After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul-Masih V^(aba) stated:

The Battle of Khaibar was being discussed. The details of the Holy Prophet^(sa) setting out towards Khaibar are as follows: An army of 1,600 devotees set off from Medina under the leadership of the Holy Prophet^(sa). This included a cavalry of 200 men. Prior to setting off, the Holy Prophet^(sa) dispatched a unit to gather intelligence, which was given the duty of securing the path ahead and also to gather intelligence. The leader of this unit was Hazrat ‘Abbad bin Bisrh Ansari^(ra).

In order to navigate the routes of Khaibar, two guides were hired for 20 sa’ of dates. 20 sa’ equates to 50 kilos. Their names are recorded as Hasil bin Kharijah Ashja’i and ‘Abdullah bin Nu’aim. Both of them belonged to the tribe of Ashja’. On the way from Medina to Khaibar, they camped in various places and set up their tents in a place called Sahba’. The time for prayer approached when they reached this place. In Bukhari, it is recorded that the Holy Prophet^(sa) offered the Asr prayer there. Following this, he requested some food. The army was only carrying sattu [a nutritious flour made from pulses and cereals] and the Holy Prophet^(sa) and the Companions ate that. The narrator relates that the Holy Prophet^(sa) then got up for the Maghrib prayer. He rinsed his mouth and so did we. He then offered the prayer, but did not perform ablution again. The distance between Sahba’ and Khaibar was 12 miles.

During the journey, some incidents occurred, which indicated that even during such tumultuous circumstances, the Holy Prophet^(sa) paid great attention to the moral training of the Companions and drew their attention towards developing qualities such as discipline and obedience.

A similar incident has been related: One night, something was seen flashing in front of the army. The Holy Prophet^(sa) became concerned, and upon investigating it, he came to know that it was a soldier of the Muslim army who had left the army and was marching far ahead. His helmet was reflecting light as it was made from silver. His name was Abu ‘Abs. The Holy Prophet^(sa) said: “Bring him to me.” Hazrat Abu ‘Abs^(ra) relates that “I became worried that something might have been revealed lest I had made a mistake.” He anxiously presented himself before the Holy Prophet^(sa). The Holy Prophet^(sa) inquired: “Why did you leave the army and march so far ahead?” In any case, he apologised. The Holy Prophet^(sa) guided him and said: “You should travel alongside the army.”

Following this, the Holy Prophet^(sa) started talking to him. He was one of the poor Companions who did not have provisions to take into this battle. He came to the Holy Prophet^(sa) and said: “O Messenger^(sa) of Allah! I do not have any provisions, and there is nothing left at home either.” Upon this, the Holy Prophet^(sa) gave him one of his clothes. This wise Companion took this cloth to the market, said that the Holy Prophet^(sa) had given it to him and sold it for eight dirhams. For two dirhams, he bought provisions, etc. for his home and for [another] two dirhams, he bought provisions for the journey and for the [remaining] four dirhams, he bought a cloth for himself and joined the army.

During the conversation, the Holy Prophet^(sa) asked him: “Where is the cloth that I gave you?” He answered, “I sold it,” and then he gave all these details, which have just been mentioned. Hearing this from Abu ‘Abs, the Holy Prophet^(sa) smiled and said, “O Abu ‘Abs, you are now in very constrained circumstances. But by He in Whose hand is my life, if you survive and live a long life, O Abu ‘Abs, you shall see that there will be a great increase in your provisions, you will see a great increase in the amount of food you have for your family, you shall possess vast amounts of wealth, and you shall possess many servants. However, none of this will be very good for you.” Hazrat Abu ‘Abs^(ra) witnessed with his own eyes how this prophecy of the Holy Prophet^(sa) was fulfilled, and he would say that by Allah, everything transpired just as the Holy Prophet^(sa) had stated.

Abu ‘Abs’ introduction is that his original name was ‘Abd al-‘Uzza, and the Holy Prophet^(sa) renamed him ‘Abd al-Rahman. He reached the age of 70 and passed away in the era of Hazrat Uthman’s^(ra) Khilafat. Hazrat Uthman^(ra) led his funeral prayer, and he was buried in Jannat al-Baqi’.

The Holy Prophet^(sa) also sent a message of reconciliation to the Banu Ghatafan. As has just been mentioned, whilst advancing towards Khaibar, the Holy Prophet^(sa) set up camp in Sahba’ and offered the Asr, Maghrib and Isha’ prayers there. This place was located 12 miles from Khaibar. Having completed the prayers, the Holy Prophet^(sa) called the two guides and whilst informing them of his battle plans, he said, “I desire to attack Khaibar in a manner whereby I come between the people of Khaibar and the land of Syria so that they cannot flee from there towards Syria. At the same time, I shall obstruct the Banu Ghatafan so that they cannot lend support to these Jewish people.”

The guide, named Hasil, set off with the army and stopped at a place where there were several paths from Khaibar to that valley. The Holy Prophet^(sa) enquired about the names of all these paths, to which he gave the names of Hazan, Shash, Hatib, etc., which, in terms of their meaning, indicate narrowness, difficulty, grief and trouble. One of the names he gave was Marhab, which means spaciousness and prosperity, and so, in line with divine guidance, the Holy Prophet^(sa) took a good omen and selected this path of Marhab.

The Holy Prophet^(sa) was informed that the Banu Ghatafan pledged to support the people of Khaibar and they had set off with a further army of 4,000 with the mission of attacking the Muslim army on its path before it could reach Khaibar. The Banu Ghatafan had already sent an army of approximately 1,000 towards Khaibar under the leadership of their renowned leading warriors Tulaihah bin Khuwailid and Uyainah bin Hisn, and they had reached the fortresses of Khaibar. Now, there was an army of 4,000 in the path of the Muslim army, who, in their own estimation, was going to stop them and put an end to them. The Holy Prophet^(sa) corresponded with the Banu Ghatafan and sent them a letter in which he wrote that they should refrain from participating in this imminent war with Khaibar. He made it clear to them that Allah Almighty promised to him that He would give him victory over Khaibar.

According to some historians, the Holy Prophet^(sa) gave this message that if they moved aside and accepted Islam, then after they conquered Khaibar, it would be granted to these tribes. But others are of the opinion that this was not tied to the condition that they accept Islam; rather, he states that they should not assist the people of Khaibar and should not support them; [in return], they would receive half of Khaibar’s annual produce.

However, an army of 15,000 seasoned warriors fortified in their castles against 1,600 Muslims solidified the arrogance within their minds, due to which they refused to accept this prophecy of the Holy Prophet^(sa).

Upon this, the Holy Prophet^(sa) sent Hazrat Sa’d bin Ubadah^(ra), the chief of the Khazraj tribe and a righteous Companion, to the commander of the Ghatafan army, ‘Uyainah bin Hisn. He was leading 1,000 soldiers of the Banu Ghatafan and was stationed at the fortress of the Jewish leader Marhab in Khaibar at that time. When ‘Uyainah learned that Hazrat Sa’d^(ra) had come as the representative of the Holy Prophet^(sa), he was about to bring him inside the very same fortress. However, Marhab objected, saying that the Muslim representative should not be allowed inside, so that he doesn’t observe the entry points of the fortress. On the other hand, ‘Uyainah said that he wished to bring the Muslim representative inside so that he could witness their great strength, preparations and military equipment. Despite this, Marhab did not agree, upon which ‘Uyainah met Hazrat Sa’d^(ra) outside the fortress.

Hazrat Sa’d^(ra) conveyed the message of the Holy Prophet^(sa) to ‘Uyainah, that, “Allah has promised us the conquest of Khaibar. Therefore, you should retreat from here and refrain from battle. After defeating Khaibar, you will even be given a year’s worth of dates from its produce.”

In response, ‘Uyainah said to Hazrat Sa’d^(ra), “We will never abandon our allies under any circumstances, and we are well aware of just how [little] strength you possess. These Jews possess fortified castles, their soldiers are younger, and they have far more weaponry. If you choose to fight, you will all be killed. These people are not like the Quraish, whom you managed to gain victory over.” And he also added, “Deliver my message to Muhammad [sa] as well.” Upon hearing this arrogant response, Hazrat Sa’d^(ra) said to ‘Uyainah, “I bear witness that Muhammad^(sa) will surely enter this very fortress, and the offer we have made to you today – at that time, you will seek it from us, but then you will receive nothing but the sword (i.e., there would only be war). And O ‘Uyainah! I have already witnessed how we entered the courtyards of the Jews of Medina, and they were utterly devastated.” Saying this, Hazrat Sa’d^(ra) returned and reported everything to the Holy Prophet^(sa).

Then, with great sincerity, he submitted, “O Messenger^(sa) of Allah, Allah will surely fulfil the promise He has made to you, and will grant victory to His religion. Do not give even a single date to this Bedouin (i.e., ‘Uyainah). O Messenger^(sa) of Allah, if the sword meets them, they will abandon these Jews and flee to their area just as they fled prior, on the day of the Battle of the Trench.” During the Battle of the Trench as well, this very tribe had arrived with an army of 6,000 to support the Quraish, but they ultimately ran away.

The divine awe and the withdrawal of the Ghatafan is also mentioned. The Holy Prophet^(sa) had stated:

نُصِرْتُ بِالرُّعْبِ

“I have been granted assistance through awe.”

This phenomenon once again manifested itself against the Ghatafan forces. As it was mentioned, a 4,000-strong army from the Banu Ghatafan was pursuing the Muslim army to attack them, so that they could prevent the Muslims from reaching Khaibar. However, a form of divine decree manifested, and this army of the Ghatafan suddenly turned back and returned home. In books of history and biography, it is written that the commander of the Ghatafan army heard a loud voice from behind; a warner was proclaiming that the Muslim battalions had launched a raid on their homes, wealth and livestock, and were about to seize their wealth, women, and children. Upon hearing this, they immediately returned and were not able to assist the Jews. This was an unseen assistance, a voice from Allah the Almighty. (Sirat Encyclopaedia, Vol. 8, 348, Dar-ul-Islam, p. 346; Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 245; Fatah Khaibar, Bashmeel, Nafees Academy, Karachi, pp. 76, and 90-91; Dairah Ma’arif Sirat Muhammad Rusoolullah^(sa), Vol. 8, Bazm-I-Iqbal Lahore, pp. 376 and 378-379; Sahih al-Bukhari, Kitab-ul-Wudhu, Hadith 209; Imta-ul-Isma’, Vol. 10, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 56; Usdul Ghaba, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 428; Kitab-ul-Maghazi, al-Waqidi, Vol. 2, [translation], p. 135)

The various historical sources disagree about the exact size of the Ghatafan tribe’s army. As has been mentioned in reference to one such book, the army of the Banu Ghatafan, which comprised 1,000 soldiers led by Uyainah bin Hisn, joined the Jews in their fortresses at Khaibar to assist them, whereas other historical sources record that the army was actually 4,000 men strong. (Kitab-ul-Maghazi, al-Waqidi, Vol. 2, [translation], p. 135; Sirat Encyclopaedia, Vol. 8, Dar-ul-Islam, p. 357)

Thus, its recorded by some sources that when this army of 4,000, led by Uyainah bin Hisn, was en route to Khaibar, they actually ended up speaking with the Holy Prophet’s^(sa) delegation, which evoked such divine awe in the hearts of the disbelievers that they returned back to their region. This is how it is recorded in Sirat Ibn Hisham. (Sirat Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 694; Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 252)

In any case, the Messenger^(sa) of Allah continued his journey toward Khaibar. And when the fortresses of Khaibar became visible through the darkness of evening, the Holy Prophet^(sa) instructed his followers to halt there. When they halted, he prayed:

اَللّٰهُمَّ رَبَّ الـسَّمَوَاتِ السَّبْعَ وَمَا اَظْلَلْنَ وَ رَبَّ الْاَرْضِيْنَ السَّبْعَ وَ مَا اَقْلَلْنَ وَ رَبَّ الشَّيَاطِيْنَ وَمَا اَضْلَلْنَ وَ رَبَّ الرِّيَاح وَمَا اَذْرَيْنَ فَاِنَّا نَسْأَلُكَ مِنْ خَيْرِ هٰذِهِ الْقَرْيَۃِ وَ خَيْرِ اَهْلِهَا وَنَعُوْذُ بِكَ مِنْ شَرِّھَاوَشَرِّ مَافِیْھَا اَقْدِمُوْا بِسْمِ اللّٰهِ۔

“O Allah, Lord of the seven heavens and all that they overshadow, Lord of the seven earths and all that they bear, Lord of the Satanic forces and all whom they have led astray, and Lord of the winds and all that they scatter. We ask You for the good of this settlement and its people, and we seek refuge in You from any harm of this settlement and its people!”

After this, the Holy Prophet^(sa) commanded the army to march forward in the name of Allah. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 118)

Then, the Holy Prophet^(sa) proceeded until he reached Manzilah, which was Khaibar’s marketplace. After the battle, this marketplace was given to Zaid bin Thabit as spoils of war. The Holy Prophet^(sa) spent a part of the night here.

The Jews didn’t think that the Holy Prophet^(sa) would attack them, as they were greatly confident on account of their fortresses, artillery and large numbers. When the Jews learned that the Holy Prophet^(sa) was advancing toward them, they devised that every day, an army of 10,000 soldiers would march row-by-row and say, “Would Muhammad^[sa] ever dare try to attack us? It is impossible.” When the Holy Prophet^(sa) reached them, they had no idea until the sun had risen. The Holy Prophet^(sa) arrived at night time. When the Jews left their fortresses in the morning with spades and buckets in hand for various tasks, they saw the Holy Prophet^(sa) and raced back to their forts to hide. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 118-119)

Hazrat Anas^(ra) relates, “The Holy Prophet^(sa) arrived at Khaibar in the evening. However, he did not attack until morning time. Come morning, the Jews emerged from their forts with their buckets and spades.” Although the Holy Prophet^(sa) arrived at night time, he didn’t want to attack them at night, but in the morning. When morning came, the Jews emerged with their buckets and spades in hand. When they saw the Holy Prophet^(sa), they began to say, “It’s Muhammad^[sa]! By God, it’s Muhammad^[sa] and his army!” The Holy Prophet^(sa) replied:

 إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ

“Ruined is Khaibar; for verily when we (the believers) arrive upon the doorstep of a nation who had been warned, then its people shall wake to a heavy morning.” (Sahih al-Bukhari, Kitab l-maghazi, Hadith 4197)

No permanent encampment was established at Manzilah. The position of the Islamic army's camp was changed. It is mentioned in this regard that when the Holy Prophet^(sa) arrived at Khaibar, he spent the night at a place called Manzilah and remained there till the morning. Hazrat Hubab bin Mundhir^(ra) approached him and said, “O Messenger^(sa) of Allah, if this place, Manzilah, is where you have been ordered by Allah to set camp, then we say nothing. However, if this is your personal opinion, we would like to offer some counsel.” The Messenger^(sa) of Allah replied, “This is my own opinion.” Hazrat Hubab^(ra) continued, “O Messenger^(sa) of Allah, you are now positioned near their fortresses and in front of their orchards, and the land is barren. I know the people of Nata‘at (the enemy), and their archers are unmatched in distance and skill. They are positioned on higher ground, and their arrows can easily reach us. Furthermore, we are not safe from their attacks at night. They can hide within the palm groves. Therefore, I suggest that you move the camp to a different location.”

The Holy Prophet^(sa) said, “Your suggestion is good, but we will engage in battle with them today, regardless.” However, at the same time, the Holy Prophet^(sa) called for Muhammad bin Maslamah^(ra), who was in charge of the defensive army unit and instructed him to find a place for them a little distance away from their fortresses. Muhammad bin Maslamah^(ra) went from there and reached the location of Raji‘, situated between the tribes of Khaibar and Ghatafan. He then returned to the Holy Prophet^(sa) and said, “O Messenger^(sa) of Allah, I have found a place for you.” The Holy Prophet^(sa) replied, “Proceed with the blessings of Allah.” However, prior to this, the Holy Prophet^(sa) had already declared that the battle would take place from this very spot. Therefore, after the battle concluded in the evening, the entire Islamic army was relocated to the new site. (Imta-ul-Isma’, Vol. 9, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 231; Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 119; Subul Al-Huda Wa Al-Rishad [translation], Vol. 5, Zawiyah Publishers Lahore, p. 130; Al-Sirah Al-Nabawaiyyah, ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 694)

The mention of the various fortresses of Khaibar is also important as well as the details in terms of their geographical distribution. This is because the battle was closely related to them, with each fortress being conquered in succession. There is a difference not only in the number of fortresses, but also in their names. Furthermore, the events of this battle are attributed to different fortresses in various books – some accounts attribute certain events to one fortress, while others link them to a different one.

In Tarikh al-Ya’qubi, six fortresses of Khaibar are mentioned, but the fortress of Na’im is not listed, even though most books of sirah state that the battle of Khaibar began at Na’im. In Zurqani, the number of fortresses is listed as ten. When reviewing all these sources, it can be concluded that the Khaibar region was divided into three parts: Nata‘ah, Shaqq, and Katibah, with a total of eight fortresses distributed as follows:

Nata‘at contained three fortresses: Na’im, Saab, and the fortress of Zubair. This fortress was known as Qul’ah, but later came under the possession of Hazrat Zubair bin al-Awwamra; hence, it became famous as the Fortress of Zubair.

Shaqq contained two fortresses: Ubayy and Bari, or, as some have stated, Nazar.

Katibah contained three fortresses: Qamus, Watih, and Sulalim. (Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 264-266; Ghazwah Al-Nabi, Abul Kalam Azad, pp. 162-163; Tabqat ibn Sa’d, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut)

The details of the battle are as follows: Before the battle began, the Holy Prophet^(sa) addressed the Companions in a brief address, saying: “Do not wish to encounter the enemy. Instead, seek protection from Allah. You do not know in what trial you may be placed. When you face the enemy, recite the following prayer:

اَللّٰهُمَّ أَنْتَ رَبُّنَا وَ رَبُّهُمْ وَنَوَاصِیْنَا وَنَوَاصِيْهُمْ بِيَدِكَ وَاِنَّمَا تَقْتُلُهُمْ أَنْتَ

“‘O Allah, You are our Lord and their Lord; our foreheads and their foreheads are in Your hands. You alone will defeat them.’” (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 119-120)

After this, the Holy Prophet^(sa) commanded the battle to commence and encouraged the Companions to remain patient. The first fortress to be besieged was the fortress of Na’im, which was one of the strongest of their fortresses. On that day, the Holy Prophet^(sa) engaged in fierce fighting, and the people of Nata‘at put up a vigorous resistance. The Companions defended with great resolve. The Holy Prophet^(sa), wore two coats of armour and a helmet, and he was mounted on his horse, Dharib. Dharib was the name of his horse. In his hand, he held a spear and a shield. The enemy relentlessly showered arrows, but the Muslims, in turn, carefully fired arrows since they had very few arrows, and they were even picking up the arrows that had fallen from the enemy.

Among the casualties of the battle was the martyrdom of Hazrat Mahmud bin Maslamah^(ra). Hazrat Mahmud bin Maslamah^(ra) became fatigued; his armour became heavy for him, and the intense heat made it difficult for him. He sat in the shade of the wall of the fortress of Na’im. It is said that the Jewish chief, Marhab, saw him and rolled a large stone upon him. Some reports state that Kinanah bin Rabi‘ was the one who pushed the stone from above. The stone struck Hazrat Mahmud^(ra) on the head, causing such a severe injury that his scalp tore and fell over his face. He was brought to the Holy Prophet^(sa), who gently placed the scalp back in its place and bandaged it with a cloth. However, the injury was so severe that Hazrat Mahmud bin Maslamah^(ra) did not survive and passed away a few days later.

When Hazrat Mahmud^(ra) was fatally wounded, the Holy Prophet^(sa) consoled his brother, Hazrat Muhammad bin Maslamah^(ra), saying: “Your brother’s killer will soon meet his end.” On that first day, the Muslims suffered great losses, with 50 Muslims injured by arrows shot from the fortress. As evening approached, the Holy Prophet^(sa) went to Raji’ and ordered the people to gather there. This was the very location that was chosen on the advice of Hazrat Hubab^(ra), and now this became the central meeting point for the Muslims.

As mentioned previously, this fortress was the most formidable stronghold of the Jews, and its defence was led by the renowned and valiant warrior of Khaibar, Marhab. Assisting him were his two brothers, Yasir and Harith, who, among the cavalry, were no less courageous and fearless than him.

Historical accounts reveal that the Holy Prophet^(sa) remained engaged in battle for ten consecutive days. Each day, he would set out with Hazrat Muhammad bin Maslamah^(ra) while entrusting the supervision of the encampment to Hazrat ‘Uthman^(ra). As night fell, he would return to the same location, where the wounded Muslims were also brought and their wounds were tended to. (Sirat Al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 50-51; Kitab-ul-Maghazi, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 121; Sirat Encyclopaedia, Vol. 8, Dar-ul-Islam, p. 361; Dairah Ma’arif Sirat Muhammad Rusoolullah^(sa), Vol. 8, Bazm-I-Iqbal Lahore, pp. 388 and 390; Furhang-e-Sirat, Zawar Academy Karachi, p. 183)

Among the incidents of this battle, there is also mention of the duel of Marhab and the martyrdom of ‘Amir bin Akwa‘. The account is as follows: During those days, on one occasion, Marhab – the Jewish commander of the fortress, who was unmatched in valour and bravery – emerged from the fort and began openly challenging the Muslims. With arrogance and pride, he brandished his sword and recited the following couplet:

قَدْ عَلِمَتْ خَيْبَرُ أَنِّي مَرْحَبُ

شَاكِي السِّلَاحِ بَطَلٌ مُجَرَّبُ

إِذَا الْحُرُوبُ أَقْبَلَتْ تُلَهَّبُ

“Khaibar knows full well that I am Marhab,

“Armed and valiant, a warrior seasoned in battle,

“Ever ready to fight when the flames of battle are ablaze.”

When Hazrat Amir bin Akwa’^(ra) heard the challenge of Marhab, he stepped ahead of the army and responded with the following couplets:

قَدْ عَلِمَتْ خَيْبَرُ أَنِّي عَامِرُ شَاكِي السِّلَاحِ بَطَلٌ مُغَامِرُ

“Every inch of Khaibar bears witness that I am Amir – an armed warrior, valiant and steadfast, who, amidst the perils of battle, sings with a fearless resolve.”

After this, they both faced off and traded blows. Marhab struck with his sword, which Hazrat Amir^(ra) blocked with his shield and immediately attacked him from below, but since his sword was small, rather than landing on Marhab, Hazrat Amir^(ra) struck himself. This caused a deep wound to himself and, as a result, he embraced martyrdom. This was the second martyr of this battle and both were buried in the same grave at Raji’. (Dairah Ma’arif Sirat Muhammad Rusoolullah^(sa), Vol. 8, Bazm-I-Iqbal Lahore, pp. 388-389)

Hazrat Salamah bin Akwa’^(ra) narrates that when his uncle, Hazrat Amir bin Akwa’^(ra), was martyred by his own hand, some Companions remarked that his deeds had been wasted. Upon hearing this, Hazrat Salamah^(ra) states: “I went to the Holy Prophet^(sa) crying and said, ‘O Messenger^(sa) of Allah! Amir’s deeds have gone in vain.’” The Holy Prophet^(sa) asked, “Who has said this?” I replied, “Some of your Companions.” Upon this, the Holy Prophet^(sa) said:

كَذَبَ مَنْ قَالَهٗ، إِنَّ لَهٗ لَأَجْرَيْنِ – وَجَمَعَ بَيْنَ إِصْبَعَيْهِ – إِنَّهٗ لَجَاهِدٌ مُجَاهِدٌ، قَلَّ عَرَبِيٌّ مَشٰى بِهَا مِثْلَهٗ

“Whoever has said this has erred. Amir shall receive a double reward.”

He then brought together two fingers to indicate the dual reward and continued, “Indeed, he fought valiantly in the way of God. Among the Arabs who have set foot upon this land, rarely has there been a person like him.” In another narration, it is reported that instead of “set foot upon this land,” the words were “No Arab has been born the likes of Amir”. The Holy Prophet^(sa) then affirmed: “He has indeed attained two rewards. Whoever says he did not attain a reward is wrong.” (Sahih al-Bukhari, Kitab l-maghazi, Hadith 4196)

At that time, the Holy Prophet^(sa) was encamped in Raji’, from where he continuously dispatched his Companions for ten days in order to conquer the fortress of Na‘im. However, their repeated setbacks, the wounding of many Companions, and the martyrdom of two further emboldened the Jews. Then, one night, the Holy Prophet^(sa) said:

“Tomorrow, I shall entrust the banner to a man through whose hands Allah shall grant victory. He is one that loves Allah and His Messenger.”

This narration is found in Sahih al-Bukhari. Hazrat Buraidah^(ra) relates: “That night, we rejoiced, for we were certain that we would attain victory the following day. Throughout the night, people speculated as to who would be granted the banner the next day. When morning arrived, the Companions eagerly presented themselves before the Holy Prophet^(sa), each hoping and yearning to be chosen for this great honour.”

Hazrat Umar^(ra) relates: “Before that day, I had never desired to attain any form of leadership. But on this occasion, I longed for it.” Hazrat Buraidah^(ra) further narrates: “Previously no one from among us aspired for a position from the Holy Prophet^(sa), yet on that day, every Companion wished to be the one entrusted with the banner.” He continues, “I even stood on tiptoes and raised my head, hoping that perhaps I may be chosen.”

Hazrat Salamah^(ra) and Hazrat Jabir^(ra) narrate that Hazrat Ali^(ra) had remained behind due to an ailment in his eyes, which had prevented him from joining the initial campaign of Khaibar. However, he became restless and was unable to stay behind. He later caught up with the camp despite the severe pain in his eyes, which made him unable to see.

When the Holy Prophet^(sa) set out for Khaibar, Hazrat Ali^(ra) thought that how could it be possible for him to remain behind whilst the Holy Prophet^(sa) was going. Hazrat Ali^(ra) set out after him until he caught up to the Holy Prophet^(sa).

Hazrat Buraidah^(ra) states that the next morning the Holy Prophet^(sa) offered the morning prayer and then asked for the flag to be brought. He stood and gave advice to the people. He then asked where Hazrat Ali^(ra) was. The Companions replied saying that Hazrat Ali^(ra) was experiencing an ailment of the eyes. The Holy Prophet^(sa) said, “Bring Ali.” Hazrat Salamah says, “I brought Hazrat Ali^(ra) and the Holy Prophet^(sa) said, ‘What has happened?’ Hazrat Ali^(ra) said, ‘I am experiencing pain in my eyes to the extent that I cannot even see what is in front of me.’ The Holy Prophet^(sa) said, ‘Come near me.’” Hazrat Ali^(ra) says, “The Holy Prophet^(sa) placed my head in his lap and then put some of his saliva in his hands and placed it upon my eyes.” Hazrat Ali^(ra) was cured in such a manner as if he had never experienced the ailment in the first place. Until his demise, he never experienced any ailment of the eyes again. The Holy Prophet^(sa) prayed for Hazrat Ali^(ra) and bestowed him with the flag. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 124-125; Dairah Ma’arif Sirat Muhammad Rusoolullah^(sa), Vol. 8, Bazm-I-Iqbal Lahore, pp. 376 and 390; Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith 4209)

Hazrat Musleh-e-Maud^(ra) has also mentioned this incident. He states:

“On the day of Khaibar, the Holy Prophet^(sa) said, ‘Today, I will grant an opportunity to a person who loves God and whom God Almighty loves, and I will bestow the sword to the one whom God has granted excellence.’ Hazrat Umar^(ra) says, ‘I was present in that gathering and raised my head in hopes that the Holy Prophet^(sa) might see me and bestow it to me. However, when the Holy Prophet^(sa) would see me, he would remain silent. I would raise my head again, he would see me, but would remain silent. Eventually Ali, who was experiencing severe pain in his eyes, arrived. The Holy Prophet^(sa) said, “Ali, come forward.” He went to him and the Holy Prophet^(sa) placed his saliva upon his eyes and said, “May Allah the Almighty cure your eyes. Take this sword which Allah the Almighty has entrusted to you.”’” (Khutbat-e-Mahmud, Vol. 19, p. 614)

In another instance, Hazrat Musleh-e-Maud^(ra) writes:

“One day, God Almighty told the Holy Prophet^(sa) that this town was destined to be conquered at the hand of Hazrat Ali^(ra). In the morning, the Holy Prophet^(sa) announced, ‘Today, I will grant the black flag of Islam to a person who God, His Messenger, and the Muslims love. God Almighty has destined this fortress to be conquered at the hands of this person.’ Then, the next morning, the Holy Prophet^(sa) summoned Hazrat Ali^(ra) and bestowed him the flag. Hazrat Ali^(ra) took the army of Companions and attacked the fortress. Despite the fact that the Jews were fortified, Allah the Almighty granted Hazrat Ali^(ra) and the other Companions such strength on that day that the fortress was conquered before the evening.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 325-326)

Hazrat Ali^(ra) ran and reached the foot of the fortress and wedged the flag between some rocks. (Sirat Ibn Hisham, Dar-ul-Kutub, Al-Ilmiyyah, Beirut, p. 697)

Regarding the killing of the enemies, it is recorded that Hazrat Jabir states, “The first to come out from the fortresses for battle was Marhab’s brother Harith. Hazrat Ali^(ra) killed him, and Harith’s comrades fled back into the fortress. Then, the Jewish general. Amir was killed. Amir emerged for battle. He was a heavy-set man. Hazrat Ali^(ra) proceeded to face him and made many blows, but none of those blows were successful. Then, Hazrat Ali^(ra) struck his shin, which caused him to fall. Hazrat Ali^(ra) then killed him and took his weapons.” (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 125)

Then, there is the incident of the Jewish general Usair being killed. Another Jewish general named Usair emerged looking for a duel. Muhammad bin Maslamah^(ra) stepped forward to battle him and killed him. (Imta-ul-Isma’, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 311)

Then Marhab’s brother Yasir was killed. Ibn Ishaq writes that Yasir, Marhab’s brother, emerged as he recited poetry. Muhammad bin Umar writes that he was the strongest among them, and he had such weapons that would crush people. Hazrat Ali^(ra) stepped forward to face him. Hazrat Zubair bin al-Awwam^(ra) said to him, “I swear, do not come between me and him.” He expressed that he would fight him and so Hazrat Ali^(ra) stepped back. When Hazrat Zubair^(ra) started advancing towards that disbeliever, his mother, Hazrat Safiyyah^(ra) said, “O Allah’s Messenger^(sa), he will kill my son.” The Holy Prophet^(sa) said, “In fact, your son will kill him, insha-Allah.” Hazrat Zubair^(ra) advanced towards him and said a few poetic couplets, after which both started fighting, and Hazrat Zubair^(ra) killed him. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 125-126; Al-Sirah Al-Nabawiyyah, Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 696)

Then, the most prominent and brave soldier from among the people of Khaibar emerged laden with his armour and began reciting poetic couplets, the same as mentioned earlier:

قَدْ عَلِمَتْ خَیْبَرُ اَنِّی مَرْحَبُ

شَاکِی السِّلَاحِ بَطَلٌ مُجَرَّبُ

اِذَا الحُرُوبُ اَقْبَلَتْ تُلَھَّبُ

“Khaibar knows that I am Marhab, bearing arms, brave, experienced, as the flames of battle advance.”

Hazrat Ali^(ra) bin Abi Talib stepped forth against him. He was wearing a red robe. He drew his sword and said the following couplets:

أَنَا الَّذِی سَمَّتْنِی أُمِّی حَیْدَرَہْ

کَلَیْثِ غَابَاتٍ کَرِیْہِ الْمَنْظَرَہْ

اُوفِیْھِمُ بِالصَّاعِ کَیْلَ السَّنْدَرَہْ

That is to say, “I am he whose mother is named Haider, like the awe-inspiring lion that dwells in the forests. I give a sandarah [large measure] in exchange for one sa’ [a measure of volume].” This is an idiom meaning to give more than one receives or to respond to a brick with a [larger] stone. The literal meaning of sandarah is a large measure, while a sa’ is somewhat less, equivalent to two and a half seers.

It is further stated that Hazrat Ali^(ra) struck Marhab on the head and killed him. Then, victory was achieved by his hands. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 126-127; Sahih Muslim, [Translation], Kitab-ul-Jihad Wa Al-Sair, Vol. 9, footnote, Noor Foundation, p. 240; Lughat-ul-Hadith, Vol. 4, p. 487 [under the word “Wasq”]; Vol. 2, p. 648 [under the word “Saa’”], Numani Kutub Khana, Lahore, 2005)

One narration states that a battle took place between Hazrat Ali^(ra) and Marhab. Hazrat Ali^(ra) stepped forward and struck Marhab with such force that it cut through his helmet and head, reaching his teeth. Then, people advanced with Hazrat Ali^(ra) until they conquered the fort. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 126-127)

Some biographers state that Muhammad bin Maslamah^(ra) killed Marhab. According to Hazrat Jabir bin Abdullah’s^(ra) narration, when Marhab emerged from the fort brandishing his weapons, challenging to combat and reciting verses of war, the Holy Prophet^(sa) asked who would face him. Hazrat Muhammad bin Maslamah^(ra) said, “O Messenger^(sa) of Allah, I will face him. By Allah, he killed my brother yesterday.” The Holy Prophet^(sa) said, “Rise to face him,” and prayed, “O Allah, help him.”

It is narrated that when both drew near for combat, an old tree came between them. Both began to dodge behind the tree. Whenever one would take shelter behind the tree, the other would cut away at that part until they came directly face to face. Then, Marhab struck Hazrat Muhammad bin Maslamah^(ra) with his sword, but he defended himself with his shield. Marhab’s sword got stuck in the shield and cut through it. Hazrat Muhammad bin Maslamah^(ra) struck him with his sword and killed him. Another narration states that Muhammad bin Maslamah^(ra) struck Marhab and cut his legs, causing him to fall, and then Hazrat Ali^(ra) came by and killed him.

The commentator of Bukhari, Hafiz Ibn Hajar, wrote that Ibn Ishaq, Musa bin Uqba, Waqidi, and several other biographers wrote that Muhammad bin Maslamah^(ra) killed Marhab. Muhammad bin Maslamah^(ra) had killed Marhab's brother Harith, but some narrators became confused and wrote Marhab's name instead of Harith. If this is not the case, then what is in Sahih Muslim – that Hazrat Ali^(ra) killed Marhab – takes precedence over other accounts. In Sahih Muslim, Salamah bin al-Akwa’^(ra) narrates that Hazrat Ali^(ra) killed Marhab. The Sahih Muslim narration takes precedence for two reasons: first, it has an authentic chain of narration, and second, Hazrat Jabir^(ra), who narrated the version that states it was Muhammad bin Maslamah^(ra), was not present at the Battle of Khaibar.

Regarding this, it should also be clarified that there is disagreement in historical and biographical books about which fort these duels and killings took place in. Neither Bukhari, Muslim, nor the other six authentic books of Hadith mention any fort by name. Similarly, some biographical books narrate these events without specifying any fort, such as Sirat Ibn Hisham, Tabaqat Ibn Sa’d, and Sharh Zurqani. However, some books attribute these events to Fort Qamus, while others attribute them to Fort Na’im. Nevertheless, the Holy Prophet^(sa) and the Muslims continued to attack this fort for nine days until, on the tenth day, Allah the Almighty granted the Muslims victory over it. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 120; Ghawah Khaibar, Bashmeel, Nafees Academy, Karachi, pp. 115-116; Imta-ul-Isma’, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 311; Fath-ul-Bari, Vol. 7, Qadeemi Kutub Khana Aram Baagh, p. 608)

In describing the Muslims’ capture of Fort Na’im, no historian has mentioned how much spoils and weapons the Muslims seized when conquering this strongest fort of Khaibar. It’s possible that Muslims didn't acquire anything noteworthy because the Jews had already transferred women and children to other forts due to the emergency situation. When the Jews were defeated and became unable to prevent the Muslim attack on Fort Na’im, they themselves also conveniently moved to Fort Sa’b bin Mu’adh, and not a single Jew was captured by Muslims in the battles of Fort Na’im. (Fatah Khaibar, Bashmeel,, Nafees Academy, pp. 129-131)

There are more details about this, which will be stated, insha-Allah, in the events of the remaining forts.

I continue to draw attention towards prayers for the current state of the world and the state of the Muslims. Pray particularly for the Palestinians and for the Muslim world in general. Though people seemed to be happy over the ceasefire and were of the opinion that perhaps the conditions would improve, they continue to worsen. The policies and schemes of the newly elected US President have reached new heights of injustice. The American citizens initially thought that he was a threat only to their own country and that he doesn’t meddle with the affairs of other countries. However, now, he has proven a great threat to the entire world. May Allah the Almighty have mercy upon the Palestinians and on the world in general and may they remain protected from him.

The Arab countries should open their eyes even now and seek to establish unity, as there is no other option for them. It is not just the Palestinians, but the rest of the Arab countries will also have to face extreme hardships. Though some non-Muslims have started raising their voices against the injustices being done to the Palestinians, those who wield power at this time are completely intoxicated in their desire for power and are unwilling to listen to anyone. Therefore, Muslims need to pay a great deal of attention towards this and we must pray for them, for we do not possess any other power.

Similarly, pray for the Ahmadis in Pakistan as the opposition there at times becomes very extreme for them. Pray for the Ahmadis in Bangladesh; may Allah the Almighty also protect them from every kind of opposition and attack from the enemy. Pray for all those who are facing injustices anywhere else and also for all those Ahmadis against whom cruelties are being perpetrated. May Allah the Almighty keep all of them in His protection and security and may He grant sense to the world so that they focus towards establishing peace. May Allah the Almighty grant us the ability to pray.