After Abu Sofyân had departed from Madinah with the intention to go to Mekkah, his lordship the apostle began to make preparations for an expedition to Mekkah, and informed Ssiddyq the greater of his purpose, with the injunction to reveal it to no one, and uttered with his wonderfully eloquent tongue the following words with reference to the Qoraish: ‘O God, blind their eyes, so that they may not see us except suddenly!’ Then he despatched couriers to the encampments and the Arab tribes around Madinah, inviting them and every man who believed in the Lord of Glory and in the day of the resurrection to make his appearance in Madinah on the first day of the month Ramadzan perfectly ready and armed. He also ordered the companions to make preparations for the campaign, to get ready the arms and appliances of war; he also ordered that no pilgrims should go to Mekkah, lest they might convey to the Qoraish the news of the approach of the professors of Islâm.

Meanwhile, however, Hâttub B. Abu Ttoba’h wrote a letter to the Qoraish princes as follows: ‘His holy and prophetic lordship is engaged in preparations for a campaign and collecting an army. Most likely the destination of his lordship is no other than Mekkah. I desired to oblige you, and have therefore indited this epistle. Farewell!’ Hâttub had given this letter to a woman, who concealed it in her hair, and departed to Mekkah. Jebrâil having informed his lordship of this matter, he called A’li B. Abu Ttâleb, Zobayr B. Ala’wwâm, and O’mar Yâser, to whom he said: ‘Go as far as Raudzat Khâkh, and there you will find a woman carrying a letter. Capture that woman and bring the letter.’ When A’li the Commander of the Faithful and the other [two] companions arrived in Raudzat Khâkh, they [found and] asked the woman for the letter, but she denied having one. Being unable to find it, they intended to return, but A’li, the son of Abu Ttâleb, exclaimed: ‘I swear by God that the apostle of Allah has not told me an untruth.’ He then drew his sword and threatened to kill the woman, and she, being frightened, pulled out the letter from its place of concealment and handed it to A’li, who carried it to his lordship. The latter immediately summoned Hâttub, and asked: ‘What has led thee to this step?’ Hâttub replied: ‘O apostle of God, I swear by Allah that I believe in Him and His prophet, and that in this matter I have not changed or altered my religion, nor become a hypocrite! I am one of the confederates, but not of the clansmen of the Qoraish; and have no one in the sanctuary to take care of my family and of my property, contrary to all the refugees [Mohâjer] who are enrolled among thy companions, every one of whom has relatives in that country to take care of his possessions. My object in writing this letter was to oblige the Qoraish, so that the sight of that epistle might induce them not to forget to mind my family and property.’ His lordship the prophet said to the companions: ‘Be ye aware and know that Hâttub has told you the truth!’ O’mar B. Alkhattâb, however, turned to Hâttub, and said: ‘May Allah slay thee! Hast thou written a letter to inform the Qoraish, despite thy being aware of the apostle’s orders that the roads be watched, lest news of his approach might be divulged among the Qoraish?’ Then Fârûq [i.e., O’mar] said to the lord of termination: ‘O apostle of God, allow me to strike off the head of this hypocrite!’ But that prince appeased O’mar, saying: ‘He was present at Bedr! And verily God has appeared to the combatants of Bedr, saying, “Do what you like, and you will certainly be for­given!” According to another tradition, he added, “and paradise is due to you,” and the blessed chapter, “O ye believers, do not consider my enemies and your enemies as your friends!”* till the end was revealed with reference to this matter.’ In some biographical works we read that he ordered him to be expelled from the mosque, and that several persons placed their hands on his back to push him out ignominiously. On that occasion the culprit looked piteously back at the blessed face of his lordship, and the latter said to the people: ‘Turn him back!’ And to him: ‘I have pardoned thy crime. Ask God the Most High and Glorious to forgive thy transgression, and commit no such act another time.’ It is related that Hâttub was one of the great Mohâjer companions, a learned and intelligent man, but that the above act had been committed by him through inadvertence. His lordship had sent him to Maqoqush, the Governor of Alexandria, as has been already mentioned above.

There is a tradition of Hâttub that he said: ‘When I arrived in Alexandria, Maqoqush invited me one evening along with his magnates, and the following conversation ensued between us:

‘M.: Is thy master a prophet?

‘I: Yes; he is an apostle of God.

‘M.: Why did he not curse the Qoraish when they exiled him, that God the Most High should destroy them?

‘I: Was I’sa, the son of Maryam, a prophet?

‘M.: He was indeed an apostle.

‘I: Then why did he not curse his people when they took hold of him and desired to crucify him?

‘M.: Thou speakest the truth! Thou art a sage, and comest from a sage!’