When the apostle of God encamped in Joghrânah, he scattered gifts with his blessed hands, and bestowed rich presents on a number of new Musalmâns who had been surnamed Mûlfat Qulûb. It is related that when the ready cash of the spoils was brought to his lordship, Abu Sofyân, who was very covetous, made good use of the opportunity, presented himself in the august assembly, and said: ‘O apostle of God, this day thou art the richest man among the Qoraish!’ His lordship smiled, whereon Abu Sofyân, intent on his own profit, continued: ‘Give me some of this property.’ Then his lordship ordered forty Oqyas of silver to be given to him, to which also one hundred camels were added. Abu Sofyân hereon said: ‘Rejoice my son Yazid with a gift.’ Hereon, at a signal of his lordship, the same amount was bestowed on Yazid. Abu Sofyân was, however, not yet satisfied, and asked: ‘Where is the share of my son Moa’wiah?’ His lordship then ordered forty Oqyas of silver and one hundred camels to be given to Moa’wiah likewise. Then Abu Sofyan exclaimed: ‘May my mother and father be a sacrifice for thee! I swear by Allah that thou art liberal in war and in peace, and that thou hast been most bountiful and kind; may God reward thee!’ In the same way he bestowed one hundred camels on Hakym B. Huzâm, and added at his request one hundred more. Every one of the Arab chiefs, such as Sohayl B. A’mru, and Ssafuwân B. Ommyah, and Hoyttab B. A’bdu-l-u’zza, and Asyd B. Hârethah Thaqfy, and Hâreth B. Heshâm the brother of Abu Jahl, and Qays B. A’dy, and Afza’ B. Hâbes Yatmy, and O’tbah B. Hossyn Farâzy, were rejoiced with a present of one hundred camels each. Others, like Heshâm B. A’mru A’amery, and Makhranah B. Naofel, and Sa’yd B. Marbuu’, who were not comprised in the above number, received fifty camels each. There are, however, two opinions on this subject among the U’lamâ, some alleging that these gifts were bestowed from the fifth part, and others that they were given from the whole booty.
It is related that on the above occasion A’bbâs B. Murdâs Aslamy received [not more than] four camels, and was grieved on that account. In his anger he recited some distichs, which his lordship overheard, turned to A’li Bin Abu Ttâleb and said: ‘Get up and rescind his tongue from me!’ A’li obeyed, took A’bbâs by the hand, went away with him, and A’bbâs asked: ‘Wilt thou cut off my tongue?’ His lordship, however, replied: ‘I shall do what the apostle of God has commanded me.’ Thus they proceeded till they arrived where the flocks of camels were. A’li then said to A’bbâs: ‘Choose one hundred from these camels.’ A’bbâs replied: ‘May my father and mother be a sacrifice for thee! How liberal, beneficent and knowing you are!’ A’bbâs says: ‘On that occasion A’li spoke to me as follows: “The apostle of God had given thee four camels, because he considered thee to be one of the number of Anssâr, Mohâjer, and intimate friends. If, therefore, thou art inclined to be considered one of those who partook in the Flight and afforded aid, thou must be content with four, but if thou desirest to be numbered with the Mûlfat Qulûb, take one hundred camels.” I rejoined: “What sayest thou in this matter?” And A’li continued: “It will be better for thee to be satisfied with the gift of God and of the apostle, and not to be deceived by the goods of this world, which are only unrighteous gain:”
Distich: Aspire to high ends, because God and the people
Will esteem thee according to thy aspirations.
A’bbâs continues: ‘I said to A’li: “I shall agree to whatever thou likest, and as thou art second only to the apostle, I shall obey thy orders.”’
In a tradition it is stated that when the prince of existences —u. w. b.—had gladdened the hearts of the Qoraish princes and of all the Arab chiefs with abundant gifts, to attach them more to Islâm, and to [make them content at] their being [now] Musalmâns, he gave nothing at all either to the nobles, or to any of the Anssâr, on account of the trust and confidence he had reposed in them. Some of them, nevertheless, vented their feelings of anger and grief by expressing to each other sentiments like the following: ‘He bestows these gifts on the Qoraish and on all the tribes, but we receive nothing.’ According to another tradition, they said: ‘This man, having arrived among his relatives and cousins, wishes to do them good; but wherever there is work and trouble, he sends us to undergo it, although our swords have been dripping with the blood of these idolaters.’ When his lordship heard of this state of things, he ordered the Anssâr to congregate in a tent, excluding all other persons. He then addressed them as follows, after offering praises and thanksgivings to the Almighty: ‘O ye Anssâr, what words are these I have heard about you? Have you uttered them or not?’ The principal men of that assemblage then replied: ‘O prophet of God, our old men and chiefs have said nothing, and only youths have spoken in that manner.’ His lordship continued: ‘Have I not come to you when you were in a fiery pit from which God the Most High has delivered you?’ The Anssâr said: ‘Yes; thanks be to Allah and to His prophet.’ According to another tradition, however, he said: ‘Have I not found you in aberration, and has not the Most High guided you through me?’ The Anssâr having acknowledged the verity of the assertions of the promulgator of truth, he continued: ‘Have you not been foes to each other, and has not God made you friends through my instrumentality? Have you not been few, and God has made you many? Have you not been destitute, and has not the Most High made you rich?’ The Anssâr approved of all these sentiments, and the prophet— u. w. b.—asked: ‘O ye Anssâr, why do you not answer me?’ They queried: ‘What reply can we give thee; may our fathers and mothers be a sacrifice to thee! Thou hast conferred obligations and favours upon us, and He who knows all secrets is a witness to these words.’ The apostle of God continued: ‘Say whatever you like, and be veracious.’ They replied: ‘Thou hast come to us when the people were accusing thee of falsehood but we knew thee to be truthful. No one cared for thee, but we have helped and assisted thee. Thou hast been expelled from thy country, but we have received thee in ours. Thou wast poor and destitute, but we were liberal towards thee. Thou hast come in fear, but we have given thee security.’ His lordship rejoined: ‘What you say is all true.’ At these words the Anssâr began to weep; the old men among them arose, and, being ennobled by kissing the hands and knees of the prophet—u. w. b.—they said: ‘O apostle of Allah, we are pleased with God and with His prophet. Let Him distribute our private property if He likes, because our minds are not bent on the goods of this world. Our grief and fear was to be separated from thee, and not on account of the smallness of our possessions.’ His holy and prophetic lordship—u. w. b.—replied: ‘The Qoraish are yet near to ignorance; I desired to remedy their misfortune and to rivet their hearts to the Faith.’ According to another tradition, he said: ‘O ye Anssâr, be not angry, for I give property to the Mûlfat Qulûb, but you I leave with your Faith, and trust to your perfect sincerity. Do you agree that others return to their homes with camels and sheep, but you with the apostle of God. I swear by Allah that what you return with is better than what the [other] people return with.’ After that he said: ‘To Ja’yl B. Sorâqah, who is one of my poor but sincere and illustrious companions, I have given nothing; but to every one of the O’tbahs and Afza’hs I have given one hundred camels, although Ja’yl is more dear to me than a world full of O’tbahs and Afza’hs. I am certain of his profession of Islâm, and [by bestowing gifts on the others] my intention was to gain the people over, and to induce them to make a profession of the Faith. I mean, nevertheless, to write a document to the effect that after my decease Bahrayn—a better place than which does not exist among the localities God the Most High has vouchsafed to allow us to conquer —should be your own peculiar domain.’ Now the Anssâr again commenced to lament and to weep, saying: ‘O apostle of God, after thy decease we have no need of this world, nor of the goods thereof. May the day never arrive when the shadow of thy favour will be removed from above our heads!’ His lordship rejoined: ‘There is no remedy against that day. After my time, when difficulties beset you, you are to remain steadfast and patient, that you may meet Allah and His prophet without shame and confusion. Your portion will be the lake Kawthar,* the length and the breadth whereof is as large as the distance between Ssana’â and O’mân, and the number of its vessels exceeds that of the stars.’ According to another tradition, he said: ‘After me you will encounter [various] events, but you must remain steadfast till you meet me near the lake.’ He also said: ‘The Anssâr are my intimate friends, and the confidants of my secret. If the people walk one way, and the Anssâr another, I shall follow the latter. O God, pardon the Anssâr, and the children of the Anssâr, and pardon the Anssâr!’ Then the Anssâr began to weep so vehemently for joy and gladness that their moustaches were moistened [by their tears]. They poured forth their thanksgivings to God the Most High that they had not been decoyed by [the love of] riches, and that they had not apostatized from God and from the apostle.
It is related that a number of the Hoâzân, who had arrived at Joghrânah to kiss the feet of his holy and prophetic lordship, became Musalmâns, and informed his lordship that the rest of their tribe had made profession of Islâm, and said: ‘O apostle, we have families and clans, nor are the calamities and troubles which have befallen us unknown to thee. Oblige us now, and have mercy on us. May Allah reward thee!’ It is related that among the nobles of those people the foster-uncle of his prophetic lordship and Zobayr B. Ssaru Sa’dy, the spokesman of that tribe, made their appearance in the august assembly, and said: ‘O apostle of God, we had entrusted Hâreth B. Abu Shammar Ghusâny and Nu’mân B. Mundhar with our government, which has at present fallen into thy hands. They dealt with us justly and mercifully; and now we expect from thy kind disposition that thou wilt restore to us the property and the captives thou hast taken among us, because some of these are thy foster-aunts on the paternal and the maternal side. As thou art the best security, withdraw not thy favour from us, have mercy on us unhappy ones, and abandon us to our affairs, because all affairs depend upon thy kindness.’ His lordship the prince of existences replied: ‘I delayed the division of the spoils, because I waited for your arrival and your negotiation on this subject. You have, however, arrived too late, and you see how many people are with me. Nevertheless, of all kinds of words, I love the true ones best. Make, therefore, your choice, and take back either your property or the captives.’ They replied: ‘We cannot abandon our families and children, taking sheep or camels instead of them, and cannot speak one word on this subject.’ His lordship replied: ‘I have reserved for you the share of the Bani A’bd-ul-Muttalleb, and I shall ask the people to surrender their portion to you. When I hold the matutinal prayers you must rise and ask me to intercede for you with the Musalmâns.’ After the meridian devotions the Hoâzân people did what the apostle had told them; and, first uttering praises to God with his pearl-dropping lips, his lordship addressed the congregation as follows: ‘Your brothers have come to us penitent and as Musalmâns. I have decided to restore to them their captives. Let, therefore, everyone who is inclined to comply do so; and let everyone who is not inclined to part with his share retain it; and we shall give him in lieu thereof a portion of the property which God the Most High has been pleased to bestow on us.’ All, however, who were present in the assembly replied: ‘O apostle of God, we unanimously and gladly agree to thy proposal.’
In some historical works it is recorded that when the tribe Hoâzân asked in the assembly of the apostle of God for the restitution of their property, his lordship said: ‘I give you my share and that of the Bani Hâshem.’ Hereon the Mohâjer rose and exclaimed: ‘Our share belongs to the lord of prophecy.’ These words were likewise repeated by the Anssâr; but Afza’ B. Hâbes, the leader of the [Bani] Salym, and O’tbah B. Hossyn Farâzah, the chief of the Bani Farâzah, said: ‘We and our people do not agree with this statement.’ A’bbâs B. Murdâs then said: ‘I and the Bani Salym do not agree with this assertion.’ The Bani Salym, however, accusing him of falsehood, said: ‘Whatever belongs to us belongs to the apostle of God.’ Then his holy and prophetic lordship said: ‘To everyone who refuses [to part with his share] I shall give six camels for every prisoner [whom he will now surrender] from the first booty which God the Most High vouchsafes to bestow on us.’ When the glorious companions beheld the endeavours of his lordship to get the prisoners released, they liberated all of them. Meanwhile his holy and prophetic lordship— u. w. b.—asked the Hoâzân people: ‘Where is Mâlek B. A’wuf?’ They said: ‘In the fort of Ttayf.’ His lordship continued: ‘If he comes to us and makes a profession of Islâm, we shall restore to him his family and property, and moreover give him a present of one hundred camels.’ As soon as this news was communicated to Mâlek, he joyfully made his appearance at Joghrânah, was made happy by being allowed to kiss the feet of his lordship the apostle, and was adorned with the decoration of the Faith. His lordship not only kept his promise, but appointed Mâlek to be governor of his own and of several other tribes, and then dismissed him.
On the 12th of the month Dhu-l-qa’dah, in the eighth year [after the Flight], his lordship donned the Ehrâm* for the pilgrimage, and departed from Joghrânah to Mekkah, where he performed the ceremonies, appointed E’tâb B. Asyd governor of the city, and left Moa’adh B. Jabal there, with Abu Mûsa Asha’ry, to strengthen the foundations of the edifice of Islâm, and to explain the laws and tenets of the religion, he having himself first also instructed them. He appointed Abu Sofyân B. Harb to be governor of Bahrân, which is situated in Yemen, and sent with him Kathyr B. A’bdullah as his assistant. After terminating these affairs the prince of existences again departed from Mekkah, returned to Joghrânah, distributed the spoils there, and arrived in Madinah at the end of the month Dhu-l-qa’dah.
One of the events of this year was that four men of the Bani Tha’lebah were made happy by being allowed to wait on the prince of this world, and to speak as follows: ‘We are envoys from our people, and we have heard that Islâm cannot be perfect without exile.’ His lordship, however, replied: ‘Be pious wherever you are, and your [profession of] Islâm will be perfect, nor will it be the least injured on account of your not having undergone exile.’ They were, by order of his holy and prophetic lordship—u. w. b.— received in the house of Ramlah, the daughter of Alhâreth, and hospitably entertained for several days. Then every one of them was presented with four Oqyas of silver and dismissed.
In this year Zaynab, the daughter of the apostle of God, departed from the mansion of frailty to that of eternity. A bier was made for her, which was the first ever used in Islâm. She had been the wife of Abu-l-a’ass B. Rabyi’, by whom she had two children, namely A’li, whom his holy and prophetic lordship allowed to sit behind himself on the same camel when Mekkah was conquered, and thus entered the city. That boy had almost reached the age of puberty when he bade farewell to this perishable world. The other was the girl Amâmah, whom A’li the Commander of the Faithful—u. w. b.—married after the decease of Fattimah Zohrah—u. w. b.—who had herself recommended him to do this. During this year Ebrâhim, the son of the prophet, was born, and when this news was conveyed to his lordship by Abu Râfi’, he presented him with a slave and an Aqyqah.* When the head of Ebrâhim was shaved his lordship distributed alms of silver, weighing as much as the hair, which was afterwards buried.