The author of the Mostaqadza relates that, according to the ‘Names of Places,’ Mowtah with Hamza is the name of a village of Bolqâr in the country of Syria, and that without Hamza it means a state of lunacy or swoon. In the commentary of Ebn Hajar we read that most of the traditionalists spell Mowtah with Hamza, but that it is not hamzated by some. Wâqidi says: ‘The reason for this campaign was that his holy and prophetic lordship—u. w. b.—had sent a letter to the Governor of Bossra [in Syria], which was to be delivered to him by Hâreth B. O’mayr Azdy; but when the letter had reached Mowtah, he was met by Shorahbyl B. A’mru Ghasâny, who was one of the Amirs of the Qayssar, and who asked him: “Where art thou travelling to?” He replied: “To Syria.” Then Shorahbyl caused him to be slain, and this was the only one of the envoys of the best of prophets and apostles who was killed. When his lordship was informed of this event he became angry, informed the people of the murder of Hâreth, and ordered Musalmân troops to march to Syria and attack the enemy. Accordingly preparations for a campaign were made by order of his lordship, and an army of three thousand men assembled in a place called Jaraf. When all the arrangements of the troops of Islâm had been completed, his lordship held matutinal prayers and addressed them as follows: “I appoint Zayd B. Hârethah to be your commander; and if he be killed, Ja’fer B. Abu Ttâleb is to take his place. If Ja’fer falls, A’bdullah B. Ruâhah is to command you; and if he be likewise slain, the professors of Islâm are to elect one of their own number to be their general.” On that occasion there was a Jew present, who said: “O father of Qâsim, if thy claim to prophecy be true, every man whom thou hast mentioned as a commander will be killed; because when the prophets of the children of Esrâyl sent an army against the enemy, and appointed even one hundred individuals in this manner, they were all slain.” After that the Jew said also to Zayd: “O Zayd, I assure thee that, if Muhammad be a [true] prophet, thou wilt not return from this expedition.” Zayd replied: “I bear witness that he is a prophet, veracious and beneficent.” When the army of Islâm marched, his holy and prophetic Iordship accompanied it as far as Thanyatu-l-wodaa’, where he halted. The Musalmân troops being drawn up around him, his lordship said: “Fight in the name of Allah the Most High and Glorious, killing His and your foes who are in Syria. There you will find men who live in monasteries, separated from mankind. Do not injure them. Spare also the lives of all women and suckling babes. Do not fell date or other trees, and do not destroy houses.”’
It is related that A’bdullah B. Ruâhah said: ‘O apostle of God, order me to do something.’ He accordingly said: ‘Thou art going to a town where there is but little adoration; therefore thou must pray much.’ A’bdullah continued: ‘O apostle of God, order me to do something more.’ He then added: ‘Think much of God, for He will aid thee in all thy petitions.’
Zayd B. Arqum says: ‘I was living in the shadow of A’bdullah B. Ruâhah’s protection and obeyed him, and I never saw a man taking better care of orphans than he did. When he went to Mowtah I accompanied him, and was mounted in his rear when we travelled. Whilst on this journey he recited one night verses which wafted the odour of martyrdom to my nostrils, so that I began to weep; but he calmed me, saying: “My son, what injury will it be to thee if God the Most High grants me martyrdom, and I am delivered of this world and of its vicissitudes?” After this conversation he alighted from the camel, prostrated himself, and prayed much, with several flexions. After he had terminated his devotions to the Supreme Judge and Granter of Requests, he said to me: “Son, it is probable that God the Most High and Glorious will respond to my prayers, and will allow me to taste the beverage of martyrdom, conferring that sweet pleasure upon me.”’
It is related that when Shorahbyl, who was the assassin of Hâreth, had been informed of the approach of the army of Islâm, he made preparations for war and contention by assembling an army, the numbers whereof covered the mountains and the plains. The Musalmâns, on their part, marched till they arrived in Wâdy-l-qara, where they halted, and to which place Shorahbyl despatched his brother Sadûs with fifty men for the purpose of reconnoitring; but they were surprised by the Musalmâns, who killed Sadûs. When Shorahbyl was apprised of the death of his brother he became frightened, took refuge in a fort, and sent his other brother to the Qayssar, who was at Balqâ, to ask for reinforcements. The Qayssar accordingly sent a great multitude to aid Shorahbyl, who was also joined by the idolaters of the Arab tribes, so that the numbers of the opponents surpassed one hundred thousand. When the Musalmâns heard this news they halted at the station of Moghân, consulted each other, and said: ‘We must submit the state of affairs to the cognizance of the apostle of God, who will be able either to recall us or to send us reinforcements.’ A’bdullah B. Ruâhah, however, encouraged the troops, and spoke to them as follows: ‘O people, are you disliking an object for attaining which you have left your country, namely, martyrdom? Verily, we have never gained a victory by the multitude of our numbers. On the day of Bedr our army was very small, and we had not more than two horses; but Allah the Most High has not refused us the victory. Now we must all agree to fight unanimously, because there are only two issues, i.e., victory or martyrdom. If the former is our share, no one will complain; and if the latter, we shall go to paradise and meet our friends who have been honoured with martyrdom.’ The Musalmâns approved of the proposal of A’bdullah, marched towards the enemy, and reached the village of Mowtah.
Abu Haryrah* says: ‘At Mowtah I beheld the army of Heraclius. The great number of our opponents and their [bright] accoutrements dazzled my eyes. Thâbet B. Aqdâm said to me: “Abu Haryrah, perchance thou art amazed at the great number of the enemy.” I replied: “Yes.” He continued: “Thou hast been present at Bedr, where God the Most High and Holy has vouchsafed us the victory not by the magnitude, but by the smallness, of our numbers.”’
It is related that when the two armies approached each other, and the lines were drawn out—
Distich: The sea of contest boiled,
And the warriors roared.
Zayd B. Hârethah grasped the standard, placed the foot of bravery into the plain of contest, and fought till he attained martyrdom by a spear-wound. After him Ja’fer B. Abu Ttâleb took charge of the banner, capered forward on his horse, and attacked the foes, who overpowered him and sliced off his right hand, whereon Ja’fer held the flag with his left; but when that was likewise cut off he clenched the banner with [the stumps of] his arms, till a [Byzantine] Greek struck his waist with a sabre and divided him in twain. Then A’bdullah snatched up the banner, and fought till he [also] attained martyrdom. Thâbet B. Aqdâm the Anssâri thereon grasped the flag, and exclaimed: ‘O Musalmâns, name a commander!’ The professors of Islâm accordingly elected Khâled B. Alwolyd, and when he took the command after Thâbet had likewise fallen the Musalmâns began to flee, despite of all his entreaties [to the contrary]. When, however, one of the valiant professors of Islâm exclaimed ‘It is better to be slain in battle than to run,’ the Musalmâns were comforted, returned, and fought till night. The next morning Khâled arranged the lines, and changed the position of the army in such a manner that the enemies thought the Musalmâns had obtained reinforcements. Therefore they became afraid and fled. Khâled then pursued the fugitives, and displayed great feats of prowess. It is related that Khâled said: ‘On that day my sword broke in my hand, but I had a Yemeni sabre left.’ After Khâled had terminated his pursuit of the enemy he turned towards Madinah; but besieged during the march a fort, the inhabitants whereof had slain a Musalmân when the army was advancing to Mowtah. The fort having been conquered, a number of the wicked, who were dwelling in that locality, met their deaths at the hand of Khâled.
It is related that when the two armies, i.e., the Musalmâns and the forces of Shorahbyl, were standing opposite to each other the curtain [of separation] disappeared, so that the battle-field became visible to his holy and prophetic lordship, who informed the companions concerning the state of those who were at Mowtah, saying: ‘Zayd has taken the flag and was struck; then Ja’fer took it and was struck; then Ebn Ruâhah took it and was struck.’ The prince of the righteous—u. w. b.—continued to speak thus, whilst tears were flowing from his blessed eyes upon his blessed cheeks. He continued: ‘After Ebn Ruâhah [had also fallen] a sword of the swords of God the Most High and Glorious snatched up the banner, and the victory was gained by His power.’ By the sword of God he meant Khâled B. Wolyd, who was on that day surnamed ‘the sword of God.’ His lordship said with reference to Ja’fer B. Abu Ttâleb: ‘He has entered paradise, and God the Most High has given to Ja’fer two wings of red rubies, instead of his two hands, so that he may fly wherever he likes, and for this reason he will be surnamed “the flying Ja’fer.”’ A’bdullah B. A’bbâs says: ‘One day Asmâ, the daughter of O’mys and wife of Ja’fer, was sitting in the assembly of his lordship the refuge of the apostolate— u. w. b.—when the latter exclaimed: “O Asmâ, this is Ja’fer B. Abu Ttâleb, who has arrived with Jebrâil and Mykâyl, bringing salutations and the following news: ‘When I fought the enemy I received seventy-two wounds. I held the banner in my right hand, but that was cut off; then I took it in my left, which was likewise cut off. God the Most High has, however, given me two wings in lieu of my hands, so that I may fly about in paradise with Jebrâil and Mykâyl wherever I like, and that I may eat those fruits of paradise which are most palatable to me.’” Asmâ replied: “Let Ja’fer rejoice at whatever the Creator has bestowed upon him, but I fear that if I repeat the above words to the people they will accuse me of falsehood. If thou, O apostle of God, impartest to them the information, they will certainly believe and will acknowledge his excellency.” Accordingly, when the companions had assembled around his lordship, he narrated a portion of the virtues of Ja’fer at the request of Asmâ.’
It is on record that three or four days after the apostle of God had informed his companions about the events of Mowtah the news of the battle between the enemies and the Musalmâns arrived in Madinah, and when one of the combatants of Mowtah, Ya’ly B. Sanyah by name, entered the august assembly of his lordship the prince of the world, the latter asked: ‘Ya’ly, shall I give thee news, or wilt thou give us some?’ Ya’ly replied: ‘O apostle of God, give thou the news.’ His holy and prophetic lordship thereon narrated the state of affairs, and Ya’ly exclaimed: ‘I swear by that God who has sent thee in reality that thou hast omitted none of the events of the people.’ His lordship continued: ‘God, whose name be blessed and sanctified, had taken up the region and placed it before my eyes, to let me see the battle-field of my companions.’ There is likewise a tradition of Asmâ, the relict of Ja’fer, that she said: ‘On the day when the news of my husband’s martyrdom arrived I was tanning a hide, and after that I washed the heads and faces of my children, Muhammad and A’bdullah, whom I afterwards suckled. A short time had elapsed when the apostle of God entered the house and asked for the children of Ja’fer, whom I then produced. He kissed and smelled them, then he took them into his arms and fondled them. I perceived, however, signs of grief on his blessed forehead, and asked: “O apostle of God, perhaps thou hast received news about Ja’fer?” He replied: “Yes; my cousin and brother Ja’fer has attained martyrdom, and my friends were slain with him.”’ Asmâ continues: ‘I rose. My great distress and impatience caused me to break out in wailings, so that most of the women of Madinah assembled in my house, and the apostle of God exclaimed: “Asmâ, speak no nonsense, and strike not thy breast.” He then departed, with his heart full of sorrow and his eyes full of tears, to the house of Fattimah Zohrah, whom he found also weeping and lamenting for the loss of Ja’fer.’ Asmâ says: ‘The heart-burning of the apostle of God increased when he saw the tears of his darling, but he said: “If you bemoan any person [after this], bemoan him as you do Ja’fer.”
Distich: Luckless eye! where is thy gory stream?
If thou canst weep blood for Ja’fer, do so!
His lordship then continued: “Prepare food for the family of Ja’fer, because they are mourning for their relatives, and have no time for cooking.”’ A’bdullah B. Abu Bakr says: ‘On account of this hint of the prince of existences—to whom the most excellent greetings—regarding the family of Ja’fer, the custom of sending victuals to grief-stricken persons has survived till our times in Madinah.’ The author of the Mostaqadza relates that, according to a statement in the Ssahyh of Bokhâry, whenever Ebn O’mar greeted the son of Ja’fer, he said to him: ‘Salutation to thee, O son of him who has two wings!’
Wâqidi states that the apostle of God gave to the family and children of Ja’fer three days to mourn for him, and that afterwards he went to their house, saying: ‘Weep no longer for my brother Ja’fer, and distress not his children any more.’ It is related of A’bdullah, the son of Ja’fer, that he said: ‘When we were brought to the apostle of God a stream of bitter tears flowed from our eyes, and all our limbs trembled. When he beheld our miserable condition the wounds of his heart again bled, and his sorrow increased. He ordered a barber to shave our heads, and said: “Muhammad, the son of Ja’fer, resembles my uncle Abu Ttâleb, but A’bdullah is the darling of the people and of the creation. He is like me in features and in manners.” Then he took me by the hand, raised it, and said: “O Lord, give pious successors to Ja’fer, and vouchsafe them Thy blessing.” Then our mother approached the lord of apostleship—u. w. b.—representing our helpless and unprotected condition, so that he began to weep. He then asked: “Fearest thou that misfortune and poverty will overtake them whilst I am their protector in this world and in the next?”’ A’bdullah says: ‘One day the apostle of God saw me selling a sheep, and exclaimed, “O God, bless his transaction!” And after that I became very lucky in buying and selling.’
It has been noticed above that one of the conditions [of the Treaty] of Hodaybiah was that the Musalmâns should not injure any allies of the Qoraish, and the latter were to deal in the same way [towards the allies of the Musalmâns]. At that time the Khozaa’h, to whom the ancestors of A’bd-ul-Muttalleb had belonged, presented their compact to his lordship, who, being aware of their connection with A’bd-ul-Muttalleb, admitted them at their own request into the league, so that every treaty concluded during the time of ignorance should be even more binding in the time of Islâm. At that time also the Bani Bakr entered into an alliance with the Qoraish, although before the promulgation of Islâm enmity had subsisted between these two clans —i.e., the Bani Bakr and the Khozaa’h—and they had waged war against each other. After the mission they became so apprehensive of the success of the apostle of God that they ceased quarrelling with each other. When, however, in consequence of the Treaty of Hodaybiah, the idolaters were liberated from their apprehensions concerning the Musalmâns, they relapsed into their former enmity, which happened as follows: One day a man of the Bani Dhyl, who are a portion of the Bâni Bakr, spoke insulting words about the apostle—u. w. b.—which were heard by a slave of the Bani Khozaa’h, who reprimanded the above-named individual, but was grievously beaten by him. After that the man of the Bani Dhyl took refuge with the Bani Bakr and the Bani Nafâsah [the latter being a subdivision of the former], endeavouring to induce them to attack the Bani Khozaa’h. They assented, and also desired the Bani Madyh to aid them, who, however, refused to comply. The Bani Bakr then returned to the Qoraish, who broke their treaty with the lord of apostleship, and assisted the Bani Bakr with arms and other appliances of war. Some of the Qoraish nobles, such as Sohayl B. A’mru, and Hoyttab B. A’bdu-l-u’zza, and Akramah B. Abu Jahl, and Ssafuwân B. Ommyah, and Mukraz B. Hafass, went even so far as to disguise their persons, tying veils over their faces, and joining in this manner their confederates, the Bani Bakr, with whom they surprised the Bani Khozaa’h in the night, the result being a dreadful contest, which was carried even into the territory of the sanctuary, and twenty men of the Khozaa’h were slain. In their distress the latter spoke as follows to Naofel B. Moa’wiah, who was the chief of the Bani Bakr: ‘O Naofel, fear God and respect His sanctuary!’ Naofel replied: ‘Your admonition is worthy of regard, but at present I have no occasion to fear God, because you have been accustomed to steal the goods of the pilgrims to the sanctuary, and now you have been punished for it.’ When the Bani Khozaa’h became tired of struggling and fighting, they threw themselves into the mansion of Râfi’. Then Hodzayl B. Warqâ Khozaa’y and the Bani Bakr, as well as the Qoraish nobles, thinking that nobody had recognised them, went to their respective domiciles.
After the idolaters of Mekkah had committed this act of treachery, they repented of what they had done, and were sorry for having broken their covenant. Accordingly, Hâreth B. Heshâm and A’bdullah B. Abu Rabya’h went to Abu Sofyân B. Harb, and said: ‘An event has taken place which cannot be concealed, and a calamity has occurred which we must remedy. For if we cannot arrange this affair, Muhammad will take up arms against us, and will shed our blood to avenge those of the Khozaa’h who have been slain.’ Abu Sofyân replied: ‘My wife Hirda has dreamt a dream which frightens me greatly.’ They asked: ‘What was it?’ He continued: ‘She dreamt that she had seen blood flowing from the direction of the Hajbon* towards Mekkah, until it reached the sanctuary, where it stagnated awhile and then disappeared.’ This vision augmented also the fear of the hearers, and Abu Sofyân continued: ‘I swear by God that the slaughter was committed neither by my advice nor approbation, but Muhammad and his companions will think that I have been the originator of that untoward affair and blameworthy event. I must therefore go to Madinah and renew the peace ere the information reaches Muhammad.’ In short, the opponents were greatly dismayed, and Abu Sofyân made preparations for his journey.
It is related that on the morning which preceded the night of the defeat of the Bani Bakr, his holy and prophetic lordship—u. w. b.—addressed to Ssiddyqah [i.e., A’ayshah] the following words: ‘Verily, a misfortune has befallen the Khozaa’h.’ A’ayshah replied: ‘O apostle of God, thinkest thou that the Qoraish will dare to break the peace after they have been subdued by the sword?’ He replied: ‘They break the treaty to fulfil the purpose of God.’ She asked: ‘What purpose is it, O prince of existences?’ He answered: ‘It will be a good one.’ It is related that Maymûnah—u. w. b.—said: ‘When the apostle came out from the water-closet, he exclaimed: “Aid, aid!” I asked: “O apostle of God, with whom art thou conversing?” He replied: “The speaker of these Rajaz verses is one of the Bani Ka’b, of the tribe Khozaa’h, who asks aid from me, and says: ‘The Qoraish have assisted the Bani Bakr in their night-attack upon us.’”’ It is related that when three days had elapsed after this event, A’mru B. Sâlem Khozaa’y arrived in Madinah with forty men of his friends, and when his holy and prophetic lordship—u. w. b.—was sitting in the mosque with his companions, he was admitted to the felicity of kissing his feet, and standing opposite to that prince, he recited an elegy relating the destruction of the peace by the Qoraish, the transgression of the Bani Bakr, and the weakness of the Khozaa’h. After this elegy had been completed, the apostle of God said: ‘I thank thee, A’mru.’ Then he rose, dragging his blessed Redâ [wrapper] after himself on the ground, and said: ‘May I not receive help, if I do not give help to the Bani Ka’b in the same way as I would help [to save] my own life!’ At the same time he also dismissed the Khozaa’h men, ordering them to disperse in the Wâdys. In some biographical works it is also narrated that when the Khozaa’hs had informed his lordship the refuge of termination—u. w. b.—that Anus B. Wohum had derided him, and that they were angry for it, his lordship exclaimed: ‘Let his blood be shed.’ When Anus heard this news he came to Madinah with Naofel B. Moa’wiah, and recited in the august assembly of his lordship the Mussttafa an elegy of homage and excuse, after which Naofel said: ‘O apostle of God, thou pardonest the transgressions of all who have sinned against thee. Indeed, there is not a man of us who had not borne enmity to thee while we were in ignorance, but through thee we have obtained [Divine] guidance. O apostle of God, the people are accusing Anus falsely.’ The apostle of God, however, retorted: ‘Do not inculpate the people falsely. Because in Tahâmah, far and wide, I have not met with more veracious men.’ Naofel then became silent, and his lordship continued: ‘I pardon Anus.’ Naofel said: ‘May my father and mother be a sacrifice for thee.’ The author of these pages remarks that there are objections against [the correctness of] this tradition, but as the present work is merely a compendium, he refrains from recording them in this place.
Chroniclers narrate that before Abu Sofyân had arrived in Madinah his lordship said: ‘I fancy Abu Sofyân is coming to advise me to renew our treaty, and to prolong the stipulated time of the peace; but he shall return disappointed and sad.’ When Abu Sofyân arrived in Madinah, after duly performing the journey, he went, according to one tradition, first to his daughter Omm Jamilah—who had been enrolled in the ranks of the mothers of the Musalmâns* —and was about to sit down on the bed of his holy and prophetic lordship—u. w. b.—but Omm Jamilah folded up the bed, whereon Abu Sofyân asked: ‘Daughter, considerest thou me unworthy of the bed, or the bed of me?’ She replied: ‘This is the bed of the prince of the clean and the pure, but as thou art allied to idolatry and defilement, I have not considered thee worthy to sit on the bed.’ Abu Sofyân continued: ‘Evil has befallen thee since we separated, because thy good manners are changed, and thy noble qualities altered.’ She, however, rejoined: ‘I thank Allah that He has blessed me with Islâm, and has bestowed upon me the favour of [Divine] guidance. I am amazed that thou who art the leader of the Qoraish and the prince of thy nation, a man enjoying glory, possessing the government, endowed with intelligence and penetration, hast not become a Musalmân, but worshippest a stone, which can neither see nor hear, and from which neither evil can be feared nor good can be expected.’ Abu Sofyân rejoined: ‘In addition to thy impudence, thou askest me to apostatize from the religion of my ancestors and forefathers, to abandon their gods, to adopt the religion of Muhammad, and to follow him.’ After uttering these words he left the house of his daughter, and met his lordship; but though he insisted much on the renewal of the treaty and the prolongation of the truce, he received no satisfactory reply. Then he went to Abu Bakr with the same proposal, but he replied: ‘I have no authority.’ Therefore he applied in a despondent and sad mood to O’mar, who gave him an angry reply. Then Abu Sofyân applied to the exalted threshold of the princess of the women of this world, namely, Fattimah Zohrah—u. w. b.—saying: ‘I request thee to take us under thy protection.’ She, however, replied: ‘I am a woman, and my protection is of no account.’ But Abu Sofyân continued: ‘Thy sister Zaynab had given quarter to her husband Abu-l-a’ass, and Muhammad respected it.’ Fattimah rejoined: ‘I undertake no affair without the command of the apostle of God.’ Abu Sofyân continued: ‘Instruct [thy sons] Hasan and Hosayn to endeavour to attain my purpose.’ Fattimah said: ‘My children are small, and can do nothing without the permission of his lordship.’ Then Abu Sofyân went to A’li, and said: ‘O father of Hasan, thou art more closely related to me than others, and must intercede for me with Muhammad, that he may renew our treaty, and prolong the armistice.’ But A’li replied: ‘Woe betide thee, O Abu Sofyân, for trying to bring on a negotiation which his lordship the apostle dislikes.’ Abu Sofyân said: ‘I am distressed, and do not know how to act. Tell me what to do, for I am helpless.’ A’li Murtadza—u. w. b.— replied: ‘Thou art the prince of the nation, and canst do nothing better than to rise in the midst of the people and to exclaim: “I have induced the people on both sides to agree to the prolongation of the armistice.”’ Abu Sofyân asked: ‘Shall I be successful if I act as thou sayest?’ A’li Murtadza—u. w. b.—replied: ‘I do not know whether thou wilt attain thy purpose by this means, but I know of no other means.’ Abu Sofyân accordingly rose in a solemn assembly, and exclaimed: ‘O ye people, be ye aware, and let it be known unto you, that I have got men on both sides to agree to my proposal, and that I believe Muhammad will not reject my petition.’ After that he went to the assembly of the lord of existences—u. w. b.— represented his case, and said: ‘O Muhammad, I do not think thou wilt reject my petition.’ But his lordship uttered nothing in reply, except the words: ‘O Abu Sofyân, thou sayest so.’ Then Abu Sofyân returned to Mekkah, but his absence having been prolonged, the Qoraish imagined that he had adopted the orthodox religion and abandoned idolatry. After duly traversing the distance, Abu Sofyân arrived in Mekkah, entering his house during the night. His wife Hinda said: ‘Thou hast stayed so long that the people are suspicious of thy having become a follower of Muhammad. Nevertheless, all will be right if thy journey has been successful.’ Abu Sofyân then narrated to Hinda what had happened to him, but she struck his breast with her foot, saying: ‘An evil ambassador art thou! A’li has made sport of thee!’ In the morning Abu Sofyân paid a visit to two idols, called Asâf and Nâylah, and after having offered a sacrifice and sprinkled the blood thereof on their heads, he said: ‘As long as I am alive I shall not cease to worship you.’ From this proceeding the Qoraish concluded that he had remained steadfast in unbelief and aberration. The idolaters thereon asked him how he had succeeded, and what he had effected in his business. But after Abu Sofyân had narrated everything, they said: ‘Thou hast done nothing and hast accomplished nothing. Thou hast neither brought news of war, that we may prepare for it and be ready, nor of peace, that we may sit down comfortably in our houses. A’li, the son of Abu Ttâleb, has made fun of thee by instructing thee to afford protection, and to give quarter on both sides.’