What Were Jewish Conspiracies in Islamic History and Their Plans in Early Islam to Infiltrate and Destroy the Religion?
After the physical removal of Jesus by the Jews, the Prophet of the End Times remained the only threatening element for the Jews. Just as they recognized and removed Jesus, they knew the characteristics of the End‑Times Prophet, as if he were one of their own children, based on the Torah. However, they spiritually distorted information related to Prophet Muhammad (Peace be upon him and his family) and described him differently to the people. The Jewish establishment regarded him as the greatest threat to achieving its primary goal, the establishment of a global government, and therefore devised precise plans to confront the threat posed by the End‑Times Prophet. The Jewish conspiracies in Islamic history to combat the End‑Times Prophet were carried out on three levels:
-Assassination attempts against the ancestors of Prophet Muhammad (Peace be upon him and his family), against the Prophet himself, and, more generally, preventing his coming.
-Creating obstacles to prevent him from reaching Jerusalem because Jerusalem was the center of Jewish aspirations, and the Prophet’s conquest of Jerusalem would have meant the Jews’ lasting disappointment in forming a global government.
-Infiltrating the Prophet’s government (Peace be upon him and his family) and taking control of it.
The Jewish establishment used several different approaches regarding anticipation of the Prophet’s birth among them: some, like contemporary Christians, awaited a savior and the final prophet, while others went to Arabia to eliminate him and neutralize the threat, settling in various places there to prevent any possible occurrence.
Since they had long awaited the advent of the End‑Times Prophet, they used physiognomy, a widely used and important Jewish science, to identify the faces of the Prophet’s ancestors and carried out assassination attempts against them to prevent his birth. But they frequently failed and did not achieve their goal. After they failed in the assassination project, they implemented the next phase of the plan. The aim of these Jewish actions was to block any likely route by which the Prophet (Peace be upon him and his family) might travel to the Holy Land by erecting multiple barriers. The Jewish Establishment, through stirring up internal conflicts among the tribes of Medina and inciting the polytheists outside Medina, had truly made conditions difficult for the Prophet (Peace be upon him and his family) and the Muslims. A survey of history shows that before and after each battle between the Muslims and the polytheists, harassing actions by the Jews caused trouble for the Prophet (Peace be upon him and his family) and the Muslims and drained them greatly. The Jews launched various conflicts; in addition, by organizing hypocrites within the Prophet’s army, they were able to infiltrate his governmental system and continue their influence up to the Prophet’s martyrdom.
In this connection, several questions arise which this article addresses:
– What plots did the Jewish establishment devise to eliminate the Prophet (Peace be upon him and his family)?
-How did the wars begin and what were their outcomes?
– Who were the Jewish agents that infiltrated the Islamic army?
– What were the primary objectives behind these acts of hostility and sabotage?
– What have been the consequences of Jewish conspiracies in Islamic history and in the world today?
Jewish Conspiracies Before the Prophet’s Birth
The Prophet’s ancestor was named Hashim, and his tomb is in Gaza. Years earlier, Moses had informed the Jews of the coming of the End‑Times Prophet and described his characteristics. Physiognomy was highly developed among the Jews, and through signs and indications, they identified Hashim and were convinced that the End‑Times Prophet would certainly descend from his line. One of Jewish conspiracies in Islamic history was their decision to kill Hashim, but fortunately they missed their chance, and he was assassinated after the conception of Abdul‑Muttalib [1]. Later, when Muttalib brought Hashim’s son to Mecca to take responsibility for him and act as his guardian, he was identified by the Jews and subjected to an assassination attempt, but Muttalib was saved and the Jewish plot failed. Shaybah, Hashim’s son, was later given the name Abdul‑Muttalib [2]. When Abdullah, son of Abdul‑Muttalib, was born, the Jews repeatedly attempted to assassinate him, but they were unsuccessful [3]. Even after the Prophet’s birth, the Jews continued to pursue plots to murder and eliminate him. They were even aware of the night of his birth through certain special sciences [4]. The Prophet’s relatives, who knew of the Jewish conspiracies against him and his ancestors, and understood their aims, made serious efforts to counter these assassination attempts. The Jewish establishment employed every means to prevent the Prophet’s birth and neutralize the threat he posed to them. But the hand of God is above all hands, and He protects those who try to establish justice on earth.
Jewish Conspiracies After the Prophet’s Birth
After the Prophet’s birth, his grandfather Abdul‑Muttalib assumed responsibility for his protection. He was aware of the Jews’ assassination project and felt it necessary that Prophet Muhammad (Peace be upon him and his family) be kept out of sight and away from Mecca. So he entrusted him to a wet nurse named Halima, whose home was far from Mecca. Although historians have written that the infant was given to a nurse because of Amina’s lack of milk, the Arab custom, or Mecca’s unfavorable climate, these reasons were merely superficial. There were plenty of wet nurses in Mecca, the climate was tolerable for everyone, and there is no account of other children being sent away; in most cases, infants were raised in Mecca alongside their parents.
In truth, strangers’ comings and goings in the city had increased and the possibility of an assassination was real, so Abdul‑Muttalib was forced to hide the child. Even the reason he returned the Prophet (Peace be upon him and his family) to Mecca after five years was that the child had been identified by the Jews. It was therefore best for Abdul‑Muttalib himself to take responsibility for protecting him [5]. The need to protect the child was so great that Abdul‑Muttalib kept him by his side in many places; a significant part of his will concerned instructions to Abu Talib to protect the Prophet (Peace be upon him and his family) [6].
Abu Talib then devoted all his efforts to safeguarding the Prophet (Peace be upon him and his family), even bringing him on trading journeys. On one trip, a Christian monk named Bahira recognized the child and, after showing him great respect, asked Abu Talib to return the boy to Mecca so that the Jews could not reach him. Bahira told Abu Talib that all the People of the Book knew about the birth of the End‑Times Prophet and certainly knew his characteristics, and that he must keep the boy out of the public eye. The danger posed by Jewish hostility was so well known that even the Christian scholar Bahira had warned of it. Abu Talib returned the child and took no further journeys [7]. Nevertheless, seven Jewish men traced the Prophet’s route to Bahira and came intending to assassinate him, but Abu Talib had already returned the Prophet (Peace be upon him and his family) to Mecca [8]. Abu Talib’s protection was such that he would eat before the Prophet (Peace be upon him and his family) to ensure the food was not poisoned, sleep beside him, and always enter any place ahead of him to confirm there was no threat of assassination [9] and to prevent Jewish conspiracies in Islamic history against the Prophet (Peace be upon him and his family).
Building Strongholds: The Jewish Establishment from Medina to Jerusalem
After the violent attacks and character‑assassination efforts against the End‑Times Prophet (Peace be upon him and his family), the Jews made extensive efforts to establish a chain of strongholds and obstacles to block Prophet Muhammad’s route to Jerusalem. For this reason, they went to Yathrib (Medina), then still a barren, sparsely populated area, and settled there [10]. One may ask why, knowing the Prophet (Peace be upon him and his family) would be raised in Mecca, they did not go to Mecca. The answer given here is that they did not know he would be based in an area between the mountains of Uhud and Asir, so they chose Yathrib as their center [11]. Yathrib thus became the focal point of Jewish conspiracies in Islamic history.
Some settled in Khaybar, some in Tabuk, some in Yathrib, some in Mutah, and some in Jerusalem. Looking at the map, it appears the Jewish establishment placed its various groups in seven defensive belts from Medina to Jerusalem so as to close off every possible route the Prophet (Peace be upon him and his family) might take.
Although some of them claimed they had come to Yathrib to reach and accept the End‑Times Prophet (Peace be upon him and his family), they never truly believed in him, just as they had not believed in Jesus (Peace be upon him). If they had, why did they not come into his presence during his thirteen years in Mecca? And why did they settle in a barren, uninhabited area? All their site selection and settlement across the seven regions from Yathrib to Jerusalem were deliberate and planned to block the Prophet’s way to Bayt al‑Muqaddas (Jerusalem).
The seven entrenchments, Banu Qurayza, Banu Mustaliq, Banu Nadir, Khaybar, Tabuk, Mutah, and Jerusalem, stood in the Prophet’s path at various times. In each of these locations, they engaged in battles with him and carried out part of Jewish conspiracies in Islamic history. In each confrontation, a Jewish stronghold was taken by the Messenger of God (Peace be upon him and his family), and his forces advanced in several campaigns as far as Mutah, but through Jewish stratagem, they ultimately did not reach Jerusalem.
The Prophet’s Confrontation with the Jews in Medina
The Jewish establishment could not attack the Prophet (Peace be upon him and his family) in Mecca; although the polytheists were enemies of the Prophet (Peace be upon him and his family), they still regarded him as one of their own and felt a strong attachment to him. Moreover, he had treated them kindly, and personal, urban, and emotional ties remained, so the Jews could not create problems for him there. However, after the Prophet’s migration to Medina and his settlement and the formation of the Ummah, the situation changed, and this marked the beginning of Jewish conspiracies against Islam. Medina thus became, in the Jews’ view, a hostile camp, and the environment for implementing their objectives was set.
The point is that the Jews historically conducted many affairs by guile and rarely revealed their true intentions. Jewish conspiracies in Islamic history followed this pattern. After settling in Medina, a selected delegation from the Jewish tribes of Banu Nadir, Banu Qaynuqa, and Banu Qurayza came before the Prophet (Peace be upon him and his family) and concluded a Peace pact [12]. The Prophet (Peace be upon him and his family) concluded a separate pact with each of these tribes [13].
Under these pacts, the Jews agreed not to bother the Prophet (Peace be upon him and his family) and the Muslims, not to harm them, and not to ally with the Prophet’s enemies. In return, the Messenger of God (Peace be upon him and his family) and the Muslims would not attack them. According to the agreement, if the Jews acted against them by word, weapon, hand, mount, or in any other way, then their blood would be lawful to the Prophet (Peace be upon him and his family), giving him permission to kill them, enslave their families, and take their property as spoils.
Breach of the Pact by the Jews
Unfortunately, it did not take long before the provisions of that treaty were gradually disregarded by the Jews, and they created various problems and much trouble for the Prophet (Peace be upon him and his family).
Reviewing Jewish conspiracies in Islamic history shows that for the Jewish establishment, the end often justified the means. With the aim of inflaming division and hostility between the polytheists and the Messenger of God (Peace be upon him and his family), they even worshipped the idols of the Quraysh and continually incited the polytheists against him [14].
On the other hand, knowing that the growth and spread of Islam would be certain if the two tribes of Aws and Khazraj united, they were leading the people back toward the thinking of the Age of Ignorance. The establishment reminded them of the pre‑Islamic internal feuds and kindled the fire of hatred in their hearts [15].
They also, as always, engaged in distortion, changing the descriptions of the End‑Times Prophet (Peace be upon him and his family) in their scriptures so that people would not recognize him and believe in him [16]. The Jewish establishment often used ridicule to advance its goals; this became so pronounced that God even spoke of it in the Quran [17].
Another method they used was to try to deceive Prophet Muhammad (Peace be upon him and his family). They imagined they could shake his faith. They proposed that if he sided with them in a dispute and ruled in their favor, the Jewish scholars would, in turn, endorse him and the rest of the community would be inclined toward him. In reality, however, the entire scheme was a plot to disgrace him and undermine his credibility before the people. The Prophet (Peace be upon him and his family) rejected their proposal, and God exposed their conspiracy in the Quran [18].
Among other Jewish conspiracies in Islamic history, they often played a prominent role before any polytheist attack against the Messenger of God, typically provoking, strengthening, and supporting the polytheists so they would take the field and attack the Muslims. The Quran itself indicates in some verses that the Jews were a central axis of attacks against the Muslims and that many operations by polytheist followed Jewish initiatives [19]. Another major treachery was that, after battles when the Muslims were exhausted, the Jews would often launch new plots or fights against them, further draining their strength.
The Series of Wars the Jewish Establishment Waged against the Prophet (Peace Be upon Him and His Family)
The Jewish conspiracies in Islamic history were multifaceted and deliberate. In addition to creating a tense psychological atmosphere for the Muslims, they also turned to military campaigns and armed confrontations so as to block every path to security and victory for the Muslims. In most battles of the Prophet’s era, we can detect the hidden or overt traces of the Jewish establishment. Sometimes concealed and ambiguous, as at Badr, and sometimes explicit, as in the instigation of the polytheists at Uhud and the Trench or their open uprising at Khaybar.
-The Jewish trace at Badr
One important point to understand about Jewish conspiracies in Islamic history is their frequent use of infiltrators placed within the Muslim army to achieve their aims. This tactic was especially prevalent during the early formation of the community in Medina. This is because the Jews could not yet reveal their true face and were obliged to maintain appearances, so their planted hypocrites acted precisely in accordance with Jewish objectives, leaving no obvious sign of their involvement. Although the Battle of Badr is one of the proudest events in Islamic history and resulted in a stirring victory for the Muslims, suspicious errors were committed by some individuals. Badr marked the start of armed confrontation between the forces of polytheism and monotheism and, given the decisive strike carried out by the numerically smaller Muslim force, it could have ended the threat of the polytheists permanently. But when the army of unbelief was routed, some Muslims unilaterally and without the Prophet’s orders halted the pursuit. The reason was that they had taken certain polytheists captive on their own initiative and concentrated their attention on guarding them. That allowed the polytheist leaders to escape to Mecca. Two Muslims, who by chance later rose to the highest governmental offices and the caliphate after the Prophet’s death, publicly voiced opinions about the captives without consulting the Prophet (Peace be upon him and his family) and encouraged others to do the same [20]. In the end, the war captives were released in exchange for ransom after outside interventions. Those who fled the battlefield with unperceptive, mercenary Muslims, and prisoners released through hidden schemes, later caused the Battle of Uhud and created many problems for the Prophet (Peace be upon him and his family) and the Muslims.
Overall, one cannot say the Jewish establishment had a direct role in Badr, since they did not take part openly in the battle. However, some sources point to their indirect role in creating tension and division in Medina prior to Badr [21]. Another point is that the two men who played an important part in the issue of the captives were continually engaged throughout history in furthering Jewish aims, even though they always claimed benevolent intentions [22].
-The Jews’ role in the Battle of Uhud
One of the most serious Jewish conspiracies in Islamic history was their prominent role in instigating the Battle of Uhud. Before Uhud, they went to Mecca, conferred with Abu Sufyan, and encouraged him to wage war on the Muslims [23]. They promised Abu Sufyan that they would support him if he attacked the Muslims. Relying on those promises and backing, Abu Sufyan, about a year after his defeat at Badr, decided to attack the Muslims again. The heavy losses and suffering the Muslims faced in the Battle of Uhud were the direct result of the Jews instigating the conflict. Hypocrites within the Muslim army who openly and covertly served Jewish interests also played an important role in the weakness and defeat of the Muslim force at Uhud.
-The treachery of the Banu Qaynuqa
The tribe of Banu Qaynuqa were the first to lead in breaking the covenant and to take up arms against the Muslims. When the Prophet (Peace be upon him and his family) returned from Badr, Banu Qaynuqa conspired and violated their pact [24]. Being mainly goldsmiths and considered the bravest Jewish tribe, they once insulted a Muslim woman in their marketplace. Following that incident, a Jewish man was killed by a Muslim, and the Jews in turn killed that Muslim. The stage for war was set and they took refuge in their forts. The Messenger of God (Peace be upon him and his famly) responded firmly to this betrayal and besieged them in their fortresses for fifteen days, and eventually the Jews, exhausted and surrendered. According to the terms of the original covenant made at the founding of the community, the Prophet (Peace be upon him and his family) intended to punish and execute many of them [25], but their influential allies embedded within the Muslim forces pressured and even threatened him. Consequently, he was compelled to consent to the expulsion of the Jews, although their property was confiscated by the Muslim army.
-The betrayal of Banu Nadir
When the Muslim army returned from Uhud, Banu Nadir plotted to assassinate the Prophet (Peace be upon him and his family). The Muslims, already demoralized by the defeat at Uhud, moved under the Prophet’s orders toward the forts of Banu Nadir. They besieged the Jewish strongholds, and the siege dragged on.
As usual, the Jews had coordinated with the hypocrites living in Medina and counted on their support [26], but when no help arrived, they broke and surrendered. The terms of surrender guaranteed their lives and allowed them to take all their belongings except their weapons. The audacity of the Jews was such that during their forced migration, they compelled their women to play tambourines and sing, in order to diminish the appearance of their humiliation and to seem joyful. Witnesses said the hypocrites of Medina escorted Banu Nadir away with disquiet. Some exegetes hold that the first about fifteen verses of Surat al-Hashr were revealed concerning this incident [27].
-The Jews’ role in the Battle of the Trench
Continuing the review of Jewish conspiracies in Islamic history, we see that another delegation of leaders from Banu Nadir and Banu Wa’il went to Mecca to incite Abu Sufyan against the Muslims. They used the prospect of a polytheist victory to encourage Abu Sufyan and promised him the Prophet’s removal. This Jewish delegation then approached other tribes on the peninsula and persuaded them to unite in an attack on Medina. Although they had previously promised cooperation to the polytheists and failed to honor it, their promises this time again convinced the polytheists to cooperate. Ultimately the polytheists marched on Medina with an army of about ten thousand, producing the conflict known as the Battle of Al-Ahzab or the Trench, while the Muslim force numbered roughly three thousand. Crucially, Medina was also unsettled from within by the Jews of Banu Qurayza: The Muslims were threatened externally by the polytheist attack and internally by local Jewish elements. In this emergency, the Jews openly harassed the Muslims while most of the city’s men were engaged at the outskirts. The situation became so severe that the Muslim women were gathered into a fortress and guards posted to protect them in the men’s absence, and women in the city took part in confronting the Jews [28].
The alliance of the polytheists and the Jews had made the situation extremely difficult. Prophet Muhammad (Peace be upon him and his family) devised a clever plan, which was brilliantly executed by “Na’im ibn Mas’ud,” who had close friendships with the opposing tribes. Na’im went to each of the tribes and acted in such a way that he created the impression that one of their allies intended to break their pact, leaving them isolated and vulnerable in the battle. Both the Jews and the polytheists were deceived, and a significant disruption occurred within the enemy’s forces [29].
On the other hand, divine support helped to turn the circumstances in favor of the Muslims. The extreme cold, sandstorms, food shortages within the enemy ranks, and the prolonged siege of the polytheists instilled fear and exhaustion among them. Eventually, Abu Sufyan consulted with the leaders of the parties participating in the war, and the decision to retreat was made. When the Muslims confirmed that the enemy factions were indeed fleeing, they, by direct order of Prophet Muhammad (Peace be upon him and his family), turned to confront the treacherous Banu Qurayza, who had betrayed Medina by attacking it from behind during the enemy’s assault.
The Muslims besieged the forts of Banu Qurayza for several days. They predicted that they could, like Banu Nadir, abandon their property and leave Medina, but the Prophet (Peace be upon him and his family) refused this course [30]. Then they requested that one of the leaders and nobles of the Aws tribe, allies of Banu Qurayza, assume the role of arbitrator. The Prophet (Peace be upon him and his family) accepted this request [31]. Sa’d ibn Mu’adh, who was wounded and in critical condition from the battle, carried out the order and delivered judgment based on the Torah [32] and the treaty the Jews had signed with the Prophet (Peace be upon him and his family). The judgment decreed that anyone who had conspired against the Prophet (Peace be upon him and his family) must be executed, while the women and children were to be taken captive, and the property of Banu Qurayza was to be divided among the Muslims as spoils of war. In essence, the Muslims, having experienced the consequences of granting clemency to Jews in the past, were unwilling to allow Banu Qurayza to leave Peacefully. They feared that, like Banu Nadir and Banu Qaynuqa, they might ally with the polytheists and create further trouble. Some sources, however, suggest that not all the men were killed; only the conspirators faced punishment. What is certain is the core of the event is accurate, though there is debate over whether all men were executed or only the traitors. Several verses in Surah al-Anfal [33] and some in Surah al-Ahzab [34] were revealed regarding the Battle of Banu Qurayza [35].
-The rebellion of the Jews of Khaybar
After the Jews were defeated in Medina, the fourth stronghold of their organization came into play, completing the next piece of the puzzle in Jewish conspiracies in Islamic history. The Jewish establishment began uniting its forces in the northern region of Medina at a base called Khaybar. They made northern Medina insecure and, relying on their resources and strength, devised a plan to attack Medina [36].
The Jews had proven that they did not deserve to be forgiven. Every opportunity given to them equated to betrayal and harm to Islam, and their conspiracies could only end by uprooting the source of corruption. The situation became so critical that, despite the prohibition of military operations during the sacred months, the Muslim army, consisting of six thousand soldiers, set out for Khaybar. This action was entirely defensive and necessary. The Jews had grown excessively proud of their fortified strongholds and could not imagine defeat. The Muslims were able to capture all the forts, with Imam Ali (Peace be upon him) playing a decisive role in quelling the schemes of the people of Khaybar, just as he had in other battles.
According to the Peace Treaty previously signed between the two parties, the Prophet (Peace be upon him and his family) was willing to allow the Jews to leave Medina with their families, taking their property with them. However, they requested to stay and continue farming, keeping half of the produce for themselves while giving the other half to the Muslims in return for protection. The Prophet (Peace be upon him and his family) agreed to this arrangement, signed a contract with them, and granted them safety [37].
–The Jewish schemes in the Battle of Mu’tah
The continuation of Jewish activities in Islamic history is seen in their influence over the Battle of Mu’tah. When the Muslims and the polytheists made Peace, the Jews lost many of their allies and suffered a reduction in their power. Seeking to compensate for the lost strength, they allied with the Romans, opening a new chapter of Jewish conspiracies in Islamic history. For the second time, the Jews allied with the Romans to confront a prophet (Peace be upon him and his family). Once they had joined forces with Pontius Pilate against Jesus (Peace be upon him), and now against the Prophet of the End Times (Peace be upon him and his family). The Romans stationed their army at Mu’tah, approximately a thousand kilometers from Medina, but no major battle ensued, and casualties were minimal [38]. Commentators note that the Jews’ objective was to remove Prophet Muhammad (Peace be upon him and his family) from Medina and, in coordination with internal hypocrites, carry out a coup to overthrow the Muslim capital. However, due to the vigilance of the Messenger of Allah (Peace be upon him and his family) and divine guidance, the Prophet (Peace be upon him and his family) sent the Muslim army to Mu’tah, while he himself remained in Medina, foiling the enemy’s schemes.
Infiltrating the Islamic Government System
The Jews not only had comprehensive knowledge about Islam, but they were also fully familiar with the Prophet’s successors. Numerous passages in the books of Jeremiah, Daniel, Ezekiel, and Isaiah had already mentioned the signs of the advent of the End-Times Savior. The organization knew well that the halted flag at Mu’tah must not be raised again by Imam Ali (Peace be upon him), and that military operations must not resume. This is because the conquest of Jerusalem would undoubtedly be achieved by Imam Ali (Peace be upon him), who, in essence, differed not from Prophet Muhammad (Peace be upon him and his family). Thus, the Jews needed a strategy similar to what they had executed against Christianity, now applied within Islam. This phase of Jewish conspiracies in Islamic history unfolded in a new form. Just as the destruction of Christianity had been facilitated through an infiltration project, the Jews now sought to advance their goals by infiltrating the governing structures of Prophet Muhammad (Peace be upon him and his family). Their aim was to gnaw at the core of the Muslim army like termites, causing it to collapse. They accomplished this by training and employing hypocrites. Though these individuals professed Islam outwardly, they were internally opposed to it and waited for an opportunity to undermine it.
A review of history shows that many of these hypocrites had previously been Jews or maintained strong connections with Jewish networks. The results of these connections were evident when the Prophet (Peace be upon him and his family) faced pressure to release the Jews of Banu Nadir and Banu Qaynuqa.
The hypocrites had merged so thoroughly with the Jews that it was practically impossible to distinguish them. Some, like Abdullah ibn Abi and Rifa’a ibn Zaid, openly supported the Jews without any fear, while others concealed their true intentions and acted so convincingly that they rose to the very apex of power. Exposing these infiltrators was no easy task. They had deceived the people so thoroughly and executed their roles so effectively that revealing their true nature was nearly impossible. While Prophet Muhammad (Peace be upon him and his family) and Imam Ali (Peace be upon him)- after the Prophet’s martyrdom- attempted to uncover and counteract them, these efforts proved largely ineffective.
The Role of the Jews in the Martyrdom of Prophet Muhammad (Peace Be upon Him and His Family)
One of the most tragic Jewish conspiracies in Islamic history was their involvement in the martyrdom of the Messenger of God (Peace be upon him and his family). What is commonly recounted to us, and what many have heard and believed, is that the Prophet (Peace be upon him and his family) passed away a natural death; however, this is not accurate. He was martyred according to a prior plan, executed by specific individuals [39]. Most scholars agree that the Prophet (Peace be upon him and his family) was killed by certain persons and groups who considered his life a threat to their objectives. The critical point is that his martyrdom occurred at an extremely sensitive moment. It was precisely at the time when the army of Usama ibn Zayd was preparing to march to Mu’tah to avenge the previous defeat. Suddenly and without reason, the Prophet’s condition changed. The key to the matter lies in this: If Usama had succeeded, the strong barrier that the Jews had built along the path to Jerusalem would have been broken. The collapse of the Jewish front would have led to the disintegration of the hypocrites’ faction in Medina, extinguishing the last hope of the Jews. Therefore, even one additional month of the Prophet’s life would have been detrimental to their interests. Consequently, through the hypocrites of Medina, they poisoned the Prophet (Peace be upon him and his family) and brought about his martyrdom [40]. Various reports exist regarding the killers of the Prophet (Peace be upon him and his family) and who exactly carried out his assassination. Some narrations suggest that the Jews directly poisoned him, others claim that it was carried out through some of his wives, while certain narratives identify individuals who sought to succeed him and, in some way, acted as agents of the Jewish establishment within the Prophet’s inner circle.
Before his martyrdom, the Prophet (Peace be upon him and his family) had firmly resolved to rectify the previous losses at the Battle of Mu’tah, and victory over the residents of Mu’tah was highly probable. Fear gripped all those who would suffer losses from this success. Disoriented and coordinated, they orphaned Islam by removing its leadership. They knew that the Prophet’s mission had to be cut short swiftly so that Imam Ali (Peace be upon him) could be sidelined and their own agents installed in his place. In this way, the hypocrites within the Prophet’s inner circle achieved their objectives, namely, the marginalization of Ali (Peace be upon him), and it was actually the Jews who, in the Prophet’s stead, were ruling over the Muslims.
The Reality of the Jews’ Conflict with the End-Times Prophet (Peace Be upon Him and His Family)
Throughout history, the Jews knew the prophets, yet they deliberately pretended not to recognize them or acted indifferent, so that they could better advance their schemes. They were aware of the characteristics of Jesus (Peace be upon him) and the circumstances of his birth, but they fabricated narratives to divert public attention from the core truth. According to the unaltered version of the Torah, they knew the features of Prophet Muhammad (Peace be upon him and his family), his ancestors, his place of residence and governance, his successors, and the Promised Savior born from his lineage. Consequently, they concentrated all their resources and efforts on removing him from the path, marking the beginning of Jewish conspiracies in Islamic history, for they sought unrivaled dominion over the entire world and would tolerate no obstacle in this pursuit. Indeed, all historical events trace back to this fundamental struggle: the battle between truth and falsehood, between good and evil. The army of truth tries to prevail over falsehood and establish divine justice on Earth, while the army of falsehood seeks to suppress the truth and become the ruler of the world. Satan commands the forces of falsehood, while monotheism forms the core of the army of truth. The history of the Jewish people shows that they have been the most capable soldiers of Satan, advancing worldly affairs according to his designs from the very beginning. Repeatedly killing God’s prophets and corrupting their teachings was part of Satan’s evil plan, executed through his Jewish agents. However, the most significant of all prophets was the Seal of the Prophets, the culmination of all messengers, and the completer of all divine religions. He came to establish the dominion of monotheism on Earth, to free humanity from Satan’s bondage under the embrace of the divine, and to train humans to reach the status of God’s deputy on Earth. The Messenger arrived to uproot Satan’s influence and to establish a divine civilization centered on human dignity, an event that would coincide with the end of Satan’s reign. Naturally, years of plotting, scheming, duplicity, and investment of resources were necessary to eliminate the divine leader. The Jewish establishment understood better than anyone that humanity cannot truly grow, be properly educated, or confront Satan without divine guidance, an infallible expert in human affairs, and freedom from sin. The Jews sought obedient, tame, and enslaved humans, whereas the Prophet (Peace be upon him and his family) came to revive human dignity and connect humanity to its ultimate truth: Allah.
Moreover, the Promised Savior, who was destined to defeat Satan and inaugurate a new global civilization, would emerge from the lineage of Prophet Muhammad (Peace be upon him and his family). The Jews could not allow this seed to bear fruit, nor could they tolerate any threat to their ideal of global dominion. The world is like two poles of a magnet: the armies of good and evil continually attract their complementary forces. The Jews roamed freely, even attracting Satan’s allies into the Prophet’s army. The internal hypocrites were soldiers of Satan, wielding the sword of Islam on his behalf. Zionism is a current within the hearts of individuals, wherever they may be.
Ultimately, the army of truth prevails and the army of falsehood is defeated. Yet the crucial matter is that each of us must recognize our position in the final battle of civilizations and determine where we stand in these opposing fronts.
References
[1]. Mahdi Tayyeb, The Lineage of Deviation. Tehran: Shahid Kazemi Publishing, 2024.
[2]. Muhammad Baqir Majlisi, Bihar al-Anwar. Tehran: Islamiya, 2007, vol. 15, pp. 59, 60, 123.
[3]. Ibid., pp. 90–101, 123.
[4]. Muhammad ibn Jarir Tabari, Tarikh al-Tabari. Trans. by Abu al-Qasim Payandeh. Tehran: Asatir, vol. 1, p. 579; vol. 2, p. 8.
[5]. Abdul Malik ibn Hisham ibn Hisham, Al-Sirah al-Nabawiyyah. Beirut: Dar al-Ma’rifah, vol. 1, pp. 108, 165.
[6]. Muhammad ibn Ali ibn Babawayh, Kamal al-Din wa Tamam al-Ni’mah. Tehran: Dar al-Kutub al-Islamiyyah, 1975 AH, p. 172.
[7]. Tabari, Tarikh al-Tabari, vol. 2, pp. 33–34; Majlisi, Bihar al-Anwar, vol. 15, pp. 408–410; Ibn Babawayh, Kamal al-Din wa Tamam al-Ni’mah, pp. 182–186.
[8]. Majlisi, Bihar al-Anwar, vol. 15, p. 410.
[9]. Ibn Hisham, Al-Sirah al-Nabawiyyah, vol. 1, p. 165.
[10]. Muhammad ibn Ya’qub Kulayni, Al-Kafi, vol. 8, p. 308.
[11]. Ibid. p. 309.
[12]. Ibn Hisham, Al-Sirah al-Nabawiyyah, vol. 1, p. 501.
[13]. Fazl ibn Hasan Tabarsi, A’lam al-Wara bi A’lam al-Huda. Qom: Ahl al-Bayt Institute for Heritage Revival, 1997 AH, vol. 1, pp. 157–158.
[14]. Tabarsi, Fazl ibn Hasan, Majma’ al-Bayan fi Tafsir al-Qur’an. Beirut, 1988 AH, vol. 3, p. 106.
[15]. Ibn Hisham, Al-Sirah al-Nabawiyyah, vol. 1, pp. 555–556.
[16]. Quran, 2:75–76.
[17]. Quran, 5:57–58.
[18]. Quran, 5:49–50.
[19]. Tayyeb, The Lineage of Deviation.
[20]. Tabari, Tarikh al-Tabari, vol. 2, p. 169. Two captives had been executed by the Prophet (Peace be upon him and his family), and the tone of Quran 8:67 was admonishing, indicating God’s command for at least some executions; however, the intervention of the two caliphs restrained the Prophet (Peace be upon him and his family).
[21]. Abd al-Salam Harun, Tahdhib Sirat ibn Hisham. Beirut: Al-Risalah, 1992; Muhammad ibn Umar Waqidi, Al-Maghazi. Trans. by Mahmoud Mahdavi Damghani. Tehran: University Publishing Center, 1990; Tabari, Tarikh al-Tabari, Abu al-Qasim Payandeh.
[22]. Tayyeb, The Lineage of Deviation.; Mahdi Tayyeb, Intense Enemy, Qom: Shahid Kazemi, 2015, pp. 265–267.
[23]. Ja’far Murtaza Amili, Al-Sahih min Sirat al-Nabi al-Azam. Beirut: Dar al-Sirah Dar al-Hadi, 1995 AH, vol. 6, p. 76.
[24]. Ali ibn Abi al-Karam Ibn Athir, Al-Kamil fi al-Tarikh. Beirut: Dar Sader, 1385 AH, vol. 2, p. 138; Abd al-Majid Ma’adikhah, History of Islam: Sphere of Dissent and Dialogue. Tehran: Zareh, 1998, p. 335; Waqidi, Al-Maghazi. Trans. by Marsden Jones. Beirut: Alam al-Kutub, 1984 AH, pp. 176–177.
[25]. Waqidi, Muhammad ibn Umar, Al-Maghazi. Trans. by Mahmoud Mahdavi Damghani. Tehran: University Publishing Center, 1990, vol. 1, p. 178; Tabari, Tarikh al-Tabari, vol. 2, p. 22.
[26]. Ibn Hisham, Al-Sirah al-Nabawiyyah, vol. 2, pp. 48–49.
[27]. Quran, 59:1–15.
[28]. Tabari, Tarikh al-Tabari, vol. 2, pp. 232–238.
[29]. Ali ibn Ibrahim Qummi, Tafsir Qummi, Jaber Rizvani. Qom: Bani al-Zahra, 2009, vol. 2, p. 182.
[30]. Waqidi, Al-Maghazi, vol. 2, p. 501.
[31]. Amili, Al-Sahih min Sirat al-Nabi al-Azam, vol. 12, p. 90.
[32]. Deuteronomy, Chapter 20, Verses 10–15.
[33]. Quran, 8:56–58.
[34]. Quran, 33:26–27.
[35]. Muhammad ibn Jarir Tabari, Tarikh al-Rusul wa al-Muluk. Leiden: Dukhaywah, 1879, p. 1493.
[36]. Waqidi, Al-Maghazi, vol. 1, pp. 562–563.
[37]. Ibn Zanjawiyah, Kitab al-Amwal. Riyadh: Shakir Dhiyab Fayyad, 1986, vol. 3, p. 99.
[38]. Waqidi, Al-Maghazi, vol. 2, pp. 760, 769.
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