This campaign constitutes one of the events of the third year after the Flight, which happened as follows: After their escape from the battle of Bedr, the idolaters led their caravan—which Abu Sofyân had brought in—to the ‘house of assembly’ for protection. The chiefs of the Qoraish, such as Aswad B. Muttalleb B. Asad, and Khowyttab B. A’bdu-l-u’zza, and Ssafuwân B. Ommyah, and A’kramah B. Abu Jahl, with others, then spoke to Abu Sofyân as follows: ‘This is the property of the inhabitants of Mekkah, and the calamity which has befallen them is evident to all. Now they are willing to disburse the gain acquired by this caravan, and to enlist an army numerous as locusts in order to march therewith against Muhammad. What is thy opinion in this matter?’ Abu Sofyân [in his turn] asked: ‘Do all the people agree in this business, or not?’ They replied: ‘Yes.’ Abu Sofyân continued: ‘I am most anxious for war, because in that battle the noblest individuals and my son Hanttalah were killed; and in this intention the Bani A’bd Menâf agree with me.’ Some have asserted that the value of the said caravan amounted to fifty mithqâls of gold and to one thousand camels. After selling everything, the original capital was returned to its owner and the profit was employed for the requirements of the army. After a consultation the most influential of the Qoraish arrived at the conclusion to despatch four individuals, noted for their faculties of persuasion, to the Arab tribes in order to induce them to afford assistance. One of these men was A’mru B. Ala’ass, the other the son of Abu Lahab, the third Abu-l-bakhry, and the fourth Abu U’zza Hajamy the poet. The last-named individual refused, however, to enter into the views of the people, and said: ‘Yesterday Muhammad granted me life without ransom, and I have promised him never hereafter to incite his enemies to fight against him.’ Ssafuwân B. Ommyah then said to him: ‘Co-operate with us in this affair, and if thou comest out safe from the ensuing campaign, we shall grant thee riches enough to rejoice thy heart. Should, however, the issue be unfavourable, we will never forsake thy family.’ Abu U’zza, nevertheless, persisted in his refusal, and Ssafuwân returned disappointed to the Qoraish, but next day repeated his visit to Abu U’zza in company with Jobyr B. Mottâm and reiterated his solicitation, but with the same success. Jobyr, however, pressed Abu U’zza so much that he at last consented. Accordingly, these four men roamed about the country to enlist soldiers.
When the Qoraish had determined to wage war, Ssafuwân B. Ommyah said: ‘We must take our wives with us to bemoan those who have been slain at Bedr while our wounds are yet fresh. This measure will double our strength in the battle.’ This proposal of Ssafuwân was accepted, and his opinion approved of by Akramah B. Abu Jahl and A’mru B. Ala’ass, but Naufil B. Moa’wiah Dhahly said: ‘In case we are put to flight it will redound to our shame and degradation for having carried our women with us into the battle.’ Despite of this objection manifested by Naufil against the intention of Abu Sofyân and his friends, Hind, the mother of Moa’wiah, was very anxious that the women should go, and her husband, Abu Sofyân, said: ‘I shall not oppose the Qoraish.’ Accordingly he took both his wives, one being Hind B. O’tbah B. Ra’biah, and the other Sa’d B. Wohob, with himself. Also Ssafuwân B. Ommyah, A’mru B. Ala’ass, Akramah B. Abu Jahl, Tolhah, Hâreth, and many other idolaters whose names it would be too prolix to record, prepared howdahs for their wives and marched out from Mekkah. On this occasion also an adherent of Abu A’amer the monk, otherwise named Abu Qâsum the wicked, joined them. When the census of the army was taken, it was found to consist of three thousand men, seven hundred of whom wore cuirasses, of two hundred horses, of three thousand camels, and of fifteen howdahs. Thus all the nobles of the Qoraish sallied forth into the wilderness of opposition and hostility.
Wâqidi says that Abu A’amer the monk had joined the Mekkans before they went to the battle of Bedr, and had instigated them to attack the professors of Islâm, although he himself failed to make his appearance on the battle-field. On the present occasion he was, however, with the idol-worshippers, and said: ‘Had I been among the people, i.e., the men of Awus, two of them would not have opposed you.’ There is also a tradition that he made promises to the Qoraish, and said: ‘If we encounter Muhammad, two men of the tribe of Awus will not remain with him. Behold, fifty of them have already come with me.’ The Qoraish believed the words of Abu A’amer, and were confident of his aid. They carried singing girls with them, who chanted at every halting-place threnodies about those who had been slain at Bedr, and augmented the enmity. Abbâs B. A’bd-ul-Muttalleb, who was at that time dwelling in Mekkah, hired a man of the Bani Ghuffâr to reach Madinah in three days, bearing a letter marked with his own signet, conveying the intentions of the idolaters and information about their army, with orders to deliver the letter to the Mussttafa—u. w. b. The messenger duly performed the distance, and arrived in Madinah; but having been unable to meet the prophet, he went to Qabâr, where he delivered the epistle to the apostle of God, who opened and handed it to Abu B. Ka’b to read. When the prophet —u. w. b.—became acquainted with the contents of the letter, he ordered Abu not to reveal them to anyone. After that he honoured the house of Sa’d B. Al-rabyi’ with his presence, and after confidentially conversing and admonishing him to keep the information secret, he returned. The wife of Sa’d had, however, been stealthily listening, and had heard everything his lordship the refuge of termination —u. w. b.—said to her husband. Hence that information became known in Madinah according to the proverb: ‘Every secret known by more than two persons is divulged.’
Wâqidi relates that when the idolaters arrived in Abwâr they said: ‘We must plunder the tomb of the mother of Muhammad, because if he captures our women we shall say: See, the bones of thy mother are with us! Then he will be compelled to exchange our females for them, or be obliged to purchase the remains of his mother from us with a heavy sum.’ They consulted Abu Sofyân on this point, but he said: ‘Let alone this business, and do not mention it; for if the Bani Bakr and the Khuza’ah, who are adherents and friends of Muhammad, hear of such an act, they will completely ransack the graves of all our cemeteries, and drag the corpses out.’
In short, when the opponents arrived at Dhu-l-Khalyfah, they halted in that place three days. On that occasion his holy and prophetic lordship—u. w. b.—appointed Anys and Mûnus, the sons of Fadhâlah, to make a reconnaissance of the enemy. They obeyed, and stated on their return that if the idolaters were to allow their camels to roam in the sown fields not a single green blade would remain. After that his lordship the refuge of termination—u. w. b.—sent Habbâb B. Almundher to spy about, and to bring information of the Qoraish. Habbâb obeyed, and mentioned on his return to the prophet the numbers of the army, the cuirasses and the quadrupeds, which precisely agreed with those mentioned in the letter of A’bbâs. The prince of the companions then exclaimed: ‘God protects us, and He is our advocate. O Allah, to thee I turn, and in Thee I trust.’
On the eve of the Friday on which the battle took place, the principal Anssâr were ready and armed watching the prophet till daybreak, and some of the Musalmâns of Madinah likewise acted as guards. During that night his lordship dreamt that he wore a stiff cuirass, and that his sabre Dhu-l-fiqâr had received several notches; that he had killed an ox, and that afterwards a ram was sacrificed. According to another tradition, however, he dreamt that after the ox had been slaughtered a ram came up. When his lordship had performed his matutinal devotions by praising God the Most High, and had admonished his companions to remain steadfast, and to make preparations for the battle, he related his dream. The companions asked: ‘What is the interpretation thereof?’ And that prince replied: ‘The cuirass is the fort of Madinah, the notches of my sword are the mental pain I shall have to endure, the killed ox represents the trouble which my companions will have to undergo, and the Qoraish are the ram whom God the Most High will slay if He pleaseth.’ According to another tradition he said: ‘The ram which came up after me means the Qoraish religion to be destroyed by us if it pleaseth God the Most High. Though the apostle—u. w. b.—had no intention to come out, and approved not of a battle in the open plain, he nevertheless condescended to take the opinion of his friends, and in this matter the principal Mohâjer and Anssâr agreed with his lordship. A’bdullah B. Abu Salûl said: ‘O apostle of Allah, hitherto no enemy has entered Madinah, and when one wished to do so during the time of ignorance, and we came out, we fought and defeated him. Although we were always the victors, we never left our stronghold. Therefore it will be [also now] expedient for us not to come out from Madinah, and to send our wives and families to fortified places.’ His lordship approved of the opinion of A’bdullah, but Hamzah B. A’bd-ul-Muttalleb, Sa’d B. A’badâh, and a number of the Awus and the Khazraj, said: ‘O apostle of Allah, if we entrench ourselves in Madinah, our enemies will ascribe that proceeding to our weakness, and become more audacious. God the Most High has granted thee the victory on the day of Bedr, although the number of combatants amounted only to three hundred and fifty. Praise be to Allah! This day our army is large, and we have for a long time been waiting for such an opportunity.’ Then Mâlek B. Sunân, the father of Abu Sa’yd Khadhry, said: ‘O apostle of God, I swear by Allah that we are on the horns of a dilemma; that is to say, either victory or martyrdom is in store for us, both of which we covet.’ Hamzah said: ‘O apostle of Allah, I swear by that God who has sent thee the Qurân, that I shall not break my fast until I have combated the infidels with my sword.’ Nu’mân B. Mâlek said: ‘The cow which thou hast seen killed in a dream implies that I am one of the companions who will be slain. I swear by that God, besides whom there is no other, that I shall enter paradise.’ His lordship asked: ‘For what reason?’ He continued: ‘Because I loved God and His apostle, and because I shall not turn away my face from the unbelievers on the battle-field.’ His lordship said: ‘Thou hast spoken the truth.’ And, in fact, Nu’man attained martyrdom in the battle of Ohod. In the manner just narrated also many young companions of the apostle advised him to sally forth, and although they afterwards [themselves] lagged behind, they now made great effort to accomplish that object. His holy and prophetic lordship was therefore under the necessity to march out from Madinah against his own will and inclination, and to fight the infidels. After he had finished his afternoon prayers on the above-mentioned Friday, he retired to his private apartment, where Ssiddyq and Fârûq joined that prince, arranged the turban on his blessed head, and put the cuirass on his sacred body. On that occasion a great multitude of people were drawn up in front of the chamber, waiting for his noble approach. Sa’d B. Moa’adh and Asyd B. Khadzyr said: ‘Do not make any efforts or urgent solicitations to cause the apostle to march out from Madinah, for he loathes to do so. As at present orders are descending to him from heaven, you must leave the reins of choice in the grasp of his lordship’s power, and you must not withdraw your feet from the circle of obedience to him.’ At that moment his lordship the apostle stepped out from the house dressed as he was in his coat-of-mail, and girded with a belt of perfumed goatskin. A sword hung by his side, a lance was in his hand, and a shield on his blessed shoulder. When the companions beheld the prophet thus attired, they repented of having solicited him to march out, and said: ‘O apostle of Allah, it is not our intention to induce thee to do anything against thy will. Act according to thy own pleasure.’ His lordship said: ‘I first told you so, and you would not hear. It is, however, unworthy of a prophet’s character again to divest himself of his arms after taking them up, until God the Most High decides between him and his enemies. Act, therefore, as I tell you. March forth in the name of Allah the Most High, for the victory is yours if you be steadfast.’ It is said that O’mayr Bokhâry died on that day, and his bier having been brought for [funeral] prayers to be recited over it, his lordship held them when he came out from his apartment. Then he asked for three lances, and made banners of them, handing the standard of the Awus to Sa’d B. A’bâdah, the banner of the Khazraj to Habbâb B. Almundher, and the flag of the Mohâjer, which belonged to his lordship, he bestowed upon A’li B. Abu Tâleb—u. w. b.—and according to a certain tradition he marched towards Ohod, after having appointed Mossa’b B. O’mayr and A’bdullah B. Maktûm his lieutenants in Madinah.
Wâqidi says that on the march to Ohod Judâl B. Sorâqah hastened to wait upon his lordship, and exclaimed: ‘O apostle of Allah, I have truly been told that I shall be killed to-morrow.’ Whilst uttering this prediction he vented his deep grief by a mournful sigh. The apostle placed his blessed hand on the man’s breast, and said: ‘Is not our whole existence in this world an affliction?’ As the army of Islâm was marching it arrived in the place Sheykhyin [two old men], where the vision of his lordship the best of men—which had the wonderful property of alchemy to change all things to gold—alighted on a Keniseh,* from which sounds of lamentation were issuing. He therefore asked: ‘Who are they?’ And the reply was: ‘Friends and allies of A’bdullah Salûl.’ Whereon his lordship uttered with his wonderfully eloquent tongue the words: ‘Do not look at the idolaters.’ In that place he held a review of the troops, allowed the children of the companions to return on account of their immature age, and halted during that night in the locality. Muhammad B. Moslamah kept watch over the Musalmâns with fifty men. Then the army of Islâm again marched, reaching Anjâr at daybreak, where the morning prayers were held. Here his lordship put on another cuirass, in which he dressed himself alone. From this place also A’bdullah [Salûl] returned with three hundred of his followers, and though A’bdullah B. O’mayr B. Huzâm followed him to dissuade him from such a step, it was of no use. Ebn Abu Salûl said: ‘We have dealt honestly in our advice and consultation, but Muhammad would not listen to our words, and is following the instigation of young men and boys. We shall aid and assist him when he is in our town.’ When the hypocritical A’bdullah Abu Salûl was about to return with all the false people to the streets of Madinah, A’bdullah B. O’mayr said: ‘May Allah the Most High destroy you! God will soon make His apostle independent of your aid.’ After saying these words he departed and rejoined the army. As soon as the apostle of God had completed his matutinal prayers he arranged the lines of the army, which stood so that it had Madinah in its front, the mountain of Ohod in its rear, and the pass of A’yn on its left. There was a gorge in Mount Ghabyb, where it was feared that the idolaters might have an ambuscade, and rush therefrom upon the Musalmâns. Accordingly his lordship the refuge of termination appointed A’bdullah B. Jobyr with fifty archers to impede anyone else from occupying that position. He also ordered them by no means to abandon it, whether the Musalmâns be the conquerors or the conquered, nor to move from that place except on the receipt of orders. His lordship appointed A’kâshah B. Mohsin Asdy Taryn to take command of the right wing of the army, Abu Moslamah B. A’bdullah Makhzûmy to take that of the left, Abu O’baydah Jurrâh and Sa’d B. Woqqâss of the van, and Moqdâd B. Amru of the rear. The Qoraish had likewise drawn up their army in battle array, entrusting Khâled B. Wolyd with the command of the right, and A’kramah B. Abu Jahl with that of the left wing. A’bdullah B. Ra’byah was the captain of the archers, who amounted to the number of one hundred. They gave the banner to Ttolhah B. Abu Ttolhah, who was also named Kysh-Kabshah, and he was the namesake of Ttolhah B. A’bdullah B. Alu’zza. It is said that when his lordship had been informed that the banner [of command] had been conferred on the Bani A’bdu-d-dâr, he said: ‘You have done what we expected,’ and gave his own banner to Mossa’b B. O’mayr.
When both armies stood opposite to each other in battle array, the first man who placed his foot into the plain of contention was Abu A’amer, who began with fifty of his friends to pour a rain of arrows upon the professors of Islâm, and shouted: ‘I am Abu A’amer!’ But they replied: ‘No welcome to thee, O wretch!’ Some slaves of the Qoraish had also arrived, and were throwing stones towards the Musalmâns. The warriors of the religion then shot their arrows against Abu A’amer and his friends, putting them to flight.
It is related that when the apostle of God came out from Mekkah, Abu A’amer asked him: ‘What religion is it thou hast brought?’ His lordship replied: ‘It is the orthodox religion.’ Abu A’amer continued: ‘There are some things in it which are not so.’ His lordship retorted: ‘What are they, O liar!’ This sentence of his lordship was confirmed, because at last that unfortunate and wicked man surrendered his soul, alone and forsaken in Greece, to the lord of the infernal regions.
In short, on that day the wives of the idolaters advanced to the front of the ranks, beating their drums, and mentioning the names of those who had been slain at Bedr; thus encouraging the men to fight, and afterwards retiring to the rear. Then the unbelievers began to pour a shower of arrows upon the army of Islâm, and all the troopers who had been opposite to the archers retreated. On that occasion Ttolhah B. Ttolhah, who was the standard-bearer of the infidels, placed the foot of temerity into the plain of challenge and shouted for a champion. Accordingly A’li Murtadza—u. w. b.—the lion of the battle-field, from the fear of whose blood-dripping sword the constellation Leo could find no rest in the firmament, and whose condition is portrayed in the following distich of Firdausi,
In body a living elephant, in soul a Jebrâil,
In fight an Ahriman, and in heart the river Nile,
sallied forth towards him like a vernal torrent precipitating itself from a mountain into a valley, and struck down Ttolhah with one blow on the head. After that A’li Murtadza—u. w. b.—returned and again took his position in the lines. His friends asked him: ‘Why hast thou not killed Ttolhah all at once?’ A’li replied: ‘When he fell his parts were exposed, and a regard for decency, which generated pity, forbade me to do so. At the same time I knew that God the Most High would soon destroy him.’ According to another tradition, A’li—u. w. b.—the Commander of the Faithful, went up to Ttolhah and chopped off his leg with one blow, whereon he asked for quarter, and A’li, the source of noble-heartedness, granted it, but one of the Musalmâns killed him. His lordship the apostle rejoiced at the death of Ttolhah, shouted the Takbir [magnification]; the Musalmâns did the same, making successive onslaughts upon the idolaters and breaking the ranks of the enemy.
Wâqidi says that when Ttolhah was killed O’thmân B. Abu Ttolhah took up the standard of the Qoraish and came forward. The women of the enemy were in the rear, beating drums and instigating the idolaters to fight. On that occasion Hamzah B. A’bd-ul-Muttalleb attacked O’thmân by shooting an arrow at his throat, so that his tongue hung out from his mouth. There is a tradition that Sa’d B. Abu Woqqâss said: ‘When Abu Sa’yd Abu Ttolhah took up the standard, I wanted to kill him, and chopped off his right hand, but Abu Sa’yd grasped the standard with his left, and I separated it from his body with another blow of my sword. Then he fixed the banner on his breast and I gave him another blow, from which he died. When I set about to plunder him, a number of the Bani A’bd A’wuf approached me with Yemen swords, and would not allow me to execute my design.’ Wâqidi assures us that this latter tradition is the most correct. When Abu Sa’yd departed to hell, Monâfi’ B. Ttolhah caught hold of the banner, whereon A’assum Thabet shot an arrow at him which nearly killed him. The idolaters then took up Monâfi’ and carried him to his mother, Solâqah, who asked her son: ‘Who struck thee with this arrow?’ He replied: ‘A’assum.’ Hereon Solâqah made a vow that she would drink wine from the skull of A’assum, promising one hundred camels to anyone who would bring it to her. When Monâfi’ was killed, his brother, Hâreth B. Ttolhah, took up the standard, and was likewise driven into non-existence by an arrow of A’assum. When Hâreth was killed his brother Kelâb B. Ttolhah, took possession of the standard, but fell by the hand of Zobayr B. Ala’wwâm. Then Khadash B. Ttolhah held up the flag, but he was despatched by Ttolhah B. A’bdullah. Then Abattâth B. Shorahbyl supplanted him, but was made to join his friends by A’li Murtadza—u. w. b. The task of holding up the flag then devolved upon Sharyh B. Qassad, who was likewise killed by one of the Musalmâns. Some allege that A’li Murtadza—u. w. b.—despatched him, whilst others ascribe that act to Sa’d B. Abu Woqqâss, but the first statement is the correct one.
Wâqidi says that Qorbân, who was a hypocrite, had kept aloof from the illustrious attendance upon the Mussttafa —u. w. b.—and had remained in Madinah. The day after that prince had marched away the women of his tribe reproached Qorbân, and added: ‘Sit down in the house like a woman!’ These words made him so angry that he armed himself, departed to Ohod, and reached the army of Islâm just when his holy and prophetic lordship—u. w. b. —was drawing it up in battle array. He took up his position in the foremost line, and was the first man who shot an arrow from the side of the Musalmâns at the idolaters. Afterwards he fought so valiantly that he killed several infidels, and he was nearly expiring from the numerous wounds he had received. Qobâdah B. Nu’mân approached him, and said: ‘O Ab-al-fydâq, may the beverage of martyrdom taste sweet to thee!’ He replied: ‘I did not fight for the cause of God, but I fought because I was unwilling that the Qoraish should obtain possession of a single leaf from our date-groves.’ As he suffered much from his wounds, he placed the point of his sword on his own breast, leaning against it with great force, so that he died, and whenever the apostle of God—u. w. b.—mentioned him he said: ‘Qorbân is a denizen of hell.’ But the Hadith [i.e., sacred tradition] of his lordship contains the words: ‘Verily God will aid these countries by means of a wicked man.’ It is related that on the day of Ohod his lordship the apostle held a sabre in his august hand, on which the words were written: ‘Cowardice is disgraceful, but courage is noble. No coward can escape his doom.’ During the battle he asked: ‘Who will take this sword from me and will make good use of it?’ Then a number of the companions wished to receive it, but he complied with the requests of none of them. Therefore, Abu Dujjânah, the Anssâri, who stands in need of no description, asked for the sword, and received it. Then he walked proudly into the fight, and his lordship said: ‘This is a kind of walk which God the Most High hates everywhere, except in this place, namely, the battle-field.’ On that day Abu Dujjânah, the Anssâri, fought bravely, and vanquished everyone he encountered. At the foot of the mountain he arrived close to Hind, the mother of Moa’wiah, who was with a number of other women beating drums, chanting songs, and lamenting most frightfully. He had an impulse to strike her at once with his sabre, but recollecting himself, he exclaimed: ‘It would be a pity to defile the sword of the prophet with the blood of a woman.’ Meanwhile, however, a calamity befell the watchmen of the army of Islâm, which happened as follows: Khâled B. Wolyd had, during the melée, several times attempted to attack and dislodge the post in command of A’bdullah Jobyr, who, with his valiant archers, guarded a certain pass. He was every time repelled and disappointed, but
Distich: He will gain his object
Who braves every danger.
When the image-worshippers had begun to flee, and the noble companions were engaged in collecting the booty, the friends of A’bdullah Jobyr became impatient and advanced, in spite of his entreaties and the orders of the prophet, to the battle-field to engage in the same operation, so that only five or six men remained with him. Khâled B. Wolyd made use of this opportunity to hasten, with A’kramah B. Abu Jahl and a number of other idolaters, to attack and to kill A’bdullah and his companions. Emboldened by this feat of theirs, they abandoned the pass of concealment, advanced into the plain of temerity, reached the Musalmâns, attacked and greatly disconcerted them. The receptacles of Satanic inspiration then shouted in every direction: ‘Muhammad is killed!’ which news so confused the army of Islâm that its lines were broken, and in their distress the people attacked each other with their swords. When the infidels perceived their confusion, they were emboldened to attack the Musalmâns. Satan made his appearance in the form of Ebn Sorâqah, and was about to be killed by the Musalmâns, because he had thrice exclaimed: ‘Verily Muhammad is slain!’ Khoyttab B. Jobyr, however, and Abu Haryrah have borne witness that every time the voice of the said herald was heard he [i.e., Ebn Sorâqah] was quietly standing by their side, and that therefore his life was spared.
It is reported that after many onslaughts of the idolaters some Musalmâns had fled, and others had been killed, but that his holy and prophetic lordship pressed the foot of permanency and did not leave the battle-field. It is recorded in the Kashafu-l-ghummah that fourteen of his companions remained with that model of attachment, namely, seven Anssâr, and as many Mohâjer, as follows: A’li the Commander of the Faithful, Abu Bakr, A’bdu-r-rahman A’wuf, Sa’d B. Abu Woqqâss, Ttolhah, Zobayr and Abu O’baidah Jurrah. Of the Anssâr, Habbâb B. Almundher, Abu Dujjânah, A’assum B. Thâbet, Hâreth B. Sohayl, Asyd B. Khodzayr, Sa’d B. A’bâdah, and Muhammad B. Moslamah. Every one of these men warded off a number of idolaters, but, in spite of the multitude of enemies, no ill befell them by the grace of Allah the Most High and Glorious. It is true that on the said day many angels were present, but they did not fight. It is said that Jebrâil and Mykâyl were in the form of two men robed in white, standing on the right and left of his lordship the apostle for protection. His lordship the apostle was sometimes warding off the enemies with stones, and sometimes with arrows.
It is related of A’li—u. w. b.—the Commander of the Faithful that he said: ‘When the idolaters prevailed over the professors of Islâm, the latter were quite mixed up, and though I looked about I could not perceive his lordship the prophet, so I said to myself: “He is not a man who would flee from the battle-field at the approach of the enemy, nor is he among the slain. Probably the Lord Most High and Glorious has become incensed at some of our crimes, and translated His favourite to heaven; therefore it will be best for us to fight the enemy and to be killed [likewise].” Accordingly I brandished my scimitar and rushed on our foes. After having dispersed them I beheld the apostle among the dead, prostrate in a hole, and I knew that God the Most High had protected him.’
It is reported that when the idol-worshippers sallied out from their ambush, and made such an onslaught upon the professors of Islâm that they were overcome by its violence and fled, his lordship the apostle was incensed with wrath —and whenever he was angry the perspiration flowed from his august forehead like bright pearls—and perceiving A’li Murtadza—u. w. b.—standing by his side, he exclaimed: ‘O A’li, how is it that thou hast not joined the others [in the fight]?’ The model of the saints replied: ‘Verily thou art my example.’ We read, however, in some accounts that A’li asked: ‘Infidelity after Faith?’ Meanwhile a number of idolaters were approaching his lordship the apostle, and he exclaimed: ‘A’li, take care of me!’ Therefore the lion of attack dispersed with his Dhu-l-fiqâr a legion of infidels, who were compact like the Pleiads, but he scattered them about like the stars of Ursa Major. After that another crowd rushed at the Mussttafa, but A’li warded it off again. Then Jebrâil said: ‘A’li has acted towards thee with perfect devotedness and bravery.’ The prophet replied: ‘Verily I belong to him, and he belongs to me.’ Jebrâil concluded: ‘I belong to you both.’ While A’li was thus displaying his prowess, a voice was heard saying: ‘There is no champion like A’li, and no sabre like the Dhu-l-fiqâr!’
In the Khashafu-l-ghummah it is recorded that when the Musalmâns fled from the onslaught of the infidels the apostle of Allah perceived A’li standing by his side, and exclaimed: ‘Ali, why hast thou not accompanied thy friends?’ A’li Murtadza—u. w. b.—replied: ‘How could I leave thee alone? I swear by Allah that I shall not go one step farther. I shall either be killed, or see the promise of victory made to thee by God the Most High fulfilled.’ His lordship replied: ‘O A’li, God keeps His promises!’ Meanwhile he perceived a number of idolaters coming towards him, and exclaimed: ‘A’li, ward off the evil intention of this company from me.’ Accordingly the lion of God drew his sword, attacked them, killing Heshâm B. Ommyah and putting the rest to flight. After that another crowd approached the apostle, which he likewise attacked at a signal from the apostle of God, and of those miserable fellows O’mm B. A’bdullah Alhajamy was despatched to hell by the sword of the lion of valour, the rest being put to flight. Then another multitude desired to injure the holy essence of his lordship the best of men; but A’li the Commander of the Faithful rushed at the opponents, felled Bashyr B. Mâlek A’amer to the ground, driving off the rest, so after that no one had any longer the temerity to approach the lord of apostleship—u. w. b.
There is a tradition of A’kramah that he said: ‘I heard A’li, the son of Abu Tâleb, say: “When the companions of his lordship the apostle ran away from the battle-field, I was so overpowered by fear and grief that I lost the bridle of self-possession from my hand, beginning to fight in front of his lordship. When, however, I glanced to my rear, I no longer perceived his lordship, therefore I fancied he had departed to heaven, and the grief of being separated from him impelled me to break the scabbard of my sabre, to court death, and to rush upon the enemies. When, however, they had dispersed, I saw the apostle, who had fallen down. He looked at me, and asked: “What have the people done?” I replied: “They have left their ranks and fled, leaving thee alone.” At that time a number of the enemy were just approaching, and he said: “A’li, keep these men off from me!” Accordingly I struck the idolaters right and left till they went away.’
It is said that during the battle the sabre of A’li broke, and that he informed his lordship the prophet—u. w. b.— of the fact, whereon the latter presented him with the Dhu-l-fiqâr.
In the Khashafu-l-ghummah it is related that when A’li Murtadza—u. w. b.—was engaged in warding off the infidels, his lordship said: ‘O A’li, hearest thou the praise which the angel called Radzuwân is singing in heaven to thy name, and who is saying: “There is no hero like A’li, and no sword like the Dhu-l-fiqâr”? Then the Commander of the Faithful said: “I wept for joy and gladness, thanking God.”’ In some books it is related that on this dreadful day Khâled B. Alwolyd came out from the ambush, approached the army of Islâm, and, perceiving no one near his prophetic lordship, shouted to the idolaters: ‘Catch this man, for they are seeking him.’ The infidels were fighting with arrows, swords, and lances, the companions fled, and only A’li the Commander of the Faithful, with Abu Dujjânah, were with the prophet, who had swooned away. When he recovered himself, he asked: ‘A’li, what have the people done?’ He replied: ‘They have broken their allegiance, and have run away.’ His lordship continued: ‘Serve out the crowd which is approaching me.’ Accordingly the Lion of God drew his sword, rushed upon the enemies, put them to flight, and returned to his lordship the prince of apostles and guide of the way. There he beheld another crowd approaching his lordship, which he likewise dispersed. Whilst his lordship the Commander of the Faithful was fighting with the infidels, Abu Dujjânah and Sahal were standing near the head of the apostle watching him. According to some traditions [Allah, however, knows best] Zayd B. Asyd Wohob asked A’bdullah B. Masu’d: ‘I have heard that on the day of Ohod nobody had remained near the prophet except A’li, Abu Dujjânah and Sahal B. Hanyf, and that after one hour A’assum B. Thâbet and Ttolhah B. Thâbet came and girded their loins to wait upon his lordship the best of men. Is that true?’ He replied: ‘Yes.’ He further asked: ‘Where were Abu Bakr and O’mar?’ He said: ‘They had also gone away and were on the third day after that battle exalted by coming to attend upon his lordship the refuge of the apostolate—u. w. b.—whereon the prophet said: “Verily you have refreshed yourselves abroad.”’*
Muhammad B. Esahâq states that the following idolaters fell by the hand of A’li, namely, Ttolhah B. Abu Ttolhah, surnamed Kysh-Kabshah, whose death his lordship had predicted from the interpretation of a portion of a dream. The second was his son A’bdullah Abu Jabal; further Ebn Abu-l-hukm and Wolyd Abu Kudayfah B. Moghirah, with his brother Jabal B. Jabal, and Heshâm B. Ommyah, and A’mru B. Ab’dullahy Hajmy, and Mâlek B. Bashyr, and Ssowâb the freed man of the Bani A’bdu-d-dâr.
Hâfez Abrû and Abu Muhammad B. Ala’zyz have, in the books Mu’alumu-l-a’thrat and An-nabawwat recorded a tradition of Marfuu’ B. Qays B. Sa’d, who heard his father say: ‘A’li the Commander of the Faithful spoke as follows: “On the day of Ohod I received sixteen wounds, so that I fell to the ground. Every time I had been prostrated a man of pleasant aspect and odour raised me up, and said: ‘Attack the infidels, for thou art the first in obedience to God and the apostle; both are pleased with thee.’ When the battle was ended I reported these words to his lordship, and asked: ‘Knowest thou him?’ He said: ‘No; but he resembles the ape-dog.’ His lordship then added: ‘May God enlighten thy vision! he was Jebrâil.’”’ Muhammad B. Ahabyb related in his Amâl that when the bulk of the enemies of Islâm fled, numbers from the infidel army rushed at the apostle of Allah like the waves of the sea; and of these nearly fifty troopers of the Bani A’bd Menâf, with the sons of Ssafuwân, A’wuf, Khâled, Abu-l-abâd, Abu-l-humrah, and six other individuals of the children of Sofyân, approached the prophet, but A’li Murtadza sent them all with his bright scimitar to the abode of perdition. Some writers of biographies have recorded that the prophet said: ‘What is to hinder me from belonging to him, and him to me?’ and that Jebrâil said: ‘I belong to you both.’ On that day a voice, the speaker whereof was invisible, was heard coming from heaven, and frequently uttering the words: ‘There is no hero like A’li, and no sabre like Dhu-l-fiqâr.’ The apostle of God, having been informed of this, said: ‘That is Jebrâil!’ The narrator of this tradition says: ‘This information is a celebrated one, inasmuch as all the narrators of traditions agree about the correctness thereof. I have met with it in some copies of Muhammad B. Esahâq’s Almaghâzy, but some do not contain it, therefore I asked Sheikh A’bdu-l-wahâb—A. h. m. o. h.—about this information, and he averred it to be true. I further inquired what the characteristic of correctness was, and he replied: “What is corrected is trustworthy, and is consigned to books, and correctness implies authentic information.”’ It is related of his lordship A’li Murtadza—u. w. b.—that he said ‘On the day of Ohod, I and Abu Dujjânah and Sa’d Abu Woqqâss, each of us going in another direction, were engaged in repelling the infidels, until God the Most High would grant us victory. On that occasion I saw a number of the Qoraish, among whom was also A’kramah B. Abu Jahl. I attacked them, and continued fighting, till I penetrated into the lines of the infidels; and having come out from them, I again returned the same way I had come, leaving the enemy without receiving any hurt, because my predestined day had not yet arrived; wherefore no calamity befell me in that battle.’
It is related that before the Flight Dhakuwân B. A’bd Qays Al-dzâry came from Madinah to Mekkah, and was made happy by being allowed to wait on his holy and prophetic lordship. When the latter fled to Madinah, Dhakuwân kept up his former acquaintance, and was present at the Ghazwah of Bedr, as has been recorded above. Concerning him the prophet and best of men said: ‘Let anyone desirous of seeing a man walking in the green meadows of paradise look at Dhakuwân.’ In short, when the professors of Islâm marched to Ohod, he took leave of his wives and daughters, whereon they exclaimed: ‘O Dhakuwân, when shall we have the happiness to see thee again?’ He replied: ‘On the day of the resurrection.’ When the opposing armies met, he fought till he attained martyrdom. On that day his holy and prophetic lordship asked: ‘Is there anyone who knows what has become of Dhakuwân?’ A’li the Commander of the Faithful said: ‘O apostle of Allah, I beheld a rider following in his rear, and saying to him: “May I not be saved if thou art saved!” then he struck him with his sword from the rear, saying: “Take this blow from me!” I pursued the man and cut his thigh with my sabre, severing it from his body. Then I threw him down from his horse and finished him; and, looking at him, I found him to be Akhnas B. Sharyq.’
It is related that on the day of Ohod four of the idolaters conspired to kill his lordship the refuge of termination, namely, A’bdullah B. Qamyah, O’tbah B. Abu Woqqâss, A’bdullah Shohâb Zonkry, and Abu B. Khuluf. Some allege that A’bdullah B. Hamyd Asady was [also] of their number. Ebn Qamyah threw so many stones at his lordship that he wounded his blessed countenance; drops of blood appeared on it, and when they began to trickle down his moustache, his lordship the apostle—u. w. b.—wiped them with his most pure Redâ, saying: ‘How can people live who deal thus with their prophet, who is inviting them to Allah, whose name be glorified!’ Then Jebrâil brought down the verse ‘It matters not to thee whether He forgives or punishes them, for they are unrighteous.’* In some traditions it is related that when on the day of Ohod blood was flowing from the wound of the apostle—u. w. b.—his lordship wiped it with his pure Redâ, and did not allow one drop of blood thereof to fall to the ground. After that he exclaimed: ‘O God, pardon my people, for they know not [what they do].’ Nâfi’ B. Jobyr relates as follows: ‘One of the Mohâjer said to me: “On the day of Ohod the idol-worshippers were shooting arrows at the apostle—u. w. b. —from all directions, but God the Most High protected His favourite.” On that occasion Abdullah Shohâb exclaimed: “Point out to me Muhammad, and I shall not remain safe if he remain safe.” As he was uttering these words the apostle—u. w. b.—stood by his side, and when he passed by Ssafuwân B. Ommyah asked him: “As God has given Muhammad into thy power, hast thou done anything to him?” Ebn Shohâb replied: “I swear by Allah that I have not seen him, and therefore he remained unscathed of anything I could do to him.”’ It is related that O’tbah B. Abu Woqqâss threw a stone at his lordship, which struck the nether lip, and broke two of his front teeth, and though his brother Sa’d searched for him on the whole battle-field to retaliate upon him, he could not find him. Some authors of biographies relate that on the said day the accursed Ebn Qamyah struck the apostle with his sabre, so that on account of the blow from that wicked man, and the weight of two cuirasses which were on his lordship’s body, that prince fell down, but Ebn Qamyah disappeared from the eyes of men, and Satan exclaimed on the battle-field: ‘Verily Muhammad has been killed,’ so that this dreadful rumour was propagated even in Madinah, where the Musalmâns became distressed and embarrassed. Abu Sofyân believed the words of Satan, and asked: ‘O ye Qoraish, who of you has killed Muhammad?’ Ebn Qamyah said: ‘I have killed him!’ Abu Sofyân continued: ‘We shall make thee ride in procession, in the same manner as the Persians mount their champions.’ Thereon Abu A’amer and the wicked Abu Sofyân betook themselves to the battle-field to verify the assertion of Ebn Qamyah, and near every dead body at which they stopped A’amer gave some information to Abu Sofyân, saying: ‘This is such and such a man of the Awus or of the Khazraj.’ But when he perceived that his own son Hanttalah Ghusylu-l-malâykah* was among the slain, he stopped near his head, and said: ‘This man was the one I loved most among the people. He is my son Hanttalah.’ Wâqidi narrates that about the same time Hanttalah had just married Jamylah, the daughter of Abu Salûl, and that he had, by the permission of his lordship the refuge of termination—u. w. b.—paid a visit on the eve of the battle to his wife, and had connection with her. When Hanttalah was about to take leave and to rejoin the army of Islâm at Ohod, Jamylah brought four men and requested Hanttalah to bear witness to them that he had deflowered her. Being asked for the reason of this proceeding, she said: ‘Last night I dreamt that there was an opening in the sky, by which Hanttalah entered. After that the firmament assumed its former shape. My interpretation of this dream is that Hanttalah will attain martyrdom. Therefore I have brought several witnesses that they may hear from his own mouth of what Hanttalah has done to me.’ In fine, when it was morning Hanttalah put on his armour, proceeded to Ohod to join the Musalmâns, and arrived at the battle-field just when his lordship was engaged in drawing up the army in lines, and at that very hour he also attained martyrdom. Afterwards his lordship said: ‘I saw Hanttalah B. Abu A’amer being washed in mid-air [by angels].’ Abu Asad Saa’dy says: ‘I approached Hanttalah, and saw water dripping from his head. I returned and acquainted his lordship with the strange phenomenon, and on our return to Madinah he sent a person to his relict [to make inquiries on the subject]. She said: “In his great anxiety to join the Musalmâns he left me before performing the usual ablutions, and hastened to the battle-field.” For this reason he became afterwards known by the name of “Hanttalah whom the angels had washed.”’ When Abu Sofyân examined the corpses at Ohod, he was unable to find the body of the prophet among their number, and became convinced that the assertion of Ebn Qamyah was false. In biographical works it is related that the just-named accursed individual had thrown a stone at his lordship, but that the prophet uttered a prayer in regard to the five men who had made a covenant to slay him, to the effect that they might not survive the end of the year. Therefore some were killed in the battle of Ohod, and the rest of them hastened during the same year to the infernal regions. A’bdullah B. Hamyd also ran to his lordship on the day of Ohod, but Abu Dujjânah struck him suddenly with his bright scimitar, sending him with one blow to the abode of perdition. After the return of the idolaters to Mekkah, Ebn Qamyah was one day walking by himself on the top of a mountain, when a ram approached him by Divine command, and butted with such force against his abdomen with its horns that they issued from his throat, and he surrendered his soul to the possessors of hell. The affair, however, of Ebn Khuluf is as follows: He was one of the prisoners at Bedr, and as he wished to ransom himself, his lordship allowed him to depart to Mekkah. But before starting, the impudent fellow said to the seal of prophets—u. w. b.: ‘I have a horse, which I shall feed with millet till it gets fat. Then I shall mount it, sally forth against thee, and hasten to kill thee.’ His lordship replied: ‘On the contrary, I shall kill thee whilst thou wilt be riding the horse, if it so pleaseth God the Most High.’ On the day of Ohod his lordship said to his companions: ‘I am not sure whether A’bu B. Khuluf will not come unawares. When you perceive him, inform me.’ Towards the end of the battle A’bu B. Khuluf actually made his appearance on his horse, and seeing his holy and prophetic lordship—u. w. b.—he addressed insulting words to him. Therefore some of his companions said: ‘O apostle of Allah, if thou wilt permit, we shall attack him.’ His lordship, however, would not allow them to do so, and when the accursed fellow had approached near enough, the prophet took a javelin from the hand of Zobeyr, threw it towards him, struck him in his neck, and although it merely scratched it a little, he immediately turned his horse, joined his people, leapt from his horse, and bellowed like an ox, so that the idolaters asked: ‘Why this lamentation? The wound on thy neck is nothing but a scratch!’ Abu Bin Khuluf rejoined: ‘Do you know whose blow it is? I shall not survive this wound, for Muhammad has promised to kill me, and his word suffers no contradiction.’ Thus he groaned and moaned, and before the idolaters had reached Mekkah he surrendered his soul to the demons in the locality named Mararû-dz-dzahrân. It is related that Ebn Qamyah attacked his prophetic lordship—u. w. b.—with his sword, and that the hand of Ttolhah B. A’bdullah, with which he warded off the blows from his holiness, became disabled. There is a tradition that when Ttolhah was asked about the cause of the immovable state of his fingers, he replied: ‘In the battle of Ohod Mâlek B. Dzahyr, whose arrow never missed, shot one of them at his lordship the apostle, whom I shielded with my hand, but my middle-finger was hit, and it became immovable.’
When his prophetic lordship fell into a hole, as has already been recorded above, his blessed feet were scratched, and he was unable to rise again on account of the weight of the two cuirasses which he had on his body. Therefore Ttolhah B. A’bdullah assisted him, so that he rose from the ground; but as he was again, on account of his wounds and the heaviness of the coats of mail, unable to mount further, Ttolhah sat down, and that prince stepped upon the back of Ttolhah, whereupon A’li Murtadza—u. w. b.— took hold of his blessed hand, pulling him up from the hole.
Wâqidi says that on the day of Ohod Ttolhah fought with great valour and according to the best of his ability. When the idolaters surrounded the prophet—u. w. b.—he struck them right and left till he put them to flight. Afterwards his holy and prophetic lordship said concerning him: ‘If anyone desires to see a man living on earth, although he is a denizen of paradise, let him look at Ttolhah B. A’bdullah.’
Wâqidi says that on the day of Ohod the following men were also among the archers: Sa’d B. Abu Woqqâss, and Abu Ttolhah, the Anssâri, and A’assum B. Thabet, and Ssâyb B. Motta’wun, and Moqdâd B. A’mru, and Zayd B. Hâreth, and Khâttub B. Abu Balyghah, and O’tbah B. Ghazuwân, and Harâs B. Alnadzyr, and Qottibah B. A’amer B. Jadylah, and Bashyr B. Burâdah, and Abu Nâylah, and Qobâdah B. Nu’mân. It is said that during the height of the contest an arrow struck the eye of Qobâdah, so that the ball came out and was dangling over his cheek. He immediately waited upon the prince of existences—u. w. b.—and said: ‘I have a wife at home whom I love exceedingly, and she reciprocates my affection; but I fear when she beholds the socket of my eye in this condition she will be displeased.’ His lordship the prince of the righteous took pity on his condition, and reset the eyeball in its place with his miracle-operating hand, whereon it recovered its original state. It is related that in his old age Qobâdah asserted that eye to have been more serviceable than the other.
It is recorded that on the day of Ohod a number of idolaters were constantly shooting arrows at the professors of Islâm, and that Janân B. Alu’rwah was, with his brother Mâlek B. Zohayr, more assiduously engaged in that business than all the others, and was injuring the Musalmâns. Therefore his holy and prophetic lordship—u. w. b.— ordered Sa’d B. Abu Woqqâss to stand opposite to the archers and to shoot at them. He immediately complied, whereon his lordship exclaimed: ‘Well done, Sa’d! may my father and mother be a sacrifice for thee!’ That very moment Janân B. Alu’rwah shot an arrow, which happened to strike the skirts of the robe of Omm Ayman, the chambermaid of the apostle of God, who was just engaged in serving out water to the wounded. She was, however, so frightened that she fell to the ground, and a portion of her body was uncovered. His lordship, being displeased with what had taken place, handed an arrow without a point to Sa’d to shoot it at Janân. Sa’d acted as he was bid, and struck therewith the breast of Janân, so that he fell on his back, and the same spot [as of the chambermaid] became naked. Sa’d says: ‘The apostle—u. w. b.—laughed so heartily that I saw his blessed noâjed.’ This word is the plural of nâjed, and means, according to grammarians, the small teeth. Everyone, however, who has a particle of sense will understand that Sa’d used a hyperbole, because his lordship the refuge of termination—u. w. b.—never laughed so as to cause his blessed back teeth to become visible. In short, his lordship said with reference to Sa’d: ‘May God answer thy prayer!’ and the arrow of prayer having struck the target of response the wish of Sa’d was fulfilled. It is said that Abu Ttolhah, the Anssâri, was an extremely skilled archer, and had a powerful voice. On the battle-field he shielded his lordship the refuge of termination —u. w. b.—took out his arrows from the quiver, and poured them on the ground; and whenever he shot an arrow he made a noise, shouting: ‘O apostle of Allah, my life for thy life! May God make me a sacrifice for thee!’ His lordship stood in his rear, watching where the arrows were spent. The author of these lines says that if he had been present on that day he would have said to the apostle of the latter days:
Distich: I wish I were an arrow, that
Occasionally thou mayest look at me.
When the arrows of Abu Ttolhah had all been expended his lordship picked up a stick from the ground, handing it to him, and when he placed it on the bow that stick became a good arrow, which he then shot against the enemy. On that day his lordship said: ‘The voice of Ttolhah was more valuable than forty men of the army.’
Wâqidi says that on the day of Ohod an arrow struck Abudarz Ghuffâri, and that when his lordship had thrown some saliva from his blessed mouth upon the wound it became immediately well. Muhammad B. Sarkhyl has a tradition from his own father to the effect that when on the day of Ohod the Musalmâns began to flee, Mossa’b B. O’mayr, who bore the standard of the Mohâjer, remained stationary. On that occasion E. Qamyah approached him and cut off his hand with one blow of his sabre. Then Mossa’b took the banner into his left hand, exclaiming: ‘Alas for Muhammad! Is not he the prophet who was preceded by others?’ But that accursed wretch severed Mossa’b’s left hand, who repeated the above expression, and fixed with his two [stumps of the] arms the standard on his breast, whereon that black-hearted dog pierced his breast with a spear, so as to disable him. It is said that the above expression [or verse] had not yet been revealed, but that he uttered it by Divine command. When the banner fell to the ground two Musalmâns, i.e., Sowytt B. Huzymah and Abu-r-rumah, the brother of Mossa’b, intended to take it up, but the former forestalled his companion and succeeded in executing his intention. In some traditions, however, it is related that when Mossa’b was exalted to the dignity of a martyr, Allah the Most High and Glorious despatched an angel in human form to be the standard-bearer of the apostle, who said at the end of the day of battle to him: ‘Approach, O Mossa’b;’ but the angel replied: ‘I am not Mossa’b.’ Then his lordship knew him to be a celestial spirit in human shape, who was, by order of the Creator of the pious and the impious, taking care of the banner. After that Abu-r-rumah hastened forward, and preceded the apostle of Allah on the return march until they arrived in Madinah.
Wâqidi says: ‘On that day A’bdu-r-rahman B. Abu Bakr entered the lists, and asked for a champion. Accordingly Abu Bakr Ssiddyq drew his sword and sallied out to fight him [his own son] in single combat; but his lordship the refuge of termination—u. w. b.—exclaimed: “Sheath thy sabre, return to thy place, and defend us with thy life.”’
It is related that when the apostle of Allah was about to march to the pass of Ohod, O’thmân B. A’bdullah B. Moghirah Makhzûmy, being fully armed, mounted a piebald horse, and, hastening after his lordship, shouted: ‘Thou canst not save thyself—thou canst not save thyself!’ All of a sudden, however, the foot of the accursed fellow’s horse sank into one of the holes which the wicked Abu A’amer had dug to distress the army of Islâm, and he was projected to the ground. Thereon Hâreth struck his leg with a sword, disabled, and slaughtered him like a sheep, appropriating to himself the cuirass and helmet of O’thmân, both of which were extremely costly. The writer of these lines says that there is no evidence of any booty having on that day fallen into the hands of the Musalmâns, except the accoutrements of O’thmân. When the apostle of Allah heard that he had been slain, he exclaimed: ‘Thanks be to God, who has humbled him.’ After O’thmân, O’bayd B. Hajar A’amery attacked Hâreth like a wild beast, but Abu Dujjânah threw him upon the ground and cut his throat like that of a sheep, and the meaning ‘whether the truth prevails or not’ was made evident on that day. It is related that on the said day Mâlek B. Zohayr Khoshmy was shooting arrows from behind a rock at the Musalmâns and wounding many of them. Once, however, the unhallowed head of that man became visible in the rear of that stone, and Sa’d B. Woqqâss discharged an arrow with such force into his eye that it issued from the back of his head, whereon he surrendered his spirit to the owner of hell, and the Musalmâns were freed from the mischief of that accursed fellow.
Wâqidi relates that A’mru B. Thâbet had a doubt about Islâm, and that every attempt to persuade him was unsuccessful. On this occasion, however, with those who were in close attendance at the courts of monotheism, the Opener of all doors removed the padlock of carelessness which was hanging from the casket of his heart, and opened it with the key of Divine favour and guidance, so that he made a sincere profession of monotheism, snatched up his arms, rushed to the battle-field, and fought till he was wounded, falling helplessly among the dead. When he was nearly on the point of expiring some Musalmâns happened to perceive, and to ask him: ‘What was the reason of thy coming?’ He replied: ‘Love for God and for the apostle. Praise be to Allah that I have believed and attained the dignity of martyrdom!’ When this information reached the prophet he said: ‘Verily he is one of the denizens of paradise.’
Wâqidi says that on the day when the prince of the righteous—u. w. b.—was fighting the infidels in the battle of Ohod, Majaryq, who was a priest among the children of Esrâyl, said to his people: ‘O ye Jews, I swear by God that you are certainly and verily aware that Muhammad is the apostle of the Lord, and that it is incumbent upon you to succour and to aid him; but you nevertheless hate him.’ After he had said these words he desired to leave Madinah, and to join the army of Islâm, but the Jews said: ‘Woe betide thee! To-day is Sunday.’* He paid no attention to what they said, took up his arms, and ordered all his property to be given to his lordship [in case he should be slain in the battle], to dispose thereof according to his good pleasure. When he arrived on the battle-field he fought until he tasted the beverage of martyrdom, whereon his lordship said: ‘Majaryq is the best of Jews!’
It is related that A’mru B. Jamuu’, the Anssâri, was lame, and had four sons who enjoyed the happiness of being present at the battle-field. When he also insisted on accompanying the army of Islâm, the people hindered him, saying: ‘Do not go. Thou art lame, and thy sons are in attendance upon his lordship the apostle.’ He replied: ‘You are giving me fine advice! Am I to let them go to paradise, and myself sit here with you?’ His wife Hind B. A’bdullah B. Huzâm said: ‘I think he will return fleeing!’ When A’mru heard these words he armed himself and prayed as follows: ‘O God, drive me not back to my family!’ After he had left the house some of his friends advised him to return, and to withdraw his feet into the skirts of safety; but A’mru would not comply, joined his lordship the refuge of apostleship—u. w. b.— represented to him the unwillingness of his friends to let him go, and expressed the hope of entering paradise in spite of his lameness. His lordship exclaimed: ‘Verily God has ennobled thee, and has exempted thee from the duty of fighting.’ But when A’mru repeated his petition, the apostle ordered the people not to dissuade him any longer. Abu Ttolhah says: ‘A’mru walked to the battle-field, and exclaimed: “I swear by God that I covet paradise.” His son also followed him, and both fought till they were killed.
Wâqidi says: ‘On that day A’ayshah proceeded with a number of women to the scene of the combat, to ascertain the result, the usage of keeping females segregated from males not having yet become current. On the road she met the wife of the lame A’mru, who had loaded her husband, her brother and her son upon a camel, to convey them to Madinah, and asked her for news. Hind replied: “The apostle of God is safe and sound, and after that any other calamity is easily bearable.” Ssiddyqah continued: “Who are these?” Hind replied: “My husband A’mru, my brother A’bdullah, and my son Hallâd, whom I am taking to Madinah to be buried.” Meanwhile the camel of Hind had knelt down, and A’ayshah said: “The camel is unable to walk on account of its heavy load.” Hind rejoined: “I think something else is the matter, because I usually put such a load on this camel as other people place upon two, and it never shows any signs of fatigue.” Then Hind urged the camel on towards Madinah, but after a short while it again knelt down. Accordingly she turned its head towards Ohod, and, lo, it progressed quickly. When Hind arrived in Ohod she waited upon his lordship the apostle and informed him of what had taken place, whereon he exclaimed: “Verily the camel is predestined.” It is related that his lordship asked, “O Hind, has A’mru said nothing?” She replied: “When he departed to Ohod he turned his face towards the Qiblah of prayer, uttering the words: ‘O God, do not drive me back!’” Then his lordship said: “For this reason the camel would not progress!” He also added: “O Hind, thy husband, brother and son are together in paradise!” Hind exclaimed: “O apostle of Allah, intercede with God that I may likewise join them.”’