In the early days of Islam, it was in the midst of events that the Muslim personality was moulded. With every new day and every new situation, this personality came closer to maturity, presenting its distinctive features. Furthermore this Muslim community, reflecting the total sum of its members’ personalities, also had its own unique qualities and values that distinguished it from all other communities. At times, the predicaments the Muslim community faced presented its members with an acid test that separated the true from the false and which also proved everyone’s true mettle.

Qur’ānic revelations were given either before or after a particular test, describing events and throwing light on the difficulties involved. This brought into focus the attitudes taken as the event unfolded, and what intentions and motives were behind these attitudes and feelings. The Qur’ān then addressed people’s hearts as they lay open to the light, with no screen to cover them. It touched them at precisely the right spot so as to ensure the right response. This was a continuous educational exercise making use of events and experiences, one after the other, day after day.

The Muslims were not given the Qur’ān in its totality in one go so that they could study it, understand its directives, observe its prohibitions and fulfil its commands.

Instead, God put them to a variety of tests because He is fully aware that man does not attain full maturity except through practical experience and it is this that drives lessons home and moulds characters. The Qur’ān then tells people the truth about what has taken place and its significance. Thus, it issues its directives only when people have gone through the ordeal.

The experiences the Muslims went through during the Prophet’s lifetime were truly remarkable. For it was a period of direct contact between heaven and earth, reflected in both events and words. When a Muslim went to bed he was aware that God watched and heard him, and that his every action, word, thought or intention could he exposed and commented upon by the Qur’ān. Similarly, all Muslims felt a direct contact with their Lord: if they faced a problem or a hardship, they hoped that the gates of heaven would open with a ruling that removed their difficulties. It was a period when God, in His majesty, said to one or the other: ‘You have done, intended, declared or said this and that; or you must do this or should refrain from that.’ It is infinitely awesome that God should address Himself to a particular person when that person and all who live on earth, and indeed the whole earth with all that it contains, do not represent more than a tiny particle in His glorious kingdom. Hard as we may find it to reflect on that period and its events we can hardly imagine how it was in practice. This is indeed beyond imagination.

Yet God did not leave the education of the Muslims and the moulding of their personalities to be accomplished through feelings only. He put them to practical tests necessitating their interaction. He is infinite in His wisdom, and He knows best the creation He has created. We need to reflect long on this wisdom so that we can better understand what we may encounter of tests during our own lives.

The present passage analyses one of the great events in the history of the Muslim community, indeed, one of its hardest tests. The event was the attack launched by confederate forces on Madinah, which took place in the fourth or fifth year of the Prophet’s migration. 1 A thorough reading of this passage and the way it portrays the events and comments on them, highlighting certain scenes and bringing out certain thoughts and feelings experienced by some Muslims, will enable us to understand how God shaped the personality of the Muslim community through both the events themselves and the Qur’ān. In order to understand this we will explain the Qur’ānic text after we have briefly related the events as given in books on the Prophet’s life and history. This will demonstrate the great difference between how God relates historical events and the narrative man gives of them.

Muĥammad ibn Isĥāq relates: “The beginning of events leading to the Encounter of the Moat started when a number of Jews, including Sallām ibn Abī Ĥuqayq ibn Akhţab and Kinānah ibn Abī al-Ĥuqayq, all of the al-Nađīr tribe, and Ĥūwathah ibn Qays and Abū `Ammār of Wā’il, as well as others of both Jewish tribes travelled to Makkah and spoke with the Quraysh. It was these Jews who worked hard to forge the alliance against God’s Messenger. When they met the Quraysh elders they called on them to join them in fighting the Prophet. They said to them: ‘We will join forces with you until we have exterminated him and his followers.’ The Quraysh put the following question to them: ‘You, the Jews, are the people who follow the first divine book, and you know the issues over which we differ with Muĥammad: which is better, our religion or his?’ Those Jewish elders answered: ‘Your religion is better than his, and you are closer to the truth than him.’ It is concerning these people that God revealed in the Qur’ān:

Are you not aware of those who, having been granted a share of Divine revelations, now believe in falsehood and arrogant deviation [from Divine faith], and they say to the unbelievers that they are better guided than the believers. These are the ones whom God has rejected; anyone whom God rejects shall find none to succour him. Have they, perchance, a share in (God’s) dominion? If so, they would not give other people so much as [would fill) the groove of a date- stone. Do they, perchance, envy other people for what God has given them out of His bounty? We have indeed given revelation and wisdom to the House of Abraham, and We did bestow on them a mighty dominion.

Some of them believe in him and some turn away from him. Sufficient scourge is the fire of Hell. (4: 51-55)

The Quraysh were very happy with this answer and expressed a readiness to join the Jews in battle against the Prophet.

“Then this Jewish delegation travelled to meet the leaders of the Ghaţafān, another leading Arabian tribe, and they urged them to fight the Prophet, assuring them that they would be joining them as well as the Quraysh. The Ghaţafān agreed and they all marshalled their forces. The Quraysh marched under the leadership of Abū Sufyān ibn Ĥarb, while the Ghaţafān were led by `Uyaynah ibn Ĥişn of the Fizārah clan, al- Ĥārith ibn ‘Awf of Murrah and Mis`ar ibn Rukhaylah of Ashja`.

“When the Prophet heard of what they had plotted, he ordered the digging of a moat to prevent their entrance into Madinah. The Prophet himself and his Companions worked hard to dig the moat. However, a number of hypocrite men put little effort into the work. They would put up a show of working, but then sneak off, going back home, without asking permission from the Prophet. By contrast, if any good believer needed to leave for some urgent matter, he would mention this to the Prophet and ask his permission to absent himself for a while. The Prophet gave such people leave. Any of these would then go home, attend to the emergency and return, knowing that he would be rewarded by God for such work. Concerning the believers, God revealed in the Qur’ān: “They only are true believers who believe in God and His Messenger, and who, whenever they are with him upon a matter requiring collective action, do not depart unless they have obtained his leave. Those who ask leave of you are indeed the ones who believe in God and His Messenger. Hence, when they ask your leave to attend to some business of theirs, grant you this leave to whomever of them you choose, and pray to God to forgive them. God is indeed Much-Forgiving, Merciful.” (24: 62) And He also said about the hypocrites who sneaked away: “Do not address God’s Messenger in the manner you address one another. God certainly knows those of you who would slip away surreptitiously. So, let those who would go against His bidding beware, lest some affliction or grievous suffering befall them.” (24: 63)

In its reporting of the events and its comments on them and the directives it gives to the Muslim community, the sūrah neither mentions people by name nor specifies positions; rather it describes types of people and patterns of character. It gives few details but highlights constant values and consequences. It focuses on the elements that remain after the events are over and their actors have departed. In this way, its focus serves to draw lessons for future generations and different communities. The Qur’ānic text also relates events to God’s will that controls both the event and those who participate in it. It shows how God’s will operates gently and smoothly to bring about the end He wants. The sūrah also pauses after each stage in the story to give a directive or to make comments reminding the listeners of the essential truth.

Although the sūrah relates the story to the people who took part in it in the first place, it does not only give them more information about it, but also lays before them certain aspects which they were unaware of. In this way, it brings to light people’s inner thoughts, feelings, intentions and what was hidden within their hearts.

Added to all this is the fine style, vividness and freshness of the images drawn.

Furthermore, the sūrah paints the hypocrites’ cowardice with acid derision as also describes their twisted nature. This contrasts with the profoundly inspiring picture of faith that is drawn and the qualities it imparts to believers.

The Qur’ānic text is a manual for action, not only by those who witnessed the event but also in every environment and generation. It is a guide for Muslims whenever they face circumstances similar to those faced by the first Muslim community and at any time in the future. It aims to give them the same determination and motivation as the Prophet’s Companions possessed.

No one will understand Qur’ānic texts fully unless they face circumstances similar to those faced by the first Muslim community. It is in such circumstances that texts reveal their meanings fully and hearts open up to understand them in depth. When this takes place, the text is no longer words and sentences, but rather a source of power and energy. The events described come alive: inspiring, motivating and urging action both in real life and in the depths of the human heart.

The Qur’ān is not merely a book to be read and understood: it is a motivating force. Its texts are ready for implementation at every point. It only needs a heart that warms to it in circumstances that enable its resources to be fully tapped. We may read a particular Qur’ānic text tens or hundreds of times, then we look at it again when we are facing a particular situation only to discover that it gives us what it had not given before. It provides a straight answer to our complex problem, shows a way that we overlooked, clears our doubts and replaces these with firm and perfect reassurance. Nothing else, old or new, gives us what the Qur’ān gives.

The sūrah begins its discussion of the encounter with the confederate forces by reminding the believers of God’s favours when He repelled the armies that were intent on exterminating them. The first verse in the passage sums up the nature of the event, its beginning and end, before giving any details or explaining any attitudes. Thus, God’s favour is brought into focus so that the Muslims will always remember it. It also makes it clear that as God commands the believers to follow His revelations, place their trust in Him and not yield to the unbelievers or the hypocrites, it is also He who protects those advocating His message and code for human life against aggression: “Believers! Remember the blessings God bestowed on you when hosts came down upon you. We let loose against them a windstorm and hosts that you could not see. Yet God sees all that you do.” (Verse 9)

In this short opening verse we have a picture of the beginning and end of the battle, along with the decisive factors that combine to produce its result: the arrival of the enemy forces; God’s sending strong winds and other troops unseen by the believers; and His support which is dependent on their attitude and action as God is fully aware of all that they do.

The sūrah then gives details of the situation:

They came upon you from above and from below you. Your eyes rolled [with fear] and your hearts leapt up to your throats, and confessed thoughts about God passed through your minds. That was a situation when the believers were sorely tested and severely shaken. The hypocrites and the sick at heart said: ‘God and His Messenger promised us nothing but delusions.’ Some of them said: ‘People of Yathrib! You cannot withstand [the attack] here, so go back.’ And a group of them asked the Prophet’s permission to leave, saying: ‘Our houses are exposed,’ while they were not exposed. They only wanted to run away. (Verses 10-13)

The verses paint an image of the whole of Madinah in the grip of great alarm and distress, with the idolaters of the Quraysh and Ghaţafān allied with the Jews of Qurayżah moving in from all sides. These feelings of alarm and distress affected all of the people, but their reactions and responses differed. Needless to say, people’s thoughts about God, their behaviour, and their evaluation of causes and results were much at variance. Therefore, the test was extremely difficult and the distinction between believers and hypocrites was decisive.

We can see today the whole situation: its elements, feelings, actions and reactions as if it were happening before our eyes. We see it though from the outside: “They came upon you from above and from below you.” (Verse 10) We also see people’s reactions to what was unfolding: “Your eyes rolled [with fear] and your hearts leapt up to your throats.” (Verse 10) This is a picture of profound fear, anxiety and distress, imparted through people’s expressions and feelings. “Confused thoughts about God passed through your minds.” (Verse 10) The sūrah does not tell us about these thoughts in detail. In fact the adjective ‘confused’ is implied rather than stated in the Arabic text. This gives a more vivid picture of the confusion in people’s feelings and ideas, leaving minds bewildered and perplexed. Such a state of fear and confusion is then further heightened: “That was a situation when the believers were sorely tested and severely shaken.” (Verse 11)

The sūrah pauses a little here in order to draw a mental picture for those hypocrites as to how hollow their faith was and how they were always ready to break ranks, even for the slightest reason. They would not even try to cover their weaknesses: “Had their city been stormed from all sides, and had they been asked to renounce their faith they would have done so without much delay.” (Verse 14) The attitude described in the previous verses was the one they adopted when the enemy were still outside Madinah, unable to storm it. No matter how hard and stressful a situation is, a potential danger is far less than a real one. Should their worst fears come true and Madinah be stormed from all sides, and should they be asked to renounce Islam, they would do so with little hesitation, or a few would hesitate for a while before then reverting to disbelief. In essence, their claimed faith lacked firm roots while their cowardice made them unable to resist.

Thus the Qur’ān exposed their reality and put them naked before the mirror to see themselves as they truly were. It then accused them of breaking their clear pledges which they had earlier given to none other than God. Yet they were heedless of their promises and pledges: “They had previously vowed before God that they would never turn their backs in flight. A vow made to God must surely be answered for.” (Verse 15)

Ibn Hishām reports: “This is a reference to the Ĥārithah clan who, together with the Salamah clan, were about to desert the Muslim camp before the Battle of Uĥud.

They subsequently vowed before God they would never do so again. Therefore, the sūrah reminds them of their earlier undertaking.

At Uĥud, God saved them and spared them from the consequences of desertion.

This was one example of the practical lessons of the early days of Jihād. Now, with the lapse of time ensuring greater experience, they had to be put face to face against their reality.

At this point the Qur’ān restates an important value, one that corrects their notions about life and death, which had caused them to break their pledges and try to desert:

Say: Flight will benefit you nothing. If you flee from natural death or from being slain, you will only be left to enjoy life for a little while. Say: Who can keep you away from God if it be His will to harm you, or if it be His will to show you mercy? Other than God they can find none to protect them or to bring them support. (Verses 16-17)

It is God’s will that determines events and destinies, directing them along a certain way that leads to a definite result. Death, whether in battle or by natural causes, is inevitable and occurs at the appointed moment: it comes neither a second early nor a moment late. Flight from battle will not spare the deserter what God has willed.

Should they flee from battle, they are certain to meet their inevitable death soon, at the appointed time. All times in this present life are soon, and all life extensions are short. No one can protect anyone else against God’s will; no one can prevent it running its course. Should He will to harm someone or show them mercy, His will shall be done. Hence, the only proper attitude for anyone is to submit to God, obey His orders, and honour the vows given to Him in all situations of comfort and hardship. It is far better to place oneself in God’s hand, placing one’s trust completely in Him. He will, in any case do what He pleases.

The sūrah then clearly states that God knows the inner thoughts of those who not only stay behind at times of Jihād, but who also try to dissuade others from joining the battle. It draws a very truthful picture of their mentality, yet it provokes laughter and derision at such people who are encountered in all communities. It is a picture of cowardice composed of lines of fright and panic in times of hardship, arrogance and presumptuousness in times of ease, a begrudging nature of every good thing, a reluctance to participate in anything good, yet a state of utter terror and hysteria when danger looms from afar. The Qur’ān paints this picture with some fascinating touches that can neither be substituted nor replaced:

God is indeed aware of those of you who hold others back; and those who say to their brethren: ‘Come and join us,’ while they themselves hardly ever take part in the fighting, begrudging you all help. But then, when danger threatens, you see them looking to you for help, their eyes rolling as though they were overshadowed by death.

Yet when the danger has passed, they will assail you [believers] with sharp tongues, begrudging you all that is good. Such people have not experienced faith. God will bring their deeds to nothing. That is all too easy for God. They think that the Confederates have not withdrawn. Should the Confederates return, they would wish they were in the desert, among the Bedouins, asking for news about you. Even if they were with you, they would take but little part in the fighting. (Verses 18-20)

These verses begin with the statement that God is fully aware of those who try to weaken the Muslim community by persuading others to stay behind. They themselves hardly, if ever, take part in any battle. Their attitude is well known to Him, and their scheming is exposed. The miraculous brush then begins to delineate the main lines that depict this type of people. They ‘begrudge you all help.’ They are very tight against the Muslims, unwilling to help them with effort or money, or even with sympathy and feeling. Yet “when danger threatens, you see them looking to you for help, their eyes rolling as though they were overshadowed by death.” (Verse 19) This is a true-to-life, vibrant image of a cowardly people, yet it fills us with laughter when we look at their limbs shaking with fear. Worse still is the shadow they cast when the danger is over and security is assured: “Yet when the danger has passed, they will assail you [believers] with sharp tongues.” (Verse 19) They come out of their holes, swelling with false pride, unashamedly making all sorts of claims about their bravery, determination, unwavering effort, etc. Not only so, but they “begrudge you all that is good.” (Verse 19) Despite all their wild claims, they are unwilling to make any effort or donation in order to help with good works.

There will always be people belonging to this type in all generations and communities: boasting, cowardly, miserly and abusive: “Such people have not experienced faith. God will bring their deeds to nothing.” (Verse 19) This is then the basic reason for their attitude. Their hearts have never experienced faith and they never saw its guiding light, or recognized its guidance. Hence, all their endeavours will end up in ruin. They cannot succeed because the basic element of success is absent from their lives. “That is all too easy for God.” (Verse 19) Nothing is difficult for God, and His will is certain to be done.

Such severely testing times did not make all people look about in such an ugly way. Indeed, there was a totally different scenario going on, one casting light within all this darkness, one that remained stable despite the hardship, one that trusted to God, accepted His will, was reassured that His help would be forthcoming, and one that remained unshaken despite all the fear and confusion. The Qur’ān begins drawing this delightful image by citing the example given by the Prophet: “In God’s Messenger you have a good model for everyone who looks with hope to God and the Last Day, and always remembers God.” (Verse 21)

In the midst of all the worry, stress and fear, the Prophet provided shelter for the Muslims: he was the source of their hope, confidence and reassurance. Studying his attitude during the unfolding events of this period is necessary for leaders of Muslim communities and revivalist organizations today so that they can chart the way ahead.

His attitude provides a good example for those who hope to earn God’s pleasure on the Day of Judgement, and for those who always remember God. We should perhaps look at some aspects of his attitude, by way of example, though we cannot discuss this at any great length in this commentary.

The Prophet went out to work with the Muslims in digging the moat, using the axe and removing the earth and carrying the dust in a basket. As his Companions worked, they sang some rhymes, which they composed on the spot, deriving the same from whatever was taking place. The Prophet repeated their rhyming words at the end of the lines. For example, one of his Companions was called Ju`ayl, but the Prophet did not like his name as it meant ‘a small dung beetle’, so he renamed him `Amr. So the people around composed a rhyming couplet about this very thing of giving a man a better name. The Prophet repeated with them the two rhyming words. We can imagine the atmosphere the Prophet’s participation gave them and how it could fill them with reassurance and enthusiasm.

Zayd ibn Thābit, a young Muslim, was carrying the dust away, and the Prophet said of him: ‘He is certainly a good lad.’ At one point Zayd was too tired and he fell asleep. It was very cold, but as he was sleeping another person, `Imārah ibn Ĥazm, took Zayd’s sword away. When he woke up, he was upset. The Prophet said to Zayd:

‘Father of sleep! You slept and your weapon is gone!’ Then the Prophet asked his Companions: ‘Who of you knows where the sword belonging to this young man is?’ `Imārah said: ‘It is with me.’ The Prophet told him to return it to Zayd and prohibited anyone from taking the weapon of a sleeping man even in jest.

This little episode shows how the Prophet was aware of all those who were with him, young and old, and that he cared for them all. We see him ready to joke with everyone in a pleasant way: ‘Father of sleep! You slept and your weapon is gone!’ This also tells us much about the general atmosphere in which the Muslims lived as the Prophet took care of them, even during the hardest of circumstances.

The sūrah then depicts an image of firm faith and believers confronting real danger, one which is great enough to make even believers’ hearts tremble. Yet the believers transform this trembling into something that gives them hope and reassurance: “When the believers saw the Confederate forces they said: ‘This is what God and His Messenger have promised us! Truly spoke God and His Messenger.’ This only served to strengthen their faith and their submission to God.” (Verse 22)

The situation the Muslims faced on this occasion was so testing and stressful that it is described as such by none other than God: “That was a situation when the believers were sorely tested and severely shaken.” (Verse 11) They were ordinary people, and people have limited ability. God does not charge them with more than they can hear.

Despite being assured of God’s eventual support and the good news the Prophet gave them, going beyond their immediate problems to tell them of where Islam would soon expand to, spreading into Yemen and Syria and even further east and west, danger was staring them in the eye, giving them almost too much stress to cope with.

Ĥudhayfah’s story is perhaps the most accurate in relaying how the Muslims felt.

The Prophet sensed this fear and apprehension. Therefore, when he wanted an assignment to be taken up, he made its reward clear. He said: ‘Who is willing to go and find out what our enemies are doing and return. I shall pray to God to make any volunteer for this mission my Companion in Heaven.’ Yet despite this certain promise of returning safely and being assured of a high place in heaven, there were still no volunteers. When the Prophet called Ĥudhayfah by name, he said: ‘I then had no choice but to go.’ This could not have happened except in a situation of extreme stress and hardship.

However, side by side with the rolled eyes and shaken hearts there was an unseverable bond with God, a firm awareness of divine rules, and an unshakeable belief that these rules cannot he changed, and that their results are bound to come about once they have been set in motion. Hence, the Muslims felt that their being so severely tested heralded their victory, because they knew that they had been true to their trust: “Do you reckon that you will enter paradise while you have not suffered like those [believers] who passed away before you? Affliction and adversity befell them, and so terribly shaken were they that the Messenger and the believers with him would exclaim, ‘When will God’s help come?’ Surely, God’s help is close at hand.” (2: 214) They felt that they themselves had also been terribly shaken. Hence, God’s help must be close at hand.

This is what prompted them to say: “This is what God and His Messenger have promised us! Truly spoke God and His Messenger. This only served to strengthen their faith and their submission to God.” (Verse 22)

“This is what God and His Messenger have promised us.” Such trouble and distress is the preamble to the help we have been promised. Therefore, God’s help is bound to come: “Truly spoke God and His Messenger:” They have spoken the truth in as far as both the indication and the result are concerned. Therefore, they were certain of the outcome: “This only served to strengthen their faith and their submission to God.” Those Muslims were ordinary human beings subject to all the qualities and weaknesses that distinguish humans. Nor was it required of them that they surpass the limitations of the human race or shed its characteristics. God had created them such and they were meant to remain such. They were not expected to transform themselves into another race: angels, jinn, or animals. Therefore, as humans, it was inevitable that they would be afflicted by hardship and shaken when facing extreme danger, but they remained nevertheless faithful to their bond with God. This was the bond that stopped them from falling, renewed their hope and prevented their despair. This is what made the generation of the Prophet’s Companions unique, having no parallel in history. We need to understand this very clearly and recognize that they attained their summit while retaining all their human strengths and weaknesses. At the same time, they also held tight to their bond with God.

It was not only the Quraysh and the Ghaţafān that suffered a miserable defeat.

Their allies, the Jews of Qurayżah also shared the same outcome: “He brought down from their strongholds those of the people of earlier revelations who aided them, casting terror in their hearts: some you slew, and some you took captive. And He passed on to you their land, their houses and their goods, as well as a land on which you had never yet set foot. God has power over all things.” (Verses 26-27) However, before we discuss these verses we need to throw some light on the attitude the Jews in Madinah adopted towards Islam.

When Islam arrived in Madinah, the Jews there maintained peaceful relations with it for only a short period. Shortly after his arrival in Madinah, the Prophet signed a treaty with them with mutual obligations of support against outside enemies and clear conditions that they would never be in breach of their commitments, or aid any enemy, or take any hostile action against the Muslims.

The Jews, however, soon felt that Islam represented a threat to their traditional position as followers of the divine faith. Indeed they enjoyed much respect by the people of Madinah on account of this fact. Moreover, they felt that the new social system Islam established in Madinah under the leadership of the Prophet also constituted a threat to their position. Previously, they had very cleverly exploited the conflict between the two main Arab tribes in Madinah, the Aws and the Khazraj, to ensure that they themselves had the upper hand. The Prophet united the two tribes in a new social system which deprived the Jews of the chance to sew discord between them.

Perhaps the last straw that broke the camel’s back for them was that the rabbi they considered to be their master and leading scholar, `Abdullāh ibn Sallām, converted to Islam with all his family members. However, he feared that should he announce his conversion to Islam in public, the Jews might level false accusations against him.

Therefore, he requested that the Prophet ask them about him and his standing among them before telling them that he had become a Muslim. When the Prophet asked the Jews as `Abdullāh had requested him, they said: ‘He is our master as his father was; and he is our rabbi and leading scholar.’ It was at this point that `Abdullāh came out to tell them that Islam was God’s message to mankind and he asked them to follow his example and become Muslims. They immediately turned against him, speaking ill of him and warning all the other Jews against him. Clearly they felt that Islam represented an imminent threat to their religious and political standing. They were determined to scheme against God’s Messenger allowing him no respite. This, then, was the beginning of the war between Islam and the Jews, which has never subsided.

At first, the war started as a cold war, as we say these days. That is to say, it began as propaganda against both Muĥammad (peace be upon him) and Islam. The tactics they employed varied from raising doubts about the message and the new faith, to sowing discord and creating division between the Muslims, as between the Aws and the Khazraj one day and between the Muhājirīn and the Anşār another day. They also spied on the Muslims for their idolater enemies, and befriended a group of hypocrites who pretended to be Muslim manipulating them to create trouble within the Muslim community. Ultimately, they openly urged other groups to unite against the Muslims, as happened in the encounter with the confederate tribes.

This left only the Qurayżah, the third major Jewish tribe in Madinah. As we now know, they too had sided with the confederate tribes against the Muslims, this at the instigation of the al-Nađīr chiefs, particularly Ĥuyay ibn Akhţab. This treachery by the Qurayżah, in violation of their treaty with the Prophet, was a much harder test for the Muslims than the external attack they faced from the confederates.

To be absolutely sure of this new situation, the Prophet sent four of his Companions — Sa`d ibn Mu`ādh, the chief of the Aws, Sa`d ibn `Ubādah, the chief of the Khazraj, `Abdullah ibn Rawāĥah and Khawāt ibn Jubayr — to the Qurayżah to ascertain their position: “If you find out that the intelligence we have received is true, give me a hint which I will understand. Try to avoid affecting the Muslims’ morale.

If, on the other hand, you find that the Qurayżah remain faithful to their treaty with us, make the news known to everyone.” This shows how seriously he expected the news of treachery to affect the Muslim community as a whole.

The delegation went to the Qurayżah and met the people there, calling on them to maintain their peaceful relations and to confirm their alliance with the Prophet.

However, they found that the Qurayżah had adopted a worse position than what they had heard about. Defiantly, they said: “You want us to confirm the alliance now, when we have been weakened by the departure of al-Nađīr. Who is God’s Messenger? We do not know him. We have no treaty or agreement with Muĥammad.” The Muslim delegation then left the Qurayżah, returning to the Prophet with the bad news that the Jews no longer recognized their peace treaty with him. On arrival, they found the Prophet with a group of his Companions. Following his advice, they gave him a clear hint of the Qurayżah’s treachery rather than deliver the fact publicly. The Prophet was not perturbed. On the contrary, he said: “God is Supreme.

Rejoice, you Muslims, for the end will be a happy one.” In his report of these events, Ibn Isĥāq says: “This test was too hard for the Muslims: fear mounted; the enemy came upon them from the front and the rear; the Muslims’ thoughts went in all directions; hypocrisy was now in the open, etc.” When God gave the Prophet His support so as to make his enemies withdraw without gaining any advantage, sparing the believers the need to fight, the Prophet returned to Madinah victorious. People put down their arms. Back in his wife, Umm Salamah’s home, the Prophet was washing himself after the long ordeal. Jibrīl, the angel, came to him saying: “The angels have not put down their arms yet. I have just come back from chasing the enemy.” He then said to him: “God commands you to march to the Qurayżah.” Their quarters were a few miles away from Madinah. This was after the noon Żuhr prayer. The Prophet issued an order to all his Companions:

“He who obeys God must not pray ‘`Aşr except at the Qurayżah.” People started marching. On the way, the ‘`Aşr prayer became due. Some of them stopped to offer it arguing that the Prophet had only wanted them to start marching immediately.