20. The allusion is to the joint pagan and Jewish raid upon Madinah conducted in the 5th year after hijrah resulting in the Battle of the Trench (or Ditch: Khandaq). It is also known as Ghazwah al-Ahzab (War of the Hosts [or, Confederates]). Following our practice, we present a somewhat detailed but compressed account of the battle, ignoring minor points.

Battle of the Trench

Despite the victory at Uhud, the Quraysh were still smarting under the blow they had received at Badr, where their top-order leadership was wiped out. Further, they could see Islamic power growing apace. Their leadership, hegemony, trade and the special position they had occupied for centuries, was under threat. Under threat was also their way of life, social order, and the time-honored idols.

The Jews of Banu Nadir who had been exiled to Khayber added fuel to the low burning fire in the hearts of the Quraysh. Salam b. Abu al-Huqayq, Huyayy b. Akhtab, Kinanah b. Abu al-Huqayq, of the Banu Nadir, and Hawdhah b. Qays and Abu ‘Ammar, of the Wa’il tribes, (and Salam b. Mishkam of the Banu Nadir: Qurtubi), accompanied by a few others visited Makkah, warned the Quraysh against allowing the menace of Islam growing any further. They should take heart and deal one final blow. They themselves were at their service and would join in whenever it suited the Quraysh to strike. When asked, during a meeting, they issued the edict (against their own beliefs and knowledge: Shafi`) that the religion that the Quraysh followed was certainly better than that followed by the Prophet. It is in reference to this that Allah revealed (Al-Nisa’, 51),

أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُواْ نَصِيبًا مِّنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُواْ هَؤُلاء أَهْدَى مِنَ الَّذِينَ آمَنُواْ سَبِيلاً

“Have you considered those who were given a portion of the Book? They believe in sorcery and the devil, and say about those who have disbelieved, ‘These are better guided on the path than the believers.’”

(According to some historical reports], twenty of the Jews and some thirty of the Quraysh then proceeded to the House. Pressing their breasts against the walls of Ka`bah, they pledged to Allah that they would fight Muhammad until their last ounce of strength: Shafi`).

Not satisfied with the fire they had stoked at Makkah, a few of the Jews proceeded to the Ghatafan tribe of the Najd area and convinced them also that their best interests lay in joining forces with the Quraysh against the Prophet. They promised them half of the Khayber date crop if they assented. They received a positive response from the leader of the Ghatafan, ‘Uyayna b. Hisn al-Fizari.

The Quraysh wrote to their ally Banu Asad. In response Talha b. Khuwaylid and those who followed him came and joined with them. A few other tribes, (such as Banu Sulaym: Asad) that had agreed to help them at times of war also joined in. All preparations completed, and help of the allies assured, Abu Sufyan, the commander-in-chief, marched out for Madinah (commanding 400 men, 300 horses, and 1000 camels loaded with goods: Shafi`). At Marr al-Zahran, a little out of Makkah, he was joined by Banu Sulaym who were led by Sufyan b. `Abd Shams. A little later Banu Murra also joined in, led by Harith b. `Awf. Banu Ashja`, led by Mis`ar b. Rakhilah, then arrived. The settlers in the Makkan outskirts, known as Ahabish, came along too, in addition to the Banu Kinanah who were their allies. Some of the Tihama (people of the coastland: Asad) also joined the ranks and the size of the army swelled to numbers the like of which had never been seen before. Ibn Is-haq mentioned their numbers as reaching up to 10,000. (Other reports place the final figures as up to 15,000: Alusi). It was sort of a pan-Arab decision against Islam and Muslims, bolstered by Jewish mind and soul. The Qur’an referred to them as the hosts (or confederates). That was either 4th or 5th year after hijrah.

When the news of their intended joint action reached the Prophet he came out leaving `Ali ibn Talib in charge of Madinah. He consulted his Companions and Salman al-Farsi (a recently converted Persian Muslim: Shafi`) advised that they dig trenches (khandaq) at places that were open for enemy intrusion which happened to be in one direction of the city. The other three sides were either difficult lava terrains or were covered with trees and orchards that made them impassable for a large army, especially those on mounts.

Faced up with the prospects of meeting such a large army as was advancing, almost everyone agreed to the suggestion about the trench, a novel idea, and the digging began. The proposed trench, some 5000 feet long extended from the Sheikhayn mountains in the east to Al-Midhadh in the West. (Subsequently, it was extended up to the area where the Bat-han and Ratuna valleys met, totaling up to approximately 3.5 miles: Shafi`. Some Muslims dug a few other trenches at spots close to their quarters, including one as far away as near Quba: Dr. Muhammad Hamidullah, `Ahad-e-Nabawi ke Maydan-e-Jung). The Prophet divided the work among his followers. Every group of ten men was required to dig a trench forty feet long, nine feet wide, and seven to nine feet deep. The Immigrants and the Ansar were allotted two distinct areas. The Prophet (who had pitched his tent near the work spot, remaining there during the digging which lasted some three weeks: `Ahad-e-Nabawi ke Maydan-e-Jung) took part in the digging and could be seen with muddied body. Salman Farsi was a strongly built man. Both Ansar and Muhajirun claimed him so the Prophet decided, “Salman is of us, one of our household (ahl al-bayt).”

The Muslims were then passing through very difficult economic circumstances. The army was fed barley-paste cooked with a little butter. It was nothing but extreme hunger that made it palatable. But then came days when that went out of stock, and a few dates became luxury. When that luxury was also gone, they had to tie rocks to their stomachs to be able to stand erect. The Prophet was no exception. In fact, he had two rocks on his stomach. But spirits were high. When the diggers sang poetry in chorus, he joined in:

والله لولا الله ما اهتدينا * ولا تصدقنا ولا صلينا

إنا إذا قوم بغوا علينا * وإن أرادوا فتنة أبينا

فأنزلن سكينة علينا * وثبت الأقدام إن لاقينا

By Allah, if not for Allah, we would not be guided

Neither expended nor prayed.

The tribes have rebelled against us

And sought mischief, although we avoided.

Therefore, send down tranquility on us,

And set firm our feet when we meet.

At all events, the work went on at a goodly pace. It had to be completed before the enemy arrived. Notwithstanding the difficulties, the time target was so kept (six days: Shafi`) that when the hosts arrived, they stood before the barrier staring at it in disbelief.

The Muslims numbered between 700-3000 against them (Ibn Kathir). Perhaps they kept reporting at the front and returning to Madinah and so numbers varied. (Many of the 3000 were hypocrites, who slipped away right when most required: Shabbir). Those that were less than fifteen of age were turned away. `Abdullah ibn `Umar, Zayd b. Thabit, Bara’ b. `Azib and Abu Sa`id al-Khudri just made it in. (The Muslims boasted of 33 horses: Shafi`).

During the digging, Allah manifested a few miracles at the hands of the Prophet. E.g., when Jabir noticed the effects of hunger on him, he took his permission, went home, spoke to his wife and suggested that they prepare something. A little goat was slaughtered, and some barely pudding was cooked to go with it. Then Jabir went back to the Prophet and invited him to the meal. He observed secrecy because the food was just enough for a couple of men. But the Prophet announced the event and asked everyone to join in. They were at least a thousand. That put Jabir and his wife in an embarrassing situation. But the Prophet supplicated over the food and everyone ate to his fill leaving behind enough for Jabir and his wife. They were even able to gift some to the neighbors.

Also during the digging, the Prophet informed `Ammar b. Yasir that he would be killed by a rebellious party. He was killed in the Siffin battle in which he had participated on `Ali’s side.

At one point his Companions encountered a huge rock that they could not break. They sought the Prophet’s help. He went down the trench, struck it three times. With the first strike he said, “Allah is Great. I have been given the keys to Syria. By Allah, I can see its pink palaces at the moment.” Then he struck a second time and said, “Allah is Great. I have been given the keys to Persia and I can see at this moment the white palaces of Mada’in.” Then he struck a third time and said, “Allah is Great. I have been given the keys to Yemen. By Allah, I can see the gates of San`a from this place.”

[During the digging Zayd b. Thabit, (in his early teens: Au.) who was transporting mud fell asleep inside the trench. `Ammara b. Hazm playfully took away his arms. When he awoke he began to frantically search for them. The Prophet remarked, “Abu Riqad (meaning, “father of sleep”) you slept off to the loss of your armor?” Then he asked who had taken it. When `Ammara said he had, he admonished him over such practical jokes: Sayyid].

Finally, the digging over, women, children, and old men were gathered together and sent to the safety of a fort called Fare`. It belonged to Banu Haritha and was one of the strongest that the Muslims then had in their possession.

The Makkans and their allies had encamped at the place where flood waters of Rumah met between Juruf and Rughabah. The Ghatafan, accompanied by Banu Asad, came in shortly and encamped at the end of Naqma beside Uhud. Abu Sufyan remained in general command, while every one of the chiefs took turns to lead in the attacks every new day.

Muslims had their backs to Mount Sil` with Madinah at their rear, facing the trench, while the pagans were in Rumah flanked by between Juraf forests, and Naqma????

The pagans were of course disconcerted by the trench, but all the same, laid siege. They made several attempts to cross the trench, but the Muslims showered arrows on them and held them back. Once the attempt was so determined that preventing them from crossing, the Prophet could not offer his `Asr Prayer on time, doing it after sunset. In fact, according to one report, adds Qurtubi, (found in Nasa’i, Musnad Ahmad, Tabarani and Bayhaqi: Au.), one of those days of severe engagement the Prophet could not offer his Zuhr, `Asr (and Maghrib: Shafi`) Prayers. Much after sunset he first prayed Zuhr, then `Asr, then Maghrib and then `Isha. (The report has been termed Hasan in Tuhfah, where the author says that it is strengthened by other reports of similar nature: Au.).

The Prophet (saws) said,

?????????

“May Allah fill their homes and graves with fire, they prevented us from the Middle Prayer.”

However, adds Alusi, the forces remained on the two sides of the trench, each hurling stones, or shooting arrows at the other. The Muslim password was,

حم ، لا يُنصَرون

“Ha. Mim. They will not be helped.”

Some of the valiant pagans did manage to cross the trench but fell to Muslim swords. One of them, `Amr b. `Abd Wudd, a famous fighter, managed to cross the ditch along with a few of his companions. He and his men

Appeared at the Muslim side of the trench by jumping their horses over it. He challenged a duel, and the Prophet sent `Ali ibn Abi Talib. The two fought for quite some time (until dust covered them and the onlookers lost the vision of the two. When the dust cleared, they saw `Ali beheading the man: Qurtubi). Others helped in dispatching the rest to Hell.

As a result of various skirmishes, six Muslims were martyred. One of those struck was Sa`d b. Mu`adh. The arrow severed an artery in the foot. He supplicated: “O Allah, if there is going to be further encounters with the Quraysh, then let me live. But if there is going to be no further encounter with them let me die ... but do not deal me death until my eyes are cooled on account of Banu Qurazah.” After the armies had moved off, a tent was pitched in the yard of the mosque at Madinah for Sa`d so that the Prophet could visit him whenever he wished. He died after the affair of the Banu Qurayzah. One of the Muslims died when a Jewish woman of Banu Qurayzah threw a millstone on him from a fort.

One of the pagans tried to cross the trench and fell into it. [The Muslims began to stone him. He said, “Killing me would be better than this (stoning). Let one of you come down so that I can fight him.” So Zubayr b. al-`Awwam descended into the trench, fought, and killed him: Alusi]. Muslims brought back his corpse. The pagans offered 10,000 Dirham for his body. The Prophet said he was not going to trade in corpses nor was he in any need of their 10,000. He allowed them to take away his body. (According to one report he said, “We do not eat price of the dead”: Alusi).

When the siege prolonged, and the Prophet felt the weight of their vast superiority in men and arms, and their undeterred onslaught, he sent for Sa`d b. Mu`adh and Sa`d b. ‘Ubadah, two Ansari leaders. He informed them of the on-going peace talks to which Ghatafan seemed to be agreeing to. He mentioned the condition. It was to hand over to Ghatafan a third of the Madinan dates of the current year. If they agreed to it, the Ghatafan promised they would depart. Everything had been more or less agreed to except for the final signature on the document. “As I see it,” he explained to the two, “the pagans seem to have become like a single arrow against you.” But the two disagreed. They said, “By Allah, we never bowed ourselves to anyone even when we fought for worthless things in pre-Islamic times. How can we do it after Islam?” According to Tabarani, they said, “We shall not give them a single date except by purchase or as offered to guests.” Following their opposition, the Prophet terminated the peace talks.

On their part, the Jews of Banu Nadir began to make efforts to break off the Jews of Qurayzah from the Prophet. They invited them to break the compact and join forces with the pagans. Huyayy b. Akhtab was chosen for this mission. He went and met Ka`b b. Asad of the Banu Qurayzah. (They numbered about 800 capable of bearing arms). Initially Ka`b refused to entertain Huyayy. Huyayy said, “Open (the door) for me O my brother.” Ka`b replied, “I will not. You are a man of evil omen. You are seeking me to break my pact with Muhammad. But I have experienced no evil from him to do so.” Huyayy said, “Let me in so that I refresh myself at your house and then return.” K`ab replied, “No way.” So Huyayy taunted him, “Perhaps you are afraid that I’ll share your food of the day.” So Ka`b opened the gates for him. Huyayy began to persuade him. He convinced Ka`b that the pagans were determined to destroy the Muslims root and branch. He also promised him that if the pagans withdrew, he would not, but rather, he and his men will enter into his fort to defend him against the Muslims in the event of a retaliatory attack. Finally, Ka`b gave in and news began to leak out of their treachery at that critical moment.

That was a difficult day for the Muslims: the day Banu Qurayzah decided to break the pact and join hands with the tribal forces against the Muslims. The danger was all the more great because they were right behind the Muslims and could deal a death blow from the rear. Madinan women and children were entirely at their mercy.

Zubayr was sent to gather news. He brought the worrisome report of their intended treachery. The Prophet then officially sent Sa`d b. Mu`adh (leader of the Aws), Sa`d b. ‘Ubadah (leader of the Khazraj), ‘Abdullah b. Rawaha and Khawat b. Jubayr to the Jews to confirm the news, but not leak it to the common folk if true. They went up to the Banu Qurayzah and talked out the issue. They found that they had decided to call off their treaty with the Prophet. (In fact, they said, “Who? What Prophet? There is no treaty between us and Muhammad!” - Sayyid). [Sa`d b. Mu`adh was deeply upset. He had been their allies for so many years: Au.]. Only one of their families, Banu Sa`yah, disagreed with them and decided to stand by the pact. Another of their men, `Amr b. Sa`di disagreed too and said that so far as he was considered, he found no cause to break the pact with Muhammad.

When the news spread, the Muslims felt concerned about their women and children. But, with the massive army in front there was little they could do. The Qur’an depicted their situation (33: 10-11),

إِذْ جَاؤُوكُم مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ زَاغَتْ الأَبْصَارُ وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ وَتَظُنُّونَ بِاللَّهِ الظُّنُونَا هُنَالِكَ ابْتُلِيَ الْمُؤْمِنُونَ وَزُلْزِلُوا زِلْزَالا شَدِيدًا

“When they came on you from above you and from below you; when the eyes shifted (in fear) and hearts reached the throats, and you assumed about Allah various assumptions. It was there that the believers were tried and shaken with a severe shaking.”

Not to be discouraged, the Prophet took such steps as necessary. He posted troops to scout the Madinan outskirts. Salamah b. Aslam of Aws led a party of two hundred men on mounts, while Zayd b. Haritha commanded another three hundred. They went about in rounds, raising their voices as they chanted Allahu Akbar. It drove fear into Jewish hearts, chicken-hearted as they ever were - and helped warn against any attempt at their women and children.

As luck would have it, some 20 camels loaded with food-stuff and fodder sent by a Jew to the Makkan army fell into Muslim hands and for a couple of days they had something to eat.

At last, after about a month's siege, Allah’s help arrived. It came in two ways: One, in the person of Nu`aym b. Mas`ud who played the key role in weakening the unity of the pagans, and second, a severe storm, bearing freezing cold, that made life in the camps miserable.

Nu`aym b. Mas`ud was a Ghatafani. He went up to the Prophet, declared his faith in Islam, and offered help in Islam’s cause. The Prophet told him to conceal his faith and pretend an outsider, for, as he said,

الحرب خُدعة

“War is (the other name of) deceit.” He encouraged him to do what he could. Ibn Mas`ud went up to Banu Qurayzah and convinced them that they could not depend on the Quraysh without the latter offering them some men as security, otherwise it was feared that they would back off without completing the mission, leaving them alone to face the Muslim ire. Next he went up to the Quraysh and told them that Banu Qurayzah were regretting over their role and that they were secretly planning to deceitfully spirit away some of their and Ghatafan men. They would then slaughter them to prove their loyalty to Muhammad. “So, if the Jews send you word that they need some men as ransom, you would know what to make of it.” He also went up to Ghatafan to plant distrust in their hearts. The end result was that each of the parties began to look at the others as those about to outsmart them. (Abu Sufyan sent `Ikrimah b. Abi Jahl along with one or two of the Ghatafan to the Banu Nadir to tell them that the siege had prolonged, and therefore, they should force-cross the barrier and attack the Muslims next day. It was time to get out of the stalled situation. Banu Nadir replied that the next day was Saturday, a day in which it was unlawful for them to fight. “Moreover,” they said, “we shall fight only on the condition that you give us a few of your men as hostages.” That confirmed the pagan fears.

A second factor that disheartened the invaders, in fact, which froze their aspirations, was that one of those nights the winds picked up speed and soon became a typhoon overturning their cooking pots, blowing off the badly needed fires to beat off the cold, and ripping apart their tents. (Their horses pushed against each other wildly, and angels chanted Allahu Akbar at the peripheries of the camps frightening the already frightened invaders: Qurtubi).

According to other reports, writes Alusi, when they heard the chanting of Allahu Akbar, Tulayha b. Khuwaylid as-Asadi said, “Muhammad has now begun to cast magic. Escape. Escape.” Finally, Abu Sufyan decided he had had enough. He summoned the chiefs and told them of his decision. [“Break up the camp,” he said to them, “and march. As for myself, I am gone” – Muir in Majid], and leapt on his camel. Such was his haste that he forgot that the camel’s forelegs were tied. Allah said (33: 9),

يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَاءتْكُمْ جُنُودٌ فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَّمْ تَرَوْهَا وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا

“O you who have believed! Remember Allah’s favor on you when the hosts came against you, and We let loosed against them a wind and hosts that you did not see. And Allah is ever seeing of what you do.”

Thus the tribulation of the Muslims ended and they were spared the evil consequences of a battle. Allah said, commenting upon the events (33: 25),

وَرَدَّ اللَّهُ الَّذِينَ كَفَرُوا بِغَيْظِهِمْ لَمْ يَنَالُوا خَيْرًا وَكَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتَالَ وَكَانَ اللَّهُ قَوِيًّا عَزِيزًا

“And Allah repelled the unbelievers in their rage, not having achieved anything worthwhile. And Allah proved enough for the believers in (their) battle, and Allah is Powerful, Mighty.”

The peaceful end was in response to the Prophet’s supplications during the siege. He would to say,

اللَّهُمَّ مُنْزِلَ الْكِتَابِ سَرِيعَ الْحِسَابِ اللَّهُمَّ اهْزِمْ الأَحْزَابَ اللَّهُمَّ اهْزِمْهُمْ وَزَلْزِلْهُمْ

“O Allah, Sender of the Book, Quick at reckoning, O Allah, inflict defeat on to the confederates. O Allah, defeat them, and shake them” (Bukhari).

The opposition to the Prophet remained thereafte, but the strength of opposition suffered a paralyzing stroke. The wish to uproot Islam remained, but the courage to take meaningful action, had waned to reduce them to helpless onlookers. And the Prophet remarked, “Here onward we shall march against them. They shall not come against us anymore.” Later events proved the veracity of these words.

(Back at Madinah, they had not removed their arms but Jibril came down in Dihya Kalbi’s form to say to the Prophet, “Have you removed your arms? The angels have not. Allah orders you to proceed to Banu Qurayzah. We are going there ourselves”: Qurtubi).

21. The winds resembling hurricane in their destruction, seemed to ferociously strike not only the pagans encamped a few hundred meters away, but also the Muslims - though less severely (Au).

22. The allusion is to angels (Alusi). They drove fear into the hearts of the unbelievers, but did not take active part in the skirmishes (Au.).

23. The allusion by those coming from above is to the Banu Quraizah, and by those from below is to the Quraysh and Ghatafan (Ibn Jarir). Zamakhshari however thought that by those coming from above the allusion was to the Ghatafan and by those coming from below it was to Quraysh and their allies.

The forts of Banu Qurayzah were above, in the north of the city of Madinah, while the Quraysh had come from below, the south of the city. However, when the Muslims went out of the town to face the pagans and took positions with Sil` mountains behind them, Banu Qurayzah forts fell behind them and the Quraysh and Ghatafan were in front of them. Hence Hudhayfah b. al-Yaman referred to the Quraysh and Ghatafan as above the Muslims, and Banu Qurayzah as below them, when speaking of their respective positions during the siege (Au.).

24. “Zagha” of the text is to be understood as “shakhasa” meaning, “fixed in horror” (Ibn Jarir).

25. That is, the hearts began to beat thunderously out of fear, as if reaching up to the throats (Ibn Jarir). It is an accurate description. When the hearts beat hard in extreme fear, a person feels it beating against his throat (Au.).

Musnad Ahmad and Ibn Abi Hatim’s collection have a report coming from Abu Sa`id who said that some Companions told the Prophet of their extreme fear. What would he suggest they should say? He told them to say the words:

اللهم اسْتُر عَوراتَنا و آمِن رَوعاتَنا

“O Allah, conceal our un-exposable parts, and calm down our fears” (Ibn Kathir).

26. The allusion is to conjectures such as, ‘The Prophet will be overcome,’ or, ‘promises made to him were not true,’ etc. (Ibn Jarir).

Hasan al-Busri said that there were various kinds of conjectures (some amounting to disbelief). For example, the hypocrites conjectured that the Prophet and his men will surely be routed. On the other hand, true believers were firm of faith that what Allah and His Messenger had promised would prove true (Kashshaf, Ibn Kathir). There were others who were somewhat weak in faith. They suffered several kinds of doubts, which passed through their minds, sort of unwillingly, and hence, their faith itself was not questionable, and whose uncontrollable doubts and fears did not – in the practical sense - contradict the verse that followed (33: 12),

وَإِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِم مَّرَضٌ مَّا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلَّا غُرُورًا

“When the hypocrites, and those in whose hearts is sickness were saying, Allah and His Messenger did not promise us but deception.”

27. Qurtubi, Ibn Kathir and others quote the following. (Ibrahim al-Taymi said: We were with Abu Hudhayfa when someone from Kufa asked, “O Abu `Abdullah. Did you see the Prophet? Were you his companion?” He said, “Yes, my cousin.” The young man asked, “How did you fare?” Hudhayfa said, “By Allah, we just tried our best.” Said the young man, “Had we met him, we would not have allowed him walk over the earth. We would have carried him on our shoulders.”

The rest of the story is as found in Muslim:

Ibrahim al-Taymi said: We were with Abu Hudayfah when a man said:

عَنْ إبْرَاهِيمَ التّيْمِيّ، عَنْ أَبِيهِ قَالَ: كُنّا عِنْدَ حُذَيْفَةَ. فَقَالَ رَجُلٌ: لَوْ أَدْرَكْتُ رَسُولَ اللّهِ صلى الله عليه وسلم قَاتَلْتُ مَعَهُ وَأَبْلَيْتُ. فَقَالَ حُذَيْفَةُ: أَنْتَ كُنْتَ تَفْعَلُ ذَلِكَ؟ لَقَدْ رَأَيْتُنَا مَعَ رَسُولِ اللّهِ صلى الله عليه وسلم لَيْلَةَ الأَحْزَابِ، وَأَخَذَتْنَا رِيحٌ شَدِيدَةٌ وَقُرّ. فَقَالَ رَسُولُ اللّهِ صلى الله عليه وسلم: "أَلاَ رَجُلٌ يَأْتِينِي بِخَبَرِ الْقَوْمِ، جَعَلَهُ اللّهُ مَعِي يَوْمَ الْقِيَامَةِ؟" فَسَكَتْنَا. فَلَمْ يُجِبْهُ مِنّا أَحَدٌ. ثُمّ قَالَ: "أَلاَ رَجُلٌ يَأْتِينَا بِخَبَرِ الْقَوْمِ، جَعَلَهُ اللّهُ مَعِي يَوْمَ الْقِيَامَةِ؟" فَسَكَتْنَا. فَلَمْ يُجِبْهُ مِنّا أَحَدٌ. ثُمّ قَالَ: "أَلاَ رَجُلٌ يَأْتِينَا بِخَبَرِ الْقَوْمِ، جَعَلَهُ اللّهُ مَعِي يَوْمَ الْقِيَامَةِ؟" فَسَكَتْنَا، فَلَمْ يُجِبْهُ مِنّا أَحَدٌ. فَقَالَ: "قُمْ. يَا حُذَيْفَةُ! فَأْتِنَا بِخَبَرِ الْقَوْمِ" فَلَمْ أَجِدْ بُدّاً، إذْ دَعَانِي بِاسْمِي، أَنْ أَقُومَ. قَالَ: "اذْهَبْ. فَأْتِنِي بِخَبَرِ الْقَوْمِ، وَلاَ تَذْعَرْهُمْ عَلَيّ" فَلَمّا وَلّيْتُ مِنْ عِنْدِهِ جَعَلْتُ كَأَنّمَا أَمْشِي فِي حَمّامٍ، حَتّىَ أَتَيْتُهُمْ. فَرَأَيْتُ أَبَا سُفْيَانَ يَصْلِي ظَهْرَهُ بِالنّارِ، فَوَضَعْتُ سَهْماً فِي كَبِدِ الْقَوْسِ، فَأَرَدْتُ أَنْ أَرْمِيَهُ، فَذَكَرْتُ قَوْلَ رَسُولِ اللّهِ صلى الله عليه وسلم: "وَلاَ تَذْعَرْهُمْ عَلَيّ" وَلَوْ رَمَيْتُهُ لأَصَبْتُهُ. فَرَجَعْتُ وَأَنَا أَمْشِي فِي مِثْلِ الْحَمّامِ، فَلَمّا أَتَيْتُهُ فَأَخْبَرْتُهُ بِخَبَرِ الْقَوْمِ، وَفَرَغْتُ، قُرِرْتُ. فَأَلْبَسَنِي رَسُولُ اللّهِ صلى الله عليه وسلم مِنْ فَضْلِ عَبَاءَةٍ كَانَتْ عَلَيْهِ يُصَلّي فِيهَا، فَلَمْ أَزَلْ نَائِماً حَتّىَ أَصْبَحْتُ، فَلَمّا أَصْبَحْتُ قَالَ: "قُمْ. يَا نَوْمَانُ!".

“Had I met the Prophet, I would have fought hard and destroyed myself (in the battle).” Hudhayfa said, “Would you have done that? But I could see myself (among some twelve Companions) one night during the battle of the Ditch when a severely cold wind seized us! The Prophet (prayed for a while. Then he: Ibn Is-haq) turned and said, “Will someone bring us the news of what the enemy is planning to do? Allah will place him in my company on the Day of Judgment.” But we remained silent, none of us responded. The Prophet (prayed for a little while more, then: Ibn Is-haq) turned and said, “Will someone bring us the news of what the enemy is planning to do? Allah will place him in my company on the Day of Judgment.” But we remained silent, none of us responded. (The Prophet once again prayed for a while, then: Ibn Is-haq) turned and said, “Will someone bring us the news of what the enemy is planning to do? Allah will place him along with me on the Day of Judgment.” But we remained silent, none of us responded. (At this time he added, “I ask Allah that he be with me in Paradise.” Yet no one responded because of fear, cold, and hunger: Ibn Is-haq). Finally he said, “Up, O Abu Hudhayfa, bring us the news of the people.” (According to another report: “I clung to the earth in fear that he would ask me to go.” He said, “Hudhayfa. Go into the people and find out what they are planning. But speak to no one until you have come back to me.”)

So, there was no escape for me but to rise as he had named me. He said, ‘Go to them and gather intelligence but do not alarm them against me.’ So, I started off. And, in a moment I felt as if I was in a hot bathroom. I went in among them. I found Abu Sufyan warming up his back with the fire. I placed an arrow in my bow and was about to shoot when I remembered his words, “but do not alarm them against me.” Had I shot at him, surely, I would have killed him. So, I returned. And, it was as if I was walking in a hot bathroom. I gave him the news about the people. When I was finished he gave me a shroud upon which he used to offer his prayers. I slept until the morning when I heard him saying, ‘Rise, O sleeper.’”

Ibn Is-haq has the following addition: “.. I entered into the camp while the winds, Allah’s forces, were battering them. There was nothing that it did not carry away in its run. Abu Sufyan stood up and said, ‘People. Let everyone look carefully at the man next to him.’ So I caught the man next to me and asked him, ‘Who are you?’ He replied, ‘So and so, son of so and so.’ Then Abu Sufyan began to speak. He said, ‘People. By God, you are not in a good situation. Provisions are lost and Banu Qurayzah have deceived us. We have received some news from them that does not please us. And now we are struck by these terrible winds. Let us decamp and go. I am leaving.’”

Hakim and Bazzar have added to the above, “.. I went into them and found Abu Sufyan with a group of people around him. The other tribes had broken off. It was as if Abu Sufyan felt suspicious when I entered into the company; so he said, ‘Let each of you question the man next to him.’ So I caught the neighbors on my right and left by their hands. Then I stayed for a while and returned to the Prophet.. I told him, ‘Messenger of Allah. Several tribes have abandoned Abu Sufyan. He is left with a group of people warming themselves with the fire. Allah sent upon them the cold that He sent upon us. But we hope for rewards that they do not.’” According to a report in Hakim and Bayhaqi, as cited by Ibn Kathir, Hudhayfa met with some twenty turbaned riders while he was returning. They told him, “Give your companion (i.e. Muhammad) the good news that the confederates have broken up and are retreating.”

28. Apparently, the allusion is to those who were weak of faith, neither believers nor hypocrites. There have been other explanations (Alusi).

29. The allusion is to a group of hypocrites. One of them, (Mut`ab b. Qushayr) spoke to an Ansari:

قال ابن زيد، قال: قال رجل يوم الأحزاب لرجل من صحابة النبي صلى الله عليه وسلم: يا فلان أرأيت إذ يقول رسول الله صلى الله عليه وسلم: "إذا هلك قيصر فلا قيصر بعده، وإذا هلك كسرى فلا كسرى بعده، والذي نفسي بيده لتنفقن كنوزهما في سبيل الله". فأين هذا من هذا، وأحدنا لا يستطيع أن يخرج يبول من الخوف؟ {ما عدنا الله ورسوله إلا غرورا}فقال له: كذبت، لأخبرن رسول الله صلى الله عليه وسلم خبرك، قال: فأتى رسول الله صلى الله عليه وسلم ، فأخبره، فدعاه فقال: "ما قلت؟" فقال: كذب علي يا رسول الله، ما قلت شيئا، ما خرج هذا من فمي قط!

“Hey, so and so! Did the Messenger not say, ‘If the Qaysar (Roman Emperor) is destroyed there will be no Qaysar after him, and if Kisra (the Persian Emperor) is destroyed, there will be no Kisra after him?’ And, ‘By Him in whose hands is my life, you shall surely spend their treasures in Allah’s path?' But here we are, unable to leave the place to attend to a call of nature – out of fear. Indeed, Allah and His Messenger did not promise us but a delusion.” The Ansari told him, “You have lied, and I shall surely report this to the Prophet.” But when Mut`abb was asked by the Prophet to explain his statement, he said, “He is fastening a lie on me O Messenger of Allah, I did not say any such thing. This did not come out of my mouth.

So Allah revealed (9: 74),

يَحْلِفُونَ بِاللّهِ مَا قَالُواْ وَلَقَدْ قَالُواْ كَلِمَةَ الْكُفْرِ وَكَفَرُواْ بَعْدَ إِسْلاَمِهِمْ وَهَمُّواْ بِمَا لَمْ يَنَالُواْ وَمَا نَقَمُواْ إِلاَّ أَنْ أَغْنَاهُمُ اللّهُ وَرَسُولُهُ مِن فَضْلِهِ فَإِن يَتُوبُواْ يَكُ خَيْرًا لَّهُمْ وَإِن يَتَوَلَّوْا يُعَذِّبْهُمُ اللّهُ عَذَابًا أَلِيمًا فِي الدُّنْيَا وَالآخِرَةِ وَمَا لَهُمْ فِي الأَرْضِ مِن وَلِيٍّ وَلاَ نَصِيرٍ (التوبة – 74)

“They swear by Allah that they said no (such thing). But, in actual fact, they did say the word of unbelief, disavowed after their surrender (to Islam), and strived to achieve what they did not attain. And they were not resentful but (for the fact) that Allah had enriched them by His Grace, and (so had) His Messenger. Yet, if they repent, it will be better for them. But if they turn away (in refusal), Allah will chastise them with a painful chastisement in this world and in the next. And they shall not have in the land a protector or a helper.”

Allah also said (9: 66),

إِن نَّعْفُ عَن طَآئِفَةٍ مِّنكُمْ نُعَذِّبْ طَآئِفَةً بِأَنَّهُمْ كَانُواْ مُجْرِمِينَ

“If We forgive a party of you, We shall torment a party because they were criminals.”

It is also reported that at the start of the digging the Companions disputed over Salman al-Farsi, saying, “Salman is of us.” The Prophet said, “But rather, Salman is of us: people of the house (of the Prophet).” `Amr b. `Awf said, “Salman was in our group: myself, he, Hudhayfah b. al-Yaman, Nu`man b. Muqarrin al-Muzani, and six others from the Ansar constituted our group. We were given forty feet. But when we reached Al-Sara’ during our digging we encountered a roundish rock that could not be budged. So We asked Salman to climb out to the Prophet to say, ‘Our iron has blunted, but we cannot break the rock. So what do you advice?’ The Prophet jumped into the trench, took the ax and struck it. It yielded a flash of light that lightened the two lavas of Madinah. He said Allahu Akbar and the Muslims repeated after him. Then he struck a second time and it yielded a flash of light that lightened the two lavas of Madinah. He said Allahu Akbar and the Muslims repeated after him. Then he gave it a third strike and it broke. It yielded a light which lightened the two lavas of Madinah. He said Allahu Akbar and the Muslims repeated after him. Then he explained. He said, ‘When I struck the first time, the palaces of Hira and Kisra’s cities appeared to me in its light, like dogs’ teeth. Then Jibril told me that my followers will overcome them. When I struck the second time, the red palaces of the Roman lands appeared to me, like dogs’ teeth. Jibril told me that my followers will overcome them. Then when I struck the third time, the palaces of San`a appeared to me and Jibril told me that my followers will overcome them. So, give glad tidings.’ The believers said, ‘This is what Allah and His Messenger had promised.’ But the hypocrites said, ‘Can you see. He promises palaces of Kisra, of the Romans and of San`a, but in actual fact here you are digging a trench and cannot dare to climb out to attend to nature’s call.’ And Allah revealed (33: 12),

وَإِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِم مَّرَضٌ مَّا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلَّا غُرُورًا

“When the hypocrites, and those in whose hearts was a disease, were saying, they promised us not but falsehood’” (Ibn Jarir).

30. Ibn Is-haq thought that the allusion was to Aws b. Qayzi and his followers (Ibn Jarir, Kashshaf, Ibn Kathir).

31. Yethrib was the name of a tract of land over a part of which the Prophet’s city lay (Ibn Jarir, Zamakhshari, Qurtubi).

It is significant that the hypocrites preferred to use the older name Yethrib rather than the name then current: Madinah (Au.).

32. That is, this is not the place you should be in (Ibn Jarir). Zamakhshari expresses the possibility that they meant to say that they would have no standing in Yethrib unless they adopted paganism and surrendered the Prophet to the confederates.

Another possible meaning is, “You have no standing with the Prophet” (Ibn Kathir).

33. Those were Banu Haritha (Ibn Jarir).

34. It is said that the Prophet actually sent a team to determine whether such a threat existed. But they found no sign of the enemy, and Allah revealed this verse (Ibn Jarir).

35. The textual fitnah is interpreted by Qatadah and Ibn Zayd as kufr. That is, if these hypocrites are invited to kufr, they would enter into it without any hesitation (Ibn Jarir).

36. Qurtubi mentions that Hasan, Suddi and Qutaybi thought the meaning is that if they had reneged, they would not have remained in Madinah long. (The Muslims would have finished them off).

Dahhak’s opinion was that the textual fitnah is for a call to sedition (against the Muslims: Au.) to which the hypocrites would have immediately responded (Alusi).

37. Qatadah said that there were some people who had not participated in the battle of Badr. They had promised themselves that when next occasion arose, they would offer themselves to Allah’s service (Ibn Jarir). But Ibn Is-haq’s opinion was that the reference was to those who had promised after Uhud that they would never show their backs during a battle (Zamakhshari).

38. At best they would then enjoy this life (Ibn Khaytham), but the whole of the life of this world is “but little” (Qatadah) - Ibn Jarir.

39. That is, they beckoned Muslims to join them in the shades to partake fruits and dainties, instead of joining the Prophet in the campaign (Ibn Jarir, Ibn Kathir).

40. That is, they wish to see no good happening to the Muslims (Mujahid – Ibn Jarir); although a general meaning of the hypocrites not wishing to spend anything in Jihad affairs, is also possible. Another possible implication is that they do not wish to spare any physical exertion for Islamic causes. It might also be noted in this context that misrliness (shuhh=bukhl) is an outgrowth of cowardice. Hence, in this ayah, Allah first mentioned cowardice and then miserliness (Razi in effect).

What the hypocrites meant by beckoning the Muslims to themselves is to give them the message that the Prophet, and the Companions he could count upon, were so few that they would be done away with by the onrushing pagans, after which things will be back to normal as they were in pre-Prophet times. One of the sentences they used with reference to the Prophet and his followers was “aklatu al-ra’s” meaning, lit. “equivalent of a head;” implying, it might be a bit hard to break the whole-roasted beast’s head at the dinner table, but ultimately it can be finished off (Au.).

Another possibility is that, states Qurtubi, the allusion is to Banu Qurayzah who invited the hypocrites to join them (Qurtubi).

41. Majid points out that the textual “khawf” as used here carries the double meaning of fear as well as “fighting and slaughter.”

42. Demanding their share of the booty: Qatadah. But Ibn `Abbas thought the allusion is to their loosening of the tongue against the Muslims (Ibn Jarir). Another possible connotation of “sa-laqukum” is that they will press hard on you for the booty with their tongues, pleading. Nuhhas thought this meaning was more appropriate in view of the words that follow concerning booty (Qurtubi).

43. The allusion by “good” is to booty (Ibn Jarir).

44. That is, since the weight of deeds depends on motives, it might sound difficult to judge the motives and quash the deeds. But, discovering the motives is easy for Allah (Au., with a point from Yusuf Ali).

If it is asked, writes Zamakhshari in effect, are the deeds of a hypocrite registered as worthy that they could be quashed? It can be answered that the Qur’anic statement here is meant to dispel the belief that the words of faith on the tongue are equivalent of belief in the heart. Besides, the statement also helps to warn others that the true foundation is faith in the heart; and that plenty of (apparent good) deeds without faith are like a building without a foundation which Allah will render so weightless that they will float in the air like dust particles.

45. That is, pagan and Jewish forces have not withdrawn completely: Mujahid, (but might reappear and launch attack: Au.) – Ibn Jarir; their fear was so high that although the pagans had withdrawn, they could not believe they had left (Qurtubi).

46. Hoping to hear that the Prophet and his Companions were exterminated (Ibn Jarir).

47. That is, during a second encounter with the presumed return of the confederates (Alusi).

48. That is, if they fought, they would have fought loosely, half-heartedly, because they lack faith in Allah and have no desire for rewards, which prompt a man to fight hard (Ibn Jarir)

Yusuf Ali summarizes the attitude of the hypocrites: “This completes the picture of the psychology of the Hypocrites, begun at verse ##12. Let us analyse it. (1) When they first saw the enemy they were already in a defeatist mood, and thought all was over (verse 12). (2) Not content with disloyalty themselves, they tried to infect others, who made paltry excuses to withdraw from the fight (verse 13). (3) They were ready to betray the City to the enemy if once the enemy had gained entrance (verse 14). (4) They forgot all the promises of fidelity which they had previously sworn (verse 15). (5) In their paltry calculations they forgot that cowardice in war does not pay (verses 16-17). (6) Without taking much part in the actual defence, they were ready to talk glibly and claim a lion’s share in the fruits of the victory (verses 18-19). (7) Even when the enemy had withdrawn, their cowardly minds were still afraid that the enemy would return, and were already meditating what they would do in that case: perhaps they would dwell in the deserts and spy on Madinah from a safe distance; and if caught in Madinah they would fight little and intrigue much.

“It was a miracle that with such men in their midst, the holy Prophet and his band won through.”