Important Events Between the Battles of Badr and Uhud:

The killing of Ka‘b bin Al-Ashraf provides lessons and benefits in the Fiqh (jurisprudence) of the Prophet in the way he dealt with the adversaries of Islam and the Islamic state. It is clear from this incident that the penalty for those who breach the covenant is death, and that was what the Prophet decreed. Also, the due penalty for those who insult the Prophet and harm him by speaking ill of him with poetry or otherwise is death - and this was the penalty that Ka‘b bin Al-Ashraf received. We derive from this that anyone who verbally abuses the Prophet whether in covenant with the Muslims or not, is due death as punishment. Shaykh Al-Islam Ibn Taymiyyah aptly explained these rulings in detail in his book As-Saarim Al-Maslool ‘alaa Shaatim Ar-Rasool:

• The way the ruling of the Prophet regarding Ka‘b bin Al-Ashraf was executed indicates that Muslim public interest may necessitate that the execution be done secretly. Secrecy becomes a must if there is potential tribulation or danger that might harm the Muslims a great deal if the execution is not carried out in secret. This indicates that confrontation with the disbelievers, enemies of Islam, and fighters against the Islamic state, is not restricted to the battlefield but transcends into any action that would spite them, provided it is within the limits of Sharee‘ah.

The Prophet did not attempt to eliminate any of the polytheists in Makkah even though he was capable of killing the chiefs of disbelief, such as Abu Jahl, Umayyah bin Khalaf and ‘Utbah. It would have been sufficient for him only to gesture to Hamzah or ‘Umar, may Allah be pleased with them, or any other Companion and they would have executed that task. We learn from his guidance, therefore, that the jurisprudence for killing the leaders of disbelief requires power and might, as well as sound Fatwas (religious rulings) from competent religious authorities and full awareness of the consequent benefits and drawbacks. This requires well-established scholars - since in this age interests are interlaced - public opinion plays a major role in state decisions, and the potential for the expansion of harm exists.

• The behavior of Muhammad bin Maslamah, may Allah be pleased with him, shows the value of the spoken word to the Companions. He promised the Prophet to kill the Jew, Ibn Al-Ashraf, and then he tarried, fearing that difficulties would arise and hinder him from fulfilling his promise. He even abstained from eating and drinking and was overwhelmed by sadness for saying what he felt he could not fulfill. Contrary to this, many people today make promises and pledges but do not honor them. They breach or retract them and they remain mere ink on paper. Such are not people of principles and stands intended for the sake of Allah, but rather, they seek interests and benefit which they worship in fear, aside from Allah The Almighty.

• The Prophet’s words: “You only have to do your best,” indicate that victory comes only after the exertion of effort and patiently standing trials. Allah The Almighty Says (what means): {That is from the news of the unseen which We reveal to you, [O Muhammad]. You knew it not, neither you nor your people, before this. So be patient; indeed, the [best] outcome is for the righteous.} [Quran 11:49] A Muslim is expected to exhaust his physical and mental energy to fulfill his promise and then rely on Allah The Almighty for the result.

• The permission the Prophet gave to Muhammad bin Maslamah, may Allah be pleased with him, and his companions to say whatever they willed (to Ka‘b) represents prophetic guidance. They said what would be deemed disbelief under normal circumstances, which means that no limits should be set on spoken words for the sake of achieving military tasks.

• Some issues need to be exclusively decided by the competent Fatwa authorities, especially in exceptional and coercive conditions, as well as during political trials and court martials, since such situations need to be weighed and exceptional Fatwas are to be issued regarding them. Original and base rulings are known to everybody, but exceptional rulings which are necessitated by exceptional conditions require the contribution of well-established righteous scholars and Fiqh experts who understand the objectives of the Sharee‘ah and are well-aware of the reality of the age in which they live.

• There is great jurisprudence in the Prophetic permission to the Companions to say what they willed, clarified by the Hadeeth: “War is stratagem.” [Muslim]

• Saying “Go ahead in the Name of Allah. O Allah Help them!” was a reminder for the Companions to be sincere in Jihaad. He asked them to proceed in the Name of Allah The Almighty, and supplicated to Him to grant them help and success. This motivated the Companions to remain steadfast and boosted their morale. Consequently, they paid no attention to the power of Ibn Al-Ashraf and the people around him, as they sensed the Help of Allah The Almighty and the Prophetic supplications for Divine help and success.

• Abu Naa’ilah, may Allah be pleased with him, was Ka‘b’s foster brother and thus, Ka‘b would have felt safe with him and not feel apprehensive in his presence.
• Some narrations state that Abu Naa’ilah, may Allah be pleased with him, reassured Ka‘b and brought amusement to his heart by reciting poetry to him before asking for what he needed.
• Further contribution to the success of the task was that Abu Naa’ilah spoke to Ka‘b about his need, after Ka‘b asked the people who were with him to leave. Perhaps they would have discovered the matter and warned Ka‘b of the consequences. So having a private conversation with Ka‘b was very successful.
• Expressing discomfort with the Prophet and complaining about him reassured Ka‘b bin Al-Ashraf.
• The idea of mortgaging their weapons was very successful, as their taking weapons with them would not then raise doubts since they brought them to give to Ka‘b as a mortgage. However, they would use these weapons when they met him.
• In making an appointment with Ka‘b, they perfected the plan in such a way that they could come at any time of the night and knock on his door without him having the slightest doubt about their intentions.
• Feeling safe about Abu Naa’ilah and Muhammad bin Maslamah, may Allah be pleased with them, made Ka‘b go outdoors at night at a time when no one would usually venture out of his home for fear of being attacked by an enemy unawares.
• It was a successful part of the plan to take Ka‘b away from his home to a place where no one could watch or assist him.
• Abu Naa’ilah successfully lured Ibn Al-Ashraf by holding his hair and smelling the perfume he was wearing. It was a smooth introduction to holding that wicked head to execute the Divine ruling on him.
• The Companions showed great ability to preserve secrecy when they kept the plan secret despite the multitudes of the Jews and hypocrites living in Madeenah, and the delay in its implementation, and despite the fact that the Prophet suggested the matter publicly before the Companions and consulted them about it. This was proof of the strength of faith of these Companions and their loyalty to their religion.

These brave men carried out their roles in the perfect plan they agreed upon, fully aware of the sublime purpose behind it, and the Messenger with them, with his senses and feelings. They were carrying out the plan with their minds and bodies, and he was leading them by communicating with Allah The Almighty and imploring Him to help and support them.

The news of Ibn Al-Ashraf’s assassination spread throughout Madeenah, and the rabbis hastened to complain to the Prophet objecting to what his Companions had done. The Prophet did not show them much care and even confirmed the news of the killing which was inevitable, owing to his hostile attitude.

The assassination terrorized all the Jews and none of their chiefs dared to leave his fort. They all feared the Muslims, and they were obliged to renew the treaty with the Messenger . They were deeply affected by the assassination of Ka‘b, but continued their schemes against Islam as would be revealed by the ensuing events.

It is worth mentioning that the Messenger did not punish the Jews of Banu An-Nadheer for the crimes of Ka‘b; it was enough to kill him alone in return for his betrayal and he renewed the treaty with them. We learn from the way the Prophet dealt with the Jews that this is the ideal treatment for Jews: to rebuff them, and to kill and pursue those who seek tribulation, as they are people of evil who neither stop their evil nor eliminate it.

The Elimination of Anti Islamic-State Instigators, and the Assassination of Ka‘b bin Al-Ashraf - I