DIVISION OF THE SPOILS AFTER THE FLIGHT OF THE INFIDELS. CONSULTATION WITH THE COMPANIONS CONCERNING THE REDEMPTION AND SLAUGHTER OF THE CAPTIVES. A’BBÂS B. A’BD-UL-MUTTALLEB, THE UNCLE OF HIS LORDSHIP THE BEST OF MEN, PROFESSES ISLÂM; AND SOME OTHER EVENTS WHICH TOOK PLACE AT THAT TIME.

A’bâdah B. Ssâmat says that on the day of Bedr the Musalmâns consisted of three legions. The first was stationed near the shelter as a body-guard to the apostle— u. w. b.—the second fought the enemies of the religion, and the third was engaged in making prisoners, as well as securing property and arms. When the Qoraish had been put to flight, each of these three legions proffered its claims to a share of the booty. Some biographers relate that the combatants said: ‘Had we not fought, there would have been no plunder, and therefore we claim it.’ The guards of the apostle said: ‘O prophet of God, we have not refrained from fighting on account of indolence or indifference to our eternal reward, but we feared lest the enemy might suddenly fall upon thee.’ Lastly, those who had collected all the booty which was scattered about imagined that no others had any claim thereto. Accordingly, when they began to quarrel, the blessed verse, ‘They will ask thee concerning the spoils. Answer: The [division of the] spoils [belongeth] unto Allah and the apostle,’* was revealed; and after that the verse, ‘And know that whenever ye gain any [spoils], a fifth part thereof belongeth unto Allah and to the apostle,’ etc.,* was revealed. A’kramah has a tradition that when the people began to dispute about the booty the apostle ordered them to collect into one heap everything they had taken. When this had been done, the guards in their turn fancied that everything was to be bestowed upon them; but when his lordship the refuge of termination had ordered the whole property to be distributed in equal shares among the companions, Sa’ad Woqqâss exclaimed: ‘O apostle of Allah, givest thou the same [shares] to the champions of the people and to the weak?’ His holy and prophetic lordship replied: ‘May thy mother be childless! Can you be victorious except by the aid of the weak among you?’

It is related that the army halted in the Wâdy Ssaghrâ on the top of a hill, where the booty was distributed in equal shares to all who had been present at the battle of Bedr, and to the before-mentioned eight individuals who had remained behind by the command of his lordship, who kept for himself Abu Jahl’s own camel and the sword of Bunyah B. Alhajjâj, which was called Dhu-l-fiqâr. This sabre was afterwards presented by him to A’li the Com­mander of the Faithful. Some biographers allege that this scimitar had belonged to A’ass B. Bunyah, who, being much attached to the prophet, incited the people to march out, but was, when doing so, stung by a serpent, and thereby hindered from being present in the battle and attending upon his lordship. Some maintain that the portion of Sa’d B. Mâlek was assigned to his heirs, because he had, when preparing to march out, fallen sick and died.

All chroniclers agree that by order of the prophet the above-mentioned eight men who had not been present in the battle received equal shares with the combatants. One of these was O’thmân, whom his holy and prophetic lord­ship had sent back to Madinah to take care of his sick wife, who was his lordship’s daughter. The second was Ttolhah B. A’bdullah, and the third was Sa’d B. Zayd B. Nafyl, whom his lordship had despatched to bring news about the caravan of the Qoraish, as has already been recorded. These three individuals were noble Mohâjer, and the five others Anssâr. One of these was Abu-l-nabah B. A’bdu-l-mundhar, who had been appointed Governor of Madinah. Another was A’assum B. A’dy, whom his lordship had ordered to govern the inhabitants of Qobbâ. The third individual was Hâreth B. A’atty, who had been sent by the prophet on a certain errand to the Bani A’mru B. A’wuf. Khât B. Jobeyr and Hâreth B. Ssahah had fallen from a camel and injured their limbs. Some assert that his lord­ship the refuge of the apostolate—u. w. b.—numbered the heirs of the martyrs [i.e., the slain] of Bedr with the com­batants, and assigned shares of the booty to them likewise, but the principal historians deny this; nor did the slaves who were present in that army receive anything.

When the august mind of his holy and prophetic lordship —u. w. b.—was freed of the care about the enemy, he ordered his manumitted slave Shuqrân to guard the prisoners. The latter cherished hopes that their lives would be spared, and sent the following message to [Abu Bakr] Ssiddyq: ‘We and you are relatives, and we ask you to request your companion, namely the Mussttafa [i.e., Muhammad], to oblige us by either releasing us or accept­ing ransom, and thus sparing our lives.’ Ssiddyq gave fair promises, and the messenger returned joyfully. Then the prisoners said to each other: ‘We all know how very stern O’mar is. It will be necessary to gain him also over to our cause.’ Accordingly they despatched the same message to him, but Fârûq [i.e., O’mar] gave an irate reply, and hastened to the prophet, with whom he found Abu Bakr pleading for the captives as follows: ‘O apostle of Allah, may my father and mother be a sacrifice for thee! Thy companions have sons, uncles, and brothers among the Qoraish. Have mercy upon them, that God the Most High may have mercy upon thee; or accept ransom from them so as to enrich the Musâlmans, although I hope they have joined thee from disinterested motives.’ The apostle —u. w. b.—however, thought it more convenient to remain silent than to reply to Abu Bakr. When the latter departed from the assembly, Fârûq took his place, and said: ‘O apostle of Allah, these people are the enemies of God. They have accused thee of falsehood, have exiled thee from thy country, and have fought against thee. Strike off the heads of these chiefs of infidelity and error, to ennoble and to confirm Islâm, to humble and to annihilate unbelief.’ His lordship, however, also in this case replied nothing. After that Abu Bakr again honoured the assembly with his presence, took a seat, repeated his former speech, and added: ‘O apostle of God, these people are of thy nation and clan. Do not be the first to extirpate them; and it is better to hope that God the Most High will guide them to the true way, than to cause them to perish in their error.’ After these words Ssiddyq again left the company, and Fârûq reiterated his solicitation, saying: ‘O apostle of Allah, cut off the heads of the idolaters, and comfort the hearts of the Musalmâns. What necessity is there for delay in this matter?’ On this occasion the lord of the righteous likewise answered nothing, either to one or the other of these individuals. He was so grieved and afflicted. After both of them had again repeated their sentiments, his lordship—u. w. b.—entered his tent, but came out again after awhile. Some professors of Islâm sided with Fârûq, but others with Ssiddyq, whereon his lordship, turning to his companions, said: ‘Among the angels Mykâyl is like Abu Bakr, who pleads with God the Most High for mercy towards His servants. Among the prophets Ebrâhim is like him who was the meekest individual of his nation. They kindled a fire and threw him into it, but he only said: “Fie on you, and upon that which you worship besides Allah. Do you not understand?* For whoever follows me is of me; but whoever contradicts me, God is forgiving and merciful.” He is like I’sa [Jesus], who said: “If Thou punish them, they are Thy servants; but if Thou pardon them, Thou art the most glorious and wise!” Among the angels, Jebrâil is like O’mar, who said: “Calamity and vengeance will befall the enemies of God the Most High.” Among the prophets Nûh [Noah] is like him who was harder towards his people than stones, and who said: “Lord, wilt Thou sow infidels upon the earth?” Or like Mûsa [Moses], who said: “O Lord, obfuscate their understandings and harden their hearts, that they may not believe until they feel the grievous chastisement.”’ The narrator records that after these words the apostle— u. w. b.—said to his friends: ‘You are poor; therefore no prisoner is to be released except by paying ransom or by cutting off his head.’ Then A’bdullah B. Masu’d said: ‘Except Sohayl B. Baydza, whom I saw professing Islâm in Mekkah.’ After Ebn Masu’d had uttered these words, his lordship the refuge of termination—u. w. b.—remained silent for one hour, and A’bdullah said: ‘No hour of my life seemed to be longer to me than this one. I was looking up to heaven, and considering whether a stone would fall from it upon me for having sinned against God by speaking so hastily, and against the prophet, who after awhile repeated my words, “Except Sohayl B. Baydza,” and I never had a sweeter moment in my life than this.’ The prophet then said: ‘God the Most High and Glorious so hardens the hearts of some that they become more obdurate than stone, and so mollifies the hearts of some that they become more soft than butter.’ When a reve­lation arrived it was a verse reproving the Musalmâns, and the apostle of God said: ‘Had a punishment come, no one would have been saved on the day of Bedr except O’mar, because he said: “Kill, and accept no ransom.”’ Let it not remain hidden from the intelligent reader that some judicious individuals have narrated this tradition in a different manner, and have discussed it in various ways, so that if the reed of explanation were to note them all this book would become very prolix. There is another tradition, that when his lordship the apostle was consulting with his intimate friends whether the prisoners ought to be allowed to ransom themselves or ought to be killed, Ssiddyq exclaimed: ‘They are of thy nation and clan. If thou acceptest ransom from them and liberatest them, they may possibly turn to the right way or beget monotheistic offspring. The ransom will, moreover, enrich and strengthen the hands of thy companions.’ But O’mar said: ‘Order them all to be slain, because these people are the leaders of the infidels, and God the Most High and Magnificent has released thee from accepting ransom for them. Surrender this man to me, O’qail to A’li, and Abbâs to Hamzah, that we may strike off their heads, and by this chastisement break the obstinacy of the infidels; the latter will thereby also learn that not a spark of regard for them remains with us.’ The paragon of those who had obtained Divine grace [i.e., the prophet] approved of what Ssiddyq had said, and uttered the sentiments recorded above concerning the softness and hardness of hearts. When, however, the decision was come to of accepting ransom for the prisoners, the apostle ordered his friends to treat them well, and released some captives who were poor without price or money. One of the latter was Abu-l-Uzza the poet, who pleaded his destitute condition, turned to his holy and pro­phetic lordship, and said: ‘I have five daughters, and if thou pardonest me I shall never fight against the pro­fessors of Islâm, nor instigate anyone to do so.’ His lord­ship then conferred that favour upon him, and gave him leave to depart to his own country; but the remainder of his affairs will be recorded in the [account of the] battle of Ohod, if it pleaseth God the Most High. Every one of the poor who was acquainted with the art of writing was ordered to teach it to two children of the Anssâr, and afterwards to receive his liberty. Those who were rich had to pay ransom, which amounted, according to circumstances, from one thousand to four thousand dirhems per head. When the ransom of A’bbâs was settled, he exclaimed: ‘I am a Musalmân, but the people have brought me against my will.’ His lordship replied: ‘God knows about thy Islâm, but outwardly thou hast fought against us, and thou must pay ransom for thy two relations, i.e., O’qail the son of Abu Tâleb and Naufil B. Alhâreth.’ A’bbâs replied: ‘I possess nothing; whence shall I pay all that property?’ His lordship replied: ‘From the gold which thou hast entrusted to thy wife Ommu-l-Fazl when thou hast marched out, and thou hast said to her: “If anything befalls me in this expedition keep some of it, and give some of it to our children.”’ A’bbâs asked: ‘How knowest thou this?’ His lordship continued: ‘God the Most High has informed me thereof.’ A’bbâs said: ‘Thou hast spoken the truth; for when I surrendered the gold to Ommu-l-Fazl, and gave her that advice, no one except God the Most High can have heard what I said to her,’ and added: ‘I testify that there is no God but Allah, and I testify that Muhammad is the apostle of Allah!’ It is said that A’bbâs was one of those Qoraish princes who had by turns provided the army with food daily, and that he had for this purpose brought twenty O qyahs of gold, but that the idolaters had been put to flight before his turn arrived, so that the Musalmâns deprived him of the gold and laid it by among the spoils. Subsequently, when the ransom was to be paid, A’bbâs pro­posed to his lordship to deduct the above sum from the ransom which he had to pay for four persons; but his lordship replied: ‘Thou hast brought that gold to aid the infidels, and it may not be computed as ransom.’

When the Musalmâns were engaged in collecting the ransom, the following verse was revealed: ‘It hath not been [granted] unto any prophet that he should possess captives until he had made a great slaughter [of the infidels] on the earth. Ye seek the accidental [goods] of this world, but Allah regardeth the life to come, and Allah is mighty [and] wise.* And also the following: ‘Unless a revelation had been previously delivered from Allah, verily a severe punishment would have been inflicted on you for [the ransom] which ye took [from the captives at Bedr].’* It is related that the next day Fârûq went to the apostle and saw him crying with Ssiddyq. Then Fârûq asked: ‘Why weepest thou, O prophet?’ His lordship replied: ‘We cry because we have agreed to accept ransom,’ and pointing to a near tree, he continued, ‘and because I was told that the punishment of my companions is nearer to me than this tree.’

In the Raudzatu-l-âhbâb it is related that the Sheikh B. Hajar has recorded in the commentary to his Bokhâry that the following tradition of A’li had been authenticated by trusty vouchers,* namely, that Jebrâil came to the prophet, and said: ‘Give thy companions the option between killing the prisoners of Bedr, or accepting ransom on the understanding that next year they will be slain by the Musalmâns like any other prisoners [if they are cap­tured].’ His lordship consulted his friends, and they chose to accept the ransom. But the author of the present work declares that the allegation of the above vouchers, con­cerning the tradition of A’li—u. w. b.—about the arrival of Jebrâil and giving the option to the companions, is not correct; because, in case the Almighty had left them the option between slaying or ransoming the prisoners, it would imply that both these acts were equally acceptable to the Most High, which can scarcely be the case, but Allah the Most High knows best the true state of the case.

It is related that when the lord of apostleship—u. w. b.— left the plain of Bedr and arrived in Athyl, the prisoners were presented to him for inspection, and when his august vision alighted upon Nassar B. Alhâreth he looked at him in such a manner that Nassar said to a man standing by his side: ‘I swear by Allah that Muhammad will kill me, because I see my death in his two eyes.’ That man replied: ‘Thou sayest so because fear has overpowered thee.’ Hereon he turned to Mossa’b B. O’mayr, and said: ‘Thou art my near relative; intercede with thy master for me to place me among the companions, so that if he kills them I may also be killed, and if he releases them I may also be liberated.’ Mossa’b replied: ‘Thou hast nothing to do with the others, because thou hast much persecuted the apostle.’ Nassar rejoined: ‘By Allah! if the Qoraish had captured thee they would have been unable to kill thee so long as I was alive.’ Mossa’b replied: ‘By God! thou speakest the truth, but I am not like thee, because Islâm has cut in twain all covenants.’ Wâqidi says that when the apostle of Allah ordered the head of Nassar B. Alhâreth to be struck off, Moqdâd said: ‘O apostle of Allah, this prisoner belongs to me.’ His lordship exclaimed: ‘O God, deprive by Thy bounty Moqdâd of the reward of his worship. O A’li, arise and strike off his head!’ A’li did what he had been commanded. According to tradition this event took place in Athyl, and when his [i.e., Moqdad’s] sister heard of what had happened, she recited several distichs, which, having been brought to the notice of his prophetic lordship, he was moved. Another prisoner whom his lordship the refuge of termination ordered to be killed was O’tbah B. Abu Moa’ytt, who had been endeavouring to distress the sacred mind, as has been recorded above. When his lordship fled from Mekkah, O’tbah uttered two distichs, which, having been brought to the notice of the most noble audition of his lordship the apostle—u. w. b.— he turned his face towards the Qiblah of prayer, and said: ‘O God, throw back the reward of O’tbah’s worship upon his nose and destroy him.’ Accordingly, he fell in the battle of Bedr from his horse, was captured by A’bdullah B. Solmah, and his holy and prophetic lordship—u. w. b.— ordered A’assum B. Thâbet B. Abu-l-âftâh to strike off his head in U’rku-t-thaybah, and O’tbah exclaimed: ‘Woe to me, O ye Qoraish people! Why must I be killed among your prisoners?’ The prophet replied: ‘For the enmity thou bearest towards God and His prophet.’ O’tbah con­tinued: ‘O Muhammad, thy mercy will be more excellent! Act towards me as towards the other prisoners. If thou killest them, kill me also, and if thou makest them grateful [by pardoning them], thou wilt make me grateful likewise. O Muhammad, if thou slayest me who will take care of my children and little ones?’ The prophet—u. w. b.—replied: ‘The fire of hell!’ Then he said: ‘O A’assum, strike off his head!’ And while A’assum was executing the order he had received, his holy and prophetic lordship exclaimed: ‘I swear by Allah that thou wast a wicked man, and that I have not seen an infidel like thee! Thou hast insulted Allah, the prophet, and His book. I thank God that He has caused thee to be slain, and has thereby gladdened my eyes.’

It is related that A’li the Commander of the Faithful— u. w. b.—captured A’mru B. Abu Sofyân, and that the latter fell to the share of his lordship the apostle—u. w. b. He was the son of the daughter of O’tbah B. Abu Moa’ytt, and had been for a long time kept prisoner in Madinah. Abu Sofyân, having been asked why he did not send the ransom to Madinah that his son might be liberated, replied thus: ‘Hanttalah, one of my sons, was killed, and I shall not redeem the other to spill his blood [likewise], or send goods, and nevertheless see him remaining a captive.’ At that time Sa’d B. No’mân, of the Bani A’mru B. A’wuf, who was a decrepit old man, came out from Madinah with his wife to perform the pilgrimage, and never thought that he would be attacked by Abu Sofyân, considering that the Qoraish had made an agreement not to injure anyone travelling for the sacred ceremonies and the pilgrimage. When, however, that aged Sheikh arrived in the sanctuary, Abu Sofyân imprisoned him as a retaliation for [the cap­tivity of] his son. Sa’d despatched this news to his clan; the Bani A’mru B. A’wuf represented the case to the august mind of his lordship the Mussttafa—u. w. b.—and requested him to exchange A’mru B. Abu Sofyân for Sa’d, which was accordingly done.

Some chroniclers relate that Hakym B. Huzâm was one of those who saved their lives by flight in the battle of Bedr. When he left the camp he was in search of a refuge, and overtook A’bdullah B. Ala’wwâm and A’bdu-r-rahman B. Ala’wwâm, both of whom were mounted on one camel and fleeing. A’bdu-r-rahman said to his brother: ‘Alight, and let Abu-l-khâled mount.’ A’bdullah, however, being lame, replied: ‘Thy limping excuse is plain to me, for how am I to traverse the distance on foot?’ A’bdu-r-rahman continued: ‘It will be useful to let this man ride, for if we die he will take care of our families, and if we remain alive he will consider it his duty to protect us.’ Accordingly the two brothers alighted respectfully, mounted Hakym upon their camel, and rode by turns in his rear until they arrived in Mekkah. Hakym B. Alhuzâm was ennobled by professing the Faith in the ‘year of the victory,’ and he loved the apostle of God. On a certain occasion he manu­mitted in A’rafat one hundred slaves, every one of them having a golden collar on his neck, with the words ‘This is a free man’ engraved thereon. In each season of the pilgrimage, during the time of ignorance as well as in Islâm, he sacrificed one hundred cows, one hundred camels, and as many sheep. He became a Musalmân in his sixtieth year, and lived sixty years more. One day he asked his holy and prophetic lordship: ‘Will I derive any profit from the good works I did in the time of ignorance?’ His lordship replied: ‘Previous good works will turn to future benefits;’ and as the name of Hakym B. Alhuzâm has several times occurred in these pages, the above details have also been inserted concerning him.

Narrators of histories state that when the idolaters had marched towards Bedr the young men who remained behind used to assemble every evening in Dhu Ttowy, and spent the greater portion of the night telling stories and reciting verses, until one night they heard several distichs foretelling the defeat of the Qoraish, but did not see the speaker. One of them was the following:

Behold the Khayfûn and calamity of Bedr
Will entail the fall of Kesra and of Qayssar.*

Muhammad B. A’mmâr Yâser says that when the young men heard the verses, but saw not the speaker, they were dismayed, and went in search of him. When they had passed Hajar, they found an old man who knew many tales. They informed him of what had taken place, and he said: ‘If it be true what you say, the speaker by the word Khayfûn alluded to Muhammad and his companions, because they are surnamed Khyfyah. Muhammad B. A’mmâr says that all the young men who were that night at Dhu Ttowy caught fever. When two or three nights had elapsed after this event, Hisân Khozâny arrived in Mekkah as the first of all the fugitives, and informed the people of the misfortunes of the Qoraish, saying: ‘O’tbah and Shaybah, the sons of Rabya’h, Wolyd, the son of O’tbah, Bunyah, the son of Hajjâj, Abu-l-bakhri, Za’mah B. Alaswad, Abu Jahl, and Ommyah B. Khuluf, and such and such men have been killed.’ On that occasion Ssafuwân B. Ommyah was sitting in a room, and, hearing this news, he said to those who were with him: ‘By Allah! Hisân has become crazy, and knows not what he says. Ask him how Ssafuwân is.’ Accordingly they queried: ‘What sayest thou about Ssafuwân?’ He replied: ‘Behold him sitting opposite to me. But I have indeed seen his father and brother killed. I have seen Sohayl B. A’mru and Nassar B. Alhâreth captured, both of them being tied with ropes.’ This recital had gone thus far, when Abu Sofyân B. Alhâreth B. A’bd-ul-Muttalleb, who had fled from the battlefield, arrived. Abu Lahab exclaimed: ‘O son of my brother, come, for thou hast the true news.’ He replied: ‘Uncle, when we encountered the companions of Muhammad we remained immovable in our places, saw them taking the weapons from us, and tying our hands to our backs. I beheld men dressed in white garments and mounted on piebald horses, soaring in mid-air, but we could not do anything to them.’ The author of the present work declares that the above is a statement from the Raudzatu-l-âhbâb, which contradicts the one before made in these pages, namely, that the idolaters heard the neigh­ing of the horses of the angels, but could not see them, and which [contradiction] is more evident than the meridian sun.

Abu Râfi’, the slave of A’bbâs, says: ‘When Abu Lahab was examining Abu Sofyân B. Alhâreth about the Qoraish, I was sitting in a room and cutting an arrow, and Ommu-l-Fazl, the wife of my master, was sitting by my side. When Abu Sofyân mentioned the troopers on piebald horses, I exclaimed: “I swear by Allah that they were angels.” Abu Lahab was then so incensed with anger that he first struck me on the face with his fist; then he lifted me up, threw me on the ground, and beat me. As I was feeble and of bad sight, I could not offer resistance; but when Ommu-l-Fazl perceived what was going on, she got up, struck Abu Lahab with a stick, and wounded him badly, saying: “Is it in this way that thou treatest the slave of A’bbâs in his absence?” Accordingly Abu Lahab departed from the house, ashamed and disconcerted; but seven days afterwards he joined his co-religionists who had sped to hell fire before him, he having been injured by the A’dasah.* But as the Arabs dreaded the A’dasah as much as the plague, his own children would not approach him, and his corpse commenced to smell badly. One of the Qoraish reproved them, whereon they hired a bearer, who threw the body into a hole, and they piled stones on it so as to conceal it from the eyes of men.’ In some books it is recorded that the stench of Abu Lahab’s carcase was so insufferable that no one could enter the house where it was, and that his sons knocked down the house upon the corpse.

Narrators of histories have recorded that when the Omnipotent Sovereign had distinguished his friends by granting them the benediction of victory, his holy and pro­phetic lordship had, after returning from the battle-field of Bedr and arriving in Athyl, despatched A’bdullah B. Ruâhah to Madinah, to inform the inhabitants of the blessed region of what had taken place. He sent also Zayd B. Hârethah on the same errand, giving him his own camel, Qaswy, to bear the joyous news. The just-named two messengers acted as they were bid, and departed on the wings of speed. A’bdullah separated himself at A’qyq from Zayd, and hastened towards the upper part of Madinah. As soon as he arrived there, he exclaimed before alighting from his camel: ‘O ye Anssâr, I bring you glad tidings of the safety of the apostle of Allah, of the slaughter of the idolaters, and of their bondage. The sons of Rabya’h, the sons of Hajjâj, Abu Jahl, Zama’h B. Alaswâd, and Ommyah B. Khuluf, have been killed, and Sohayl B. A’mru has, with many others of the enemies, been made prisoner.’ A’assum B. A’dy says: ‘I approached A’bdullah, and asked: “O son of Ruâhah, is it true what thou sayest?” He replied: “I swear by Allah that it is so, and, if it pleaseth the Most High, his lordship will arrive to-morrow, and will also bring the captives.”’ It is said that A’bdullah proclaimed the victory of the professors of Islâm at every door of the houses of the Anssâr situated in the upper portion of Madinah, so that all the children of the place followed him, shouting: ‘The wicked and accursed Abu Jahl has been killed!’ The people had just terminated the funeral of Raqyah, the wife of Dhu-l-nûryn, and had not yet left the grave, when Zayd, riding the camel of his lordship the refuge of termination— u. w. b.—arrived at the Massalla of Madinah, and, mounted as he was, exclaimed: ‘O’tbah, Shaybah, and such and such men have been killed.’ He also mentioned a number of Qoraish chiefs who had fallen into the misery of cap­tivity. The hypocrites, however, disbelieved the news which Zayd had brought, and one of those unhallowed individuals said to Asâmah B. Zayd: ‘Muhammad and his friends have been killed.’ Asâmah says: ‘I asked my father secretly whether it was true what he was saying, and he swore an oath that such was the case. This com­forted me, so that I accosted the just-mentioned hypocrite, accusing him of telling falsehoods about the apostle. I also threatened him that next day, when the latter arrived, I would not fail to request him to order the head of the hypocrite to be struck off; but he replied: “O father of Muhammad, I have heard this news also from the people.”’ In the same manner one of the hypocrites said to Abu-l-bâbah B. Almundhar: ‘Your companions have been so dispersed that they will never assemble again. All your friends have been killed, as well as Muhammad, whose camel Zayd has mounted and fled. He has arrived, and knows not what he is saying.’ Abu-l-bâbah retorted: ‘God will show that thou art a liar.’ The Jews likewise said: ‘Zayd has fled from the battlefield.’

It is related that when the apostle of God returned and arrived in Athyl, he intended to remain the whole night at that place, and asked: ‘Who will guard us this night?’ One of the companions immediately rose promising to do so, whereon his lordship asked that individual: ‘Who art thou?’ He replied: ‘I am Dhakwân B. A’bdu-l-Qâsum.’ His lordship continued: ‘Sit down.’ He obeyed, and his lordship repeated the former question. Then another man rose, saying: ‘I shall remain awake this night to guard the professors of Islâm.’ His lordship queried: ‘Who art thou?’ He answered: ‘I am Ebn A’bdu-l-qays.’ The apostle of God said: ‘Sit down.’ His lordship reiterated the question again, and a man said, rising: ‘This is my duty.’ The apostle queried: ‘Who art thou?’ He replied: ‘I am Abu Soba’.’ His lordship then remained silent, but after awhile exclaimed: ‘Where are those three friends?’ Dhakwân said: ‘All these three times I was the same man who answered.’ Whereon his lordship uttered a blessing on him.

Wâqidi says the apostle of God commenced his post-meridian prayers in Athyl, but smiled after having per­formed one flexion. When he had completed the orison, his companions asked: ‘Why hast thou smiled?’ He replied: ‘Mykâyl had passed me with dust on his wings. He smiled at me, and said that he was seeking my people. Also Jebrâil, riding a mare with a spot on her forehead, approached me, and said: “O Muhammad, God the Most High has sent me to thee, and ordered me not to leave thee till thou art satisfied. Art thou now satisfied?” And I said: “Yes.”’

In short, his holy and prophetic lordship was victoriously returning with much booty and numerous prisoners, and when he arrived near the excellent city of Madinah, some of the grandees of the Awus and nobles of the Khazraj, who had refrained from accompanying the most exalted caval­cade, came out to meet the august company, and were exalted by being allowed to wait on his lordship. They offered their excuses, which were accepted, and one of them, Asyd B. Khudzur, spoke as follows: ‘O apostle of Allah, thanks and praises be to God, who has granted thee victory, and has gladdened thy eyes by causing thee to behold the defeat of the enemy. I swear by Allah that, if I had thought this affair would end with a battle, I would not have considered it proper to lag behind.’ His lordship the refuge of termination believed his words and accepted his excuse. A’bdullah B. Anys was ennobled in the place Tarbân by being allowed to kiss his lordship’s hand, whereon he said: ‘O apostle of Allah, when thy army marched out I was sick; but yesterday the fever left me, wherefore I came to-day to wait upon thee.’ His lordship answered: ‘May God the Most High reward thee.’

When Shuqrân, the freed man of the apostle—u. w. b.— arrived with the prisoners, the friends who had been astonished at the hypocrites who disbelieved the news brought by A’bdullah B. Ruâhah and Zayd B. Hârethah saw that it was nothing but the truth. This information also frightened and distressed above measure the Byzantine Christians and their scholars, who had been aware that the time of the mission of the prophet of latter days was at hand.

Abu-l-A’ass B. Rabyi’ B. A’bdu-l-u’zza B. A’bdu-sh-shams was also one of the prisoners of Bedr. He was one of the merchants of Mekkah, distinguished for his wealth, great honesty, and perfect humanity. Before the mission, Khodayjah had requested his lordship the refuge of the apostolate—u. w. b.—to allow her daughter Zaynab to be married to him, and after obtaining permission the marriage took place. But when God the Most High and Magnificent ennobled His favourite by imparting revelations to him, Khodayjah and the chaste daughters of his lordship pro­fessed the Faith. Abu-l-a’ass was, however, for some time unwilling to abandon the religion of his fathers, and O’tbah B. Abu Lahab, who was the second son-in-law of his lord­ship, was so far misled by the idolaters as to divorce the daughter of that prince before the consummation of the marriage, but departed, in consequence of the prayers of his lordship, in the worst manner to the infernal regions, as shall be recorded in the proper place, if it pleaseth Allah the Most High. When the Qoraish marched out from Mekkah for the protection of their caravan, Abu-l-a’ass was also one of their number, but was made prisoner at Bedr. Zaynab despatched some property for his ransom, and therewith also a necklace presented to her by Khodayjah— u. w. b.—on her wedding night; but when the eyes of his holy and prophetic lordship alighted upon that ornament, he was greatly moved, and said to his friends: ‘If you deem proper, we shall send back the prisoner to Zaynab, together with all the property she intended for his ransom.’ And the Musalmâns very willingly dismissed Abu-l-a’ass with all his goods to Mekkah. Muhammad E. Esahâq says that when his lordship the apostle—u. w. b.—released Abu-l-a’ass, he despatched also Zayd B. Hârethah to the sanctuary [i.e., to Mekkah] to bring the apple of his eye. To please Zaynab, Abu-l-a’ass prepared a howdah, and appointed his brother Kunânah B. Rabyi’ to bring her from Mekkah. About breakfast time Kunânah took his bow and arrows, with the bridle of the camel for the apostle’s— u. w. b.—daughter, and departed from Mekkah openly. The idolaters, being amazed at this proceeding, said: ‘Just look in what manner they carry away the daughter of Muhammad from us!’ Accordingly a number of the Qoraish became much excited, and hastened after the party, but Hayâr B. Alaswad B. Asad B. A’bdu-l-u’zza Qossay and Nâfi’ B. A’bdu-l-qays Alkhozay preceded all the others, and overtook it at Dhu Ttowy. Hayâr frightened Zaynab by attacking her with his lance, so that she fell from the howdah and was prematurely delivered of an infant. For this reason his holy and prophetic lordship made it lawful to shed the blood of Hayâr when Mekkah was conquered.

Wâqidi says: ‘When the idolaters desired to turn back Zaynab, Kunânah B. Rabyi’ sat down, poured out his arrows from his quiver, placed one of them upon his bow, and swore that he would pierce therewith any man who touched Zaynab. Abu Sofyân then stepped up to him from among the people and said: “Do not shoot thy arrows till we have spoken to thee!” Kunânah complied with the demand, whereon Abu Sofyân continued: “It is clear to thee what an injury Muhammad has inflicted on us, and now, as thou openly leadest away his daughter from Mekkah, the people will ascribe this act to our weak­ness and humiliation. It is not at all necessary for our purpose to separate the daughter from her father, but it will be proper for thee to take Zaynab back to her house, and thou mayest act as thou listest as soon as the night sets in and the people go to rest.” Kunânah deemed the advice of Abu Sofyân to be sensible, conveyed Zaynab back to Mekkah, but took her out of it again the very same night, and then surrendered her to Zayd B. Hâreth, who bore her to Madinah.’

Muhammad E. Esahâq narrates a tradition of Abu Haryrah to the following purport: ‘The apostle of God appointed a number of his companions to plunder a caravan of the Qoraish, and ordered them to burn Hayâr B. Alaswad and Nâfi’ B. A’bdu-l-qays in case they should be victorious. The next morning, however, he said: “No one except God the Most High and Glorious has a right to punish anyone by fire; if, therefore, you get hold of Hayâr and of Nâfi’, simply kill, and do not burn them.”’ Bellâl has a tradition that, at the time when the apostle of God was sending out raids in all directions, he said: ‘If you catch Hayâr B. Alaswad, burn him with fire.’ After that he said: ‘No one punishes by fire, except the Lord of the fire,’ and continued: ‘If you get hold of him, cut off his hands and feet, and then kill him.’ At that time, however, Hayâr fell not into the hands of those who had sallied forth, and when Mekkah was conquered he preferred flight to permanency. But when his lordship the prince of men and demons had terminated the Ghazwah of Honeyn, he suddenly perceived Hayâr at Jaghranah, and that man was exalted by being allowed to kiss the earth, saying: ‘I testify that there is no God except Allah, and that thou art the prophet of Allah.’ His lordship accepted this profession of Islâm, and when one of the maids of his lordship the refuge of termination lengthened her tongue in curses towards him, the apostle replied: ‘Whatever has occurred before Islâm is blotted out by Islâm.’ It is related of Zobeir, B. Ala’­wwâm that he said: ‘When hard words were uttered with reference to Hayâr, I perceived his lordship the apostle drooping his head for shame, and Hayâr catching hold of the skirts of excuse, whereon the apostle also begged his pardon; and how beautiful is the saying:

Distich:Behold the graciousness of the Lord;
The slave has sinned, but he is ashamed.’