Terror Eighty

The Raid on B. Tamim by Uyana b. Hisn—July, 630CE

When the forced Jizya on the infidels became extremely oppressive, many tribes rebelled against Muhammad. B. Tamim, refused to pay Jizya and enticed other tribes to follow suit when the Muslim tax collector approached them. So Muhammad sent Uyana b. Hisn, at the behest of fifty horsemen to punish B. Tamim and to exact the Jizya from them. Uyana attacked B. Tamim while they were grazing their cattle in the desert. Most of B. Tamim fled in terror. Uyana took the booty of camels and flocks, captured eleven men, twenty-one women, and thirty children and brought the booty to Medina. Muhammad incarcerated the captured men, women and children. Soon, after learning about their incarceration, B.Tamim sent a ten man delegation to Muhammad to negotiate their release. These Bedouins came to Medina and called out curtly for Muhammad while the latter was resting in his apartment. Allah was displeased with this roughness towards His messenger and quickly sent down verses 49:4 admonishing this unruly bunch of Arab Bedouins and forbade raising of voice volume above that of messenger of Allah. An annoyed Muhammad talked briefly with them and then he went to perform his prayer. Allah also released verse 49:6 warning Muhammad to verify facts before acting on it. Then Muhammad entered into a prolong negotiation with the B. Tamim delegation. A poetry competition was held to judge whose religion was better---Islam or paganism. Of course, Islam won the competition; the B. Tamim converted to Islam and Muhammad released their men, women and children. When they converted to Islam, Muhammad praised them and Bibi Aisha released a slave that belonged to B. Tamim. Here is a Hadith on B. Tamim from Sahih Bukhari:

Volume 3, Book 46, Number 719: Narrated Abu Huraira:

I have loved the people of the tribe of Bani Tamim ever since I heard, three things, Allah's Apostle said about them. I heard him saying, These people (of the tribe of Bani Tamim) would stand firm against Ad-Dajjal." When the Sadaqat (gifts of charity) from that tribe came, Allah's Apostle said, "These are the Sadaqat (i.e. charitable gifts) of our folk." 'Aisha had a slave-girl from that tribe, and the Prophet said to 'Aisha, "Manumit her as she is a descendant of Ishmael (the Prophet)."

Terror Eighty-one

Terrorising B. al-Mustaliq for Jizya—July, 630CE

As per the Islamic rule on subjugated people, a tax collector went to collect Jizya tax from the B. al-Mustaliq people. This tribe surrounded the tax collector. Apprehending violence, the tax collectors fled to Medina. Muhammad threatened them with terror and revenge. The frightened B. Mustaliq then received the tax collector with courtesy and paid the Jizya due on them.

Terror Eighty-two

Surprise Raid on B. Khatham at Talabah by Qutbah ibn Amir ibn Hadidah—August, 630CE

During this period Muhammad sent Qutbah ibn Amir at the head of twenty men to conduct a surprise raid on B. Khatamah, inhabiting Tabalah near Turbah, apparently for no good reason other than pure pillage. The Muslims killed a man who pretended to be dumb. Then they attacked the infidels while they were asleep. The Muslims slaughtered whomever they could and took a great number of camels, goats and women as booty.

Section Nineteen

‘Generally nobody behaves decently when they have power’-- Kingley Amis (1922-1995)[293]

Terror Eighty-three

Raid Against B. Kilab at al-Zuji by al-Dahak ibn Sufyan al-Kilabi—August, 630CE

Muhammad sent al-Dahak ibn Sufyan to al-Zuji to invite the people of B. Kilab to embrace Islam. When they refused, the Muslims attacked them and forced them to flee in terror. Among the Muslims was a devoted Jihadist, al-Asyad. He found his father, Salamah mounted on his own horse and asked him to accept Islam. The father berated al-Asyad for entering Islam. Al-asyad, became angry and hamstrung his father’s horse. When his father fell down, al-Asyad held his father till other Muslims surrounded him and killed the father. To hide this shameful, barbaric and unconscionable murder, Muslim historians, like Ibn S’ad specifically says that al-Asyad did not kill, with his own hands, his father.[294]

Terror Eighty-four

Forced Conversion of Poet Ka’b—August, 630CE

Ka’b ibn Zuhayr, a Meccan poet used to construct vicious poetry against Muhammad [Remember? the poets in those days were what journalists are today]. When Muhammad captured Mecca, he forced Ka’b’s brother, Bojayr (another poet) to convert to Islam. After becoming a Muslim Bojayr rejected his brother and came to Medina. Then he wrote to Ka’b that the Prophet was executing people who had lampooned him or otherwise offended him, and that every poet who had done such thing now fled Mecca and advised him (Ka’b) to come to Medina and submit to Muhammad or face a certain death. However, Ka’b replied in displeasing verses against his brother’s conversion to Islam. Muhammad was highly incensed and threatened Ka’b with terror. Ka’b, in desperation, to escape the wrath of Muhammad, sought asylum elsewhere but was unsuccessful. So with hopelessness, he presented himself before Muhammad and pleaded for a pardon. When he embraced Islam, Muhammad pardoned him.

Terror Eighty-five

Raid Against Abyssinian at Jeddah Coast by Alaqamah b. Mujazziz—September, 630CE

A group of Abyssinian (Ethiopian) people arrived at the coastal port city of Jeddah. The Muslims feared that they were pirates and fled the town. When Muhammad learned about these purported attacks by these pirates, he dispatched, Alaqamah b. Mujazziz at the head of three hundred strong Muslim army. He chased the Abyssinians (or al-Habasha) and pursued them to their sanctuary at an island. When the tides rose, these so-called pirates fled fearing an attack from the Muslims.

Terror Eighty-six

Revenge Killing at Dhu Qarad by Alaqamah b. Mujazziz—September, 630CE

After the successful operation on the Abyssinians at the coast of Jeddah by Alaqamah b. Mujazziz, Muhammad sent him to take revenge of the killing of the son of Abu Dhar Ghifari (Terror 40, CH. 11) on the day of Dhu Qarad. Alqama and his companions returned without fighting

Terror Eighty-seven

Destruction of B. Tayii idol Yakut at al-Fuls by Ali b. Talib—September, 630CE

Ali marched out at the head of two hundred horsemen to plunder the worshipping place of the Tayii people Although many B. Tayii people were polytheists, its leader Adi b. Tayii, the son of the legendary generous Arab philanthropist Hatim Tayii was a Christian. Previously, he entered the fort of the Thaqif people at Nakhla who were mostly polytheists. This clearly indicates that, contrary to what the Muslim historians write about Jahiliya, the religious tolerance before the advent of Islam was impeccable in the Arabian Peninsula. When Muhammad attacked the Thaqif, Adi b. Hatim Tayii fled and stayed with his own people at al-Fuls. Ali made an early-morning surprise attack at al-Fuls, the temple where the idol of Yakut was held. Yakut was the idol of a horse representing swiftness.[295] When the Muslim invaders destroyed this idol, Tayii leader, Adi b. Tayii again took to heels to Syria to join his Christian allies. The Muslims burned the al-Fuls temple to ground, plundered it and took plenty of booty, including three famous swords from under the rubble of Yakut. They also took a number of men, women and children as captives.

Among the prisoners was Hatim’s daughter (i.e., Adi b. Hatim’s sister). Ali brought the sister of Adi and other captives to Muhammad. Hatim’s daughter and other Tayii prisoners were incarcerated in a mosque.

She was a very old woman and pleaded mercy from Muhammad and requested his help to track down her brother, Adi. On her pitiful, repeated pleading, Muhammad released her and provided assistance to her to locate her fugitive brother.

She came to her brother Adi in Syria mounted on the camel provided by Ali and pleaded with Adi to embrace Islam as she found Muhammad to be very kind and considerate. Adi followed her advice, came to Muhammad and listened to Muhammad’s harangue on Islam. As stated earlier, Adi b. Hatim was a Christian chief. He also used to collect one-fourth from the spoils of war. Muhammad accused him of collecting one-fourth of spoils from his men contravening the teachings of Christianity. (Note: Muhammad’s collection of spoils of war was one-fifth of spoils).

When Muhammad asked the reasons for his hesitancy to embrace Islam, Adi pointed out to Muhammad that very few people accepted Islam those days. Then Muhammad promised a great wealth to whoever embraced his new faith. He also predicted the capture of Babylon. Hearing Muhammad’s promise of great wealth, Adi embraced Islam and Muhammad appointed him again the chief of B. Tayii.

During this time, Muhammad’s predicted that the symbol for the last day was that a woman rides a camel without protection.

Terror Eighty-eight

Raid Against al-Jinab and B. Udrah at Bali by Ukkash b. Mihsan—October, 630CE

Muhammad sent a strong army, led by Ukkash b. Mihsan to Bali to subdue the tribe of Udrah and al-Jinab. No details of this terror campaign are available.

Terror Eighty-nine

Killing of Polytheists is Laudable—October, 630CE

When the various tribes of Arabian Peninsula realized the savage power of Muhammad’s army, they accepted the fact that it pays to succumb to Islam--at least materially. Many of these tribal leaders made deputations to Muhammad and offered their allegiance to him in return for a share in the plunder and the Islamic tax, viz: Jizya and Zakat. Some of the kings of Himyar (the rulers of Southern Arabia: Yemen, Hadhramaut, Oman, Bahrain, etc.) did just that. These kings were the vassals of the Persian Emperor. At that time the Persian Empire was on decline and these greedy kings did not mind changing their allegiance to Muhammad in return for good reward and to maintain their status-quo. They sent letters to Muhammad declaring their acceptance of Islam, and their desire to share the plunder and the revenue raised through extortion.

Muhammad expressed his satisfaction over the acceptance of Islam by the Himyar kings. He lauded them for killing the polytheists and instructed them to obey Allah and His messenger, pay Zakat, give Khums (one-fifth of spoils) to Muhammad, the right of Muhammad of his special selection from the booty (Safi) in addition to Khums. Muhammad then enumerated details on Zakat. If a Jew or a Christian embraces Islam then his rights are the same as that of an ordinary Muslim. Jews and Christians are not to be forced to convert as long as they pay the Jizya tax of one Dinar for every adult or its equivalent in cloth. If they refuse to pay the Jizya then they become the enemy of Allah and Muhammad and are to be killed.

Then Muhammad instructed the Himyar kings to hand over the Zakat and other payments to Muhammad’s tax collectors until they are satisfied with the collection. He further wrote thanking the Himyar kings for killing the polytheists. Muhammad wrote, “Malik B. Murrah al-Rahawa has reported to me that you were the first from Himyar to embrace Islam and that you have killed the polytheists, so rejoice at your good fortune. The Messenger of God is the master of [both] your rich and your poor. Alms are neither lawful to Muhammad nor to his family; it is a purifying tax to be spent on poor Muslims and the wayfarer…..”[296]

Terror Ninety

The Raid on Tabuk by Muhammad—October, 630CE-April, 631CE

After his return from the siege of Taif, Muhammad stayed in Medina for a few months, conducting a few more terror campaigns against the Arab tribes living nearby. Those raids and plunders have been described previously. Then, through grapevine, he received the news that the Byzantines were readying their troops at Tabuk to attack Medina. This was in retaliation against the unprovoked attack by the Muslims at Mu’tah, he surmised. It was also rumoured that the Roman emperor had paid their soldiers one year’s salary in advance to buy their loyalty. Muhammad immediately gave an order of general mobilisation for a military confrontation with the Byzantine army.

It was a season of hard times with oppressive heat and a severe dry spell. So, many Muslims were reluctant to join in the Jihad. They were also quite tired of endless wars; they wanted to enjoy in peace, their new found wealth from spoils of wars in peace. Many approached Muhammad with an alibi to be exempt from the forthcoming war. Muhammad accepted the excuses of eighty-two of them, and they were given a reprieve from this Jihad. Breaking his tradition of maintaining secrecy on the destination of Jihad, Muhammad announced that the expedition would be against the Byzantine king at Tabuk. Despite their dislike for further Jihad, thirty-thousand Muslims got ready to take part in this expedition. This was the largest assembly of Muslim army ever put in motion in Arabia. Out of the thirty-thousand men, no less than ten thousand were cavalry. The only problem was the intense heat and the severe shortage of water.

In the narration of this expedition, we gather some interesting insight into the Jihadists’ motivation for raid and plunder. Besides booty, enjoying infidel women was one of the prime reasons to join Jihad. Here is one such narration:

A Jihadi, Jadd b. Qays was reluctant to go to Jihad when Muhammad approached him. He was fond of women. He replied, “O Messenger of God, please excuse me from this and do not prompt me. By God, my folk know no better admirer of women than I. I fear that if I see the women of the Banu Asfar (i.e., the Byzantine women) I shall not be able to control myself. Muhammad turned away from him saying, “I excuse you.” It was Jadd on whom Allah revealed verse 9:49, berating those who prefer to stay at home instead of fighting[297] Allah also revealed verses 9:42-48 admonishing those who are reluctant to join in Jihad

Another hypocrite incited the people not to join in the Jihad because of the intense heat and also by spreading rumours about Muhammad. To reprimand these hypocrites, Allah released verses 9:81-82, warning them that the heat of hell is far more intense. Many hypocrites gathered at the house of Suwaylim, the newly converted Muslim (previously, a Jew) to prevent men from joining Muhammad in the looming war. Muhammad instructed Talha b. Ubaydullah along with a few men to burn down Suwaylims’s house with all the people inside. Talha did just that. Most people escaped unharmed. However, one person broke his leg while jumping from the roof of the house.[298]

Muhammad sought financial help from the well-to-do people and many of them contributed generously towards this adventure. His son-in law Uthman b. Affan donated one thousand (1,000) Dinars, the highest contribution. However, a few Jihadists were turned away because Muhammad could not provide them with the resources to fight the war. They were chagrined. Some Jihadists were provided with only a camel and some dates to join in the expedition.

Despite the odds, having made full preparation for the war, Muhammad set out for Tabuk with full alacrity. Tabuk was about 250 miles from Medina, on the border of the Byzantine Empire. At first, he pitched his tent at Thaniyat al-Wada. Abdullah ibn Ubayy, Muhammad’s nemesis joined him but he encamped separately from Muhammad. Then, when Muhammad started to march for Tabuk, Abdallah ibn Ubayy stayed behind with the hypocrites and the doubters.

So, Allah revealed verse 9:48 regarding the futility of the machinations of the hypocrites. Abdallah ibn Ubayy died soon after Muhammad returned from Tabuk.

Muhammad left behind Ali b. Abi Talib to look after his family. Some hypocrites angered Ali by spreading the slander that he was a burden to Muhammad. A furious Ali, taking his weapons, set off to meet Muhammad who was already on his way to Tabuk. Ali traveled swiftly and met Muhammad who was camped at al-Jurf. He then expressed his dismay at what the hypocrites were fabricating about him. Muhammad told Ali that hypocrites had lied; Muhammad asked Ali to return to his family and assured him that he Ali was to him as Aaron was to Moses with the exception that there would be no prophet after him (Muhammad). Pleased and satisfied with the answer of Muhammad, Ali went back to his family and Muhammad resumed his journey for Tabuk.

While Muhammad was at al-Hijr, people drew water from a well to drink. After departing al-Hijr, he forbade his people from drinking or making ablution with water from a well in an area inhabited by Allahless people. If they used that water to make dough to prepare food then that food should be fed to the camels. He also forbade that none of his people should go out alone at night without a companion. One Jihadi violated this rule. He went alone at night to relieve himself and was choked on his way. Another Jihadist went out alone at night to look after his camel; he was carried away by the violent sandstorm. When Muhammad prayed for the man who was choked, he recovered. The other man was blown away and somehow returned to Medina.

When people complained about no water, Muhammad prayed to Allah and He quickly sent a heavy cloud and it rained very profoundly.

Muhammad moved on. On his way, his camel strayed and his companions went searching for it. One hypocrite then said that even being a prophet, Muhammad did not know where his camel was. Having heard of such an insult on his prophethood, Muhammad predicted where the strayed camel could be located. The searcher of the camel went there and found the lost camel.

A band of hypocrites joining the Tabuk expedition expressed their doubt about winning the battle against the Byzantine and said some words to that effect. When Muhammad showed his displeasure at what they had uttered, these hypocrites told him that they were simply playing with words. On this, Allah revealed 9:65 that foretold of the hypocritical playful words of them.

Terror Ninety-one

Forced Conversion and Forced Jizya on Christians and the Jews—December, 631CE

When the Muslim army was quite near to Tabuk, they found that there was no mobilisation of the Byzantine force whatsoever. The entire expedition was of no use and many of them became frustrated that they missed a great booty. To please his greedy Jihadists, Muhammad planned to raid the nearby tribes and to extort money from them. So, when he reached Tabuk he announced his threat to the nearby rulers. He sent a letter to Yuhanna b. Ru’bah (John), the Christian prince of Ayla asking him to submit to Islam or face being attacked. The prince quickly came with his cross and embraced Islam. He then concluded a treaty with Muhammad that forced him to pay Jizya tax of three hundred (300) Dinars (US$ 15,000) per year (i.e., one Dinar per-head, as there were three hundred inhabitants there) and, in the event of not following Muhammad’s injunction, old people are to be slain and the children to be taken as captives. Muhammad also ordered John to pay tributes to his favourite commanders like Zayd, Khalid, Maslama…etc.

Similar treaties were also signed with the Jewish settlements of Makna, Adhruh and Jarba (an ancient fortress on the Roman road from Busra to Red sea). They were required to submit to Islam. To each was given a specified tax to be paid and Muhammad bound them to afford refuge and aid to any Muslim traveler or Muslims merchants who might need their assistance. Muhammad fixed the tax as fourth of whatever they produced.

A few more acts of terror while at Tabuk will be illustrated in the next part of this episode.

Muhammad wandered over the border for ten nights, inviting all to fight or make peace with him. Then he returned to Medina.

The last (or the second last) Sura (9) was revealed during this period. A few of the most notorious verses on terror e.g., the verse of ‘sword’ (9:5) was revealed during this time, after Muhammad’s return from Tabuk. When he returned to Medina he rebuked those who stayed back in Medina without his permission. Allah approved His messenger’s admonition in verses 9:39-51. The most censured were the Bedouins who stayed away (9:97) from the Jihad.

It is claimed by some biographers[299] that, while returning from Tabuk an attempt was made by some of Muhammad’s soldiers (hypocrites) to kill him by throwing him over a cliff. However, these ‘hypocrites’ were not successful in their attempt, as Allah cast fear in them. When this attempt on Muhammad’s life was unsuccessful, Allah revealed the verse 9:73-74 asking Muhammad to be harsh with the infidels and the hypocrites.

Section Twenty

‘Here is America struck by Almighty Allah…..’--- Osama b. Ladin[300]

Terror Ninety-two

Third Raid at Dumat al-Jandal: Forced Jizya on Ukaydir by Khalid b. Walid—March-April, 631

After the withdrawal from Tabuk, and after the signing of a peace treaty with a few non-Muslim tribes, Muhammad felt secure. His terror tactics had been immensely successful, and he found no reason to move further. The only one he feared now was Ukaydir ibn Abd al-Malik al-Kindi, the Christian prince of Dumat al-Jandal (Duma). Without any firm evidence, Muhammad spread a rumour that Ukaydir was preparing to launch a treacherous attack on him. So, while readying the Muslim soldiers to return to Medina from Tabuk, he sent Khalid ibn Walid with five hundred cavalrymen to deal with this threat. The rest of the Muslim army were to return to Medina.

Khalid seized this opportunity and attacked Duma. He met with very little resistance in the city. Its gates, however, remained tightly closed. When Khaild attacked Ukaydir’s fort, the latter was at the roof of his fortress with his wife. Ukaydir’s brother, Hasan, hearing some noise from the wild cows, mounted his horse and went out to hunt them. Khalid seized Hassan and killed him as he (Hasan) returned home from the hunting trip. Then he threatened to kill Ukaydir, unless the gates of the city were flung open. Ukaydir yielded. The Muslim army entered the fort and caught Ukaydir. Khalid took the gold-brocaded gown of Hassan and sent that to Muhammad through a courier. On receiving this golden gown, Muhammad slighted these royal outfits by saying, that Sa’d b. Muadh’s napkin in paradise was better than that. Then the Muslim army plundered the city of Dumah. They took two thousand camels, eight hundred sheep and four hundred armoury suits and a huge cache of arms. Khalid then returned to Tabuk with the booty, Ukaydir and another of Ukaydir’s brothers, Musad. When Khalid brought Ukaydir and his brother to Muhammad, the latter spared their lives on condition of payment of Jizya tax. Ukaydir and his brother Musad were released and they returned to their village kingdom. Sunaan Abu Dawud records that Muhammad spared Ukaydir’s life in exchange of Jizya.

Book 19, Number 3031: Narrated Anas ibn Malik ; Uthman ibn Abu Sulayman:

The Prophet (peace_be_upon_him) sent Khalid ibn al-Walid to Ukaydir of Dumah. He was seized and they brought him to him (i.e. the Prophet). He spared his life and made peace with him on condition that he should pay jizyah (poll-tax).

As recorded in Sahih Bukhari 1.2.24, on this occasion Muhammad also declared that he had been ordered to fight the non-Muslims.

Volume 1, Book 2, Number 24: Narrated Ibn 'Umar:

Allah's Apostle said: "I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshipped but Allah and that Muhammad is Allah's Apostle, and offer the prayers perfectly and give the obligatory charity, so if they perform a that, then they save their lives an property from me except for Islamic laws and then their reckoning (accounts) will be done by Allah."

Terror Ninety-three

The Destruction of Wadd at Dumat al-Jandal by Khalid ibn Walid—April, 631CE

Wadd,[301] representing manly power, was the statue of a huge man, covered with two robes, clothed with one and cloaked with the other, carrying a sword on his waist and a bow on his shoulder. It was probably located in one of the palatial buildings of Duma. When Khalid b. Walid was at Duma, Muhammad gave him instructions to destroy this beautiful statue. Khalid proceeded to demolish the statue but faced resistance from B.Abd Wadd and B. Amir al-Ajdar who fought to defend the statue. In the fight that ensued, Khalid defeated them; then he smashed the statute into pieces and demolished the shrine. A man of B. Abd Wadd was killed. His grief stricken mother fell over his body and died.[302]

Terror Ninety-four

The Destruction of an Opposition Mosque at Dhu Awan by Muhammad--April, 631CE

Proceeding further from Tabuk on his way to Medina, Muhammad halted at Dhu Awan at Quba (about 4 kms. from Medina), an hour’s journey from Medina. There, an opposition Muslim group had built a mosque. Previously, while Muhammad was making preparations for the march to Tabuk, this group of Muslims approached Muhammad and said, “O Messenger of God, we have built a mosque for the sick and needy and for rainy and cold nights, and we would like you to visit us and pray for us.”[303] Because Muhammad was too busy with his preparations for Tabuk, he excused himself from visiting this mosque but assured the dissident group that he would call on their mosque while returning to Medina (from Tabuk).

When Muhammad halted at Dhu Awan, he accused its builders of being unjust and sent a band of Jihadists to burn and destroy the newly constructed mosque. He said to his band of destroyers, “Go to this mosque whose owners are unjust people and destroy and burn it.”[304] His band of arsonists entered the mosque and set fire to it when it was filled with people assembled for the evening prayer. The worshippers dispersed in terror. Allah promptly sent down verse 9:107, 110, justifying the destruction of opposition mosques. To further validate his gutting of this mosque, Muhammad concocted the story that he suspected that the builders of the ‘Mosque of Dissent’ were planning to assassinate him.

Then he extolled the virtue of the first mosque (known as Masjid Takwa) that was built by him at Quba when he migrated to Medina and where he had asked his followers to pray. This instruction is written in the Qur’an in verses 9:108-109.

After the Jihadists returned to Medina, some of them started selling their arms, thinking that Jihad had ended; but Muhammad stopped that saying, “A party of my people will continue fighting for truth till the emergence of Antichrist.”[305] He also claimed that Allah had ordered him to fight the infidels until the entire world is converted to Islam. Here is a Hadith from Sahih Bukhari on this:

Volume 1, Book 2, Number 24: Narrated Ibn 'Umar:

Allah's Apostle said: "I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshipped but Allah and that Muhammad is Allah's Apostle, and offer the prayers perfectly and give the obligatory charity, so if they perform that, then they save their lives an property from me except for Islamic laws and then their reckoning (accounts) will be done by Allah."

Terror Ninety-five

Destruction of al-Lat at Taif by Abu Sufyan b. Harb—April, 631CE

Even after ten months since Muhammad lifted his siege on the Thaqif at Taif, the people there still practiced idolatry. As stated in an earlier part of this series, Urwa b. Masud, a Thaqif and the Quraysh negotiator at Hudaibiya went to Yemen to train on the use of war machines. On his return he found that all Meccans, except the tribes of Taif (i.e., Thaqif) had submitted to Islam. Realising the potential material gain to be had, he went to Medina and embraced Islam in the presence of Muhammad. Then Urwa wanted to return to Taif and invited his people to enter Islam too. Muhammad cautioned him saying that his people would fight him viciously because of his conversion to Islam, but Urwah was very confident that he would prevail.

After arriving at Taif in the evening, Urwa announced his conversion in public and invited other Taif people to follow suit. Ascending the upper balcony of his palace, he called out the cry for prayer (Adhaan) at the top of his voice. The Taif people were greatly angered by his audacity, and showered arrows at him from all sides. He was gravely wounded in the arm and later died of this wound. When the news of his death reached Muhammad, he greatly praised Urwa for his bravery. Muhammad compared him to the prophet Yasin, who was slain by his people.

The Thaqif people were pleased at the killing of Urwa, but their joy was very short-lived. They were now continuously harassed by attack from B. Hawazin under Malik These ferocious attacks cut off the cattle in the field, and destroyed the wells and pasture lands. Their resources started to dwindle fast and soon they did not have enough strength to fight back the Muslim Arabs surrounding them. So they sent a deputation of six Thaqif chiefs with fifteen or twenty followers to Medina to Muhammad. The leader of this delegation was Abd Yalil b. Amr b. Umayr. They started their journey a fortnight after Muhammad’s return to Medina from Tabuk. When the Taif party arrived at Medina, Muhammad gave them a cordial reception and pitched a tent near the mosque for their accommodation. The Thaqif delegates had no choice but to convert to Islam before starting to negotiate with Muhammad.

A treaty was then drafted between the Thaqif people and Muhammad. During this stage they requested Muhammad to not demolish the idol of al-Lat for three years; Muhammad promptly declined their request.

Then they reduced the time to a year but Muhammad refused—then for a month; still, Muhammad rejected their plea. The Thaqif people simply wanted a little time to prepare their women folk to bear the abject sorrow of demolishing al-Lat. The delegation then requested that they be exempted from prayer and from destroying their idols with their own hands. Allah sent down verse 17:73 warning Muhammad not to give any concession on prayers. So, on the question of prayer, Muhammad was stiff; on the matter of using their own hands to destroy the idol, Muhammad agreed that they would be exempt from it. Thus, the Thaqif people were compelled to embrace Islam on Muhammad’s terms. Nevertheless, Rodinson writes that Muhammad did make some compromise on observing the fast, i.e., he made fasting less strict for the Thaqif people.[306] Even though they were very distraught, they said, “O Muhammad, we will give in to you on this issue even though it is demeaning.”[307] Curiously, the treaty with the Thaqif people mentions Muhammad as Muhammad ibn Abdallah and not Muhammad the Messenger of Allah.[308]

After the Thaqif delegation left Muhammad, he sent Abu Sufyan b. Harb and al-Mughirah b. Shubah to destroy al-Lat. Al-Lat, a more recent idol than Manat, stood at Taif. She was a cubic rock.[309] When they arrived at Taif, al-Mughirah demolished the idol of al-Lat with a pickaxe, then he burnt the temple to the ground. After the obliteration of al-Lat and her temple, al-Mughirah warned that all the Thaqif people will be killed if they retaliated.[310] The women of Thaqif came out wailing bitterly and lamenting with their heads uncovered. After the idol of al-Lat was demolished, al-Mughirah took from under its foundation its jewellery and ornaments that were made of gold and onyx and sent them to Abu Sufyan. Muhammad instructed Abu Sufyan to pay off, from this loot, the debts of Urwah b. Masud and Urwa’s brother, al-Aswad b. Masud.

With the destruction of al-Lat and the conversion of Thaqif, the subjugation of Hejaz to Islam was now complete.

Terror Ninety-six

The Genocide at Jurash, Yemen by Surad b. Abd Allah—October, 631CE

Muhammad now envisaged the conquest of entire southern Arabia, especially Yemen. His previous attempts on this part of Arabia were not successful. Now that the entire Hejaz was under the grip of Islam, he commissioned Surad b. Abd Allah to attack Yemen.

Having secured the authority from Muhammad to fight (i.e., to kill) the polytheists and having been provided with an army to do so, Surad b. Abd Allah al-Azdi made an attack at Jurash, a closed city, inhabited by the Yemeni tribes. Surad’s old enemy Khattam had taken refuge at this palace/fort. When the Yemenis learnt that the Muslim army was marching to strike, they shut themselves up in their city. The siege lasted for a month but Yemeni tribes would not come out of their sanctuary. So, Surad pretended to retreat. The Jurash inhabitants, thinking that the danger was over, came out from their refuge. The Muslims attacked them from behind with ruthless viciousness and inflicted heavy casualties.

Before this attack came to the Jurash people, they had sent a team of two men to Muhammad for talks on peace. While they were at Medina, they learned that Surad had been despatched to Jurash but the team stayed in Medina while Surad was conducting the genocide there (Jurash). So, while with Muhammad, they enquired him of what was going on with their people at their land. Muhammad told the team that the Jurash people were being slaughtered like camels. Then Abu Bakr or Uthman advised the team of Jurash to implore Muhammad to save their people. They did accordingly, and Muhammad prayed to Allah for their people. When this team returned to Jurash they were astonished at the scale of pogrom by the Muslims.

With fear and terror the delegation of Jurash then returned to Muhammad and embraced Islam.

Terror Ninety-seven

Plunder and Forced Conversion of B. Nakha at Mudhij, Yemen by Ali—October, 631

Then Ali led a campaign with three hundred horsemen to Yemen against the B. Nakha, residing at Mudhij, announcing to them an ultimatum to accept Islam or face death. This was the first terror raid in Yemen with cavalry by Ali. This was also the first army of Hejaz led by Ali ever sent to conquer Yemen. Hitherto, it was always the Yemen army that was sent to conquer the Hejaz. At first, the tribe refused to accept Islam. A battle ensued and Ali’s army killed twenty enemy men. In the end the B. Nakha lost the fight, surrendered to Ali and embraced Islam. Some other tribes of the Mudhaj in Yemen also followed them. The Muslim raiders took hold of anything they could catch---booty, spoils, women, children, camels and goats.[311] Ali returned with the booty and on reaching Mecca, joined Muhammad in his last pilgrimage.

During this raid and plunder, Ali (Muhammad’s son-in-law) engaged in sex with captive women and Muhammad was quite pleased with his son-in-law’s lasciviousness. Here is a Hadith from Sahih Bukhari on the moral rectitude of Hazrat Ali:

Volume 5, Book 59, Number 637: Narrated Buraida:

The Prophet sent 'Ali to Khalid to bring the Khumus (of the booty) and I hated Ali, and 'Ali had taken a bath (after a sexual act with a slave-girl from the Khumus). I said to Khalid, "Don't you see this (i.e. Ali)?" When we reached the Prophet I mentioned that to him. He said, "O Buraida! Do you hate Ali?" I said, "Yes." He said, "Do you hate him, for he deserves more than that from the Khumlus."

The B. Nakha then surrendered themselves to Muadh, Muhammad’s envoy in Yemen. Two hundred of them set out to tender a personal allegiance to Muhammad. They reached Medina at the beginning of the eleventh year of Hijra. This was the last deputation received by Muhammad. When Muhammad sent Muadh as the governor of Yemen he told him not to plunder the Yemeni people if they wilfully surrendered to Islam; otherwise, he was to take the best of their possessions. Here is a Hadith from Sahih Bukhari containing Muhammad’s instruction to Muadh:

Volume 2, Book 24, Number 573: Narrated Abu Ma'bad:

(the slave of Ibn Abbas) Allah's Apostle said to Muadh when he sent him to Yemen, "You will go to the people of the Scripture. So, when you reach there, invite them to testify that none has the right to be worshipped but Allah, and that Muhammad is His Apostle. And if they obey you in that, tell them that Allah has enjoined on them five prayers in each day and night. And if they obey you in that tell them that Allah has made it obligatory on them to pay the Zakat which will be taken from the rich among them and given to the poor among them. If they obey you in that, then avoid taking the best of their possessions, and be afraid of the curse of an oppressed person because there is no screen between his invocation and Allah."

Terror Ninety-eight


Forced Conversion of Hamdan People at Yemen by Ali—December, 631CE

With the successes of wanton genocide at Jurash and the forced conversion at Mudhij in Yemen, Muhammad now wanted to bring under the sword of Islam all the tribes living in Yemen. He, at first, sent Khalid b. Walid to convert all the people of Yemen. Khaild spent six months there inviting them to Islam but with very little success. So, Muhammad asked Khalid to return and sent Ali as his replacement. This was Ali’s second venture in Yemen. When Ali arrived in the city of Hamdan in Yemen, he offered his morning prayer there; people gathered around him; Ali lined up his soldiers in a row and read out the letter from Muhammad, commanding the people there to enter Islam or face the sword. Having heard of the scale of genocide at Jurash, all the terrified Hamdan people embraced Islam on the same day. When Muhammad received the news of conversion of Hamdan people through fear and coercion, he offered peace to them. Soon after the conversion of the Hamdan people, the rest of Yemen followed suit.

Terror Ninety-nine

Forced Conversion of Najran at North Yemen by Khalid b. Walid—February, 632CE

This raid took place towards the last days of Muhammad, when there prevailed relative “Islamic peace” in Medina. Muhammad sent Khalid to Najran, in north Yemen against B. al-Harith b. Ka’b to call on the people of Najran (Christians, idolaters and those not in treaty with Muhammad) to embrace Islam or fight the Muslims. Najran was famous for its largely prosperous Christian community. There was also a sizeable number of pagans who lived amicably with their Christian brethren. All the Najran people belonged to the tribe of B. al-Harith. On arriving at Najran, Khalid issued an ultimatum, giving the residents three days notice to submit to Islam or face death.

He proclaimed, “O people, accept Islam, and you will be safe.”[312]

The Najran people were now forced to accept Islam. Khalid stayed with them teaching them the Qur’an and Sunnah.of Muhammad.Then Khalid wrote to Muhammad informing him of the acceptance of Islam by B. al-Harith people under terror.

Muhammad was pleased that B. al-Harith people accepted Islam through intimidation and without fighting. He wrote to Khalid to return to Medina and to bring along a delegation of B. al-Harith. When Khalid arrived with the delegates, Muhammad asked Khalid who those people were because they looked more like Indians. When Khalid informed the messenger of Allah that they were Yemeni Arabs, Muhammad admonished them repeatedly for resorting to fighting on previous occasions. He said, “Had Khalid b. al-Walid not written to me that you had surrendered and had not fought, I would have thrown your heads under your feet.”[313]

B. al-Harith people were the sons of slaves and had never committed injustice or fought unjustly. But Muhammad insisted that they did fight back in the pre-Islamic days. On this they replied, “O Messenger of God, we used to overpower those who fought us because we were the sons of slaves and were united, not divided, and never committed an injustice against anyone.” Muhammad agreed on what they said and he appointed Qays b. al-Husayn as their leader.

Muhammad appointed Amr b. Hazm al-Ansari to instruct the B. al-Harith on Islam and to collect Zakat from them. He wrote a few instructions for Amr before he (Amr) set out for Najran: To fulfil contracts (5:1), to fear Allah (16:128), none but the purified shall touch the Qur’an (56:79), be severe with those who are unjust and inform people about the good news on paradise (11:18) and warn them of hell-fire, forbid people from praying in one garment unless it be garment whose ends could be doubled over the shoulders, can’t wrap oneself in one garment, can’t appeal to tribes and kinsmen when there is a dispute but appeal only to Allah, those who appeal to tribes and kinsmen should be put to the sword, perform ablution thoroughly with plentiful of water, offer prayers at appointed times, Ghusl (bath) is obligatory for prayers in congregation, the tax collector can take one-fifth of booty and Zakat from landed property—one-tenth from the land watered by streams and rain, one-twentieth from land watered by a leather bucket; two sheep for every ten camels, a cow for every forty cows and a bull or a cow calf for every thirty cows; one sheep for every forty sheep at pasture.

Another version of this raid says that al-Harith was a Christian Bishop who refused to accept Islam. So, a delegate of them came to Medina to discuss theological matters. It is said that the Muslims were shocked and dazzled by the richness of the bishop of B. al-Harith when he visited Medina. Allah revealed verse 3:61 admonishing those who dispute with His Messenger[314] In the end, al-Harith and his people decided to pay the Jizya tax to escape regular Muslim invasion in their territory. Muhammad accepted their decision and the Christian delegate returned to Najran.[315]

The Jizya tax was set as one dinar(or its substitute in clothes) for every adult, male or female, free or slave. If the Jews and the Christians refuse to pay Jizya tax then they become the enemy of Allah (so, liable to be killed).

Terror One-hundred

Destruction of Idol at Dhul Khalasa in Yemen and Forced Conversion of Various Tribes by Jarir ibn Abd Allah—April, 632CE

Having witnessed, through terror, plunder and wanton genocide the ferocious power of Islam, many Yemeni tribes had no choice but to submit themselves to Muhammad and Islam. Amongst the Yemeni tribes who readily surrendered to Islam were the B. Murad, B. Zubaid, inhabiting the sea coast of Yemen and B. Kahlan who lived in Khaulan and B. Bajila. Muhammad sent Jarir ibn Abd Allah to Dhul Khalasa and forced the B. Bajila to destroy, with their own hands their famous idol of there. This idol of B. Bajilah was known as the Ka’ba of Yemen was a white quartz idol that stood between Mecca and Sa’na. The invading Muslims destroyed the temple, set it on fire and killed a hundred B. Bajila men including the custodian of the idol temple. Another two hundred men, belonging to B. Qubafah were also slaughtered. Other tribe of Yemen that was forced to submit to Muhammad was B. Jorsh. Sahih Bukhari narrates this genocide and plunder this way:

Volume 5, Book 59, Number 641: Narrated Jarir:

In the Pre-lslamic Period of Ignorance there was a house called Dhu-l-Khalasa or Al-Ka'ba Al-Yamaniya or Al-Ka'ba Ash-Shamiya. The Prophet said to me, "Won't you relieve me from Dhu-l-Khalasa?" So I set out with one-hundred-and-fifty riders, and we dismantled it and killed whoever was present there. Then I came to the Prophet and informed him, and he invoked good upon us and Al-Ahmas (tribe). 

A similar Hadith is narrated in 5.59.642 of Sahih Bukhari

After completing the genocide at Dhu Khalasa, while Jarrir was returning to Medina, a messenger brought the news of that Muhammad had died. This is recorded in Sahih Bukhari in Hadith 5.59.645.

C O N C L U S I O N

This authentic compilation of Muhammad’s personal lengthy history of Islamic propagation has proved beyond a shadow of doubt that the central doctrine behind all the mindless terror, murder, and genocide carried out by the Jihadists of today is deeply rooted in the belief system of Islam. It is foolhardy and rather too simplistic to assume that the war on Islamic terror is not a war with Islam. A good Muslim (i.e. a Muslim by the Book) is a terrorist---it is the main message of the Qur’an, the holiest book of Islamic faith. Read the Qur’an from the beginning to the end, several times, and you will understand why the Islamic terrorists do what they are doing today all over the world. Read all the chapters of this book one more time and you will, for sure, grasp a true picture of the messenger of Allah, his aims, objectives and most importantly, his plans, methods, actions and all the logistics necessary to achieve the goal that he had set for the Muslims to achieve; that is, to make Islam the world religion even at the cost of the death of millions of lives.

A Muslim who does not resort to Jihad (read violence, terror and murder) in order to force Islam on the world population is not a Muslim at all. Most Muslims do not follow Islam by the Book (Qur’an); and that is why they are not terrorists. Once they come to learn the ‘real Islam’-- the Islam preached and practiced by Muhammad -- they get a shock, bewildered and confused-they just search where could they find the ‘peaceful, tolerant, non-violent’ Islam that they always thought the religion to be. Alas! There is no peace in Islam, and there is no tolerance in Islam; there is no compromise or negotiation in Islam. There is only ‘submission’ in Islam-the submission to the sword of Islam, as Muhammad said so eloquently, ‘Paradise is under the shades of swords (Sahih Bukhari; 4.52.73).’

Let’s not kid ourselves; the politically correct world may not be at war with Islam, but surely, Islam itself is at perpetual war with the civilized world. At the beginning of this treatise, it was mentioned that this ‘war of Islam against the entire civilized world’ had been declared during the second pledge of Aqaba, when the nascent community of the Jihadists declared they were ready to fight and give up their lives for the protection of Muhammad and his Islam. The Islamists will not end this war until all people on earth surrender (read submit) to Islam, and, if necessary, by the sword (read war) and a wide slaughter. Imagine what will happen if the ‘true Muslims’ are able to stockpile a few nuclear bombs or biological and chemical weapons and their means of delivery. Nothing will stop them from dropping those bombs in the Western capitals, such as New York, Washington, London, Paris, Madrid, Brussels, …and so on.

Please consider the economy of Jihad and Islamic terror. Please think how cheaply the Islamists run their terror operations, how inexpensively they buy the lives of young Jihadists to be sacrificed to commit un-imaginable terror and murder. It costs them virtually next to nothing, save for their training and the logistics, to recruit these live terrorists, and despatch them on terror missions. Please reflect on what motivates these terrorists to do what they do---it is none other than the Qur’an and ahadith. Islamic terrorism emanates from the teachings and practices of Muhammad. This book has proved this beyond any doubt by citing episode after episode, and by pointing out many uncanny similarities between the Islamic terrorism of today and those of Muhammad’s time. The Jihadists of today are following the exact footsteps of Muhammad---make no mistake on this. While the world is spending billions of dollars to fight Islamic terrorism militarily, doesn’t it make more sense to spend a fraction of that billion to unmask the fascistic face of Islam and the doctrine of terrorism that is an integral part of it? Let the vast majority of innocent Muslims who are not terrorists and who do not have an iota of what Islam is all about get this shocking message that Islam is not what they always thought it to be---that is, a peaceful religion. The sooner they realise this appalling truth, the sooner they will become a part of the civilised world and be respected. So long as they are in denial, they will, for sure, be a community despised and looked upon with suspicion. Let the Muslims themselves start fighting Islamic terrorism by its root.

B I B L I O G R A P H Y

The serious reader should keep this bibliography handy for cross-referencing and verification.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


[1] Masterminds of Terror, p.88; Khalid was the Chief Al-Qaeda Planner of 9/11

[2] Ibn Ishak, pp.204-205

[3] Tabari, vol. vi, p.134

[4] Rodinson, p.162

[5] Haykal, Ch. The First Raids and Skirmishes

[6] Master Minds of Terror, p.36

[7] Hughes Dictionary of Islam, p.139

[8] Dashti, p.86

[9]Hughes Dictionary of Islam, p.139

[10]The Counterfeiters

[11] Ibn Ishaq, p.293

[12] Rodinson, p.162

[13] Mubarakpouri, p.251

[14] Ibn Ishaq, p.292

[15] Ibn Ishaq, p.291

[16] Hamidul, p.30

[17] Ibid

[18]Ibid

[19]Ibn Sa’d, vol.ii, p.11

[20] Ibid, p.11

[21]Mubarakpouri, p.257

[22] Tabari, vol.vii, p.44

[23]Ibn Sa’d, vol ii, p.22

[24] Ibid, p.16

[25]Tabari vol.vii, p.55

[26]Ibn Ishaq, p.300

[27]Tabari, vol.vii. p.56

[28] Ibn Ishaq, p.301

[29] Hamidul, p.40

[30] Ibn Ishaq p.307

[31]Ibn Sa’d, vol ii, p.15

[32] Ibn Ishaq, p.303, Tabari vol. vii, p.61

[33] Ibn Sa’d, vol.ii, p.29

[34]Tabari, vol.vii, p.57

[35]Ibid

[36] Ibn S’ad, vol.ii, p.18

[37] Ibn Ishaq, p.304

[38] Ibid

[39]Ibn Ishaq, pp.305-306

[40]Ibn Ishak, p.337

[41]Rodinson, p.168

[42]Rodinson, p.168

[43] Muir, p.109, footnote 48

[44]Tabari, vol. vii, p.65

[45] Ibn Ishaq, p.309

[46] Ibid

[47] Ibn Ishaq, p.312; Tabari, vol.vii, p.71

[48] Tabari, vol.vii, p.69

[49] Hamidullah, p.43

[50]Rodinson, p.164

[51] Proper Studies (1927)

[52] Rodinson, p.176

[53] Ibn Sa’d, vol. ii, p.30

[54] Ibn S’ad, vol. ii, p.31

[55] Ibn Ishak, p.676

[56] Ibid

[57] Ibid, p.675

[58] Ibn Sa’d. vol.ii, p.31

[59] Ibn Ishaq, p.362

[60] Haykal

[61] Ibn Sa’d, vol.ii, p.35

[62] Ibn Ishak, p.360

[63]Rodinson, p.172

[64]Tabari, vol.vii, p.85

[65]Ibid

[66] Rodwell, p.440, note 50

[67] Ibn Ishaq, p.363

[68] Rodinson, p.173

[69] Tabari, vol.vii, p.87

[70]In Seldes, Sawdust Caesar

[71] Haykal

[72] Mubarakpuri, p.286

[73]Ibn S’ad, p.40

[74] Ibn Sa’d, p.41

[75] Ibn Ishak, p.360

[76] Tabari vol.vii, pp.97-98

[77]Tabari, vol vii, p.99

[78]Tabari, vol vii, p.103

[79] Masterminds of Terror; The manual of terror was found in the possession of 9/11 terrorist

[80] Hamidullah, p.43

[81] Mubarakpuri, p.292

[82] Hamidullah, p.47

[83] Haykal, Ch. Uhud

[84] Mubrakpuri, p.295-296

[85] Ibn Ishaq, p.372

[86] Hamidullah, p.50

[87]Iibid, p.50

[88] Ibn Sa’d, p.45

[89] Mubarakpuri, p.298

[90] Ibn Ishaq, p.372-373

[91] Rodinson, p.180

[92] Mubarakpuri, p.3

[93] Ibn Ishaq, p.377

[94] Ibid

[95] Tabari, vol.vii, p.114

[96] Ibn S’ad, p.49

[97] Tabari, vol. vii, p.120

[98] Mubarakpuri, p.3

[99] Ibn Sa’d vol.ii, p.50

[100] Tabari, vol.vii, p.121

[101] Mubarakpuri, p.323

[102] Ibn Ishaq, p.754; Ibn Hisham’s note

[103] Heykal, Ch. Uhud

[104] Ibn Ishak, p.388

[105] Ibn Ishak, p.400

[106] Ibn Sa’d, vol.ii, p.50

[107] Mubarakpuri, p.334

[108] Masterminds of terror, p116; Ramzi Binalshibh was one of the planners of 9/11



[109]Tabari, vol. vii, p.140

[110]Tabari, vol. vii, p.141-142

[111] Ibn Ishaq, pp.755- 756, Ibn Hisham’s note

[112] Ibn Sa’d, vol.ii, p.150

[113] Hughes, dictionary of Islam, p.459

[114] Ibn Sa’d, vol.ii, p.60

[115] Ibid

[116] Ibn Ishaq, p.664-665

[117]Ibn Sa’d vol.ii, p.66

[118] Ibid

[119] Ibn Ishak, p.761

[120]Tabari vol. vii, p.148

[121]Ibn Sa’d, vol ii, p.116

[122]Tabari, vol. vii, p.153, footnote 219

[123]Tabari, vol. vii, p.156

[124]Mubarakpuri, p.354

[125] Heykal, Ch. B. Nadir

[126] Mubarakpuri, p.355

[127] Rodinson, p.192

[128] Tabari, vol. vii, p.158-159

[129] Ibn Ishaq, p.438

[130] Reliance of the Traveler, law o9.15, p.604

[131] Ibn Ishaq, p.438

[132] Heykal, Ch. B. Nadir

[133] Haykal, Ch. Between Badr and Uhud

[134] Dictionary of Islam, p.139

[135] Ibn Sa’d, p.74

[136] Middle march (1827)

[137] Haykal, Ch. Between Badr and Uhud

[138]Mubarakpuri, p.363

[139] Haykal, Ch. Between Badr and Uhud

[140] Muir, vol.iii, ch.17, p.256

[141] Hamidullah, p.68

[142]Hamidullah, p71

[143] Mubarakpuri, p.364

[144]Tabari vol. viii, p.8.9

[145]Ibid

[146]Tabari, vol.viii, p.11 and Ibn Ishak

[147] Muir, vol iii, Ch.17, p.259

[148] Haykal, Ch. The Campaign of Khandaq and B. Qurayzah

[149]Tabari, vol. viii, p.16

[150] Haykal, Ch. The Campaign of Khandaq and B. Qurayzah

[151]Ibn Sa’d, vol.ii, p.84

[152] Tabari, vol.viii, p.17

[153]Ibn Sa’d, vol.ii, p.83

[154]Ibn Sa’d, vol.ii, p.84

[155] Muir, vol.iii, p.263

[156]Ibn Ishaq, p.457, Tabari, vol. viii, p.19

[157]Tabari, vol.viii, p.22, footnote 113

[158]Tabari, vol. viii, p.23

[159]Ibn Sa’d, vol.ii, p.85

[160] Ibn Sa’d, vol.ii, p.88

[161] Hamidullah, p.77

[162] Masterminds of Terror, p.45

[163]Ibn Sa’d, vol. ii, p.94

[164]Tabari, vol viii, p.28

[165]Ibn Sa’d, vol.ii, p.95

[166]Tabari, vol.viii, p.28

[167]Tabari, vol.viii, p.31

[168] Haykal, Ch. The Campaign of Khandaq and B. Qurayzah

[169] Ibn Ishaq, p.463

[170]Tabari, vol.viii, p.33

[171]Tabari, vol viii, p.41

[172]Ibn Ishaq, p.464

[173]Tabari, vol viii, pp.35-36

[174]Muir, vol. iii, p.276…

[175]Dashti, p.91

[176]Ibn Ishak, pp.464-465

[177]Tabari, vol.viii, p.37

[178]ibid

[179] Hughes Dictionary of Islam, p.114

[180] Ibn Sa’d, vol.i, p.591

[181]Tabari, vol.viii, p.39

[182] Muir, vol.iii, p.278

[183] Ibn Ishaq, p.469

[184] Masterminds of Terror, p.128; Ziad was a 9/11 terrorist

[185]Mubarakpuri, p.382

[186]Mubarakpuri, p.382

[187] Ibn Sa’d, vol.ii, p.106

[188]Ibn Sa’d, vol.ii, p.97

[189] Ibn Sa’d, vol.ii, p.99

[190] Mubarakpuri, p.385

[191]Tabari, vol viii, p.104

[192] Broadcast, 1936

[193] Mubarakpuri, p.386

[194] Tabari, vol.viii, p.56

[195] Muir, vol. iii, p.238

[196]Rodinson, p.197

[197]Reliance of the Traveller, p.604

[198] Ibn Sa’d, vol.ii, p.77

[199] Haykal, Ch. The Campaign of B. al-Mustaliq

[200] Ibid

[201] Tabari, vol. viii, pp.52-53

[202]Ibn Sa’d vol.ii, p.79

[203]Tabari, vol. viii, p.55

[204]Mubarakpuri, p.391

[205] Ibn Ishak, p.672

[206] Tabari, vol. viii, p.95

[207] Muir, vol. iv, p.12, Waqidi’s note

[208]Ibn Ishak, pp.664-665

[209]Rodinson, p.248

[210] Muir, vol.iv, p.13

[211]Tabari, vol. viii, p.97

[212] Ibn Ishak, pp.677-678

[213] Ibn Ishak, pp.665-666

[214] Ibn Ishak, p.666

[215] Punch, 1973

[216] Hykal, Ch. Khaybar expedition

[217] Mubarakpuri, p.431

[218]Tabari, vol.viii, p.117

[219]Ibn Sa’d, vol ii, p.133

[220] Ibn Ishak, p.770

[221]Ibn Sa’d, vol.ii, p.138

[222]Tabari, vol.viii, p.122

[223] Tabari vol. viii. p.123

[224] Muir, vol .iv, p.68

[225] Muir, vol iv, p.69

[226]Ibn Sa’d, vol.ii, p.145

[227] Rodinson, p.254

[228] Tabari, vol.viii, p.124

[229] Mubarakpuri, p.440

[230] Ibn Sa’d, vol.ii, p.143

[231] Tabari, vol.viii, p.126

[232]Masterminds of Terror, p.143; Ramzi Binalshibh was an Al-Qaeda planner of 9/11

[233] Ibn Sa’d, vol ii, p.149

[234] Tabari, vol.viii, p.132

[235] Ibn Sa’d, vol.ii, p.156

[236] Tabari, vol.viii, p.142

[237] Tabari, vol.viii, p.142

[238] Ibn Sa’d, vol.ii, p.159

[239] Ibn Sa’d, vol.ii, pp.161-1612

[240] Tabari, vol viii, p.160

[241] Main Kampf (1925)

[242] Tabari, vol.viii, p.151

[243] Abu Musab al-Zarqawi was the Islamic terrorist who beheaded Nicholas Berg amidst the chanting of Qur’anic versess as shown in a video tape; reported by Robert Leiken and Steven Brooke (The Australian, Worldwide section, p12, May 24, 2004

[244] Tabari, vol. viii, p.164

[245] Tabari, vol .viii, p.165

[246] Tabari, vol. viii, p.165

[247] Ibn Ishak, p.545

[248] Rodinson, p.259

[249] Ibn Ishak, p.546

[250] Tabari, vol. viii, p.173

[251] Hamidullah, p.80

[252] Tabari, vol. viii, p.173

[253] Ibn Sa’d, vol. ii, p.165

[254] Tabari, vol. viii, p.179

[255] Ibn Sa’d, vol.ii, p174

[256] Ibn Sa’d, vol.ii, p.179

[257] Tabari, vol. viii, p.187

[258]Rodinson, p.262

[259] Foundation (1951)

[260] Ibn al-Kalbi, p.16

[261] Yusuf Ali, The Holy Qur’an, Appendix xiii, p.1619

[262] Ibn al-Kalbi, p.8

[263] Ibn al-Kalbi, p.14

[264] Hughes Dictionary of Islam, p.551

[265] Haykal, Ch. The Conquest of Mecca

[266] Ibn Sa’d, vol. ii, p.182

[267] Tabari, vol.viii, p.190

[268] Tabari, vol.viii, p.191

[269] Rodinson, p.263

[270] Tabari, vol. ix, p.6, footnote 45

[271] Tabari, vol ix, p.5, footnote 38

[272] Tabari, vol. ix, p.6

[273] Ibn Ishak, p.565

[274] Tabari, vol. ix, p.8

[275] Ibn Sa’d, vol. ii, p194

[276] Ibn Ishak, p.566-576

[277] Ibn Ishak, p.837

[278] Tabari, vol. ix, p.17

[279] Sebastian Melmoth (1904)

[280] Yusuf Ali, The holy Quran, appendix xiii, p.1619

[281] Dashti, p.77

[282] Ibn Ishak, p.591

[283] Tabari, vol.ix, p.25

[284] Tabari, vol. ix, pp.29-30

[285] Tabari, vol. ix, pp.29.30

[286] Tabari, vol. ix, p.31

[287] Ibn Ishak, p.594

[288] (Rodinson, p.264

[289] Mubarakpuri, p.484

[290] Rodinson, p.272

[291] Tabari, vol. ix, p.34

[292] Tabari, vol ix. p.38

[293] Radio Times, 1992

[294]Ibn Sa’d, vol. ii p.201

[295] Yusuf Ali, The Holy Qur’an, Appendix xiii, p.1619

[296] Tabari, vol. ix, p.76

[297] Tabari, vol ix, p.48

[298] Ibn Ishak, pp.782-783

[299]Mubarakpuri, pp.504-505

[300] Masterminds of Terror, p.168

[301] Yusuf Ali, The Holy Quran, appendix xiii, p.1616

[302] Ibn al-Kalbi, p.48

[303] Tabari, vol. ix, p.61

[304] Tabari, vol. ix, p.61

[305] Ibn Sa’d, vol.ii, p.205

[306] Rodinson, p.269

[307] Tabari, vol ix, p.45

[308] Rodinson, p.270

[309] Ibn al-Kalbi, p.15

[310] Ibid

[311] Ibn Sa’d, p.210

[312] Tabari, vol.ix, p.82

[313] Tabari, vol.ix, p.84

[314] Rodwell, p.438, note 19

[315] Mubarakpuri, p.527

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