Friday Sermon – Muhammad (sa): The Great Exemplar (14 February 2025)

Friday Sermon

14 February 2025

Muhammad^sa: The Great Exemplar

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

Accounts pertaining to the Battle of Khaibar were being discussed. I will now mention the conquest of the second fortress of Khaibar. This second fortress is known as the Fortress of Sa’b bin Mu’adh. Compared to the other fortresses, most of the food, animals and provisions of Khaibar were stored in this fortress. Additionally, it housed 500 fighters. Hazrat Ka’b bin ‘Umar^ra narrates that he surrounded the fortress of Sa’b bin Mu’adh for three days. This was a strong fortress. Hazrat Mu’attib Aslami^ra narrates that Banu Aslam had to face severe hunger during [the Battle of] Khaibar. Banu Aslam agreed to send Hazrat Asma’ bin Harithara to the Holy Prophet^sa. Banu Aslam told Hazrat Asma’ bin Haritha^ra to extend their greetings of peace to the Holy Prophet^sa and to inform him that they are facing hunger and weakness and are in a dire state. Hazrat Asma’^ra conveyed the greetings of the Banu Aslam to the Holy Prophet^sa and said: “We are facing hunger and weakness. Pray to Allah for us.” The Holy Prophet^sa prayed and said: 

“By that Being in Whose hands is my life! I have nothing that can give strength to you, nor do I have anything to eat. I understand the current state of those who are weak due to hunger.” He then supplicated: “O Allah! Let them conquer the fortress, which is filled with food and tallow.” Following this, he gave the flag for the battle to Hubab bin al-Mundhirra. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 121-122)

The details of this are recorded as follows: an individual from among the Jews whose name was Joshua stepped forward for a duel; i.e., for an individual combat. He called out for a duel and Hazrat Hubab bin al-Mundhir^ra immediately stepped forward to challenge him. They fought until Hazrat Hubab^ra killed him. Following this, a Jewish man named Ziyal called out for a duel. Hazrat ‘Ammara bin ‘Uqbah Ghifari^ra stepped out to challenge him. He stepped forward and struck the head of his opponent, which split his head open. Hazrat ‘Ammara bin ‘Uqbah Ghiffari^ra said: “Take that! I am the youth of the Ghifar tribe!” Upon this, the Companions said: “His Jihad has become invalidated.” In other words, when he raised this slogan mentioning his tribe and expressed his pride, the Companions said it was not an act of decency to praise oneself. When this was mentioned to the Holy Prophet^sa, he said: “It is fine. He will receive his reward and will also receive his due praise. If someone does this under such circumstances, there is no harm.”

Hazrat Muhammad bin Maslamah^ra narrates: “I saw the Holy Prophet^sa shooting arrows and none of his arrows missed the target. He looked towards me and smiled. Hazrat Hubab bin Mundhir^ra entered the fortress with his contingent and conquered the fortress after a fierce battle. They took possession of all the weapons and the provisions. The Jews who were assigned to protect the fortress were killed and several were imprisoned.” Hazrat Mu’attib Aslami^ra, who went to the Holy Prophet^sa and requested prayers due to hunger, narrates: “We had not yet returned that Allah granted us victory over the fortress of Sa’b bin Mu’adh.”

That is to say that he had just returned, having informed the Holy Prophet^sa that we were in a dire state from hunger. In that duration, the battle had commenced and they gained victory. Hazrat Jabir^ra relates: “The amount of food provisions obtained from Fort Sa’b was so much that we did not obtain as much from any other fort. It contained barley, dates, clarified butter, honey, oil and tallow. The Holy Prophet’s^sa caller announced, “Eat and feed your animals also. But do not take anything away to eat, only eat it here.” (Fatah Khaibar, Allamah Muhammad Ahmad Bashmeel, Nafees Academy, Karachi, p. 140; Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 122)

There is then mention of the third fort, the Fort of Zubair bin al-Awwam^ra. Mention of its conquest is as follows: This fort was [previously] named Fort Qulla, and it was later given in Hazrat Zubair bin al-Awwam’s^ra share. For this reason, it became known as the Fort of Zubair.

When the Jews fled from the forts of Na’im and Sa’b bin Mu’adh to the Fort of Zubair bin al-Awwam, the Holy Prophet^sa besieged them. This fort was at the peak of the mountain. He besieged it for three days. A Jewish man named Ghazal came out and said, “O Abu al-Qasim! (i.e., addressing the Holy Prophet^sa. This is the title non-Muslims would use to address him.) Grant me security, on the condition that I tell you something that will grant you ease against the people of Natat (i.e., you will be able to conquer that fort) and then make your way towards the people of Shaqq. Certainly, the people of Shaqq have been overwhelmed due to your awe. After this you can continue to the next fort.” The Holy Prophet^sa granted him security for his family and his wealth. The Jewish man then said, “If you remain here for even a month, it would not trouble them in the least. There are tunnels beneath their lands through which they leave in the night to bring water and then return to their fortresses. They will be able to defend against you. If you block their path to the water, they will lay down their arms for you.” The Holy Prophet^sa followed him, and they blocked the tunnels. When their path to the water source was cut off, they emerged [from their fort], and a fierce battle ensued (i.e., the battle commenced).

On this day, there were some Companions who were martyred, and ten Jews were killed. The Holy Prophet^sa attained victory and this was the final fort among the fortresses of Natat. When the Holy Prophet^sa finished from Natat, he made his way towards the fortresses of Shaqq and as mentioned earlier, this was the third group of fortresses. (Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 265; Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 122)

There is mention here of the death of Salam bin Mishkam, a Jewish chieftain. During the battle at the fortresses of Natat, Salam bin Mishkam was killed at the hands of the Muslims. Salam was a renowned chief of the Banu Nadir and a leader amongst the Jews. However, he was sick, which is why he did not participate actively in the fighting as the other chieftains did, i.e., he did not fight with the sword or arrows. His companions suggested that he should go to Katibah, for it was safer there. However, despite his long-term illness, Salam did not accept this proposal and was eventually killed at the hands of the Muslims at Natat. (Sirat Encyclopaedia, Vol. 8, Dar-ul-Islam, Riyadh, p. 385)

If the mention of his illness is correct, and he did not actively take part in the fighting, even then, his killing is not objectionable as he is the one who prepared his army to send it in battle. He would also be the one to oversee all the matters in general. Therefore, a Companion killed him on the battlefield, for he was present there with them. An army general holds great value, and the death of such a leader causes the army to lose heart. Hence, in this regard, his killing was not at all objectionable.

Then there are narrations regarding the siege of both fortresses of Shaqq, and the victory over them. Shaqq was a group of two or three fortresses. The first fortress of Shaqq – in fact, there were two fortresses – which the Holy Prophet^sa lay siege to was the fortress of Ubayy. The Holy Prophet^sa stood on a mountaintop called Samwan, and atop this mountain, he fought against those within the fortress. At the outset of the battle, a Jewish man asked for a duel and Hazrat Hubab bin Mundhir^ra came out to face him. They both attacked one another. With one strike, Hazrat Hubab^ra severed half of his opponent’s right arm, and the opponent’s sword fell from his hand. Subsequently, he began retreating to his fortress in defeat. Hazrat Hubabra followed him and pierced his spinal cord. He fell down, upon which Hazrat Hubab^ra killed him.

Then another man came forth and announced, “Who will come out to face me?” One of the Muslims who was from the Jahsh family stepped forth, but he was martyred while fighting. The Jewish man stood in the same place and once again asked someone to duel with him, upon which Hazrat Abu Dujanah^ra faced him. Hazrat Abu Dajanah^ra had tied a red piece of cloth to his helmet. The Jewish man arrogantly walked towards him. Hazrat Abu Dujanahra very quickly advanced and struck him with a blow, severing his leg, and then killed him. Hazrat Abu Dujanah^ra retrieved the man’s battle provisions, armour, and sword, and presented himself to the Holy Prophet^sa, who gifted these items back to Hazrat Abu Dujanah. The Jews then stopped advancing in one-on-one combat. No one came to duel after that. The Muslims then raised slogans of Allah’s Greatness and launched a full attack, gaining entrance into the fortress. Hazrat Abu Dujanahra was ahead of all the Muslims. The Muslims found provisions, goats and food in the fortress. The Jews ran away by climbing over the walls, leaping like gazelles and all of them had reached the other fortress of Shaqq. They quickly ran away.

The Holy Prophet^sa set out towards them alongside his Companions, and a battle ensued against the Jews. The Jews vehemently fired arrows and threw rocks upon the Muslims. In response to the Jews, the Muslims too began firing arrows as they [the Jews] were, but the arrows of the Jews were causing significant damage to the Muslims, because the Jews were firing arrows from the fortress towers (i.e., they were shooting from above) whilst the Muslims had encamped at the base of the fortress. The Holy Prophet^sa was also firing arrows at the Jews alongside the Muslims. It is mentioned that the Jews looked to be specifically targeting the place where the Holy Prophet^sa had encamped, because a large number of arrows were falling in that area. The Holy Prophet^sa was sitting among his Companions when an arrow came and pierced his clothing. Another narration states that the Holy Prophet^sa was injured by that arrow, and his clothes were ripped due to it. He then took the arrow out, grabbed a handful of stones, and threw them in the direction of the fortress. Due to this, their fortress began quaking, and the Muslims then attacked the Jews and seized them, and then captured the fort. (Fatah Khaibar, Allamah Muhammad Ahmad Bashmeel, Nafees Academy, Karachi, pp. 156-157; Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 123)

Then there were three fortresses of Katibah. The Muslims besieged all three fortresses. Regarding this, it is written that when the Holy Prophet^sa conquered the fortresses of Shaqq and Natat, the Jews moved to the three fortresses of Katibah, namely Watih, Sulalim, and Qamus. The biggest of the Katibah fortresses was the Qamus Fortress, which was also the most fortified.

The Jews barricaded themselves in these three forts. They would neither look out from their forts nor would any of them emerge for a duel. The Holy Prophet^sa continued to surround these forts for 14 days, until finally he decided to use a catapult. When the Jews realised that their end was nigh, (a catapult is a device used for slinging rocks), they sought reconciliation with the Holy Prophet^sa. Kinanah bin Abu Huqaiq sent a man named Shamakh to the Holy Prophet^sa, requesting an opportunity to speak with him. The Messenger^sa of Allah granted him permission, and Kinanah bin Abu Huqaiq descended from the fort and sought a treaty of peace with the Messenger^sa of Allah. The Holy Prophet^sa sent his Companions to them, who confiscated their belongings, i.e., the Companions captured their belongings. From these forts, the Muslims confiscated 100 suits of armour, 400 swords, 1,000 spears, and 500 bows with quivers. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p.131; Al-Sirah Al-Nabawaiyyah, Ibn Kathir, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 376)

Regarding the conquest of the Qamus fort, there are some other varying accounts. For instance, some historical records indicate that this fort was surrounded for 20 days, and only after an intense battle between the Jews was the fort subdued and conquered by Hazrat Ali^ra. Regarding the conquest of this fort, biographers have written the same details that other historians have attributed to the Na’im fort. (Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 265; Sirat Encyclopaedia, Vol. 8, Dar-ul-Islam, Riyadh, pp. 392-293; Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 124-126)

In any case, this fort was conquered by the Muslims, and the Jews sought a peace treaty on the following conditions:

1. The Jews were to vacate all the forts, leaving all equipment and artillery of warfare so that the Muslim army could take ownership of them, thereby becoming property of the Muslims. They would have to hand over all their weapons, which, in modern terms, is referred to as “surrendering”.

2. The Holy Prophet^sa would protect the lives of the Jews, their women, and children – none would be made slaves. The Holy Prophet^sa would ensure the safety of the Jews; they would not be killed and their women and children would also be protected.

3. The Jews would leave in exile and head towards Syria.

4. The Muslims would permit the Jews, when leaving for Syria, to take only what goods could be carried by their transport animals.

5. Before leaving, the Jews would inform the Muslims of any hidden treasures in the area and surrender them to them.

6. The Jews acknowledged that should they breach any conditions of this pact or conceal anything they were supposed to have disclosed, the conditions of this treaty would become null and void. Thus, the Muslims would be permitted to deal with their wealth and captives as they saw fit. (Fatah Khaibar, Allamah Muhammad Ahmad Bashmeel, Nafees Academy, Karachi, pp. 185-186)

Historical records mention that some Jews remained at Khaibar after the Muslims gained victory, and they were required to give half the yield of their crops to the Muslims. While according to the conditions of the pact, the Jews were to be exiled to Syria, they requested the Messenger^sa of Allah to allow them to remain in Khaibar so that they could continue to farm and tend to their crops as they were experts in local agriculture. The Holy Prophet^sa accepted their request and permitted them to stay in Khaibar for this purpose, saying they could have half of the yield in exchange for their farming. The Holy Prophet^sa extended great sympathy to them. Sahih al-Bukhari mentions this on account of Hazrat Abdullahra, who relates, “The Holy Prophet^sa gave the fields of Khaibar over to the Jews for them to cultivate it, promising them half of the harvest.” (Fatah Khaibar, Allamah Muhammad Ahmad Bashmeel, Nafees Academy, Karachi, p. 57; Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith 4248)

The number of Companions who were martyred at Khaibar was 17. Their names are as follows:

1. Hazrat Rabi‘ah bin Aktham^ra
2. Hazrat Thaqf bin ‘Amr^ra
3. Hazrat Rifaa’ bin Masruh^ra
4. Hazrat ‘Abdullah bin Umayyah^ra
5. Hazrat Mahmood bin Maslamah^ra
6. Hazrat Abu Dayaah bin Nu‘maan^ra
7. Hazrat Harith bin Hatib^ra
8. Hazrat Adiy bin Murrah^ra
9. Hazrat Aus bin Hubaib^ra
10. Hazrat Unaif bin Wa’il^ra
11. Hazrat Mas‘ood bin Sa ‘d^ra
12. Hazrat Bishr bin Baraa’^ra
13. Hazrat Fudail bin Nu‘maan^ra
14. Hazrat Amir bin Al-Akwa’^ra
15. Hazrat ‘Ammarah bin ‘Uqba^ra

Hazrat Yassar^ra, an Abyssinian slave and one person from the tribe of Ashja‘ whose name is not recorded.

93 people from the Jews were killed in the conquest of Khaibar. The names of some prominent chiefs are: Harith, Abu Zainab, Marhab, Usair, Yasir, Amir and Kinanah bin Abi Al-Huqaiq. (Tabqat Al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 82; Kitab-ul-Maghazi, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 160; Imta-ul-Isma’, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 323; Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 264)

After the victory at Khaibar, there were some distinct incidents that have been mentioned, one of which is the killing of Kinanah bin Rabi’. In the books of history and biographies, it is written that after the victory at Khaibar, when the treaty was being drawn up with the Jews, the people brought Kinanah and his brother Rabi’ to the Holy Prophet^sa. Kinanah was the overall chief of Khaibar and the husband of Hazrat Safiyyah^ra. Rabi’ was his paternal cousin. Kinanah had the treasure belonging to Huyayy bin Akhtab, the leader of the Jewish tribe of Banu Nadir. This included gold and silver jewellery. This jewellery would be rented out to the Arabs for their wedding ceremonies. The Holy Prophet^sa addressed both of them [Kinanah and Rabi’] and said: “Where is that treasure of yours?” They replied: “When we left Medina, it was spent gradually.” In one narration, it is mentioned that they said: “O Abu al-Qasim (addressing the Holy Prophet^sa) we have spent it in preparation for this war. Now, there is nothing left. We had gathered that wealth for this very day.” The Holy Prophet^sa said to them: “You did not leave Medina that long ago for it all to be spent.” Both of them took an oath that they did not have any of the wealth. Upon this, the Holy Prophet^sa said: “If the treasure is discovered with you, then there will be no protection of Allah and His Messenger for you.” They replied in the affirmative. The Holy Prophet^sa made Hazrat Abu Bakr^ra, Hazrat Umar^ra, Hazrat Ali^ra and Hazrat Zubairra witnesses over this. Upon this, a man from the Jews got up and went to Kinanah and said: “If you have what Muhammad [sa] is asking for, then give it to him. If you know about it, then give it or if you know, you should tell him as it can save your life. Otherwise, by God, he will certainly get a hold of it.” Ibn Abul Al-Huqaiq scolded him and the Jewish man sat back down. This has been mentioned in a history book. (Tabqat Al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 86; Tarikh-ul-Khamis, Vol. 2, Dar Sadir, Beirut, p. 415; Kitab-ul-Maghazi, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 140)

Hazrat Ibn Abbas_ra states that the Holy Prophet^sa said to both of them: “If you hide anything from me and I find out about it, then I will consider your blood and your children lawful because of this.” Both of them agreed.

In a book of history, there is a brief account of finding this treasure as follows: Hazrat Ibn Abbas narrates that the Holy Prophet^sa called a Companion from the Ansar and said: “Go to such and such plain and go to the date palms. Go towards the dates from the right or the left, whichever is higher. See whatever is there and bring everything to me (i.e., whatever is beneath them). The value of the treasure was estimated and equalled 10,000 dinars. Because of their treachery, both of them were executed and their families were taken as prisoners. This is one narration. To what extent this is correct will be analysed later.

According to a different narration, t is mentioned in one narration in which Ibn Ishaq states that Kinanah was brought before the Holy Prophet^sa and he possessed the treasure of the Banu Nadir. He was questioned about the treasure, of which he denied any knowledge. (Tabqat Al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 86; Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 266)

Then, a Jewish man by the name of Tha’labah was brought before the Holy Prophet^sa. In some narrations, it is mentioned that Sa’yat bin Salam bin Abi Al-Huqaiq was brought and questioned. He told the Holy Prophet^sa: “I saw Kinanah circle such and such ruins every morning.” The Holy Prophet^sa sent Tha’labah along with Zubair bin al-Awwamra and a few Muslims to where Tha’labah had mentioned. When that place was dug up, the treasure was discovered.

In one narration, it is mentioned that some of the treasure was found but the rest was never located. Furthermore, Kinanah refused to disclose its whereabouts. Upon this, the Holy Prophet^sa ordered Hazrat Zubairra to punish Kinanah. Hazrat Zubairra brought pieces of flint and would strike them on his chest, as a result of which sparks would fly. Then, when he was close to death, he informed about the remaining treasure. Upon this, the Holy Prophet^sa handed Kinanah over to Muhammad bin Maslamah so he could kill him. Thus, Muhammad bin Maslamah killed Kinanah as retribution for killing his brother Mahmood bin Maslamah, who was martyred when a millstone was dropped on top of him. 

Nonetheless, he was killed, but the manner in which the entire account has been narrated goes against the example and conduct of the Holy Prophet^sa. In some narrations, it is mentioned that the Holy Prophet^sa ordered for both brothers to be executed. According to one narration, Kinanah was killed by Muhammad bin Maslamahra, whereas his brother was handed to the family of Bishr bin Bara. And he was killed in retribution for Bishr bin Barara. The Holy Prophet^sa declared their wealth to be permissible and imprisoned their children. These narrations are found in the authentic books of history and the biographies of the Holy Prophet^sa, for example: Tarikh al-Tabari, Tarikh al-Khamis, Al-Tabaqat of Ibn Sa’d, Kitab al-Maghazi by Al-Waqidi, Sirat Ibn Hisham, Sirat Ibn Ishaq, Al-Sirat al-Halabiyyah and Al-Zurqani etc. And Kinanah being killed for this reason has been mentioned in books of Hadith such as Sunan Abi Dawud. However, various reasons have been mentioned for Kinanah being killed and there are varying narrations as well and from these narrations, it comes to light that the reason for Kinanah being killed was not because he refused to disclose the treasure. (Sirat Al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 62; Kitab-ul-Maghazi, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 140; Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 265; Sirat Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 698; Imta-ul-Isma’, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 315; Sunan Abu Dawud, Hadith 3006)

Nonetheless, this incident at Khaibar has been mentioned by the orientalists in their books. Thus, the critics, who have a habit of raising allegations against Islam and the blessed character of the Holy Prophet^sa have made claims that the Holy Prophet^sa had a greed and thirst for wealth. Or they tried to make it seem that, God forbid, the Holy Prophet^sa carried out various oppressive and unjust acts. Those who raised such allegations abandoned all rationale and justice in that the Holy Prophet’s^sa life was like an open book and in view of all. Prior to the start of any battle, he would make an open announcement warning not to kill any child, or any woman and to the extent that he even forbade from cutting down any trees unnecessarily. (Sahih al-Bukhari, Kitab al-jihadi wa s-syar, Hadith 3015; Sunan Al-Kubra, Al-Bayhaqi, Vol. 9, Maktabatul Rushd, Hadith 18665, p. 154)

For an individual who could not bear to see an animal in pain, how could he harm his fellow human beings and deal harshly with them? Similarly, waging war for the sake of obtaining spoils is a completely baseless allegation. And regarding the Battle of Khaibar, prior to departing from Medina, the Holy Prophet^sa had made an announcement that anyone who wished to partake in the battle for the sake of obtaining spoils from this war would not go with them. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 115)

The details of this have been mentioned previously. When narrations of such nature come to light regarding a Prophet^sa whose actions are what have just been described, then justice demands that we fully analyse and scrutinise any such narrations. Indeed, the first attempt should be to honour every Hadith and narration as much as possible. And if possible, the subject matter ought to be reconciled; however, the honour and pristine character of the Holy Prophet^sa is of utmost importance. The Holy Prophet^sa was the embodiment of justice and equity and was a “Mercy for Mankind”. Any narration that contradicts this cannot be accepted. However, historians and authors of the biography of the Holy Prophet^sa have stated that there are hundreds of narrations found in ahadith, that have been fabricated by people who came later. Furthermore, it is an established truth that the Jewish [tribes] were involved in doing this and they would make up erroneous narrations.

Our research team has presented an excellent analysis of this incident regarding the killing of Kinanah and his brother. In light of the narrations and what has been mentioned, they have provided a very good response to the allegation raised by the orientalists. They state, “The testimonies from within these narrations clearly indicate that the narrators have erred in their accounts at each step. They have forgotten some aspects and mixed up others. Even if there was an incident as has been mentioned, then a very trivial matter has been greatly exaggerated and made into something very big and given a negative twist to the entire account. For example, it seems rather strange that after the peace treaty had been signed with the Jewish tribes and all aspects had been stipulated, a demand is then made about their treasure. This is because any right to occupy any property or wealth of the Jews would be negated by the terms of the treaty itself, with the exception of the land around Khaibar. Furthermore, if the treasure was indeed found, as mentioned in these narrations, then where did it go? Every single item from the spoils of Khaibar has been mentioned in detail in the books of history and biographies; clarified butter, tallow, dates, clothes, provisions, cattle, spears, swords, arrows, shields, etc. But at no place is there any mention of x amount of gold, silver, diamonds or other jewels being found. On the contrary, it is written that from among the spoils of Khaibar, no gold or silver was acquired. This is a narration of Sahih al-Bukhari. The narrations that mention the inquiry regarding the treasure are full of contradictions and issues. In some narrations, only Kinanah was asked; in others, it mentions that both Kinanah and his brother were called. Some narrations, state that a Jewish man with them was questioned. In some narrations, it is mentioned that their uncle, Huyyay, was asked.

Then, after all this investigation, if punishment were to be given, many would have been declared guilty, but according to these narrations, only two were punished, namely Kinanah and his brother. According to some narrations, only Kinanah was punished. It is written in Bukhari that when Hazrat Umar^ra intended to exile the Jews from Khaibar during his caliphate, a son of Abu al-Huqaiq came to him. The commentator of Bukhari, Allamah Ibn Hajar, writes that this brother of Kinanah remained alive until the era of Hazrat Umar^ra and stayed in Khaibar until the exile, so this account of the brother’s killing is also incorrect.

Some biographers infer from this narration in Bukhari that only Kinanah was punished. (Fath-ul-Bari Sharah Sahih al-Bukhari, Vol. 5, Qadeemi Kutub Khana, Hadith 2730, p. 411; Sirat-ul-Nabi, Shibli, Vol. 1, Maktabatul Islamiyyah, p. 333; Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith 4234)

In any case, all these statements that have been made have many contradictions, which causes all such narrations that mention corporal punishment for obtaining treasure to be considered dubious. The truth is, this entire incident is incorrect.

Thus, a well-known biographer, Allamah Shibli Nu’mani, writes:

“In the events of Khaibar, the biographers have narrated a tradition which is absolutely false. It has been transmitted in most books and has become widely accepted, meaning it has been accepted and included in the traditions. That is, firstly, the Holy Prophet^sa had given the Jews safety on the condition that they would not hide anything, but when Kinanah bin Rabi’ refused to reveal his treasure, the Holy Prophet^sa ordered Hazrat Zubair^ra to extract the location of the treasure from him by force. Hazrat Zubair^ra would burn his chest with flint until he was near death. Finally, the Holy Prophet^sa had Kinanah killed and all Jewish women were taken as slaves. Only this much of the tradition is correct, that Kinanah was killed, but not because he refused to reveal the treasure, but rather because Kinanah had killed Mahmud bin Maslamah^ra. It is explicitly stated in Tabari that the Holy Prophet^sa handed Kinanah over to Muhammad bin Maslamahra, who killed him in retaliation for his brother Mahmud bin Maslamah^ra.

“As for the rest of the tradition, both Tabari and Ibn Hisham have narrated it from Ibn Ishaq, but Ibn Ishaq has not mentioned the name of any narrator for these traditions. Scholars of Hadith have explicitly stated in the books of narrators that Ibn Ishaq used to narrate the events of the Holy Prophet’s^sa military expeditions from Jewish sources. (He took many traditions from Jewish sources.) This tradition should also be considered among those (the Jewish sources would never tell the truth about this matter.) This is why Ibn Ishaq does not mention the names of any narrators. To be so harsh on a person to make him reveal a treasure that fire is cast upon his chest with a flint is far beneath the dignity of one who is a ‘Mercy to all the worlds’. The same person who does not at all confront the one who tried to poison him, who does not punish them – could he order someone to be burnt for a few coins? The actual incident was only this much, that Kinanah was given safety on the condition that he would not commit any treachery or give any false statements. In fact, there is a narration that states that he had also agreed that if he did anything against it, his blood would become lawful. Kinanah committed treachery, and the promise of safety that was given to him was annulled. Kinanah had killed Mahmud bin Maslamah, so he was killed in retaliation.

“Perhaps he would have been forgiven earlier, but because he committed treachery elsewhere, he was punished for it.” (Sirat-ul-Nabi, Vol. 1, Maktabatul Islamiyyah, pp. 284-285)

An Ahmadi author of the current times, Syed Barakat Ahmad Sahib, writes in his work The Holy Prophet and the Jews of Hijaz that “Ibn Ishaq has narrated a story without any chain of narration, and these facts are evidently wrong. Firstly, torture, and torture by fire at that, is against the Islamic teachings. Secondly, there is no mention of the distribution of this recovered treasure in all the spoils of Khaibar. Nor is there any narration which mentions this treasure being deposited in the state treasury. Not only Ibn Ishaq, but even in other early sources, there is no mention of cash, gold, silver, or other such valuable goods in the spoils of Khaibar. All traditions are related to produce, clothes, or weapons. Hazrat Abu Hurairah, who was with the Holy Prophet^sa in the battle of Khaibar, used to say that we conquered Khaibar but did not get gold and silver in the spoils.” (Rasool-e-Akram^sa Aur Yahood-e-Hejaz, (translation), Maktabat-ul-Jamia Ltd, Delhi, pp. 162-163)

In short, Kinanah bin Rabi’ was killed, but the reason for his killing was the murder of a Muslim commander, as a result of which he was killed in retaliation.

Thus, this is the actual truth of the matter. These incidents will be mentioned in the future. Among these events, there is also mention of a Jewish woman who attempted to poison the Holy Prophet^sa and conspired against him, but Allah the Almighty kept him safe. God willing, I will explain the details of this incident in the future, as it is quite lengthy.

At this time, I wish to mention about a deceased member and then also lead his funeral prayer in absentia. Master Mansoor Ahmad Sahib Kahloon, son of Sharif Ahmad Sahib Kahloon, who was currently residing in Australia, passed away recently.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن 

[Surely, to Allah we belong and to Him shall we return.]

The deceased was the grandson of Chaudhry Sardar Khan Sahib^ra, of Chahoore, a companion of the Promised Messiah^as. He received his education in Rabwah and had the honour of serving the faith from childhood. He began his employment at Bashir Abad Taleem-ul-Islam High School in Sindh. He remained affiliated with the teaching profession for approximately 34 years. In Bashir Abad, he was also blessed with the opportunity to serve. He was the Qaid Khuddam-ul-Ahmadiyya, and also served as the local Sadr Jamaat. He was also blessed with the opportunity to serve under the Jubilee Fund. He was also blessed with the opportunity to work as General Secretary in Hyderabad for 18 years, then served for 13 years as District Amir of Hyderabad and Local Amir. His practice was that after finishing his work, his employment, he would immediately come to the mosque and do all the work there, and after the Maghrib prayer, he would go home. Sometimes, he would stay back even later.

He was devotedly attached to Khilafat and would respond to every call. He would look after the poor and was hospitable, sympathetic, and very generous. He kept relatives in his home and provided them education. Many of his students are spread across countries, including missionaries, doctors, and engineers. He was a musi. He is survived by his wife, one daughter, and five sons. Mubasher Ahmad Gondal Sahib, who is a member of the office of Amir Sahib UK, was married to his wife’s sister. The deceased’s son, Usama, says that since his childhood, he saw his father’s strong connection with the mosque and the Jamaat. Rarely did he refuse to go to the mosque. He would be regularly present in the office. Apart from any extreme necessity, he never refrained from going to the office, and the members of the Jamaat also knew that they could find him in the office or in the mosque. He would greatly honour and serve central guests. He moved to Australia after some time. He moved due to certain circumstances. Even after moving there, he continued to serve the Community and participated in every financial scheme, not only in Australia but also in Pakistan. In Australia, too, he expanded his circle of friends very quickly and endeared people to himself. In Australia, he was serving as local Secretary Talim-ul-Quran and Secretary Tarbiyat. He was a very humble person, and had a passion to serve. May Allah the Almighty bestow him with forgiveness and mercy, and may He enable his children to continue his virtues.

(Official Urdu transcript published in the Daily Al Fazl International, 7 March 2025, pp. 2-6. Translated by The Review of Religions.)