Execution of Ka‘b bin Ashraf – A Tale of Treachery and Justice

Introduction

The worldwide Head of the Ahmadiyya Muslim Community, His Holiness, Hazrat Mirza Masroor Ahmad, Khalifatul-Masih V, delivered a Friday Sermon on 17 November 2023 where he provided a detailed account on the execution of Ka’b bin Ashraf.

Ka’b bin Ashraf was among the chieftains of Madinah and had been included in the treaty ratified by the Holy Prophet (sa). However after agreeing to this treaty, he started to openly spread disorder, and so ultimately, the Holy Prophet (sa) ordered for his execution. His Holiness quoted Hazrat Mirza Bashir Ahmad (ra) who writes the following in ‘The Life & Character of the Seal of Prophets (sa) – Volume II‘, pp. 297-307. This article presents the original excerpt.

Who Was Ka’b bin Ashraf?

The manner in which the Battle of Badr brought forth the heart-felt enmity of the Jews of Madinah has already been mentioned in the account of the Ghazwah of Banū Qainuqā‘. However, it is unfortunate that even the exile of the Banū Qainuqā‘ 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 Banū Nibhān, who came to Madinah and developed relations with the Banū Naḍīr and become their confederate. Ultimately, he managed to gain such power and influence that Abū Rāfi‘ bin Abil-Ḥuqaiq, head-chief of the Banū Naḍīr, gave him his daughter in marriage [1, 2]. 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 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 [3]. 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.

Muslim Treaty of Peace with the Jews of Medina

When the Holy Prophet (sa) migrated to Madinah, along with the other Jews, Ka‘b bin Ashraf also participated in the treaty which the Holy Prophet (sa) drafted between the Jews with regards to mutual friendship, peace and security, and collective defence [4]. 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 inquired 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 (sa) 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 [5]. In any case, this was merely religious opposition, which although was expressed in an unpleasant manner, could not at all be objectionable, and nor could Ka‘b be brought to task merely on this account. However, 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.

The Sedition of Ka’b bin Ashraf

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 Madinah. Upon hearing this news, at the outset, Ka‘b said that this news seemed to be false, because it was impossible for Muhammad (sa) to triumph over such a large army of the Quraish, and for such renowned chieftains of Makkah to be mixed to dust; if this news was true, then death was better than such a life [6, 7]. 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 Makkah, 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 [8, 9, 10]. 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 had been wiped out from the face of the earth [11].

After creating this fiery atmosphere in Makkah, this evil person turned to the other tribes of Arabia, and travelling from tribe to tribe, he incited people against the Muslims [12]. Then, he returned to Madinah and whilst composing Tashbib [an ode or poem], he alluded to the Muslim women in a very filthy and obscene manner in his provocative couplets [13]. In doing so, he did not even spare the women from the household of the Holy Prophet (sa) in his amorous couplets [14, 15], and had these couplets widely publicised throughout the country. Finally, he 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 [16, 17].

The Execution of Ka’b bin Ashraf

In light of the treaty which had been settled between the inhabitants of Madinah upon his arrival, the Holy Prophet (sa) was the chief executive and commander in chief of the democratic State of Madinah. 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 [18, 19]. However, due to the sedition of Ka‘b, since the atmosphere of Madinah 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 Madinah, 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. 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 [20]. Muhammad bin Maslamah (ra) submitted, “O Messenger of Allāh! 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) said, “Alright then.” As such, with the counsel of Sa‘d bin Mu‘adh (ra), Muhammad bin Maslamah (ra) took Abu Na’ilahra 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) demands charity of us, while we are of straitened circumstances. Would you be so kind as to give us a loan?” [21]. 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 (ra) 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 (ra) inquired, “What do you require?” This wretched person responded, “Leave your women as collateral.” Suppressing his anger, Muhammad (ra) 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 (ra) responded, “This is not possible either, we cannot bear the reproach of the whole of Arabia. Albeit, if you are generous enough, we are willing to leave our arms with you as collateral.” Ka‘b agreed, and Muhammad bin Maslamah (ra) 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). When they had led Ka‘b out of his home, they brought him to one side during the course of discussions. After some time, walking along, Muhammad bin Maslamah (ra) or some other companion raised his hand towards the head of Ka‘b by some excuse, and with great speed, taking firm hold of his hair, he called out to his companions, “Strike now!” The Companions, who were already prepared and armed, wielded their swords at once; finally Ka‘b was killed and fell to the ground. Muhammad bin Maslamah (ra) and his companions departed from there and quickly presented themselves to the Holy Prophet (sa), and conveyed to him the news of his execution [22].

Response of the Jewish Tribes of Medina

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 [23, 24]. Upon this, the people became fearful and did not say a word [25, 26]. 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 [27, 28]. This treaty was entrusted to Hazrat Ali (ra) [29]. Furthermore, nowhere in history is it recorded that after this, the Jews ever mentioned the execution of Ka‘b bin Ashraf and accused the Muslims, for in their hearts they knew that Ka‘b received the rightful punishment due to him.

Objections of Orientalists Reviewed

Some western historians have greatly worn out their pens on the issue of the execution of Ka‘b bin Ashraf, and presenting this incident as being an unpleasant blemish upon the mantle of the Holy Prophet (sa), they have levelled allegations. However, what needs to be studied is that firstly, was this execution in itself a justified action or not? Secondly, was the method that was employed for this execution justifiable or not? With regards to the first issue it should be remembered that Ka‘b bin Ashraf had entered into a formal agreement of peace and security with the Holy Prophet (sa). Scheming against the Muslims was out of the question, especially when he had agreed to support the Muslims against all foreign enemies and to maintain friendly relations with the Muslims. By virtue of this treaty, he had also accepted that the Holy Prophet (sa) would be the chief executive of the democratic state which had been established in Madinah, and that the verdict of the Holy Prophet (sa) would be legally binding in all disputes, etc. Therefore, historical evidence proves that under this very treaty, Jewish people would present their cases before the Holy Prophet (sa) and he would administer verdicts to them. As such, in a case of adultery, a Jewish man and a Jewish lady were given the penalty of stoning according to the law of the Torah [30]. In these circumstances, ignoring all of his treaties and agreements, Ka‘b committed treason against the Muslims, as a matter of fact, against the very government of the time. He planted the seed of violence and disorder in Madinah; he attempted to inflame a fire of war within the country and dangerously incited the tribes of Arabia against the Muslims; he composed provocative couplets against the Muslim women, whilst composing Tashbib; and conspired to assassinate the Holy Prophet (sa). Furthermore, all of this was done in such a time, when the Muslims were already surrounded by difficulties from all four directions and the deadly beasts of Arabia were becoming mad in the thirst for their blood. The state of the Companions was such that neither did the day pass by in peace, nor the night. Due to the danger of an enemy attack, they could not even sleep at night. In these circumstances, did the crime of Ka‘b not warrant some form of punishment? Then was there any punishment lesser than death which could have brought an end to this mischievous behaviour of the Jews? I do not believe that any unbiased individual can consider the execution of Ka‘b as being an unjust action. Even today, in countries which are known as ‘civilised’, when a criminal is guilty of the crimes of rebellion, infraction of treaty, inciting war, and attempted assassination, is such a person not administered the death penalty?

The second question relates to the method of the execution. With regards to this issue, it should be remembered that there was no formal ruling power in Arabia at the time. Rather, every individual and every tribe was free and independent. In this state, which court of law existed where a case could be filed against Ka‘b and a formal judgement for his execution could be sought? Should a complaint have been lodged with the Jews, of whom he was a leader, and who had themselves committed treachery against the Muslims already, and would create disorder every other day? Should the case have been presented before the Quraish of Makkah, who were thirsty for the blood of the Muslims? Should justice have been sought from the tribes of Sulaim and Ghatafan, who had planned to launch a sudden attack on Madinah at night three or four times, in the last few months alone? Reflect on the state of Arabia at the time, and then contemplate that when a person was guilty of provocation, inciting war, mischievous behaviour and attempted assassination, and due to this, his remaining alive was felt to be a threat to their own security and the security of the country, what other alternative was available to the Muslims, except for executing such a person when the opportunity presented itself, in the consideration of self-defence? It is far more beneficial for an evil and violent man to be executed, as opposed to the lives of many peace-abiding citizens being put to danger, and the peace of the country being ruined.

Was Prophet Muhammad (sa) Authorised to Give an Execution Order?

Then, as mentioned above, in light of the treaty which took place between the Muslims and Jews after the migration, the Holy Prophet (sa) did not possess the capacity of an ordinary citizen. On the contrary, he had now become the chief executive of the democratic state which had been established in Madinah. The Holy Prophet (sa) had been given the authority to issue whatever verdict he deemed appropriate with respect to all disputes and political affairs [31]. Hence, in the interest of domestic peace, if the Holy Prophet (sa) declared Ka‘b as being worthy of death due to his mischievous behaviour, what right does anyone possess to object to this verdict of the Holy Prophet (sa) as if one is sitting on a court of appeal to reconsider his decision; especially after 1300 years have elapsed and many intricate details of that era are not at our disposal either; and when historical evidence establishes that even the Jews themselves found this punishment of Ka‘b as being reasonable in light of his crimes, and took to silence without raising a single objection. If the allegation is raised that prior to the verdict of execution why were the Jews not summoned so that the crimes of Ka‘b could be listed, and then after proof had been completely furnished, his execution could have been formally and publicly announced, the answer to this has already been presented above. At the time, the situation prevalent was so sensitive that if such a method had been employed there was a serious risk of the rise of inter-tribal conflict. Moreover, it would not have been surprising for a dangerous chain of violence and bloodshed, and civil war to have broken out in Madinah. Hence, in the likeness of those tasks which prove to be more beneficial if done quickly and silently, taking into consideration public peace, the Holy Prophet (sa) deemed it appropriate to quietly issue the verdict relevant to the punishment of Ka‘b. However, there was absolutely no deception of any kind involved in this, nor did the Holy Prophet (sa) intend to keep this punishment secret, because as soon as the delegation of Jews came to the Holy Prophet (sa) the following morning, the Holy Prophet (sa) immediately and without hesitation related the entire account to them. Furthermore, by taking full responsibility for this action, the Holy Prophet (sa) proved that there was no question of deception or anything of that sort. Moreover, the Holy Prophet (sa) clearly told the Jews that on the basis of such and such grave crimes, this punishment was administered to Ka‘b, and that it was issued by his express order. The delegation accepted the logic in this explanation and spoke no more, believing the crimes of Ka‘b to sufficiently and legally warrant the punishment meted out to him.

Did the Companions Lie to Deceive Ka’b bin Ashraf?

The allegation that on this occasion, the Holy Prophet (sa) gave his Companions permission to lie and cheat, is absolutely incorrect and authentic narrations reject this notion. The Holy Prophet (sa) did not at all give permission to lie and speak falsehood. Rather, according to the narration in Sahih Bukhari, which is the most authentic of all narrations, when Muhammad bin Maslamah (ra) said to the Holy Prophet (sa) that in order to execute Ka‘b silently, we shall be required to say something, taking into consideration the towering benefits, which were the reason for a silent punishment in the first place, the Holy Prophet (sa) responded merely by saying, “Alright then.” On this occasion, there was absolutely no further explanation or clarification by either the Holy Prophet (sa) or Muhammad bin Maslamah (ra) [32].

Obviously, the only thing that was implied by the Holy Prophet (sa) was that in order for Muhammad bin Maslamah (ra) and his companions to bring Ka‘b outside upon reaching his home, they would surely be required to say something as a result of which Ka‘b would willingly and happily leave his home and come along with them; and there is absolutely nothing wrong with this. After all, during a time of war, when spies are sent on a mission, they too are required to say such things, and no sensible individual ever objects to this. Hence, in any case, the mantle of the Holy Prophet (sa) is pure.

Now remains the issue of Muhammad bin Maslamah (ra), and his companions who went there and actually said such things. As such, even in their dialogue, there is actually nothing about it which can be deemed immoral. In actual fact, they did not say anything false. Albeit, taking into consideration the fundamental purpose of their mission, they did use certain words, which could be construed in more than one way, but there was no other option. In a state of war, for a good and righteous cause, such a mild diversion from simple and straightforward words, cannot be objectionable at all in the eyes of a sensible and honest individual. As a matter of fact, the truth is that the conversation of Muhammad bin Maslamah (ra) and his Companions is a very excellent and interesting example of the positive influence impressed upon the Companions through the company of the Holy Prophet (sa). What was the state of the people of Arabia prior to Islam? Is there any doubt in the fact that they were a people indulged in all kinds of filth? Deception, falsehood, and lies had, as if, become a part of their very nature. Yet, a short span in the company of the Holy Prophet (sa) had imprinted such a deep effect upon their hearts, that speaking a lie was out of the question; rather, even for a very good and righteous cause, they did not wish to deviate an inch from simple and straightforward speech. As such, even upon this dangerous occasion, which had come about as a result of the incitement of Ka‘b, they felt the need to seek permission from their Master to diverge even slightly from the course of straightforward dialogue. In contrast, to this example of theirs, if one studies the injustice which is inflicted and the oppression and falsehood which is employed in the world today among all nations and people in the name of the false principle that, ‘The end justifies the means,’ a person is left astonished. The heart becomes replete of praise for the pure and miraculous influence of the Holy Prophet (sa), which was embossed upon the ignorant and barbaric people of Arabia, through his training in such a short span of time.

References

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21. Although this statement was formulated for the specific occasion at hand, but nonetheless, it was correct in its own right. The reason being that the Holy Prophet (sa) did in fact urge his Companions to offer alms and pay Zakāt in order to fulfil the needs of the nation, and it is also true that the Companions were generally poor and without means.
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29. Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 266, Sariyyatu Qatli Ka‘b bin Al-Ashraf, Dāru Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
30. Ṣaḥīḥul-Bukhārī, Kitābul-Ḥudūd, Bābur-Rajmi Fil-Balāṭ, Ḥadīth No. 6819
31. As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, pp. 354-355, Hijratur-Rasūlsa / Kitābuhūsa Bainal-Muhājirīna Wal-Anṣāri Wa Muwāda‘atu Yahūd, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
32. Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Qatli Ka‘b bin Al-Ashraf, Ḥadīth No. 4037