Execution of Ka'b bin Ashraf
The incident of the execution of Ka‘b bin Ashraf has been written by Hazrat Mirza Bashir Ahmad Sahib in The Life and Character of the Seal of Prophets, having taken it from various historical sources. The incident is as follows:
“The Battle of Badr had manifested the heart-felt enmity of the Jews of Medina.” (It is unfortunate that the Jews of Medina believed that the disbelievers would destroy the Muslims during the Battle of Badr. However, the battle went in the way of the Muslims and they became victorious. Due to this, the heart-felt enmity of the Jews became evident.)
Hazrat Mirza Bashir Ahmad Sahib further writes:
“It is unfortunate that even the exile of the Banu Qainuqa was unable to sway the other Jews towards reconciliation, and they continued to grow in their mischief and disturbances. As such, the incident of the execution of Ka‘b bin Ashraf is also a link in this very chain. Although Ka‘b was a Jew by religion, he was not actually Jewish by descent; rather, he was an Arab. His father, Ashraf, was a very clever and cunning man of the Banu Nibhan tribe, who came to Medina and developed relations with the Banu Nazir and became their confederate. Ultimately, he managed to gain such power and influence that Abu Rafi bin Abil-Huqaiq, head-chief of the Banu Nazir, gave him his daughter in marriage. It was this very daughter who gave birth to Ka‘b, who grew to attain an even greater status than that of his father. This was to such an extent that ultimately he took on such a capacity that all the Jews of Arabia began to accept him as their chief. In addition to being a well-built and attractive man, Ka‘b was also an eloquent poet and a very wealthy man. Through generous spending, he would always keep the scholars and other influential personalities of his nation under his own control. However, from a moral perspective, he was a man of extremely ill morals, and was a master in the art of secret schemes and conspiracies.
When the Holy Prophet (sa) migrated to Medina, along with the other Jews, Ka‘b bin Ashraf also participated in the treaty which the Holy Prophet (sa) drafted between the Jews with regard to mutual friendship, peace and security, and collective defence. However, deep within, the fire of malice and enmity began to burn in the heart of Ka‘b and he began to oppose Islam and the Founder of Islam through secret schemes and conspiracies. As such, it is recorded that every year, Ka‘b would give a large sum of charity to Jewish scholars and religious leaders. However, after the migration of the Holy Prophet (sa), when these people came to collect their yearly allowances, within the course of discussion, he began to mention the Holy Prophet (sa) and enquired of them as to their opinion of the Holy Prophet (sa) in light of religious scriptures. They responded that apparently it seemed as if he was the very same prophet who had been promised to them. Ka‘b was greatly displeased at this response and sent them away referring to them as immensely dull, and did not give them their usual charity. When the Jewish scholars lost their bread and butter, after some time, they came back to Ka‘b and said that they had misinterpreted the signs and that they had contemplated again to discover that in actuality, Muhammad was not the prophet who had been promised to them. This response served the purpose of Ka‘b, and satisfied with their answer, he reinstated their yearly stipend. In any case, this was merely religious opposition, which although was expressed in an unpleasant manner, could not at all be objectionable, (people oppose for religious reasons, however it is not a serious crime) and nor can one be brought to task merely on this account.”
This incident is regarding the execution of Ka’b, and although one can oppose due to one’s religion or faith, however mere opposition was not the reason for his execution.
“In fact, after this, the opposition of Ka‘b took on a more dangerous form, and ultimately, after the Battle of Badr, he began to employ such conduct, as was extremely mischievous and seditious, and created very dangerous circumstances for the Muslims. In actuality, prior to the Battle of Badr, Ka‘b thought that this religious zeal was a temporary one, and gradually, all of these people would disperse on their own and revert to their ancestral religion. However, on the occasion of Badr, when the Muslims were granted an extraordinary victory, and most of the chieftains of the Quraish were slain, he understood that this new religion would not die out by itself. Hence, after Badr, he resolved to exert his best efforts to abolish and utterly destroy Islam. The first expression of his heart-felt rancour and jealousy was at the occasion when news of the victory of Badr reached Medina. Upon hearing this news, at the outset, Ka‘b said that that news seemed to be false, because it was impossible for Muhammad to triumph over such a large army of the Quraish, and for such renowned chieftains of Mecca to be mixed to dust; if the news was true, then death was better than such a life. When this news had been confirmed and Ka‘b was assured that the victory at Badr had granted Islam such strength as was beyond his wildest dreams, he was overcome with anger and rage. He immediately prepared for journey and took to Mecca, and upon reaching there, by the power of his persuasive speech and poetic tongue, inflamed the fire that was kindling in the hearts of the Quraish. He created an unquenchable thirst in their hearts for Muslim blood, and filled their hearts with sentiments of revenge and enmity. Then, when their emotions had become immensely sparked as a result of his incitement, Ka‘b took them to the courtyard of the Ka‘bah, and handing them the drapes of the Ka‘bah, had them swear that they would not rest until Islam and the Founder of Islam (sa) had been wiped out from the face of the earth. (He took this oath from the disbelievers of Mecca.)
“After creating this fiery atmosphere in Mecca, this evil person turned to the other tribes of Arabia, and travelling tribe to tribe, he incited people against the Muslims. Then, he returned to Medina and whilst composing tashbib [evocative poetry], he alluded to the Muslim women in a very filthy and obscene manner in his provocative couplets. In doing so, he did not even spare the women from the household of the Holy Prophet (sa) in his amorous couplets, and had these couplets widely publicised throughout the country.
“Finally, he [Ka‘b bin Ashraf] hatched a conspiracy to assassinate the Holy Prophet (sa). Under the ploy of a feast, he invited the Holy Prophet (sa) to his residence, and with a few Jewish young men he schemed to have the Holy Prophet (sa) assassinated. However, by the grace of God, information was received in advance and this plan of his was unsuccessful. In light of the treaty which had been settled between the inhabitants of Medina upon his arrival, the Holy Prophet (sa) was the chief executive and commander in chief of the democratic State of Medina. Thus, when the state of affairs escalated to such an extent, and charges of infraction of treaty, rebellion, inciting war, sedition, use of foul language and conspiracy to assassinate the Holy Prophet (sa) had been established, he issued the verdict that Ka‘b bin Ashraf was liable to be put to death due to his actions. The Holy Prophet (sa), therefore, instructed some of his Companions to execute him. However, due to the sedition of Ka‘b, since the atmosphere of Medina at the time was such that if a formal announcement had been made before his execution, there was a possibility that civil war may have erupted in Medina, and there was no telling how much massacre and carnage would have ensued as a result. The Holy Prophet (sa) was willing to offer any possible and reasonable sacrifice in order to prevent international violence and bloodshed (he did not want to cause any war). Thus, he instructed that Ka‘b should not be executed publicly; rather, a few people should quietly find an opportunity and put an end to him. The Holy Prophet (sa) assigned this duty to a faithful companion named Muhammad bin Maslamah (ra), and emphasised that whatever strategy was devised, should be executed with the counsel of Sa‘d bin Mu‘adh (ra), who was the chief of the Aus tribe. Muhammad bin Maslamah (ra) submitted, ‘O Messenger of Allah! In order to kill him silently, we shall be required to say something,’ which meant that some excuse, etc, would be required, by which Ka‘b could be lured out of his residence and executed in a secure location. Taking into account the grave consequences which could have arisen if a covert operation had been ruled out, the Holy Prophet (sa) thus allowed for this. As such, with the counsel of Sa‘d bin Mu‘adh, Muhammad bin Maslamah (ra) took Abu Na’ilah and two or three other Companions along and reached the residence of Ka‘b. They called Ka‘b out from his living quarters and said, ‘Our Chief (i.e., Muhammad (sa)) demands charity of us, while we are of straitened circumstances. Would you be so kind as to give us a loan?’ Upon hearing this, Ka‘b jumped with joy and said, ‘By God! This is nothing – the day is not far when you shall become averse to him and abandon him.’
“Muhammad bin Maslamah responded, ‘In any case, we have already accepted Muhammad (sa) and are now waiting to see the final outcome of this dispensation, but you tell us whether or not you will give us a loan?’ ‘Of course!’ said Ka‘b, ‘But you will be required to deposit some collateral.’ Muhammad bin Maslamah enquired, ‘What do you require?” This wretched person responded, ‘Leave your women as collateral.’ Suppressing his anger, Muhammad bin Maslamah said, ‘How is it possible for us to leave our women as collateral to a man like yourself.’ He responded, ‘Alright, then your sons shall do.’ Muhammad bin Maslamah responded, ‘This is not possible either, we cannot bear the reproach of the whole of Arabia. However, if you are generous enough, we are willing to leave our arms with you as collateral.’ Ka‘b agreed, and Muhammad bin Maslamah and his companions left with the promise to return at night. At nightfall, this party arrived at the residence of Ka‘b with their weapons, (as now they were able to openly take their arms along with them). When they had led Ka‘b out of his home, they brought him to one side during the course of discussions. After some time, while walking along some distance, these companions, who were already prepared and armed, wielded their swords at once and killed Ka‘b. Muhammad bin Maslamah and his companions departed from there and quickly presented themselves to the Holy Prophet (sa), and conveyed to him the news of his execution.
When news of the execution of Ka‘b became known, a tremor rippled through the city, and the Jewish people were deeply enraged. The following day, in the morning, a delegation of the Jews presented themselves before the Holy Prophet (sa) and complained that their leader Ka‘b bin Ashraf had been murdered in such and such way. The Holy Prophet (sa) listened to their comments and said, ‘Are you also aware of the crimes which Ka‘b is guilty of?’ Then, the Holy Prophet (sa) briefly reminded them of all the evil schemes which Ka‘b was guilty of, i.e., infraction of treaty, inciting war, sedition, use of foul language and conspiracy of assassination, etc. Upon this, the people became fearful and did not say a word. After this, the Holy Prophet (sa) said, ‘At least from here onwards, you would do well to live in peace and harmony, and do not sow the seed of enmity, violence and disorder.’ As such, with the agreement of the Jews, a new treaty was drafted, and the Jews promised once again to live with the Muslims in peace and harmony, and to abstain from a course of violence and disorder.”
(Seerat Khatam-un-Nabiyeen, Hazrat Mirza Bashir Ahmad Sahib (ra), pp. 466-470)
Having listened to them, the Holy Prophet (sa) did not say that the Muslims did not execute him. Rather, he began to count his crimes and he mentioned the imminent outcome, which was that he should be executed due to those crimes. Furthermore, even the Jews had to admit that the Holy Prophet (sa) was in the right. This is the reason that a new treaty was made so that such incidents would not be repeated in the future and so that a peaceful environment and atmosphere would be established for the future. Also, to prevent the Jews from taking revenge and Muslims punishing them in retaliation. If the Jews had considered his execution to be wrong and that he should not have been executed in that manner, they would not have remained silent. Rather, they would have demanded the blood money. However, they did not make such demands, but remained silent. Hence, all of these aspects signify that this execution was justified according to the laws of that time. The disorder he was spreading was even severer than murder and this indeed was the punishment for such a criminal. Furthermore, as I mentioned, according to the traditions and customs of the time, it was permissible to punish him in this manner, and moreover the conduct of the Jews themselves testifies to this, thus there is no room for any criticism. If this was not permissible, the Jews would most certainly have objected as to why a case was not filed against him and why he wasn’t punished publicly. Thus, this fact proves that his execution was absolutely justified and he was deserving of this punishment. However, it should also be made clear that nowadays, extremists and governments misinterpret such incidents and believe that it is justified to execute people in this manner. First of all, disorder is not being spread in the manner it was being done then. Those people who are executed, are not among those who spread disorder. Secondly, on that occasion, it was only the criminal who was punished, not his family or anyone else. When these people carry out executions, they kill innocent people, women and children and leaving many others handicapped and disabled. Nevertheless, according to the rules and laws of today, this is not permissible. However, this form of punishment was applicable and compulsory at that time and it was prescribed by the government.