One of the great events of this year was the victory of Khayber, the details whereof are as follows: When his holy and prophetic lordship—u. w. b.—returned from Hodaybiah he ordered, after a stay of some days in Madinah, the chiefs of the Mohâjer and the Anssâr to get the army ready for a campaign in the direction of Khayber, and added: ‘No one shall march out with me except to fight for the religion.’ He meant by those words: ‘Let no one accompany me who covets the goods of this world, and whose whole mind is bent on pillage.’ Therefore the hypocrites and infidels who dwelt in Madinah were greatly displeased with his lordship’s intention to march to Khayber, because they knew that the professors of Islâm would deal with the Jews of Khayber in the same manner as they had dealt with the Bani Qoryttah and the Bani An-natzyr Jews; and on account of the rage they were in, every Jew took a heavy pledge from any Musalmân who happened to be indebted to him. It is related that A’bdullah B. Abu Hadhrah Solmy owed five dirhems to Abu Shâhm, the Jew, and that the latter troubled him much for this paltry sum. Once A’bdullah said to him: ‘God the Most High and Glorious has promised that the professors of Islâm will obtain possession of the property of the inhabitants of Khayber, respite me, [therefore], in this matter for a short time, until the victory of Khayber takes place and I gain some booty.’ Abu Shahm replied: ‘Do not compare the war of the Khayber Jews with other campaigns! By the truth of the Torathah, there are ten thousand men in Khayber! Threatenest thou us with the vengeance of an enemy whilst thou art thyself living under our protection?’ A’bdullah says: ‘We quarrelled so much that I went to the lord of apostleship—u. w. b.—to whom I represented my case. His lordship said nothing to the Jew, but moved his blessed lips, and muttered something which I could not understand. Thereon the Jew exclaimed: “O father of Qâsim, this man has taken what belongs to me, and keeps it.” His lordship said: “Give him his due.”’ A’bdullah continues: ‘I had two robes, and I sold one of them for three dirhems, to which I added two more and paid my debt to the Jew. Then Solmah B. Aslam presented me with two robes, to which I added two more and departed to Khayber. In that campaign Allah the Most High and Glorious blessed me with many favours, and by Divine grace one of the captured women, who was a relative of Abu Shahm, fell to my lot, and when we returned to Mekkah I sold her to him at her full price.’
In fine, after the preparations for the Ghazâ had been completed, the apostle of God appointed Asbaa’ B. A’rfattah Ghuffâry to be his lieutenant in Madinah, and marched with one thousand four hundred valiant slayers of infidels from the residence of nobility and excellence. He ordered A’kâshah Asdy to take charge of the vanguard, and O’mar B. Alkhattâb of the right wing. Some of the best writers of later times allege that another companion, but several biographers relate that A’li, the commander of the Faithful —u. w. b.—was entrusted with the left wing. This statement is however unfounded, because, according to correct traditions, A’li Mortadza—u. w. b.—was not present with the army in the beginning, and when he joined it his lordship the apostle gave the banner into his hands, by which the victory was gained, as shall be narrated farther on if it pleaseth Allah the Most High.
It is related that A’bdullah B. Salûl, the hypocrite, sent the following message to the Jews of Khayber: ‘Muhammad intends to extirpate you, therefore you must use foresight. You are not to fortify yourself in a stronghold, but you must fight him in the plain, because you surpass him in the greatness of your numbers and appliances.’ When the inhabitants of Khayber knew that his lordship, the best of men, was marching against them, they sent Kunânah B. Abu-l-haqyq with another man to their allies —i.e., to the tribe Ghuttfân—for aid. According to one tradition the latter would not at all comply with the request of the Khayberites, but according to another four thousand combatants of that tribe sallied out; as, however, they heard at the first station a voice from heaven uttering the words, ‘You will be plundered,’ they again returned. In other books it is recorded that they heard a sound and movement in their rear, and imagined that the Musalmâns had entered their habitations to plunder them, therefore they became frightened and retraced their steps. This, however, was a miracle of the miracles of the apostle— u. w. b. At that time their governor was Sollâm B. Sakan, in whose house the chiefs of the Jews assembled, and consulted whether it would be better to march out and fight or to defend themselves in their forts. Sollâm exclaimed: ‘A’bdullah B. Salûl’s advice is best. March out, and do not expose yourselves to the miseries of a siege.’ But according to the proverb, ‘When fate decides, human reason is blind,’ their eyes of foresight became obscured, so that they refused to act according to the advice of Sollâm, remained in their forts, strengthening them, and preparing themselves for enduring a siege. Solmah B. Alâkwa’ says: ‘When we marched out of Madinah in the august retinue of his holy and prophetic lordship—u. w. b.—and advanced towards Khayber, one A’amer B. Lasân B. Alakwa’ recited during the night march some verses in the Rajaz measure at the request of a companion, so that the camels progressed with great celerity, and the time of the companions passed pleasantly. His lordship the apostle—u. w. b.—then asked, “Who is the driver?” and the people replied, “Such and such a man.” He continued, “May Allah have mercy upon him!” and concerning whomsoever his lordship uttered this invocation he was sure to attain martyrdom. Fârûq, who happened to hear the above words, said: “O apostle of God! why hast thou not prayed that A’amer may attain a long life?”’ There is a tradition that when A’amer ceased to recite the verses for speeding the camels, his lordship ordered A’bdullah B. Ruâhah to commence his strains for driving, and with reference to him the prophet [again] uttered the words, ‘Allah, have mercy upon him!’ He accordingly obtained the dignity of martyrdom in the Ghazâ at Mowtah, as shall be narrated by the reed of explanation if it pleaseth Allah the Most High.
When the army of Islâm had reached the station of Ssabâ, his lordship—after holding the vesper time and nocturnal prayers—ordered the army to be led in the direction between Ghuttfân and Khayber so as to hinder the Ghuttfân tribe to give assistance to the Jews; and with the help of Jamyl, who was an intelligent guide, the Musalmâns continued their march by the way of Marjab. The apostle of God despatched A’bâd B. Bashyr with twenty troopers to reconnoitre, who captured a man whom the inhabitants had sent as a spy. A’bâd asked him: ‘Who art thou?’ He replied: ‘I am a camel-driver, and am looking for my beasts who have strayed.’ He further asked: ‘What knowest thou about the Jews of Khayber?’ The spy replied: ‘They have despatched Kunânah B. Abu-l-haqyq and Houdah B. Qays, and Ahly to their sworn confederates, i.e., to the tribe of Ghuttfân to ask for help; and their request having been complied with, O’tbâh B. Bedr has, with a great multitude of valiant men entered the fort of Khayber, so that at present ten thousand warriors consider a social banquet and the battle-field equally attractive, and are waiting for an opportunity to fight Muhammad.’ A’bâd said: ‘I fancy thou art a spy of the enemy.’ And having administered to him a good whipping to sober down his bravado, he continued: ‘Tell the truth, for if thou statest falsehoods thy life will not be spared.’ The Arab said: ‘Give me quarter and I shall tell thee the truth.’ His request having been complied with, he continued: ‘The people are under great apprehensions about you, and terror has overpowered their minds lest you should deal with them as you have acted towards the Jews of Yathrab, i.e., the Bani An-natzyr and the Bani Qoryttah. The hypocrites of Madinah have also sent a message to the inhabitants of Khayber as follows: “Muhammad is marching against you, but be not afraid, and let nothing dismay you. Be firm in fighting and combating him, because your army exceeds his forces greatly, and his weapons are few and insignificant in comparison with yours.” After this message had been brought by the courier of A’bdullah B. Salûl and his followers, Kunânah B. Abu-l-haqyq sent me to ascertain the number of your army.’ A’bâd conveyed this spy into the presence of the lord of existences, and made his report. Fârûq the greater desired this spy to be killed, but A’bâd said: ‘I have granted him quarter.’ Accordingly he surrendered to A’bâd his spy, who thereon immediately made his profession of the Faith, and was thus delivered from the grasp of death.
When his lordship caught sight of Khayber he ordered his companions to halt, and uttered the following words: ‘O God, Lord of the seven heavens and what is around them, and Lord of the seven earths and what is upon them, and Lord of the Satans and of those whom they seduce, I ask Thee for the welfare of this town and for the good which is therein, and I take refuge with Thee from its evil, and from the evil which is therein.’ It was his habit to utter these words with his wonderfully eloquent tongue at the sight of strong localities; and after announcing them, he turned—according to a certain tradition—his blessed countenance to the companions, saying: ‘Enter ye, with the blessing of Allah!’ And—according to another tradition —he exclaimed: ‘Approach, in the name of Allah!’ The victory-portending army therefore advanced by order of the apostle of God—to whom be greeting and peace— and after performing the distance his lordship halted in a place called Manzalah, and pointed out a spot to hold prayers in.
It is related that when the inhabitants of Khayber heard of the approach of his holy and prophetic lordship—u. w. b. —they manifested great watchfulness, and kept mounted warriors day and night on the look-out in the environs. The very night, however, when his lordship arrived God the Most High and Glorious sent a heavy sleep upon the people of Khayber, so that they never awoke until the cocks began to crow, so that even their beasts remained kept indoors. Near sunrise, however, the Jews awoke from their sleep, taking up baskets and spades in a sad mood and depressed spirits, and going out with the intention to work in their fields. When, however, they perceived the army of Islâm from a distance, they returned and said: ‘By Allah, this is Muhammad!’ When his holy and prophetic lordship perceived them, he exclaimed: ‘God is greatest! I shall ruin Khayber,’ etc. The Jews then took refuge in their fort, and when the news of the advent of the army had been communicated to Sollâm B. Mashkam, he said to the people: ‘If you have not taken my advice in the beginning, do your best, at any rate, in the present emergency, and fight, because to be killed in war is a thousand times better than to groan in captivity.’ The Jews accordingly resolved to fight. They collected their property of various kinds, and kept it in the fort Naa’m, which was a great stronghold, and the valiant combatants assembled in the fortress Natzârah, where, however, Sollâm departed to hell before it was conquered.
His holy and prophetic lordship—u. w. b.—encouraged his companions to fight, and promised them the reward of the next world. He also said: ‘If you persevere you will conquer.’ The army of Islâm then commenced the battle by shooting arrows. On that day, which was very hot, Mahmûd B. Moslamah, brother of Muhammad B. Moslamah, fought long, and being exhausted also by the heat, fell asleep in the shade of Fort Naa’m, imagining that the enemy could not perceive him. But, according to two different traditions, either Kunânah B. Abu-l-haqyq or Marahab the Jew threw a stone at him from the top of the fort. The stone struck his head, and although it broke to pieces, so injured the man that the skin of his forehead hung over his face. The professors of Islâm bore him in this condition to the apostle of God, who replaced the skin on the forehead with his own blessed hands, and bandaged his head with sackcloth; but on account of that wound, Mahmûd nevertheless departed to the gardens of paradise.
On that day Habâb B. Almundhar represented to his lordship that the camp of the army, being exposed to the arrows from the fort, was in an unsuitable locality; further, that it was in a date-grove, on an unhealthy spot, and exposed to the sorties of the enemy. His advice having been accepted, Muhammad B. Moslamah was ordered to select a proper locality. He accordingly examined the environs, and found the place Rajya’ to be a locality fit for the camp. His holy and prophetic lordship having approved of the spot, said: ‘We shall go there to-night.’ Accordingly he went there with his companions after sunset, and appointed O’thmân B. O’ffân to attend to the pitching and the arrangements of the camp, from which the Musalmâns then sallied forth day by day to attack the stronghold.
It is related that one night, when O’mar B. Alkhattâb was on guard over the army of Islâm, a Jew was captured and brought to him. He ordered him to be killed; but the man said: ‘Take me to your prophet, because I have something to tell him.’ O’mar complied with the request, and his lordship asked: ‘What hast thou to say?’ The Jew said: ‘I came from the fort of Natzârah, the garrison whereof is extremely distressed to-day, on account of the fierceness of the battle, and dreads the bravery of the champions of this army. This evening they intend to remove to the fort Shaq. They have concealed their provisions and appliances of war in a place known to me, and I can point it out to-morrow when the fort is conquered.’ His lordship said: ‘If it pleaseth Allah the Most High.’ The Jew continued: ‘My wife and family are in the fort; grant them to me.’ The apostle of God said: ‘I shall do so.’ The following day Natzârah was conquered, and Fort Shaq likewise, whereon the said Jew, with his adherents, made profession of the Faith.
It is related that one day the Musalmâns were engaged in attacking and besieging the fort of Ssa’b, when the Jew Marahab sallied out, and, capering into the lists of championship, encountered A’amer—with reference to whom his lordship had uttered an invocation for mercy on the occasion when he was reciting verses to speed the camels—whose head he struck with his sabre. A’amer aimed a blow at Marahab, but accidentally wounded his own knee, and died from that wound.
When marching back from Khayber his holy and prophetic lordship observed during the journey that Solmah Bin Alakwa’, the cousin of A’amer, manifested signs of distress and melancholy, and asked him for the reason thereof. According to one tradition, Solmah B. Alakwa’ came weeping to his lordship, and said: ‘O apostle of God, some of thy companions are telling me that the [good] works of A’amer are useless, because he has perished by his own sword.’ But his lordship, uniting [the tips] of his fingers [and holding them up], said: ‘Verily he has fought for the religion.’ It is related that during the siege of Khayber the Musalmâns suffered from want of provisions, but that one day twenty sheep had come from the fort of Ssa’b, and were browsing in the vicinity, whereon his lordship exclaimed: ‘Is there anyone who can take one of these sheep to feed us?’ Accordingly Abu-l-yasyr B. A’mru the Anssâri stepped forward, saying: ‘O prophet of God, I shall go on that service.’ Then he gathered up his skirts, and when the apostle of God saw him running like a fawn, he said: ‘O God, cause him to provide for us.’ When Abu-l-yasyr arrived with two sheep, which he had taken under his two arms, his lordship the refuge of termination ordered them to be slaughtered and prepared for a repast; nor was there a man in the camp who did not partake thereof. By the life-preserving benediction of his lordship the best of men—u. w. b.—Abu-l-yasyr lived for many years, doing much good to the pious and the righteous— A. h. m. o. h.
It is related that during the siege of the fort of Ssa’b a number of Musalmâns had become very weak from want of food, and were on the brink of starvation. They complained to him who will be the intercessor on the day of resurrection, and requested him to pray that their want might be changed to plenty, and their misery to comfort. His lordship accordingly addressed a petition to the Courts of Monotheism that the fort containing the greatest quantity of provisions be allowed to fall into the possession of the Musalmâns. He then gave the banner to Habâb B. Almundhar, and ordered the victory-boding army to make a unanimous onslaught. The company which had complained of famine was the first to reach the gate of Fort Ssa’b, and to fight till it had been conquered. The Musalmâns obtained possession of great quantities of clothes with property of all kinds, which they brought out of the fort, as well as of much wine; but, by Divine command, they poured it all on the ground. One Musalmân, however, A’bdullah B. Kumâr by name, being very fond of wine, had taken several draughts thereof. This culprit was accordingly taken by the companions to the apostle of God, and the august mind of that legislator was highly displeased with the act of the transgressor, whom he chastised with his own august shoe, and by order of the apostle of men and demons all who were present in the assembly likewise struck A’bdullah with their sandals, and among the companions O’mar exclaimed: ‘By Allah! curse him, that all of us may not be punished for his transgression.’ But his holy and prophetic lordship replied: ‘O’mar, do not say that, for he loves Allah and His apostle.’