Mischief of the People of Khaibar & the Killing of Abū Rāfi‘ the Jew - Ramaḍān 6 A.H. (January 628 A.D.)

The mischief-making and instigation of the Jewish Chieftains resulted in the dangerous conflict of the Battle of Aḥzāb against the Muslims in 5 A.H. Among them, Huyaiy bin Akhtab had already met his end along with the Banū Quraiẓah. However, Sallām bin Abil-Ḥuqaiq, whose appellation was Abū Rāfi‘, was still engaged freely in his mischief-making as before, in the region of Khaibar. Rather, the humiliating failure of Aḥzāb and the terrible end of the Banū Quraiẓah had only further increased his animosity. Since the settlement of the tribes of Ghaṭafān were situated near Khaibar and the Jews of Khaibar were as if neighbours to the tribes of Najd, for this reason, Abū Rāfi‘ who was a very affluent and influential merchant, had made it a custom to incite the barbaric and warmongering tribes of Najd against the Muslims. In his animosity towards the Holy Prophet(sa), he was the like of Ka‘b bin Ashraf.1 As such, during that era which we are mentioning now, he had given the Ghaṭafānī people very significant financial aid2 in order to launch an assault against the Holy Prophet(sa). Furthermore, it is proven by history that the Jews of Khaibar who were creating disorder in the watch of Abū Rāfi‘, were also behind the threat which emerged against the Muslims by the Banū Sa‘d in the month of Sha‘bān for the defense of which an army was sent from Madīnah under the leadership of Ḥaḍrat ‘Ali(ra).3

However, Abū Rāfi‘ did not suffice with this, and his enmity was thirsty for Muslim blood and the person of the Holy Prophet(sa) was a thorn in his eye. Therefore, ultimately the plan which he employed was that in the likeness of the Battle of Aḥzāb, he once again began to tour the Ghaṭafān tribes and other tribes, and began to gather a grand army to destroy the Muslims.4

When the state of affairs reached this extent and the scenes of Aḥzāb once again began to appear before the eyes of the Muslims, a few Anṣār from the Khazraj presented themselves before the Holy Prophet(sa) and said, “Now, the solution to this turmoil is nothing but to put an end to the mastermind of this unrest.”5 Considering the fact that the elimination of a single mischief-maker and seditious person was more preferable than mass bloodshed throughout the land, the Holy Prophet(sa) granted permission to these companions. He sent four companions from the Khazraj under the leadership of ‘Abdullāh bin ‘Atik Anṣārī(ra) towards Abū Rāfi‘. However, as he sent them he emphasised, “Look here, do not at all kill any woman or child.”6 Therefore, in the month of Ramaḍān7 6 A.H.8 this party set off, and returned after very skillfully completing its mission. In this manner, these clouds of calamity dispersed from the sky of Madīnah. The details of this account as mentioned in Bukhārī, which is the most authentic in this regard, have been recorded as such:

“Barā’ bin ‘Āzib narrates that the Holy Prophet(sa) sent a party of his companions to kill Abū Rāfi‘ the Jew, and appointed ‘Abdullāh bin ‘Atīk as their leader. The story of Abū Rāfi‘ is that he would inflict great grief on the Holy Prophet(sa) and would incite and help people against the Holy Prophet(sa). When ‘Abdullāh bin ‘Atīk and his companions reached near the castle of Abū Rāfi‘ and the sun had set, ‘Abdullāh bin ‘Atīk left his companions behind and proceeded to the gate of the castle. He covered himself with his mantle and sat down as if answering the call of nature. When the gate-keeper approached the entrance of the castle, he called out to ‘Abdullāh bin ‘Atīk and said, ‘O servant of Allāh, enter if you wish, for I am about to close the gate.’ Still covered in his mantle, ‘Abdullāh bin ‘Atīk quickly entered the gate and hid to one side of the castle. The gate-keeper closed the gate, hung the key on a nearby peg and left. After this, the narration of ‘Abdullāh bin ‘Atīk himself begins. He says, ‘First and foremost, I got up and opened the lock on the gate, so that a swift and easy exit was possible if needed. At the time, Abū Rāfi‘ was in a room of his, and many people were seated around him in a night assembly talking to each other. When these people dispersed and it became silent I climbed the stairs to the home of Abū Rāfi‘. I was careful that whenever I came to a door, I would enter it and close it from behind. When I reached the room of Abū Rāfi‘, he had put out the lantern and was preparing to fall asleep. The room was pitch dark. I called out the name of Abū Rāfi‘ to which he responded, ‘Who is there?’ So I sprung towards the source of the voice and made a single and powerful strike of the sword. However, it was very dark, and due to my perplexity, I missed him. Abū Rāfi‘ cried out, upon which I left the room. After some time, I entered the room again, and changing my voice inquired, ‘O Abū Rāfi‘ what is this noise?’ He could not recognisze my changed voice and said, ‘May your mother forsake you, someone has just now attacked me with a sword.’ Upon hearing this voice, I sprung towards him again and struck him with the sword. This time, my strike was on point but he was still not dead, upon which I attacked him a third time and killed him. After this, I quickly opened the doors one by one till I reached outside of the home. However, when I was descending the stairs, there were still a few steps left, and I thought I had reached the ground due to which I fell down and broke my leg (and in another narration it is mentioned that the leg was dislocated). However, I tied it with my turban and dragged myself out, but I said to myself that until I am fully satisfied that Abū Rāfi‘ is dead, I shall not leave. Therefore, I hid in a place near the castle. The next morning, I heard the voice of someone from inside the castle saying, ‘Abū Rāfi‘, the merchant of Ḥijāz, has died. Thereupon, I got up, and slowly but gradually met with my companions. Upon arriving in Madīnah, we informed the Holy Prophet(sa) of the death of Abū Rāfi‘. Upon listening to the entire account, the Holy Prophet(sa) said, ‘Stretch out your broken leg.’ I stretched out my leg and the Holy Prophet(sa) rubbed his blessed hand upon it while praying, and I felt as if I had never had any ailment whatsoever.’” 9

In another narration it is mentioned that when ‘Abdullāh bin ‘Atīk(ra) attacked Abū Rāfi‘, his wife began to scream loudly, upon which he became worried that others might be alerted by her noise and clamour. Upon this, he raised his sword to kill her, but then he remembered that the Holy Prophet(sa) had prohibited the killing of women and therefore he refrained from doing this.10

At this point, we need not enter a discussion on the justification of killing Abū Rāfi‘. The bloodthirsty undertakings of Abū Rāfi‘ are an open page of history. Furthermore, an elaborate exposition has been written on a similar instance with relevance to Ka‘b bin Ashraf in Volume 2 of this book,11 the repetition of which is not needed here. Fundamentally, the following points should be remembered:

During that era, the Muslims were in a very weak state, surrounded by adversity from all directions and the fire of enmity was ablaze all throughout the land. It was as if the entire land was uniting to annihilate the Muslims.

In these delicate times, Abū Rāfi‘ was fuelling the fire which had been inflamed against the Muslims. Furthermore, through his power, influence and wealth, he was inciting the various tribes of Arabia against Islām. Also, in the likeness of the Ghazwah of Aḥzāb, he was preparing to unite the barbaric tribes of Arabia to again launch an assault against Madīnah.

During that era, there was no government in Arabia whereby justice could be administered. Instead, every tribe was free and independent. Therefore, there was no other option other than to employ a strategy for self-protection.

The Jewish people were already at war with Islām and at that time there existed a state of war between the Muslims and Jews.

At that time, the state of affairs was such that if forces were openly mobilised against the Jews, there would have been a substantial loss of lives and wealth. It was possible that the fire of war would take on the form of mass destruction throughout the land.

In these circumstances, whatever the companions did was absolutely correct and prudent. Moreover, in a state of war, when a nation is passing through life or death, strategies of this kind are completely permissible. Furthermore, as required, every nation and every community has employed such tactics in all eras. However, it is unfortunate that in this era of moral deterioration, emotions of sympathy towards criminals has increased to such an unlawful extent that even a tyrant becomes a hero. The punishment which he receives, results in attracting the sympathies of the common people and his crimes are forgotten. However, as far as Islām is concerned, we confess that it is pure of such false emotions. It refers to a criminal as a criminal and considers his punishment as a mercy to the country and society. It teaches that a putrid body part should be amputated and does not wait for a rotten body part to destroy the healthy ones. Now remains the manner in which the punishment was administered. Regarding this, as has been mentioned, considering the circumstances of Arabia at the time and taking into account the state of war which existed between the Muslims and Jews, the method that was employed was best and most appropriate for the peace of society. Therefore, we have already written a fundamental note on this topic in the issue of Ka‘b bin Ashraf in Volume 2,12 the repetition of which is not needed here.

With regards to the healing of the leg of ‘Abdullāh bin ‘Atīk, it is not clarified in the narration of Bukhārī as to whether this healing occurred immediately in a supernatural manner or whether it slowly and gradually followed its natural course of healing. In the latter case, this would be considered a normal occurrence. The affect of the prayer of the Holy Prophet(sa) would be understood inasmuch that by the blessings of his prayer, this injury did not take on a permanent effect and no negative result came about. Rather, the leg of ‘Abdullāh was ultimately restored to its original and full strength and the effects of the injury disappeared completely. However, if this healing took place immediately in a supernatural manner, then most certainly this occurrence would be a miracle especially decreed by God Almighty, which He manifested as a result of the prayer of his Messenger(sa). In such a case, its explanation would come under the fundamental discussion written in Volume 2 of this book on the topic of ‘Miracles,’13 the repetition of which is not needed here. It is sufficient to state that in light of Islāmic teachings, God is Omnipotent and not only is He Omnipotent, but through His chosen servants, He changes His normal decree and institutes His special decree. Examples of this are found in the life of every prophet. The only condition is that nothing should contradict the custom, promise or attribute of God. Moreover, it should not possess such an aspect as completely falsifies the purpose of faith.

There is a disagreement amongst narrations with regards to the killing of Abū Rāfi‘. In the following of Zuhrī, Bukhārī has simply mentioned it as having occurred after the killing of Ka‘b bin Ashraf, without specifying a date, which is true either way. Perhaps both these accounts have been mentioned together since their nature is identical. Ṭabarī has put it in 3 A.H., after the occurrence of Ka‘b bin Ashraf. Wāqidī has mentioned it in 4 A.H. Referring to Ibni Isḥāq, Ibni Hishām has simply recorded it as being after the Ghazwah of Banū Quraiẓah, which took place towards the end of 5 A.H. and in this manner, it can be considered as having occurred in the beginning of 6 A.H. However, Ibni Sa‘d has specifically recorded it in 6 A.H. and most historians have taken the stance of Ibni Sa‘d. Allāh knows best.