ARRIVAL OF THE AUGUST TRAVELLING PARTY OF HIS LORD­SHIP THE CHOSEN APOSTLE IN MADINAH. THE MEETING WITH THE ANSSÂR, AND THE EXPLANATION OF THE EVENTS OF THE FIRST YEAR OF THE FLIGHT BY WAY OF ABRIDG­MENT.

When the inhabitants of Madinah became aware that his holy and prophetic lordship—u. w. b.—had left Mekkah, they went out daily from the town expecting to be made happy by meeting him. They sat in the shade of the rocks and waited for the advent of that noble lord till the sun reached them, whereon they returned home. One day, when they were about to go home as usual, a Jew happened to be standing on a hillock for a certain business he had. This man suddenly perceived his lordship the apostle —u. w. b.—and his companions arriving from a distance and robed in white garments. Accordingly he exclaimed, without any premeditation: ‘The prosperity and felicity you are waiting for is approaching!’ When the professors of Islâm became aware of the advent of the best of men, they took up their arms, ran towards his lordship, and met him on the top of the hill. It is recorded that on the said day they were beating drums and shouting: ‘The new moon has appeared to us,’ etc. Servants and children clapped their hands, saying: ‘Allah is great; Muhammad the apostle of God has arrived.’ When he was approaching the tribe A’mru B. A’wuf, a number of young maidens walked along, singing:

‘We are maidens of the Bani-l-bukhâry,
Of the army of Muhammad and his friends!’

His lordship replied to them: ‘Allah knows that I love you.’ In short, the rejoicing and gladness were so general and exuberant that they elude all powers of description. According to all the chief historians, the entrance of the lord of the righteous into Madinah took place on a Mon­day of the month Rabyi’ the first, but they disagree about the number of days which had elapsed of that month. There is a tradition of Abu Bakr Ssiddiq that the inhabi­tants of Madinah discussed in whose house his lordship the apostle should take up his abode. His holy and prophetic lordship then said: ‘This night I shall be with the Bani Bokhâry, because as Hâshem B. A’bd Munâf had married a wife from that tribe, they are the brothers of the mother of A’bd-ul-muttalleb.’ The name of that wife was Solma, and A’bd-ul-muttalleb was her son, as has previously been narrated.

In short, when his lordship had already without the town met some Anssâr, he turned to the right and pro­ceeded towards the habitations of the tribe Bani A’mru B. A’wuf, alighting in the house of Kalthûm Ebn Alhuda, who was an aged chief of the Arabs and a Musalmân. Some assert that he had alighted at the habitation of Sa’d B. Khushymah; but in some later authors we read different traditions, who allege that the discrepancy between the two just-mentioned traditions ceases in consequence of the fact that he alighted in the place of Kalthûm Ebn Alhuda, but that as Abu Sa’d B. Khushymah was not encumbered with a family, his house was hit upon as a place to which people might resort, and where they might assemble. It is related that during the few days which his lordship the refuge of the apostolate—u. w. b.—spent in the house of Ebn Hudum in the Mohallah Qobba, he laid the foundations of the Qobba mosque and commenced to build it. And this is the mosque to which the Lord—whose name be glorified —alludes in the words: ‘The mosque, the building where­of is founded on piety,”* to the end of the verse. The first mosque where his lordship the apostle said his prayers was the Qobba mosque in Madinah.

When his lordship the refuge of apostleship—u. w. b.— departed from Mekkah to Madinah, Ali B. Abu Tâleb lin­gered three days in the sanctuary, in order to restore the deposits left with the apostle—u. w. b.—by some persons, according to his commands. After that he followed the prophet—u. w. b.—who was yet in Qobba, where Ali the Commander of the Faithful waited upon him; but his feet were blistered from walking, and his lordship the refuge of prophecy—u. w. b.—stroked them with his blessed hand and uttered prayers for their cure, whereon that distemper was removed; nor did his lordship Ali feel pains any longer in his feet.

Some state that after sojourning four days in the mosque of the Mohallah of Qobba, his lordship the apostle departed to Madinah. Others, again, allege that he did so after fourteen, eighteen, or twenty days. He is said to have started on a Friday from Qobba to Madinah, and to have arrived at the time of prayers near the Bani Sâlem B. A’wuf. The writer of these lines says that between the assertion that he arrived on a Monday in Qobba, and that he sojourned there five or fourteen days, and that he left it on a Friday, there is a contradiction which every intelli­gent person must discover after a little consideration.

In short, when he arrived on a Friday at the time of prayers, he alighted from his camel at the house of the Bani Sâlem B. A’wuf, and after having addressed the neophytes with his wonderfully eloquent tongue, he held the Friday prayers. The following are some of the senti­ments he uttered on that occasion: ‘I laud and praise Allah. I ask aid from Him. I pray for His pardon, and I have the Faith from Him. I am an enemy to those who are ungrateful for benefits received. I testify that there is but one omnipotent God, whose servant Muhammad is, who has been sent [to lead the people] on the straight road, and to spread light!’ He further said: ‘A long period has elapsed since the time of the prophets; knowledge has been lost, and heresy has increased, and the resurrection is drawing near. Everyone who will obey the commands of God and the prophet will, indeed, find the true road, but whoever disobeys them will fall into per­dition. Therefore I enjoin you to worship God, because Islâm [i.e., resignation to His will] is the best thing, and I recommend it to Musalmâns. Whoever refers all his open and secret deeds to the Lord will not be injured, but will prosper. Accordingly, do good as God the Most High has done to you. Hate His enemies, and wage religious wars for His sake, because He has elected and named you Musalmâns; nor is there any strength, but such as He gives. Remember Him much, and be aware that the well-being of this and of the next world consists therein. Do such acts as will profit you after my time. Pray for the grace of Allah, and be conscious that grace comes from Him.’

It is related that when he arrived from Qobba, in the town of Madinah, the nobles and chiefs of the tribes took hold by turns of the bridle of his lordship’s camel, request­ing him to alight in their houses. His lordship said: ‘Let go the reins of my camel, because she is fore ordained to go where she pleases.’ Thus the camel advanced till it reached the place where the mosque at present stands, and there it knelt down. In that locality was an open space, belonging to two orphans called Sahal and Sahyl, who were under the protection of Asaa’d B. Zarârah. When the she-camel halted at the place, the lord of apostleship— u. w. b.—exclaimed: ‘If it pleaseth Allah this is our spot!’ One of the Anssâr, however, desired his lordship to alight at their habitation, and said: ‘Let the camel alone, for it is commanded.’ Thereon the camel rose again, walked a few steps more, again knelt down, but remained quiet this time. Abu Ayûb the Anssâri represented to his holy and prophetic lordship that he ought to alight there, being the nearest of all habitations, and after obtaining permission, Abu Ayûb carried the baggage into his own house. Then, again, some men wanted him to put up in their houses, but his lordship replied: ‘The man goes with his luggage.’ It is related that his lordship dwelt seven months in the house of Abu Ayûb the Anssâri, and during that time he purchased the piece of ground from the orphans, where his she-camel had first knelt down. The locality being uneven, he had it levelled, and laid the foundation of a mosque which his friends built, carrying themselves also the bricks. The apostle of God likewise assisted in the building, and said: ‘O Allah, there is no welfare except the welfare of the next world. Have mercy on the Anssâr and the Mohâjer!’*

There is a tradition that one day A’mmâr Yâser was carrying bricks and singing a short ballad on the want of union among the builders of the mosque and others. One of the companions, who was not working, imagined that A’mmâr Yâser wanted to insult him, became angry, and said: ‘Be quiet, A’mmâr, else I shall strike thee with the stick I have in my hand.’ His lordship, who had heard these words, said: ‘A’mmâr is dear to me like my eye­sight, and no one may strike him.’ It is said that every companion carried one brick, but A’mmâr two. His lord­ship cleaned the dust from his forehead, saying: ‘Woe to A’mmâr! Resistance and revolt will kill him.’ Accord­ingly A’mmar tasted the beverage of martyrdom in the battle of Ssafyn, which was [after the demise of the prophet] fought between A’li the Commander of the Faithful and Moâ’wiah, the son of Abu Sofiân; and this event will also be recorded in the present volume if it pleaseth Allah the Most High. In this year Asaa’d B. Zarârah—u. w. b. —died, whereon the Jews said: ‘If Muhammad were an apostle of Allah, his companion would not have died.’ Those senseless people railed although they knew that Mûsa, Harûn, Daûd, Suleimân, and all the prophets— blessings upon our prophet and on them—who were sent in reality, had departed from this to the next world.

In this year Zaid B. Hâreth and Abu Dâfi’ went by the command of the lord of apostleship to Mekkah, and brought the noble daughter of that prince with his honoured spouse Sowdah, the daughter of Rabya’h, to Madinah. A’bdullah, the son of Abu Bakr, likewise brought his mother, Rûmân, with his sisters, A’aishah and Asma, to Madinah. According to a certain tradition, Asma gave during this year birth to A’bdullah B. Zobeir, whereat the Moslems greatly rejoiced, because the Jews had said: ‘We have contrived a sorcery that children should not be born to any of the professors of Islâm.’ One of the events of this year was that some Jews came to his lordship the prophet and said: ‘O father of Qâsim, we ask four questions, and if thou answerest them properly we shall believe what thou sayest.’ Thereon he—upon whom be blessings—said: ‘On that subject I give you the promise and covenant of God [not to injure you].’ The Jews asked: ‘As the sperm is of the man, why do children resemble their mothers?’ His lordship replied: ‘I swear by Allah that you know nothing. The sperm of man is white and heavy, while that of a woman is red and subtle. If the sperm of man overpowers that of woman the infant will resemble his father, but if not, the contrary takes place.’ The Jews said: ‘Yes, O God.’ They then asked him to inform them of what Esmâil had considered illicit to himself before the revelation of the Tûrat [i.e., Penta­teuch]. His lordship replied: ‘I swear by God that you know nothing. His favourite meat and drink were the flesh and milk of camels. He had fallen sick, and after his recovery he abstained from both before the Tûrat had been revealed.’ Then they said: ‘Yes, O God,’ and again asked: ‘Inform us how thy sleep is.’ His lordship said: ‘I swear by God that you know nothing; because the quality of the man [i.e., an apostle] whom you think that I am not, is, that his eye sleeps, but his heart is awake.’ They said: ‘Yes, he is the favourite of Him who never sleeps.’ He continued: ‘My sleep is such.’ They further queried: ‘Inform us about the faithful spirit.’ He replied: ‘I swear by Allah that you know nothing. He is Jebrâil.’ The Jews said: ‘Yes; and he descends to thee, and is our enemy, because he brings words. If such were not the case we would follow thee.’ With reference to this occasion the verse has been revealed: ‘Say, Whoever is an enemy to Jebrâil, for he hath caused [the Qurân] to descend on thy heart by the permission of Allah.’* During this year A’bdullah B. Sullâm, who was one of the Jewish U’lâma, made his profession of Islâm as follows: He waited upon the apostle, and when the blessed sight of his lord­ship alighted upon him [i.e., when he had looked at him], his lordship knew that his countenance was not like that of a liar, and he exclaimed: ‘O men, respond to the salu­tation! Feed the needy, cherish your kindred, and pray during the night when people are sleeping. Thus you will enter paradise in peace.’ When A’bdullah had heard these words he returned home, and afterwards again secretly paid a visit to the lord of creatures—upon whom be the most excellent of blessings—and said: ‘O Muhammad, I desire to ask thee three questions, which none but prophets are able to answer. Tell me, first, what will be the initial sign of the resurrection? Secondly, what will be the first food which the inhabitants of paradise will eat? And, thirdly, why do some children resemble their fathers and some their mothers?’ By the instruction of Jebrâil his lordship replied: ‘The first sign of the resurrection will be fire mixed with smoke, driving the people from the east to the west. The first food which the inhabitants of paradise will eat will consist mostly of the liver of the fish upon the back whereof the earth is resting,* and that piece [to be eaten] is hanging separately from the liver.’ In reply to the third question, he said: ‘If the sperm of the man precedes or prevails over that of the woman, the infant resembles his father, but in the contrary case his mother, or her relatives.’ When A’bdullah B. Sullâm heard these answers, he exclaimed in the plenitude of truth and sincerity: ‘I testify that there is no God but Allah, and I bear witness that Muhammad is the apostle of Allah.’ After that he represented to the people that, as the Jews were liars, they would, after learning that he had professed Islâm, concoct calumnies about him, and said: ‘Therefore, I request thee, before my profession of Islâm becomes known, to make inquiries concerning me among the Jews.’ His lordship the apostle complied with the request of A’bdullah, concealed him in a certain place, assembled the Jews, and after preaching to them and warning them of the wrath of the Most High, and inviting them to believe in the veracity of his prophetship, he asked them about [the character of] A’bdullah B. Sullâm. The Jews replied: ‘He is the best of us, and the son of the best among us.’ His lordship continued: ‘What will you say if he becomes a Musalmân? Will you [also] become Musalmâns?’ The Jews replied: ‘God forbid that he should become a Musalmân, and may Allah the Most High protect him from that calamity!’ His lordship repeated his question thrice, and received each time the same reply from them. He then said: ‘A’bdullah, come forth!’ The son of Sullâm accordingly issued from the corner of concealment, and said: ‘I testify that there is no God but Allah, and I bear witness that Muhammad is the apostle of Allah.’ The Jews then said: ‘He is wicked, and the offspring of the most wicked among us. He is the greatest fool, and the son of the greatest fool.’ Ebn Sullâm said: ‘O apostle of Allah, I have already represented to thee that the Jews are a people who will speak nonsense, and therefore I am afraid.’

In the book A’allâmrâ-l-wara it is recorded that during the first year after the Flight [i.e., Hegira of the prophet] the Bani Qoryttah Natzyr, the Bani Qayqanaa,* and the Bani Ghuttfân from among the Jews, waited upon his holy and prophetic lordship, and said: ‘O Muhammad, to what invitest thou the people?’ He replied: ‘To testify that there is no God but Allah, and that Muhammad is the apostle of Allah. I am the man whose description you have read in the Tûrat, and I am he of whom the U’lâma have predicted that I would leave Mekkah, and that the place of my exile would be this locality. One of your scholars has foretold that I shall abstain from wine; that the prophet who was born at Mekkah, and whose exile is in this locality, will be the last and most eminent of prophets; that he will ride on a camel, will dress in coarse garments, and will be very frugal; that there will be a redness in his eyes, and the seal of prophecy between his shoulders; that he will be ready with his sword, and will fear no one; that he will be smiling, and that his commands will extend to places which neither horses nor camels may reach.’ The people replied: ‘We have hearkened to whatever thou hast said, and have come to make a treaty of peace with thee, to the effect that we shall be neither for nor against thee, that we shall aid no one against thee, nor injure anyone who aids thee; on condition that thou injurest neither us nor our friends until we learn what becomes of thy affairs, and of those of thy people.’ His lordship the apostle com­plied with their request on condition that they would afford aid to no one against him, nor against any of his com­panions, neither by word, arms, or cattle, neither openly nor secretly. They took God to witness that, in case they should fail to keep this agreement and covenant, his lord­ship would be at liberty to shed their blood, to confiscate their property, as well as to capture their wives and children. A treaty was written for each tribe, and the speaker of the tribe Bani Natzyr was Hay B. Khuttub, who, when he returned among his relatives and brothers, was questioned by them concerning the prophet—u. w. b.— and he replied: ‘Muhammad is he whose description we find in the Torathah [Tûrat, Turah], and whose advent has been announced by our U’lâma and priests; but we shall always be at enmity with him, because prophecy has departed from the children of Esahâq to the children of Esma’il.’

During this year it was customary to recite orisons with two prayer-flexions, which were then altered to four; the morning and evening prayers remained, however, as before. In this year also the office of Muedhdhin* was conferred upon Bellâl. In fact, the Musulmâns began to perceive the necessity of maintaining some order on Fridays, and in their religious assemblages and prayers. Accordingly they congregated in the mosque, and when the leader of the companions consulted his friends on the subject, some said: ‘Let us beat a drum to assemble our people;’ but this being a Jewish custom, his lordship would not allow it. Others said: ‘Let us inform the people by the sound of the Naqûs’ [a plank suspended and struck with a mallet]. This pro­posal was also rejected, it being usual among Christians to call the people in this manner. Then some said: ‘O apostle of Allah, let us make a bonfire.’ His lordship, however, replied: ‘This is the rule among the Majûs.’* It is recorded in the Rauzatu-l-ahbâb that O’mar—u. w. b. —said: ‘O apostle of Allah, let a herald be appointed to shout that the time of prayers is at hand.’ Accordingly his lordship adopted the advice of O’mar, and appointed Bellâl to proclaim the time for orisons. It is related that in connection with this affair, A’bdullah B. Zayd the Anssâri had a dream, wherein he saw a man holding in his hand a Nâqûs, which A’bdullah had purchased. The man asked what he would do with it, and A’bdullah replied that he would make use of it to inform the people of the times of prayers. The man then said that he would teach him something better, and imparted to him all the forms of the call. When he awoke he had forgotten the words, but hastened to the august society of his prophetic lordship —u. w. b.—and explained everything, whereon his lordship the apostle issued orders in conformity with his instructions. Some allege that Jebrâil descended and brought the revela­tion that the stated times for orisons be proclaimed accord­ing to the dream of A’bdullah. The writer of these lines says that one day he discussed with one of the U’lâma the introduction of the calls to prayer, and the dream of A’bdullah B. Zayd the Anssâri, but that a theologian present, who had made it his only business to contradict the statements of pious and righteous men, tried to invalidate this tradition by saying: ‘It is not likely that any ordinances of Islâm are based or established on mere dreams.’ The author, however, replied: ‘Heedless man, neither I nor you have dreamt this dream, nor have A’mru and Zayd* borne testimony to the truth thereof, but one of the great companions has dreamt it, and his lordship the prince of the righteous—u. w. b.—had asserted it to be a true vision.’ He further asked whether I was certain that Jebrâil had descended with reference to this matter. But I replied: ‘Possibly Jebrâil arrived after it [i.e., the dream], and brought the revelation to act according to the vision of A’bdullah.’ The intelligent men present in the assembly approved of my answer, but the disconcerted and ashamed theologian drooped his head and was much displeased.

During this year also Wolyd B. Moghirah, who was the uncle of Abu Jahl and a scoffer, as has been recorded above, departed from Mekkah to the infernal regions. He was one of the princes and chiefs of Arabs, and had been sur­named the A’dl of the Qoraish; A’dl meaning equal [just], which epithet was given to him because on a certain occasion all the Qoraish together clothed the house of the Ka’bah, but on another occasion he had done it quite alone. It is related that the impure Wolyd suffered much in the agony of death, and that Abu Jahl asked him: ‘Uncle, what is the reason of all this distress?’ He replied: ‘By Allah! this distress is not on account of death, but I fear that the religion of Abu Kayshah* will spread and prevail in Mekkah.’ Hereon Abu Sofyân said to pacify him: ‘Be not dismayed. For I guarantee that his religion will never make its appearance in this country.’ Nevertheless, after the conquest of Mekkah, the inhabitants thereof were ennobled by the blessing of Islâm, as will be recorded further on, there it will be seen that Abu Sofyân’s guarantee went for nothing. During this same year also A’ass B. Wâbel Sahmy, the father of A’mru, who was one of the greatest unbelievers of Mekkah—whose death has been mentioned before — joined company with Wolyd in his journey to Saqar [meaning hell-fire].

One of the events that took place during the first year of the Flight is also that a wolf uttered human speech; the tradition whereof is as follows: Without the town of Madinah a wolf had snatched a sheep out of a flock. The shepherd, who was a Jew, pursued the wolf, but the latter exclaimed: ‘Takest thou the food from me which God the Most High has provided?’ The shepherd replied: ‘By Allah! I never heard a wolf speaking!’ The wolf con­tinued: ‘It is more strange still that a man will in this date-grove, which is situated between two stony deserts, give you information about things past and future, and you will not believe him.’ Hereon the shepherd waited upon his holy and prophetic lordship, and became a Musalmân. When he narrated this event, the lord of apostleship—u. w. b.— believed it, and said: ‘It will be a sign of the signs of resurrection, that a man will come forth from his house, and will not yet have returned to it, when his sandals and his whip will inform him of what has become of his family and house.’

In this year his lordship the refuge of the apostolate— u. w. b.—also consummated his marriage with A’ayshah, and she relates that her mother had brought her to a house belonging to themselves, where they found his holy and prophetic lordship—u. w. b.—sitting on a couch. The people placed her on the lap of his lordship, and said: ‘O apostle of Allah, this is thy wife—may God the Most High make her a blessing to thee, and thee a blessing to her.’ When the people departed, the prophet consummated the marriage; but on that day there was no food, except a jar of milk, which had been brought from the house of Saa’d B. A’bâdah. Asmâ, the daughter of A’mys, says: ‘At the wedding of A’ayshah there was no repast whatever, except a pitcher of milk, of which his lordship the prophet drank some, and stretched forth his hand to A’ayshah for her to take the jar. She was, however, too bashful to do so, and I said to her: “Mother of the Faithful, do not reject what the apostle offers thee.” Accordingly A’ayshah very modestly laid hold of the vessel and sipped a little. Then his lordship asked me: “Gives A’ayshah no milk to thee?” I replied: “I feel not inclined for it.” The prophet continued: “Are you coupling hunger with falsehood?” I rejoined: “O apostle of Allah, when a person has appetite but says, I am not inclined, is that a falsehood?”’

It is related that during this year the apostle of God saw the Jews keeping the A’ashûra fast,* and asked them for the reason. They replied: ‘To-day’s fast is very excellent, because it commemorates the day on which Fara’ûn was drowned, and Mûsa delivered of him. Accordingly he fasted on that day from gratitude for so great a favour, and commanded his people to do so likewise.’ It is recorded in some biographies that when the fast during the month Ramadzân became obligatory the zeal concerning the A’ashûra fast diminished. It is narrated that during the time of [pre-Islamitic] ignorance the climate of Madinah had been extremely insalubrious, the plague being so prevalent that every stranger who was there left the city and brayed like an ass in order to remain free from the affliction. In short, during that year most of the Mohâjer fell sick—such as Abu Bakr, O’mar, A’mmâr and Bellâl. During their sickness they recited verses of lamentation, and the last-mentioned individual frequently exclaimed: ‘O Allah, curse O’tbah, Shaybah, Ammyah B. Khalaf and Abu Jahl for having exiled us to the land of pestilence!’ When that selected one of the Lord of glory was apprised of the miserable condition of his friends, he turned the face of his intention towards the Qiblah of prayer, and said: ‘O Allah, cause us to love Madinah as we love Mekkah, and more so. Make it healthy; make its site and extent blessed to us, and remove its heat to Ja’fah.’ By the prayer of his lordship, God the Most High then caused the climate of Madinah to agree with the temperaments and constitutions of men, and the diseases inherent in its unhealthiness were removed to Ja’fah. During this year his holy and prophetic lordship tied the knot of fraternity between the Anssâr and the Mohâjer. There were also two other brotherhoods among the Mohâjer in which the Anssâr had no share. These were as follows: The fraternity between Abu Bakr and O’mar, as also between Ttolhah Zobeir, A’bdu-r-rahman B. A’wuf, O’thmân B. A’wuf and O’thmân B. Offân. When the prophet tied the knots of brotherhood between the Mohâjer, his lordship A’li Murtadza—u. w. b.— said: ‘O apostle of Allah, hast thou appointed no brother for me?’ His lordship replied: ‘I am thy brother.’ Some allege that he said to A’li Murtadza—u. w. b.: ‘I am thy brother in this and in the next world.’ It is related that in presence of the Anssâr and the Mohâjer the lord of the righteous took hold of the hand of A’li, saying: ‘This is my brother.’ Then he tied [between Abu Bakr, Khârjah B. Zayd the Anssâri, Solmah the Anssâri, Ttolhah B. A’bdullah, Ka’b B. Mâlek, Mossa’b B. O’mayrah, Abu Ayûb the Anssâri, Abu Khodayqah B. O’tbah, A’mmâr B. Yâser the Anssâri, A’mmâr B. Bashar, Thâbet B. Qays Khaz­raji, A’bdullah B. Hajash, A’assum B. Thâbet B. Aflah the Anssâri, Arqum B. Arqum, Abu Ttolhah the Anssâri, A’bdullah B. Mutta’wum, Abu-l-hashem B. Althyân, Salmân the Persian, Abu Darda and so on between forty-seven Mohâjer and forty-five Anssâr] the knot of brother­hood to the effect that they should aid each other and inherit property from each other, which [covenant] remained in force till after the fight at Bedr, when the blessed verse ‘The kindred [are to love] each other’ was revealed in the book of Allah, and the knot of fraternity was abolished. After that every inheritance took place according to the laws of consanguinity as laid down in the Qurân.