Biography of Imam `alĪ Ibn AbĪ-tĀlib

The Campaign of Khaybar

After the Truce of Hudaybiyah, in the beginning of the seventh year of the Migration, the Prophet (a.s) decided to invade Khaybar. Khaybar is a word from the Hebrew lexicon. This means either a fort or a rampart. There is another saying that among `Amaliqah (the giants), there were two brothers by names of Yathrib and Khaybar. Wherever they resided, those places got named after them. Therefore, after the name of Yathrib the city of al-Madinah was originally named. So too was named Khaybar after the brother of that name.

Khaybar is located eighty miles from al-Madinah on the border of Hijaz and Syria. It was famous for its oases and greenery and was inhabited by the Jews. It was also the center of their armed forces. For defensive purposes they had built seven small and big forts. These forts were named as al-Na`am, al-Katibah, al-Shiqq, al-Natat, al-Wati, Salamlam and Qamūs. In these forts lived ten to fourteen thousand Jews. In this number those who were exiled from al-Madinah too were there who had fought the Muslims in collaboration with the infidels and had lost the battle notwithstanding their numerical strength and better battle equipment. When they heard that the Muslims had accepted the Quraysh’s terms of truce at al-Hudaybiyah, they thought that the Muslims now have no will to fight. Because of this misapprehension, they thought the Muslims have surrendered their spirit to fight and, therefore, the time was ripe for the Jews to start a campaign of attack and destruction against them to erase the shame of the Battle of Ahzab. Although the Jews were not lesser in numbers, even then to augment their forces, they made an agreement of cooperation with Banū-Ghatafan who were located about six miles from Khaybar. They promised to Banū-Ghatafan that they would give half the produce of Khaybar if they helped them win against the Muslims. The Banū-Ghatafan agreed to this offer and sent four thousand troops for the campaign.

When the Prophet (a.s) learned that the Jews of Khaybar were preparing to attack al-Madinah, he thought of taking punitive action at the earliest. Therefore, after return from Hudaybiyah, they stayed in al-Madinah for

twenty days and with one thousand and six hundred Companions, of whom there were some cavaliers and the rest footmen, proceeded toward Khaybar. When the Islamic army reached the outskirts of Khaybar it was morning. The inhabitants of Khaybar were proceeding to their fields with the farm implements and pitchers of water. When they saw the Islamic army arrive, they ran back to their forts. When the Prophet (a.s) saw them running away, he raised the slogan of “allahu-akbar” and said:

“Khaybar is destroyed! Whenever we enter the borders of any place, those who were affected with bad times would have very bad times!”

The Prophet (a.s) knew that Banū-Ghatafan were committed to help the Jews if hostilities erupted. He therefore camped his army strategically at the place called Rajih which was between the habitations of Khaybar and Banū-Ghatafan. The plan was to prevent Banū-Ghatafan from reaching to help the Jews. When they heard of the arrival of Muslims and came out to go towards Khaybar, they were obstructed by the Muslim army. Fearing destruction of their own villages, they went back home. After the return of Banū-Ghatafan, the Muslims now moved for the siege of Khaybar. The Jews secured the women and children in the Fort al-Katibah and locking themselves in the other forts started a barrage of arrows on the Muslims. After a few skirmishes, the Muslims took some of the fortresses, but victory depended on subduing the fort of Ibn Abil-Haqiq that was situated on a sloping hillock and that was called Qamūs. The fort too was called with this name. This is the same fort that is mentioned as Khaybar in the traditions and the history. In front of the fort there was a deep trench. The fort was rather invincible because of its location and construction.

In the Ghazwah generally, the command used to be with the Prophet (a.s) the standard bearer was `Ali (a.s). But the Prophet (a.s) was suffering for some days with pain in the temples and `Ali (a.s) was not able to join the ranks at Khaybar because he had conjunctivitis. Because of this some people got a chance of asserting themselves and, taking the standard in their hands without formal approval, thought of annexing the Fort Qamūs. Therefore, `Umar held the flag in his hand and with one contingent of the army advanced to attack the fort He tried his best but did not succeed. He had to return disappointed and disillusioned. Then Abū-Bakr took the flag in his hand and got the same results. `Umar took the flag a second time and failed in his attempt. To cover


[1] Sahīh Muslim, Vol 1, Page 459

his failure, he put the blame on the troops. But the troops squarely blamed him for the defeat terming it as the failure of his strategy of warfare! Al-Tabari writes:

“When `Umar went with some troops and confronted the men of Khaybar, he and his men ran away and returned to the Prophet (a.s). At that moment the troops said that `Umar had showed cowardice and `Umar said that the troops were a bunch of cowards!”[1]

When there was some reduction in the Prophet’s head ache, he emerged out of his tent and noticing the dropping morale in the troops he said:

“By Allah! I shall give the Standard to a person tomorrow who will attack ceaselessly and will not be the one who flees! He befriends Allah and His Prophet (a.s) and they are his friends. Allah will give us Victory on both his hands!”[2]

The Prophet (a.s), in spite of the leaders of the troops blaming them for the failure, did not make any changes in the troops who went for the previous attempts. He only changed the chief because the success of any operation depends on the perseverance and the leadership of the chief. When the chief shows his back to the battle, naturally the troops follow the leader! The words of the tradition too indicate the fact that the chiefs in the earlier attempts flew! Otherwise, there was no need to say that he would next time give the Standard to a person particularly stressing on his quality of steadfastness and that he would not flee. Anyway, this statement of the Prophet (a.s) is a mirror in which there is clarification of the facts of the matter and description of the traits of the conqueror of Khaybar. And the faces of the persons who chose to fly! The statement also gives the tiding of victory. In the beginning of the statement there is an oath and a positive expression that the next day victory will be theirs. This statement, therefore, is the result of a Revelation from Allah because predicting what is going to happen tomorrow is not permitted. Allah ordains that what one intends doing tomorrow, he should not say that it shall certainly be done. Therefore, Allah says:

وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا إِلَّا أَنْ يَشَاءَ اللَّهُ.

 


[1] Tārīkh al-Tabarī, Vol 2, Page 300
[2] Tārīkh al-Khamīs, Vol 2, Page 53

“And do not say of anything: Surely I will do it tomorrow, unless Allah pleases. (18:23)”

In the tradition quoted the words are few, but every word is reflective of praise and superiority for the person intended by the Holy Prophet (a.s) as the subject of his attentions.

The first expression is that he will be a ‘man’! If the word is used allegorically, it means that the person will be a paragon of valor and will fight with determination. The use of this word is also a pun against the earlier incumbents who lacked in the trait of valor. Otherwise all of them were men! A man is one who, after entering the arena of battle, does not show his back until victory is achieved or he succumbs to the onslaught of the enemy!

The second quality of the chief mentioned by the Prophet (a.s) is that he is valorous and not the fleeing type! After saying that he will be valorous, there seems no need to say that he would not flee. But this point was raised that those who had the dreams of becoming the standard-bearers should introspect whether their feet shook in the battlefield. If they did, then they should forget about becoming the standard-bearers.

The third quality of the chief mentioned by the Prophet (a.s) is that he is a friend of Allah and the Prophet (a.s), and they befriend him. It is the charisma of friendship that in the way of Allah, man faces all hardships. Therefore, Allah says:

“Allah befriends those who fight in his way in formations as if they are walls that have been impregnated with lead.”

Another indication the Prophet (a.s) made was that the fort would be annexed by him. Where there is perseverance, Allah helps. There was so much certainty of this victory that on return from al-Hudaybiyah, the Prophet (a.s) was given the vision in the following words:

“They will soon get victory”

Therefore, the Prophet (a.s) said,

“Allah will give victory at his hands.”

Allah had predicted victory and the Prophet (a.s) said that the one who carried the standard on the next attempt would be the victor!

After this announcement by the Prophet (a.s), the matter was on everyone’s tongue. There was an element of expectancy in the atmosphere. Every Companion wished that he was the lucky person tomorrow to get the standard

in his hand. Even those who took the standard earlier during this campaign and failed were expecting to be chosen the next time! Ibn al-Athir writes:

“From the Quraysh everyone expected that he only will be the standard bearer.”[1]

If they had kept their attention on the words of the Tradition and kept in their minds the events of the past, each word was sufficient to put off the flame of the lamp of hope. But it is human nature that they claim positions of importance, however little they might have the hope of succeeding. They were sure that `Ali (a.s) would not be able to go to the front because the inflammation of his eyes would not allow him even to look at the ground under his feet. Therefore, they were assuring each other that they need not have any fear from `Ali (a.s) because of the ailment of his eyes. The only alternative to take the Standard would be one of the others. Here the persons were making conjectures, and on the other hand `Ali (a.s) was informed of the announcement made by the Prophet (a.s). Hearing this he became quiet.

“O Allah! The one whom You bestow, cannot be deprived by anyone, and the one whom You deprive, he cannot be bestowed by anyone!”

Waiting for the morrow, the Companions were turning the whole night in their beds. In the morning they gathered in front of the Prophet’s tent. Muhammad Ibn Isma`il al-Bukhari writes:

“They all assembled near the Prophet (a.s) early in the morning. Everyone was hoping that the Standard would be given to him!”[2]

After the morning’s prayer, the Prophet (a.s) emerged from his tent with a white flag in his hand. Seeing the flag, there was a feeling of expectancy in every heart. Every one tried to push aside the others and come to the front. Some stretched their necks and others tried to rise on their haunches expecting that the Prophet (a.s) would give his attention to them. Some of them were so excited and restless that their names appeared in the History of Islam. Of these was also `Umar, who himself said:

“Before that day, I did not have the urge to be the leader as I had then! On that day I stretched my neck and hoped that the Standard would be given to me!”[3]

[1] Al-Kāmil fit-Tārīkh, Vol 2, Page 149
[2] Sahīh al-Bukhārī, Vol 1, Page 525

Burayd ibn Aslamah who was present in the ghazwah Khaybar took the names of both `Umar and Abū-Bakr, saying this:

“On the second day, both Abū-Bakr and `Umar raised their necks in the hope of getting the Standard!”[1]

Sa`d ibn Abi-Waqqas says:

“I sat squatting near the Prophet (a.s), got up and stood in front of him!”[2]

The acts of valor of none of his Companions was hidden from the Prophet (a.s).that he would consider anyone claims if he raised his neck or reject the claim of one who squatted down! He glanced at the crowd and asked where was `Ali (a.s). None thought that `Ali’s name would come up. There were voices from all directions that he was down with the inflammation of the eyes. The Prophet (a.s) asked to send someone and fetch him. Therefore, Salamah ibn al-Akwa` went and asked him to come. The Prophet (a.s) put `Ali’s head on his lap and applied his saliva on the inflamed eyes and said:

“O Allah! Protect him from the effects of heat and cold, and help and support against his enemy.”

The saliva of the Prophet (a.s) worked as a medicine for the eyes of `Ali (a.s). Instantly the inflammation disappeared. At that time, Hassan ibn Thabit, praising the Prophet (a.s), composed the following couplets:

“Inflamed were the eyes of `Ali (a.s) in battle of Khaybar

Saliva of the Prophet (a.s) worked as the remedy
Without medicine, the saliva brightened the eyes
Felicitous was the cure and felicitous the healing power
The Prophet said I should give standard to him who is double-edged sword
Valiant and destroyer of enemy columns and dotes on the Prophet (a.s)”

When the eyes of `Ali (a.s) were cured, the Prophet (a.s) himself put the armor over the cloak of `Ali (a.s), put the sword around his girdle, gave the Standard in his hand and asked him to conquer the fort of Khaybar. `Ali (a.s)


[1] Tabaqāt Ibn Sa`d, Vol 2, Page 48
[2] Tārīkh al-Tabarī, Vol 2, Page 300
[3] Tārīkh al-Khamīs, Vol 2, Page 48

stood up after taking the flag in his hand, turned towards the Prophet (a.s) and asked him how long he wanted him to fight? The Prophet (a.s) said he must fight them until they embrace Islam. Even if one person came to the right path because of you, it will be better than having a camel with red hair! `Ali (a.s) went running towards the arena. Some persons asked him to wait that they too would join him. But he did not stop for a while and stopped when he reached near the Fort Qamūs and planted the Standard there. One Jew saw him from the top of the fort and asked who he was. He said that he was `Ali ibn Abi-Talib (a.s) When he saw his demeanor, he said, “O group of Jews! Your defeat is certain!” The Jews were very proud of the invincibility of Fort Qamūs. Because of the failure of the earlier flag bearers of the Islamic army, their morale was high. But hearing such words from their own man there was pandemonium in their ranks and fear in their hearts. Now some persons from the Muslim army too reached near `Ali (a.s). The governor of the fort Marhab’s brother al-H arith, who had earlier come to the arena of the battle, made a surprise attack and martyred two Muslims. `Ali (a.s) moved like a lightning and killed him. When Marhab saw that his brother was killed, blood entered his eyes. He wore a second armor over the first and, on the head wore a helmet carved out of a stone and with two swords and a lance, came out of the fort. He was reciting the following martial poem:

“The people of Khaybar know I am Marhab

I am armed and an experienced warrior!”

Marhab was bulky and an adept at fighting. When he called for a fight, very few responded! Diyarbakri writes:

“Amongst the Muslims, it was not possible for anyone to take him on.”[1]

When `Ali (a.s) listened to his rajz, he said:

“I am that whose mother named him Haydar

I am a male lion and valiant like the tiger
Whose knuckles are strong and the neck wide
Like the tiger in the jungle, ferocious to look at
I shall attack in a way to shatter your joints
And leave the adversary to be fodder for the wild beasts
Like a honorable and strong youth


[1] Tārīkh al-Khamīs, Vol 2, Page 50

I shall use my sword on the columns of the infidels

And slay you with my sword on a large scale.”

Marhab moved forward and attempted to attack `Ali (a.s). He evaded the attack and counter attacked him. `Ali’s stroke cut through Marhab’s helmet, his head and pierced the jaws. He fell down dead with a thud. Marhab’s death disheartened the Jews. And when some more renowned warriors met their end at the hands of `Ali (a.s), there was total chaos in their ranks and all of them ran towards the fort. `Ali (a.s) kept advancing forward when a Jew attacked his arm and, with the impact, his shield fell down to the ground. With his Divine Strength `Ali (a.s) picked up a heavy door and used it as a shield! This door was so heavy that later on eight persons were not able to lift it. Therefore, Abū-Rafi` says:

“I had seven men with me, and I was the eighth. We tried our best to turn that door but we were unable to do that!”[1]

`Umar too was much surprised at the incident. Therefore, he told `Ali (a.s) that he picked up very heavy load. `Ali (a.s) replied:

“It did not seem heavier than my own shield to me!”[2]

The Jews got scared with this show of strength and locked themselves inside the fort. `Ali (a.s) went forward and with one jerk both the shutters of the gate of the fort came in his hands. This incredible strength was nothing but Divine Strength! Therefore, `Ali (a.s) himself said:

“I did not break the gate of the fort of Khaybar with my own human strength. But it was the Divine Strength that helped me!”[3]

If someone does some service in the cause of Islam, it is a grave crime to attribute it to someone else! But this kept happening in the annals of Islamic history for the craze for power. Therefore, about the event of Khaybar too such attempts, however unsuccessful, have been made. They have concocted a tradition in the name of Jabir ibn `Abdullah al-Ansari, who was not even present in Khaybar at that time, that Marhab was killed by Muhammad ibn Maslamah al-Ansari! This they do blatantly, despite all the major historians are witness to the fact that Marhab was killed, while battling with `Ali (a.s), by the Imam (a.s) himself! Whether Muhammad ibn Maslamah’s name has


[1] Sīrat Ibn Hushām, Vol 3, Page 35
[2] Al-Manāqib, Vol 1, Page 444
[3] Tārīkh al-Khamīs, Vol 2, Page 51

ever been mentioned in the histories as a man of valor, his name is certainly there with those of persons who refused to owe allegiance to `Ali (a.s) and openly opposed him! Perhaps this attitude of Ibn Maslamah prompted the adversaries of the Imam (a.s) to concoct the story! If Muhammad ibn Maslamah was really the killer of Marhab, then histories should have recognized him as the conqueror of Khaybar. Overpowering, and eliminating, Marhab was like overpowering Khaybar! If Ibn Maslamah is recognized by the historians as the conqueror of Khaybar, then they shall have to think of the Prophet’s tradition wherein he said, “Allah will give conquest at his hands.” It is unanimously accepted that these words were uttered by the Prophet (a.s) about `Ali (a.s). How could one imagine that the Prophet (a.s), through his Divine Knowledge, forecasts the name of the victor, and some people concoct stories to credit the event to someone else!

Although the tribes of the Jews had made agreements of peace and cooperation with the Prophet (a.s), whenever they got an opportunity they never abstained from mischief. As a result they were banished from al-Madinah Even after leaving al-Madinah their activities continued. There was no other alternative left than giving them punitive punishment. The battle was a result of all these events in which fifteen Muslims lost their lives and ninety-two Jews were killed. Women were taken captive, of whom there was Huyay ibn Akhtab’s daughter who was Safiyyah whom the Prophet (a.s) married. The other Jews were released on conditions that they worked as farm hands on the lands of Khaybar and shared half of the produce with the Muslims.

Khaybar was a very fertile area and it used to cater to a major portion of the food requirement of the Hijaz Province of Arabia. When this area came under the control of the Muslims, it brought economic prosperity to them. The Muhajirūn, who were living in penury after leaving Makkah, found avenues to improve their lot. `Abdullah ibn `Umar said:

“After the conquest of Khaybar, we got the ability and means to have our square meals.”[1]

Umm al-Mu’minin `A’ishah says:

“When Khaybar was captured, we thought that we would eat the dates to our fill!”[2]

[1] Sahīh al-Bukhārī, Vol 2, Page 40
[2] Sahīh al-Bukhārī, Vol 2, Page 40

Buladhari writes in Futūh al-Buldan that from the produce of Khaybar, each of the spouses of the Prophet (a.s) was getting eighty wasq of dates and twenty wasq of barley.

Although there was a large number of foot soldiers in the campaign, the victory was only at the hands of `Ali ibn Abi-Talib (a.s)! Although others too attempted to fight with the standard in their hands, they turned their backs away from the arena! After getting repeatedly repulsed, the Prophet (a.s) declared that he would give the standard in the hands of the victor on the morrow! There was high expectancy among the Companions, but the victor, as decided by Allah and his Prophet (a.s) was `Ali ibn Abi-Talib (a.s)!