Chroniclers relate that his lordship the apostle had determined to march to Mekkah, and had despatched Ayshâ B. Ruhdzah with Kalthûm B. Alyamyn for the purpose of enlisting troops, to the Bani Ghuffâr and Dhomayrah. He sent Moa’ql B. Sanân and Na’ym B. Masu’d to invite the Shaja’, and appointed A’bdullah B. O’mayr Mazany to call the tribe Mazynah. Hajjâj B. Ghullât Solmy he sent to the Bani Solym and ordered A’ryâdz B. Sardar to go to the tribe Bani Ka’b, appointing Ebn Maktûm to be his own lieutenant in Madinah. Of the ladies, sitting in the apart­ments of piety and innocence, he selected Omm Solmah to enjoy the honour of accompanying him. According to a certain tradition, he started from Madinah on the tenth of the month Ramadzan and made a halt near the well of Abu O’baydah, where the victorious army was reviewed, and having been numbered, it was found to consist of seven hundred Mohâjer, who possessed three hundred horses. There were three standards; one being held by the victorious lion of God, A’li Bin Abu Ttâleb—u. w. b.—the second by Zobayr B. Ala’wwâm, and the third by Sa’d B. Woqqâss. The number of Anssâr attached to the heaven-aspiring retinue amounted to four thousand, and they possessed five hundred horses. Of the Mazynah, one thousand men had arrived with one hundred cuirasses and one hundred horses. Of the people of Aslam four hundred men attained the felicity of combating for the religion, and of the Bani Ka’b five hundred men were counted. According to another tradition, however, his lordship dis­tributed the victorious standards in the station of Qadyr among the Mohâjer and Anssâr; in which place also nearly one thousand lancers of the Bani Solym, most of whom were mounted on horses, joined the army of Islâm. Also a great number of combatants from other tribes, the mention whereof would only lengthen this narrative, enjoyed the happiness of accompanying the lord of apostleship.

A’bbâs B. A’bd-ul-Muttalleb, who had with his family, children and property, departed from Mekkah for the pur­pose of emigrating, was honoured by being allowed to kiss the blessed fingers of the apostle of God, who was delighted to meet him, told him to send his baggage back to Mekkah, but himself to remain, and said: ‘This is thy last emigra­tion in the same way as my prophetship is the last.’ During the march, Abu Sofyân B. Alhâreth B. A’bd-ul-Muttalleb and A’bdullah E. Ommyah Almoghyrah, the former of whom was the son of the apostle’s uncle, and the latter of his aunt, waited on his lordship, who first reproached them—because while he was yet in Mekkah these two relatives had insulted him much—but as his august nature was disposed for mercy and liberality, he at last took them into the shadow of his protection and mercy. It is related that Abu Sofyân B. Alhâreth was not only a cousin, but also the milk-brother of his lordship, but when he received his mission, Abu Sofyân became unfriendly, manifested enmity, and derided the apostle of God as well as his noble companions. On a certain occasion the Musalmâns of Madinah asked Hasân B. Thâbet to deride Abu Sofyân likewise in return, but Hasân replied: ‘I cannot do that without the permission of the apostle of God;’ and when he requested the latter to grant him license to do so, he replied: ‘How could I allow thee to insult my brother and cousin?’ Despite this kindness, Abu Sofyân B. Alhâreth made in all his battles common cause with Abu Sofyân B. Harb and the Qoraish; nor did he omit to do anything which might injure his lordship. Afterwards he went to Greece and obtained an audience of the Qayssar [i.e., Byzantine emperor], who asked him: ‘Who art thou?’ He replied: ‘I am Abu Sofyân B. Hâreth B. A’bd-ul-Muttalleb.’ The Qayssar continued: ‘If thou speakest the truth thou art the son of A’bd-ul-Muttalleb, the uncle of Muhammad B. A’bdullah.’ Then Abu Sofyân thought within himself: ‘Though I have fled from Islâm, have made this great journey, and have arrived in Greece, where no one knows me, I am nevertheless not compared with anyone except with Muhammad.’ The words of the Qayssar had, however, produced love for Islâm in the heart of Abu Sofyân. Therefore he returned from Greece, and met, with his family and children, the army of Islâm, in the station of Abuâbah, where he attempted several times to obtain an interview with the apostle of God, but the latter was estranged from him, and when the Musalmâns perceived this, they were likewise estranged from him. Some of them even insulted him, and Abu Sofyân, being greatly distressed, approached his lordship with humility and contrition, excited his pity, and was received into favour. Some allege that at the inter­cession of Omm Solmah his holy and prophetic lordship— u. w. b.—pardoned the crimes of Ebnu-l-hâreth and of A’bdullah Abu Ommyah.

Authentic reports have it that when his holy and pro­phetic lordship—u. w. b.—arrived and halted in Marâ Al-tzahrân, which is at a distance of four farsangs from Mekkah, his lordship ordered during that night as many fires to be kindled in the camp as there were combatants, so that according to the tradition recording the smallest number, at least ten thousand men were present in the heaven-aspiring retinue of the lord Muhammad—u. w. b.

The Qoraish knew nothing of the approach of his lord­ship, but they repented of what they had done, and feared his vengeance immensely. Meanwhile Abu Sofyân B. Harb, Hodhayl B. Warqâ and Hakym B. Huzâm had sallied out from Mekkah to reconnoitre. It is recorded in the Raudzatu-l-âhbâb that when the army of Islâm halted in Marâ Al-tzahrân it consisted, according to one tradition, of ten, and according to another of twelve thousand men, every one of whom had that night been ordered by his lordship to kindle a fire. Up to that time the Qoraish knew nothing of the intention of the prophet, but they were under great apprehensions, because they suspected that his lordship would march against them. Therefore they said to Abu Sofyân: ‘Go thou out to reconnoitre, and if thou encounterest Muhammad ask him for a truce.’ But the writer of these pages says that this condition must not be insisted on [to have been made by all the Qoraish] because in the Raudzatu-l-âhbâb, as well as in all the other biographical works, it is recorded that after Abu Sofyân had returned to Mekkah, and had brought the news of the truce, the princes of the Qoraish, such as Akramah B. Abu Jahl and Ssafuwân B. Ommyah fought a great battle against the army of Islâm, as shall be narrated in these pages, if it pleaseth God the Most High. According to the injunction of the idolaters to Abu Sofyân to ask for a truce, and after his obtaining it by his skill in negotiation, it is not likely that a conflict with the army of Islâm would have taken place, nor do any of the biographical works, which have come under the notice of the author of these pages, mention this condition. Allah, however, is most wise.

The arrangers of the gems of information have strung the pearls of words on the thread of eloquence as follows: When A’bbâs B. A’bd-ul-Muttalleb beheld the multitude of fires which had been kindled at Marâ Al-tzahrân, he exclaimed: ‘Woe will betide the Qoraish if the lord of apostleship—u. w. b.—enters Mekkah in wrath, not grant­ing them quarter. Verily, if this takes place, the Qoraish will be extirpated, and no trace of them will remain.’ After this apprehension had overwhelmed his luminous mind, he mounted the private mule of his holy and prophetic lordship —u. w. b.—and went to a place called Arakah, hoping to meet a wood-carrier or a milk-seller going to Mekkah, to send information concerning the state of affairs. While he was continuing his journey towards the honoured sanc­tuary in order to save the denizens thereof from the tempest of the sea of enmity, and to pilot them to the shore of pacification, by inducing them to sue for quarter, and thus to save themselves from the calamity of being slain by the professors of the Faith, Abu Sofyân and his companions, who had been despatched to reconnoitre, hap­pened to arrive near Marâ Al-tzahrân, and to observe the fires of the professors of Islâm from an eminence. This spectacle confused them, and Abu Sofyân said to Hodhayl B. Warqâ: ‘We have never seen such fires, nor heard of such an army.’ Hodhayl replied: ‘These are the Kho­zaa’h people, who have collected an army, and who have lit the fires of battle.’ Abu Sofyân rejoined: ‘I swear by Allah that the Bani Khozaa’h are less in number, and that this fire and army cannot be theirs.’ Meanwhile A’bbas [came up], recognised the voice of Abu Sofyân in this con­versation, and exclaimed: ‘O father of Hanttalah.’ The former, also knowing the voice of the latter, said: ‘This is the father of Fadzl.’ A’bbâs replied: ‘Yes.’ Abu Sofyân continued: ‘May my father and mother be a sacrifice for thee! What event is this?’ A’bbas replied: ‘Woe to thee! This is the apostle of God with ten thousand men, and woe to the Qoraish! But:

Distich:

He deserves to fall into the hands of the foe Who takes not the advice of the friend.’

Abu Sofyân replied: ‘What is the use of reproaches? If thou canst aid us, do so. What is the remedy in this emergency?’ A’bbâs continued: ‘By Allah! if the apostle of God obtains the victory, he will order thy head to be struck off, despite the meekness, generosity, and forgiveness peculiar to him. The remedy is, that thou bestride this mule in my rear, to enable me to convey thee into the assembly of the lord of prophecy—u. w. b.—and to ask quarter for thee.’ Abu Sofyân rode the mule as he had been told, whereon Hodhayl returned with Hakym to Mekkah. When A’bbâs passed through the camp, the men near each fire rose and said: ‘Who can this man be that passes at this unseasonable time?’ After, however, looking well at him, they said: ‘This is the uncle of the prophet who is riding the mule of his lordship, and is passing by.’ When A’bbâs reached the tent of O’mar B. Alkhattâb, the latter said nothing, although a big fire was near; but after A’bbâs had passed, his eye alighted on Abu Sofyân, whom he recognised. Accordingly he leapt up, shouting: ‘O enemy of God, praise be to Allah for having allowed thee to fall into my hands, without their being tied by truce or quarter.’ After uttering these words he drew his sabre, beginning to run, and intending to obtain permission from his lordship to slay Abu Sofyân before the arrival of A’bbâs. The latter, however, guessing the intention of O’mar, like­wise arrived immediately after him, and O’mar spoke as follows: ‘O apostle of God, behold, Abu Sofyân has fallen into our grasp without [obtaining] a safe-conduct or [making] the profession of the Faith. I crave permission to sever his head from his body.’ A’bbâs, however, interposed, saying: ‘O apostle of God, I have granted quarter to Abu Sofyân, and have taken him under my protection.’ O’mar never­theless advanced to whisper something into his lordship’s ear; but A’bbâs forestalled him, and, embracing the blessed head of the apostle of God, said: ‘This night we shall not tell him anything insulting.’ And after O’mar had made several efforts more to kill Abu Sofyân, A’bbâs said: ‘O’mar, thou art so very anxious to slay him because he is one of the Bani A’bd Menâf. Had he been of the Bani A’dy, thou wouldst not have been so pressing.’ O’mar rejoined: ‘O A’bbâs, do not say that, because on the day thou hast become a Musalmân thy profession of Islâm had made thee dearer to me than my own father Khattâb.’ After the contention between O’mar and A’bbâs had become protracted to some length, his holy and prophetic lordship pacified them, saying: ‘A’bbâs, let Abu Sofyân remain this night with thee, and bring him to me in the morning.’ Accordingly, when the world-illuminating sun had lit up the inhabited quarter of the globe, like the caskets of the hearts of believers, A’bbâs brought Abu Sofyân into the assembly of the lord of apostleship—u. w. b.—who exclaimed: ‘Woe to thee, O Abu Sofyân! Has not the time arrived for thee to know that no image is worthy of adoration but God the Most High and Glorious?’ Abu Sofyân said: ‘May my father and mother be a sacrifice for thee! How great must be thy gentleness, liberality, and good nature, that, despite the insults and persecutions I have heaped upon thee, thou nevertheless treatest me so kindly! I know that there is no other God but the Most High, because if there were one he might have helped us now.’ His lordship continued: ‘Has not the time arrived for thee to know that I am the prophet of God?’ Abu Sofyân replied: ‘Heretofore I had some doubt of it in my mind.’ But A’bbâs interrupted him, saying: ‘Woe to thee, Abu Sofyân! Make no long speeches, but pronounce the formula of monotheism, or else O’mar will immediately step in and despatch thee with his scimitar.’ Then Abu Sofyân uttered, nolens volens, the words: ‘I testify that there is no God but Allah, and I testify that Muhammad is the apostle of Allah.’ According to the tradition of Wâqidi, Abu Sofyân was that night admitted to an audience, in which he remained standing, and his lord­ship said to him: ‘Woe to thee, Abu Sofyân! Has the time not arrived for thee to bear witness that there is but one God, and that I am His apostle?’ Abu Sofyân replied: ‘How kind thou art, O father of Qâsim; how meek and good-natured! As to the matter that there is but one God, I believe it; for had there been another besides Him he would have helped us on the day of Bedr and of Ohod. But as to thy being the apostle of Allah, I swear by Him that I have something in my mind.’ Then A’bbâs exclaimed: ‘By Allah! he is the apostle of God, and he will immediately order thee to be killed, except thou bearest witness that there is but one God, and that Muhammad is His prophet.’ Then Abu Sofyân became a Musalmân. Wâqidi also relates that during the said night A’bbâs took Abu Sofyân to his own dwelling, by order of his holy and prophetic lordship. In the morning, when Ballâl pro­claimed the matutinal prayers and the shouts o the army of Islâm, who seconded him, were heard by Abu Sofyân, he was troubled, and asked A’bbâs what voices these were. He replied that they were a call to prayers. Abu Sofyân then asked: ‘How many prayers do you hold during one day and night?’ A’bbâs replied: ‘Five.’ Abu Sofyân exclaimed: ‘I swear by Allah that this is much.’ In some traditions we read that when the morning dawned, and Ballâl called the people to prayers, a commotion took place, and Abu Sofyân, thinking that they were in search of him, asked Abbâs: ‘What is the matter?’ A’bbâs replied: ‘This is a movement for prayers.’ When the pro­fessors of Islâm were at their orisons with the apostle of God, Abu Sofyân said: ‘Whatever Muhammad does the people are likewise doing.’ A’bbâs replied: ‘Yes; and I imagine they will destroy thy people to morrow.’ A’bbâs relates that when Abu Sofyân beheld the Musalmâns, on the occasion of the apostle’s—u. w. b.—performing his religious ablution, holding out their hands for the water [falling from Muhammad], and smearing it on their heads and faces for a blessing, he said: ‘I swear by Allah that I have never seen the Qayssar or the Kesra enjoy such honour.’ In short, after Abu Sofyân had become a Musal­mân, A’bbâs said: ‘O apostle of God, Abu Sofyân is a man fond of dignity and pomp. Appoint him to something, that he may be exalted and honoured among the Qoraish.’ Thereon his lordship replied: ‘Whoever enters the house of Abu Sofyân will be safe; whoever throws away his arms will be safe; whoever locks his door will be safe; and whoever enters the mosque of the sanctuary will be safe.’ Muhammad E. Esahâq relates that when his lordship said, ‘Whoever enters the house of Abu Sofyân shall be safe,’ Abu Sofyân replied: ‘My house is not large enough.’ Then that prince said: ‘And whoever enters the Ka’bah shall be safe.’ Abu Sofyân continued: ‘The Ka’bah is not large enough.’ Then his lordship said: ‘Whoever locks his door will be secure.’ Abu Sofyân exclaimed: ‘That is large enough.’ And when he had departed to Mekkah, with the permission of his holy and prophetic lordship, A’bbâs spoke to the apostle of God as follows: ‘Abu Sofyân has not seen the army of Islâm fully and com­pletely, so as to become impressed by its strength, and I fear when he returns to Mekkah he will become a traitor and offer resistance; therefore I think it will be proper to retain him in this place, that he may behold the glorious army with its arrangements, and be awed by seeing the defenders of Islâm.’ His lordship approved of this advice, and said to Abbâs: ‘Overtake Abu Sofyân, and detain him in a narrow spot, that the army of God may pass in review before him.’ Accordingly A’bbâs hastened after Abu Sofyân, and when he was near him he shouted: ‘O father of Hanttalah!’ Having become suspicious, Abu Sofyân asked: ‘O ye Bani Hâshem, are you harbouring treachery in your minds?’ A’bbâs replied: ‘The adherents of prophets are no traitors, and I want thee merely to halt in a place to see the army of God march with their weapons, accoutrements, and appliances of war, which they have in readiness to attack the enemies and opponents and to punish the idolaters.’ A’bbâs then took Abu Sofyân to a narrow passage, whereon his lordship issued orders to the troops to array themselves in the same way as they had started from Madinah, and to march by him in separate battalions. The first brigade which passed was that of Khâled B. Wolyd, with one thousand men of the Bani Solym, who considered the battle-field to be a joyous assembly, and imagined that a day of fighting was like a night of wedding. In that brigade there were two standards, one being held by A’bbâs B. Mardâsy, and the other by one of the companions. When Abu Sofyân beheld them, he asked A’bbâs: ‘Who are these?’ and the latter replied: ‘Khâled B. Alwolyd.’ Abu Sofyân continued by way of slight, ‘What! this youth?’ Abbâs said, ‘Yes.’ When Khâled arrived oppo­site to Abu Sofyân, he uttered the Takbyr thrice in a loud voice, and passed on. After Khâled B. Alwolyd came Zobayr B. Ala’wwâm with five hundred Arab heroes carry­ing a black standard. When this legion arrived near Abu Sofyân it likewise shouted the Takbyr, and he asked A’bbâs: ‘Who is the general of this battalion?’ The latter replied: ‘Zobayr.’ Abu Sofyân asked: ‘The son of thy sister?’ Abbâs said: ‘Yes.’ After Zobayr came three hundred men of the Bani Ghuffâr, and their banner was carried by Abu Dhar Ghuffâry. When they passed near Abu Sofyân they shouted the Takbyr as before. He ques­tioned A’bbâs concerning them, and received the informa­tion he wanted. Then the Bani Ka’b B. A’mru arrived, who possessed five hundred celebrated troopers, and their flag was carried by Bashyr B. Sofyân. When Abu Sofyân asked about the name and fame of that company, he said: ‘They are the confederates of Muhammad—u. w. b.’ When the Bani Ka’b had likewise marched by, shouting the Takbyr, one thousand of the tribe Mazynah arrived with three standards, and when Abu Sofyân recognised his own tribe, he said: ‘I have nothing to do with them.’ After that the people of Jahannyah arrived, and were followed by three hundred men of the Shuja’ with one standard. Then came the Bani Leith, the Bani Hamzah, and the Bani Sa’d B. Bakr. When A’bbas informed Abu Sofyân about the Shuja’, the latter said: ‘Of all the Arabs, these people have been the greatest enemies of Muhammad.’ To his remark Abbas replied: ‘But God the Most High and Glorious has inspired them with love for Islâm, which was a favour and a benefit from the Boundless Giver.’ Abu Sofyân then said: ‘O father of Fadzl, it seems Muhammad has not yet passed.’ A’bbâs replied: ‘No; and if thou beholdest the imposing train in the midst whereof the lord of apostleship—u. w. b.—is, thou wilt be convinced that no one can resist his army.’ According to another tradition, Abu Sofyân asked A’bbâs about every tribe which passed, and, after receiving information, he said: ‘I have nothing to do with them.’ When the forces had marched by, the august cavalcade of his holy and pro­phetic lordship—u. w. b.—appeared all of a sudden, con­sisting of nearly five thousand celebrated and noble Mohâjer and Anssâr.

Verses:

They had Davidian* cuirasses on their breasts, And flint-splitting scimitars at their sides. All had lances from Khatt,* All had Indian swords, Riding Arab horses and camels; Every one of them was a hero of his time, A hundred times more brave than Rustam or Esfendyâr.*

Abu Bakr Ssiddyq rode on one side of his lordship, and on the other Asyd B. Khadzyr, with both of whom he was conversing. The eyes of Abu Sofyân, who had beheld the magnificence and numbers of the army of Islâm, being dazzled, he said in his confusion to A’bbâs: ‘I have never seen nor heard of an army as strong as this. O A’bbâs, the power of thy brother’s son has become great!’ A’bbâs replied: ‘This is apostleship and prophecy, not kingdom and power!’ It is related that on the said day Sa’d B. A’bâdah, who carried the standard of the Anssâr, preceded his holy and prophetic lordship—u. w. b.—with one thou­sand of them at a short distance, and that when they arrived opposite to Abu Sofyân they shouted: ‘Abu Sofyân, this day! This day is the battle! This day the sanctuary will be delivered! This day Allah will humble the Qoraish!’ Then they turned to their companions, exclaiming: ‘O ye men of Rûs and Khazraj! take vengeance this day for the battle of Ohod!’ Abu Sofyân said to A’bbâs: ‘Joyful is the day of battle!’ But when Sa’d B. A’bâdah had passed by after thus threatening Abu Sofyân, his lordship the apostle—u. w. b.—arrived with his intimate companions near Abu Sofyân, who shouted: ‘O apostle of God, hast thou issued orders that thy own people be slain?’ His lordship said: ‘No.’ Abu Sofyân continued: ‘I hope God—whose name be blessed and exalted—and the consanguinity subsisting between thee and the Qoraish, will hinder thee from shedding their blood, and that thou wilt be kind and forgiving towards thy relatives; for, verily, thou art the most beneficent and compassionate of men!’ His lordship replied: ‘Sa’d has spoken those words heedlessly and wrongly. This day is a day of joy and mercy. This is the day on which God— whose name be praised and exalted—will cause the Qoraish to be honoured. To-day Allah the Most High and Glorious will increase the magnificence of the house of the Ka’bah by dressing it up with curtains.’ O’thman B. O’ffân and A’bdu-r-rahman A’wuf, however, replied: ‘O apostle of God, we are not sure whether Sa’d will not inflict a calamity on the Qoraish.’ The apostle of God thereon ordered Qays B. Sa’d to take the banner away from his father, and in some traditions it is related that he com­manded A’li Murtadza—u. w. b.—to take the standard from Sa’d B. A’bâdah.

After all the Musalmâns had defiled in front of Abu Sofyân, some said to him: ‘Now thou must go to Mekkah and intimidate the Qoraish to become Musalmâns, so that they may be delivered from the grasp of death.’ Abu Sofyân then departed in the greatest haste to the sanctuary. On that day so much dust was raised by the quadrupeds of the victorious army, that it ascended higher than the tops of the mountains.

The conquest of Mekkah is narrated in the Raudzatu-l-âhbâb as follows: The Qoraish were not cognisant of his lordship’s approach, and when they beheld Abu Sofyân arriving in great haste, they met, and asked him: ‘What is the news, and what is the cause of this dust?’ He replied: ‘Woe to you! Muhammad has arrived with a numerous army, clad in iron and steel, and most of his troopers are heroes whom no one can resist. He, neverthe­less, has promised to spare the life of every man who enters my house, throws away his arms, or locks his dwelling, or takes refuge in the mosque of the sanctuary.’ They replied: ‘The curse of Allah be on thee! What news is this thou hast brought us?’ When Hinda, the spouse of Abu Sofyân, who had come out to meet him, heard her husband speaking in the above manner, she lost her patience, took hold of his beard, reviled him, and shouted: ‘O family of Ghâleb, kill this old fool that he may not utter such words!’ But Abu Sofyân replied: ‘Insult me as you like, but I swear that you will be killed unless you profess the Faith. Return, therefore, to your houses, lock the door, and say nothing more.’

In the Raudzatu-l-âhbâb there is a statement [about the approach of the army of Islâm] which has been recorded above, but some of its portions are for their interest inserted in this place also [as follows]: When the army of Islâm had arrived in Marâ Al-tzahrân, which is four farsangs distant from Mekkah, it halted, and was found to consist of ten thousand, but according to another tradition of twelve thousand men, every one of whom his lordship ordered to light a fire that night. The Qoraish had till that time obtained no information about the prophet— u. w. b.—but they were afraid, because they knew that he intended to go to Mekkah. They therefore despatched Abu Sofyân to reconnoitre, and told him, in case he should encounter Muhammad, to ask quarter for them. Abu Sofyân B. Harb, and Hakym B. Huzâm, and Hodhayl B. Warqâ left Mekkah, and advanced till they reached the top of a hill near Marâ Al-tzahrân, and perceived that the whole country was [as it were] on fire. After relating this scene, the author of the Raudzatu-l-âhbâb states that there is a tradition of A’bbâs B. A’bd-ul-Muttalleb that he said: ‘When I perceived that night the fires at Marâ Al-tzahrân, I said to myself: If the prophet goes to Mekkah with this army, ere the Qoraish ask him for quarter they will be cut up, and will be annihilated. Accordingly I mounted his lordship’s own private mule and proceeded as far as the place called Arâk, my intention being to find either a wood-carrier, a milk-seller, or a beggar going to Mekkah, and to inform him of the state of affairs, so as to warn the inhabitants to consider their position. I, however, suddenly heard and recognised the voice of Abu Sofyân and Hodhayl conversing with each other, and exclaimed: “O father of Hanttalah!” He likewise knew my voice, and asked: “Is this the father of Fadzl?” I said: “Yes.” He continued: “What are these fires, and to whom do they belong?” I replied: “Woe to thee! This is the apostle of God with ten thousand men.” He queried: “What is our remedy?” I replied: “Bestride this mule in my rear.” Hodhayl and Hakym then returned to Mekkah, but Abu Sofyân, who had not yet become a Musalmân, nor obtained quarter, stopped.’ The author of these pages considers it strange that, although the writer of the Raudzatu-l-âhbâb had believed and recorded it in his work, that Hakym B. Huzâm and Hodhayl B. Warqâ had received information from A’bbâs—u. w. b.—about the numbers of the army of Islâm, and the manner of the approach of the best of men, and had returned [with that information] to Mekkah, he nevertheless alleges that the Qoraish possessed no knowledge of his lordship’s approach, and that when they beheld Abu Sofyân arriving in haste, they met him and asked: ‘What is the news, and why this dust?’ The author of these pages says that as the Qoraish had remained ignorant of the approach of the apostle of God, the tradition, according to which Hodhayl and Hakym were in the company of Abu Sofyân at Marâ Al-tzahrân, and were also honoured by being admitted to kiss the carpet of his holy and prophetic lordship, will be the correct one. Allah, however, knows best the true state of the matter.

It is related that as the various detachments passed by Abu Sofyân, they continued to march in the same manner till they arrived in Dhu Ttawa, where they halted till the apostle of God arrived with the principal Mohâjer and Anssâr. When the blessed eyes of his lordship scanned that great army assembled under his victorious banners, he remembered his unhappy and forlorn condition at the time of his Flight; and having placed his august forehead on the cover upon the back of his camel, he offered, mounted as he was, the prostration of gratitude, saying: ‘Thanks be to the Lord, who conveys me after a short time with so numerous and brave an army to Mekkah, to conquer it and to govern it!’ After that he ordered Zobayr to march into Mekkah from its upper portion, and the standard belonging to his lordship to be conveyed to the Hajûn, but no further, till he joined it in person. That prince also ordered Khâled B. Wolyd to march into Mekkah with the battalions of Aslam and Ghuffâry, with all the heroes of the age, from the lower portion thereof, whilst he himself proceeded with a company of his intimate friends by another route to the place of their destination. Orders were also issued that no individual be allowed to insult or to attack the inhabitants of the sacred city in any manner whatever; but in the event of any heedless or shameless persons daring to assail the victorious army, they were to be repelled and restrained in a composed and quiet way.

It is related that when Akramah B. Abu Jahl, and Ssafuwân B. Ommyah, and Sohayl B. A’mru heard of the approach of Khâled B. Alwolyd, they made, with a number of valiant men of the Bani Bakr, of the Bani Alhâreth, and of the Bani Hazyl, preparations for attacking him, and hastened to meet him. The two opposing parties actually encountered each other in a place called Ja’dyah, came to blows, and continued fighting till they reached Harurah, which is near the sacred mosque, where twenty-eight of the opponents were sent to hell by the scimitars of the com­batants for the religion, and ten men of the battalion of Khâled tasted the beverage of martyrdom.

Ebn Hanttalah, who was a celebrated champion among the idolaters, rushed, protected by a cuirass and helmet, on a fleet horse, like an iron mountain, towards the camp of Khâled B. Alwolyd; but when he reached the place called Ja’dyah and beheld the army of Islâm, he was overpowered by fear, and all his limbs quaked. He alighted from his courser, threw away his helmet with his cuirass, and ran till he arrived on the threshold of the Ka’bah. Another company of heretics fled to the tops of the mountains, to which the Musalmâns pursued them. On that occasion Abu Sofyân and Hakym B. Huzâm exclaimed: ‘O ye Qoraish people, do not carelessly expose yourselves to be killed. Every one who enters his house will be safe, and every one who throws away his arms will be safe.’ Accord­ingly the idolaters threw away their weapons and took refuge in their houses, the Musalmâns collecting the arms for their own use. Meanwhile the prince of former and of latter times arrived at Thabyah, which is near the sanctuary, and, perceiving a cloud of dust, he asked about the cause of it, and was told that it arose from Khâled B. Alwolyd’s battle with the idolaters. When the opponents had been put to flight, Khâled B. Alwolyd was admitted to the honour of foot-osculation; and when his lordship reminded him of the prohibition to fight, he replied: ‘They first attacked us, and we were obliged to defend ourselves.’ His lordship was satisfied with the reply.

In some traditions it is recorded that when the apostle of God arrived in Mekkah it was brought to his notice that Khâled B. Alwolyd, having unsheathed the scimitar of vengeance, was engaged in slaying the people. His lord­ship therefore called one of his friends, and said: ‘Go and tell Khâled to cease killing the inhabitants.’ But when the messenger reached Khâled, he said [on the contrary]: ‘The orders of the apostle of God to thee are to attack them with the sword, and to grant quarter to no one.’ Therefore Khâled slew on that day seventy of the opponents. It is related that when Khâled was admitted to kiss the most noble and exalted carpet, his holy and prophetic lordship —u. w. b.—asked: ‘Why hast thou acted contrary to my orders, after I had sent thee a messenger to stop the slaughter?’ Khâled replied: ‘O apostle of God, thy messenger told me to destroy them with the sword.’ His lordship then summoned the courier, and asked: ‘What have I told thee?’ He replied: ‘Thou hast said, “Order Khâled to cease to slay.” I was about to utter these words, when I perceived a man whose head touched the sky, but whose feet were on the ground. He had a dagger in his hand, which he placed on my breast, saying: “Tell Khâled to work among them with the sword, and if thou obeyest not I shall kill thee with this poniard.” ’ Hereon the apostle of God exclaimed: ‘Allah is true, and His apostle is true. On the day when my uncle Hamzah was killed I said: “If I vanquish the Qoraish I will slay seventy of them.” On that day God the Most High and Glorious prohibited me from retaliating in this manner; but to-day He wanted to fulfil the words of His apostle.’

It is related that his lordship had ordered his private tent to be pitched on the Hajûn, and that his companions obeyed. When his lordship entered it he washed his head and body from dust. After that he bathed, donned his cuirass, put on his helmet, mounted a camel, and rode to the sacred mosque. On his right hand rode Ssiddyq Akbar [i.e., Abu Bakr], and on his left Asyd B. Khadzyr, with Ballâl B. Ryâh and O’thmân B. Ttolhah, all of whom attended on the heaven-aspiring stirrup. Muhammad B. Moslamah was leading by the bridle the camel of his lord­ship, who recited the Surah ‘Verily we have granted thee a manifest victory.’* They reached the sanctuary in this manner, his lordship arriving therein without oppo­sition. Having illuminated the sacred mosque with the light of his presence, he touched the black stone with his crooked staff, and opened his wonderfully eloquent mouth by shouting the Takbyr, wherein the army of Islâm joined him. This exclamation inspired with fear the young and the old among the Qoraish, who were contemplating the army of Islâm from the tops of the mountains. After having completed the ceremony of circumambulating the Ka’bah, his lordship alighted and purified the Ka’bah from idols. Biographical works are filled with the accounts of this proceeding, and [with the narrative] that three hundred and sixty idols, the greatest whereof was Hobal, had been erected by the idolaters around the Ka’bah. In some copies we read that Eblis had fixed the bases of all these idols underground with lead, but that, nevertheless, when the apostle of Allah touched them with the lance or stick he had in his hands, and uttered the words: ‘Truth has come, and falsehood has departed,’ the idols fell on their faces at the mere touch of the staff. It is said that on this day every idol which happened to be in the houses of the polytheists of Mekkah fell to the ground. On that occasion the lord of apostleship ordered A’li—u. w. b.—to throw down Hobal, and to break to pieces Asâf and Nâylah. According to another tradition, Asâf had been erected in Ssana’â, but Nâylah on [Mount] Marwah. Asâf B. A’mru had been a man of the tribe of Jorham, and Nâylah, the daughter of Sohayl, also belonged to that tribe. They had committed adultery with each other in the [very] house of the Ka’bah, and therefore God the Most High had changed them into stone. The Qoraish, however, actually adored these two statues in their complete folly and aberration. When these two idols were broken a nude black woman issued from one of them, whereon his holy and prophetic lordship said: ‘This is Nâylah. But she will never any more be worshipped in your country.’ There is a tradition ascribed to A’bdullah B. A’bbâs—u. w. b.—that whenever his lordship pointed on that day to the face of an idol, the same immediately fell on its back, and whenever he pointed to the back it fell on its face. It is an authentic report that the Mekkans had placed several large idols in a high place, which could not be reached with the hands, and that when his lordship the apostle—u. w. b.—entered the house of the Ka’bah with A’li Murtadza—u. w. b.—and perceived the idols, A’li said: ‘O apostle of God, place thy blessed foot on my shoulder and bring down the idols.’ His holy and prophetic lordship, however, replied: ‘O A’li, thou canst not bear the weight of prophecy. Place thy foot on my shoulder, and undertake this business.’ A’li obeyed, and when his foot was on the shoulder of the apostle of God—u. w. b.—the latter asked: ‘A’li, how feelest thou?’ A’li replied: ‘I feel as if all obstacles had vanished, and as if my head were touching the leg of the throne of God, and that I could attain any object to which I stretch forth my hand.’ His lordship asked: ‘O A’li, hast thou reached what thou hast wished?’ A’li replied: ‘I swear by that God who has sent thee in truth, that I fancy, if I wished, I could touch the sky with my hand.’ It is related that after A’li had thrown down the idols, he sprang from his lord­ship’s back to the ground and smiled. His lordship having asked him for the cause of his hilarity, he replied: ‘Because I have jumped from a high place, and feel no pain.’ His lordship asked: ‘O A’li, how couldst thou feel pain, since Muhammad has lifted thee up, and Jebrâil has taken thee down?’ On the day when Hobal was broken, Zobayr B. Ala’wwâm said to Abu Sofyân: ‘The idol of Hobal to which thou hast prayed, and of which thou hast boasted on the day of Ohod, is broken.’ Abu Sofyân replied: ‘Let me alone, and do not blame me, for this would not have happened if Muhammad had another partner in deity.’

It is related that the key of the house of the Ka’bah was with Sollâfah, the daughter of Sa’d, some of whose sons had been slain in the battle of Ohod, as has been narrated above; and when his lordship stayed in the sacred mosque he said to Ballâl: ‘Go to O’thmân B. Ttolhah, whose mother is Sollâfah, and tell him to bring the key of the Ka’bah.’ O’thmân accordingly went to his mother and asked for the key, but Sollâfah hesitated to surrender it, saying: ‘If they take the key from you, they will never surrender it again.’ O’thmân, however, expostulated with his mother; and as he did not return for a long time, his lordship despatched Ssiddyq and Fârûq to bring the key. They obeyed, but stopped at the door of the house, where O’mar exclaimed: ‘O’thmân, come out; the apostle of God is waiting.’ When Sollâfah knew on what errand Abu Bakr and O’mar had come, she said to O’thmân: ‘Take the key, my son, and give it to them. For it is better that thou take it than Yatym and A’dy.’ By these two names Sollâfah alluded to the genealogy of Ssiddyq, which ended with Yatym, and that of Fârûq, which ascended to A’dy. After O’thmân had received the key from his mother, he carried it to the mosque of the sanctuary, and the apostle of God stretched out his hand to take it from him. A’bbâs B. A’bd-ul-Muttalleb, however, rose and said: ‘O apostle of God, as thou hast appointed me to be superintendent of the Zamzam, bestow upon me also the chamberlainship of the Ka’bah.’* When O’thmân heard these words he hesitated to give up the key. His lordship then said: ‘Give the key to me;’ and O’thmân still vacillated, draw­ing back his hand again, when A’bbas repeated his request. His holy and prophetic lordship hereon exclaimed: ‘O’thmân, if thou believest in God the Most High and Glorious and in the day of judgment, thou wilt give the key to me.’ Then O’thmân said: ‘Here it is. Take it, O trustee [of the house] of God.’ After that they opened the door of the house; his lordship the refuge of termina­tion —u. w. b.—entered it and performed his devotions. In several biographical works it is recorded that when the door of the Ka’bah was opened the apostle of God entered it, and after praying with two flexions he took his position on the threshold of the house, touching with his hands both the doorposts and also holding the key, and that on this occasion A’li the Commander of the Faithful advanced a few steps, saying: ‘O apostle of God, bestow the chamber­lainship of the house on a member of thy family in the same way as thou hast done with the superintendence of the [well] Zamzam.’ Then his lordship called O’thmân, and said: ‘Take the key of the Ka’bah, for this day is a day of beneficence and fidelity.’ Some allege that his lordship spoke [to O’thmân] as follows: ‘Take it, ye sons of Ttolhah, and keep it for ever and ever. No one shall deprive you thereof, except by way of injustice.’ Com­mentators and biographers are of opinion that on this occasion the verse ‘Verily Allah commandeth you to restore the deposits to whom they belong’* was revealed. Some, however, have another tradition about the taking of the key; but as the author of this work desires brevity, he has been satisfied with the mention of one only. The U’lamâ of biographies narrate that on this occasion, when his holy and prophetic lordship—u. w. b.—had taken hold of the two doorposts, the majority of the chiefs of the Qoraish and grandees of Mekkah stood in lines around the Ka’bah, waiting for orders concerning themselves, whereon that prince uttered the following words with his pearl-dropping lips: ‘Praise be to Allah, who has fulfilled His promise.’ But according to another tradition he said: ‘There is no God but Allah only, who has no partner. He has fulfilled His promise and aided His servant.’ According to another tradition, he said: ‘He aided His army, and disappointed the confederates. Allah has warded off [the companions of] the elephants [formerly] from Mekkah, and has [now] appointed over it His apostle and His faithful people.’ After that he asked the inhabitants of Mekkah: ‘What say you, and what think you of me?’ They replied: ‘We speak well and we think well of thee, O noble brother and son of a noble brother. Verily thou hast obtained power over us.’ There being no allusion to the story of Yusuf [Joseph] in the reply of the Mekkans, his lordship said: ‘I tell you what my brother Yusuf said: “Let there be no reproach cast on you this day. Allah forgiveth you, because He is the most merciful of those who show mercy.”* He also said: “Depart, for ye are free.” ’ Then he preached a very eloquent and rhetorical sermon. Although he was not a writer, he drew the pen of abroga­tion over the customs and usages of [pre-Islamitic] ignorance, and abolished the arduous decrees concerning retaliation and blood mulcts, as well as the claims [for ransom] current before the promulgation of Islâm, saying: ‘Every claim for blood and property made in the time of ignorance is [now] placed under my foot, and I abolish it, except the service of the Ka’bah and the purveyorship of the pilgrims.’ He also said: ‘O ye Qoraish, God the Most High and Glorious has deprived you of the boast of ignorance, and of the pride and glorification wherewith ye domineered over other men. Abandon your haughtiness, for all men and sons of Adam are made of clay. They are brothers, and enjoy no advantage over each other, except according to their [respective] piety and abstinence.’ Then he recited the verse: ‘O ye men, verily we have created you male and female, and have made you peoples and tribes that you may know each other. Verily he of you who is most pious is most honoured in the sight of Allah. For Allah is wise and knowing.’* When the time of the matutinal prayers was at hand his holy and prophetic lord­ship ordered Ballâl to mount to the top of the Ka’bah and to proclaim it. When the idolaters heard the voice of Ballâl, some of them, such as Heshâm, the brother of Abu Jahl, and Hukm B. Ala’ass, uttered improper sentiments; but Abu Sofyân B. Harb, who was present, said: ‘I say nothing, but I believe that if I speak one word this gravel will not report it to Muhammad.’ Jebrâil, however, descended, and informed the apostle of God concerning the assemblage of that company, whereon his lordship sum­moned those men, and repeated to every one of them what he had said. They were confused, but uttered the formula of monotheism, and Abu Sofyân exclaimed: ‘As for myself, O apostle of God, I have said nothing.’ And the prophet—u. w. b.—laughed.

We know for a certainty that, after his holy and prophetic lordship had prohibited the victorious army from killing any of the inhabitants of Mekkah, he treated the latter kindly, whereon the Anssâr said to each other: ‘This man, namely, the apostle of God, has gained the affection of the people as well as of his clansmen, and is fond of his birth­place.’ Meanwhile the signs of Divine revelation began to manifest themselves on the august person of his lordship, and when the celestial inspiration had irradiated him, he addressed [reproaches to] the Anssâr: ‘You have spoken so and so?’ But they denied it; and he continued: ‘[You said,] “God forbid that we should vacillate! We are the servants of God and of His apostle. We have exiled our­selves for His and for thy sake. We shall adhere to thee in life and death.” ’ Hereon the Anssâr began to weep [for joy], and said: ‘By Allah! we have spoken those words because we are attached to God and to His apostle.’ His lordship then said: ‘God the Most High and His apostle are believing you, and are asking your pardon.’

We know from authentic traditions that, before the apostle of God entered Mekkah, he ordered eleven men and six women to be captured and slain, no matter where they would be found, and no matter if within or without the limits of the sanctuary. One of the men [to be killed] was A’bdu-l-u’zza B. Khanttal, and the reason for shedding his blood was that he had become a Musalmân before the con­quest of Mekkah, but had nevertheless wantonly killed a believer, had apostatized, and had fled to Mekkah. The details of this affair are as follows: When Ebn Khanttal had arrived in Madinah and had become a Musalmân, his lordship called him by the name of A’bdullah, and sent with him a man of the tribe Khozaa’h to collect the Dzakât [legal alms] in a certain tribe, and a man attended on him as a servant during the journey. One day Ebn Khanttal told this Khozaa’y to prepare food for him, which he would eat as soon as he awoke. This fellow, however, was lazy, and when Ebn Khanttal awoke he found nothing to eat, but, on the contrary, the Khozaa’y himself carelessly asleep. This sight added to Ebn Khanttal’s fire of hunger the fire of anger, and his passion so overpowered him that he slew his companion. After that he considered that if he were to return to Madinah the apostle of God would punish him; he therefore apostatized, and returned to Mekkah with the quadrupeds he had obtained as tributary alms. On the day the city was conquered he armed himself and fought against Khâled B. Wolyd; afterwards, however, he fled from the battle, and took refuge in the house of the Ka’bah, as has been recorded above. Whilst his holy and prophetic lord­ship was engaged in circumambulating the Ka’bah, one of his companions, having caught sight of the man, exclaimed: ‘Lo, here is Ebn Khanttal, who has taken hold of the curtains of the Ka’bah.’ Then his lordship ordered him to be killed.

Another man of this kind was [A’bdullah] the milk-brother of O’thmân B. O’ffân B. Abu Ssarâj, who dwelt at Madinah, and was by the exalted command [of the prophet] engaged in writing down the Divine revelation, but he committed treachery in writing the glorious Qurân, by altering the words thereof. On a certain occasion he said: ‘Muhammad B. A’bdullah knows not what he is speaking, and I say whatever I like, and write it down for him. Indeed, the Divine revelation comes down upon me in the same way as it comes down on him.’ When his lordship the refuge of termination—u. w. b.—became aware of his felony, A’bdullah ran off to Mekkah, and on the day of the conquest thereof he requested Othmân to intercede for him with the prophet, so as to save his life. Accordingly some days afterwards O’thmân took him into the august assembly, and upon the strength of the obligation he was under to his mother [who had suckled them both] he asked his lordship to grant him quarter, but received no answer. O’thmân having several times reiterated his petition without obtain­ing any reply, he approached that prince, took his blessed head into his arms, and said: ‘O apostle of God, thou hast given A’bdullah to me!’ After he had thus begged for a long time, the apostle of God said: ‘Yes.’ When O’thmân had departed from the assembly with A’bdullah B. Sa’d, his lordship said to those present: ‘What has hindered any one of you from rising and spilling the blood of that dog?’ A’bâd B. Bashar then said: ‘I swear by that God who has sent thee to the people that I was expecting a wink of the eye from thee! Had I not under­stood that thou hast slightly assented [to the request], I would have struck him down with my sword!’ His lord­ship, however, replied: ‘It is not becoming in a prophet to commit treachery by a wink of the eye.’ It is related that after A’bdullah had obtained pardon he again made pro­fession of the Faith, and some of his adventures will be narrated in the record of the Khalifate of O’thmân, if it pleaseth Allah the Most High.

A third man of this class was Howyrath B. Nafyr, who had with his unhallowed tongue greatly derided his lord­ship. When Mekkah was taken, and he had heard that people were searching for him, he left his house after A’li —who stood at the door of it—had gone away, and tried to conceal himself, but was overtaken on the road by the Commander of the Faithful, who executed the orders of the prince of men and demons with reference to him [and slew him].

Another individual of this kind was Maqys B. Sabâbah, and the reason for shedding his blood was as follows: His brother Heshâm had come to Madinah and had professed the Faith, but in the Ghazwah of Martasa’ one of the Anssâr mistook Heshâm for an idolater and slew him. When Maqys had learnt this, he came from Mekkah to avenge the blood of his brother, and his lordship ordered the Anssâr to pay the blood-ransom to him, after receiving which, and after becoming a Musalmân, Maqys [neverthe­less] watched his opportunity, slew the murderer of his brother, apostatized, and fled to Mekkah, where he was on the day of the taking thereof engaged in a secret locality carousing with a number of idolaters. One of the com­panions, however, discovered that assembly, and made an end of his treachery with a good scimitar.

Another fellow of this kind was Hayar B. Alaswad, who had [formerly] much distressed his lordship, one of his misdeeds being that which he had committed with refer­ence to Zaynab, the daughter of the apostle of God, as has been recorded above. On the day when Mekkah was taken the Musalmâns could not find Hayar, and when that prince returned to Madinah Hayar entered the august assembly, uttered the formula of monotheism, acknowledged the prophecy of his lordship, made profession of the Faith, took hold of the skirts of apology, and his crimes were pardoned by his lordship.

Another man of this class was Ssafuwân B. Ommyah, who had manifested great enmity towards the apostle of God. When he heard that sentence of death had been pronounced upon him he fled from Mekkah on the day it was taken, and endeavoured to reach the haven of safety by way of the sea. When O’mayr B. Wohb Hajmy represented his case to the world-adorning mind of the lord of existences, he requested that Ssafuwân might be pardoned, and after his petition was granted he pursued, overtook, and informed the latter of his success; but Ssafuwân was astonished, and exclaimed: ‘I swear by God that I shall not return until thou bringest me a sign from Muhammad.’ Accordingly his lordship gave either his turban or his shawl to O’mayr to show to Ssafuwân. The former obeyed, and also induced the latter to make a pro­fession of the Faith and to return to Mekkah, where he was admitted to the presence of the best of men, and spoke to him as follows: ‘O Muhammad, O’mayr tells me that thou hast given me quarter for two months. Is this true or not?’ The prophet replied: ‘O Ssafuwân, I have given thee quarter for four months.’ Ssafuwân had, despite his idolatry, been present, and had attended on the heaven-aspiring stirrup in the Ghazwah of Ttâyf and of Honayn. When his holy and prophetic lordship was returning, and had arrived in the place called Jaghrânah, he discovered a pass full of cattle, and Ssafuwân was looking intently at the beauty of the sheep, as if wishing to devour them with his eyes. His lordship, guessing the thoughts of Ssafuwân, said to him: ‘O Ssafuwân, I present thee with all these.’ After the latter had taken possession of the sheep and camels, he exclaimed: ‘There is no soul as kindly disposed as the soul of a prophet.’ Then he made his profession [of the Faith] on that very spot.

Another man of this class was Ka’b B. Zohayr, who had ridiculed his lordship the refuge of termination—u. w. b.— and had fled on the day of victory, thus saving his life. At last, however, love for Islâm prevailed in his heart, and he started with his brother Bahyr B. Zohayr to wait on his lordship, but before reaching the place of their destination he sent his brother in advance to propitiate his lordship. Bahyr, having been admitted to the felicity of foot-osculation, made a profession of the Faith, and knowing that Ka’b’s doing so would likewise be acceptable, he interceded on that score for him. Ka’b arrived in Madinah in the ninth year after the Flight, became a Musâlman, composed an elegy in praise of his lordship the best of men, and was received into his intimacy.

Another man of this kind was A’bdullah B. Alzaba’ry, who had always insulted the Musalmâns and incited the idolaters to attack them; but when he heard what orders his holy and prophetic lordship had issued concerning him, he fled on the day Mekkah was conquered and went in the direction of Bakhrân. At last, however, the love of Islâm prevailed over his mind, so that he repented of what he had said and done, and returned from Bakhrân with the inten­tion of kissing the threshold of prophecy. When he arrived, the apostle of God recognised him from a distance, and said: ‘Ebn Zaba’ry is coming, and the light of Islâm is shining from his face.’ When Ebn Zaba’ry came nearer, he exclaimed: ‘I testify that there is no God but Allah, and I testify that thou art the apostle of Allah. Thanks and praises be to Allah, who has guided me to Islâm! O apostle of God, I have offended thee many times, but now I repent of everything, and ask thy pardon. Order anything thou listest, for thou art the master of my life.’ His lordship replied: ‘Praise be to Allah who has guided thee to Islâm! Be aware that the profession of Islâm blots out all other crimes.’

Another man of this kind was Hâreth B. Al-tâla’h, and the reason for shedding his blood was that he had much tried to injure and to insult the apostle. Therefore Ali the commander of the faithful—u. w. b.—having caught him, slew him on the day Mekkah was taken.

Another fellow of this sort was Wahshy, the murderer of Hamzah, whom the Musalmâns were anxious to kill, and therefore he fled on the day of the conquest of Mekkah to Ttâyf. After some time, however, he was, with a number of other men of that region, admitted to the felicity of kissing the feet of his lordship the apostle, whereon he said: ‘I testify that there is no God but Allah, and that Muhammad is the apostle of Allah.’ His lordship the refuge of termination—u. w. b.—asked: ‘Art thou the murderer of Hamzah?’ He replied: ‘Yes.’ His lordship continued: ‘Sit down and narrate the murder of my uncle Hamzah.’ After Wahshy had narrated the event, his lordship said: ‘Let me not see thee any more.’ Accord­ingly, Wahshy henceforth avoided to meet the apostle of God, but during the Khalifate of Ssiddyq Akbar [i.e., Abu Bakr] he joined the army of Khâled B. Alwolyd to attack Moseylamah the liar, who was vanquished at Hadyqatu-l­mout, and whom he killed with the same dagger with which he had slain Hamzah. It is related that Wahshy said: ‘I killed the best of men during the time of ignorance, and the worst of them during the time of Islâm.’ Some chroniclers have narrated the affair of Wahshy in another manner in their books, but their details would only lengthen this account.

Another man of this kind was A’kramah the son of Abu Jahl, and his blood was to be shed because during the lifetime of his father he had been his partner in persecuting his lord­ship. After the decease of his progenitor he marched in an army with Abu Sofyân and other idolaters against his holy and prophetic lordship, and against the Musalmâns. A’bdullah B. Zobayr has a tradition that in the year of the conquest of Mekkah, A’kramah B. Abu Jahl fled to Yemen for fear of being punished by the professors of Islâm. He had an intelligent wife, O’mm Hakym by name, who was the daughter of Hâreth B. Heshâm, Hâreth being the brother of Abu Jahl. On the occasion when the women of Mekkah paid homage to his holy and prophetic lordship, and made their profession of Islâm, O’mm Hakym said to that prince: ‘The son of my uncle [i.e., my husband] has fled to Yemen for fear of thee, and I appeal to thy kind disposition to grant him pardon.’ His lordship replied: ‘I grant him the pardon of Allah. Let no one injure him who encounters him.’ Then O’mm Hakym went in search of A’kramah and found him near the shore, embarked in a vessel ready to sail, and on her making signs from the land A’kramah ordered a boat and approached her. O’mm Hakym exclaimed: ‘Son of my uncle, I come from the best of men. Return! return! he has granted thee pardon.’ It is related that A’kramah heard with the greatest pleasure the tidings of the forgiveness of the prophet of latter times—u. w. b.—and asked O’mm Hakym: ‘Daughter of my uncle, thou hast besought him to forgive me; and has he granted me pardon despite all the injuries and insults which I have heaped on him?’ O’mm Hakym rejoined: ‘Yes; his kindness surpasses description and explanation. Return, and do not jeopar­dize thy life [by flight].’ A’kramah assented, and, being overpowered with lust, whilst they were travelling desired to have connection with his wife, but she replied: ‘I am a monotheist, and have been invested with the ornament of the Faith, but thou art an idolater, and void of the light of religious knowledge. I shall not allow thee to enjoy me until thou hast become a Musalmân.’ A’kramah said: ‘It is a very great matter which hinders thee to join me.’ When A’kramah had reached the vicinity of Mekkah, his lordship was apprised of his approach by Divine inspira­tion, and said to his friends: ‘A’kramah, the son of Abu Jahl, is coming to you as a believer and a Mohâjer. You must not insult [the memory of] his father, for to speak evil of a dead man may insult a living one, although it cannot injure the dead one.’ Meanwhile O’mm Hakym put a veil on her face, and betook herself with her spouse to his lordship’s tent, which she entered after obtaining admission, and said: ‘O apostle of God, I have brought A’kramah.’ His lordship jumped up for joy in such a manner that his blessed Redâ fell from his back, and he gave permission to A’kramah to enjoy the happiness of kissing his fingers. When A’kramah entered, his lordship resumed his seat, and the former, standing opposite to him, spoke as follows: ‘O Muhammad, this woman says that thou hast granted me pardon, and that I have nothing to apprehend from thy wrath?’ He replied: ‘She spoke truth, and thou art forgiven.’ A’kramah then said: ‘I testify that there is no God except Allah alone, who has no partner, and I testify that thou art His servant and His apostle.’ He then drooped his head, perfectly abashed, and continued: ‘O apostle of God, thou art the most veracious and the most honest man, but we have accused thee of falsehood on account of our great wretchedness and ignorance.’ His lordship said: ‘Ask whatever thou likest, and I shall comply with thy request as far as I am able.’ Hereon A’kramah said: ‘I ask thee to pray to the Lord of Glory to forgive me for every kind of enmity I have manifested towards thee, and for every step I made to elevate the banner of infidelity and to strengthen the professors of idolatry in order to show enmity to thee, and to blot out and to pardon every transgression committed by me either openly or secretly with reference to thee!’ Accordingly his lordship lifted up his hands in prayer, asking God the Most High to pardon A’kramah all the sins he had him­self enumerated. The latter continued: ‘O apostle of God, I swear by God that for every dirhem I spent during the time of ignorance to obstruct the religion of God the Most High, I shall disburse two for the promotion thereof, and that for every one of the friends of Allah the Most High whom I have murdered during the time of my infidelity I shall slay two of His foes.’ It is said that after A’kramah had become ennobled by the robe of Faith he made great efforts to extinguish the blaze of infidelity and wickedness, until the time when he tasted the beverage of martyrdom in the Ghazwah of Ajnadyn, during the Khalifate of Fârûq [i.e., O’mar].

It is related that on the day when Mekkah was taken, A’kramah had killed a Musalmân and had fled. When this was brought to the notice of his lordship the best of men, he smiled, but those who were present wondered, and said: ‘O apostle of God, what wisdom is there in laughing in this case?’ He replied: ‘I have been informed that the slayer and the slain will grasp each other’s hands, and will thus enter paradise.’ This explanation intensified the amazement of the companions, because A’kramah had been a very prominent infidel, and they thought he was very far from professing Islâm. Sa’d B. Abu Woqqâss relates that when A’kramah fled on the day on which Mekkah was taken he embarked in a vessel intending to sail to Yemen, but the waves of the sea became agitated, and the people who were in the ship said to each other: ‘Sit down, for your God will not ward off anything from you.’ A’kramah, however, poured forth his orisons to the courts of the Omnipotent Sovereign, saying: ‘O Lord Most High, I promise that if I am saved from this calamity I shall go to Muhammad and become one of his adherents.’ When the storm had abated A’kramah [disembarked and] made his appearance in the assembly of his holy and prophetic lordship—u. w. b.—and professed the Faith. Some have related that when the sea became stormy the captain of the ship said to A’kramah: ‘Make a sincere profession!’ The latter rejoined: ‘What must I do, or what must I say?’ The captain continued: ‘Say: “There is no God but Allah, because in this place no one can save us except the Lord of the inhabitants of the world.” ’ A’kramah asked: ‘Meanest thou the God to the acknowledgment of whose unity Muhammad is inviting us? But I have fled to avoid uttering these words.’ It is related in some biographical works that at the time when A’kramah was proceeding to Yemen by sea, he happened to read on the ship’s side the words: ‘Thy people are liars; for He is God;’ and though he tried much to efface them, he was unable to do so. Some allege that he scraped off these words several times, but that they reappeared again. Then he said, ‘This is a Divine command,’ requested the vessel to be turned back, and this having been done, he left it, went to Mekkah, and having been admitted to the foot-osculation of the lord of existences, he made his pro­fession of the Faith.

Of the women, concerning whom the sentence of capital punishment had been decreed by the court of prophecy, one was Hinda, the mother of Moa’wiah, who had dis­embowelled Hamzah, and had masticated his liver on the day of Ohod. When, however, Mekkah had been conquered, she joined the women who went to pay homage to the apostle of God, and having tied a veil over her face, she entered the august assembly unknown to anyone, made her profession of Islâm, removed the covering from her face, and said: ‘I am Hinda, the daughter of O’tbah.’ His lord­ship replied: ‘Having arrived as a Musalmân, thou art welcome.’ Hinda thereon manifested love and sincerity, his holy and prophetic lordship opened his blessed mouth with congratulations towards her, and accepted her pro­fession of Islâm.

Among the number of the [condemned] six women, there were also two slave-girls of Ebn Khanttal who had been singing songs in derision of the apostle of God. One of them was killed and the other fled, but some time after­wards obtained pardon. The name of the slain girl was Qarynah, and of her who had become a Musâlman, Qaranâ. Another person of this kind was also the freed slave of Ebn Khanttal, who was killed on that day. Another was Sârah, the manumitted slave of the Bani Al-muttalleb, who was, according to the assertion of the author of the Kamelu-t-tawarikh, slain on the day of the conquest of Mekkah. The sixth of them, Omm Sa’d, was likewise killed on that day.