CONQUEST OF THE FORT QUMÛSS, AND OF ALL THE STRONG­HOLDS, BY THE PROWESS OF A’LI THE COMMANDER OF THE FAITHFUL.

When the army of the professors of Islâm was engaged in beleaguering the fort of Qumûss, his holy and prophetic lordship was suffering from headache, and could therefore not be present in the fights, but gave every day audience— in conformity with the inspirations of his luminous mind and the dictates of his sunlike intellect—to the Mohâjer and Anssâr nobles, handing the victorious standard to one of the companions, and sending him to the battle. As the just-mentioned fortress was extremely strong and well pro­tected, it could not be taken. Therefore Fârûq the greater, having one day received the banner, advanced with a number of the defenders of the glory of Islâm to the base of the fort of the benighted idolaters; but the reflection of victory failed, despite his great efforts, to manifest itself on the speculum of his mind. The next day Ssiddyq the greater took the standard, and hastened with a number of warriors and heroes to fight the professors of aberration. Both parties fought obstinately: he was, however, doomed to return unsuccessfully. The third time O’mar B. Alk­hattâb again attacked the garrison of Qumûss with great impetuosity, but was disappointed; and when the [sun] the sovereign of luminaries advanced with his golden banner to subdue the regions of the west, the prince of Batthâ and Yathrab [i.e., of Mekkah and Madinah] uttered with his pearl-dropping and miracle-working lips the following words: ‘To-morrow I shall give the standard to no one but to the hero of attack who never flees, who loves God and the apostle, and whom God and the apostle love. Allah will give us the victory through him.’

It is said that A’li—may Allah ennoble his countenance! —was in the beginning of this Ghazâ prevented from taking part therein by ophthalmia, and had remained in Madinah; but his luminous mind could not bear to be separated from his lordship, and therefore he went, in spite of his malady, to kiss the head of the apostle of God, whom he met on the road, but according to another tradition after his arrival in Khayber.

Sahal B. Sa’d Saa’dy says that during that night, when the lord of apostleship had uttered the above-mentioned words, a discussion took place among the companions to which of them he would give the standard [of command]. Burydah Alhassyb narrates that everyone who was related to the apostle imagined he would obtain the banner; and the Qoraish thought that the person alluded to [in the above words] would not be A’li E. Abu Ttâleb, because his eyes were so affected that he could not see his own footsteps. When, however, the ears of the Commander of the Faithful were loaded with the bright pearls of the words of his lordship the prince of the righteous, he said: ‘O God, no one can take what Thou refusest to give, and no one can refuse to accept what Thou choosest to bestow.’ Next day, when the eyes of mankind were brightened by the light of the world-illuminating sun, the lucky mortals who were able to clench the sides of tigers in the fire of battle, and to place in the height of the fight their hands into the throats of whales, made their appearance at the holy tent-door of his lordship the refuge of apostleship, and every one thought that this great felicity and excellent gift would fall to his own lot. Sa’d B. Woqqâss says: ‘I knelt down opposite to the apostle of Allah, and then rose, hoping to obtain the flag.’ It is related of Fârûq the greater that he said: ‘I never wished to be commander except on that day.’ When his lordship the Mussttafa—u. w. b.—came out of the tent, he asked, ‘Where is A’li E. Abu Ttâleb?’ and on all sides vociferations arose to the effect of his eyes being sore, and that he could not distinguish his own feet. He, however, commanded: ‘Bring him here.’ Accordingly A’li was pro­duced, whereon his lordship placed his head upon his own blessed thigh, and threw a little saliva from his blessed mouth into the eyes of A’li. According to another tradition, however, he first poured the saliva on his own hand, then smeared it on A’li’s eyes, and said: ‘O God, protect him from heat and cold.’ A’li Mortadza—u. w. b.—says: ‘By the blessing of the apostle of God, after that I no longer felt either cold or hot.’ Ebn Abu Layly says: ‘During the greatest heat A’li—u. w. b.—used to wear a robe stuffed with cotton, experiencing no inconvenience; and during the most inclement weather a thin garment, without the least injury.’ It is related that A’li, having been immedi­ately relieved of his ophthalmia [by the above operation], the prophet handed him the flag, saying: ‘Do not look at it until God the Most High and Glorious causes thee to conquer Khayber.’ After A’li had advanced a short dis­tance he shouted: ‘O apostle of God, how shall I fight them?’ His lordship the prophet replied: ‘Fight them till they bear witness that there is no God but Allah, and that Muhammad is the apostle of Allah. If they do that, they and everything they possess will be safe, and their account will be with God.’ According to another tradition, A’li the Commander of the Faithful said, when he had received the banner and proceeded a short way: ‘O apostle of God, shall I fight them until they become [Musalmâns] like ourselves?’ His lordship replied: ‘O A’li, do not be in haste to fight, but march till thou arrivest in their midst, and then invite them to accept Islâm, and inform them of the duties imposed upon them by the Almighty; and I swear by God that if a single individual obtains [Divine] guidance from Allah the Most High through thy instrumentality, it will be of more advantage to thee than the red-haired camels which thou givest as alms for the sake of God the Most High and Glorious!’

Some allege that the apostle of God dressed A’li Mortadza in his own cuirass, girded him with the Dhu-l-fiqâr, and handed to him the victorious standard. A’li started, and when he arrived in the vicinity of the fort of Qumûss he erected his banner on a hillock of stones. A Jewish priest then appeared on the rampart, and asked: ‘Possessor of the standard, who art thou, and what is thy name?’ The lion of attack replied: ‘I am A’li, the son of Abu Ttâleb.’ The Jew thereon turned to his own people, and said: ‘I swear by the Pentateuch that you will be conquered!’

It is related in biographical works that the first men who came out from the stronghold with a legion of assailants was Hâreth the Jew, brother of Maharrab.* He attacked the Musalmâns, and caused some of them to attain martyr­dom; A’li the Commander of the Faithful, however, approached Hâreth, and sent him to hell with one blow of his scimitar. When Maharrab became aware that his brother had been slain, he put on his armour and sallied forth with a number of men to avenge his death. Maharrab was a tall and corpulent warrior, the point of whose spear weighed three Manns, and none of the combatants of Khayber equalled him in bravery. He wore two cuirasses, and was girded with two swords; he had also two turbans on his head, with a helmet over them. He entered the lists and declaimed Rajaz poetry commencing with the words, ‘Verily the people of Khayber know that I am Marhab!’ [sic]. As none of the Musalmâns would cope with him in a duel, A’li, the son of Abu Ttâleb, who was the sovereign of men and lion of God, approached him, uttering with his blessed tongue the Rajaz verse, ‘I am he whom his mother has surnamed the lion!’ Hereon Marhab desired to strike A’li the Commander of the Faithful— u. w. b.—with his sword; but the Amir forestalled him, and inflicted with his Dhu-l-fiqâr such a blow on the head of that ill-fated wretch that it penetrated through the turbans and helmet to his teeth, and some historians relate that it went down to the knob of the saddle. After that the Commander and the commanded set about exter­minating the Jews, whereon seven of the principal and most valiant Khayberites fell by the scimitar of the model of saints, the remnant of the Jews retreating to the fort, and A’li—u. w. b.—pursuing them. On that occasion one of the enemies struck the Commander of the Faithful with something, so that his buckler fell down and was snatched up by one of the fugitives. A’li—u. w. b.—became so enraged at this mishap that he went to the fort of Qumûss and used the iron door thereof in lieu of a shield. It is related of the Commander of the Faithful that he said: ‘I plucked up the door of Khayber by spiritual, and not by physical, power.’ There is a tradition of the Emâm Muhammad Bâker—u. w. b.—to the effect that when A’li —may God ennoble his countenance!—took up the door of the fort and shook it the whole fort quaked therewith in such a manner that Ssofyah, the daughter of Hay, was precipitated to the ground from the top of a couch, and her face was wounded. When the lord and refuge of com­mandership —u. w. b.—had ceased fighting, he projected the door to a distance of eighty spans over his back, and though seven men of the army of Islâm tried hard, and made a united effort to turn the door from one side to the other, they were unable to succeed. In some biographical works it is related that the weight of the door of Khayber amounted to six hundred Manns, whilst some allege that it weighed three thousand Manns. They also say that seventy people were unable to lift it up; but the [true] knowledge is with Allah!

In short, when the garrison of the fort of Qumûss and the people of the strongholds of all the Khayberites beheld Hayder [i.e., lion] the Commander of the Believers per­forming such a wonderful feat, they sued for quarter, which A’li E. Abu Ttâleb granted them, with the permission of the lord of apostleship—u. w. b.—on condition that every man should be allowed to take a camel with some food, and thus to emigrate from that country, abandoning all the money, arms, and property to the professors of Islâm, with­out concealing anything, and that, if any article they desired to conceal should be discovered, they would be deprived of quarter in the same way as they had been deprived of [Divine grace to profess] the Faith.

When the news of this victory reached the august hearing of his lordship the apostle, he was glad and rejoiced much; and when A’li desired to wait upon him, he advanced several steps from his tent to meet him, embraced him, kissed both his eyes, and said: ‘I am informed of thy laudable efforts and valiant deeds. Allah is pleased with thee, and I am pleased with thee.’ According to another tradition, he said: ‘I am pleased with thee.’ The Amir was moved to tears by these words, whereon his lordship asked: ‘Are these tears of joy or of grief?’ He replied: ‘I weep for joy; and how should I not be pleased when thou art satisfied with me?’ The apostle of God said: ‘Not only I, but also God the Most High and Glorious, as well as the angels Jebrâil and Mykâyl, are pleased with thee.’

It is related that in the fort of Qumûss, the governor whereof was Kunânah B. Abu-l-haqyq, one hundred cuirasses, four hundred swords, and one thousand arrows, and five hundred bows were found. Much furniture, other property, and victuals were also collected, and the fifth portion was set aside [according to the usual custom]. It is said that when the fort of Natzârah was conquered, Kunânah had, on account of the fear which he entertained of the Moslems, concealed a camel-hide full of gold and ornaments—received as inheritance—in a certain spot in the desert under ground. It being known to his lordship that the inhabitants of Mekkah were accustomed on festive occasions and marriages to borrow money and trinkets from the Jews and to send them pledges, he entered the fort of Qumûss as soon as it had been conquered, and asked Kunânah in what place his treasures were. The latter, however, with his adherents, replied: ‘O father of Qâsim, they have been spent in our preparations for the war, and in supplying our daily wants, so that none remain.’ The apostle of God rejoined: ‘If the contrary of what you say is found to be the case, shall it be licit to shed your blood by withdrawing the [guaranteed] quarter?’ They said: ‘Yes.’ Accordingly his holy and prophetic lordship took Ssiddyq, Fârûq, A’li—Allah reward them— and also a number of Jews as witnesses in this matter. On that occasion one of the Jews of Khayber said to Kunânah: ‘If that for which Muhammad asks is with thee, or if thou knowest where it is, inform him of it; or else I swear by God that the Most High and Glorious will give him notice thereof and will put thee to shame.’ Kunânah, however, angrily reproved the Jew, and took no warning from his words. Afterwards God revealed the spot of the treasure to His apostle, who then summoned Kunânah, and said: ‘I have learnt by Divine inspiration that thou art a liar.’ Some historians relate that his holy and prophetic lordship asked Tha’labah, the son of Sollâm Abu-l-haqyq: ‘Knowest thou anything about that trea­sure?’ He replied: ‘I know nothing, but I have often seen Kunânah roaming about such and such a place in the desert, and possibly the treasure thou art in search of may be buried there.’ Accordingly his lordship the asylum of termination—u. w. b.—despatched Zobeyr with a number of Musalmâns, in conformity with the maxim, ‘Who seeketh findeth,’ to search for the treasure. When they had discovered it the Jew forfeited his life in consequence of the above-mentioned condition. Therefore his holy and prophetic lordship—u. w. b.—surrendered Kunânah to Muhammad B. Moslamah, who slew him in retaliation for his own brother. All the women of the Jews were taken with the property, but their lives were spared, and the professors of Islâm obtained possession of goods and cattle to an incalculable extent, which had belonged to the Khayberites. Ssofyah, the wife of Kunânah, fell to the share of Dahyah Kalby, to whom his holy and prophetic lordship—u. w. b.—gave something handsome in return for her. After that he manumitted and wedded her. It is related that before the conquest of Khayber, Ssofyah had dreamt that the moon had fallen into her lap. When she told this to her husband Kunânah, he replied: ‘Thou desirest to become the wife of this king who has encamped in our land.’ Thereon he struck her so that blue marks appeared under her eyes, which had not yet disappeared when her wedding was consummated, and when his lord­ship questioned her about them she gave him the above account of the matter.

When the fort of Khayber was conquered, Zaynab— daughter of the Jew Hâreth, and relict of Sollâm, the cousin of Marhab—who knew that the apostle of God was fond of the shoulder and legs of kids, slaughtered one, but mixed poison with those parts which she prepared and sent in the evening by way of a present to his lordship the apostle, who then said to his friends: ‘Come, let us sup together.’ Accordingly the kid was carved, and when the prophet—u. w. b.—took a piece of meat, and began to masticate it, he exclaimed to his companions: ‘Do not eat the kid, because its foreleg says to me: “I have been defiled with poison!” Bashar B. Abarâ, who had eaten a morsel of it, then said: ‘O apostle of God, while I was chewing it I felt disgust and aversion, but I was unwilling to spit it out, lest I might displease thee.’ And before Bashar rose from the meal his complexion changed to black, and after lingering in bad health for one year he departed this life, but according to another tradition he died immediately. The apostle of God then ordered Zay­nab and the chiefs of the Jews to be produced, and when they arrived, he asked: ‘Will you tell me the truth if I question you?’ They replied: ‘Yes.’ Then he asked: ‘Who was your ancestor?’ They answered: ‘Such and such a man.’ He rejoined: ‘You lie; for your ancestor was so and so.’ When the Jews confessed that he had spoken the truth, his lordship continued: ‘Have you put any poison into this kid?’ Zaynab replied: ‘Yes; I have done it.’ His lordship asked: ‘What was the reason for such a proceeding?’ Zaynab replied: ‘Thou hast killed my father, my uncle and my husband. I therefore said to myself: “If thy claim to prophecy be false, the people will be delivered of thee; and if it be true God the Most High and Glorious will inform thee of this matter, and no harm will befall thee.”’ Some allege that the apostle of God pardoned Zaynab, but others state that he killed her and afterwards ordered her to be crucified. The author of the Raudzatu-l-âhbâb also relates that Bashar was sick one year and then died, as well as that there are two traditions concerning Zaynab, according to one of which the prophet forgave, and according to the other he slew her, ordering her afterwards to be crucified. Some U’lamâ give credit to the narrative that she was forgiven, and others that she was killed. Others, again, endeavour to reconcile the two traditions by asserting that the prophet did not kill her for his own sake, as his lordship’s custom was never to avenge his personal wrongs on anyone, but that as Bashar B. Abarâ died by her act, he had her slain; and this is also the opinion of the author of the Raudzatu-l-âhbâb.

It is related that fifteen Musalmâns perished in the siege of Khayber, and that ninety-three Jews departed to hell. The prophet spared the lives of all the other Jews, but ordered them to emigrate. The inhabitants of Khayber represented, however, with tears and lamentations, that the professors of Islâm would stand in need of men for the cultivation of their gardens and fields. They then offered to work as hirelings in the just-mentioned pursuits without meddling at all with the government. His holy and pro­phetic lordship accordingly took pity on them, and ordered them to cultivate the fields and vineyards of that region on condition of paying one-half of the proceeds thereof into the public treasury, and retaining the other half for their wages.

Chroniclers of biographies and of traditions relate that at the time of the victory of Khayber, Hajjâj B. Khulâss Solmy, who was noted for his large property and great wealth, arrived from his tribe for commercial purposes, and had the honour of waiting upon his lordship the apostle; and the padlock of carelessness, fixed on the aperture of the casket of his heart, having been opened with the key of [Divine] guidance, he made his profession of the Faith. Having been received among the adherents of the prophet, he spoke as follows: ‘I have a great deal of property among the Mekkans, and with my wife Shaybah. If they become aware of my having professed Islâm, I shall not be able to get one farthing from them. I therefore crave permission quickly to depart to that country, and to be allowed to say what I like, so as to be enabled to collect my outstandings by hook and by crook.’ The prophet granted his request, and exclaimed: ‘Say whatever thou listest.’ Hajjâj says: ‘When I departed from Khayber, and, after traversing the distance, arrived in Radzyah Baydzâ, I encountered a number of the Qoraish, who made inquiries concerning the affairs of the apostle of God, and when they perceived me they exclaimed: “Lo, Hajjâj has come!” Turning to me, they asked: “We have heard that yonder brigand went to Khayber. Hast thou any news about him?” I replied: “I possess tidings full of joy and glad­ness for you.” They continued: “What are they?” I said: “Muhammad and his companions have suffered a grievous defeat, so that some of his friends were killed and some captured. Muhammad himself is a prisoner, and the inhabitants of Khayber have said, ‘We must not kill him here, but must convey him to Mekkah, so that we and the Qoraish may there retaliate upon him for our slain com­rades.’ I have therefore quickly come to the sanctuary to bring you this piece of information, to collect my property, and again to depart to Khayber, in order to forestall the merchants of this place, who will also go there to purchase the nice clothes and goods of the companions of Muhammad which have fallen into the possession of the inhabitants of Khayber. I shall make purchases and rejoice at the profits I will get.”’ Hajjâj continues: ‘When those men had heard what I said, they went to Mekkah, shouting: “O family of Ghâleb, Muhammad has been humbled and cap­tured. He is to be brought to Mekkah to suffer death, that we may be consoled.”’ It is related that after this rumour had spread, Hajjâj requested the idolaters to aid him in the collection of his outstandings among the people. The Qoraish were so glad that they complied with his request, and he recovered all that was due to him and had been scattered among the people, as well as the property that was with his wife. It is related that when the Musalmâns of Mekkah heard this news they crouched down on the sackcloth of mourning, becoming depressed, sad, and miser­able. In fact, they were amazed and confounded, and A’bbâs B. A’bd-ul-Muttalleb was totally unable to move; but for fear the enemies might become aware of his distress, he ordered the door of his mansion to be left open, and induced Fatham, who was noted for his beautiful voice, to declaim Rajaz poetry aloud, so that any Musalmâns hap­pening to pass by, and hearing this voice, made haste to wait on A’bbâs and to assemble around him. When they had seen him quite joyous and pleased, their minds were comforted. At the same time A’bbâs despatched one of his slaves to Hajjâj with the following question: ‘What dread­ful news is being bandied about as brought by thee? No doubt the promise of the Most High and Glorious is more valid than thy assertions.’ Hajjâj said to the slave: ‘Convey my salutations to A’bbâs, and tell him that affairs are progressing in conformity with the wishes of his friends. Tell him also that I shall pay him a visit at noon, and bring him news that will rejoice him; but it will be neces­sary to clear his house of friends as well of strangers, because the secret I have to communicate to him is not to be overheard by anyone.’ As a reward for this good news, A’bbâs manumitted the slave and made a vow to manumit ten more, for the purpose of seeking thereby to approach the Lord of Glory. Hajjâj went, according to his promise, to the house of A’bbâs, and having informed him of his own profession of Islâm, as well as about the Jews at Khayber, continued: ‘I have spread that dismal news by the permission of the lord of apostleship—u. w. b.—that I may recover my property.’ It is related that first of all Hajjâj caused A’bbâs to swear an oath to keep the news secret till three days had elapsed after his departure, and not to reveal it to anyone. Then Hajjâj took leave, and started that very night to Madinah. When three days had expired, A’bbâs donned a fine robe, perfumed himself, and halted at the gate of the dwelling of Hajjâj, whose wife he informed of the real state of affairs. Then he betook him­self to the mosque of the sanctuary, and joyfully walked round it. When the idolaters perceived A’bbâs in this state they conversed with each other, and were astonished at his alertness. The Qoraish said to him: ‘O Abu-l-fadzl,* by this promptitude thou desirest to conceal the fire of grief for Muhammad’s defeat which is burning thy heart.’ A’bbâs replied: ‘Such is not the case. I swear by God that Muhammad has conquered Khayber, has totally van­quished the clan of Abu-l-haqyq, has plundered the goods of the Jews, and has taken their women and children into captivity. Hajjâj has deceived you for the purpose of col­lecting his property.’ The Qoraish asked: ‘Where hast thou heard these words?’ He replied: ‘From the same informant who has rejoiced you with his news?’ These words distressed the infidels, but gladdened the professors of Islâm, and five days after the departure of Hajjâj the victory of Khayber had become generally known. The Qoraish were dismayed and sorry that Hajjâj had departed unscathed, and inconceivable terror overwhelmed the enemies on account of the victory of Khayber.