Rawżat al-ṣafā fi sīrat al-anbiya' va-'l-muluk va-'l-hulafa' - The Rauzat-us-Safa (Rehatsek), Part 2, Volume 2

TABLE OF CONTENTS.

THE RAUZAT-US-SAFA;
OR,
GARDEN OF PURITY.

“Omm A’mmârah, this man has wounded thy son.”’ Nasybah says: ‘I struck the leg of that infidel with my sabre so that he fell, whereat the apostle of Allah laughed so heartily that his teeth became visible. He said: “Thou hast had thy revenge,” and after the idolater had departed to the regions of hell, he exclaimed: “Thanks be to God, who has caused thee to vanquish thy foe!”’ It is related of the above-mentioned A’bdullah that he said: ‘At the time when my mother was fighting around his lordship the refuge of prophecy—u. w. b.—she received a blow which made her blood flow abundantly. Therefore his lordship shouted to me: “Aid thy mother!” He also said: “May God bless you! You are of my family. Verily thou art better than such and such a one of my family. May God have mercy on thee!” (Let it not remain hidden that Nasybah had A’bdullah by Zayd B. A’assum, who had been her husband before A’dhar.) My mother said: “O apostle of God, pray that in paradise I may be one of thy companions.” Accordingly his lordship raised his blessed hands in supplication, and uttered the words: “O God, make them my companions in paradise.” My mother said: “After that I cared for no calamity which might befall me.”’

It is said that Nasybah was present also in the battle of Yamâmah, and it is recorded of her that she said: ‘On the day of Yamâmah I came to the battle-field with the intention to fight. My son was also present with me, and when the army of Moseylâmah the liar was put to flight by the army of Islâm, and had taken refuge in the “garden of death,” which had before been called the “garden of the merciful,” the Musalmâns pursued them, and a fearful struggle took place at the door of the garden, where Abu Dujjânah the Anssâri attained martyrdom. At last, however, the banner of Khâled B. Alwolyd, who was the commander of the army, had been uplifted, and the professors of Islâm threw themselves into the garden. I joined those happy warriors, and united with them in searching for Moseylâmah, but suddenly one of these miserable fellows struck me with his sword, which severed my hand from my body. I swear by God that I returned to the battle in spite of that wound, and saw him killed after a short while, my son A’bdullah standing near his head, and cleaning his sabre from his blood. On that occasion I offered my prostrations of thankfulness to God, and engaged in curing my wounds.’ Some historians narrate that during the Khalifate of Fârûq a fine robe was brought into the assembly, and that those who were present said: ‘O Amir, give this robe to Ssafyah, the spouse of thy son, for she is a new bride.’ O’mar replied: ‘I shall send this dress to one who deserves it more than any other lady.’ Then he despatched the garment to Omm A’mmârah, and said to the company present in that assembly: ‘On the day of Ohod, when the army of Islâm had been dispersed, his holy and prophetic lordship had been slightly wounded, but Satan exclaimed: “Muhammad has been killed!” Therefore the Musalmâns were confused, and ran helter-skelter to Madinah, where the same news had spread, and the people, being terrified, were inclined to commit suicide. Some, however, went to Ohod, and the first man who recognised his lordship on the way was Ka’b B. Mâlek, who relates this interview as follows: “The eyes of his lordship were shining like stars, and I exclaimed: ‘O ye Anssâr! this is the apostle of God sound and safe.’ But the prophet beckoned to me to be silent.”’ Wâqidi relates that the prophet had put his cuirass on Ka’b, and that of Ka’b on himself. Ka’b fought valiantly, and received seventeen wounds.

When the companions knew that the apostle was alive they gathered around him from all sides. He proceeded to the pass of Ohod, and wished them to go to the mountain. A big stone was, however, in the way, to which he was unable to climb on account of fatigue. Accordingly Ttolhah sat down, and his lordship, placing his blessed foot on his back, stepped up to the rock, and said that Ttolhah had a claim to paradise.

When the battle-field had been abandoned by the warriors of the age in conformity with the saying,

Distich:

When the valiant lion leaves the desert, Then the jackal becomes alert,

Hind with all the women of the advocates of hostility entered among the slain Musalmâns, and excepting only Hanttalah —the death of which happy individual has already been recorded above—they ripped open the abdomen of every one of the killed, took out the liver, and having cut off the ears and noses of the martyrs, they made of them necklaces and bracelets for themselves. When the opponents were about to return to Mekkah, they wished to ascertain whether the prince of existences was among the living or the dead. Abu Sofyân approached the mountain, and shouted: ‘Is Muhammad among you?’ But by order of the prince of the favourites [of God] his companions gave no reply. He again exclaimed: ‘Is the son of Abu Kohâfah [i.e., Abu Bakr] among the people?’ This time they also remained silent, and when he asked the third time for O’mar, he likewise heard no answer, turned to his co-religionists, and said: ‘All those whose names I called out have been killed, because had they been alive they would have answered.’ At these words O’mar lost his patience, and exclaimed: ‘O enemy of God, thou hast lied! Those whom thou wouldst not have to live are still alive.’ After that Abu Sofyân commenced to praise his idol, saying: ‘Hobal is the highest.’ And by order of his holy and prophetic lordship—u. w. b.—the people replied: ‘Allah is the highest and the most glorious.’ Abu Sofyân continued: ‘Honour we have, and you have none.’ The companions answered by the command of his lordship: ‘God is our Lord, and not yours.’ Abu Sofyân said: ‘One day for another, and battles are judicial decrees’—meaning that this day was a requital for the fight at Bedr, and that wars are prophecies, inclining the victory sometimes to one side and sometimes to the other. He also said: ‘Your slain combatants have been dishonoured; not by my orders, but I am not angry at that. The next meeting between you and us will be at Bedr during the coming year.’ The companions replied by command of the prophet: ‘Let it be so.’ After that Abu Sofyân returned disappointed and hopeless to Mekkah with the army of aberration. His lordship, however, and his companions were apprehensive lest the idolaters might go to Madinah and plunder it. Therefore his lordship the apostle of men and demons ordered A’li Abu-r-ryhân²⁸⁸ Bin Abu Tâleb—u. w. b.—to follow them, and to bring correct information. On that occasion he uttered with his wonderfully eloquent tongue the words: ‘If they are riding camels and leading their horses they are going to Mekkah, but if they are mounted on their horses and leading their camels they are marching to Madinah; and if they are going there I shall forestall and punish them.’ A’li acted as he was bid, and brought the news that the idolaters were going to Mekkah.

It is related that when the rumour that the apostle had been killed spread in Madinah, Fattimah Zohra—u. w. b.— and a number of the ladies of the family hastily proceeded to the battle-field. When the apple of the eye of the Mussttafa—u. w. b.—saw her father with his teeth broken, wounded, and suffering, she wept. She embraced his lordship the apostle, who was also much affected. A’li B. Abu Tâleb brought a jug of water, wherewith Fattimah washed off the blood from the face of that prince. It is said that although Fattimah tried much to stanch the blood of the apostle’s wound, she was unable to succeed, until at last she found a piece of matting, burnt it, and stopped the blood by spreading the ashes of it over the spot.

It is related that when the idolaters returned to Mekkah, the Musalmâns went in search of the wounded and killed. On that occasion his holy and prophetic lordship asked: ‘What is the matter with Hamzah, that I do not see him?’ Accordingly A’li—u. w. b.—went to look for him, and when he discovered his mutilated corpse he wept. He immediately returned and informed the apostle, who accompanied him in his own august person, and when he saw that Hamzah’s ears and nose had been cut off, he became very sad and melancholy, and swore on oath that if he obtained an opportunity he would disembowel seventy of the polytheists. Then Jebrâil descended, bringing the verse: ‘If you have been punished, then punish them as you have been punished; but if you are patient it will be better.’ Accordingly the apostle said, ‘I shall be patient,’ and gave up his intention.

Some writers of biographies and of the sayings of the prophet relate that his lordship prayed over the corpse of Hamzah, and that every martyr brought was placed near the latter and prayed over, so that seventy prayers were recited over Hamzah. All the U’lâma who have written histories on biographies agree that the martyrs were not washed, but interred in their blood-sprinkled garments. His lordship also ordered every corpse to be buried where it was found, so that any person who had carried away a dead body was obliged to bring it back. All those, however, whom the prophet loved were buried together in one grave. During the latter part of the day his lordship marched back to Madinah, and the men, together with the women of every tribe they passed through, rendered thanks for the safety of his holy and prophetic essence—u. w. b.—saying: ‘Any calamity besides that of losing thee is trifling and easy to bear.’ They spoke thus, although most of them were in affliction and mourning. When the apostle arrived at Madinah, he heard sounds of lamentation—uttered by women—issuing from the majority of the Anssâr habitations; but hearing no voice issuing from Hamzah’s house, he asked: ‘Has Hamzah no women here to bemoan him?’ When Sa’d B. Ma’adh and Asyd B. Khadzyr, with all the Anssâr, heard these words, they said to their women: ‘Go first to Hamzah’s house and weep for him. Then return to your own domiciles and cry for your own relatives.’ Accordingly the Anssâr women went between evening and bedtime to the house of the apostle’s uncle and lamented nearly till midnight. Then his lordship awoke from his sleep, and asked: ‘What noise is this?’ But being informed of the true state of the case, he said: ‘May God reward you, your children, and your children’s children!’

GHAZWAH OF HAMRÂ ALASAD.

When the idolaters returned from Ohod, they repented having done so, saying to each other: ‘What have we done? We have collected an army, we have taken trouble, we have killed some nobles and friends of Muhammad, but we have stopped short, and have not utterly annihilated him with his companions. Now we must return and do so, trying to extirpate them so as to free our minds from any further apprehensions about these fellows.’ A’kramah B. Abu Jahl insisted on this point most of all, and Ssafuwân B. Ommyah said: ‘The calamity which befell Muhammad and his companions has greatly depressed their spirits, and so incensed them against us that if we return again, very likely the tribes Awus and Khazraj, which have lagged behind, will this time assemble and have a share in the battle, so that our enemies may possibly after having been conquered become our conquerors, and thus the tables would be turned against us.’

When the news that the opponents intended to return had reached the exalted audition, the prince of the inhabitants of the world wished to throw fear and confusion into the hearts of the foes, and let them know that the professors of Islâm had not lost their courage. Therefore on the day after the battle of Ohod, which was a Sunday, he caused Belâl to shout the following notice: ‘The apostle of God orders you to hasten and seek the enemy, but none are to sally forth on this business except those who were present on the battle-field of Ohod.’ When the noble Mohâjer and the distinguished Anssâr heard the command of the apostle of God—u. w. b.—they girded up the loins of obedience, although they had received many wounds. His holy and prophetic lordship—u. w. b.— armed himself and took up his position on the road, thus waiting for the professors of Islam to gather around him, and concerning whom the verse was revealed: ‘Those who obeyed God and the prophet after they had been delivered, those of them who acted well, shall have a great reward.’ None of the combatants remained behind except Jâber B. A’bdullah, the Anssâri, who had a valid excuse. His lordship entrusted A’li—u. w. b.—with the flag [of command], but according to others Abu Bakr obtained it. Then he marched as far as Hamrâ Alasad, and ordered five hundred fires to be lighted in the camp. On that occasion Mo’abd Khozaa’y—who was a friend of his lordship, though he had at that time not yet made his profession of Islâm, his tribe having been allied to the prophet by oath and protected by him during the time of ignorance and of Islâm—was travelling to Mekkah, and, meeting with his lordship, after condoling with him about the companions who had been slain, he continued his journey and encountered Abu Sofyân with all the idolaters, who asked him what news he had about Muhammad. Mo’abd replied: ‘Muhammad has marched out from Madinah with a great number of those who have fought at Ohod, and intends to take vengeance on you; I have left the army at Hamrâ Alasad.’ The idolaters said: ‘What words are these?’ He continued: ‘I swear by God that I am speaking the truth, and I think before you leave this place you will behold some of the cavalry of Islâm.’ Ssafuwân said: ‘What we were apprehensive of has been fulfilled, and it will be proper for us to leave this place, lest we be conquered after having been the conquerors.’ This information made also a great impression upon the other idolaters, so that they marched in haste towards Mekkah. Mo’abd hereon immediately despatched a courier to his lordship to let him know what was going on. It is related that on the above occasion Abu Sofyân perceived a company travelling to Mekkah, and requested them to convey the news of his approach to his lordship the best of men. Accordingly when they arrived at Hamrâ Alasad they delivered their message, but the Musalmâns replied: ‘We trust in God, and a good advocate is He!’ It is said that at Hamrâ Alasad the Musalmâns took two men prisoners, one of whom was Abu U’zza the poet, who had been captured [already] at Bedr, but was liberated after paying ransom, and promising not to fight again against the Musalmâns. For having broken the just-mentioned promise and oath, his lordship ordered him to be killed in spite of all his entreaties, and said: ‘No believer shall be stung twice from the same den.’ And, turning to Abu U’zza, he said: ‘Thou shalt not return to Mekkah! Stroke thy unhallowed beard, and exclaim: “I have played two or three tricks to Muhammad!”’ Accordingly A’assum B. Thâbet despatched him with his sword by command of his lordship. The other prisoner was Moa’wiah B. Moghirah, for whom O’thmân interceded, and his lordship said: ‘For thy sake I remit his punishment, on condition of his stopping not more than three days in Madinah; but if he exceeds that time it shall be lawful for anyone to shed his blood.’ And by the decree of Divine providence that doomed individual did not leave Madinah, but concealed himself on the fourth day for fear of death. Then his lordship the apostle sent O’mmâr Yâser and Zayd B. Hâreth who pulled Moa’wiah B. Moghirah out from the corner of secrecy and took his life.

EVENTS OF THE FOURTH YEAR AFTER THE FLIGHT OF HIS
LORDSHIP THE APOSTLE—U. W. B.²⁸⁹

THE CALAMITY AT RAJYA’.

Rajya’ is the name of a water, belonging to a settlement of the Hodhayl, near which a misfortune befell the professors of Islâm, in the following manner: When the idolaters returned from Ohod, Sofyân B. Khâled Hodhayli was going to Mekkah with a company of the A’dzal and Qârah. They were congratulating each other on the loss the Musalmâns had sustained, and conversing about Solâqah the daughter of Sa’d, the wife of Ttolhâh B. Abu Ttolhâh, who had been killed at Ohod, together with her sons. She had made a vow to give one hundred good camels to anyone who would bring her the head of A’assum B. Thâbet. This promise stimulated the covetousness of Sofyân B. Khâled, and he despatched seven wicked fellows of his tribe to Madinah, who waited on the lord of existences, made a [false] profession of Islâm, and represented to him that, a great many of their tribe having become Musalmâns, it would be proper to send some companions to teach all the people the Qurân and so ennoble them, by making them acquainted with the ordinances of the law. Those hypocrites were lodging in the house of A’assum’s father, cajoling him day and night to induce him to accompany them to their tribe. After several days had elapsed the apostle—u. w. b.—appointed ten of his companions—seven of whose names are in biographical works recorded as follows: A’assum B. Thâbet, Mazyd Abu Mazyd, Habyb B. A’dy, A’bdullah B. Târeq, Khâled B. Alkabyr, Ma’qob B. O’baydah and Zayd B. Wothnah, but as the names of the three remaining individuals cannot be found in any copy they are omitted in this place also. In short, the Musalmâns took their arms, started on their journey, concealing themselves during the day, and travelling in the night until they arrived near Hodhayl. In this place one of the seven hypocrites, who accompanied the ten Musalmâns, left them, joined the tribe and informed Sofyân B. Khâled of their arrival, and that wretched hypocrite immediately proceeded with two thousand armed men to the above locality. When those ten fortunate men were going up the mountain the idolaters arrived, and that rogue who had carried the news of the companions to Sofyân preceded and was advancing in front of the infidels. Then Khâled B. Alkabyr said to A’assum: ‘Thy guests have deceived us.’ The latter believed it and instigated the companions to attack the adherents of darkness. But when the opponents saw that the Musalmâns were ready to fight they advised them not to expose themselves to be killed, and said: ‘Do not attempt to bring on thy destruction, and that of all thy companions, for we have given and do give you quarter.’ But A’assum B. Thâbet, who had been appointed chief of his companions, was determined to attain martyrdom, and said: ‘We are not afraid to be killed, because we are certain of our religion. I have sworn an oath not to accept quarter from any idolater, nor to shake hands with an infidel.’ After uttering these words he began to shoot his arrows, till he spent them all. Then he fought with his spear till it broke; he drew his sword, turned to the Qiblah of prayer, and said: ‘Great God, I have fought for Thy religion in the beginning of the day; protect it and the end of it from the wickedness of my enemies.’ This prayer he uttered because he had heard that Solâqah, the wife of Abu Ttolhah, had made a vow to drink wine from A’assum’s skull, and when the latter actually attained martyrdom the idolaters meant to cut off the head of that blessed individual, to convey it to Solâqah, and to take the camels with all the property of those Musalmâns. But by a decree of Divine providence so many hornets gathered around the corpse of A’assum that whoever approached it was fearfully stung. Accordingly the idolaters said to each other: ‘We must wait till the night sets in and the wasps depart.’ But when it was night God the Most Magnificent and Glorious sent a torrent which floated away the body of A’assum, so that the idolaters were disappointed and saddened. And this is one of the most strange events. It is related that seven of the above-mentioned ten individuals fought against the idolaters till they attained martyrdom, and that three of them, i.e., Habyb B. A’dy and A’bdullah B. At-târeq and Zayd complied with their wishes and came down from the mountain; but the opponents broke their promise and tied their hands with bowstrings.

When Ebn Târeq beheld this treachery he managed in some way to disentangle his hands, to snatch up a sword, and to attack the enemies till he was at last sent by the stones of the infidels to the gardens of paradise. The idolaters carried Habyb and Zayd to Mekkah, and sold them to the Qoraish, who imprisoned them till the sacred months elapsed, and then crucified them both in a place called Tana’ym. On that occasion Habyb asked the idolaters for permission to allow him to perform his orisons with two prayer-flexions: permission having been granted, he terminated his devotions, but uttered also a malediction upon the idolaters who had assembled at the foot of the gallows, which was afterwards fulfilled, and the majority of those present were shortly overtaken by a calamity. Habyb was suspended on the gallows in such a manner that his back was turned towards the Qiblah, whereon he exclaimed: ‘It is no calamity to me to have my face turned away from the Ka’bah, since the Most High and Magnificent has said: “Wherever you turn, there is the face of God!”’ Then they said: ‘Renounce Islâm, and we shall let thee go.’ After his firm refusal to comply, they asked: ‘Wouldst thou like to see Muhammad in this place?’ He replied: ‘I should not like even a thorn to hurt the foot of Muhammad.’ They continued: ‘We swear by Lât and by U’zza that we shall kill thee unless thou renouncest the religion of Muhammad!’ He rejoined: ‘It is but a small thing to be killed for the cause of God!’ and added: ‘O God, I behold only enemies, and there is no friend to convey my greeting to Thy favourite.’

Zayd B. Aslam says: ‘I was with a number of companions in the assembly of the prophet, when all of a sudden the signs of Divine revelation manifested themselves on the blessed countenance of his lordship, and after that he said: “The Qoraish have slain Habyb, and this is Jebrâil, who has come to bring me his greeting.”’

When Habyb B. A’dy refused to apostatize from Islâm, one of the idolaters pierced him with a lance, so that it issued from his back, but he uttered the formula of monotheism and expired. It is said that he was the first individual who used to make two flexions at his prayers. When they brought Zayd to the foot of the gibbet he imitated the prayers of Habyb, and the idolaters used the same gibes also towards him which they had uttered to Habyb. Having received the same answer, they ordered the slave of Ssafuwân B. Ommyah, to kill him, which was done. It is related that when Habyb B. A’dy obtained martyrdom, he was left hanging on the gallows, so that the news spread among the tribes and reached also the prince of existences, who exclaimed: ‘Will any one of you go and take down Habyb from the gallows, and thus obtain the reward of paradise?’ Accordingly Zobeyr B. Ala’wâm and Moqâd B. Aswad took this matter upon themselves, started on the journey, concealing themselves in the day, and travelling during the night, till they arrived one night in Tana’ym. There they beheld forty persons sleeping near the gibbet. They slowly took down Habyb, whose body they found to be still fresh after forty days, and on probing his wounds with their hands blood was yet flowing from them. Zobeyr then placed the corpse on his horse, whereon both friends started on their return journey. When it was day the Qoraish saw what had happened, and seventy of them sallied forth on horseback, in pursuit of the two fugitives, whom they overtook. Zobeyr, however, removed the body from the saddle and covered it with earth, wherefore those two blessed individuals were afterwards surnamed ‘swallowed by the earth.’ When the infidels were near, Zobeyr took off his turban, shouting out his name and genealogy, to show his readiness to fight. But as the idolaters perceived no utility in this contest they returned, and those two friends, traversing the distance, were exalted by being allowed to wait upon the prince of the righteous—u. w. b. It is said that when they arrived Jebrâil was present, and said to the prophet: ‘O Muhammad, the angels are vying with these two companions of thine!’

A’BDULLAH B. ANYS GOES AND KILLS SOFYÂN B. KHÂLED
—THE CURSE OF ALLAH BE ON HIM!

Sofyân B. Khâled Hodhayly had killed some companions, was trying to injure others, as has been related above, and was now engaged in gathering an army to attack the apostle of God. When a ray of this information had shone upon the forehead of the most enlightened mind, he appointed A’bdullah B. Anys to ward off the evil machinations of the wicked; but A’bdullah not being acquainted with Sofyân, he requested his lordship to describe him. The apostle explained with his wonderfully eloquent tongue his person and qualities, adding: ‘Take care, lest thou be afraid when thou seest him, and that Satan also be present at your meeting.’ When A’bdullah departed he asked leave to speak whatever he liked. Being dismissed, he took up his sword, and after traversing the distance arrived in the Battin of Ghorânah, where he perceived a man walking with several others. A’bdullah became afraid of that man, recognised him by that token, and said to himself, ‘The apostle of God has spoken the truth!’ When Sofyân caught sight of A’bdullah he questioned him, and he replied: ‘I am of the Khozaa’y, and I heard that thou art enlisting an army to fight Muhammad. It is my intention to serve thee!’ Sofyân replied: ‘Yes, such is the case!’ Then A’bdullah accompanied Sofyân, recited poetry, and flattered him, so that the wretch felt amused, and when they arrived he entered his tent. When the night set in the friends of Sofyân dispersed, every one of them courting sleep in his corner. Then A’bdullah entered the tent, and severing, with his sharp blade, the head of that tyrant from his body, he departed [with it] to Madinah. On the way he concealed himself in a cave, and God ordered a spider to weave its net over the entrance thereof. When the people of Sofyân learnt what had taken place, they hastened after A’bdullah, but were unable to find him, and returned disappointed. A’bdullah then left the cave, concealed himself during the day and travelled during the night, until he reached Madinah. There he found the prophet in the mosque, and deposited Abu Sofyân’s unhallowed head at his blessed feet. His lordship the apostle—u. w. b.— and his companions rejoiced at the murder of the enemy of God; but some biographers consider the just-narrated event to have taken place in the third [year after the Flight].

BARA MOA’WIAH.

This misfortune took place as follows: Abu A’amer B. Mâlek, who was also surnamed Mollâbu-l-alsanah,²⁹⁰ arrived from the tribe of Najd in Madinah. When he entered the august assembly of his lordship the prophet, that prince invited him to make his profession of Islâm; but although he would not become a Musalmân, he did not altogether refuse to acquiesce therein, and said: ‘O Muhammad, I know that thy religion is noble, and thy sect is the orthodox one. If thou wilt send a number of thy companions with me to invite the Bani A’amer to accept Islâm, perhaps the nation will enter the circle of obedience to thee.’ His lordship rejoined: ‘I do not trust the people of Najd!’ Abu A’amer continued: ‘Do not give way to misapprehensions, for I shall take them under my protection and not allow them to be hurt.’ Then his lordship despatched seventy men, who were during the day engaged in drawing water and carrying wood, and during the night in prayer to [convert] the inhabitants of Najd. It is said that A’amer B. Khayrah and A’mru B. Ommyah Dhomayry were of the above number, over which his lordship appointed Mundhar B. A’mru Saa’dy as leader, and by whom he sent a letter to the Bani A’amer and grandees of Najd. When the Musalmâns arrived at Bara Moa’wiah they alighted, and gave their camels to A’mru Bin Ommyah to pasture them; the letter, however, they handed to Hazâm B. Marjân, to give to A’amer B. Ttofayl, who was the brother of Mollâbu-l-alsanah’s mother. Hazâm took charge of the letter, gave it to him, but by a preconcerted signal from A’amer, attained the honour of martyrdom whilst engaged in conversation. A’amer had [before] applied for aid to the Bani A’amer in his war against Mundhar B. A’mru, but as they [now] knew that Abu A’amer had taken the Musalmâns under his protection, they did not comply with his request; notwithstanding this vile fellow gathered a number of the tribe of Salym and of O’ssyah, and of Dhakwân, and proceeded to Bara Moa’wiah. When the infidels arrived in that place they surrounded the professors of Islâm, and when the monotheists saw themselves swallowed up in the vortex of calamity, they said: ‘We see no one who might bear our salutation to Thy favourite.’ In short, both parties fought in that soul-melting battle-field, and contended with each other till the companions of the apostle attained martyrdom. When A’mru B. Ommyah and Hâreth B. Qohayny were returning from the pasture, they perceived birds soaring over the camp and dust rising over it. Accordingly they both mounted to an elevation to see what had become of their friends, but when they ascertained what had taken place A’mru said: ‘It will be best for us to return to Madinah, and to inform the apostle of this misfortune.’ But Hâreth refused, went towards the infidels, fought, and sent two men of them to hell who had been aided by the idolaters. After these [idolaters] had spared his life, Hâreth again commenced to fight, and slew two more men, till he at last also himself attained martyrdom. A’amer B. Ttofayl loosed the bonds of A’mru B. Ommyah, and allowed him to depart to Madinah. When A’bu Bâra became aware of his nephew’s treachery, he was so grieved that he fell sick and departed to the next world. There is a tradition that when his lordship received the news of the slaughter of his companions he pronounced during the space of forty days maledictions in his morning prayers upon the men of those tribes which had aided A’amer B. Ttofayl, and also upon the latter, saying: ‘God requite A’amer!’ Accordingly that wretch was in the house of the woman Sahîlyah overtaken by a disease like the camel-plague, so that he exclaimed in his affliction: ‘I feel an odour like the odour of death in the house of Sahîlyah!’ Thereon he called for his horse, mounted it, and departed to hell in that state of his unhallowed soul—the curse of Allah be upon him! It is related that when A’mru B. Ommyah Dhomayry was delivered of his bonds and proceeded to Madinah, he met on his way two idolaters of the Bani A’amer, who were under the protection of his lordship; but A’mru knew nothing thereof, and slew the two unlucky men while they were asleep. After traversing the distance he arrived in Madinah, entered the assembly of his holy and prophetic lordship—u. w. b.—explained the manner in which the companions had been killed, and also how he had despatched those infidels; with the murder of these, however, his lordship was not pleased, and, blaming A’mru, compelled him to pay the blood-ransom to their heirs.

GHAZWAH OF THE BANI AN-NATZYR.

When A’mru B. Ommyah had unwittingly killed those two individuals of the Bani A’amer, his lordship the apostle said: ‘I must pay the ransom for them.’ As the Bani An-natzyr were allies of the Bani A’amer, and had likewise made a treaty and covenant with his lordship, he assembled some of his companions, such as Abu Bakr, O’mar, Ali and Ttolhah. Then he proceeded to the habitations of the Bani An-natzyr to make arrangements concerning the ransom to be paid for the two slain men. When the apostle of Allah had arrived at the spot and explained the case, they replied: ‘O father of Qâsim, we shall do as thou likest. Stop awhile that we may fulfil the duties of hospitality.’ Therefore the apostle of God took up a position leaning with his back against the wall of a house, and his companions reposing opposite to that prince. On this occasion Ebn Akhttâb exclaimed: O ye Jews, such amity between you and Muhammad can never be established. The best is that a man throw a stone from this roof upon his head, that we may be freed of his importunity.’ A’mru Hajash replied: ‘I shall take that matter upon myself.’ Sollâm B. Mashkam had, however, warned them not to do any such thing, because Muhammad, he said, would receive information from heaven, and the affair would cause the alliance between the nation and Muhammad to be cancelled; but the people would not listen, and at that very moment Jebrâil arrived and made his lordship aware of their treachery. Therefore the apostle rose and departed from the place, as if going to answer a call of nature, without informing his companions, and proceeded to Madinah; for he knew that as long as his sacred person was left untouched his friends would likewise be left in safety. When the Jews became aware of his lordship’s departure, Kanâz said: ‘O people, do you know why Muhammad has left the assembly?’ They replied: ‘We know it not, and swear by God that thou likewise art not aware of the cause.’ He retorted: ‘By the truth of the Torah,²⁹¹ I know God; and the Most High has apprised Muhammad of your intention. Do not deceive yourselves. Muhammad is an apostle of God, and the seal of prophets—u. w. b. You thought the seal of prophets would be of the sons of Hârun, but the Lord and Giver of all good gifts bestoweth His favours upon whom He liketh, and has opened this portal of felicity to whomsoever was worthy thereof. Whatever we have read in the Torah about the qualities of that prophet coincides with those of Muhammad, without any increase or diminution. I fancy you will be ordered to emigrate, and will be unwilling to do so. Therefore your children will be dispersed, your habitations deserted, and your houses destroyed. It will then be expedient for you to make a profession of the religion of Muhammad to save your children and progeny from destruction.’ They replied: ‘We cannot abandon the Toratah and the religion of Mûsa.’ He continued: ‘My second proposition is that you obey the order to emigrate from this country as soon as you receive it, because then your lives and property will be spared.’ The Jews replied: ‘We shall wait, because it is easier for us to leave our country than to give up the religion of Mûsa—u. w. b.’

When his lordship the apostle had left his companions among the Bani An-natzyr and departed to Madinah, the companions were waiting a considerable time for him. After they were tired of waiting they arose, started, and when they arrived at Madinah they were allowed the honour of attending upon his lordship. On that occasion they said: ‘O apostle of God, we did not know the reason of thy departing and not returning.’ And he replied: ‘The Jews meditated treachery, and God the Most High informed me thereof.’ After that he despatched Muhammad B. Moslamah with the following message to the Bani An-natzyr: ‘As you have machinated evil against me, I order you to leave the country, giving you a respite of ten days for doing so, and whoever remains after the expiration of that time will have his head cut off by my orders.’ The Jews thereon began to make preparations to emigrate, when all of a sudden an envoy from A’bdullah B. Abu Salûl arrived among them with this advice: ‘Leave not your country, but strengthen your position in your forts and be of good cheer, for I shall with two thousand valiant and experienced warriors come to your aid. Nor will the Bani Qorittah Jews and their allies of the Bani Ghattfân refuse to assist you.’ On account of these words Hay Bin Akhttâb sent the next day a man to wait upon his lordship the refuge of termination—u. w. b.—with the following reply: ‘We shall not abandon our habitations: act thou as thou likest!’ At the receipt of this news his lordship— u. w. b.—shouted the Takbyr, to which his companions responded. By order of the best of men — u. w. b.— the professors of Islâm then made preparations for the campaign. The lord of apostleship—u. w. b.—appointed Ebn Omm Maknûb to be his lieutenant in Madinah; and, having bestowed the victorious standard upon the conquering lion of God [i.e., on A’li], they marched out of Madinah and held their next orisons in the plain of the Bani Annatzyr. When the Jews beheld the army of Islâm they took refuge in their forts, from the ramparts whereof they shot arrows and threw stones till the night set in. After the monotheists had held their dormitory orisons, and his lordship had, with ten of his companions, adjourned to his own quarters, all the companions, whose chief was A’li— u. w. b.—and, according to another tradition, Abu Bakr, were, till the morning, occupied in besieging the Jews and in shouting the Takbyr.

It is said that the tent of his lordship had been pitched in the plain of Hattmah, and that a Jewish archer, called Ghurûr, had struck it, for which occasion it was removed to another spot. When the night had set in it was found that his lordship, A’li Murtadza—u. w. b.—was absent from the camp. This circumstance having been reported to his lordship, he said: ‘I fancy he has gone out on some business.’ After awhile, however, the Lord A’li Murtadza —u. w. b.—again made his appearance, throwing the skull of Ghurûr at the feet of his lordship, and saying: ‘O apostle of God, this is the head of that accursed fellow who has hit thy tent with an arrow.’ His lordship enquired about the circumstances, whereon A’li Murtadza— u. w. b.—continued: ‘As I knew him to be a valiant man, I thought I might sally out during the night and capture him when he was off his guard. I accordingly placed myself in ambush, and suddenly beheld him coming out with a drawn sword and nine men. I attacked and beheaded him; and his friends are so near that if thou wilt send some men with me I hope I shall vanquish them.’ His lordship thereon despatched Abu Dujjânah and Sahal B. Hanyf, with eight other brave men in the company of A’li the lion of attack, as also ten of the principal Anssâr, in pursuit of the comrades of Ghurûr, whom they overtook at the gate of the fort, killed, and suspended the unhallowed skulls of the Jews from the house-doors of the Bhani Khutbah.

During the days of the siege, the lord of apostleship— u. w. b. — ordered A’bdullah B. Sollâm and Abu Layly Mozany to discomfit the machinations of the Jews, and to uproot the tree of their hopes which they had planted in their impure minds. Therefore Abu Layly felled the most fruitful date-trees called A’jwah, and said: ‘This will much sadden and distress the Jews.’ Ebn Sollâm, however, felled the worst of the trees, saying: ‘I know that soon all the property of the Jews will belong to the professors of Islâm, and I have therefore left the best trees for them.’ With reference to this matter the blessed verse, ‘What palm-trees ye cut down or left standing on their roots,’ etc.,²⁹² was revealed.

As A’bdullah Abu Monâfiq had not kept his promise to aid the Bani An-natzyr, and as they had no assistance from any other quarter, they repented of what they had done, and sent a person to his lordship with the request to be left unmolested and to be allowed to emigrate. His lordship replied: ‘I comply with your request only so far as to allow you to load upon your beasts whatever they can carry except arms, and to depart from my country.’ In this manner some of the Jews went to Syria and others to Yemen, abandoning their fields and immovable property to his holy and prophetic lordship—u. w. b.—in so plenary a manner that he did not separate one-fifth therefrom [in the usual way]. The arms of the Bani Natzyr amounted to fifty cuirasses, as many helmets, and three hundred sabres, which he distributed to whoever wanted any. As for the crops of those unfortunate people, the apostle kept as much of the provisions for his family as would suffice for one year, and abandoned the remainder to the professors of Islâm.

This year A’bdullah B. Othmân, who was of the tribe of the apostle of Allah—u. w. b.—died, and Zaynab, the daughter of Khozaymah, as well as spouse of his lordship, also departed to the gardens of paradise, together with Abu Solmah B. A’bdullah Asad, who was the husband of Omm Solmah, and with Fattimah, the daughter of Asad, who was the mother of A’li the Commander of the Faithful— u. w. b. In this year also his lordship the apostle— u. w. b.—contracted a matrimonial alliance with Omm Solmah.

THE GHAZWAH OF THE BEDR OF PROMISE, WHICH IS ALSO
CALLED THE SMALL BEDR.

It was noticed above that Abu Sofyân had on his return from Ohod said to the Musalmâns that the battle the next year would take place at Bedr. Some have related that his lordship said to Fârûq: ‘Tell him yes, if Allah pleaseth.’ When the time of the promise was approaching, Abu Sofyân began to make preparations for the campaign, and instigated the Qoraish to march out; but his heart was not in concert with his tongue. His urgency, namely, was founded on the apprehension that the people might say he was the cause of the non-fulfilment of the promise. This appears plainly from the following circumstances: Na’ym, the son of Masu’d Ashja’y, had gone to Mekkah on pilgrimage, but before he started Abu Sofyân met him, and said: ‘I have made a promise on the day of Ohod to Muhammad, but as this year dearth and scarcity of food have befallen us, I am unwilling to march against him with the army. If, therefore, thou couldst on thy arrival at Madinah frighten Muhammad and his companions so as to induce them to break the promise, I would engage to give thee twenty camels of the age of three years, and Sahal B. A’mru will be security for my fulfilling this promise.’ Accordingly, when Na’ym arrived in Madinah he informed the professors of Islâm that the troops of aberration were approaching in great strength and formidable numbers ready for battle and contest. He also said: ‘It will be better for you to withdraw your feet within the skirts of security, and not to leave Madinah on any account.’ The Musalmâns believed the words of Na’ym, and were so unwilling to march out that his lordship imagined no one would take a share in that Ghazwah. Abu Bakr, however, and O’mar waited upon his lordship, persuaded him to march out, and spoke so enticingly that he was highly pleased, and said: ‘I swear by that God in the power of whose grasp my life is, that we shall sally forth, even if not a single individual accompanies us!’

After these words, the apprehensions vanished from the minds of all intelligent men, and they agreed to march. Accordingly his holy and prophetic lordship—u. w. b.— handed his victorious standard to A’li Murtadza—u. w. b. —and started from Madinah in the company of one thousand five hundred valiant men for the purpose of extirpating Abu Sofyân and the army of Satan. The professors of Islâm possessed [only] ten horses, but plenty of merchandise, which they sold on their arrival at Bedr —in the first three days of the month Dhu-l-qa’dah—to such advantage that for each dinâr of the value they obtained one dinâr’s profit. And after eight days they turned their faces beaming with joy and gladness again towards Madinah, but did not encounter the idolaters on that journey. Meanwhile Abu Sofyân had marched from Mekkah with two thousand men, and had gone as far as Wâdi-tz-Tzuhrân, and had again returned, which happened as follows: When the enemies had arrived in the just-mentioned place, Abu Sofyân said to them: ‘This is a year of famine and scarcity, and the camels give no milk, therefore it will be convenient for us to return from this place.’ Thereon the professors of futility accepted the advice of Abu Sofyân as wise, and returned to Mekkah. When the Qoraish heard of the success and prosperity of the professors of the orthodox religion, Ssafuwân Bin Ommiah said to Abu Sofyân: ‘Thou hast made a promise to give battle to Muhammad, but wast unable to fulfil it; accordingly they [i.e., the Moslems] are impudent towards us.’ Then they began to make preparations for the ‘Battle of the Ditch,’ which shall be described by-and-by, if it pleaseth Allah the Most High. As the opponents had for the campaign of ‘the Bedr of promise’ taken no other provisions to live upon except Sawyq,²⁹³ the inhabitants of Mekkah nicknamed the army ‘the companions of Sawyq.’

Among the events that took place during the fourth year after the Flight was also the stoning of a Jew and a Jewess who had been convicted of adultery, both of whom his holy and prophetic lordship—u. w. b.—caused to be lapidated according to the Law of the Toratah, which was also in accordance with the religion of U’zza. At first, however, the Jews manifested pity for their co-religionists, and asserted that all which was required, according to the Toratah, would be to blacken the face of the adulterer and adulteress, to seat them backwards on a camel, and thus to lead them in procession round the town. But from the researches of A’bdullah B. Sollâm, whose profession of Islâm has already been recorded in these pages, it became evident that the above assertion of the Jews was false. His holy and prophetic lordship had apprehended that the Jews would probably alter and falsify the words of the Toratah, and had ordered Zayd B. Thâbet to study it. Zayd obeyed, and accomplished that important business in fifteen days.

In this year also Ta’mah B. Abzaq had stolen a cuirass from the house of Qotâdah B. Nu’mân, the Anssâri, and had carried it to the house of a Jew named Zayd B. Alyemin. By some means or other, Qotâdah happened to discover the coat of mail, and accused Zayd, but he replied: ‘I am guiltless! Ta’mah has brought this cuirass to my house as a deposit.’ The people of Ta’mah, however, though they knew that during the time of [pre-Islâmitic] ignorance larceny had been his occupation, waited upon his lordship the refuge of apostleship—u. w. b.—and bore witness that the honour of Ta’mah was untarnished by this crime. Therefore that prince intended to punish the Jew Zayd; meanwhile, however, the blessed verse ‘We have revealed to thee the book in truth, to judge among men,’ to the end of this verse was revealed. Accordingly, his lordship released Ebn Yemin, and ordered the hand of Ta’mah to be cut off; the latter, however, fled from Madinah to Mekkah and brought eternal punishment upon his soul by the occupation of thieving to which he devoted himself. During this year also the verse concerning the prohibition of the use of wine was revealed,²⁹⁴ the circumstances whereof are recorded in biographical works.

EVENTS OF THE FIFTH YEAR AFTER THE FLIGHT.

Some biographers have recorded that the Ghazwah of Dhatu-r-raqaa’ took place during the month of Moharram in this year in consequence of the information brought by a man who had come to Madinah with some sheep for sale, that the Bani Athmâr and Tha’labah had collected an army, and were about to attack the professors of Islâm. When the apostle of God had become aware of this intention he appointed Dhu-n-nûryn to be his lieutenant in Madinah, and marched forth with four hundred, or, according to another tradition, with five hundred men on a Sunday night on the 10th of the above-named month, and halted after reaching a place belonging to the professors of idolatry and infidelity called Dhatu-r-raqaa’, where the Musalmâns found only women, because all the men had gone to the mountain. The noble companions were afraid to plunder, lest the idolaters might make use of the opportunity and come out from their ambush. In that place his lordship held the prayer of fear,²⁹⁵ which was the first of this kind that had been held. Some assert that the reason for calling this the Ghazwah of Dhatu-r-raqaa’ was because near the habitation of the professors of obstinacy and schism there was a mountain, a portion of which looked like the variegated patches [Raqa] which it is customary to mend garments with. In this expedition that prince was absent from Madinah for a fortnight, and after his return he did not march out with his army till the month Rabii’ the first. Some say that the Ghazwah of Dhâtu-r-raqaa’ took place after the Ghazwah of Khayber.

THE GHAZWAH OF DUMATU-J-JANDAL.

It is recorded in the Mostaqadza’ that Dumatu-j-jandal with Dzamma over the Dâl and Fath over the Jim is the name of a place, the distance whereof from Kufah amounts to ten stages, and as many to Damascus. With Fath over the Dâl [when the word must be read Damat] it is the name of the mother of Mukhtâr B. Abu O’baydah Thaqafi. It has also been said that Dumatah is a fort, the foundations of which are stone; and the produce of that region consists of dates and barley. The reason for this Ghazwah was that Akydar B. A’bdu-l-malak, the governor of that place, who was a Christian and a subject of the Qaissar [i.e., Byzantine emperor], had collected an army and intended to attack his lordship the refuge of termination —u. w. b. When this news reached the exalted audition of the best of men, he started on Monday [date not given] of the month Rabii’ the first, with one thousand men towards the fort and stronghold of the insurgents, and travelled by the aid of a guide during the night, resting during the day. When not more than the distance of one day’s and night’s march separated the victorious banners from Dumatu-j-jandal, information was brought to his lordship that the cattle of the opponents were near. Accordingly that prince issued orders to capture and to fetter them. The herdsmen fled, and carried the news to the fort of Dumatu-j-jandal, the people of which place dispersed, so that his lordship entered and sojourned therein several days, but sent out foraging parties in all directions, and Muhammad B. Moslamah captured and brought one of the enemies into the august assembly of his lordship the apostle—u. w. b.—who made inquiries about the inhabitants, and was told that they had all fled at his approach. After that this individual became a Musalmân, and his lordship the apostle returned to Madinah, the expedition having lasted one month.

GHAZWAH OF RABYI’, ALSO CALLED GHAZWAH OF THE BANI
MOSSTTALAQ.

It is recorded in the Kazrâni that, according to the tradition of Murta’, Rabyi’ is the name of a well near which the Bani Mossttalaq were encamped, and in the Mostaqadza’ we read that ‘it is the water of a population between Mekkah and Madinah from the region of Qadid to the coast, and the Ghazwah is also called that of the Bani Almossttalaq B. O’ru B. Rabia’ B. Kharjah.’ The cause of this Ghazwah was that Hâreth B. Abu Dharâr, the chieftain of that clan, had invited several Arab tribes to unite with him in attacking his lordship the asylum of the apostolate—u. w. b. His lordship the apostle despatched Buridah²⁹⁶ B. Ahassib towards the opponents to bring correct information. He accordingly went among them, but they examined him about the prophet, and he gave gave them a reply appropriate to the circumstances, saying also: ‘I have heard that you intend to wage war against Muhammad, and I have come to offer you my aid, if this report be true.’ The Bani Mossttalaq treated him very respectfully, and said: ‘What thou hast heard is true.’ Buridah continued: ‘I am going to bring an army to join you.’ After uttering these words he left them, hastened to Madinah, and made his report about them. Then his lordship the prophet—u. w. b.—prepared his army, gave the banner of the Mohâjer to the lord A’li B. Abu Tâleb— u. w. b.—and that of the Anssâr to Sa’d B. A’bâdah, ordering O’mar to take charge of the vanguard, Zayd B. Hâreth of the left wing, and retained A’kramah B. Mohssan near himself. In that expedition the Mohâjer had twenty horses, as also the Anssâr; and many hypocrites, allured by the hope of booty, marched on that occasion with the Musalmâns. A spy was taken and brought before Fârûq [i.e., O’mar], who was in command of the vanguard. After being closely pressed, this individual confessed that he had been sent by a chief of the Bani Mossttalaq to reconnoitre the Musalmân army, for the purpose of enabling him to enter the lists of contention with open eyes. O’mar presented that spy also to the most exalted assembly of his holy and prophetic lordship, who examined him about his errand, and proposed to him to embrace monotheism, but that idolater refused to comply; accordingly O’mar liberated that man’s soul, with the permission of his lordship, from the captivity and servitude of his body. When the opponents heard that their spy had been killed they were overpowered by great apprehension and fear, so that all the people of the surrounding country that had gathered around Hâreth now dispersed in every direction, and only the Bani Mossttalaq remained with him. His lordship the refuge of termination—u. w. b.—halted, after traversing the proper distance, at the well of the Bani Mossttalaq. In that journey the mothers of the believers A’ayshah and Omm Solmah were present. The infidels entrusted a man, Ssafuwân by name, with their broken standard, and marched into the plain of contest. When both armies were in battle array, the apostle—u. w. b.—ordered O’mar to turn to the idolaters, and to exclaim: ‘Say, there is no God but Allah, and Muhammad is the apostle of Allah, whereon your lives and your property will be spared.’ But as they refused to comply, his lordship ordered the professors of Islâm to rush upom them immediately. Abu Qotâdah then attacked them and slew the standard-bearer [i.e., commander] of the infidels; Allah the Most High likewise aided the professors of Islâm with His mighty angels, and inspired the hearts of the unbelievers with fear and apprehension. It is related that after the battle one of the Bani Mossttalaq said: ‘On that day we beheld men dressed in white garments and mounted on piebald horses within the ranks of the Musalmân army, and we had never before seen such individuals.’ Jârirah, the daughter of Hâreth B. Abu Dharâr, says: ‘When the apostle of God arrived near us, my father said: “An army is approaching us, which we are unable to resist. I have beheld several horses and weapons in the army of Islâm which my tongue cannot describe.” When I had made my profession of Islâm, and the lord of apostleship—u. w. b.—married me, the grandeur and sublimity of the Musalmâns did not strike me as on the first occasion, and I knew that all the fear and awe had been thrown into the hearts of the idolaters by God the Most High, considering that in the said battle [only] ten idolaters were slain, but the others so completely frightened that all that crowd of men and women was captured in the grasp of fate.’ Jârirah, the daughter of Hâreth B. Abu Dharâr, had fallen to the share of Thabet B. Qais Shammâs, but some say that he presented her to his lordship, and others assert that he allowed her to ransom herself. Jârirah waited upon his lordship the best of men, pronounced the confession of Faith, became an adherent of Islâm, and said: ‘Thabet has fixed my ransom so high that I am unable to pay it, I therefore request thee to help me.’ The apostle complied with her prayer, and promised to marry her. Accordingly Jârirah replied: ‘What felicity can be greater than this?’ His lordship then paid the ransom and wedded her. When the noble companions learnt what had taken place, they said to each other: ‘It is not meet that the relatives of the prince of the sons of Adam—u. w. b.—should suffer humiliation and captivity.’ They therefore liberated all the prisoners of the tribe Bani Mossttalaq. A’ayshah says: ‘I do not know any woman who has conferred a greater blessing upon her people than Jârirah.’ The original name of the daughter of Hâreth B. Abu Dharâr was Barah, but his lordship the prince of the righteous changed it to Jârirah.

After the fight with the Bani Mossttalaq, Jahni wantonly struck, during the march, Sanân on the face, whereon the latter shouted: ‘O ye Anssar!’ and the former: ‘O ye Mohâjer!’ Then both parties rushed on each other with drawn swords, and great confusion was about to ensue; at last, however, some of the Mohâjer flattered Sanân for the sake of quelling the disturbance, and succeeded in pacifying him. When the circumstances of this quarrel were brought to the notice of A’bdullah B. Abu Salûl the hypocrite, he blazed up with ire, saying to a number of friends and hypocrites who were in his company: ‘Whatever strength and dignity the Mohâjer possess they have acquired through us. I swear by Allah that their relation to us is like that of a leaf to a tree.’ He further said: ‘If we return to Madinah, he that is nobler will expel him who is meaner.’ By the expression ‘he that is nobler’ that wretch meant his own miserable person, and by ‘him who is meaner’ he intended to designate the precious individuality of his holy and prophetic lordship—u. w. b. Then he turned towards the chiefs of his people, such as Mâlek, Sowid and Mu’qab B. Qais and others, saying: ‘All this is the result of your having admitted them into your country and divided your property among them. Had you kept back your possessions from these people, they would not be riding on your necks.’ Zayd B. Arqum the Anssâri, who was present in the assembly of Abu Salûl, spoke, however, despite his youthfulness, boldly against the views of the former, and then hastened to wait upon the prince of this world—u. w. b.—and represented to him what was going on. A number of the principal companions, such as Fârûq [i.e., O’mar], Ssiddyq [i.e., Abu Bakr], Dhu-n-nûryn [i.e., O’thman], Sa’d Abu Woqqâss, Muhammad B. Moslamah, and A’bbâs B. Bashir, were present in the august assembly of his holy and prophetic lordship—u. w. b.—who considered Zayd’s assertions to flow from interested motives, but he swore an oath that the words he reported had been spoken by A’bdullah B. Abu Salûl. Hereon the apostle exclaimed: ‘Perhaps thou hast not heard well?’ Zayd, nevertheless, insisting on the veracity of his statement, Fârûq shouted: ‘O apostle of God, allow me to strike off the head of that hypocrite!’ His lordship, however, replied: ‘O’mar, if I permit him to be slain many of the princes of Yathrab will tremble!’ O’mar continued: ‘If thou wilt not order the Mohâjer to kill him, allow Muhammad B. Moslamah or A’bâdah B. Bashir, or Sa’d B. Moa’adh, to do so.’ The apostle rejoined: ‘People will say Muhammad is killing his companions; [nevertheless] give them leave to march.’ Accordingly O’mar obeyed orders, despite of the great heat, and no one knew the reason for starting in such warm weather, which was, however, to deprive everyone of the opportunity for holding similar conversations. When his holy and prophetic lordship mounted his she-camel Qasswi, Sa’d B. Moa’adh came forward, and said: ‘Greeting to thee, O prophet, with the mercy of Allah and His blessings! What is the matter with thee that thou hast started at this unpropitious hour?’ His lordship replied: ‘Perhaps you have not heard what your friend has said?’ Sa’d asked: ‘What friend?’ His lordship replied: ‘Ebn Abu Salûl has said that when he arrives in Madinah he who is more noble will expel him who is more mean.’ Sa’d answered: ‘O apostle of God, if thou willest thou canst expel him from Madinah, because he is mean and thou art the noblest of the people; and special nobility is peculiar to God, to thee, and to the believers.’ Some biographers have recorded that the just-mentioned conversation passed between Asyd B. Khudzar and his holy and prophetic lordship—u. w. b. After that Sa’d B. Moa’adh, or Asyd B. Khudzar, according to two different traditions, said to the prophet: ‘Be kind and friendly to him, because before thy august approach the people of Madinah had agreed to place the reins of the important office of government into the grasp of his power and choice. A diadem encrusted with rubies, pearls, and precious gems had been prepared at Madinah, and completed, except one costly gem which Yoshua’, the Jew, possessed and valued very highly on account of the need of the people, and would not sell at any price. Meanwhile the Lord God Most High had adorned and ennobled our country with thy august existence, and the crown of Ebn Abu Salûl remained in the shop of the jeweller. He knows that thou art the cause of his having been deprived of the government, and on account of this disappointment he makes such speeches.’ It is related that the lord of prophecy sent a man to A’bdullah [Ebn Abu Salûl] to reproach him for having uttered the above-mentioned threat; others, however, allege that certain Anssâris said to him: ‘Some of thy words have reached the most exalted prophetic audition, and if they be true thou must hasten to wait upon his lordship, apologize to him, and repent of what thou hast uttered, so that he may intercede for thee with the Almighty. Thou oughtest to be very contrite, because possibly a verse may be revealed concerning thee, wherein Allah the Most High will bring thy falsehood to light. But if those words be not true it will be thy duty to excuse and to free thyself from the aspersion.’ Accordingly Ebn Abu Monâfiq [i.e., E. Abu Salûl] entered the assembly of his holy and prophetic lordship—u. w. b.—swore that he had never uttered the words reported to his lordship the apostle, and that the assertion of Zayd B. Arqum was mendacious. Some who were present in the prophetic assembly thought that Zayd had purposely uttered a lie, whilst others imagined that he had concocted the story on account of the heedlessness of his youthful age. As A’bdullah [E. Abu Salûl] enjoyed high dignity and respect among his people, they said: ‘O apostle of God, the utterance of a boy with reference to one of our Sheikhs is deserving of no credence.’ Accordingly the apostle of God accepted the excuse of A’bdullah; the Anssâr greatly blamed Zayd, and his uncle said: ‘Thou hast done this only that the apostle—u. w. b.—has, by forgiving A’bdullah, convicted thee of falsehood, has believed a hypocrite, and has raised the enmity of the people against thee.’ During that day and night the army of Islâm continued to march, and halted the next morning when the sun rose. Fatigue had so overpowered the men that every one went immediately to sleep, and that no opportunity remained for discussing the affair of A’bdullah and Zayd. The last-mentioned individual had before this event been accustomed to ride near the body-guard of his lordship, but after it shame and grief kept him at a distance. There is a tradition that Zayd B. Arqum said: ‘I was riding on my horse, and was greatly depressed in spirit, when all of a sudden the apostle—u. w. b.—overtook me, pulled my ear, looked smilingly in my face, and said: “Glad tidings to thee, O Zayd, for God the Most High considers thee to be true, and A’bdullah a liar.” Then he recited the chapter of the hypocrites as far as the verse: “They say, Verily if we return to Madinah, the worthier shall expel thence the meaner.”’²⁹⁷ After the veracity of Zayd B. Arqum had become evident, A’bâdah B. Assâmat and Awus B. A’bdullah passed near A’bdullah B. Abu Salûl, and failed to greet him. He therefore reproved them, but those two blessed individuals warned him of the eternal punishment he would have to incur for having sworn a false oath, and Awus said: ‘We shall have nothing to do with thee until thou repentest.’ And A’bâdah added: ‘Come to his lordship, that he may ask the forgiveness of God for thee.’ That heedless and perjured man, however, turned his neck and looked away from A’bdullah, who continued: ‘By Allah! with reference to thee and the turning of thy neck, a verse of the Qurân will be revealed, which shall be recited during prayers;’ and the blessed verse, ‘When it is said unto them, Come, that the apostle of God may ask pardon for you, they turn away their heads, and thou seest them retire big with disdain,’²⁹⁸ is confirmatory of the above assertion.

It is said that A’bdullah B. Abu Salûl had a son of the same name who obeyed God and the prophet, being very different from his father. When this young man heard Fârûq requesting the apostle to appoint Muhammad B. Moslamah or some other Anssâr to kill A’bdullah B. Abu Salûl, he approached his lordship, and said: ‘If thou intendest to slay my father, order me to do it, and I swear by Allah that ere thou risest from the assembly I shall bring his head to thee. By Allah! the men of the Khazraj [tribe] know that of all of them I have acted the best towards my father, and that since a certain time he takes neither food nor drink from the hands of anyone except from me; and I fear, O apostle of God, that if another man attempts to kill him, and I see it, consanguinity [or, rather, filial duty] will compel me to avenge his death on that person, and that I shall for such a deed obtain eternal punishment in hell. Thy favour, however, and thy forgivingness are great.’ The apostle—u. w. b.— replied: ‘O A’bdullah, it is not my intention to kill thy father, nor have I ordered anyone to do so, and as long as he remains among us I shall treat him well.’ When A’bdullah, the son of A’bdullah E. Salûl knew that the life of his father was to be spared, he uttered some distich, the translation of which [from the Arabic] is as follows:

‘The world is full of marvels, but more wonderful are
The words I heard O’mar saying to the prophet:
“Order some one to bring Ebn Abu’s head to thee!”
I said to the apostle: “If he is to be killed, order me to do it.”
My arm is strong and my heart is firm,
My resolution is stancher than iron and ore.’

It is related in the Mostaqadza that when Ebn Abu Salûl arrived near Madinah, and desired to enter that prosperous region, his son A’bdullah took hold of his horse’s bridle, stopped it, and said: ‘I swear by God that I shall not allow thee to enter this town unless by the permission of the apostle of God, because he is the most noble of the sons of Adam, and thou art the meanest of the inhabitants of this world.’ He asked permission from his lordship to commit parricide, but the latter replied: ‘Let him alone, and behave kindly to him.’

It is related that during the return march from the Ghazwah with the Bani Mossttalaq a very high wind commenced to blow, and some people thought that enemies had entered Madinah to plunder it [on such an occasion]; but his holy and prophetic lordship—u. w. b.—exclaimed: ‘Be not afraid! Madinah is my place, and there is no spot nor corner thereof which does not contain an angel to guard it and to watch over it; this day, however, one of the very greatest hypocrites has died.’ And, according to the tradition of Muhammad E. Esahâq, Zayd B. Raqaa’h had on that day departed to hell. When this information reached A’bdullah B. Abu Salûl he was overpowered with fear and grief, because he had been on very intimate terms with the deceased.

STORY OF THE SLANDER.²⁹⁹

Ssidiqah [i.e., A’ayshah] continues: ‘When I arrived in Madinah I fell sick, and the calumnies of those men spread among the people. I knew nothing, but I found that the apostle’s behaviour towards me had changed. I did not experience any of that kindness from him which he had manifested to me in former maladies; but I was not aware of the cause until one night during my recovery, when I was with the mother of Mosattah—who then happened to be in Madinah—going out for a natural purpose, water-closets not having as yet become customary at that time. Her wrapper having become entangled, she fell down, and began to revile her son; but I asked: “Insultest thou a man who has been present at the battle of Bedr?” This falling and squabbling was thrice repeated, whereon she said at last: “O A’ayshah, hast thou not heard what he said?” I asked what he had spoken, and the mother of Mosattah informed me of the circumstances of the case and of the slander. My disease augmented, and I returned to the house. When the apostle of God came near me, I said: “O apostle of Allah, permit me to return to my father’s house,” my intention being to institute an inquiry into the matter of the calumny. When I arrived in my father’s house I asked my mother: “What story are the people relating about me?” My mother replied: “Be not dismayed, but take the matter easy. By Allah! there is not one handsome and noble woman whom her husband loves, but has other wives besides her, concerning whom similar tales are not bandied about.” I exclaimed: “Praise be to Allah! have they said such words?” But I could not sleep that night, and my tears did not cease to flow.’

Ssidiqah continues: ‘His lordship the refuge of the apostolate—u. w. b.—called A’li B. Abu Ttâleb—u. w. b.— and Asâmatah B. Zayd, to consult them about divorcing me. Asâmatah said: “We think nothing but good about thy wife.” And A’li B. Abu Ttâleb said: “O apostle of God, the Almighty has not distressed thee through women, except by their multitude. Examine Baryrah, the servant girl of A’ayshah, and she will tell the truth.” Accordingly that prince examined Baryrah, and she spoke as follows: “I swear by that God who has sent thee in truth that I have seen nothing blameworthy in A’ayshah, except that she sometimes falls asleep, so that the sheep come and eat up the leavened flour.”’

Esma’il B. Nitzâmu-l-mulkrelates in the Khulâssatu-s-seyr that in those times his holy and prophetic lordship— u. w. b.—was one day sitting in his house in a state of depression and melancholy, when Fârûq [i.e., O’mar] entered, and the apostle asked him: ‘What sayest thou of this event?’ He replied: ‘O apostle of God, I know for a certainty that the hypocrites are speaking lies.’ He continued: ‘By what reason?’ Fârûq replied: ‘By reason of God’s not allowing a fly to settle upon thy blessed skirts, because it alights also on impure things and soils its feet. How, then, would He not preserve thee from a worse defilement?’ His lordship was highly pleased and flattered by these remarks. After that Dhu-n-nûryn entered, and his lordship spoke to him on the same subject, and he replied: ‘I am sure the hypocrites are liars.’ That prince continued: ‘By what reason?’ He replied: ‘Because God the Most High does not allow thy shadow to fall upon the ground, lest it might be polluted, or a person might step thereon. If, therefore, God the Most High thus protects thy shadow, will He not restrain thy honoured spouse from committing such an impropriety, or allow a stranger to defile the honour of thy wife with the pollution of treachery?’ At these words of Dhu-n-nûryn the most noble mind became yet more tranquillized. Then A’li B. Abu Ttâleb entered, whereon his holy and prophetic lordship —u. w. b.—repeated his former words, to which A’li replied: ‘This story is but a fiction and a lie of the hypocrites. The proof of my assertion is, that one day we were at prayers with thee, during which thou hadst removed thy sandals from thy feet, and we imitated thy example. After our devotions were terminated, thou hadst asked why we bared our feet, and we replied that we had done so to imitate thee, whereon thou hadst said: “I put away the sandals because Jebrâil had informed me that they were prayerless.” Now, if God the Most High has sent thee a revelation that thy sandals are prayerless, He would surely have informed thee of this matter also, had it been true. Keep, therefore, thy exalted mind at ease, because the Most High will cause the innocence of A’ayshah to become manifest.’ All these utterances so gladdened the heart of his lordship that he immediately went to the house of Ssidiqah.

Ssidiqah says: ‘I was sitting in the house of my parents, and was weeping, when a certain Anssâri woman entered and kept me company in crying; both my parents were also sitting with us, when all of a sudden the apostle of God honoured us with his noble presence, opened his mouth, after sitting down, in praise of God the Most High, uttered both the professions,³⁰¹ and said: “After the usual salutations, I inform thee, O A’ayshah, that if thou art free of this crime God the Most High will soon satisfy thee. But if thou be guilty, then repent, ask forgiveness from, and return to the obedience of God; because if a servant falls into sin, but confesses and repents, the Most High accepts his contrition, and grants him pardon.”’ A’ayshah says: ‘When the apostle of Allah had done speaking, my tears also ceased to flow, and I said to my father: “Reply to his lordship the apostle.” But my father answered: “By Allah! I do not know what to reply to him. During the time of ignorance we were idolaters, and did not know the religion. Nobody ever uttered such words with regard to our family, and now, when our house is illuminated by the light of Islâm, and the caskets of our hearts are brightened by the light of monotheism, people are holding such speeches about us, what am I to say to the apostle of God?” Then I said to my mother: “Reply for me.” But my mother rejoined: “I am also at a loss what to answer.” Accordingly I was under the necessity of doing so myself, as follows: “I swear by God that if I say I am innocent of what you have heard about me, and of what you believe, you will place no faith in my words; but if I confess to have committed what I have not, you will believe me. By Allah! in the matter between you and me I cannot find a better resemblance than the words of Yusuf [Joseph³⁰²]— peace be on him—who said: ‘Verily patience is best, and God will defeat their insinuations.’” And on account of the great fear and trouble I was in, the words of Y’aqûb [Jacob] with reference to Yusuf might have been applied to me.’

In some books it is recorded that Ssidiqah said: ‘I exclaimed, “I swear by God that I cannot find a better consolation for me than the words of Yusuf: ‘Verily patience is best,’” etc., and though I tried much to speak about Y’aqûb, my memory failed me; so I turned my face away after uttering these words, and reclined. And, by Allah! as I was innocent, I knew that his lordship would absolve me from all blame. I had, however, no idea that with reference to me a verse of the Qurân would be revealed, to be read in mosques and places of prayer till the day of the resurrection, because I was aware of the greatness and magnificence of the Lord of Glory, and considering my own abject and helpless condition, I thought myself too mean that the Lord God should speak about me. Nevertheless, I hoped that his holy and prophetic lordship—u. w. b.— would dream a dream which would convince him of my innocence. But I swear by Allah that his lordship had not yet risen from the assembly, nor had anyone as yet left the house, when the signs of Divine revelation began to manifest themselves upon his lordship; and whenever the signs of revelation appeared, the people who were with him became aware thereof.’

Ssidiqah continues: ‘On that occasion my mother placed a cushion of perfumed goat-leather under his lordship’s head, and covered him with a Yemeni cloak, which he removed from his face as soon as the Divine inspiration developed itself. From his blessed countenance drops of perspiration began to trickle like so many brilliant pearls; he smiled, and the first words he uttered were these: “Glad tidings to thee, O A’ayshah! God the Most High has exculpated thee, and borne witness to thy purity.” My mother then said: “A’ayshah, rise! Go to the apostle —u. w. b.—and wait upon him.” I replied: “By Allah, I shall not! In this matter I do not wish to incur obligation to anyone except to God, nor shall I praise and laud anyone except Him who has sent my justification.”’

With reference to the purity of A’ayshah, ten verses have been revealed, which begin with the words, ‘[As to] the party among you who have published the falsehood [concerning A’ayshah],’³⁰³ and end with the following, ‘The wicked women [should be joined] to the wicked men, and the wicked men to the wicked women; but the good women [should be married] to the good men, and the good men to the good women. These shall be cleared from [the calumnies] which they [i.e., the slanderers] speak [of them]; they shall obtain pardon, and an honourable provision.’³⁰⁴ It is said that before the verses justifying A’ayshah had been revealed, the wife of Abu Ayûb the Anssâri said to him: ‘Hast thou heard what people are speaking about A’ayshah?’ Abu Ayûb replied: ‘It is not for us to talk of this matter. God forbid! It is a great slander.’ These words were approved in the Court of Unity; and accordingly the blessed verse, ‘It belongeth not unto us that we should talk of this [matter]. Allah forbid! This is a grievous calumny!’³⁰⁵ was revealed.

It is related that Mosattah B. Asâmah was a relative of Abu Bakr, not blessed with any worldly goods, and that Ssidyq supplied him with all the necessaries of life despite his own poverty. It has been narrated above that, in this matter, Mosattah B. Asâmah sided with the hypocrites, and when the verse of justification was revealed, Abu Bakr swore that he would no longer give anything to Mosattah; and on that occasion God the Most High and Magnificent revealed the following verse: ‘Let not those among you who possess abundance [of wealth] and [have] ability swear that they will not give unto [their] kindred and the poor, and those who have fled their country for the sake of Allah’s true religion; but let them forgive, and act with benevolence [towards them]. Do ye not desire that Allah should pardon you? And Allah is gracious [and] merciful.’³⁰⁶ When Ssidyq heard this verse, he said: ‘Indeed I want God the Most High to forgive me’; whereon he provided food and raiment for Mosattah as of yore, and swore to continue to do so to the end of his life.

In the Khulâssatu-s-seyr it is recorded that when the verses exculpating A’ayshah were revealed, his holy and prophetic lordship punished four persons, each of whom received eighty lashes with a whip; they were A’bdullah B. Abu Salûl the hypocrite, and Hasân B. Thâbet, and Mosattah B. Asâmah, and Juhnah, the sister of Zaynab, daughter of Hajash, Zaynab being one of the mothers of the Believer??s [i.e., one of the wives of the prophet].

Some relaters of traditions state that during this journey [or Ghazwah of the Bani Mosttalaq] the verse ‘to complete’³⁰⁷ was revealed, which happened as follows: When the victorious banners of his holy and prophetic lordship— u. w. b.—had arrived near Madinah, the necklace of A’ayshah was lost, and his lordship the apostle halted in a place until the lost article should be found. As, however, in that locality the companions were unable to obtain any water, their prayers would be of no effect. Therefore some Musalmâns went to Ssidyq and grumbled that on account of the loss of his daughter A’ayshah’s necklace the apostle of God—u. w. b.—was remaining in a waterless place like this, and that the time for prayers had nearly expired. Abu Bakr accordingly entered the tent of A’ayshah, where he found the apostle—u. w. b.—asleep with his blessed head in her lap. Abu Bakr reproached his daughter, and spoke sharply to her. When his lordship the apostle awoke from sleep and found no water for the ablution required before prayers, God the Most High and Glorious revealed in His boundless mercy the verse ‘to complete’;³⁰⁸ and there is a tradition of A’ayshah that, when they caused the camel to get up, they found the necklace under it.

THE GHAZWAH OF THE DITCH, CALLED ALSO THE
GHAZWAH OF THE CONFEDERATES.

When the apostle—u. w. b.—had driven the Bani Annatzyr away from the vicinity of Mekkah, they dispersed in the country. A number of them, such as Hay B. Akhttâb and Sollâm B. Al-tahyq and Kenanah B. Rabyi’, with their adherents, went to Khayber, where they settled. They were, however, day and night meditating how they might avenge themselves upon the Musalmâns, till at last about twenty individuals of them went with Abu A’amer the monk to Mekkah, and invited the Qoraish idolaters to wage war against the professors of Islâm. They also informed Abu Sofyân of the object of their visit, saying: ‘We have come to make an alliance with you to extirpate and to annihilate Muhammad, and to confirm our intention by a treaty.’ Sofyân replied: ‘You are welcome. We love those people best who hate Muhammad most and are ready to assist us in that matter to the best of their ability.’ Then the Jews requested Abu Sofyân to cause seventy chosen men of the Qoraish to go among the curtains of the Ka’bah, so as to touch the house of Allah with their breasts. In this way they made a covenant with each other to be steadfast and unanimous in their enmity towards his lordship the apostle, and not to cease to wage war against him during their whole lives, and Abu Sofyân said, at the instigation of the Qoraish, to the Bani An-natzyr Jews: ‘We keep the buildings of the Ka’bah in good order, we slaughter camels with big hunches for our guests, we provide the pilgrims with food and drink, we cherish our kindred, and maintain the worship of idols according to the custom of our fathers and ancestors; but Muhammad has brought a new religion with new-fangled usages. Tell us now, as you are learned and possessors of the book [of the Pentateuch], which of these two religions is better?’ The Jews, although they hated idolatry, nevertheless gave preference to the Qoraish over the orthodox religion and most noble Law on account of their envy, not dreading the wrath of God the Most High, who thereon revealed the following verse with reference to them: ‘Lookest thou not upon those to whom a part of the book has been given; they believe in Jibt and in Ttâghût, and say to those who have professed unbelief: “These are more directed in the [right] way than those who have believed. They are those whom Allah has cursed,”’³⁰⁹ till the end of the verse. After the Qoraish had obtained the approbation of the Jews they made preparations for war. The Bani Natzyr and the idolaters appointed a time for assembling, and after they had satisfied their minds on the progress of their affairs they went to the tribe Ghattafân, and received their aid on the promise of one year’s crop of dates, and entered into similar engagements with other tribes. Abu Sofyân occupied himself with collecting the army, and started from Mekkah with four thousand men, one thousand five hundred camels, and three hundred horses. The banner [of command], which had been tied [to a spear] in the ‘house of assembly,’ was given to Nu’mân B. Ttolhah B. Abu Ttolhah. In Mara-Atzahrân, O’tbah B. Hassyn Qorâwi, the chief of the tribe Ghattafân, and Ttolhah B. Kowildar, the headman of the Bani Asad, and the chiefs of other tribes, such as Hâreth B. A’wuf and Sa’d B. Baryrah and others, arrived with their troops and met the Qoraish. The multitude of the enemies was so great that the mountains and plains could scarcely contain them, and all of them marched together towards Madinah. When the ray of information shone upon the front of his lordship’s luminous mind he convoked the principal Mohâjer and Anssâr, in order to consult with them about warding off the evil intentions of the enemies and opponents. A’bdullah B. Abu Salûl’s opinion was not to leave the town, and the majority of the companions coincided therewith. Salmân Fârsi³¹⁰ represented that whenever a numerous army approached a town in Persia, and the inhabitants were not strong enough to meet it, they usually dug a ditch around the town. This advice being approved of, preparations were made for the campaign. His lordship—u. w. b.— left Ebn Maktûm as his lieutenant in Madinah, conferred the banner of the Mohâjer upon Zayd B. Hârethah, and that of the Anssâr on Sa’d B. A’bâdah, and marched from Madinah with three thousand men, pitching his camp on the flank of a mountain near the town. Other portions of the vicinity of Madinah were obstructed by edifices and walls; but in the place where the camp had been established the excavation of a ditch became necessary. Accordingly orders, to which obedience was due, had been issued from the court of prophecy to the Musalmâns to dig a fosse, his lordship first marking it with the line of direction and then dividing [the excavation of] it among his companions; according to a certain tradition, ten cubits were allotted to each squad of ten men. His lordship being on good terms with the Bani Qoryttah Jews, spades, baskets, and other tools were borrowed from them, and the Musalmâns began with all diligence to excavate the fosse, to carry soil, and to aid each other in the work. It is said that in those days Salmân did as much work as ten other men, and there is a tradition that one day Qays B. Abu Ssa’ssa’h struck Salmân on the eye, so that he fainted and fell to the ground. When this matter reached the luminous mind of his lordship the best of men, he ordered Qays to perform the religious ablution for the sake of Salmân, to wash the latter with the water of it, and then to place the vessel that contained it upside down on the back of Salmân, which having been done, he was immediately delivered of his calamity.

It is related that on account of the coldness of the weather, and the famine and dearth which raged on that occasion, the professors of Islâm had great trouble in digging the fosse, which they nevertheless completed within the space of six days, but confined their wives, children, and property within the strongholds of Madinah.

Barâ B. Ghârab and Jâber B. A’bdullah the Anssâri relate that whilst digging the fosse the people met with a large and hard stone, upon which neither spade nor mattock could take effect, and that they were unable to break it. Accordingly the difficulty was reported to the prince of apostles—u. w. b.—who replied: ‘I shall come myself,’ although on account of hunger he felt his own blessed abdomen [hard?] as if a stone had been on it. As soon as the apostle of God had arrived near the stone he scattered the pieces thereof with powerful blows.

In the Mostaqadza it is related of O’mar B. A’wuf that he said: ‘The apostle of God—u. w. b.—had repeatedly ordered me, and Salmân, and Khodaifah, and Nu’mân, with six other Anssâr to excavate forty cubits of soil, but we met suddenly with a rock, in the digging out of which all our tools were broken. Accordingly I said to Salmân: “Inform his lordship the apostle of this matter.” He did so, and the latter vouchsafed to come and to enter the ditch with Salmân, while we other nine persons stood on the margin. His lordship took the pickaxe from the hand of Salmân, and hit the stone so that it split, and lightning issued therefrom, which illuminated the whole of Madinah like a lamp in a dark room. Hereon his lordship shouted the “Takbyr of victory,” the Musalmâns seconding him. After that he again struck the rock, and the same lightning gushed out. Then the Takbyr and the blow were given twice more, whereon Salmân exclaimed: “May my father and mother be a sacrifice for thee, O apostle of God! What is this, the like of which we have never seen before?” The apostle turned to the people, and said: “Have you seen what Salmân has seen?” They replied: “Yes, O apostle of God!” After that he continued: “At the first blow I gave I saw by the lightning thereof the kiosks of Ssafâ in Yemen, and Jebrâil informed me that my people shall take that country.”’ In some other traditions we read that when his lordship struck the rock, and at each blow lightning issued, he asked his companions: ‘Have you seen the light?’ They answered: ‘Yes, O apostle of God.’ He continued: ‘At the first luminousness I beheld the palaces of Syria, at the second the castles of Yemen, and at the third the white palace of Kesra.’ Then he addressed Salmân, and examined him about the peculiarities of the kiosk of Madayn. Salmân replied: ‘I swear by that God who has sent thee in truth, that whatever thou hast said about this palace coincides with the reality, and I testify that thou art the apostle of God.’ His lordship then said to his companions: ‘The dominion of my people will extend to that place, and afterwards the professors of Islâm will conquer those regions.’ The Musalmâns rejoiced at this news, and said: ‘Praise and glory be to God, who has vouchsafed to give us the promise of victory!’ Salmân says: ‘I swear by God that after the [decease of the] prophet I saw everything fulfilled as he had predicted.’

Abu Sofyân—being aware that the Bani Qoryttah Jews had made an alliance with the apostle not to aid his enemies, on condition that his lordship would likewise not injure themselves—requested Hay B. Akhttâb, when he was about to commence hostilities against the Musalmâns, to go and to induce Ka’b B. Asa’d the chieftain by some means or other to break his promise, and to ally himself [with his people the Bani Qoryttah] to the opponents of the prince of apostles. Accordingly Hay B. Akhttâb, being deluded by the words of Abu Sofyân and tempted by Satan, placed his foot into the plain of aberration, went to the fort of Ka’b, and knocked at the gate. When the latter knew that Hay was at the portal of his stronghold, he said to himself: ‘What am I to do to impede Hay from entering, for he is a cunning man, and will endeavour to persuade me to break my word?’ Then he ordered the gatekeeper not to admit him. When Hay perceived that the door of hope was barred against him, he exclaimed: ‘O Ka’b, open the gate of thy fort; I am Hay.’ Ka’b replied: ‘Hay, thou art an unhallowed man, and by thy malevolence the Bani An-natzyr have been dispersed and undone. Hast thou now come to destroy and to annihilate us also? Return; for we have made an alliance with Muhammad, which he has honestly confirmed. Heretofore we have experienced from him nothing but uprightness, truth, and love.’ Hay rejoined: ‘Open the door, that I may speak to thee. Wouldst thou withhold thy hospitality from me, not refresh me, and not even open the gate to me?’ As among the Arabs no vice is considered more despicable than avarice, Ka’b was under the necessity of opening the door, and when Hay entered, he said: ‘Ka’b, I bring thee tidings of felicity. The chiefs of the Arabs and the princes of the Qoraish have assembled in great numbers at Majma’ Alassâl; the tribe Ghattafân, and besides them many others of the Azad and of the Asad leaders, have encircled the region of Ohod, and have made a league with each other that they will not return until they have destroyed Muhammad and his companions.’ Ka’b replied: ‘I swear by God that thou hast arrived contemptible and abject! Thou hast brought a cloud which will not shed its water,³¹¹ and contains nothing but thunder and lightning. Leave thou Muhammad alone, for we have experienced from him nothing but honesty and kindness.’ Though in the beginning Ka’b returned answers like the words just recorded, that unfortunate man nevertheless succumbed at last to the cunning persuasion of Hay, swerving from the straight path, but uttered the following apprehension: ‘I fear lest the Qoraish return to their own country without being able to injure Muhammad; thou also wilt return to thy country, and we shall be punished with death as a reward for what we have done.’ Hay now swore by the Torâtah [Pentateuch], and said: ‘If the Qoraish and the Ghattafân return without attaining their object, I shall enter thy fort with thee, and be ready to suffer anything which may befall thee.’ And that companion of the army of Eblis [i.e., Satan] used such cunning that the chieftain of the Qoryttah was deceived by his words, and tore the treaty to pieces which he had made with his lordship the Mussttafa—u. w. b.

When the impure mind of that base and accursed individual, i.e., of Hay, had been set at rest with reference to the Bani Qoryttah, he returned and informed the Qoraish of the success of his mission. When the information that the Jews had broken their covenant reached the exalted audition, the sublime mind was greatly affected, and, by the permission of his lordship the best of men, Zobeyr B. Ala’wwâm, went among the Bani Qoryttah to make inquiries on the subject, and brought on his return the news that they were engaged in collecting their animals and repairing their fort. After that Sa’d B. Moa’adh and Sa’d B. A’bâdah and A’bdullah B. Ruâhah went by order of the apostle—u. w. b.—to the Bani Qoryttah to treat with them in case the above information should prove to be true. The just-mentioned individuals arrived among the Jews, and found them intent on enmity and contention; therefore they began first to advise Ka’b B. Asa’d, but without success, so that at last sharp words were exchanged between him and Sa’d B. A’bâdah. After Sa’d B. Moa’adh had pacified Sa’d B. A’bâdah, all of them returned together to Madinah and informed the favourite of the Most High of what had taken place, whereon his lordship exclaimed: ‘We trust in Allah, and He is a good advocate!’

When the information had spread among the Musalmâns that those faithless people had broken their covenant, their fears and apprehensions increased. Meanwhile the cavalry of the idolaters began to make their appearance. Mâlek B. A’wuf and O’tbah B. Hassyn, with the Bani Asad, the Ghattafân and the Bani Qorârah, arrived from the upper part of the Wâdi, which is situated east of Madinah, and the Qoraish, with the Bani Kanânah, became visible at the extremity of the Wâdi. The hearts of the weak among the Musalmâns failed them, and their eyes were dazzled at the aspect of the formidable multitude of the enemy, as God the Most High has said: ‘When they came against you from above you and below you, and when [your] sight became troubled and [your] hearts came even to [your] throats [for fear], and ye imagined of Allah [various] imaginations. Then were the faithful tried, and made to tremble a violent trembling.’³¹² Moghaytt B. Qasrah, who was one of the hypocrites, said on the occasion of the siege: ‘Muhammad is promising that the treasures of the Qayssar and the Kesra will fall to our lot, and now we have not even a chance to go out to answer the calls of nature; therefore the promises made to us by Allah and by His apostle are but lies and falsehoods.’ God has said: ‘And when the hypocrites, and those in whose hearts was an infirmity, said, Allah and His apostle have made you no other than a fallacious promise.’³¹³ A number of hypocrites were persuading the Musalmâns to return to their houses and not to follow his lordship the apostle—u. w. b. Accordingly some of them waited on his lordship, asking for permission to return to their habitations, on the pretence that they were empty [of people] and that the enemy might enter and plunder them. On this subject God the Most High revealed the following verse: ‘And when a party of them said, O inhabitants of Yathrab, there is no place [of security] for you [here]; wherefore return [home]. And a part of them asked leave of the prophet [to depart], saying, Verily our houses are defenceless [and exposed to the enemy]; but they were not defenceless, [and] their intention was no other than to flee.’³¹⁴

When the idolaters arrived near the bank of the ditch they were astonished, because that custom³¹⁵ had not been in use in the Arab country. Then they commenced besieging the professors of Islâm, and hostilities began on both sides by fighting and shooting arrows. During the contest the infidels endeavoured to approach the tent of his lordship the apostle, but were unable to cross the ditch, from which some valiant men were keeping them off. It is related that on account of the haste wherewith the Musalmâns had been working, one of the sides of the ditch had been left unfinished, and that for fear the idolaters might find an entrance by it into the camp, his lordship was accustomed nightly to watch it in his own sacred person, and the cold being intense at that time, his lordship went every time he felt chilly to A’ayshah to warm his blessed body, and again returned to his post. Nor did his lordship suffer such hardships in any other Ghazwah as in ‘the War of the Ditch,’ because in those days there was great scarcity of victuals, famine prevailed among the Musalmâns, and the weather was very inclement. Nevertheless, for the sake of relieving the distress of his companions, his lordship the receptacle of termination— u. w. b.—found it expedient to give one-third of the produce of Madinah to the Ghattafân and to the Qorârah to induce them to return, and thus to cause a division in the army of the idolaters. O’tbah B. Hassyn and Hâreth B. A’wuf, who were the chiefs of those people, agreed to make peace, and were for the completion of the treaty admitted into the assembly of his holy and prophetic lordship— u. w. b.—Dhun-nûryn being ordered to write the treaty; but before this was confirmed by witnesses the prince of existences found it convenient to consult Sa’d B. Moa’adh and Sa’d B. A’bâdah, both of whom spoke as follows: ‘O apostle of God, if the affair of the treaty of peace be commanded by Divine revelation, we hear and obey; but if it be based on other considerations pray inform us?’ His lordship replied: ‘Divine revelation has nothing to do with this matter, but as I saw that the Arab tribes are, as it were, all shooting arrows from the same bow at you, I thought that by making peace with a portion of them I would produce a division among the infidels, and lessen their power.’ The two Sa’ds continued: ‘O apostle of God, at the time when we and they were as yet idolaters they never aspired to the possession of a single date from our palm-groves except as guests. Why should we at present, when we have been exalted to the honour of following thee, submit to such humiliation and become liable to such baseness? We swear by Allah that we shall not give them anything except [blows with our] swords, until God the Most High decides between us and them.’ Accordingly, at a sign from his lordship the apostle, Sa’d B. Moa’adh tore the treaty to pieces, whereon the chiefs of the Ghattafân and of the Qorârah left the august assembly disappointed and awed.

Wâqidi says that O’tbah and Hâreth had come into the most noble assembly for the purpose of completing the treaty of peace, and were sitting therein, when Asyd B. Khadzyr, fully armed and equipped in iron and steel, hastened to wait on the refuge of termination, and perceived O’tbah sitting [contrary to etiquette] with outstretched legs in the presence of his lordship. Asyd knew not what had been written, but, being angry at O’tbah’s incivility, addressed him as follows: ‘O thou eye of a fox’s pup, draw in thy legs; for it is unbecoming to stretch them out, and to sit thus in the assembly of the apostle— u. w. b. By Allah! if it were not for the respect due to the presence of the apostle, I would pierce both thy sides with one arrow.’ The rest of the words of Asyd expressed his dissent from the proposed treaty, and resembled those recorded above of Sa’d B. Moa’adh. His lordship thereon ordered the agreement to be torn to pieces. O’tbah, being disappointed, now rose and said: ‘It would have been better for you to yield some of the dates of Madinah than to expose yourself to the hardship of war, because you have neither the patience nor the strength to cope with our tribes.’ Asyd retorted: ‘O’tbah, threatenest thou us with the sword? It will soon appear whether you or we will lament. I swear by Allah that if I were not restrained by the respect due to the assembly of the apostle—u. w. b. —you would not return.’ Then his holy and prophetic lordship said in a loud voice to the Ghattafân chiefs: ‘Return to your people, for between you and us the sword alone will decide.’ It is related that when those who had coveted the dates of Madinah had witnessed the unanimity and firmness of the Anssâr they were confounded, and returned to the Qoraish with empty bags.

DEATH OF A’MRU B. A’BDUD, AND ITS CONSEQUENCES.

The biographers of the lord of the righteous narrate that A’mru B. A’bdud was distinguished among the Arab tribes by his great impetuosity, perfect bravery, and skill in handling all the arms of war, so that if Rustam Dastân [the celebrated Persian hero] had attacked him he would have been defeated, and had Shohrâb [another hero] stepped into the list of contention with him he would have succumbed. The celebrity of A’mru for valour was such that the Arab warriors considered him a match for one thousand combatants. The writer of these lines has heard Sayyid A’li Najfi—Allah have mercy on him—utter the following words: ‘I have read in a book that when A’mru B. A’bdud had in the Ghazwah of the Confederates crossed the ditch and shouted for a champion, none of the companions had come forward, whereon his lordship asked: “Why do you hesitate?” Thereon O’mar B. Alkhattâb opened his mouth with excuses on the part of the professors of Islâm, and addressed his lordship the best of men as follows: “On a certain occasion we were with a number of the Qoraish, among whom was also A’mru B. A’bdud, travelling to Syria for the purpose of trading, and had a great quantity of goods, when all of a sudden about a thousand brigands barred the road against us, so that the owners of the caravan were in dread not only of losing their merchandise, but also their lives. When A’mru B. A’bdud had taken cognizance of this state of affairs, he unsheathed his sword, and, snatching up a piece of carpet for a shield, attacked the robbers like a furious lion, and put them all to flight, whereon the caravan continued its journey in safety.”’

It is related that A’mru, having received a serious wound on the day of Bedr, had fled, and could not be present at the battle of Ohod. In the Ghazwah of the Confederates, however, he was desirous of making good his omission, and so recovering his old prestige, so that his name might again become celebrated among the Arabs, and his fame spread near and far. Accordingly one day, when the idolaters had got ready for a battle, and had reached the brink of the ditch, A’mru B. A’bdud, with a number of valiant Arabs —such as Dhurâr B. Alkhattâb, and Akramah B. Abu Jahl, and Naofel B. A’bdullah, and Hobeyrah B. Wohob, all of whom acknowledged A’mru’s superiority—had discovered a narrow spot in the ditch, over which they leapt with their horses. In the Raudztu-l-âhbâb it is recorded that Khâled B. Wolyd and Abu Sofyân B. Harb were with the Qoraish infidels, and Kanânah with the Bani Ghattafân, drawn up in battle array on the bank of the ditch, and remained stationary. A’mru asked Abu Sofyân: ‘Are you not also coming over like ourselves?’ The latter replied: ‘If it should become necessary to cross over, we shall also do it.’ As soon as A’mru had leapt over the fosse he stepped into the lists of bravery and exuberance and shouted for a champion; but as the professors of Islâm knew his bravery, fear paralyzed them, as if it had chased out all the blood from their bodies, and they remained standing motionless, with their heads hanging down ‘as if they had birds on them,’ which words allude to the circumstance that in Arabia many camels are affected with scabs, which the crows remove with their beaks, so that when they are engaged in this operation the camel remains quiet for fear of scaring away the crows and thus retaining the scabs.

In short, when A’mru B. A’bdud challenged the professors of Islâm to send him a champion, and no one came forward, his holy and prophetic lordship—u. w. b.—exclaimed: ‘Is there a friend who will oppose the wickedness of this enemy of God?’ Then A’li the Commander of the Faithful—u. w. b.—replied: ‘O apostle of God, I shall fight him!’ His lordship answered nothing; but according to another tradition he said: ‘This is A’mru B. A’bdud!’ The latter shouted for a second time, whereon A’li Murtadza over again asked for permission to attack him, but did not obtain it. A’mru now exclaimed for the third time: ‘Is there no man among you who will step into the lists?’ A’li then again asked to be allowed to fight him, and this time the prophet said: ‘I permit it, O A’li!’ When the former approached the latter, he handed to him the sword of God, surnamed Dhu-l-fiqâr, and put his own cuirass on him to protect his joy-bringing person from the javelins of misfortune. For the purpose of averting the evil eye,³¹⁶ he gave him his own turban, and it is recorded in the Mostaqadza that, when he wrapped it round his head, he said: ‘O God, protect him from him!’—i.e., protect A’li from A’mru. According to another tradition he raised his blessed hands, saying: ‘O great God, Thou hast taken from me O’baydah on the day of Bedr, and Hamzah Thou hast separated from me on the day of Ohod! O God, this is A’li, my brother and my cousin!’ He also said: ‘Do not destroy us one by one. Thou art the best of inheritors!’ When his lordship the apostle had come to these words, A’li, the Amir of the true Believers—u. w. b. —advanced on foot, met A’mru on horseback on the battle-field, and said to him: ‘A’mru, I have heard that thou hast said, “No one shall invite me to do three things without my undertaking to do one or all three of them.”’ A’mru replied: ‘Yes, such is the case.’ A’li continued: ‘I invite thee to testify that there is no God but Allah, and to worship Him who is the Creator of men.’ A’mru replied: ‘Good cousin, let us put off this matter for another time.’ A’li the Commander of the Faithful—u. w. b.— continued: ‘I have another request. If thou comply therewith, it will be good for thee.’ A’mru asked: ‘What is it?’ A’li the Commander of the Faithful said: ‘Abstain from fighting against the professors of Islâm, return to thy country, and promise to aid Muhammad if he prevails over his enemies, but to let events take their course without interfering or enmity on thy part if the contrary takes place.’ A’mru replied: ‘The Qoraish women will say that, though I was able to keep my vow, I failed to do so, and returned home.’ A’mru had, after his flight from the battle-field of Bedr, made a vow that he would not anoint himself with oil until he had slain his prophetic lordship. After hearing the refusal of A’mru, A’li the Amir of the true Believers said: ‘There is yet another request.’ A’mru asked: ‘What is it?’ The Commander of the Faithful said: ‘That thou alight from thy horse to fight with me.’ At these words A’mru laughed, and exclaimed: ‘I never thought an Arab warrior would ask that from me. Return! Thou art yet young, and the time has not come for thee to enter the lists of contention with men.’ According to another tradition, he said: ‘Return, and let one of those two Qoraish Sheikhs—namely, Abu Bakr or O’mar—come.’ He is also said to have uttered the following words: ‘There are older men among thy uncles. Return thou in peace.’ The tradition of [other] biographers is that A’mru said: ‘I dislike to shed thy blood, especially as friendship had subsisted between thy father and me.’ The Commander of the Faithful rejoined: ‘If thou dislikest to shed my blood, I like to shed thine!’ At these words A’mru became incensed, alighted from his horse, stood up in front of it, and, with a drawn sword in his hand, kept gazing steadily at A’li the Commander of the Faithful, who covered his head with his shield, which, however, that dauntless warrior cleft in twain with one blow of his sword which might have split a rocky mountain. When the scimitar of that wicked infidel broke the shield, it grazed the blessed head of the Emâm of the pious a little. Hereon that lion of attack eased with one stroke of the Dhu-l-fiqâr the body of that wretch from the burden of his head.

Let it not remain hidden that the account just given of the duel with A’mru B. A’bdud has been transcribed from biographical works. We also read in some chronicles that before the Lord A’li and A’mru had begun to fight, they made arrangements that neither of them should be succoured by anyone. They fought from forenoon till sunset without being able to vanquish each other. After the contest had thus been protracted, A’li Murtadza said to A’mru: ‘Have we not agreed that no one should come to my or to thy aid?’ A’mru asked: ‘Then what has happened?’ A’li replied: ‘See, thy brother is coming behind thee!’ Accordingly, A’mru looked to his rear, and thus his lordship the Commander of the Faithful snatched an opportunity to strike that accursed man in such a way with his sabre as to separate his thigh from his body. Hereon A’mru exclaimed: ‘Boy, thou hast deceived me!’ But the lord and receptacle of victory exclaimed: ‘War is a deception!’ Then A’mru threw his severed thigh towards the Amir of the Faithful, whereon that prince of saints amputated his head, and turned to other antagonists.

It is related that after slaying A’mru, A’li Murtadza— u. w. b.—shouted the Takbyr, his lordship the apostle recognised the voice, and knew what had taken place. It is related that after the death of A’mru, Dhurârah B. Alkhattâb and Hobeyrah B. Abu Wohob approached A’li, who was ready to encounter them, but as soon as the eye of Dhurârah caught sight of the lion of attack, he preferred flight to permanency, and being asked afterwards for the reason of his having fled so hastily, he replied: ‘Because I had seen the figure of death with my own eyes.’ Hobeyrah, nevertheless, stood for some time opposite to the A’mir, but at last also fled, and whilst Naofel B. A’bdullah Kakhzumi retreated he was thrown from his saddle into the ditch, where the Musalmâns stoned him, and he cried: ‘It would be better to kill me [at once].’ Accordingly his lordship the Amir [i.e., A’li] took pity on him, entered the ditch, and cut him in twain with one stroke of his blade. It is said that when A’li the Amir of the Faithful—u. w. b—cut off the head of A’mru, he failed to take notice of his cuirass, which was very elegant. When A’mru’s sister arrived on the spot, and saw that his arms as well as his accoutrements had remained untouched, she exclaimed: ‘He can have been slain only by a noble-hearted peer!’

In short, A’li the Commander of the Faithful burnt the granaries of life of the enemies with the fire of his wrath, and returned with a countenance joyous like the lamp of the firmament to the lord of apostleship—u. w. b.—and threw the head of A’mru B. A’bdud down at the blessed feet of his lordship, chanting with his wonderfully eloquent tongue some distichs, the last of which are the following:

The worshippers of stone, their folly I have seen;
The worshippers of the Lord of Muhammad and their rectitude;
Will not God consider their religion,
And their intention, O ye confederates?

It is related in biographical works that the apostle of God —u. w. b.—said with reference to the lion of God: ‘The prowess of A’li on the day of the ditch was more excellent than the acts of my people [will be] till the day of the resurrection.’ It is on record that when A’li the Commander of the Faithful waited upon his lordship the apostle, Abu Bakr and O’mar rose and kissed his head, whereon A’bdullah E. Masu’d exclaimed: ‘God has caused A’li to fight for the Believers, and God is most high and wise.’

When Dhurâr B. Alkhattâb and Akramah B. Abu Jahl fled from the battle, joined their army, and informed it of the murder of A’mru B. A’bdud and Naofel B. A’bdullah, Abu Sofyân fled with the Qoraish and the tribe Ghattafân, nor did they halt in any place till they arrived in A’qyq, whence they sent a man to buy the corpses of A’mru and of Naofel. His lordship said: ‘We have no need of their wicked bodies. Let them be taken away.’ The same or the next day the idolaters started together from A’qyq to Madinah. On the other hand, the Bani Qoryttah Jews, who had broken their covenant, grew bold, and fought in every direction. Only contests with arrows took place, however, between the antagonists, who were skirmishing from dawn till sunset along the banks of the ditch. Abu Sofyân had stationed a detachment opposite to the tent of the apostle, so that the professors of Islâm had no chance to move from their position. It is said that the battle raged so hotly on that day as to hinder the Musalmâns from holding their noon and afternoon prayers. But when the carnage had terminated, Bellâl was ordered to call the people to prayers in the usual manner, whereon the professors of Islâm congregated and made good their omission. According to a tradition of the Amir of the Faithful, the apostle of God said on that occasion: ‘Allah has filled their houses and tombs with fire because they have kept us away from the middle and from the post-meridian prayers till sunset.’ Meanwhile Na’ym B. Masu’d Ghattafâni waited, in consequence of the boundless mercy of God, upon the apostle, made his profession of the Faith and of obedience, so that afterwards, by a single stratagem of his, the chain of union between the idolaters and the Bani Qoryttah Jews was snapped, and the lamp of prosperity, which was apparently burning, became extinguished by the tempest of Divine wrath. The detailed circumstances of this affair are as follows: Na’ym B. Masu’d Ashja’y, who had spread the carpet of love between himself and the Qoraish, and also the Bani Qoryttah Jews, felt a yearning for Islâm in his heart, so that he waited between evening and bedtime upon the prince of the righteous — u. w. b. When the apostle asked him for the reason of his visit, he replied: ‘I come to trouble thee, because I believe in the truth of thy apostolate, and will do anything for thee. I bear witness to the truth of what thou sayest, O apostle of Allah. The people are not aware of my faith in Islâm, and believe what I say. I swear that I shall do whatever thou commandest.’ His lordship asked: ‘Art thou able to throw discord among the infidels and to destroy their league?’ He replied: ‘I can; but thou must allow me to speak whatever I like.’ His lordship permitted him to do so, and dismissed him with the words: ‘War is a deception.’ Then he went to the Bani Qoryttah Jews, and said: ‘You know the sincerity of my affection and the perfect love I bear towards you.’ They assented, and Na’ym continued: ‘The Qoraish and the Ghattafân have come to attack Muhammad, and you aid and abet their intentions, although you have no connection with them, because their country is distant. If they vanquish Muhammad they will have accomplished their object. But consider that your own habitations are near, and that your families, goods, chattels, are here, and that if perchance the Arab tribes get tired of war and depart without having defeated Muhammad, they will abandon you to his vengeance and that of his companions, who will utterly extirpate you for having broken your covenant with the Musalmâns.’ The Jews replied: ‘Thou hast shown affection and kindness, but what can we do in this matter?’ Na’ym continued: ‘It will be proper for you first of all to take hostages from among the principal Qoraish and the nobles of the Ghattafân, and then to wage war against Muhammad. The reason for this step is, that in case they should be frustrated in their aim, and intend to return to their country, and Muhammad were to attack you, they would be compelled to afford you their aid for the sake of protecting their chiefs, and would thus keep off the impending catastrophe from you.’ The Jews replied: ‘What thou hast said is perfectly just and right. We shall act up to thy advice.’ After Na’ym had thus relieved his mind about the Bani Qoryttah Jews, he met the Qoraish princes and played off another stratagem, by first assuring them of his affection and devotedness, and then saying: ‘You know the enmity and hatred I have vowed against Muhammad and his companions, but I possess information about the Bani Qoryttah, which I shall impart to you on condition that you keep it secret, and reveal it not to any of them.’ The Qoraish agreed, and he continued: ‘Let it be known to you that the Jews have repented of their having broken their treaty with Muhammad, and have sent him a message that if he could pardon them they would surrender into his power a number of Qoraish and Ghattafân chiefs under the pretence of keeping them as hostages, but really for the purpose of their decapitation, and that after this they would join his army and unite therewith to attack the rest. Muhammad, on his part, agreed that the breach might be made good by this means.’ According to another tradition, Na’ym said to the idolaters: ‘I was in the assembly of the Bani Qoryttah when their courier returned from Muhammad and brought the news that he was inclined for peace.’ According to another, he said to the idol-worshippers: ‘You know that Muhammad never lies, and I heard him utter the following words: “Peace is to be established between me and the Bani Qoryttah, on condition that we give leave to the Bani An-natzyr to return to their habitations, and that they themselves, on their part, surrender to us the hostages they will receive from the Qoraish.”’ At all events, Na’ym did his best to persuade them not to give any hostages if requested by the Bani Qoryttah to do so. After that this intelligent and cunning man left the Qoraish, visited the Ghattafân, and said to them what he had said to all the other idolaters. The day on which Na’ym imparted to them that heart-burning information happened to be a Friday, and it made such an impression on the mind of Abu Sofyân that he sent a person to the Bani Qoryttah with the message: ‘Our stay in this country has been long, and our quadrupeds are lost. We must, therefore, make preparations this evening for a battle, and to-morrow attack the enemy together; because we may possibly advance our interests in this way.’ The Jews replied: ‘To-morrow is the Sabbath, and on that day we do no work. You also know that some of our ancestors have been grievously punished for transacting business on that day. We are, nevertheless, at all times ready to aid you against the enemy, if you will surrender some nobles of your people into our power, because we apprehend that, if the siege be protracted to some length, you will be disinclined to stay, and will return, thus leaving us at the mercy of Muhammad and his companions. If, however, the chiefs of your nation are with us when you intend to depart, and Muhammad purposes to take vengeance on us, you will be compelled to aid us [for the sake of your chiefs].’ When the infidels had heard this answer of the Jews they unanimously exclaimed: ‘What Na’ym B. Masu’d has said is nothing but the truth.’ Accordingly, they sent another message to the Bani Qoryttah of the following purport: ‘We shall give you none of our people. If you come forward and fight, it will be well; but if not, we shall return to our country and leave you to make up your difference with Muhammad as best you may.’ The Jews then said: ‘By Allah! Na’ym has spoken the truth. We have nothing at all to do with Muhammad, and shall not fight him.’ After discord had thus been thrown among the opponents by Divine will, and by the stratagem of Na’ym B. Masu’d Ghattafâni, they returned dismayed and confused to their own places and habitations from the vicinity of Madinah.

Jâber B. A’bdullah the Anssâri says: ‘His worship the apostle—u. w. b.—prayed three consecutive days to the Lord of unity for the flight of the confederates. This request was responded to on a Wednesday between the two prayers of the latter part of the day, and the Boundless Giver sent a hurricane which shook and confused their army so that even the tent-pegs of the infidels were uprooted, and their pots turned over. Every raw intention they had entertained remained unmatured, so that they returned disappointed and hopeless to their country.’ Some say that Allah the Most High and Glorious had sent an angel to pull out the pegs from the tents of the professors of darkness and to extinguish their fires, so that they had no other remedy but flight, and the blessed verse, ‘O true believers, remember the favour of Allah towards you when armies of infidels came against you, and we sent against them a wind, and hosts [of angels] which ye saw not, and Allah beheld that which ye did,’³¹⁷ confirms the event which produced such effects.

Concerning the angels there is a tradition of Muhammad Ebn Esahâq to the following purport: In the mosque of Kufah a young man said to Khodayfah Alyemeny: ‘O Abu A’bdullah, blessed are ye who have seen the prophet of Allah! Had we been able to meet his lordship, we would have become as the dust on the road to get him to place his foot on us.’ Khodayfah, however, became angry at these words, and said: ‘Thou liest! For ere this better men than you have been in the service of the prophet of Allah, and have not acted in that way.’ Then he began to narrate the events of the night of the Confederates, and said: ‘I swear by God, during that night we suffered so much misery and hunger that God the Most High and Glorious is alone aware of it. During that night his holy and prophetic lordship rose from sleep, performed several prayer-flexions, and said: “Is there anyone who will bring information about the people, that Allah the Most High may make him my companion in paradise?”’ Khodayfah continues: ‘But on account of our intense hunger and fear of [exposing ourselves to] the cold, not one of us responded to the call of his lordship. Accordingly, he again prayed, and then repeated his question, which had not been responded to. Then he called three or four men by name, and some noble and excellent companions report that they answered as follows: “We take refuge with God and His prophet from this misery, to rouse us up from our place and to send us to another.” When, however, he called out my name, I replied: “I await thy commands, O apostle of God!” Then he asked: “Canst thou this night watch over us, to be with us in the morn of the resurrection?” I said: “Yes, O apostle of God, I hear and obey.”’ In some traditions it is related that Khodayfah said: ‘When the apostle of God first challenged his companions no one rose, though I was also among those addressed. But when he at last called me, and I complied, he said: “Khodayfah, what hindered thee from rising, although thou hast heard my words?” I replied: “Hunger and cold, O apostle of God.” At these words his lordship smiled, and said: “Come nearer.” I obeyed, and his lordship rubbed his blessed hand on my breast and between my shoulders, uttering with his wonderfully eloquent tongue the words: “O Lord God, protect him from those who are before and behind him, and from those on his right or left side.”’ According to another tradition, he added: ‘And from those who are above and below him.’ ‘And, by God! the fear of hunger and cold abandoned me. After that his lordship said: “Go among the people, and bring me information about them, in what state they are, and thou must do nothing until thou hast seen me.”’ Khodayfah continues: ‘Accordingly I took my arms and crossed the ditch, but felt so warm that I fancied I had entered a bath. When I arrived near the idolaters I concealed myself in the rear of a tree, and perceived that they had, with a thousand stratagems, kindled a fire for Abu Sofyân, as the wind and storm were raging in their camp beyond all conception. Abu Sofyân turned sometimes one, and sometimes the other, side to the fire to warm it, and I had a mind to shoot an arrow at him; but the injunction of the apostle restrained me. I also beheld A’lqamah B. A’llâmah, who shouted: “O family of A’ass, the wind and frost are killing me.” After that the army of God came, projecting large stones, which, however, the idolaters warded off with their shields. Then the fires of the idolaters were extinguished by the tornado of calamity, and their hearts withered by the blasts of misery. Abu Sofyân, moved by what was taking place, exclaimed: “O Qoraish people, our sojourn in this region was long, and our cattle have perished, the Bani Qoryttah have shown us enmity, our weapons have become useless, and this wind distresses us much; accordingly, I take my departure.” Then he went to his camel, and, being in great haste, he mounted it without untying its legs. On that occasion A’kramah B. Abu Jahl exclaimed: “O Abu Sofyân, thou art the chief of the people! Where art thou going and leaving them in this calamity?” Abu Sofyân then alighted from shame and confusion, loosed the knees of his camel, took the bridle in his hand, walked through the camp, and shouted: “Make haste to march!” Accordingly all the Qoraish, the Ghattafân, the Kanânah, and the Qorârah departed in grief and disappointment, so that not one of the infidels, who had come with designs upon the property and lives of the Musalmâns, remained in that region.’

Khodayfah says: ‘When the enemies were engaged in loading [their baggage on the cattle] I departed, and on my way I perceived twenty cavaliers with white turbans, and two of them said to me: “Tell thy master that God the Most High has warded off from him the wickedness of his enemies.” When I arrived in camp, in my old place, I again felt cold as before. I found his lordship at prayers, and he beckoned to me with his hand to come nearer. I obeyed. His lordship had a very broad and big piece of cloth, a corner whereof he put upon me, whereon I became so warm that I fell asleep. When he had finished his prayers he said: “Arise, O sleeper!” Then I awoke and narrated to him all I had seen.’

It is related that after the flight of the opponents his holy and prophetic lordship turned to his companions and said: ‘After this they will not come to fight you, but you will wage war against them.’ Accordingly, the Qoraish obtained no other opportunity to attack the Musalmâns, so that at last the apostle of God marched with the army of Islâm to Mekkah, conquered that blessed region, and vanquished his antagonists, as will be narrated in these pages if it pleaseth Allah the Most High.

SOME EVENTS AND SEVERAL MIRACLES THAT TOOK PLACE
DURING THE TIME OF THE WAR OF THE DITCH.

Among the incidents of the war of the ditch that which happened to Sa’d B. Moa’adh, is described as follows: A’ayshah—may Allah reward her!—said: ‘In those days the enemies had on a certain occasion arrived opposite the apostle of God, and were engaged in fighting. At that time I was with the mother of Sa’d B. Moa’adh in the Hârethah-fort, which is one of the best strongholds of Madinah, when my eye suddenly alighted on Sa’d B. Moa’adh, who was passing by dressed in a short coat of mail, which was insufficient to protect either his arms or legs, he being a man of tall stature and corpulent. I was sorry for the imperfections of this cuirass, but his mother said: “Make haste to meet the apostle of God, for thou hast been so tardy that thou art now very far from his lordship.” I said: “Omm Sa’d, how would it be if thy son had armour sufficient to cover his body?” His mother replied: “God foreordaineth what He liketh.”’ And he was predestined to attain martyrdom by an arrow-wound. Accordingly, when Sa’d had reached the bank of the ditch, Janân B. Alu’rfah shot an arrow at him, saying: ‘Take that! I am the son of Alu’rfah!’ According to another tradition, Sa’d exclaimed: ‘May Allah burn thy face with fire!’ That arrow had, however, struck his eye and broke off. When he saw that the wound was a dangerous one he turned to the Qiblah of prayer, uttering the words: ‘O God, if Thy apostle is again to have a war with the Qoraish, then deliver me from the grasp of death, because I love nothing more than to fight a nation that accuses the apostle of falsehood, and has expelled him from the sanctuary of Mekkah; or else respite me till I behold the Bani Qoryttah in misery, according to my heart’s desire.’ His prayer was responded to, the blood ceased to flow from his wound, and he lived to fight against the Bani Qoryttah, whereon his wound opened again, so that he died, as will be narrated further on.

In the Moa’jum Tturâni it is related that in the war of the ditch there was a young man present who had just married, and had in the middle of the day requested the lord of the pious and model of the righteous to [allow him to] pay a visit to his family. After obtaining permission, this young man put on his armour and departed. When he reached his house he beheld his wife standing among a number of men, and in the exuberance of his jealousy he assaulted her, whereon the poor woman said: ‘Do nothing till thou seest what is in the house.’ He accordingly forbore to slay his wife, and stepped into his house, where he beheld a snake coiled up on his bed, which he forthwith snatched off with his lance and went out. The serpent struggled awhile on the top of the spear and expired, but the young man likewise died, and no one knew whether he had first expired or the reptile. When this event was brought to the notice of his holy and prophetic lordship —u. w. b.—he said: ‘Plead for pardon for your companion.’ Then he added: ‘In Madinah there are a number of serpents who have made profession of the Faith. If you obtain cognizance of one of them do not approach it [to kill it] for three days, but if it shows itself after that time to you, then kill it, because it is a devil.’

Let it not remain hidden to the intelligent that it is not possible to narrate all the events of the war of the ditch in this abridgment, and that therefore the musky reed will briefly record only two miracles, confirmed by two truthful witnesses, to establish the claim of his holy and prophetic lordship [to thaumaturgy]; but glory pertains to Allah, and grace comes from Him.

The first miracle is, according to the biographers of the prophet, recorded in the following tradition, which they possess, of Jâber B. A’bdullah the Anssâri, who said: ‘In those days, when we were engaged in digging the trench, I perceived one day the signs of hunger on the blessed countenance of his lordship. I therefore went to my house, where I had kept a fat kid which might afford a slender repast. This kid I slaughtered and placed the flesh into a pot with the intention of regaling the apostle— u. w. b.—therewith. I also ground one measure of barley into flour and ordered it to be leavened. Then I departed from my house and made haste to wait on his lordship. I informed him that I had prepared some food, and expressed my hope that he would condescend to be my guest. His lordship asked: “How much food is there?” I stated the amount, and his lordship said: “Very well.” He added: “Go and tell thy wife not to take away the pot from the fire, nor the bread out from the oven.”’ This is narrated in the Raudzatu-l-ahbâb, according to which Jâber also said: ‘After that he invited those at the ditch, exclaiming: “Jâber has prepared some food for you. Come!” Accordingly I went home, and said to my wife: “Woe betide thee! The apostle of God is coming with a number of the people of the ditch!” She asked: “Is his lordship aware of the quantity of food we have?” I said: “Yes.” She replied: “God and His apostle know better.” When the apostle of Allah arrived in our house he gave a signal, whereon the people entered in crowds. He approached in his own holy person the pot and the leaven, throwing into each of them some of the saliva of his Kawther-like mouth,³¹⁸ invoking a benediction thereon from the Lord of glory. Then he ordered me to put the bread into the oven, and when it was baked he took it out, and having likewise poured into a dish the soup with the meat, he seated ten men around it, who partook of the repast and were filled. In this manner he satisfied the hunger of nearly one thousand men, and when he left the pot and the oven he ordered us to cover the apertures of both. After returning to them we found the oven again full of bread and the pot of meat, as before, and by order of his lordship we ate our fill, and sent some food also to our neighbours. When, however, the apostle had left the house with the people of the ditch, the food had likewise been consumed.’ Some relate that Jâber had spoken as follows: ‘By order of the prophet we took the bread from the oven and the flesh from the pot, distributing the food among the men till they were all filled and went away; the bread, however, and the meat remained as before.’³¹⁹

The second miracle was as follows, according to the traditions of Wâqidi and Muhammad E. Esahâq: It is related that the daughter of Bashir B. Sa’d has said: ‘My mother, the daughter of Ruâhah, gave me one measure of dates, telling me to take them to my father and uncle for dinner. While I was going in search of them the apostle of God perceived me, and said: “Come here, my little girl.” When I reached him, he asked: “What hast thou here?” I said: “I have some dates to carry to my father.” The apostle of God stretched forth his hand, and I placed some dates on his blessed palm. He then ordered me to spread out a cloth, into which he wrapped the dates, and ordered a man to exclaim: “Come, all ye people of the ditch.” The man obeyed, whereon all the people came, and ate as much of those dates as they liked. Then they departed; but still dates enough remained to fall over the borders of the cloth.’ Let it not remain hidden and concealed to the intelligent that the wonders and miracles which took place in those times are numerous, and that they are recorded in biographies and chronicles.

The siege is by some stated to have lasted twenty-seven, and according to the Seir Kazrâni twenty-four days. According to a trustworthy book, it appears that the opponents departed from the vicinity of Madinah after a siege of twenty-nine days. It is said that in the Ghazwah of the Ditch six men of the Anssâr attained the glory of martyrdom, and in some biographies their names are recorded as follows: Sa’d B. Moa’adh, and Anus B. Awus, and A’bdullah B. Sohal, and Ttofayl B. An-nu’mân, and Ka’b Zayd.³²⁰ Of the idolaters three individuals departed to the infernal regions, namely: A’mru B. A’bdud, and Naofel B. A’bdullah Makhzûmy, and O’thmân B. Moniah of the Bani A’bdu-d-dâr, who was struck by an arrow in this Ghazwah, and on his arrival in Mekkah he surrendered his life to the possessor of hell on account of that wound.

THE GHAZWAH OF THE BANI QORYTTAH.

When the breeze of Divine favour which wafted only from the spirit of Allah commenced to blow, and the morn of prosperity began to dawn in the orient of hope, the adherents of rebellion and sin, whose head and chief was Abu Sofyân, returned overthrown and disappointed, as was narrated above. His holy lordship returned with his companions to Madinah, and according to the tradition of Ebn A’bbâs—u. w. b.—his lordship entered the house of [his daughter] Fattimah Zohra, the princess of the women of this world—u. w. b.—washed his august head and body from dust and dirt, and engaged in his matutinal prayers. After he had completed these, Jebrâil the faithful, having a white turban on his head, and riding on a mule, arrived, his countenance being full of dust. His lordship then rose, cleansed his face therefrom, and Jebrâil said: ‘O Muhammad, may Allah the Most High pardon thee for having put away thy arms, whereas the angels have not yet done so!’ According to another tradition he said: ‘O apostle of Allah, puttest thou away thy arms?’ He replied: ‘Yes.’ Jebrâil continued: ‘May God the Most Magnificent and Glorious pardon thee, because the angels have not put away their arms forty days and nights.’ Then he said: ‘O Muhammad, arise to strike the idolaters who are possessors of the book, namely, the Bani Qoryttah [Jews]. By Allah! I am going to batter their fort and to break it to pieces like the egg of a hen struck against a stone.’ Accordingly, the apostle ordered Ballâl to proclaim in Madinah that no obedient man should recite that day’s afternoon prayers, except among the Bani Qoryttah. Then he called for A’li, gave him the banner, sent him with a crowd of Mohâjer to the vanguard, and despatched the companions in separate detachments after him. A number of the A’bdu-l-ashhal and of the Bani An-najjâr also marched with the army. Some of the companions imagined that the prohibition of his lordship the receptacle of termination from afternoon prayers had been superfluous, and accordingly, when the time for the second prayers had arrived, they held them on the road, whilst others who had taken the command in the strict sense held them among the Bani Qoryttah. Neither of these two parties were either blamed or approved.

After A’li had departed, his holy and prophetic lordship —u. w. b.—put on his cuirass and his helmet, took his shield on his back and his spear into his hand. According to a certain tradition, he mounted his own donkey called Yaghfûr; but, according to another, he rode his horse called Najyf, ordering two more to be kept ready. All the companions had prepared themselves for war and accompanied his lordship, Ssiddyq riding on his right and Fârûq on his left, the principal Mohâjer and noble Anssâr preceding him. Khâled, the brother of Ballâl, also took a spear in his hand, and walked in front of that prince’s charger [erect] like a spear. His lordship prayed and recited the Qurân. The whole army of Islâm amounted to three thousand men, who had thirty-six horses.³²¹ While the army was marching, the tribe Bani An-najjâr made its appearance, fully armed and drawn up in battle array, and when his lordship asked them: ‘Who has ordered you to arm yourselves?’ they replied: ‘Wohyah Kalby, riding a mule covered with satin, worked in with precious stones, had come to us, saying: “Arm yourselves, because this moment the apostle of God will come in sight.”’ His lordship said: ‘That was Jebrâil, who was going to produce an earthquake in the fort of the Bani Qoryttah.’ Then the apostle—u. w. b.—marched with his companions, and all reached their destinations between evening and bedtime.

There is a tradition of A’li Murtadza—u. w. b.—that he said: ‘When we arrived near the fort of the Bani Qoryttah, a man who was standing on the top of it perceived me, and exclaimed: “Verily, the murderer of A’mru has arrived;” and I heard another saying: “A’li has killed A’mru, who is resuscitated in hell;” and I replied: “Praise be to Allah, who has manifested Islâm and extirpated idolatry.”’ It is related that when A’li Murtadza— u. w. b.—arrived at the foot of the stronghold of the Bani Qoryttah he erected the standard on the ground, whilst the Jews on the top of the fort derided and reviled his lordship the best of men. A’li Murtadza—u. w. b.—then left Qotâdah in charge of the banner, went to meet the Mussttafa—u. w. b.—and spoke to him as follows: ‘O apostle of God, do not go near the fort of the Jews, because God the Most High will soon put them to shame.’ His lordship rejoined: ‘I fancy thou hast heard them say something that might displease me.’ A’li replied in the affirmative, and his lordship continued: ‘When they see me they will not utter those words.’ And, approaching the fort, the apostle of God said: ‘O ye brothers of monkeys and of swine, we have arrived, and the morn of those who accept the warning has dawned.’ According to another tradition, he said: ‘Move off, for God will move you off.’ The Jews replied: ‘O father of Qâsim, thou hast been neither a fool nor a reviler; what has happened that thou art such this day?’ When his lordship heard these words he retired on account of the great shame he felt, and they are said to have made such an impression upon him that he dropped the lance he was holding in his blessed hand, and the Redâ fell to the ground from his blessed back. Asyd B. Khadzyr exclaimed: ‘O enemies of God, we shall not leave the gate of this fort until we have starved you to death; and now you resemble those foxes who cannot be expelled from their hole.’ The Jews replied: ‘O Khadzyr, we are thy friends, and not of the Khazraj; nor did we expect such treatment at thy hands.’ Asyd replied: ‘Between you and me there is neither treaty nor love, and Islâm has severed all treaties.’ After that his holy and prophetic lordship—u. w. b.—ordered Sa’d B. Abu Woqqâss to shoot arrows at them, and Sa’d says: ‘On that day I was shooting arrows till the evening, and was so engaged also during one hour of the night. The apostle remained quietly sitting in a house, and around him were also those, drawn up in battle array, who possessed horses. When his holy and prophetic lordship gave me permission to depart, I returned to the camp. At that time our food consisted of dates which Sa’d B. A’bâdah had loaded on his own camels and sent. As we were eating them the apostle of God exclaimed: “Dates are good food!”’

After fifteen or, according to other traditions, twenty-five days and nights had elapsed since the beginning of the war and siege, God the Most High and Magnificent inspired the hearts of the Jews with terror, so that they ceased fighting and sent Nyâsh B. Qays to the apostle of God with the following message: ‘We have decided to emigrate like the Bani An-natzyr. Therefore do not shed our blood, that we may take our families and children with whatever our camels are able to bear, except arms, and may depart from this country.’ His lordship was unwilling to agree, whereon they sent another message of the following purport: ‘We shall abandon our goods and chattels. Only allow us to take our wives and children by their hands and go to another place.’ This demand was likewise abortive, and his lordship said: ‘You must surrender unconditionally.’ Nyâsh then returned with this answer to his people. The Jews were much dismayed and confused; therefore Ka’b B. Asyd, who was their chief, assembled the most prominent men of the Bani Qoryttah. In that assembly, also, Hay B. Akhttâb, who had entered the fort on account of the treaty he had made with Ka’b, was present. Ka’b spoke as follows: ‘O ye Jews, I swear by God ye all know that Muhammad is His prophet, but from envy you have till this day made neither a profession of the Faith nor a promise to obey Muhammad. Now I propose three things to you, with one of which you must comply.’ They asked: ‘What are they?’ He said: ‘First, all of you who have studied the Toratah must, in consequence of your knowledge, profess the Faith and take hold of the skirts of obedience to Muhammad, that your property, lives and baggage may remain safe and protected from the vicissitudes of these times.’ The Jews said: ‘We cannot apostatize from our religion, and prefer another book to the Toratah.’ Ka’b continued: ‘If this appears difficult to you, then let us kill our wives and children with our own hands, sally out and fight, so that if we are conquered they will not suffer misery and humiliation after us; but if we are successful we shall not be at a loss to find other wives and children.’ The Bani Qoryttah, however, rejoined: ‘What excuse can there be for murdering those innocent and unfortunate beings, and who will have the heart to kill them? Indeed, what pleasure can we have after their loss, and what enjoyment of life without their company?’ He continued: ‘If you do not agree to my proposal, then let us attack Muhammad and his companions in the night, because this is the eve of the Sabbath and they are off their guard.’ The Bani Qoryttah replied: ‘How can we violate the sanctity of the Sabbath, considering that ere this a company of the children of Esrâyl have done so and have been annihilated by God the Most High and Glorious?’

In some biographical works it is recorded that Ebn Asyd said to the people: ‘To-morrow is the Sabbath day, and the professors of Islâm are at ease concerning us. It will therefore be proper suddenly to attack them and to overwhelm them.’ The Bani Qoryttah rejoined: ‘How can we break the Sabbath?’ And repeating their former excuse, they refused to comply. After the Jews had fallen into this distress, they requested his lordship to permit Abu-l-bâbah, who was their friend and confederate, to speak to them concerning their affairs. Permission having been given, Abu-l-bâbah entered the fort, and was met by the Jews, whose wives and children assembled around them, lamenting so piteously that he had compassion for them. The nobles of the Bani Qoryttah asked him: ‘Thinkest thou that we ought to surrender unconditionally to Muhammad or not?’ Abu-l-bâbah said ‘Yes,’ but at the same time made a signal to his own people, which meant: ‘There is no other way but to kill.’ Abu-l-bâbah says: ‘That very moment I repented, and desired to revoke what I had done, whereon Ka’b asked me: “What is the matter with thee?” I replied: “I swear by God and the apostle that I have committed a treachery.” Then I came down from the fort, and was so overpowered by my feelings that my moustache was wet from my tears, and shame impeded me to meet either the apostle or my friends, so I departed to Madinah and entered the mosque opposite to Omm Solmah’s house. I entered, and, tying myself to the threshold, said: “Let no one take notice of me except during the times of prayer, that my repentance may become acceptable to the Lord of Glory.”’ It is said that he remained thus tied up for several days and nights, but his daughter came [occasionally] and placed dates in his mouth. When the apostle of Allah became aware of his case, he said: ‘Had he first come to me, I would have pleaded for his pardon, but now I shall not liberate him until God accepts his repentance.’ According to a tradition, a revelation descended after fifteen days concerning the penance of Abu-l-bâbah.

When the Bani Qoryttah were enfeebled and distressed they came down [from their fort] in obedience to the command of his holy and prophetic lordship—u. w. b.— who ordered Muhammad B. Moslamah to fetter the hands of the men, and A’bdullah B. Sullâm to take possession of their women, children, arms, goods and chattels. In that fort four thousand sheep, five hundred swords, five hundred cuirasses, three hundred shields, with a great quantity of household furniture and vessels, were found, as well as innumerable camels, oxen, and other cattle. On that occasion the nobles and chiefs of the Awus hastened to wait upon the lord of this world, and said: ‘O apostle of God, thou hast shown mercy and kindness to the Bani Qaynuqaa’ who were friends of A’bdullah B. Abu Salûl, and hast spared the lives of seven hundred men, four hundred of whom wore cuirasses. Vouchsafe now to show mercy to the Bani Qoryttah, who are our friends, and have repented of having broken their covenant, and to forgive their transgressions and crimes.’ His lordship, however, made no reply to the Bani Awus, till their solicitations had exceeded all bounds, when he asked: ‘Will you agree that one of yourselves make a decision concerning them?’ They said: ‘Yes, O apostle of God.’ He continued: ‘That man will be Sa’d B. Moa’adh. We shall do whatever he decides in this matter.’ Then the apostle of God sent a person to Madinah to bring Sa’d, his presence at the Ghazwah having been prevented by a wound. Some persons mounted him on a donkey and started with him to wait upon his lordship, but before they had reached the noble assembly of the prophetic lord, a number of the Bani Awus said to him: ‘O father of A’mru, the apostle of God has left to thy option the judgment concerning the Bani Qoryttah. They are thy friends, who have aided thee in peace and in war. They have surrendered everything, and their only hope centres in thee. Thou hast seen what laudable efforts Ebn Abu Salûl had made in favour of his confederates the Bani Qaynuqaa’. Now we request thee to employ similar efforts of mercy and compassion for saving the lives of the Bani Qoryttah.’ Though the Bani Awus had long spoken in this strain, Sa’d make no reply, but at last, when their importunities had become very pressing, he said: ‘This is not the time for reproaching Sa’d with having been remiss in matters concerning God the Most High and Glorious.’ Dzohâk B. Khalifah, who had heard these words, and also Moa’tab B. Qashyr exclaimed: ‘Woe to my friends!’ And A’attub B. Ommyah lamented: ‘No trace of my people will remain at the end of this day.’

When Sa’d B. Moa’adh reached the august assembly of his holy and prophetic lordship—u. w. b.—the latter turned to those who were present, and said: ‘Rise to your chief!’ Then a number of the Bani A’bdu-l-ashhal who were of the tribe of Sa’d rose and took him down from the animal he was riding. When he had taken a seat, a portion of the Bani Awus who had no right to speak in the assembly of his lordship [nevertheless] said: ‘O father of A’mru, the prophet of Allah has given into thy hands the bridle of judgment concerning the Bani Qoryttah. Remember the past obligations which they have conferred upon thee, so as to deal leniently and mercifully with them.’ Sa’d replied to the Bani Awus: ‘Do you make an agreement and promise before the Lord Most High that you will assent to my decision, and will not transgress it?’ All answered affirmatively. Then he turned towards his lordship the refuge of termination—u. w. b.—but refrained from an excess of self-importance and complacency to address him [in particular], and said: ‘Everyone here will assent to my judgment.’ Whereon the apostle of God said: ‘The judgment will be as thou decidest.’ Sa’d continued: ‘My decision is that all their men be killed, and the yoke of servitude be placed upon the necks of their wives and children, and that their property be distributed among the Musalmâns.’ The apostle of God then exclaimed: ‘Sa’d, thou hast judged them as God the Most High and Glorious has judged them from the height of the seven heavens.’ After that his holy and prophetic lordship—u. w. b.— ordered the hands of the Bani Qoryttah to be tied to their backs, and they were taken thus to Madinah, to be imprisoned in the Serâi Asâmatah. Their wives and children were confined in the house of Zamlah, the daughter of Hâreth, who was a woman of the Bani An-najjâr. Several donkey-loads of dates were given to the prisoners; but as the hands of the Jews had been tied by the strong cords of the law, they fell upon their faces, picked the dates up with their mouths, and thus consumed them. During the night preceding the day of their removal to non-existence they were till morning engaged in reciting the Toratah, admonishing each other to patience and constancy. The apostle of God ordered a trench to be dug in a suitable place, and as they were brought out in squads from the house of Asâmatah, A’li Murtadza—u. w. b.—and Zobeyr set about striking off their heads, by order of his lordship the apostle—u. w. b.—so that the blood of those unfortunate wretches flowed into the trench. It is related that when those people were being led to the place of execution they asked Ka’b B. Asyd: ‘Knowest thou where we are being taken to?’ He replied: ‘You argue in every place! Do you not perceive that no company taken away has returned? By Allah! no other thing but slaughter awaits you, nor have I called you for any other business.’ They would, however, not believe, and continued: ‘Ka’b, this is not the time for reviling and reproaching us.’ When Hay B. Akhttab was brought with tied hands to his lordship —u. w. b.—the latter exclaimed: ‘O enemy of God, at last the Most High and Glorious has given thee into my power, and has made me thy judge.’ He replied: ‘I do not blame myself for having borne emnity to thee. I desired to exalt myself, but God the Most High has given thee the victory, and there is no remedy. Calamities like this have often befallen the children of Esrâyl.’ At that time the lion of attack—u. w. b.—unsheathed the Dhu-l-fiqâr for the purpose of slaying him, whereon Hay said: ‘The death of a noble by the hand of a noble!’ But A’li replied: ‘The wicked slay the good, and the latter the former; but woe betide those by whose hands the good fall, and happy is he whom the wicked kill.’ Hay said: ‘What thou hast spoken is true. I beseech thee not to take off my robe from my body.’ A’li rejoined: ‘That is easier to me than to kill thee.’ Then Hay stretched out his neck, and the Amir of the Faithful—u. w. b.—despatched him with his scimitar. After that Ka’b B. Asyd was brought with his hands tied on his neck to the lord of apostleship— u. w. b.—who said: ‘Ka’b, why have you not profited by the advice of the youth who ordered and recommended you to follow me, saying: “When you see Muhammad, convey to him my salutation”?’ Ka’b replied: ‘O father of Qâsim, I swear by the truth of the Toratah that, had the Jews not been obstinate and headstrong to assert that Ka’b professes the Faith for fear of death and the sword, I would have believed and followed thee; but I remained in the Jewish religion from shame.’ Accordingly, at a signal from his lordship, he was also caused to join his friends [in death]. On that day A’li—u. w. b.—and Zobeyr were till the evening engaged in slaying the Bani Qoryttah, and when the night set in the lamp of life of those who yet remained [to be executed] was extinguished by torchlight. It is said that on this occasion the women of the Bani Qoryttah were hoping his holy and prophetic lordship would accept either ransom or tribute, and would spare the lives of their men; when, however, they were executed all the females tore their garments, cut off their hair, walked with bare heads, wept bloody tears, their lamentations and shouts ascending to the sky, and Zobeyr B. Mâttyâ, of the Bani Qoryttah, who was an aged and experienced man, and had seen the reverses of fortune in this world, endeavoured to comfort them with the refreshing showers of friendly advice. It is related that Thâbet B. Qays B. Shammâs the Anssâri had been captured on the day of the battle, and that Zobeyr B. Mâttyâ had freed him from the disgrace of bondage, and had treated him kindly. In the war of the Bani Qoryttah, Thâbet met Zobeyr, and asked: ‘Knowest thou me?’ Zobeyr replied: ‘How could one like me not recognise one like thee? Thâbet continued: ‘Now I desire to requite thy kindness.’ Zobeyr replied: ‘He is indeed noble who returns mercy for past favours.’ Then Thâbet went to the apostle of God, and said: ‘I am under great obligations to Zobeyr, and now I wish to show him my gratitude. If therefore the august mind of your prophetic lordship—u. w. b.—deems fit, you will give Zobeyr to me.’ His lordship answered: ‘I give him to thee.’ But when Thâbet informed Zobeyr of this [gift], the latter said: ‘What enjoyment can an old man have in this life when he is separated from his wife and child?’ Then Thâbet again waited upon the prince of existences— u. w. b.—and besought him to release the family and children of Zobeyr from the bonds of servitude. This request was also granted, and when the little old Jew was informed thereof, he said: ‘If my family have no property how can they live, and what pleasure can I derive from them?’ Thâbet again obtained the honour of admittance into the noble assembly, and pleaded for a gift of property, which his lordship also granted. When Thâbet conveyed this news to Zobeyr, the latter asked: ‘What has become of him whose countenance was pure like a Chinese mirror, the aspect whereof demented the moon-faced and sun-like virgins of the tribes, namely, of Ka’b B. Asyd?’ Thâbet replied: ‘He has been killed.’ Zobeyr continued: ‘Where has the grandee of the town and of the country gone to, who invited the people to war, who fed them when they were hungry, and felt pity for the destitute and the poor, namely, Hay B. Akhttâb?’ Thâbet replied: ‘He also has been slain.’ Zobeyr further asked: ‘How is that intelligent and acute individual, who dispersed every assembly he liked, and solved every difficulty he was bent upon, namely, Nabâsh³²² B. Qays?’ He replied: ‘That man has likewise departed into non-existence.’ In this manner he inquired about every one of the chiefs, the nobles, the U’lâma, and good men among the Bani Qoryttah, but being informed that all of them had been executed, he said: ‘O Thâbet, I swear by God that it is worse to be separated from one’s friends than to be dead. Therefore I adjure thee by the old obligations thou art under to me to cause also me to join my intimate friends by means of the sword.’ Thâbet now became angry, and complied with his request. Some, however, relate that Thâbet surrendered Zobeyr to Zobeyr B. Ala’wwâm, who struck off his head.

It is related that the number of the slain of the Bani Qoryttah amounted to seven hundred men, but it has also been estimated higher and lower than this. When the apostle of Allah had terminated the execution of the Bani Qoryttah, the wound of Sa’d B. Moa’adh—u. w. b.—again opened, and when he was in his last agony his lordship was present at his bedside, and, placing his head on his own blessed knees, said: ‘O God, Sa’d has suffered in Thy cause, has believed Thy prophet, and has fulfilled every duty imposed upon him by Islâm. Take, therefore, his spirit in the best way, as Thou takest the spirits of Thy friends!’ Sa’d, hearing the voice of his prophetic lordship, opened his eyes, and said: ‘Salutation to thee, O apostle of God! I testify that thou art an apostle of Allah, and that thou hast promulged His message as it was proper.’ Then he raised his head from the knee of the apostle of God, who returned to his house, and one hour afterwards Sa’d was received into the mercy of God. Jebrâil then descended with his turban of lightning on his head, and asked: ‘O Muhammad, who of thy companions has died, for whom the portals of heaven were opened, and at whose death the throne of the Merciful has quaked?’ His lordship the apostle said: ‘I was just now with Sa’d, but I have left him in the agony of death.’ After that his lordship—u. w. b. —the refuge of termination, again condescended to pay a visit to Sa’d, and ordered his corpse to be washed. Then his bier was taken up by some companions and borne to the Baqyi’ [cemetery]; and when those friends said to the prophet: ‘Sa’d was a tall man and had a large body; we nevertheless found his bier to be extremely light,’ his lordship replied: ‘I have seen angels taking up the bier of Sa’d —u. w. b.’