The Root of Terrorism a la Islamic style

Abul Kasem . e-mail: abul88@hotmail.com

Chapter One

[A cautionary note: This essay is a twenty parts
series; its content may be deemed offensive to some
readers. The author will not be responsible in the
event any reader feels anger, umbrage, agitated,
distraught and/or derided after reading this serial.
You have been forewarned. Read at your own risk.]

‘They say we are terrorists? They are right-of course
we are. That is what we do for a living’ --Khalid
Shaikh Muhammad

Synopsis

This article investigates the very application of
terror tactic that was used some fourteen hundred
years ago by the very first Jihadists of Islam to gain
booty and become quick-rich through plunder. The main
purpose of this essay is to probe whether a direct
link exists among the Modus Operandi of the Jihadists
(read Islamic Terrorists) of Muhammad’s time and their
counterparts of today. In all, one hundred (100) cases
of armed conflicts were investigated for their cause,
timing, venue and the principal actor/s involved. The
finding of this detail investigation is quite
disturbing indeed; mind-numbing one may say. This
exercise establishes, without any doubt whatsoever,
the uncanny similarities that exist between those
Islamic fighters of Muhammad’s time and their
counterparts of today. It is also found that except
for two or three, all other cases of armed conflict
were due solely to the aggressive terrorist acts of
the Muslim perpetrators. It was invariably the Islamic
Jihadists who usually initiated the conflict, in many
cases without any plausible reason/s and/or without or
slightest provocation. The result of these terror
tactics was that the participant Muslims engaged in
unbound savagery that often included gratuitous
murder, genocide, ethnic cleansing, revenge killings,
political assassinations, and in many cases, simply
plain plunder and armed robbery. Muhammad followed
this path of terror and pillage to reward his
followers with easy and handsome booty, land, other
goods and material benefits. The exercise of terror
and its concomitant gain made the early Jihadists
rich, self-supporting and this was crucial in the
establishment of the authority of Islam in the entire
Arabian Peninsula. Please make no mistake about it.

Most biographers of Muhammad dealt at length with a
handful of well-known wars that were fought between
Muslim soldiers and the infidels’ trained army. These
major combats or wars number around thirteen in all
and they are well documented by many historians.
Nonetheless, it is the so-called minor or the
so-called small-scale skirmishes that stand out as the
most important events to expose the true scale of
savagery, cruelty, barbarism, unbound greed,
treachery, guile and lasciviousness of the early
converts of Islam-this, truly is a surprise discovery
and is the well-kept secret amongst Islamists. It is
rather sad to note that very few biographers/historians
have attempted to investigate in detail these ‘small’ or
‘insignificant’ acts of terror.

Many cruel Sha’ria or Islamic laws were formulated
based on the examples set by Muhammad and his
followers during those violent armed conflicts/terror
campaigns. Plenty of Qur’anic verses also relate to
these combative events. Since Sha’ria laws and the
Qur’an are absolutely immutable and valid for
eternity, therefore, there is no hope that any
harshness of these Islamic ‘divine’ laws can ever be
diminished by reform or through peaceful means.

This prolix article is based on information culled
mainly from impeccable Islamic sources. We must first
of all, realize that these ‘immaculate’ information
were of course, carefully censored, filtered, cleaned,
sanitized and any ‘bad’ and/or the ‘horrendous’
elements surgically removed before they were made
public. Even then, we find enough mind-boggling,
terrible, barbaric and utterly indigestible
events/information buried deep inside those authentic
Islamic books. If true freedom of information was
practiced and no Islamic censorship was in place,
imagine what would have been the content of
un-sanitized, un-censored version of these Holy
resources! A really worrying find of this study is
that the latest English translated versions of the
compilation of Sahih Ahadith have been organised by
‘clinically’ removing those ‘bad,’ ‘terrible’ and
‘horrendous’ Ahadith that make Islam look indeed, a
religion of terror and Bedouin barbarism. To gather
the truth one must refer to the original Sahih Ahadith
and their original translated versions. This latest
attempt of ‘surgery,’ truly, is a clever ploy by the
modern ‘doctors’ of Islam to fool and beguile the
world-now that everyone harbours absolute doubt that
Islam is a religion of peace.

Finally, this study leads the author to the opinion
that Islam and terrorism are completely inseparable.
The root of terror a la Islamic fashion is in the
divine command itself. It is deeply entrenched in the
preachings, commands, injunctions, inspirations,
practices and the examples set by Muhammad and his
contemporary followers, who lived by the sword (read
terror) and used it as the most potent weapon to
subdue their adversaries who happened to cross their
path. If a Muslim follows the ‘Real Islam’-the
unadulterated, pure Islam preached and practiced by
Muhammad, he can’t but be a terrorist-plain and
simple.

    B I B L I O G R A P H Y

    Departing from the conventional practice of
inserting the bibliography at the end of an
article, I have decided to include the
bibliography at the beginning of this essay. This
is done for the convenience of the reader. The
serious reader should keep this bibliography handy
for cross-referencing and verification.
     

   “The Holy Qur’an,” the internet version of
three English translations can be read at:
http://www.usc.edu/dept/MSA/quran/

   Ali, Abdullah, Yusuf, “The Holy Qur’an:
Translation and Commentary,” Amana Corp.,
Brentwood, Maryland, 1983.

   “The Holy Qur’an,” translated by Maulana
Sher Ali, Islam International Publications
Ltd., Telford, Surrey, U.K., 1997.

   “The Koran, “ Penguin Classic (1956),
translated by N.J. Dawood, Penguin Books,
London reprint, 1999.

   “The Koran,” translated by J.M. Rodwell;
first published in 1909; reissued by
Phoenix Press, London, 1994.

   Pickthall, Mohammad Marmaduke, “The
Meaning of the Glorious Koran, Translation
and Explanation”; reprinted by Adam
Publishers & Distributors, New Delhi,
India, 1996.

   al-Hilali, Muhammad Taqi-ud-Din(Dr.) and
Dr. Muhammad Muhsin Khan, “The Noble
Qur’an Transliteration in Roman Script And
English Translation of the Meanings,”
Darussalam Publishers, Riyadh, Saudi
Arabia, 1996. [The internet version of the
English translation by these two modern
translators can be read at:  
http://www.witness-pioneer.org/vil/

   Makhlaf, Ash-Shaikh Hasnain Muhammad,
“Kalimatul Qur’an,” translated by Duraid &
Faiz Fatouhi, Kitab Bhavan, 1784 Kalam
Mahal, Daraya Ganj, New Delhi, 2nd. ed.
2002.

   Abu Dawud, Sulayman b. al-Ash’ath,
“Al-Sunaan,” a collection of Hadith,
translated in English by Prof. Ahmad Hasan:
http://www.luc.edu/orgs/msa/abudawud/index.htm

   al-Bukhari, Muhammad b. Ismail b
al-Mughira, “Sahi al-Bukhari,” translated
in English by Dr. Muhammad Muhsin Khan:
http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/

   Muslim, Abu al-Hussain b. al-Hajjaj
al-Qushairi, “Sahi Muslim,” translated in
English by Adul Hamid Siddiqui:
http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/muslim/

   Malik, ibn Anas ibn Malik, Abdullah
al-Asbahi al-Himyari, “Muwatta,”
translated in English by A’sha Abdurrahman
at-Tarjumana and Ya’qub Johnson:
http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/muwatta/

   Ibn Ishaq, Muhammad b. Yasr, “Sirat Rasul
Allah,” translated in English by A.
Guillaume; first published by Oxford
University Press, London in 1955;
fifteenth reprint by Oxford University
Press, Karachi, Pakistan, 2001.

   al-Mubarakpuri, Saifur Sahman, ”The Sealed
Nectar (Ar-Raheeq al-Makhtum),” revised
edition; translated in English from Arabic
by Mahir Abu Dhahab, Darussalam
Publishers, Riyadh, Saudi Arabia, 2002. An
older edition of this book can be read online at:
http://www.witness-pioneer.org/vil/Books/SM_tsn/index.htm

   Ibn Sa’d, Abu Abd Allah Muhammad, “Kitab
al-Tabaqat,” vol ii, translated in English
by S. Moinul Haq, Kitab Bhavan; 1784,
Kalan Mahal, Daraya Ganj, New Delhi,
India, 1972.

   al-Tabari, Abu Ja’far Muhammad b. Jarir,
“Muhammad at Mecca,” vol. vi, translated
and annotated by W. Montgomery Watt and
M.V. McDonald, State University of New
York Press, Albany, 1988.

   al-Tabari, Abu Ja’far Muhammad b. Jarir,
“The Foundation of the Community, Muhammad
at al-Medina,” vol. vii, translated and
annotated by M.V. McDonald and W.
Montgomery Watt, State University of New
York Press, Albany, 1987.

   al-Tabari, Abu Ja’far Muhammad b. Jarir,
“The Victory of Islam,” vol. viii,
translated by Michael Fishbein, State
University of New York Press, Albany, 1997.

   al-Tabari, Abu Ja’far Muhammad b. Jarir,
“The Last Years of the Prophet,” vol. ix,
translated by Ismail K. Poonwala, , State
University of New York Press, Albany, 1990.

   Rodinson, Maxine, “Muhammad,” translated
from French by Anne Carter; first
published in 1971; The New York Press
publication, 2002,

   Muir, William, “Life of Mahomet” in four
volumes, Smith, Elater & Co. London, 1861:
http://www.answering-islam.org/Books/Muir/index.htm

   Haykal, Muhammad Hussain, “The Life of
Muhammad,” translated by Isma’il Razi A. al-Faruqi:  
http://www.witness-pioneer.org/vil/Books/MH_LM/default.htm

   Dashti, Ali, “23 Years: A Study in the
Prophetic Career of Mohammad,” translated
from Persian by F.R.C. Bagley, Mazda
Publishers, Costa Masa, California, 1994.

   Hamidullah, Muhammad, “The Battlefields of
The Prophet Muhammad,” 3rd. ed., Kitab
Bhavan; 1784, Kalan Mahal, Daraya Ganj,
New Delhi, India, 4th., reprint, 1992.

   Hughes, Patrick Thomas, “A Dictionary of
Islam;” first published in 1886; latest
reprint by Kazi Publications Inc,, Chicago, 1994.

   Ibn al-Kalbi, Hisham, “The Book of Idols
(Kitab Al-Asnam),” translated in English
by Nabih Amin Faris, Princeton University Press, 1952.
http://www.answering-islam.org/Books/Al-Kalbi/index.htm

   al-Misri, Ahmed ibn Naqib, “Raliance of
the Traveller (‘Umdat al-Salik),” revised
edition, translated by Nuh Ha Mim Keller,
Amana Publications, Bettsville, Maryland, 1999.

   Hamilton, Charles, “Hedaya,” translated in
English in 1870 from the Persian version;
reprinted by Kitab Bhavan, 1784 Kalan
Mahal, Daraya Ganj, New Delhi, 1994.

   Doi, Abdur Rahman I.,” Shari’ah: The
Islamic Law;” first published in London,
in1984; Malaysia reprint by A.S. Noordin,
G.P.O. Box No. 10066, 50704, Kuala Lumpur,
1998.

   Fouda, Yosri and Nick Fielding,
“Masterminds of Terror,” Penguin Books,
Australia, 2003.

I N T R O D U C T I O N

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

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

   Persecution and the killing of the unbelievers
   Plunder and ethnic cleansing
   Political assassination and revenge killing
   Gratuitous murder and unabated genocide
   Property grab and extreme lasciviousness
   Forced conversion/Jizya
   Sectarian persecution (destruction of mosques)

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

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

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

Book 32, Number 4022:

Narrated AbuMusa al-Ash'ari:

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

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

Volume 4, Book 52, Number 47:

Narrated Anas bin Malik:

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

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

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

Volume 2, Book 24, Number 499:

Narrated Aisha:

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

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

Volume 2, Book 24, Number 497:

Narrated Abu Masud Al-Ansar:

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

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

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

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

Volume 4, Book 53, Number 388:

   Narrated Juwairiya bin Qudama At-Tamimi:

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

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

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

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

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

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

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

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

Book 004, Number 1066:

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

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

Volume 4, Book 52, Number 220:

Narrated Abu Huraira:

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

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

Volume 4, Book 53, Number 351:

Narrated Jabir bin Abdullah:

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

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

Volume 4, Book 53, Number 390:

Narrated Jabir bin 'Abdullah:

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

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

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

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

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

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

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

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

Note: The dates are approximate and are guides only.

Terror One

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

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

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

Terror Two

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

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

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

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

Terror Three

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

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

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

Chapter Two

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

Terror Four

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

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

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

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

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

Volume 4, Book 52, Number 256:

Narrated As-Sab bin Jaththama:

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

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

Terror Five

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

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

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

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

Terror Six

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

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

Terror Seven

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

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

Terror Eight

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

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

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

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

Four Quraysh men guarded this donkey caravan. They
were:

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

Uthman b. Abd Allah b. al-Mughirah.

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

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

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

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

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

008.041

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

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

002.217

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

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

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

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

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

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

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

022.039

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

022.040

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

022.041

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

022.042

If they treat thy (mission) as false, so did the
peoples before them (with their Prophets),- the People
of Noah, and 'Ad and Thamud;

002.190

Fight in the cause of Allah those who fight you, but
do not transgress limits; for Allah loveth not
transgressors.

002.191

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

002.192

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

002.193

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

002.194

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

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

047.020

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

047.021

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

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

047.003

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

047.004

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

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

004.066

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

004.067

And We should then have given them from our presence a
great reward;

009.088

But the Messenger, and those who believe with him,
strive and fight with their wealth and their persons:
for them are (all) good things: and it is they who
will prosper.

009.111

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

004.074

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

004.095

Not equal are those believers who sit (at home) and
receive no hurt, and those who strive and fight in the
cause of Allah with their goods and their persons.
Allah hath granted a grade higher to those who strive
and fight with their goods and persons than to those
who sit (at home). Unto all (in Faith) Hath Allah
promised good: But those who strive and fight Hath He
distinguished above those who sit (at home) by a
special reward,-

009.073

O Prophet! strive hard against the unbelievers and the
Hypocrites, and be firm against them. Their abode is
Hell,- an evil refuge indeed.

009.123

O ye who believe! fight the unbelievers who gird you
about, and let them find firmness in you: and know
that Allah is with those who fear Him.

008.060

Against them make ready your strength to the utmost of
your power, including steeds of war, to strike terror
into (the hearts of) the enemies, of Allah and your
enemies, and others besides, whom ye may not know, but
whom Allah doth know. Whatever ye shall spend in the
cause of Allah, shall be repaid unto you, and ye shall
not be treated unjustly.

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

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

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

Terror Nine

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

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

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

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

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

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

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

Volume 4, Book 53, Number 359:

Narrated Ibn 'Umar:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

004.097

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

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

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

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

Volume 5, Book 59, Number 330:

Narrated Ibn 'Abbas:

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

Thus, with the help of Gabriel the Quraysh started
faltering. The heavy sands on which they stood impeded
their movements. Some of their ranks gave way.
Confusion raged and they started to retreat; began
running and the Muslims were pressing after them to
capture those of the Quraysh whom they did not kill in
the battlefield. The Muslims followed their retreating
steps, slaying or taking captive those that fell into
their hands. The Quraysh, in their haste to escape,
cast away their armour and abandoned their beasts of
burden with all their camps and equipment. Seventy
(some say forty-nine) Quraysh were killed and around
the same number were taken prisoners. The Muslims lost
only fourteen of their men, eight were Medina citizens
and six were refugees. They also took many Quraysh
nobles as captives. Muhammad gave orders not to kill
his uncle al-Abbas. When Abu Hudhayfah (remember? his
father, Utbah bin Rabiah was killed by Ali) protested
about Muhammad’s double- standard and wanted to kill
al-Abbas, while Umar threatened to cut-off the head of
Abu Hudhayfah. The Muslim soldiers caught a fleeing
Abu al-Bakhtari (another uncle of Muhammad) along with
his rider companion. The Jihadists agreed to spare the
life of al-Bakhtari (as per Muhammad’s instruction)
but not the life of his companion. When Bakhtari
sought to protect the life of his companion rider the
Muslims declined. So Bakhtari fought the Muslim and
was killed. This news was brought to Muhammad.

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

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

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

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

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

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

Book 14, Number 2716:

Narrated Abdullah ibn Mas'ud:

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

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

Volume 4, Book 53, Number 369:

Narrated 'Abdur-Rahman bin 'Auf:

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

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

Volume 5, Book 59, Number 300:

Narrated Anas:

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

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

Volume 2, Book 23, Number 452:

Narrated Ibn 'Umar:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Volume 4, Book 52, Number 252:

   Narrated Jabir bin 'Abdullah:

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

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

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

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

Volume 5, Book 59, Number 357:

Narrated Qais:

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

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

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

Chapter Four

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

Terror Ten

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

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

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

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

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

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

Terror Eleven

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

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

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

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

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

Terror Twelve

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

This operation was a small reconnaissance by the
Quraysh to gauge the strength and preparedness of
Muhammad to launch further attacks on the Meccans.
After suffering the ignominious defeat at Badr II at
the hands of the emerging force of the Islamic
Jihadists, Abu Sufyan b Harb, the Quraysh leader vowed
not to touch women until he had destroyed the tribes
of al-Aws and al-Khazraj. He gathered two hundred
mounted followers, took the eastern road through the