بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
In the month of Shawwal, during the 5th year of Hijra, the recently formed Islamic state found itself under siege by the most significant coalition of Arab armies, in the conflict that later became known as the Battle of the Trench. [1]
This encirclement was intended to mark the demise of Islam. It was perceived as the conclusive battle, aiming to eradicate and eliminate the perceived threat that had altered the socio-cultural, political, and economic landscape of the Arabian Peninsula.
The Quraysh displayed overwhelming confidence, believing firmly that the day would certainly mark the conclusion with the Muslims. They were determined to rid themselves of the Muslim presence, once and for all.
On the other hand, the Muslims felt overwhelmed by their vulnerabilities [2], to the extent that Allah (may He be exalted) described their state in His book,
إِذْ جَآءُوكُم مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ زَاغَتِ ٱلْأَبْصَـٰرُ وَبَلَغَتِ ٱلْقُلُوبُ ٱلْحَنَاجِرَ وَتَظُنُّونَ بِٱللَّهِ ٱلظُّنُونَا۠
“Remember when they came at you from above you and from below you, and when eyes shifted [in fear], and hearts reached the throats, and you assumed about Allah [various] assumptions.”
هُنَالِكَ ٱبْتُلِىَ ٱلْمُؤْمِنُونَ وَزُلْزِلُوا۟ زِلْزَالًۭا شَدِيدًۭا
“There, the believers were tested and shaken with a severe shaking.” [3]
Siege of Madinah
The condition of the Muslims of Madinah was exceedingly severe, stretching the limits of one’s imagination.
They toiled daily on empty stomachs, enduring the chilling winds at night and the scorching summer heat during the day.
Such was the hardship that even the Prophet himself, peace and blessings be upon him, was not spared; he (ﷺ) resorted to tying two stones to his stomach to alleviate the pangs of hunger. [4]
The grim reality of the siege was far beyond what fear could merely suggest.
Prophetic determination led to victory
It is during moments of extreme difficulty and overwhelming hardship that the followers of Truth perceive victory.
And it was precisely at this juncture that a miraculous intervention from Allah (may He be exalted) emerged to rescue and elevate the banner of Islam above all falsehood.
Allah (may He be exalted) dispatched His forces in the guise of wind, rain, and severe cold, which caused the enemy’s morale to plummet drastically. Their supplies and equipment became unusable and scattered. [5]
This triumph was a testament to the perseverance of the Muslims. It marked a pivotal moment, shaping the cornerstone of future events in early Islam.
It was at this juncture that the Messenger ﷺ of Allah declared,
نَغْزُوهُمْ وَلاَ يَغْزُونَنَا
“We will go to attack them, and they will not come to attack us.” [6]
Siege of Baghdad
From 29 January to 10 February 1258, the illustrious city of Baghdad — the crown jewel of the Muslim world — endured a relentless siege by the invading Mongols. [7]
This invasion stands as one of the most devastating episodes in Islamic history, its profound impact lingering in the collective consciousness of Muslims to this day. [8]
The distress and suffering experienced by the Muslims of Baghdad was so immensely devastating that Imam Ibn al-Athīr (1160-1233), the renowned author behind the monumental historical masterpiece al-Kāmil fī al-Tārīkh, said of the Mongols’ invasion,
“For many years, I abstained from recounting this event… I earnestly wish I had never been born, and I wish I had passed away before this, fading into obscurity.” [9] [10]
It is reported that over 800,000 people died in Baghdad. This number does not account for the children thrown in the mud, those who lost their lives in canals, wells, and basements, or those who succumbed to hunger and fear.
The survivors of the violence were further affected by an epidemic caused by inhaling the smell of corpses and consuming contaminated water. [11]
Ease after difficulty
The trauma and suffering experienced by the people of Baghdad was soon to be alleviated, as Allah (may He be exalted) has stated,
إِنَّ مَعَ ٱلْعُسْرِ يُسْرًۭا
“Surely, with that hardship comes more ease.” [12]
Allah (may He be exalted) sent an esteemed individual, Baybars I (1223-77), from the Kipchak Turk people, as an honourable servant to restore the banner of Islam and uphold the dignity of Muslims.
Baybars demonstrated his courage and resolve in the pivotal Battle of Ain Jālūt, not far from the city of Gaza, in 1260.
Abdul Aziz Khowaiter (1925-2014) highlighted Baybars’ display of remarkable bravery and unwavering determination, which promptly ignited inspiration among other troops and warriors during the Battle of Ain Jālūt. [13]
This battle was far from ordinary; it served as a catalyst, reigniting the spiritual fervour among Muslims. It was a pivotal moment that enabled Muslims to perceive the enemy as human, contrary to their prior belief of invincibility.
The victory in the battle was so impactful that it captured the hearts and minds of the enemy’s soldiers. Many among them embraced Islam, believing that Allah, in His exalted might, favoured the Muslim side. Although the Mongols retained control of the surrounding regions, their spirit never again overpowered the Muslims. In truth, it had dissipated during Baybars’ era.
During the time of Baybars, the formation and social structure of the Muslim community were reorganised. He emerged as an innovator, contributing significantly to the establishment of social, economic, and religious institutions. His initiatives facilitated the rise of the Muslim community, transforming it into a global powerhouse. His efforts were instrumental in restoring the strength of the Muslim world. [14]
Siege of Gaza
The recent siege of Gaza by the terrorist Israeli government reflects that victory is near.
The Gazans, amidst these difficult times, are resilient and strong in their īmān.
This resilience is reminiscent of the saying of Allah (may He be exalted),
وَٱلْعَصْرِ
“By the passage of time!”
إِنَّ ٱلْإِنسَـٰنَ لَفِى خُسْرٍ
“Surely, humanity is in grave loss…”
إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ
“…except those who have faith, do good, and urge each other to the truth, and urge each other to perseverance.” [15]
Prophet Muhammad ﷺ also mentioned that the truth will remain with the people of Palestine when he said,
لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي عَلَى الْحَقِّ ظَاهِرِينَ لَعَدُوِّهِمْ قَاهِرِينَ لَا يَضُرُّهُمْ مَنْ خَالَفَهُمْ إِلَّا مَا أَصَابَهُمْ مِنْ لَأْوَاءَ حَتَّى يَأْتِيَهُمْ أَمْرُ اللَّهِ وَهُمْ كَذَلِكَ
“A group from my Ummah will continue to help each other in [matters] of religion; they will prevail over all their enemies except for hunger and [other such] difficulties, until the Day of Resurrection.”
The Companions asked,
يَا رَسُولَ اللَّهِ، وَأَيْنَ هُمْ؟
“Where will they be, O Messenger of Allah?”
The Prophet ﷺ said,
بِبَيْتِ الْمَقْدِسِ وَأَكْنَافِ بَيْتِ الْمَقْدِسِ
“In Jerusalem and around it.” [16]
In observing the people of Gaza, we witness their unwavering faith in Allah and their commitment to patience, even in the face of immense suffering. They display remarkable resilience and support each other through these challenging times.
This dedication to patience, good deeds, and turning towards Allah mirrors the spirit highlighted in the abovementioned verses from Surat al-‘Asr, indicating that for them, victory lies in their steadfastness and unity in faith.
This is a victory on multiple fronts
Firstly, it has unified the Muslim Ummah and stirred them from their slumber. It has unveiled the true faces of hypocrites among us and also exposed the hypocrisy of Western governments and the alleged international laws that seem to favour specific racial groups.
Moreover, it has acted as a catalyst, introducing many to Islam through the suffering and hardship experienced during the siege.
The encirclement and siege imposed by the most powerful nations upon the people of Gaza serve as a testament to the fear these nations harbour towards this relatively small group.
This stands as a moment of immense pride and celebration for the people of Gaza, as they embody genuine freedom, unlike the rest of the world, including many Muslim nations, who boast of riches and glory but remain enslaved in various ways.
In the annals of history, the courage of the people of Gaza will be etched, celebrated in literary works, and honoured with esteemed accolades, portraying them as true heroes and the embodiment of genuine freedom.
The following verses of Abu Tayyib al-Mutanabbī (915-65) eloquently describe the people of Gaza with precision,
ألخَيْـلُ وَاللّيْـلُ وَالبَيْـداءُ تَعرِفُنـي
وَالسّيفُ وَالرّمحُ والقرْطاسُ وَالقَلَـمُ
“I am well-known to the steed, the night, and the desert, and to the sword, the spear, the paper, and the pen.” [17]
Action points
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We should learn from historical sieges like the Battle of the Trench, and draw resilience and faith from them.
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The current challenges faced in Gaza must unite the Muslim Ummah whilst exposing hypocrites among us.
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Recognise the power of adversity as an opportunity to introduce Islam to others, and building understanding and empathy.
Source: Islam21c
Notes
[1] al-Sallabi, A.M. (2020). The Noble Life of the Prophet. 2nd ed. Istanbul: Asalet, vol. 3, p. 1,355.
[2] al-Sallabi, A.M. (2020). The Noble Life of the Prophet. 2nd ed. Istanbul: Asalet, vol. 3, p. 1,369.
[3] al-Qur’ān, 33:10-11
[4] Siddiqui, A.H. (2010). The Life of the Prophet ﷺ. Adam Publishers and Distributors. India, pp. 216-217.
[5] Mubarakpuri, S. R. (2002). The Sealed Nectar: Biography of the Prophet Muhammad. Revised edition. Darussalam. p.373
[6] Sahīh al-Bukhāri. (n.d.). The Life of the Prophet. Hadith 4109. In: Book 64, Hadith 153, Book of Military Expeditions led by the Prophet ﷺ (al-Maghāzi).
[7] al-Djazairi, S.E. (2006). Short History of Islam. UK: Institute of Islamic History, p. 134.
[8] Ibn al-Athīr; Chronicon, quod perfectissimum inscribitur, (al-Kamīl), ed. K.J. Tornberg, xii, pp. 233-235. Cited in: al-Djazairi, S.E. (2006). Short History of Islam. UK: Institute of Islamic History, p. 204.
[9] He was referring to the tragic event of the capture of Baghdad in that dreadful fashion by the oppressive Mongols, particularly Hulagu the Tatar, with a reluctance to recount it.
[10] al-Kamīl fi al-Tarīkh, Vol. 12, p. 358
[11] Ibn Fuwatī, al-Hawādith al-Jāmiʿa wa-l-Tajārib al-Nāfiʿa fī al-Miʾa al-Sābiʿa, M. al-Najm (ed.) (Beirut: Dār al-Kutub al-ʿIlmiyya, 2003), 237. Translated in Hend Gilli-Elewy, ‘al-Hawādit al-ǧāmiʿa: A Contemporary Account of the Mongol Conquest of Baghdad, 656/1258’, Arabica, 58 (2011), 353–71, 368. Cited in: Plague and the Fall of Baghdad (1258) Nahyan Fancy and Monica H. Green: Available at: Fancy N, Green MH. Plague and the Fall of Baghdad (1258). Med Hist. 2021 Apr;65(2):157–77. doi: 10.1017/mdh.2021.3. PMCID: PMC8663044.
[12] al-Qur’ān, 94:6
[13] Khowaiter, A.A. (1978). Baibars the First: His Endeavours and Achievements. Egypt: Green Mountain Press Limited. p,20-3
[14] Hasan, M. (2000). History of Islam: Volume One. Karachi, Pakistan: Adam Publishers and Distributors. p, 41
[15] al-Qur’ān, 103:1-3
[16] Musnad Ahmad
