During this year the greater Ghazwah of Bedr took place. Some allege that Bedr is the name of a well, dug by a man of that name. This Ghazwah occurred as follows: When the Sempiternal Will had decided to elevate the standards of Islâm, and to demolish the edifice of infidelity and darkness, a number of the idolaters of Mekkah departed to Syria with plenty of goods. On that journey the chief of the caravan of the advocates of aberration and of rebellion [from God] was Abu Sofyân B. Harb, who was accompanied by A’mru A’ass. When this news reached the hearing of the veracious promulgator and the best of created beings, he departed from Madinah with the most noble of the Mohâjer and Anssâr to pursue the caravan. After traversing the [intervening] distance they reached U’shrat, but failed to meet the caravan, and therefore returned, as has already been narrated above. On this occasion the penetrating mind, who was the promulgator of the lights of revelation, considered that the heat of the infidels could not be quenched without the play of bright scimitars, and that this end could not be easily attained in the world [in which affairs succeed by the aid] of means, without [obtaining possession of] the goods of the opponents which have in the Preserved Table* been appointed to be the salary of warriors. Therefore his lordship despatched Ttolhah B. A’bdullah and Saa’d B. Zayd Nafyl to the frontiers of Syria in order to bring the news when those dark-hearted ones would return. Accordingly, they started in that direction, and, after performing the journey, arrived in Bakhâr, where they alighted in the habitation of Kashatt Jahny, who entertained them hospitably. After a short while Abu Sofyan and A’mru A’ass started on their return journey from Syria with the caravan, arrived at Bakhâr, and questioned Kashatt whether any spies of Muhammad had made their appearance; he, however, concealed the affairs of those two friends and gave no information. The caravan being nevertheless in great dread of the professors of Islâm, passed as quickly as possible through the said locality, travelling night and day. When the caravan was departing Sa’yd* and Ttolhah mounted the top of a hill, took a view of the baggage of the caravan, and started the next morning for Madinah, where they arrived after performing the journey, but found the centre of prophecy and abode of dignity empty of the person of the lord of apostleship —u. w. b.—all his intimate friends having likewise joined the soldiers of the religion and the lions of the plain of certitude.
The illuminated mind of the rising sun—i.e., the prince of this world—had been struck by the idea that ‘opportunity travels like a cloud,’ and had therefore on the twelfth, or eighth, or third of the month Ramadzan, left Madinah on the wings of haste, accompanied by the noblest of the Mohâjer and of the Anssâr, in order to punish Abu Sofyân and to plunder the caravan. This was the first Ghazwah wherein the Anssâr had the honour to participate, many of the great companions having remained behind, because they were of opinion that [in this expedition] plunder alone was the object, and not war against the enemies of the religions.
The first halting-place of the victorious army was Baqyi’, which became celebrated by the name of ‘the fools’ houses,’ where his lordship harangued the troops, and advised all those who were not accustomed to fighting to return. Accordingly some striplings returned on account of their immature age. When this proceeding was terminated, A’bdullah B. A’mru the Anssâri said: ‘O apostle of Allah, I am very glad at thy having halted at this propitious locality, and am sure thou wilt be victorious, because in the time of [pre-Islamitic] ignorance, when we marched against Khosru, we stopped here and reviewed our troops, allowing numbers of them who had not yet stepped from the area of childhood into the plain of youth to return. Then we bared the sabre of valour, erected the banner of victory, hastened to the enemy, and defeated him to our heart’s content, so that we returned gloriously with the booty we had taken. Now I hope thou wilt meet the Qoraish, overthrow thy foes, and wilt by the aid of God return to the abode of nobility and dignity.’
When the army marched away from the ‘houses of the fools’ his holy and prophetic lordship—u. w. b.—ordered Qays B. Abu Ssa’ssa’h to number it near the well of Abu O’tbah. According to general opinion, all the companions, except eight men who had stayed behind to terminate some affairs, made their appearance and amounted to the number of three hundred and thirteen, exactly like the number of Tâlût [Saul] who went to war against Jâlût.* According to another tradition, seventy of the Mohâjer were present in this Ghazwah, and the remainder were Anssâr. Abu Hanifah Dinwari relates in his chronicle that the whole army amounted to three hundred and seventeen men; but according to another statement three hundred and fifteen men went forth from Madinah under the command of his lordship the apostle—u. w. b.—but Allah is most wise.
Of the eight men [above alluded to as having stayed behind], one was O’thmân B. O’ffân, who is said to have remained in Madinah by order of his lordship—u. w. b.— to take care of his sick wife, she being the prophet’s —u. w. b.—daughter. The army of Islâm possessed seventy-two camels, three horses—or two, according to another tradition—eight coats of mails, and eight sabres. When the auspicious person of his lordship the best of men looked at his companions he turned his face of intention to the Qiblah of prayer, and exclaimed: ‘O Lord, they are light and their baggage is inconsiderable; therefore aid them. They are naked; therefore clothe them. They are poor; therefore enrich them from Thy bounty.’ The arrow of destiny struck the target of response, and all the companions returned from that journey with joy and riches, as shall be related by-and-by, if it pleaseth God the Most High.
In that Ghazwah two, three, or even four men were riding one camel. The apostle of God—u. w. b.—the lord A’li B. Abu Tâleb—u. w. b.—and Zaid B. Hârethah were mounted upon one camel. Some biographers narrate, however, that at the commencement Abu-l-bâbah rode with them, and that Zaid took his place only after the former had been ordered to return to Madinah as governor thereof. It is related that when the turn to walk on foot fell upon that royal cavalier of the plain of prophecy, the two blessed individuals who were his fellow-riders requested him not to alight from the camel, and proposed to walk instead of him, but he replied: ‘O people, you belong to me, and I belong to you, nor am I more willing to lose merit than yourselves.’ There is a tradition of Raqaa’h B. Râfi’ to the effect that he and his brother were riding a young camel, and that when they arrived at Ruhâr the little animal was fatigued. His brother then exclaimed: ‘O God, we make a vow to sacrifice this young camel as soon as we return to Madinah.’ Raqaa’h says: ‘In this emergency the lord of apostleship approached us. When he perceived our helplessness he asked for some water, performed the religious ablution, and ordered us to open the young camel’s mouth, into which he poured some of the water, as well as on its humps, posterior, and tail. Then he ordered us to mount it, which we did, whereon it started of its own accord, and we reached the army of Islâm. On our return we again rode the same camel, and when we reached the Massalla* of Madinah it would progress no farther, so we slaughtered it, distributing the flesh among the indigent and poor.’
When the troops, bent on victory, again marched away from the ‘fools’ houses,’ his holy and prophetic lordship despatched Leyth B. A’mru and A’dy B. Abu Râbah as a vanguard to spy out the caravan. Accordingly they started in the direction of Bedr, and when they arrived in that locality they heard a girl telling to another that the caravan of the Qoraish would arrive there in a day or two. They immediately returned and conveyed this information to his lordship; and, in fact, after their departure Abu Sofyân reached the place, alighted, and asked Muhammad B. A’mru whether he knew anything about the scouts of Muhammad. He received a negative answer, but was told that two camel-riders had arrived, had stopped awhile in a certain place, and again departed. Abu Sofyân investigated the locality, examined the dung of the camels of Leyth and of A’dy, and, finding that it contained date-kernels, he exclaimed: ‘They have eaten the food of Yathreb [i.e., Madinah], and I imagine that these camel-riders are spies of Muhammad.’ Accordingly Abu Sofyân became very suspicious, and, deflecting from the ordinary road, continued his journey to Mekkah by way of the shore.
While these events were taking place A’atikah, the daughter of A’bd-ul-Muttalleb had a fearful vision, and when it was day she said to her brother A’bbâs: ‘Last night I had a dream which portends that thy people, namely the Qoraish, will be overtaken by a calamity, and I shall relate it to thee on condition that thou communicatest it to no one.’ A’bbâs complied with his sister’s desire, whereon she continued: ‘I have dreamt that a camel-rider arrived and halted at Abttah, exclaiming in a loud voice: “O Qoraish, hasten to commit suicide.” After that he entered the mosque, the people following him. Then I beheld him, mounted as he was, on the top of the house of the Ka’bah, thrice repeating the above words; and lastly I saw him on Mount Abuqbys, calling out to the Qoraish. Then he rolled a stone down from the mountain, which broke to pieces when it reached the plain; nor did a single house remain in Mekkah which had not been struck by a fragment thereof, except the houses of the Bani Hâshem and of the Bani Zohrah.’ A’bbâs, however, failed to keep his promise, and related the dream to his friend, Wolyd B. O’tbah B. Rabia’h, nor tried to conceal it; neither did the latter care to keep the matter secret, but narrated to his father what A’bbâs had told him, whereon his father, who stood on the threshold of death, replied:
‘O life of thy father, listen to my advice;
Divulge not thy secret even to a dear friend,
For the friend will tell it to other friends.’
It is related that on that very day Abu Jahl heard of this dream, and was the next day, when A’bbâs circumambulated the Ka’bah, engaged in relating it to the Qoraish, asking A’bbâs: ‘O possessor of excellence [or, O father of Fazl], how long is it since that woman has attained prophetic dignity?’ A’bbâs queried: ‘What woman?’ Abu Jahl continued: ‘Thy sister A’atikah, who has dreamt such and such a dream.’ A’bbâs replied: ‘I know nothing about it.’ Hereon Abu Jahl began to talk nonsense, and said: ‘You do not acknowledge the claims of your men to prophecy, so your women must, forsooth, pretend to be prophetesses. We shall, however, wait three days, and if this dream remains without any consequences, we shall write circulars to the effect that the Bani Hâshem are the most mendacious of all the tribes, and shall send the writing round to all the Arabs.’ Then many of the Bani Hâshem made their appearance and quarrelled with him, saying: ‘This evil and wicked man [namely, Abu Jahl] has ere this insulted our men by word and deed, and no one has restrained him. Now he lengthens his tongue by reproving our women, and retailing certain stories. Thou hast, however, not prohibited him, nor protruded thy hand from the sleeve of sensitiveness.’ A’bbâs replied: ‘For the sake of quelling the disturbance, I have said nothing; but if after this Abu Jahl utters one word, I shall reprove and chastise him.’ The third day A’atikah left the house in anger, and entered the sacred mosque; but when Abu Jahl perceived her, he suddenly departed, whereon she said: ‘Possibly he discovered signs of anger in me, and fled; but I have learnt on that very day that his trouble came from Ssamssam. A’bbâs says: ‘After the arrival of Ssamssam Ghuffâry the fire of confusion blazed up so violently that we took no more notice of each other.’ The explanation of which words is that on the frontiers of Syria one of the idolaters had said to Abu Sofyân: ‘After thy departure in this direction, Muhammad started with his companions from Madinah for the purpose of robbing you; but when he arrived at U’shrat, and could not find you, he necessarily returned. At present, however, he is counting the days in the expectation of meeting you. Therefore the owners of the caravan ought to take their precautions.’ Hearing these words, fear overpowered the minds of the opponents, and they hired Ssamssam for twenty mithqâls of gold to convey information to the Qoraish. Accordingly he borrowed speed from lightning, and having cut through the nose of his camel, as also thrown its reins upon it, contrary to usage, he stood up in this manner at Abttah, and exclaimed: ‘O ye Qoraish people, O ye prevailing family, to the rescue! Muhammad intends to pillage your caravan, and if you do not hasten to aid it you will not reach it.’ Ssamssam is also adduced to have said: ‘When I left the caravan and travelled to Mekkah, I dreamt that I was riding on a camel, and that the Wâdy of Mekkah was full of blood. When I awoke, I knew that a great calamity would befall the Qoraish.’ It is on record that the Bani Hâshem greatly rejoiced at the arrival of Ssamssam, and said: ‘Praise be to Allah! the story of A’atikah has become plain to the people.’ In short, the people of Mekkah made preparations to sally forth, Sohayl B. O’mar and Zama’h B. Alaswad encouraging them to do so. Arrangements were made that one-half of the able-bodied men should go forth to protect the caravan, and that the rich should aid the poor with arms and accoutrements. Wâqidi relates that all the Qoraish said to Abu Lahab: ‘Thou art a prince of the princes in the nation and tribe. If thou agreest with them in this matter, possibly none will lag behind; therefore it will be proper that thou shouldst either accompany us personally in this journey or send a man in thy stead.’ Abu Lahab, however, swore by Lât and by U’zza that he would neither accompany them himself nor send a substitute, the reason of his refusal to leave Mekkah being based on nothing else but the dream of A’atikah. Some allege that Abu Lahab had four thousand dirhems in the keeping of A’ass B. Heshâm B. Moghirah, but that he released him from his obligation, and sent him in his stead.
Wâqidi narrates that before the battle of Bedr, and after the Flight, Sa’d B. Moa’adh had once come to Mekkah on pilgrimage, and had taken up his quarters at the house of Ommyah B. Khuluf, but that Abu Jahl, having heard of his arrival, said to Ommyah: ‘This is a man who has sheltered Muhammad, agrees with him in enmity towards us, and has entered into a covenant to fight us. Thou, however, sayest nothing to him, but harbourest him in thy house, and allowest him to slip out of our grasp.’ Sa’d replied in a high voice: ‘Abu Jahl, say and do what seemeth good unto thee, but your caravan must pass by us.’ Then Ommyah turned to Sa’d, exclaiming: ‘This is Abu-l-hukm,* the elder of the inhabitants of the Wâdy. Do not speak insultingly to him.’ Hereon Sa’d B. Moa’adh turned his face to Ommyah B. Khuluf, and said: ‘Utterest thou these words, whereas I have heard Muhammad say: “My friends will slay Ommyah B. Khuluf.”’ Ommyah asked: ‘Hast thou heard this from himself?’ Sa’d replied: ‘Yes.’ These words took root in the mind of Ommyah; and when the people of Mekkah were preparing to go to Bedr he endeavoured to elude the duty of accompanying them, in order to save his life from destruction, and desired to be numbered among the aged and the corpulent. When, however, Abu Jahl and O’tbah B. Abu Moa’ytt had ascertained this circumstance, both of them went to Ommyah, and the latter [i.e., O’tbah], who brought a censer full of coals and perfume, concealed under his skirts, said to Ommyah: ‘As thou art unwilling to leave the house, it will be better for thee to fumigate and perfume thyself, because thou belongest to the female sex.’ Ommyah replied: ‘May Allah curse thee! What hast thou brought?’ Abu Jahl also uttered similar words, so that, Ommyah’s sense of honour being aroused, he intended to go.
It is related that when the dream of A’atikah was divulged in Mekkah, many sensible individuals, such as Hâreth B. A’amy, O’tbah, Shaybah, O’mmyah, Hakym B. Huzâm, the son of Ommyah B. Khuluf, Abu-l-bahry, and A’ass B. Munyah, were grieved, disapproved of the people’s marching forth, and also refused to accompany them. When this circumstance became known to Abu Jahl, to O’tbah B. Abu Moa’ytt, and to Nassar B. Hâreth, they accused the above-named individuals of wickedness, and insulted them, until they were forced to comply with the wishes of the people.
Wâqidi says that the Qoraish assembled at Hobal’s [idol], and that among them O’tbah and Shaybah drew arrows of vaticination to know whether they ought to go forth from Mekkah, and when the arrow of prohibition issued, Abu Jahl said: ‘We shall not act according to the omen, but will aid our caravan.’ Wâqidi says that after the Qoraish had gone out from Mekkah, Za’mah B. Alaswad one day tried the omen with arrows, and when the negative one came out he broke it, saying: ‘By Allah! till to-day 1 have not seen a more mendacious arrow than this one.’ On that occasion Sohayl B. A’mru happened to pass by, and said: ‘O father of Halymah, what has occurred that I see thee so angry?’ Hereon Za’mah explained the matter, and Sohayl shouted: ‘Let alone these words; for A’mru B. Wohob has spoken similar ones to me, but I took no heed of them.’ It is on record that when the Qoraish were about to march to Bedr, O’tbah and Shaybah brought forth their coats of mail from their houses, and were mending them, while A’dâs looked on. Then O’tbah and Shaybah said: ‘O A’dâs, askest thou nothing about the man to whom we sent grapes in the garden of Tâif by thy hands?’ A’dâs said: ‘Well, tell me.’ They replied: ‘We are going out to fight him.’ Hereon A’dâs began to weep, and said: ‘By God! Muhammad is the apostle of Allah, and it is not proper for you to wage war against him; for you only go to meet your own defeat.’ He spoke these words, shedding tears of blood from his eyes. Biographers relate of Hakym B. Huzâm that he said: ‘When I heard the above words of A’dâs, I again intended to retrace my steps, but possessed not the Divine grace and felicity to do so.’ At that time A’ass B. Muniah B. Hajâj came to A’dâs, and asked for the reason of his weeping, whereon he replied: ‘I weep because these two princes and denizens of this Wâdy are going to fight the apostle of Allah, and are hastening to the place of their own destruction.’ Then A’ass questioned him whether Muhammad was the prophet of God. But this query made A’dâs tremble all over his body; he again wept, and said: ‘I swear by Allah that Muhammad is the apostle of the Lord, and is sent to all mankind!’ Hakym relates that, although A’ass professed the Faith, he nevertheless sided in the battle with the infidels until he was slain. Some have asserted that A’ass had not been present on the battle-field of Bedr, whereas others allege that he had gone there with O’tbah and Shaybah, and was killed. Wâqidi says that the former assertion is more probable.
It is related that when the Qoraish had assembled and decided to go to Bedr, they were apprehensive of the enmity that subsisted between them and the Bani Kenânah, and said to each other: ‘Possibly they will in our absence injure our families and property.’ O’tbah, however, was more afraid than any other man. Meanwhile Satan appeared to the idolaters in the form of Sorâqah B. Mâlek, and spoke to them as follows: ‘You are aware of the extent of my prowess, and of the greatness of my renown. I hereby make a treaty between my and your people, so that no evil will befall you from the Bani Kenânah.’ O’tbah was gladdened by this promise, and the princes of the Qoraish being likewise pleased and comforted, they marched out with the greatest haste. Their army amounted to nine hundred and fifty combatants, with seven hundred camels and one hundred horses. All the cavalry and some of the infantry were dressed in coats of mail; they also took with them all the instruments and appurtenances of pleasure, and singing girls; the latter performing on musical instruments, singing near every water where a halt was made, and lengthening their tongues with reproaches against the professors of Islâm. Every day in turn a prince of the Qoraish provided the army with food, and biographers relate that there were nine of them in the expedition to Bedr, whilst others allege that their number amounted to thirteen; the majority of traditionalists, however, agree that A’bbâs B. A’bd-ul-Muttalleb, O’tbah B. Rabia’h, Ommyah B. Khuluf, Hakym B. Huzâm, Nassar B. Hâreth, Abu Jahl B. Heshâm, Sohayl B. A’mru, with Banitah and Munyah, the sons of Hajâj, were among the number of those who victualled the troops.
It is related that one day O’tbah and Shaybah lagged behind, and discussed with each other the dream of A’atikah, relating to each other their apprehensions about it. On that occasion Abu Jahl happened to meet them, and asked them what they were talking about, whereon the brothers informed them of their conversation. Then Abu Jahl exclaimed: ‘I am astonished at the Bani A’bd-ul-Muttalleb, who are not satisfied with trying to palm off their men upon us as prophets, but their women must forsooth also pretend to be prophetesses with reference to our affairs. But I swear by God, that when I return to Mekkah, I shall do this and that to them!’ O’tbah, however, said: ‘The tie of consanguinity and the nearness of connection will be an obstacle.’ Then one of the two brothers said to the other: ‘If thou thinkest fit, we shall return to Mekkah.’ Abu Jahl asked: ‘Do you retreat after having agreed with your tribe? Do you want them to be defeated? Do you fancy that Muhammad and his companions will merely converse with us? Not at all! I have one hundred and eighty of my followers with me, who halt and march with me wherever I like. If you prefer to return, do so.’ Hereon O’tbah and Shaybah said: ‘Would to God thou hadst perished, and hadst destroyed thy adherents likewise!’ Then O’tbah said to Shaybah: ‘This [i.e., Abu Jahl] is a wicked man. There is an intimacy and consanguinity between us and Muhammad, wherein he has no share. Moreover, my son Abu Khodayfah is with Muhammad. Let us act as Abu Jahl has suggested, and return.’ Shaybah said to his brother: ‘O Abu-l-wolyd [father of Wolyd], if we return at present, the blame of everybody and shame must fall upon us.’ After these words they were obliged to march to the death-struggle, whether they were willing or not.
When the idolaters had arrived in Hajfah, Jahym B. Ssalt B. Mohramah B. Muttalleb B. Menâf had a dream, wherein he perceived a man riding on a horse, but having also a camel, who approached the camp of the Qoraish, and when he had come near it, he exclaimed: ‘The names of O’tbah, of Shaybah, of Rabia’h B. Alaswad, of Ommyah B. Khuluf, of Abu-l-bahri, of Abu-l-hukm B. Heshâm and of Naofil B. Khowylad are marked in the decree of the eternal will.’ Accordingly all of them were slain in the battle. Sohayl B. A’mru was made prisoner, and Hâreth escaped from his own brother, striking his camel with a knife [to hasten its speed], so that not a tent of the enemy remained which had not received the marks of its blood.
This [just-described] dream having been divulged, Abu Jahl was likewise informed thereof, and said: ‘This is another prophet of the Bani Menâf. To-morrow it will appear whether we shall be slain or Muhammad and his companions.’ The Qoraish also said to Jahym: ‘The devil has played thee a trick in thy sleep. To-morrow the result will be contrary to thy vision, for we shall capture the noblest of Muhammad’s companions.’ When O’tbah heard of what had taken place, he said to Shaybah: ‘This dream agrees with that of A’atikah, and with the speech of A’dâs, who has never told us a falsehood. What thinkest thou of our leaving this army and not attacking Muhammad? For if his claim to prophetship be false, there are Arabs enough to finish his business without our aid; but if it be true, we shall be the happiest of men.’ Shaybah considered this to be an intelligent opinion, and agreed to return with his brother O’tbah. Meanwhile, Abu Jahl met and asked them about their intention; they said: ‘We mean to return to Mekkah. Thinkest thou nothing of the dream of A’atikah, of Jahym B. Ssalt, and of what A’dâs said?’ Abu Jahl disregarded what O’tbah and Shaybah had spoken, and so confused them that they again lost the true road and placed their feet into the wilderness of error and rebellion, agreed with the Qoraish to fight against his lordship the refuge of termination—u. w. b.— and marched with them.
Wâqidi says that when Abu Sofyân had led the caravan out of danger, he sent Qays B. Amru-l-qays from the caravan to the Qoraish with the following message: ‘The reason of the people’s leaving the sanctuary [of Mekkah] was to prevent their goods being plundered, but as now Allah the Most High has granted safety to the caravan, it will be proper to return; nor will there be any occasion to attack Muhammad or the inhabitants of Yathreb [Madinah], because there is no need for it.’ After Qays had travelled the required distance, he reached the unhallowed idolaters and delivered his message, but Abu Jahl replied: ‘By Allah! we shall not return until we arrive in Bedr to halt there one night and one day, till we eat and drink and the singing women amuse us. If we act thus, our renown will spread among the tribes. They will think much of us, and after that none will have the boldness to oppose us.’
At Bedr there was a fair, in which the Arabs assembled once a year, opened shops and traded with each other. When Qays saw that Abu Jahl refused to comply with the injunction of the [above] message, and that the people agreed with him to attack the professors of the religion, he immediately returned and informed Abu Sofyân that the people were going to Bedr, whereon the latter exclaimed: ‘Woe to the people! This is the doing of A’mru B. Heshâm, i.e., of Abu Jahl, who demurs to return on account of the authority he enjoys among the people; and this is blameworthy. By Allah! if Muhammad encounters our confederates he will humble them.’ Despite of these words Abu Sofyân again departed from the sanctuary as soon as he had led the caravan safely into Mekkah, ând then marched till he joined the army of the Qoraish. He was, however, wounded on the battle-field of Bedr, and said when he fled: ‘I have never witnessed a more unfortunate affair than this. I swear by Allah that Ebnu-l-Khanttalah is an unhallowed man!’ It is related that Akhnas B. Sharyq, who was the associate of the Bani Zohrah, said to the Mekkans when the caravan had safely returned: ‘Allah the Most High has saved your caravan with all the property; abstain, therefore, from waging war against Muhammad, for he is your cousin. If he is a prophet you will be the happiest of men; but if he is not, other and more powerful men than you will be appointed to fight him.’ Akhnas reiterated his advice, and continued: ‘It will be best for you to give up your intention and not to act according to the advice of this man, who is surnamed the father of folly [Abu Jahl], for he is working for the destruction of his own people, and is making haste to bring it on.’ The Bani Zohrah were still unwilling to accept his advice, and asked: ‘Under what pretence are we to return?’ Akhnas continued: ‘As soon as the night sets in I shall throw myself from my camel, and you must exclaim, “He has been stung by a serpent,” whereon the Qoraish will press you to march on, and you must not comply, but say: “We shall not abandon him until we know whether he is to live or to die.”’ By means of this trick the Bani Zohrah actually returned to Mekkah, and when his holy and prophetic lordship arrived in Ruhâr, he said to his companions: ‘This is the most excellent Arab Wâdy.’ There he held his dormitory prayers, and after the last flexion he cursed the idolaters, pronouncing a malediction upon them. He specially singled out among them Abu Jahl, Za’mah B. Alaswad, Sohayl B. O’mru, and others of the Qoraish, saying: ‘O Allah, punish Abu Jahl, who is the Pharaoh of this nation. O Allah, cause the tears of Abu Za’mah to flow, but deliver Sohayl,’ etc. After completing his malediction of the infidels, he continued: ‘O great God, deliver Solmah B. Heshâm, A’bbâs B. Abu Rabia’h, and those who are weak in Islâm,’ Solmah and Heshâm being kept prisoners in Mekkah by the idolaters.
It is related that one of the champions and valiant men of Yathreb, Habyb B. Yasâf by name, and another named Qays B. Mohrath, though both were idolaters, had, after the professors of Islâm marched out, followed and joined them. On that occasion his holy and prophetic lordship could not recognise Habyb, because he was dressed in a coat of mail, and his features were concealed by the visor of his helmet. Therefore his lordship asked Sa’d B. Moa’adh, who was riding along with those two warriors, whether this was not Habyb B. Yasâf? Sa’d replied: ‘Yes, O apostle of Allah!’ Accordingly Habyb approached and touched the waist of his lordship’s camel. Thereon his lordship the refuge of the apostolate—u. w. b.—made inquiries about him and about Ebn Mohrath, asking: ‘What has made you come out?’ He replied: ‘Thou art the son of our neighbour’s sister, and we have come out with our people to gain booty.’ His lordship said: ‘Let no man come out with us who is not of our religion.’ Habyb replied: ‘My agility, boldness, and valour are known to the people, and I shall in thy train fight thy enemies for the sake of plunder.’ His lordship said: ‘First profess Islâm and then fight.’ And when they arrived in Ruhâr, Habyb made haste to wait upon his lordship, and said: ‘O apostle of Allah, I believe in the Creator of the denizens of the world, and I testify that thou art a prophet, and a messenger of God.’ His lordship the apostle—u. w. b.—was glad and rejoiced at Habyb’s profession of Islâm. Qays still remained an infidel, but was also ennobled by the religion when the professors of Islâm returned to Madinah, and afterwards he attained martyrdom in the battle of Ohod.
When his holy and prophetic lordship—u. w. b.—arrived in the Wâdy of Ssafara, it occurred to his illuminated mind that the princes of the Qoraish had come out of Mekkah, and that possibly this matter would end in a battle. Accordingly his lordship asked for the opinions of his friends in conformity with the verse ‘And he consulted them in the affair,’ exclaiming: ‘What is to be done?’ Ssiddiq [i.e., Abu Bakr] then rose, and delivered a suitable speech. After him Fârûq [i.e., O’mar] spoke, expressing analogous opinions, and saying: ‘O apostle of Allah, I swear by God that thy opponents are the noblest of the Qoraish, who have never suffered a defeat. They will never believe thee until their vacillation between faith and unbelief ceases. Be, therefore, ready to fight them.’ His lordship being satisfied with the opinion of the two Sheikhs, invoked a blessing upon them. After that Abu Aswad Kandy rose, and said: ‘Act according to the command of God, and obey His orders, for we are with thee. I swear by Allah that we shall not say to thee, like the children of Esrâyl to Mûsa, “Then go thou and thy lord, and fight ye two; we shall abide here”; but we shall say, “Then go thou and thy lord, and fight ye two, and we shall fight in your company.” I swear by that God who has sent thee in truth to mankind that if thou leadest us to Barakatu-l-e’bâd [blessing of the servants], which is a town in Abyssinia, we shall accompany thee.’ On that occasion Miqdâd was also exalted by the benediction of his lordship the apostle—u. w. b.—and the latter asked: ‘Will you march with me, O people?’ The object of these words of the prophet—u. w. b.—was to ascertain the intention of the Anssâr, because those noble individuals had in the second covenant assured the apostle of Allah that they would protect him whenever he came to their houses, and on this occasion it occurred to his penetrating mind that they might perhaps refuse to aid him without the limits of Madinah. After his lordship had uttered the above words, Sa’d B. Moa’adh rose and said: ‘I shall reply for the Anssâr; for I think, O apostle of Allah, that we are meant in this conversation.’ His lordship replied affirmatively, and Sa’d continued: ‘We have believed what thou hast said. We place faith in the words thou utterest, and what thou hast brought is true and real. We have made compacts and agreements with thee, and now
Hemistich: We keep the covenant we made with the friend!
Go wherever thou listest, O prophet of Allah, and I swear by that God who has in reality sent thee to mankind that if thou walkest into the sea we shall follow thee; nor will any one of us lag behind. Unite thyself with everyone thou likest, and separate thyself from whom thou listest. Take as much of our property as seemeth good to thee, and the more thereof thou spendest the more pleased shall we be. I swear by that God in whose power my life is that I have not selected [the way of] this world, and know not what way it is. By Allah! we shall not be displeased if we meet the enemy to-morrow, because we are able to endure the fatigues of war, and possibly by our means God the Most High and Glorious will manifest something that will rejoice thy heart.’ His holy and prophetic lordship was pleased with the encouraging words of Sa’d, and marched to his destination.
Wâqidi says that when Sa’d had made an appropriate reply to the question of the apostle—u. w. b.—the latter said: ‘March on; I give you in the name of God the Most High and Magnificent the glad tidings that He has promised to give me either the caravan of Abu Sofyân or the people of the Qoraish. By Allah! I think I see their wrestling.’ When they halted near Bedr the prophet— u. w. b.—moved about with Qobâdah B. An-nu’mân and with Moa’adh B. Jabal to obtain some news regarding the enemy. While they were thus reconnoitring they met an old man, Sofyân Adzdzomayry by name, and asked him who he was. He replied: ‘I am Sofyân. But tell me who you are.’ His lordship said: ‘Wilt thou give us news on condition that we likewise give some to thee?’ He said: ‘The one entails the other.’ His lordship replied: ‘Yes.’ He continued: ‘Ask whatever you like.’ The lord of existences —u. w. b.—queried: ‘What knowest thou about the Qoraish?’ Sofyân replied: ‘I heard that they have on such a day started from Mekkah, and if that be true they must to-day be in such and such a place.’ He also named the place where the Qoraish had halted on that day. Then his lordship asked: ‘What news hast thou about Muhammad and his friends?’ He replied: ‘I heard that they have left Madinah on such and such a day, and if that be true they must be to-day in such and such a place,’ naming the locality where the professors of Islâm had halted that day. Then Sofyân asked: ‘Now tell me where you come from?’ His lordship replied: ‘We are of water,’ and as at that time the inhabitants of E’râq were known on account of the abundance of that element [in their country] and called the possessors of water, Sofyân imagined the party to be from E’râq. His lordship— u. w. b.—meant, however, by that expression that we are made of the water of sperm. After this conversation his lordship returned with his companions to their halting-place.
Wâqidi says that during the night of the seventeenth of the month Ramadzan his lordship the apostle—u. w. b.— sent out A’li B. Abu Tâleb, Zobeir B. A’wwâm, and Sa’ad B. Woqqâss to the Wâdy of Bedr, in the company of several other friends, for the purpose of reconnoitring. He mentioned a locality, and said that he hoped they would obtain information near the well of it. A’li Murtadza—u. w. b.— and his companions reached the well after traversing the necessary distance, and they met a number of camels drawing water, with a company of men who had come to take it. The latter, however, fled at their approach, and they got hold of two slaves, one of whom was called Aslam and the other A’rydz; these they conveyed to the camp, but as his lordship the refuge of apostleship—u. w. b.— was at that time engaged in prayers, his companions asked the two prisoners: ‘Who are you?’ They replied: ‘We are watering men of the Qoraish.’ As these words displeased the companions, who wanted them to say that they belonged to Abu Sofyân, they struck the slaves, saying: ‘You lie, for you are the slaves of Abu Sofyân.’ The slaves disliked the beating, and [now] knowing what was required of them, they acknowledged that they were slaves of Abu Sofyân. When his lordship the refuge of prophecy —u. w. b.—had finished his prayers he turned his blessed face towards the companions, and said: ‘They first spoke the truth, but you were beating them till they lied, and then you left them.’ Thereon his lordship the refuge of the apostolate—u. w. b.—looked at A’rydz and at Aslam, and asked: ‘Where are the Qoraish?’ They replied: ‘They are in the rear of the sandhill which is in front of us.’
Wâqidi says: ‘At the watering-place Ysâr, the freed man of Sa’yd B. Ala’ass, Aslam, the freed man of O’tbah-l-hajâj, and Abu Râqi, the freed man of Ommyah B. Khuluf, were captured. They were brought to the prophet—u. w. b. —but he was at prayers. Accordingly, the Musalmâns asked them who they were, and they said: “We are the watermen of the Qoraish, and we have been sent by them to bring them water.” The people, however, disliked this reply, and would have preferred if they had belonged to Abu Sofyân and to the people of a flock of camels. Therefore they struck them, and the men, being distressed, said: “We belong to Abu Sofyân, and we are of the herd of camels belonging to him.” When they said this the people ceased to strike them. The apostle of Allah, having terminated his prayers, said: “When they contradict you, you strike them, and when they tell you falsehoods you leave them.” Then his companions—b. u. th.—said: “O apostle of Allah, they are of the Qoraish, who have indeed arrived.” Then he said: “Verily they have told you the truth. The Qoraish have come over, and they have warned you of them.”
‘When his lordship had done speaking with his companions, he examined the slaves about the numbers of the Qoraish, and received the answer: “They are many.” On his asking what their number amounted to, they were unable to tell. But to the question how many camels they slaughtered daily, they replied: “Sometimes nine, and sometimes ten per diem.” Therefore he said: “They are less than one thousand, but more than nine hundred.” On his inquiring what princes and nobles were present, they replied: “O’tbah, Shaybah, Hâreth B. A’amer, Abu-l-bahry, Hakym B. Alhuzâm, Ttolah B. A’dy, Nassar B. Alhâreth, Rabia’h Alaswad, Abu-l-hukm B. Heshâm,* Ommyah B. Khuluf, with Banitah and Munyah, the sons of Hajâj, Sohayl B. A’mru, and lastly A’mru B. A’bd [Menâf?].” Thereon his lordship the apostle turned his blessed face to his friends, exclaiming: “Mekkah has sent forth its heart’s blood against you.’ He further asked whether any of that army had returned, and they answered: “Yes; A’li B. Sharyq, namely Akhnathah, has gone back with the Bani Zohrah.” Hereon his lordship said: “He has directed them, but they were not directed.” The apostle again asked: “Has anyone else returned besides them?” They said: “Yes, the Bani A’dy B. Ka’b have also returned.” After that his lordship asked his intimate companions the following question: “Will you leave this halting-place with me?” One of them, Habbâb B. Mundher, said: “O apostle of Allah, if thou hast halted in this place by the command of God the Most High, we have not the power to move one step further from it”—and that locality was in the vicinity of the first well of Bedr—“if thou hast, however, halted for the sake of a battle or a stratagem, we shall give our opinions.” That prince replied: “For a battle and for a stratagem.” Then Habbâb continued: “This station is unsuitable. We must leave it and alight at the last well, of the salubrity whereof I am aware. When we arrive there we must dig a tank and fill it with water, but the wells with earth, so as to procure water for ourselves, and deprive the enemy thereof.”’
Ebn A’bbâs says: ‘Meanwhile, Jebrâil descended and brought the revelation that Habbâb’s opinion was correct. Accordingly the apostle of Allah issued orders to march from that locality, and to follow the advice of Habbâb.’
Wâqidi narrates a tradition that, as soon as the slaves of the Qoraish came to draw water, they were captured, and that a number of other men who were with them fled. One of the latter, whose name was O’mar, first reached the army of the Qoraish, and raised the cry: ‘O family of Ghâleb, the son of Abu Kabshah,* with his companions, has arrived, and captured the slaves who were sent to bring water.’ These words caused fear and confusion among the Qoraish, and Hakym B. Huzâm says: ‘I was sitting in a tent with some men and roasting flesh, when we heard this news, and the apprehension caused thereby hindered us from eating our food. I went out from my tent to unburthen the grief of my heart to some friend, when suddenly O’tbah B. Rabya’h met me, saying: “O Abu-l-khâled, I have never witnessed an expedition more strange than this one. Our caravan is saved, but we have gone into the country of a people whom we are bound to fight from [our] insolence.” I replied: “He has nothing to say who is not obeyed. This adventure is to be ascribed to Ebnu-l-Khanttalah’s caprice.” O’tbah then continued: “O Abu Khâled, fearest thou not that Muhammad with his companions will attack us this night?” I replied: “Fear naught; thou art safe of that.” O’tbah queried: “O Abu Khâled, what is the remedy?” I replied: “A watch must be kept to-night till daybreak.” O’tbah said: “By Allah! that is the thing to guard us!” When Abu Jahl heard these words, he said: “O’tbah dislikes to fight Muhammad and his companions.” Then, turning his unhallowed face towards the people, he said: “It is strange of you to suppose that Muhammad and his confederates can attack and injure you all. I swear by Allah that they are unable to pass through any part of the people [without being observed, and therefore] to-night no one is to watch or to guard us.”’
It is related that during the said night, when the professors of Islâm arrived near Bedr, they halted in a sandy plain, where they sank into the ground up to their knees, and were overpowered by sleep. There being a great distance between them and the water, the accursed Satan instilled into their hearts the thought that although they were in the company of the prophet, and had been promised victory, they had fallen into the greater and into the lesser defilement;* accordingly they refrained from holding their prayers, and all the professors of Islâm were much afraid. Suddenly, however, abundant rain began to pour down from the clouds of mercy; the Musalmâns then performed their religious ablution, and drank. They were also delivered of their fears; the ground became so firm that they were able to walk on it steadily, whereas the camp of the infidels was full of mud and dirt. The blessed verse, ‘When a sleep fell on you as a security from Him, and He sent down upon you water from heaven that He might thereby purify you, and take from you the abomination of Satan, and that He might confirm your hearts, and establish your feet thereby,’* explains the circumstances of the professors of Islâm [on the above occasion].
It is said that after the slave water-men had been captured, his lordship the refuge of prophecy despatched in the same night A’mmâr B. Yâser and A’bdullah B. Masu’d as scouts to the army of the idolaters and the obstinate. They accordingly made a reconnaissance, and spoke on their return as follows: ‘O apostle of Allah, we have found the opponents of the religion in great trepidation and fear, because whenever their horses began to neigh they whipped them to make them leave off.’
When it was morning, Munyah B. Hajâj, who was very acute in judging footsteps, perceived those of the above-named blessed two individuals, and exclaimed: ‘By Allah! this is the footmark* of Ebn Sommyah—i.e., A’mmâr B. Yâser—and Muhammad has come to attack us with the foolish Qoraish from Yathreb.’ He also said: ‘Famine has left us nothing. He must either himself die or kill us.’ Further, he continued: ‘O ye Qoraish people, when you encounter Muhammad with his companions, slay the inhabitants of Yathreb, but spare the young men of your nation, and destroy them not, so that we may convey them all to Mekkah in chains and collars, to warn the people by their chastisement, and that hereafter no one may abandon the religion of his fathers.’
When his holy and prophetic lordship halted at the last well of Bedr, where the battle [afterwards] took place, he laid his blessed finger on the ground, marking the spot of everyone of the infidels who were to be slain on the day of the fight in such a manner that no difference occurred, and every man was killed on the spot where he had fallen.
It is related that before the two armies had approached each other, and had arranged themselves in lines, Sa’d B. Moa’adh exclaimed: ‘O apostle of Allah, we shall prepare a throne for thee, and have thy camels ready near it, and shall fight. If we conquer the enemy all will be right, but if the contrary takes place, do thou mount a steed, and flee to those of our friends who have remained behind in Madinah; for they are not less faithful and attached to thee than we are. Indeed, if they had known that this affair would terminate in a battle, they would not have lagged behind, but would have waited upon thee.’ His holy and prophetic lordship—u. w. b.—approved of the advice of Sa’d, and uttered a benediction upon him. Then the companions prepared a stage. Meanwhile the opponents of the religion had made their appearance, and in front of them all Zama’h B. Alaswad riding on his horse, which capered, his son following him.
Wâqidi says: ‘When the eye of his lordship the prophet alighted upon the Qoraish, he said: “O Lord, Thou art worthy of adoration, hast in truth sent me a book, hast ordered me to fight, and hast promised me one of the two companies.* Thou wilt not act against Thy promise. Again, O God, the Qoraish have come in their insolence and pride to wage war against Thee, and to accuse Thy apostle of falsehood. O my God, I wait for the aid Thou hast promised me.”’ When his prophetic lordship— u. w. b.—saw O’tbah B. Rabya’h approaching on a camel, he exclaimed: ‘If there be good in any one of the people, it is in the possessor of the red camel. If they obey him, they will be well directed.’ In some books, however, the phrase stands thus: ‘If there is good with any man of the people, it is with the owner of the camel.’
Wâqidi relates of Khulâf B. Aa’ya B. Ruhdzah that he said: ‘My father had sent me with a present of ten camels to the Qoraish, enjoining me to say that, if they desired, he would aid them with arms and with soldiers, and that he would not refuse even to accompany them to the battle; that, however, if we are to fight against God, as Muhammad alleges, we have not the power to do so. When I delivered to the Qoraish this message with the camels, they divided the latter amongst themselves. As my father, however, loved nothing more than peace, he followed me, and having met O’tbah B. Raby’ah, who was very anxious to make arrangements for peace, he asked him: “O Abu-l-wolyd, what is the reason of all this contention and enmity?” O’tbah replied: “I do not know; and I swear by Allah that we are going to be defeated!” My father then continued: “Thou art a prince of the people. Make peace concerning thy [slain] confederate A’mru B. Alkhadzramy, renounce what the companions of Muhammad have taken in the Battan of Nakhlah, and cause the Qoraish to return, because there is no other reason to wage war against Muhammad except this. By Allah! to fight against him, and against his companions, is like fighting against our own souls!” But O’tbah was unsuccessful, despite all his efforts to bring about peace.’
Wâqidi says that Muhammad B. Jobayr B. Motta’m relates: ‘When the two opposing armies stood in front of each other, his lordship the apostle despatched O’mar to the Qoraish with the following message: “Return ye; for I would fight against any other people rather than against you.” When Hakym B. Huzâm had understood the contents of the message, he said: “O Qoraish people, Muhammad has spoken justly. Accept his advice, and do not fight him.” But Abu Jahl demurred to this opinion, saying: “By Allah, we shall not return! As He has given us the power and strength, we must take revenge upon this people, so as to prevent them for ever afterwards attacking our caravans.”’
It is related that the company of the idolaters approached the tank of the Musalmâns, which had been dug by the advice of Habbâb B. Almundher, to drink water therefrom. Some Moslems desired to converse with them, but his lordship said: ‘Leave them alone!’ The narrator states that whoever drank of that water had [afterwards] either been killed in the battle by the Musalmâns or captured; excepting only Hakym B. Huzâm, who mounted his horse, fled, and saved his life from destruction.
Sa’yd B. Musayyib says that on the occasion when the apostle of Allah left his house at Mekkah with the intention to flee, and the unbelievers were lying in wait at the sacred gate thereof, his lordship was reciting the Surah Ya Sin.* He threw some dust at their heads, and all whose heads the dust touched were slain, except Hakym B. Huzâm, who escaped, and is said afterwards always to have sworn by the God who had saved him in the battle of Bedr.
It is related that Aswad B. A’bdu-l-asad Makhzûmi, an idolater, had made an oath that he would first drink water from the tank of the Musalmâns, and then destroy it. Accordingly, he left the ranks of the unbelievers and approached the reservoir, whereon Hamzah, the prince of martyrs, issued from among the professors of Islâm with a drawn sword, wounding therewith the legs of Aswad; the latter, nevertheless, crawled on his breast and sides to the tank to fulfil his vow; then Hamzah followed him up, and sent that accursed one to the fire of hell near the tank itself. When the Qoraish were taking rest in their camp, they despatched A’mru B. Wohob to reconnoitre the army of Islâm. Accordingly, he mounted his horse, examined the troops of the professors of the orthodox religion, returned to his people, and said: ‘They amount, more or less, to three hundred men, but give me time to spy them out properly, for there may possibly be some ambuscades.’ Then he rode about in the plain, but, discovering no one, he returned to his camp, and said: ‘I have found no ambush, but, O ye Qoraish, I have seen the camels of the companions of Muhammad which are the harbingers of death. I have beheld the she-camels of Yathreb which bear the seal of destruction. I have seen men who have no other protection than their sabres. They are all dumb as if they had no tongues, and they appeared to me to resemble vipers protruding their fangs [ready to sting]. I swear by Allah that I think for every one of them one of yourselves will be slain. But, after such numbers are destroyed, what pleasure will the remnant of yourselves enjoy in life?’ Hearing statements of this kind uttered by A’mru B. Wohob, Hakym B. Huzâm went to O’tbah, and said: ‘O’tbah, thou art great and obeyed by the Qoraish; art thou able to perform an act the remembrance whereof will uphold thy good name till the end of the world?’ O’tbah queried: ‘What is that?’ Hakym continued: ‘My advice is that thou stand security for the expiatory penalty [for the companions of Muhammad who took the life] of A’mru B. Alkhadzramy, and for everything lost from the caravan in the Battan of Nakhlah, and send back the army; because there is no other cause for quarrelling with Muhammad.’ O’tbah complied with the request of Hakym, mounted a camel, entered the camp, and spoke as follows: ‘O people, attend to what I say, and do not fight Muhammad with his associates, because some of them are very closely related to us; and if you fight them, enmity with contentions will for ever subsist between you, their friends, relatives, children and descendants. Moreover, I think that the companions of Muhammad cannot be slain unless an equal number of yourselves perish, and I am apprehensive that they will inflict injuries upon you which will be difficult to repair.
Distich: God has produced vales and mountains,
Has created some men stronger than others.
‘I know you desire only blood retaliation for him who was killed, and [to recover] the portion of the goods taken from your caravan in the Battan of Nakhlah. I take it upon myself to pay the expiatory mulct [i.e., blood ransom] for the murder of A’mru B. Alkhadzramy, and to restore to you the equivalent of the property taken from you on that occasion. If Muhammad be a liar it will be proper for you not to interfere, and to leave to others the task of chastising him. If, however, he be a king, you, as his cousins, ought to rejoice at his royalty, and to share the advantages thereof. If he is a prophet, you will be the most fortunate nation by abstaining from endeavours to injure him. Accept my advice, and reject not my opinion. Allow not your countenances, which shine like burning lamps, by demurring to this counsel, to resemble those of wild beasts.’ When Abu Jahl heard these words envy overpowered him, and he said to himself: ‘If the people approve of his opinion and return, the government and everything connected therewith will devolve upon him, so that other men will no longer enjoy any authority.’ He further vented his malice, saying: ‘O’tbah speaks in this manner, because his son is in the service of his uncle’s son Muhammad, and he is naturally unwilling to see either his son or his cousin killed.’ Then he turned to O’tbah, accused him of cowardice, and said: ‘Lo! thou workest to humble us, and predictest a famine to the nation; but I swear by God that we shall not return until the Most High has delivered judgment between us and Muhammad.’ O’tbah, getting incensed at the words of Abu Jahl, lengthened towards him the tongue of insult and reproof, saying: ‘Thou art very unwilling to ascertain who of us two is more cowardly or mean, but thou wilt soon know who is the Omnipotent Avenger!’
In some biographical works it is recorded that when Hakym B. Huzâm requested O’tbah to take upon himself the expiatory mulct for the death of A’mru B. Alkhadzramy, and to turn the army back, O’tbah said, after giving assent to his opinion: ‘O Hakym, go to Ebnu-l-Hanttalah, inform him of my intention, and make him agree in this matter.’ Hakym said: ‘By the advice of O’tbah I went to Abu Jahl and told him that according to the opinion of the former the army was to be sent back, and Muhammad not to be attacked. Abu Jahl, however, replied: “Has O’tbah not found another messenger to send but thee?” When I heard these words I quickly returned to the place of O’tbah, who was reclining, and sending ten of his own camels to the idolaters for slaughter. Abu Jahl closely followed me, his unhallowed appearance manifesting signs of wrath, and when he arrived he said to O’tbah: “Are thy lungs full of wind?” Which words are usually applied to persons notorious for their cowardice and pusillanimity, but O’tbah replied: “O thou who makest thy face yellow, insultest thou me?”’ According to the majority of biographers, O’tbah alluded by these words to Abu Jahl’s habit of dying a certain spot on his body with saffron, to conceal a mark of leprosy which he had there, and the latter was so incensed by this hint that he drew his sword, but struck therewith only the back of his own horse. Aymâ B. Ruhdzah then said: ‘This is an evil omen!’
It is recorded in some books that Hakym B. Huzâm said: ‘When I requested O’tbah to return to Mekkah, and also to send the army there, he replied: “Ebn Hanttalah will contradict us in this matter, and we must devise a stratagem to gain him over to our opinion.” Accordingly he sent me to Abu Jahl with the message that he would give security for the blood-ransom of A’mru B. Alkhadzramy, and for the property taken from the caravan, and that it would be proper not to attack Muhammad with his companions, but to return to Mekkah. When I reached the place of Abu Jahl, I saw him arranging his coat of mail for battle, and when I delivered my message he exclaimed angrily: “Could O’tbah find no one but thee to send this message to me?” I replied: “I swear by God that, if he had appointed another, I would not have come to thee; but I complied with his invitation for the good of the people and by the injunction of Abu-l-wolyd, who is a prince in the nation and a chief of the tribe.” At these words Abu Jahl’s anger increased, and he exclaimed: “Callest thou O’tbah a prince, a leader of the clan and of the tribe?” I replied: “All the Qoraish are of my opinion in this matter.” Hereon Abu Jahl became pensive, grieved, and sent a person to A’amer B. Alkhadzramy with the following message: “I want to avenge the murder of thy brother, but O’tbah, who is thy ally, does not permit me to do it, and intends to send back the army. Therefore it is time for thee to arise, to lament, to raise shouts to heaven on account of thy brother’s death, and to demand aid of the people to succour thee in this matter.” A’amer then bared his head by the advice of that desperate individual, and walked about the camp, shouting: “Alas for A’mru!” till he succeeded in kindling the flames of slaughter.”’
Hakym said: ‘When Abu Jahl had despatched his messenger to A’amer, he asserted that as O’tbah’s sense of taste had been spoiled by famine, it would be necessary to administer Sawyq* to him. The Qoraish applauded this opinion, and he rejoiced greatly at their approbation. I, however, returned and informed O’tbah of what was going on. He likewise became very angry and roamed through the camp, and though he dissuaded the idolaters much from fighting, he met with no success.’
It is related that in the camp of the professors of Islâm there were three banners, namely one of the Mohâjer and two of the Anssâr. The lord of apostleship—u. w. b.—bestowed the standard of the companions of the flight upon Mossa’b B. O’mayr, that of the Khazraj upon Habbâb B. Almundher, and that of the Awus upon Sa’d B. Mo’adh. He appointed the war-cry of the Mohâjer to be ‘O ye Bani A’bdullah!’ and that of the Awus to be ‘O ye Bani O’baydullah!’ Some relate that his lordship the refuge of termination— u. w. b.—ordered the war-cry of all his companions to be ‘O aided by the nation!’ By war-cries those exclamations are meant by which those who are fighting together discern themselves from their foes, and it is believed that the phrase ‘O aided by the nation!’ implies the meaning ‘O promised warrior, slay thy foe!’
The idolaters likewise had three banners, one of which was borne by Ttolhah B. Abu Ttolhah, the other by Abu Ghazyr B. O’mayr, and the third by Nassar B. Alhâreth, all of whom were descendants of A’bdu-d-dâr B. Qossay. When both armies were intent upon [fighting] a battle, his holy and prophetic lordship took a stick into his blessed hand, and was engaged in equalizing the ranks. At that time his august vision alighted upon Sowâd B. O’ryah, who had advanced several steps out of the line and stood there. He struck Sowâd on his bare breast, saying: ‘Sowâd, fall back!’ But the latter exclaimed: ‘The blow of thy stick causes me pain and suffering. Allah the Most High and Glorious has sent thee in truth. Now give me satisfaction.’ His lordship immediately bared his own breast, saying: ‘Retaliate.’ Sowâd thereon placed the face of supplication upon the bosom of that prince, and was exalted by being allowed to kiss it. His lordship asked: ‘Why hast thou done this?’ And he replied: ‘At present I am not sure whether I shall not be killed; therefore I was desirous to touch thy hallowed breast on the last day of my life.’ Hereon his lordship pronounced a benediction upon him, and said to his companions: ‘Draw not your swords without my permission, neither attack the infidels; but when they approach you, pour upon them a rain of arrows, being careful in shooting them, and not expending them all.’ When the lines had been straightened his lordship retired with Ssiddiq into the bower, Sa’d B. Moa’adh being, with a detachment of Anssâr, appointed to guard and to watch over his lordship the apostle of Allah.
It is related that when his lordship entered the shelter, he turned the face of petition towards the courts of the protection of the Almighty, raised his hands in prayer, and exclaimed thrice: ‘O adorable Lord, fulfil Thy promise!’ Then he exclaimed: ‘If this cohort of professors of Islâm be destroyed, Thou wilt never be worshipped on earth!’ It is said that his lordship the refuge of termination was so fervent in prayer that his Redâ [wrapper] fell from his blessed back, which Ssiddiq took up, replaced, and, embracing that prince’s arms, said: ‘That is sufficient what thou hast asked from God, and the most glorious Lord will soon fulfil His promise.’ Some relate that his lordship raised his hands in prayer, and said: ‘O God, if Thou causest the idolaters to prevail over this company, Thy religion will not subsist!’ and that Ssiddiq [i.e., Abu Bakr] exclaimed: ‘O apostle of God, I swear by God that the Most High will grant thee victory; and conquest will make thy face white.’ There is a tradition that the Living One who never sleeps sent a light slumber upon his favourite when he was in the arbour, but that Ssiddiq awoke his lordship, saying: ‘O apostle of Allah, the idolaters have arrived near us,’ and that during the said slumber the Lord Most High had caused the idolaters to appear very few in the sight of his lordship the refuge of termination— u. w. b.—and when he awoke from sleep he said: ‘O Abu Bakr, the aid of God the Most High has arrived. For, behold, Jebrâil has come, has grasped the reins of his horse, and dust has settled thereon.’ Then he left the arbour, encouraged the professors of Islâm to fight against the idol-worshippers, and said: ‘Whoever slays an idolater may claim his plunder. I swear by that God in whose grasp the life of Muhammad is, that there is no man who, while fighting them and coveting the favour and reward of God the Most High, flees not, and is slain by them who will not go to the paradise of eternity.’ On this occasion O’mayr B. Alhamâm was eating dates, and when he heard these words he exclaimed: ‘Bah, bah! I must only be killed to go to paradise!’ Accordingly, he threw away the rest of the dates he had in his hand, snatched up his sword, and fought the opponents of the religion till he was slain, and departed to the gardens of paradise. It is related that when the two armies met Abu Jahl said: ‘O Lord, destroy every one of us who most despises the ties of consanguinity and embarks in a business the upshot whereof no one knows.’ Thus he uttered his malediction in reality against his own self:
Distich: No foe does to another
What a fool does to himself.
All biographers agree that the idolaters who first stepped into the field of bravery and championship were O’tbah B. Raby’ah, with his brother Shaybah and his son Wolyd. The reason of this forwardness was that O’tbah had been incensed by Abu Jahl’s reproaches of cowardice and pusillanimity, and had therefore set his heart on fighting. He donned a coat of mail, but being unable to find a helmet for his big head, he contented himself with a turban, and sallied forth to the battle on foot with his brother and son, despite of Hakym B. Huzâm’s pressing advice to the contrary. Meanwhile the eye of O’tbah alighted on Abu Jahl, who was sitting in battle array on a fleet horse. O’tbah in the exuberance of anger drew his sword, followed him, and exclaimed: ‘This day is not a day of riding; for many of thy people are on foot.’ Then Abu Jahl sprang from his saddle to the ground.
Wâqidi says, that when O’tbah, Shaybah, and Wolyd entered the battle-ground and shouted for champions, Ma’adh, Masu’d, and A’wuf came forth from among the professors of Islâm for the purpose of fighting. Others, however, mention A’bdullah B. Ruâhah in lieu of Ma’adh. On the other hand, some transcribers of biographies assert that his holy and prophetic lordship considered it improper that the Anssâr should fight in the very first encounter with the unbelievers, and destined that honour for his own cousins and relatives. He accordingly ordered the [above-named] Anssâr youths to withdraw, although he praised their readiness. All the writers of ancient histories narrate, however, that when A’wuf, Masu’d, and A’bdullah B. Ruâhah stepped forward to meet O’tbah, Shaybah and Wolyd, the idolaters asked them, ‘Who are you?’ Whereon they gave their names, and said that they were Anssâr. Then the idolaters replied: ‘We have nothing to do with you. We ask for our relatives.’ Accordingly the Musalmâns returned, and one of the three idolaters continued: ‘O Muhammad, send us our equals to fight against us.’ Hereon the lord of existences appointed Hamzah, A’li— u. w. b.—and O’baydah B. Alhâreth to fight the unbelievers. When these three champions stepped into the lists, O’tbah asked Hamzah: ‘Who art thou?’ The latter replied: ‘I am Hamzah, the son of A’bd-ul-Muttalleb. I am the lion of God, and the lion of the apostle of God!’ Hereon O’tbah likewise boasted of himself, but added: ‘Thou art my peer,’ and further inquired: ‘Who are those two men with thee?’ And Hamzah replied: ‘One is A’li, the son of Abu Tâleb, and the other O’baydah, the son of Alhâreth son of Muttalleb son of A’bd Menâf.’ And O’tbah exclaimed: ‘They are our noble peers.’
Wâqidi says that after the just-mentioned parley between O’tbah and Hamzah had terminated, Wolyd fought, at a sign of his father O’tbah, with A’li, O’tbah against Hamzah, and Shaybah against O’baydah. A’li B. Abu Tâleb prostrated Wolyd with one blow of his sword, Hamzah despatched O’tbah with his gory sabre to the infernal regions, but Shaybah inflicted such a wound on the leg of O’baydah B. Alhâreth that he fell to the ground, and the marrow of his shin-bone commenced to ooze out; Hamzah, however, and A’li ran to his assistance, and after slaying the antagonist bore him from the scene of the contest to the presence of the lord of apostleship, to whom O’baydah said: ‘I am not a martyr.’ But the former replied: ‘Indeed thou art one;’ and after returning from the Ghazâ of Bedr he departed to the gardens of paradise either at Ruhâr or in Wâdy Ssaghir, where he was also buried. It is related that the verse ‘These two enemies fought against each other concerning their lord’ was revealed with reference to the above six individuals. Others, again, assert that Murtadza A’li fought with Shaybah and killed him, and that O’baydah encountered Wolyd, and was wounded by him. Some narrate that A’li B. Abu Tâleb killed O’tbah, and that Shaybah was slain by Hamzah, but Allah knows best.
In short, when the three unbelievers had departed to hell, the Banu Hazûm assembled, taking Abu Jahl into their midst, and from the multitude of their lances one might have fancied that he was standing among trees. By unanimous consent they divested Abu Jahl of his cuirass, and gave it to A’bdullah B. Almundher to put on, so that when the latter stepped forward A’li—u. w. b.—mistook him for Abu Jahl, went towards him, and said: ‘Receive this attack;’ but having broken his sharply-pointed sword [on the cuirass], he turned away to the other side. After that the people caused Abuqbys to don the same coat of mail, whom Hamzah likewise mistook for Abu Jahl, but killed him. Then the idolaters instigated Harmalah B. A’mru to put on the cuirass, and he was likewise despatched to the abode of perdition by the lion of reiteration [i.e., by A’li]. However much the Banu Mahzûm afterwards endeavoured to persuade Khâled B. Ala’lm to dress himself in the ill-fated coat of mail, they were unable to prevail upon him to do so.
In most chronicles of biographies it is related concerning A’bdu-r-rahman B. A’wuf that he said: ‘On the day of Bedr I stood in the ranks between two Anssâr youths, and was thinking that I ought to have taken a position between two experienced individuals who had seen the ups and downs of the world, when one of the just-mentioned youths pulled my robe and asked in a whisper: “Uncle, knowest thou Abu Jahl?” I rejoined: “What business hast thou with him?” He continued: “I have heard that he tried to injure the apostle of God—u. w. b.—and has stretched out his unhallowed tongue to execrate his lordship. I swear by God, in whose power my soul is, that if I catch a glimpse of Abu Jahl I shall not separate from him until one of us is killed.” When this young man had done speaking, the other, who was at my left, held the same language, whereby I was comforted and encouraged by their boldness and temerity. A short while afterwards I perceived Abu Jahl capering about on the battlefield. He was mounted on a camel. I pointed towards him, and said: “This is the man you want.” Accordingly those two youths flew like falcons towards Abu Jahl, and slashed with their fire-dropping sabres at the legs of the camel, so that it fell, and they threw Abu Jahl down from it. Those two youths were Ma’adh and Ma’wudh, called sometimes, after their father, the sons of Hâreth, and at others, after their mother, the sons of Ghufrân.’ It is related of Ma’adh that he said: ‘On the day of Bedr I inflicted a wound upon Abu Jahl’s leg so as to sever it from his body, whereon his son, A’kramah, overtook me, and gave me such a blow with his sword as to cut off my arm, so that it dangled from my body only by the piece of skin which the sabre had not cut through. I nevertheless continued to fight in that state until I was much exhausted; then I held the disabled arm steady with my foot, and separated it from my body.’ It is said that Ma’wudh, the brother of Ma’adh, inflicted another wound upon Abu Jahl, and sent him close to the confines of non-existence. Both brothers went to the prophet and related to him—u. w. b.—how they had killed that accursed individual. His lordship asked: ‘Which of you two has killed him?’ Each of them, however, attributed the deed to his own prowess. His lordship further queried: ‘Have you cleaned your swords?’ They said: ‘No.’ Then his lordship the apostle said, looking at them: ‘You have both killed him.’ He nevertheless bestowed the accoutrements of Abu Jahl upon Ma’adh, whose brother, Ma’wudh, then again returned to the battle and fought till he attained martyrdom. Ma’adh, however, lived, in spite of his wound, till the Khalifate of O’thmân B. O’ffân.
In some biographical works it is recorded that his holy and prophetic lordship—u. w. b.—sent a messenger to A’kramah B. Abu Jahl to ask him who had slain his father, and received the answer: ‘He whom I have wounded,’ whereon his lordship conferred the plunder of Abu Jahl upon Ma’adh. Wâqidi says the most correct account is that Ma’adh B. Amru B. Al-jumu’, whose hand was cut off by A’kramah, and who survived with one arm till the time of the Khalifate of Dhu-n-nuryn [i.e., endowed with two lights] had slain Abu Jahl. Wâqidi also narrates that the apostle—u. w. b.—stood where the son of Ghufrân had fallen, and said: ‘May God the Most High have mercy on the sons of Ghufrân, because they are partners in the death of the Pharaoh of this nation and the chief Emâm of unbelief!’ His lordship being asked, ‘Who else was their associate in that matter?’ he replied: ‘Angels were their associates, but Ma’wudh hastened to finish the wounded man, and they became partners in killing him.’ The writer of these lines, however, says that in the statement of Wâqidi there appears to be some imperfection—but the knowledge is with God—because the laudable efforts of Ebn A’bbâs to kill the Pharaoh of this nation took place after the battle of Bedr; but, in order not to interrupt the context, the death of Abu Jahl has been recorded first, and after that the descent of the angels and the defeat of the idolaters will be narrated.
It is related that on the day of Bedr, after the idolaters had fled, the apostle asked: ‘Who will go and see what has become of Abu Jahl?’ Ebn Masu’d responded to the call by immediately walking off to the slain, among whom he discovered Abu Jahl in a miserable plight, wounded, but still alive. As he had suffered much from him in Mekkah, he sat down on his breast, took hold of his beard, and said: ‘Abu Jahl, thou art in this state. God the Most High has humbled thee, O enemy of Allah.’ Abu Jahl replied: ‘Nothing more is the matter than that a man has been killed by his people.’ According to another tradition Ebn Masu’d said: ‘Abu Jahl, I am thy murderer.’ The latter replied: ‘Thou art not the first servant who has killed his lord.’ There is also a legend that Abu Jahl said: ‘How would it be if another than a cultivator [peasant] had slain me?’ — these words being intended as an insult to the Anssâr because they were agriculturists. Others allege that his unhallowed tongue uttered the words: ‘I wish one of the Khulûf or of the Muttaman had killed me.’ But the explanations about these two sects are recorded in detailed works. When A’bdullah B. Masu’d sat down upon his breast he placed, according to another tradition, his foot upon the neck of the luckless Abu Jahl, and that accursed one said: ‘Shepherd, thou hast stepped on a high place. Tell me now who is victorious?’ Ebn Masu’d replied: ‘O enemy of God and of the apostle’—and according to some biographies he also said: ‘Thou art worse than Pharaoh, because, while he was being drowned, he confessed his iniquity, and thereby has given [a sign of his sense of] justice, whereas thou persistest in thy present state in thy heresy and error.’ In the Seri Kâzrâni it is recorded that, according to a certain tradition, A’bdullah B. Masu’d had spoken as follows: ‘On the day of Bedr I approached Abu Jahl, and perceived that he had no feet, but was still grasping a sword, wherewith he warded off the people from himself. I exclaimed: “O enemy of God, praise be to Allah for having humbled thee!” He replied: “I am a man who has been killed by his own people.” I stopped, however, and struck him with my sword until I cut off his hand. Then I took up his own sabre, and therewith severed his head from his body. I carried his head to the lord of apostleship, but it was so heavy that it seemed to me as if I were pulling it out from the ground.’ It is also related that A’bdullah said: ‘I struck Abu Jahl much with my sabre, but it took no effect. At last I amputated his head with his own sword, and dragged it into the august presence of the prophet—u. w. b. —where I threw it down, saying: “O apostle of God, this is the head of Abu Jahl.” He exclaimed: “Is it his, by Allah?” I said: “I swear by God that it is his own.” Then his holy and prophetic lordship—u. w. b.—arose, stepped on the head, looked at it awhile, and said: “Praise be to Allah! who has slain thee?” adding: “That man was the Pharaoh of his nation.”’ There is also a tradition that after beholding the head of that accursed individual, his holy and prophetic lordship recited orisons with two prayer-flexions; but according to another tradition he made ‘the prostration of gratitude’ when he saw the head of that accursed man.