of their treachery, both of them were executed and their families were taken as prisoners. This is one narration. To what extent this is correct will be analysed later.
According to a different narration, t is mentioned in one narration in which Ibn Ishaq states that Kinanah was brought before the Holy Prophet(sa) and he possessed the treasure of the Banu Nadir. He was questioned about the treasure, of which he denied any knowledge. (Tabqat Al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 86; Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 266)
Then, a Jewish man by the name of Tha’labah was brought before the Holy Prophet(sa). In some narrations, it is mentioned that Sa’yat bin Salam bin Abi Al-Huqaiq was brought and questioned. He told the Holy Prophet(sa): “I saw Kinanah circle such and such ruins every morning.” The Holy Prophet(sa) sent Tha’labah along with Zubair bin al-Awwam(ra) and a few Muslims to where Tha’labah had mentioned. When that place was dug up, the treasure was discovered.
In one narration, it is mentioned that some of the treasure was found but the rest was never located. Furthermore, Kinanah refused to disclose its whereabouts. Upon this, the Holy Prophet(sa) ordered Hazrat Zubair(ra) to punish Kinanah. Hazrat Zubair(ra) brought pieces of flint and would strike them on his chest, as a result of which sparks would fly. Then, when he was close to death, he informed about the remaining treasure. Upon this, the Holy Prophet(sa) handed Kinanah over to Muhammad bin Maslamah so he could kill him. Thus, Muhammad bin Maslamah killed Kinanah as retribution for killing his brother Mahmood bin Maslamah, who was martyred when a millstone was dropped on top of him.
Nonetheless, he was killed, but the manner in which the entire account has been narrated goes against the example and conduct of the Holy Prophet(sa). In some narrations, it is mentioned that the Holy Prophet(sa) ordered for both brothers to be executed. According to one narration, Kinanah was killed by Muhammad bin Maslamah(ra), whereas his brother was handed to the family of Bishr bin Bara. And he was killed in retribution for Bishr bin Bara(ra). The Holy Prophet(sa) declared their wealth to be permissible and imprisoned their children. These narrations are found in the authentic books of history and the biographies of the Holy Prophet(sa), for example: Tarikh al-Tabari, Tarikh al-Khamis, Al-Tabaqat of Ibn Sa’d, Kitab al-Maghazi by Al-Waqidi, Sirat Ibn Hisham, Sirat Ibn Ishaq, Al-Sirat al-Halabiyyah and Al-Zurqani etc. And Kinanah being killed for this reason has been mentioned in books of Hadith such as Sunan Abi Dawud. However, various reasons have been mentioned for Kinanah being killed and there are varying narrations as well and from these narrations, it comes to light that the reason for Kinanah being killed was not because he refused to disclose the treasure. (Sirat Al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 62; Kitab-ul-Maghazi, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 140; Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 265; Sirat Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 698; Imta-ul-Isma’, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 315; Sunan Abu Dawud, Hadith 3006)
Nonetheless, this incident at Khaibar has been mentioned by the orientalists in their books. Thus, the critics, who have a habit of raising allegations against Islam and the blessed character of the Holy Prophet(sa) have made claims that the Holy Prophet(sa) had a greed and thirst for wealth. Or they tried to make it seem that, God forbid, the Holy Prophet(sa) carried out various oppressive and unjust acts. Those who raised such allegations abandoned all rationale and justice in that the Holy Prophet’s(sa) life was like an open book and in view of all. Prior to the start of any battle, he would make an open announcement warning not to kill any child, or any woman and to the extent that he even forbade from cutting down any trees unnecessarily. (Sahih al-Bukhari, Kitab al-jihadi wa s-syar, Hadith 3015; Sunan Al-Kubra, Al-Bayhaqi, Vol. 9, Maktabatul Rushd, Hadith 18665, p. 154)
For an individual who could not bear to see an animal in pain, how could he harm his fellow human beings and deal harshly with them? Similarly, waging war for the sake of obtaining spoils is a completely baseless allegation. And regarding the Battle of Khaibar, prior to departing from Medina, the Holy Prophet(sa) had made an announcement that anyone who wished to partake in the battle for the sake of obtaining spoils from this war would not go with them. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 115)
The details of this have been mentioned previously. When narrations of such nature come to light regarding a Prophet(sa) whose actions are what have just been described, then justice demands that we fully analyse and scrutinise any such narrations. Indeed, the first attempt should be to honour every Hadith and narration as much as possible. And if possible, the subject matter ought to be reconciled; however, the honour and pristine character of the Holy Prophet(sa) is of utmost importance. The Holy Prophet(sa) was the embodiment of justice and equity and was a “Mercy for Mankind”. Any narration that contradicts this cannot be accepted. However, historians and authors of the biography of the Holy Prophet(sa) have stated that there are hundreds of narrations found in ahadith, that have been fabricated by people who came later. Furthermore, it is an established truth that the Jewish [tribes] were involved in doing this and they would make up erroneous narrations.
Our research team has presented an excellent analysis of this incident regarding the killing of Kinanah and his brother. In light of the narrations and what has been mentioned, they have provided a very good response to the allegation raised by the orientalists. They state, “The testimonies from within these narrations clearly indicate that the narrators have erred in their accounts at each step. They have forgotten some aspects and mixed up others. Even if there was an incident as has been mentioned, then a very trivial matter has been greatly exaggerated and made into something very big and given a negative twist to the entire account. For example, it seems rather strange that after the peace treaty had been signed with the Jewish tribes and all aspects had been stipulated, a demand is then made about their treasure. This is because any right to occupy any property or wealth of the Jews would be negated by the terms of the treaty itself, with the exception of the land around Khaibar. Furthermore, if the treasure was indeed found, as mentioned in these narrations, then where did it go? Every single item from the spoils of Khaibar has been mentioned in detail in the books of history and biographies; clarified butter, tallow, dates, clothes, provisions, cattle, spears, swords, arrows, shields, etc. But at no place is there any mention of x amount of gold, silver, diamonds or other jewels being found. On the contrary, it is written that from among the spoils of Khaibar, no gold or silver was acquired. This is a narration of Sahih al-Bukhari. The narrations that mention the inquiry regarding the treasure are full of contradictions and issues. In some narrations, only Kinanah was asked; in others, it mentions that both Kinanah and his brother were called. Some narrations, state that a Jewish man with them was questioned. In some narrations, it is mentioned that their uncle, Huyyay, was asked.
Then, after all this investigation, if punishment were to be given, many would have been declared guilty, but according to these narrations, only two were punished, namely Kinanah and his brother. According to some narrations, only Kinanah was punished. It is written in Bukhari that when Hazrat Umar(ra) intended to exile the Jews from Khaibar during his caliphate, a son of Abu al-Huqaiq came to him. The commentator of Bukhari, Allamah Ibn Hajar, writes that this brother of Kinanah remained alive until the era of Hazrat Umar(ra) and stayed in Khaibar until the exile, so this account of the brother's killing is also incorrect.
Some biographers infer from this narration in Bukhari that only Kinanah was punished. (Fath-ul-Bari Sharah Sahih al-Bukhari, Vol. 5, Qadeemi Kutub Khana, Hadith 2730, p. 411; Sirat-ul-Nabi, Shibli, Vol. 1, Maktabatul Islamiyyah, p. 333; Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith 4234)
In any case, all these statements that have been made have many contradictions, which causes all such narrations that mention corporal punishment for obtaining treasure to be considered dubious. The truth is, this entire incident is incorrect.
Thus, a well-known biographer, Allamah Shibli Nu’mani, writes:
“In the events of Khaibar, the biographers have narrated a tradition which is absolutely false. It has been transmitted in most books and has become widely accepted, meaning it has been accepted and included in the traditions. That is, firstly, the Holy Prophet(sa) had given the Jews safety on the condition that they would not hide anything, but when Kinanah bin Rabi’ refused to reveal his treasure, the Holy Prophet(sa) ordered Hazrat Zubair(ra) to extract the location of the treasure from him by force. Hazrat Zubair(ra) would burn his chest with flint until he was near death. Finally, the Holy Prophet(sa) had Kinanah killed and all Jewish women were taken as slaves. Only this much of the tradition is correct, that Kinanah was killed, but not because he refused to reveal the treasure, but rather because Kinanah had killed Mahmud bin Maslamah(ra). It is explicitly stated in Tabari that the Holy Prophet(sa) handed Kinanah over to Muhammad bin Maslamah(ra), who killed him in retaliation for his brother Mahmud bin Maslamah(ra).
“As for the rest of the tradition, both Tabari and Ibn Hisham have narrated it from Ibn Ishaq, but Ibn Ishaq has not mentioned the name of any narrator for these traditions. Scholars of Hadith have explicitly stated in the books of narrators that Ibn Ishaq used to narrate the events of the Holy Prophet’s(sa) military expeditions from Jewish sources. (He took many traditions from Jewish sources.) This tradition should also be considered among those (the Jewish sources would never tell the truth about this matter.) This is why Ibn Ishaq does not mention the names of any narrators. To be so harsh on a person to make him reveal a treasure that fire is cast upon his chest with a flint is far beneath the dignity of one who is a ‘Mercy to all the worlds’. The same person who does not at all confront the one who tried to poison him, who does not punish them – could he order someone to be burnt for a few coins? The actual incident was only this much, that Kinanah was given safety on the condition that he would not commit any treachery or give any false statements. In fact, there is a narration that states that he had also agreed that if he did anything against it, his blood would become lawful. Kinanah committed treachery, and the promise of safety that was given to him was annulled. Kinanah had killed Mahmud bin Maslamah, so he was killed in retaliation.
“Perhaps he would have been forgiven earlier, but because he committed treachery elsewhere, he was punished for it.” (Sirat-ul-Nabi, Vol. 1, Maktabatul Islamiyyah, pp. 284-285)
An Ahmadi author of the current times, Syed Barakat Ahmad Sahib, writes in his work The Holy Prophet and the Jews of Hijaz that “Ibn Ishaq has narrated a story without any chain of narration, and these facts are evidently wrong. Firstly, torture, and torture by fire at that, is against the Islamic teachings. Secondly, there is no mention of the distribution of this recovered treasure in all the spoils of Khaibar. Nor is there any narration which mentions this treasure being deposited in the state treasury. Not only Ibn Ishaq, but even in other early sources, there is no mention of cash, gold, silver, or other such valuable goods in the spoils of Khaibar. All traditions are related to produce, clothes, or weapons. Hazrat Abu Hurairah, who was with the Holy Prophet(sa) in the battle of Khaibar, used to say that we conquered Khaibar but did not get gold and silver in the spoils.” (Rasool-e-Akram(sa) Aur Yahood-e-Hejaz, (translation), Maktabat-ul-Jamia Ltd, Delhi, pp. 162-163)
In short, Kinanah bin Rabi’ was killed, but the reason for his killing was the murder of a Muslim commander, as a result of which he was killed in retaliation.
Thus, this is the actual truth of the matter. These incidents will be mentioned in the future. Among these events, there is also mention of a Jewish woman who attempted to poison the Holy Prophet(sa) and conspired against him, but Allah the Almighty kept him safe. God willing, I will explain the details of this incident in the future, as it is quite lengthy.
At this time, I wish to mention about a deceased member and then also lead his funeral prayer in absentia. Master Mansoor Ahmad Sahib Kahloon, son of Sharif Ahmad Sahib Kahloon, who was currently residing in Australia, passed away recently.
اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن
[Surely, to Allah we belong and to Him shall we return.]
The deceased was the grandson of Chaudhry Sardar Khan Sahib(ra), of Chahoore, a companion of the Promised Messiah(as). He received his education in Rabwah and had the honour of serving the faith from childhood. He began his employment at Bashir Abad Taleem-ul-Islam High School in Sindh. He remained affiliated with the teaching profession for approximately 34 years. In Bashir Abad, he was also blessed with the opportunity to serve. He was the Qaid Khuddam-ul-Ahmadiyya, and also served as the local Sadr Jamaat. He was also blessed with the opportunity to serve under the Jubilee Fund. He was also blessed with the opportunity to work as General Secretary in Hyderabad for 18 years, then served for 13 years as District Amir of Hyderabad and Local Amir. His practice was that after finishing his work, his employment, he would immediately come to the mosque and do all the work there, and after the Maghrib prayer, he would go home. Sometimes, he would stay back even later.
He was devotedly attached to Khilafat and would respond to every call. He would look after the poor and was hospitable, sympathetic, and very generous. He kept relatives in his home and provided them education. Many of his students are spread across countries, including missionaries, doctors, and engineers. He was a musi. He is survived by his wife, one daughter, and five sons. Mubasher Ahmad Gondal Sahib, who is a member of the office of Amir Sahib UK, was married to his wife’s sister. The deceased’s son, Usama, says that since his childhood, he saw his father’s strong connection with the mosque and the Jamaat. Rarely did he refuse to go to the mosque. He would be regularly present in the office. Apart from any extreme necessity, he never refrained from going to the office, and the members of the Jamaat also knew that they could find him in the office or in the mosque. He would greatly honour and serve central guests. He moved to Australia after some time. He moved due to certain circumstances. Even after moving there, he continued to serve the Community and participated in every financial scheme, not only in Australia but also in Pakistan. In Australia, too, he expanded his circle of friends very quickly and endeared people to himself. In Australia, he was serving as local Secretary Talim-ul-Quran and Secretary Tarbiyat. He was a very humble person, and had a passion to serve. May Allah the Almighty bestow him with forgiveness and mercy, and may He enable his children to continue his virtues.
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