THE PRINCE OF EXISTENCES—U. W. B.—ADDRESSES THE PILGRIMS TO THE SANCTUARY. THE INHABITANTS OF YATHREB COME TO MEKKAH, AND THOSE HONOURED INDIVIDUALS PROFESS THE FAITH.
In the book Dallaylu-n-nabawwat [indications of the prophetship] it is narrated by Zohry that the prophet— u. w. b.—was in the habit of presenting himself to the people during the season of the pilgrimage and sacred visitation, when he conversed with the chiefs of the tribes, requesting them to receive him and to protect him from insults, to enable him to proclaim his message. He said: ‘I do not wish to force you to anything. Only permit anyone who approves of my invitation [to the Faith] to receive it, and protect me from being killed, that I may recite to you the book of Allah the Most High and promulge His message.’ No one would, however, agree to this proposal, and all said: ‘His own people are better acquainted with him [than we are].’ But when the time arrived that the surface of the law of the Omnipotent—whose name be glorified—should be unfolded, and that His servants should be delivered from the darkness of unbelief and error, namely, during the season of the pilgrimage to the house of the Ka’bah in the eleventh year after the mission, six men of the inhabitants of Madinah presented themselves in the locality of A’qâbah to his grace-bestowing lordship the best of men, and that prince asked them: ‘Who are you?’ They replied: ‘We are inhabitants of Madinah, of the tribe of Khazraj.’ His lordship bade them to be seated, and invited them to listen to his words. They complied, and the prophet—u. w. b.—asked them to follow the right religion, reciting to them the Qurân. The Khazraj having often heard the Jews of Madinah say that this is the time when the prophet of the latter days would appear, said to each other: ‘By Allah! this is the prophet about whose mission they have informed us; now we must believe him, lest any of the [other] inhabitants of Madinah should forestall us.’ And having been ennobled by the felicity of [professing] the religion, they said: ‘O apostle of God, we are returning, and shall inform our people of what we have heard. We have left them in such a state that among two of our tribes there is enmity which exists not in any nation. God will entrust their affairs to thee, and if they assemble thou wilt pacify them, for no man is more excellent than thou.’ The names of those six fortunate individuals are the following: Asaa’d Bin Zarârah, A’wûf Bin Hâreth Bin Ghufrân, Râfi’ Bin Mâlek Bin A’jlân, Qottaybah Bin A’amer Bin Jadylah, A’qâbah Bin A’amer Bin Mâly, and Jâber Bin A’bdullah Bin Rabâb. When these six men returned they promulged the mission of his lordship the refuge of the apostolate in Mekkah, and all the chief historians, as well as biographers, have in their books recorded the manner in which the Anssâr had begun to profess Islâm, in the same way as has just been done. But A’li Bin Hâshem has a tradition that at the time when a war was being waged between the Awus and the Khazraj, which was called Ba’at, and the Awus had vanquished the Khazraj, Asaa’d Bin Zarârah and Dhikrân Bin A’bd Qays came on the part of the Khazraj during the time of the sacred visitation in the month Rajab to Mekkah to ask assistance from the Qoraish. Asaa’d, who was a friend of O’tbah Bin Rabia’h, alighted at the house of the latter, and explained the reason of his arrival, but O’tbah replied: ‘There is a long way between our country and yours. Moreover, an event has occurred among us which hinders us from undertaking a war against your enemies.’ Asaa’d asked about that event, and O’tbah continued: ‘There is a man among us who pretends to be an apostle from God, considers our wise men to be fools, insults our gods, and corrupts the principles of our youths.’ Asaa’d queried further: ‘Who is the man that has this pretension?’ O’tbah replied: ‘Muhammad Bin A’bdullah Bin A’bd-ul-Muttalleb, and he belongs to the noblest tribe of our people.’ Having pondered on the dignity and authority of his lordship the refuge of the apostolate—u. w. b.—Asaa’d wanted to know where he could be found, and O’tbah rejoined: ‘He is sitting in a room [near the Ka’bah], but thou must neither speak to him nor listen to what he says, because he is a magician, and will deceive thee by his sorcery.’ Asaa’d replied: ‘I am a pilgrim, and must circumambulate [the Ka’bah].’ O’tbah continued: ‘Put a little cotton in thy ears, and then circumambulate.’ With this advice Asaa’d complied, and began the ceremony, but during the second turn he said to himself: ‘There will be no greater fool in existence than myself if such an event has taken place in Mekkah, and I return to my people without informing them of it.’ Accordingly he pulled out the cotton from his ears, approached the prophet—u. w. b.—without saluting him, but using the greeting of the time of ignorance.209 His lordship then said: ‘Allah the Most High has communicated to me a salutation which is better than this, because it is that of the denizens of paradise.’ Thereon he pronounced with his wonderfully eloquent tongue the words: ‘Peace be upon you!’ Asaa’d asked: ‘What is thy invitation?’ He replied: ‘I invite you to testify that there is no God but Allah, and that Muhammad is the apostle of Allah; and I order you to attribute no partner to the Most High in anything, to do good to your parents, and not to kill your [female] infants wantonly.’ After that he recited some verses from the Surah entitled Cattle.210 Asaa’d then pronounced the formula of monotheism, and said: ‘O apostle of Allah, may my father and mother be a sacrifice for thee! we are of the inhabitants of Yathreb and of the Khazraj tribe. Between us and our brothers there are ties [of affinity] which have been snapped. If Allah the Most High were, by the blessing of thy intervention, again to unite them, no one would be more respected than thyself, and if our people were to profess the religion, it would acquire publicity. I swear by Allah that the Jews have often described thee, and have informed us of thy advent. I hope our locality will become the mansion of thy exile; for [both] the Christians and the Jews have predicted it. Praise be to Allah the Most High for having led us to thee. I swear by God that I came to ask aid, but that the Most High has given me something which is a thousand times more precious.’ At that time the ‘legal alms’211 were established, and Asaa’d exclaimed: ‘Behold the prophet of God, about whose advent the Jews had constantly given us information, has established legal alms, and has brought [the religion of] Islâm.’ In short, when the Khazraj returned to Madinah, they invited the people to profess Islâm, and so described the properties and attributes of his holy and prophetic lordship—u. w. b.—to the people that his fame began to spread, the light of the Faith commenced to shine and to throw rays upon the minds of the people of that country.
THE FIRST HOMAGE AT A’QÂBAH; MOSSA’B GOES TO MADINAH
WHERE THE HIGH AND THE LOW PROFESS ISLAM.
In the twelfth year of the mission twelve individuals arrived from Madinah for the purpose of circumambulating the Ka’bah. They met his lordship the refuge of termination —u. w. b.—at A’qâbah,212 where they paid him homage, and promised not to attribute partners to God, not to steal, neither to speak nor to act falsely, not to kill their [female] infants for fear of poverty, and not to transgress the commands of the apostle—u. w. b. His lordship the refuge of apostleship—u. w. b.—said to them: ‘If you keep this covenant, paradise will be your lot. But if you commit any sins excepting idolatry and infidelity your pardon or chastisement will depend on the will of God.’ The names of those twelve men are the following: Saa’d B. A’bâdah, Asaa’d B. Zarârah, A’wuf and Moa’adh the [two] sons of Ghufrân, Râfi’ B. Mâlek, Mundhar B. Ssâmat, Yazid B. Tha’lebah, O’tbah B. A’amer, Qottaybah B. A’amer B. Jadylah, Abu-l-hâshem B. Althyân, and A’wym B. Saa’dah. It is related of A’bâdah B. Ssâmat that he said: ‘We promised obedience to the apostle of Allah in prosperity and trouble, in wealth and in poverty.’
It is related that his lordship the apostle—u. w. b.—sent Mossa’b B. O’mayrah with the above-named twelve individuals to Madinah to spend his happy days in teaching them the Qurân and the principles of the religious Law. Mossa’b was a youth who had been brought up daintily by his parents, but when he became a Musalmân they persecuted him. During the confinement in the Shi’b [a hollow in Mekkah; see footnote 186], he was with his holy and prophetic lordship—u. w. b.—and shared all his hardships. He also knew by heart whatever had been revealed of the Qurân up to that time. Now, however, he proceeded by the advice of his lordship the apostle—u. w. b.—with the Anssâr to Madinah, alighted in the house of Asaa’d B. Zarârah, and visited the houses of the people, inviting them to profess the right religion and to walk in the straight path, whereon some attained the nobility of Islâm and became Musalmâns. One day Asaa’d B. Zarârah and Mossa’b B. O’mayrah went to the quarters of the Bani Azfar and of the Bani A’bdu-l-ashhal, who assembled around them, and the greater portion of them became converted. When Saa’d B. Ma’adh, who was the son of Asaa’d B. Zarârah’s aunt, and the highest chief of the tribe, heard this news he spoke to Syd Usyd B. Khazir as follows: ‘Abu Emâmah, namely Asaa’d B. Zarârah, has brought a stranger, and restrains the weak-minded among us from walking in the accustomed road; and, by Allah! if it were not for the ties of consanguinity I would finish him! Go now and prohibit him from carrying on that business.’ Usyd B. Khazir went with the short spear he had in his hand towards the people, and when the eyes of Asaa’d alighted upon him he said: ‘This is one of the best and noblest men of the tribe; if he professes the Faith, a great multitude will follow him. When Usyd B. Khazir had arrived close to them he stopped and, [ironically] smiling in his great anger, asked: ‘Why do you come to our dwellings and befool the intellects of the weak-minded among us?’ Aasa’d replied: ‘O Abu Yahia, thou art a man adorned with a perfect understanding, and decorated with the accomplishments of knowledge. Sit down a little, and condescend to hearken awhile to enable thee to receive and to assent to our proposal, or we will endeavour to remove any objections thou mayest offer.’ Usyd replied: ‘Thou hast spoken justly,’ stuck his short spear into the ground, and sat down. Mossa’b, however, began, after a suitable prelude, to recite portions of the Qurân, and to invite Usyd to profess the Faith. Asaa’d and Mossa’b reported: ‘We swear by God that before Usyd ever spoke one word the light of Islâm became visible on his person; and when Mossa’b had ended his recital, Usyd asked: ‘What do you when you enter Islâm?’ They replied: ‘Wash thyself, put on clean garments, and having pronounced the Kalimat [i.e., confession of the Faith] of monotheism, hold orisons with two prayer-flexions, for we have done so.’ Usyd complied, and, after making his profession of the Faith, continued: ‘If there be any men of my tribe desirous to follow my example, no one can impede them.’ After that he rose and went to Saa’d B. Ma’adh. When the latter beheld him, he exclaimed: ‘I swear by God that Usyd B. Khazir has not returned in the same manner as he had departed.’ Then he asked: ‘What hast thou done?’ He replied: ‘I have threatened and prohibited them; but I have heard that they wish thee ill, that they want to murder the son of thy aunt, namely Assa’d B. Zarârah, and so break the treaty between themselves and thee.’ Usyd’s object in making this assertion was to induce Saa’d B. Ma’adh to go to them and to protect the son of his aunt.’ Saa’d then rose angrily, and said: ‘Thou hast done nothing;’ and, taking hold of his hand, he proceeded towards them. When Asaa’d B. Zarârah beheld Saa’d B. Ma’adh, he said to Mossa’b: ‘By Allah! before he ever professed Islâm I perceived the signs thereof on his countenance. This man is the prince of his tribe, and if he follows us no one will resist.’ When Saa’d came near them he spoke words similar to those uttered before by Usyd, and received the same answer from Asaa’d. When Saa’d took a seat, Mossa’b proposed Islâm to him, and said: ‘In the name of Allah, the Merciful, the Clement! This is a revelation from the Merciful and Compassionate.’ (Mossa’b said, By Allah! before Saa’d ever mentioned his intention of embracing Islâm, I perceived the signs of it on his face.) Then Saa’d despatched a person to his house—by the advice of Mossa’b—to bring clean garments, and after he had pronounced the Kalimat [formula] of monotheism, and held devotions with two prayer-flexions, he returned to his tribe and shouted: ‘Let all men and women come forth from their houses, because this day is not a day of retirement.’ When the people had assembled, he said: ‘O people, what is my position among you? And how am I known among you?’ They replied: ‘We consider thee to be the highest and best of us, and obey thee. Order whatever thou pleasest, for thy commands are a law unto us.’ Saa’d continued: ‘It is illicit to your men and to your women to speak to me, until you believe in Allah and in the veracity of Muhammad as His elected one.’ The chronicler says: ‘I swear by Allah that on the said day neither a man nor a woman was left in the tribe Bani A’bdu-l-ashhal but became a Musalmân.’ After that Mossa’b invited the inhabitants of Madinah with the greatest publicity to profess Islâm, and they did so in crowds. Most of the nobles of the tribes Awus and Khazraj having been invested with the robe of the Faith, Mossa’b reported in detail all the conversions that had taken place, and was also himself admitted to the honour of kissing the feet of his holy and prophetic lordship.
THE SECOND HOMAGE OF A’QÂBAH AND FLIGHT OF THE COVENANTERS
TO MADINAH.
In the thirteenth year of the mission great crowds of Musalmâns and idolaters arrived from Madinah during the time of the pilgrimage for the purpose of circumambulating the house of allah, and when they had reached Mekkah, a portion of them paid on a certain night homage to the apostle of God—u. w. b. It is related of Ka’b B. Mâlek that he said: ‘When we arrived at the sanctuary and met his lordship the prince of the sons of Adam—u. w. b.—we promised him that we would on the second night of the Tasharyq days213 come to the pass of A’qâbah and make a covenant with him. Having kept our profession of Islâm secret from the idolaters, we started from the place separately and clandestinely. After one third of the said night had elapsed, we assembled in the place we had agreed upon, whereon his lordship the apostle—u. w. b.—also condescended to make his appearance with his uncle A’bbâs.’ According to another tradition, Mâlek said: ‘His lordship arrived before us with his uncle A’bbâs on the spot.’ In short, Ka’b B. Mâlek says: ‘We were seventy men in all, but two women had also accompanied us. A’bbâs had not become a Musalmân; but being an intelligent man, the prophet—u. w. b.—brought him to confirm the agreement between his lordship and the Anssâr. When everybody had taken his place, A’bbâs spoke as follows: “People of the Khazraj, you know how closely we are related to Muhammad, as well as how beloved and respected he is in his tribe. Hitherto we have guarded and protected him against any attempts of his enemies, and still intend to do so. He, however, desires to abandon us, and to ally himself to you. If you act faithfully by inviting him to Madinah, and guard him against the evil machinations of his foes and opponents, then make him go with you. But if you are not confident of being able to protect him, it will be better to give up your proposal, for he is honoured and exalted among his people and in his city, and guarded with nobility and dignity.”’ Ka’b continues: ‘I replied: We have heard and received thy advice. Then I said: “O apostle of Allah, speak and make any conditions thou likest for the sake of God, whose name be glorified.”’ In some traditions it is recorded that when his lordship the apostle—u. w. b.—was during the appointed night conversing with the people in the pass of A’qâbah, A’bbas happened to pass by and to recognise the blessed voice of his lordship the refuge of termination. Accordingly he entered the assembly, and said: ‘O ye tribe of Khazraj and of Awus, Muhammad is my nephew, and I love him most of all creatures. If you believe him, place faith in him; and if you desire to take him with you, I want to establish a covenant between you, so as to pacify my mind and to preserve him from injury and harm during his exile, especially as the Jews, who are your neighbours, harbour enmity towards him, and I fear their cunning devices against him.’ These words offended Asaa’d B. Zarârah, and he said: ‘O apostle of Allah, give me permission to reply in such a manner as to remove the dust of apprehension, that none of it may settle upon thy luminous mind, and that we may not be reproached with anything whereby we would incur the displeasure of thy noble self.’ After obtaining leave to speak, Asaa’d first turned towards his lordship, and said: ‘O apostle of Allah, a proposal may be such that it is either easy or difficult to comply therewith. Thou hast proposed something to us, the acceptance whereof seems at present difficult to the people; thou hast, namely, invited us to renounce our own religion and to profess the faith of Islâm. This is a great matter, but we have complied with thy wish. Between us and the other Arabs ties of consanguinity and friendship have subsisted. Thou hast ordered us to sever them, and on account of our great attachment for thee we have done so, and that was a very difficult step. Moreover, we are a people aware of our dignity, and no one could rule or govern us except one of our own number. How much less could a man do so who has been abandoned by his own tribe, and from whom his own relatives have withdrawn their hand of protection? We have, nevertheless, in good faith, of our own free will, concluded to submit to thee. It is also known that pretensions like thine displease the people, but no one advances them except a man whom God—whose name be magnified— guides and directs, and who expects his reward in the next world. On this point we all agree with our hearts and tongues. We assent to follow thee, we promise to, and make a covenant with God, who is thy and our Creator, and whose power is above all powers, that we shall sacrifice our lives for thine, and shall protect thy body in the same manner as we guard the bodies of our children and wives. We know that if we keep this covenant we keep our faith towards Allah the Most High, and will become partakers of eternal felicity; and that if we break this promise, we break our faith towards Allah the Most High, and will be of the number of the damned. O apostle of Allah, these words of ours are true, so help us, God!’ After that Asaa’d B. Zarârah turned to A’bbâs, and said: ‘O thou who hast made haste to speak before the apostle of Allah, the Most High knows best what thy intention was. Thou hast said, “He is my nephew, and I love him more than anyone else;” but we have come from far and near, friends and strangers; we adhere to his lordship, and testify that Allah the Most High has truly sent him to mankind, that he is not a liar, and that he has brought words not at all resembling the words of men. Thou hast said, “My mind cannot be pacified unless I receive from you a promise, and a covenant be established between you.” This is a condition to which no one will demur, and we are ready to make any agreement thou likest. Take any hostage thou pleasest for the sake of thy Creator.’ When Asaa’d had spoken thus far, his holy and prophetic lordship said: ‘The conditions of our covenant with reference to the Creator are that you worship Him alone, and attribute to Him no companion; and with reference to myself, they are that you protect me in the same manner as your own lives, those of your children and women.’ The Anssâr replied: ‘O apostle of Allah, we assent to what thou hast said.’
It is recorded in some trustworthy books that when A’bbâs had done speaking, his lordship recited several verses of the Qurân to the Anssâr, whereon they replied: ‘O apostle of Allah, what promise shall we make to thee?’ He said: ‘Promise that you will follow and obey me in prosperity and adversity, that you will in times of distress spend your wealth [to alleviate them], that you will do good and abstain from evil works, that you will in promulging the word of Allah never be intimidated by the threats of revilers, that you will aid, protect, and take care of me as of your own selves, your children and wives.’
According to a certain tradition, the first man who took hold of the blessed hand of his lordship the apostle— u. w. b.—and made the just-mentioned promise, was Abu Emâmah Asaa’d B. Zarârah. Others, however, allege that the first individual of the Anssâr who did so was Abu-l-hâshem B. Althyân, but Allah the Most High knows best the true state of the matter. It is related that on the said occasion Abu-l-hâshem said: ‘O apostle of Allah, between us and the Jews there are treaties and alliances, but if we break them, and Allah the Most High grants thee victory, thou wilt possibly rejoin thy tribe, and abandon us to our foes.’ His lordship smiled, and said: ‘Blood is blood, and destruction is destruction. You are mine, and I am yours. I shall fight those who fight you, and make peace with those with whom you make peace.’ The word ‘destruction’ [hdm] has, however, been interpreted with vocalized d and quiescent m, and consequently rather means ‘tomb, or high dignity,’ but there are two opinions. Accordingly, the meaning is, ‘My tomb will be in the place where your tombs are,’ or ‘Your dignity is my dignity.’ But if d is quiescent [hidm], then this word will be [the singular number of] adhâm, namely, ‘Abandoning an Arab tribe despite of a covenant and alliance.’ Some say that the above phrase was, ‘My blood is thy blood, and my destruction is thy destruction’; namely, ‘If my blood is to be avenged, so is thine, and if thine is shed in vain, so is mine.’ When the covenant was established, his lordship the refuge of prophecy—u. w. b.—selected by the advice of Jebrâil nine leaders from the Khazraj, and three among the Awus. The names of the former are: Barây B. Maghrûr, Râfi’ B. Khazir B. Mâlek B. A’jlân, Saa’d B. A’bâdah, Saa’d B. Khushymah, Saa’d B. Rabyi’ B. A’bâdah, Ssâmat B. A’bdullah, A’mru B. Ruahah, A’bdullah B. Huzm, Mundhar B. O’mayr B. Janas. The names of the Bani Awus leaders are as follows: Abu-l-hâshem B. Althyân, Asyd B. Khazir Rafia’, and Asaa’d B. Zarârah. His holy and prophetic lordship addressed them as follows: ‘Ye are my advocates and sureties with the people, as the apostles were of I’sa—u. w. b.’ They replied: ‘Yes, we are.’
It is said that during the night of the covenant at A’qâbah, A’bbâs said to Saa’d B. A’bâdah and to Ebn Fadhal the Anssâri: ‘O ye Bani Khazraj, you ought to know what you promise to this man with whom you are making a covenant.’ They said: ‘Speak.’ He continued: ‘You promise to fight everybody, even to the detriment of your lives and properties. When, however, both these are endangered, and your chiefs are killed, you will abandon him. Therefore you had better abandon him now, lest you reap disgrace in this world and in the next. But if you care neither for the loss of your possessions, nor for the lives of your families and chiefs, then rather lay hold of and receive him, considering him as the best man of this and of the future world.’ The people replied: ‘We shall adhere to him, even if our chiefs be killed and our properties are lost.’ Then they asked the prophet: ‘O apostle of Allah, if we keep this covenant what will be our reward?’ He replied: ‘Paradise.’ Then they requested him to open his blessed hand, that they might make the promise. His lordship complied, and they gave the promise [by shaking hands]. It is related that while this covenant was being made, Satan ascended to the hill of A’qâbah and shouted: ‘O ye denizens of Mekkah, be it known unto you that the people of Madinah have abandoned their religion, and have made a covenant with Muhammad, and have agreed to wage war against you.’ But his lordship replied: ‘O herald of A’qâbah! Listen, O enemy of Allah! We shall do for thee!’ A’bbâs B. A’bâdah said: ‘O apostle of Allah, I swear by that God who has truly sent thee to mankind. If thou commandest we shall draw our sabres against those who are at Mena.’214 His lordship replied: ‘We are not yet commanded to wage a religious war. Return ye, therefore, to your homes.’ Abbâs says: ‘We went to our sleeping places, but next morning the Qoraish arrived, and said: “O ye Khazraj people, you have come to our companion Muhammad. You desire to take him to Madinah to wage war against us with him, and, by Allah! no men will fight as obstinately as those who were among us, who were not conscious of the matter, denying and swearing that they had no knowledge of such an intention.” After that the Qoraish went to A’bdullah Abu Salûk, to whom they narrated the circumstance of the covenant, whereon he said: “This is a dangerous business, which the people cannot undertake without consulting me.” When the Qoraish had heard these words of A’bdullah they returned.’
Ka’b B. Mâlek says: ‘When the Mekkans rose, one of their youths had good sandals, and I said to Abu Ja’ber: “Although thou art the chief of the people, thou hast not the authority to possess such sandals!” The youth, hearing these words, took off his sandals, threw them at me, adjuring me by Allah to put them on. Abu Ja’ber said: “By Allah! thou hast put this youth to shame. Return the sandals to him.” I said: “By Allah! I shall not return them, because this is for a good omen.” After that the people dispersed from Mena, whereon the Qoraish made inquiries about the covenant of the Anssâr, and learned for certainty that the promulgation made by Satan from Mount A’qâbah, as recorded above, was true. Accordingly they went in pursuit of the Anssâr, and overtook Saa’d B. A’bâdah and Mundhar B. Amru. The latter made great efforts and escaped from the hands of the idolaters, but they caught Saa’d, tied his hands and neck, thus conveying him to Mekkah. Some of their wise men said, however: “We ought to let him go, because at Madinah he has commercial relations with some of our friends.” Accordingly Saa’d was allowed to depart, and went to Madinah. When the nature of the alliances and covenants of the inhabitants of Madinah became known to the Qoraish, they began anew to persecute and to insult the professors of Islâm, so that the noble companions of his lordship the most excellent of human beings could no longer remain in Mekkah. Therefore his holy and prophetic lordship gave those who had remained behind leave to flee to Madinah. They departed gradually, and, according to one tradition, the first man who placed his foot into the desert of exile was Mossa’b B. O’mayrah, but according to another it was Abu Solmah B. A’bdu-l-asyd, who had returned from the exile of Abyssinia, and could no longer dwell in Mekkah. But Allah knows best.’
CONSULTATION OF THE WICKED TO KILL THE PRINCE OF THE RIGHTEOUS, AND THE FLIGHT OF THAT CHIEF FROM HIS COUNTRY—IN THE KEEPING AND PROTECTION OF THE BENEFICENT SOVEREIGN—AND THE GOING OF HIS LORDSHIP TO THE CAVE THOR.
It is related that the prophet—u. w. b.—said to the professors of Islâm: ‘In my sleep I was told that the place of my exile would be a date-grove between two stony deserts.’ In another tradition we read that he had spoken as follows: ‘In a dream I perceived that I had removed from Mekkah to a region full of date-trees. I thought it was Tahamah, but it was Madinah itself.’ It is recorded that no one had remained of the intimate friends of his lordship the termination of prophecy— u. w. b.—except Abu Bakr and A’li Murtadza—u. w. b. —because all the companions had departed to Yathreb, i.e., Madinah. Even Abu Bakr intended to go there, and asked permission from his lordship the apostle —u. w. b.—to do so; the latter advised him, however, to remain, saying: ‘I hope I shall also be ordered to flee.’ Accordingly, Abu Bakr commenced to make preparations for the journey by purchasing a camel for his lordship at the price of four hundred dirhems, and another for himself, feeding the animals till they were in good condition. Thus he waited for the commands of his lordship the asylum of termination.
At that time the Qoraish chiefs had unanimously determined to kill the prince of the righteous, which happened as follows: When the idolaters had seen that the noble companions departed to Madinah, they thought that his lordship the apostle would also join them. They became suspicious and afraid; whereon they congregated in the house of assembly, where it was customary to transact all affairs. Satan made his appearance in the shape of an aged man amidst the Qoraish, and when they questioned him, he said: ‘I am an inhabitant of Najd, and as I heard that you are holding a consultation with reference to Muhammad, I have come here, and possibly I shall have [to give] an opinion in this matter.’ The Qoraish said: ‘This individual is not a Mekkan, but his presence can do no harm.’ They then began to consult, and said to each other: ‘You know how affairs stand with Muhammad, and that if he gains many adherents they will wage war and fight against us. This matter is therefore to be considered attentively.’ Then Hâshem B. O’mru said: ‘He is to be kept prisoner in a house. Food and drink are to be given him through a hole till he perishes.’ The little man from Najd said: ‘This is bad advice, because his followers are numerous and scattered about. When they hear the news they will come, and his people, namely, the Bani Hâshem, will unite in liberating Muhammad, and this will give rise to war between you and them.’ Abu-l-bakhry said: ‘He ought to be expelled from Mekkah, and allowed to go where he pleases.’ The little Sheikh from Najd said: ‘This opinion likewise expresses an inadequate and insufficient plan, because Muhammad is noted for the pleasantness of his speech and agreeable conversation. Possibly the people may be deceived by his words, will follow him, will unite to attack you, and revenge themselves.’ The Qoraish approved of his words, and complimented him on his sagacity. After that Abu Jahl B. Heshâm said: ‘The proper thing to do is to select an alert and brave youth from every tribe, each taking a sabre, and all of them falling upon Muhammad to slay him at once. In this manner his blood will be divided among all the tribes, and the Banu A’bd Munâf will not be able to fight them, and will therefore be obliged to be satisfied with the expiatory penalty,215 and we shall be relieved of this trouble.’ The little man said: ‘The advice given by Abu-l-hukm216 is the best.’ Accordingly they agreed to act up to it, and dispersed from the meeting.
With reference to this event the Lord of lords says: ‘And [call to mind] when the unbelievers plotted against thee, that they might either detain thee [in bonds] or put thee to death, or expel thee [the city]; and they plotted [against thee], but Allah laid a plot [against them]; and Allah is the best layer of plots.’217 After the opponents had thus agreed, Jebrâil the faithful descended and explained the intentions of the idolaters to his lordship. He also brought the command from Allah the Most High to Muhammad not to sleep during that night in his usual place, and to depart the next morning to Madinah. When the night set in, they [i.e., the idolaters] made their appearance at the door of the habitation of the elected one—u. w. b.—as they had preconcerted, and waited for him to fall asleep, so that they might kill him. It is related that Abu Lahab said: ‘Let us watch him this night, and kill him at daybreak, so as to let the Bani Hâshem know that we have accomplished this business altogether.’ The apostle, however, being aware of what would take place, said to A’li B. Abu Tâleb: ‘The idolaters want to kill me. Go, put on my cloak, lay down in my sleeping-place, and be of good cheer, for nothing untoward will befall thee.’ A’li Murtadza did as he was bid, drew the cloak218 in which the prophet used to sleep over his back, and comfortably reposed thereon. What other man has jeopardized his own life for his sacred existence? And with reference to that event, the blessed verse ‘Whoever risks his own life to please Allah, Allah is merciful to His servants’ was revealed. It is said that during the night, when A’li B. Abu Tâleb—u. w. b.— was so high-minded as to expose his own life, Allah the Most High sent a revelation to Jebrâil and to Mikâil in the following words: ‘I have tied between you two the knot of fraternity, but have made the life of one of you longer than that of the other. Who of you two loves the life of his friend more than his own?’ Those two cherubim-angels replied: ‘Each of us loves his own life best, and prefers it to that of anyone else.’ Then again the revelation came: ‘Why are you not like A’li B. Abu Tâleb? For I have tied the knot of friendship between him and Muhammad, but he exposed his own life for that of Muhammad. Depart ye from this heaven219 down to the earth, and preserve him from the wickedness of his foes.’ They obeyed; Mikâil took his station at the foot and Jebrâil at the head of his lordship Murtadza—u. w. b.—and Jebrâil said: ‘Who is like thee, O A’li, son of Abu Tâleb? For God has exalted thee above angels.’ He has well said who recited:
Distich: The head I had, I threw it at thy feet, alas!
For my head cannot be compared with thy feet.
With reference to this occasion his lordship the Murtadza had uttered several distichs, which begin with the following:
By exposing my life I acquired more merit than by walking through fire,
Or by circumambulating the ancient house and the stone.
It is related in biographies that when Murtadza A’li reclined on the couch of his lordship the elected one— u. w. b.—that prince departed from the house, recited the Surah Y. S. [ya-sin] from the beginning till the words ‘and we have covered them with darkness, wherefore they shall not see,’220 took a handful of dust, throwing it at the heads of the futile conspirators, and everyone whose head it touched fell in the fight of Bedr, hastening to the infernal regions. His lordship passed them by in safety, so that he was not even seen by anyone. After a little while a man accosted the idolaters, and asked why they had assembled in this place. They said that they were waiting for Muhammad to come out. That man swore, however, that Muhammad had left the house and passed them by, had thrown dust at their heads, and had gone away on his own business. Hereon they touched with their unhallowed hands their heads, and found them full of dust. Looking through a crevice into the house, they perceived a man sleeping on the couch of the lord of apostleship, and exclaimed: ‘Behold Muhammad, who has thrown his cloak over his body and is sleeping in his place!’ When they entered the house to execute their intention, Murtadza A’li —u. w. b.—jumped up from sleep, and as they knew not whether that man had spoken the truth, they asked where Muhammad was. He replied: ‘I have not been appointed to watch him, so I cannot tell where he has gone to.’ The idolaters were displeased, disconcerted, and humbled. They kept A’li for awhile in confinement, but afterwards released him by the advice of Abu Lahab.
There is a tradition of A’aishah Ssiddiqah that she said: ‘One day I was sitting in my father’s house in the bath, when a man arrived with the news that the apostle of Allah —u. w. b.—was coming with his head covered, and at that time the prophet was not accustomed to visit our house. My father said to him: “May my parents be a sacrifice to thee for bringing honour to our house in this place!” His lordship replied: “I come on business,” and continued: “I have obtained permission to depart.” My father exclaimed: “O apostle of Allah, we must be together.” His lordship said: “Yes,” complied with the invitation to enter, and said: “Let everyone go out who is in this house.” Abu Bakr replied: “Nobody is in the house except my wife A’aishah with her sister.” Then his lordship said: “I have permission to depart.” Abu Bakr continued: “Accept one of the two camels which I possess.” And his lordship rejoined: “I shall pay for it.”’ Some say that Abu Bakr had purchased a camel for nine hundred dirhems, and others allege that he bought one for four hundred dirhems for his lordship. A’aishah said: ‘We very hastily made our preparations for the journey, and produced a table221 full of victuals.’ After that his holy and prophetic lordship went with Abu Bakr to the cave Thor, and it is related that during the said journey his lordship the apostle took off his sandals and walked barefoot, so as to leave no traces on the ground; and when his feet were wounded Abu Bakr took his lordship on his back and carried him to the entrance of the cave. By the advice of the prophet, Abu Bakr penetrated further into the cave, and stopped up the holes with clothes. One of these not having been filled, he happened to place his foot on it, which was then bitten by a snake, but cured by the prayers and by the saliva of his lordship’s blessed mouth.
Distich: God created counter-poison in the mouth of the prophet.
What had Ssiddiq to fear of life-endangering venom?
It is related that when the mind of Abu Bakr was relieved from the danger of the holes of reptiles, he requested the apostle to enter the cave, where they slept during that night. In the morning the prophet asked Abu Bakr about the state of his wound, and prayed for him. There is a tradition that his lordship called a tree, which came and stood at the entrance, so as to make a separation between them and [the access of] the idolaters. According to another tradition, the merciful and clement Lord caused in his perfect benevolence a Moghilân tree to grow at the entrance of the cave, wild pigeons to come during that very night to the entrance of the cave to build nests and to deposit eggs, and a spider to produce cobwebs across the entrance which were as strong as the rampart222 of Zulqarneen. It is narrated that his lordship the asylum of termination —u. w. b.—and Abu Bakr spent three nights in the said cave, and had made such arrangements that A’bdullah B. Aby, who was an intelligent and brave youth, paid them a visit every night, bringing them news about the Qoraish, and returning to Mekkah before daybreak, whilst they imagined him to be always at home. A’amer B. Fahyrah, who was a Musulmân and a freed slave of Abu Bakr, pastured his sheep during the day, carried milk to the cave Thor in the evening, and returned during the obscurity of the night. Arrangements had been made with A’bdullah B. Arbattah the Dylami, and he had been hired to take care of the camels, and to bring them on the morning of the third day to the cave Thor to show them the way.
A’aishah says: ‘When his lordship the apostle—u. w. b. —and my father Abu Bakr left Mekkah, the Qoraish being aware of his attachment to his lordship, a number of them came to our house, and on my going out to them, the idolaters asked me: “Where is thy father?” I replied that I did not know. Hereon the accursed Abu Jahl struck me such a blow on my ear that my earring dropped off. Abu Bakr had five thousand dirhems of ready money in the house, all of which he had taken away. Abu Kuhâfah, who was my paternal grandfather, and had become blind, said: “Abu Bakr has abandoned you to distress, and has left you nothing.” I replied: “He has deposited something handsome with me,” and having put some gravel into the place where Abu Bakr used to keep his money, I covered it with a cloth, took him by the hand, led him to the spot, and said: “This is the property which he has left for me.” Abu Kuhâfah said: “Do not you be dismayed, for this quantity will suffice you.”’
It is related that the next day after the departure of his lordship the apostle to the cave Thor, Abu Jahl caused a proclamation to be made in and around Mekkah that he would give one hundred camels to anyone who would bring Muhammad and Abu Bakr, and an equal number to any person who would be a guide to the place where those two individuals were. Accordingly a number of young men of the Qoraish, decoyed by their greed for wealth, started in search of them to the mountains, armed with swords and sticks. They took Qâyf, who was known by the name of Abu Karz, to show them the way, and when he brought them to the entrance of the cave Thor, he said: ‘Those whom you seek have not gone beyond this place, unless they went up to heaven or have died under the ground.’ According to another tradition, Qâyf said: ‘Those whom you seek have not passed this place, and are in this cave.’ But when the idolaters beheld the nest of pigeons and the cobweb, they said to Qâyf: ‘Thou hast become demented.’ It is said that when the Qoraish perceived those signs, they said to each other: ‘The cobwebs were spun at the entrance of the cave before Muhammad was born. It is recorded in the Aa’llâmu-l-wara that when the Qoraish arrived they saw an angel in human shape at the entrance of the cave, who said to them: ‘Nobody is here. Seek Muhammad in the passes of the wâdys hereabouts.’ Accordingly the people dispersed in all directions. It is said that the idolaters came so near to the prophet in their search that only a distance of forty cubits remained between them, and that Qâyf said: ‘By Allah! those whom you seek have not passed beyond this spot.’ When Abu Bakr heard these words he was grieved, but his lordship said: ‘Do not be sorry, for God is our protector.’ Abu Bakr continued: ‘If the idolaters look a little farther they will discover us.’ His lordship, however, asked: ‘What thinkest thou of two men, the third [confidant] of whom is Allah the Most High?’ When God warded off those amazed persons by means of the nest of pigeons’ eggs and the cobweb, his lordship the refuge of termination pronounced a blessing upon all pigeons, made the sanctuary their refuge, and prohibited his people from hunting them.
Distich: Beware of hunting in the sacred territory,
And repent of what thou hast done before.
He also said: ‘Spiders are an army of Allah the Most High,’ and prohibited the killing of them. When the pigeons flew away at the approach of the idolaters, they beheld the eggs and the cobweb, whereon they said to each other: ‘Had anyone come near this cave the eggs would have been broken, nor would the cobweb have remained.’ In short, after the image-worshippers had completed their fruitless search in the mountains and deserts, they returned ashamed and disappointed to their homes.
HIS LORDSHIP THE REFUGE OF TERMINATION PROCEEDS FROM THE CAVE THOR TO MADINAH; AND NARRATIVE OF THE EVENTS WHICH TOOK PLACE DURING THAT JOURNEY; SURÂQAH APPROACHES HIS LORDSHIP THE APOSTLE— U. W. B.—AND THE FOUR LEGS OF HIS HORSE SINK INTO THE GROUND BY THE COMMAND OF THE LORD OF BOTH WORLDS; AND RECORD OF SOME OTHER EVENTS WHICH TOOK PLACE AT THAT TIME.
During the third night of the sojourn of his lordship the apostle—u. w. b.—in the cave Thor, A’bdullah B. Arbattah the Dylami brought the camels according to his promise to the entrance of the cave, and A’amer B. Fahyrah also made his appearance in that place. His lordship the apostle —u. w. b.—and Abu Bakr rode on one camel, and A’bdullah with A’amer on the other. They quietly started towards Madinah by way of the shore, nor did they halt until the heat of the day compelled them to do so. On that occasion Abu Bakr prepared a couch in the shade of a rock, where he put to sleep his lordship the apostle; but after obtaining a pot of milk from a shepherd in the neighbourhood, he aroused him and made him drink it. After that Abu Bakr proposed that they should start again. Accordingly all four of them continued their journey.
One of the wonderful events that happened during the flight, and which is recorded in all biographies, is that of Surâqah B. Mâlek, which took place as follows. Surâqah says: ‘Messengers from the Qoraish arrived in our tribe and informed us that their chiefs of Mekkah would give one hundred camels as a reward to any man who would bring either Muhammad or his companion Abu Bakr, and that they would double the said amount for both. I was sitting among the people, when a man entered and stated that he had just seen a party travelling along the shore, and that he suspected it to consist of Muhammad with his companions.’ Surâqah continues: ‘Though I knew this to be the truth, I said, in order to mislead them, that those men were not Muhammad and his friends, but certain persons who had passed before me. After that I remained for awhile among the people; then I arose, went to my house, ordered a horse to be saddled, and stationed in the rear of a hill. Then I plucked my spear out from the ground, mounted my horse, and hastened towards the apostle— u. w. b.—and his friends; but when I arrived near them my horse stumbled forward, and I fell over its head to the ground. Accordingly I pulled out my divining arrows223 from the quiver when I rose from the earth, and cast them for an omen, to see whether any injury would befall me from them [i.e., from the party of the four travellers] or not. I obtained a result which I disliked, but paid no attention to it, remounted my horse, and went in pursuit of them.’
In the time of [pre-Islamitic] ignorance, divining by arrows was performed as follows: A man took three arrows, one being marked with the words ‘My lord has commanded it to me,’ the second with ‘My lord has prohibited it to me,’ and the third had no writing. Then he placed the arrows into a quiver, drew one out, and acted as he had drawn out either the command or the prohibition; but if he happened to pull out the blank arrow he repeated the operation until he obtained the order to perform the business he had in hand, or to abstain therefrom.
Surâqah continued: ‘I had approached them so closely that I heard the prophet recite something, but he paid no attention to me. Abu Bakr, however, looked back, whereon suddenly the feet of my horse sank into the ground to the knees, and I jumped off:
Distich: Such are the ways of this wicked world,
That now we are on the saddle, and anon the saddle on us.
I had much trouble to pull the legs of my horse out of the ground, and when its legs sank into the earth dust rose into the sky. I again consulted my arrows, but obtained a result contrary to my intention.’
In the Seir Kâzrâni there is a tradition of Abu Bakr that he said: ‘At the time of our departure we were seen by none of the people who were in search of us, except Surâqah B. Mâlek, who was riding after us. I said: “O apostle of Allah, one who is seeking us has reached us.” But he replied: “Do not grieve, for God is with us.” When Surâqah had come up, and the length of only one or two spears intervened between us, I wept and said: “O apostle of Allah, a pursuer has overtaken us.” He asked: “Why weepest thou?” I said: “O apostle of Allah, I swear by God that I do not weep for myself, but for thee.” His lordship then exclaimed: “Great God, ward off his wicked intention from us as Thou pleasest!” whereon all of a sudden the legs of his horse sank into the ground, and Surâqah, alighting, said: “I know that this is of thy doing. Pray that I may be released. I promise to turn back everyone who will pursue thee. Accept an arrow from my quiver as a sign, and when thou reachest my camels and sheep on thy journey, take whatever thou pleasest.” His lordship, however, would not agree.’ It is said that when Surâqah requested the legs of his horse to be released, his holy and prophetic lordship exclaimed: ‘O my God, relieve his horse, if he be sincere!’ whereon the four legs of the horse immediately rose up to the surface from the ground. It is related of Surâqah that he said: ‘When I witnessed this event, I knew that the dignity of the apostle —u. w. b.—would rise, and that he would overcome his enemies. Accordingly I offered him provisions and goods. He would, however, not receive any, but said: “Keep our affairs secret.” Then I begged from his lordship a writing of safety, which A’amer B. Fahyrah wrote by his order on a piece of leather, and handed to me. They continued their journey in security, but I returned, and to everyone I met pursuing him, I said: “I have examined all the roads, but have found no traces of Muhammad and his companions.” In this manner I hindered the people from pursuing the apostle—u. w. b.’ There is a tradition that after the battle of Honain Surâqah left his tribe and hastened to wait upon his holy and prophetic lordship— u. w. b—attaining the honour of kissing his feet at a place called Jaghrânah. He took his writing of safety in his hand, saying: ‘O apostle of Allah, this is thy letter.’ His lordship replied: ‘Yes; and this is a day of good faith and well-doing.’ And in this locality Surâqah was ennobled by professing Islâm.
Of the number of events which took place during that journey, one is that his holy and prophetic lordship— u. w. b.—happened to pass near the tent of Omm Moa’bdah, the daughter of Khâled Khozaa’y, who was an old woman, endued with great intellect and penetration. She was accustomed to sit in her tent and to regale all who passed that way with food, according to her ability. When they reached her tent they asked for dates and bread, but she replied: ‘This year no rain has fallen, and there is distress and famine among us. By Allah! if I had any food I would give you a repast, and you would have no need to buy any.’ His lordship the apostle perceived a sheep in a corner of her tent, and said: ‘What is this?’ Omm Moa’bdah replied: ‘This is a sheep which has, on account of its extreme emaciation and weakness, remained behind the flock.’ His lordship asked: ‘Has it any milk?’ She replied: ‘It is too weak to have any.’ He continued: ‘Wilt thou allow me to milk her?’ Moa’bdah said: ‘Yes; may my father and mother be a sacrifice for thee!’ Accordingly his lordship placed his blessed hands upon the paps of the sheep, pronounced the ineffable name of God coupled with a prayer, whereon the udder of the ewe immediately became heavy, and she spread out her legs wide, on account of the great quantity of milk. His lordship then asked for a vessel from the owner of the tent, and milked the sheep into it, first offering to Omm Moa’bdah some milk to drink, and afterwards inviting his companions to drink also. All drank as much as they liked. At last he also slaked his thirst, and having filled all the vessels that were in the place with milk, they departed under the protection of God. A short time after the departure of his lordship, the husband of Omm Moa’bdah returned from pasturing his sheep, and was astonished to perceive all the vessels filled with milk in a corner of his hut; but Omm Moa’bdah replied that a blessed man had alighted, and narrated to her husband what had taken place. On his making further inquiries, she continued: ‘I saw a man with a beautiful countenance, having a pleasant odour with agreeable manners, who was free from the defects of corpulency or leanness.’ Thus she continued to describe to her husband the other qualities and perfections of his holy and prophetic lordship till Abu Moa’bdah exclaimed: ‘By Allah! this is a man of the Qoraish whom they are in search of. Had I been so fortunate as to meet him I would have offered him my services to accompany him, and I still hope that I shall meet him.’ Omm Moa’bdah years afterwards said: ‘That feeble ewe, which the blessed hand of his lordship had touched, lived nearly eighteen years, giving milk every morning and evening. It perished during the Khalifate of O’mar B. Alkhattâb—u. w. b.—in the ‘year of the destruction of cattle.’
It is related that on the second day after his lordship had, with his companions, departed from the place of Omm Moa’bdah, the inhabitants of Mekkah heard the voice of a herald in the sanctuary, reciting some distichs, the first of which was as follows:
Distich: May God the Lord of mankind reward with the best of rewards The friends who alighted at the tent of Omm Moa’bdah.
In the Seir Kâzrâni the text of these verses is given as follows:
May God reward with the best of rewards
Those two blessed companions,
Who have entered the tent of Omm Moa’bdah!
They have been strengthened in the orthodox religion,
And have shown him the way—guidance
Received from the religion of God.
He who is a companion of Muhammad
Is strengthened with victory.
Prosperity lift the family of Qossay,
When the light of Muhammad departed from it.
May the Bani Ka’b be happy
On account of their good-natured son!
One asked: ‘What was the miracle
He performed in the tent of Omm Moa’bdah?’
She had a feeble sheep,
From misery its very bones were weak.
He stroked it with his blessed hand,
Immediately it produced milk;
To everyone he gave some milk,
And plenty of it to the old woman.
When the voice of his miracle became loud
He liberated that sheep.
The felicity of Abu Bakr was hence increased,
That he did not leave his [Muhammad’s] company.
These distichs appear to be imperfect, as the author of the Rauzatu-l-âhbâb adds from the Muhtassar ramûzu-l-hâshem that after this event she fled with her husband. Both professed Islâm, and her family were accustomed to rejoice in commemoration of the day when the blessed man had alighted among them.
Of the events that took place during this year, the meeting of Burydah B. Alkhadzib Alaslamy is one which took place as follows: When Burydah had heard that his holy and prophetic lordship had with Abu Bakr Ssiddiq left Mekkah and was on his way to Madinah, and that the Qoraish had promised a reward of one hundred camels to anyone who would either slay or capture the just-mentioned two fugitives, he coveted the prize, started with seventy men of his tribe, overtook his lordship the refuge of apostleship—u. w. b.—who asked him: ‘Who art thou?’ He replied: ‘I am Burydah B. Alkhadzib;’ and as his lordship was accustomed to draw good omens from names, he looked at Abu Bakr and said: ‘Go on; our business has turned out well, and terminated prosperously.’ His lordship further asked: ‘Of what tribe art thou?’ He rejoined: ‘Of Omm Salmah.’ His lordship continued: ‘We have been delivered and are safe.’ And on asking: ‘Of what nation art thou?’ he replied: ‘Of the Bani Saham.’ His lordship replied: ‘Thy arrows are spent.’ Burydah was astonished at the quick repartee and pleasant speech of his lordship, and asked: ‘Who art thou?’ His lordship replied: ‘I am Muhammad B. A’bdullah, the apostle of God.’ Burydah continued: ‘I testify that there is no God but Allah, and that Muhammad is His apostle;’ and all the seventy men who were with him [likewise] professed Islâm. That night Burydah spent with his lordship the refuge of apostleship—u. w. b.—and when it was morning, he said: ‘O apostle of Allah, do not go to Madinah without a banner preceding thee.’ Then he opened his turban, fixed it on a spear, and rode in front of the lord of apostleship—u. w. b.
La’lây Hamdâny has recorded in the Mustaqadza’ that none of the traditions of his lordship the apostle—u. w. b.— concerning countries were fulfilled, except the tradition about Burydah, according to which he had said to him: ‘Verily thou wilt after my time settle in a town of Khorâsân, which my brother Zulqarneen [the two - horned Alexander] has built, and which is named Merv. Thou wilt become the light of the inhabitants of the East and their leader. The author of the Mustaqadza’ has recorded in the Rûz Mahashar that Abu-l-a’llâ said: ‘After the demise of his lordship the apostle, Burydah departed with some warriors to Merv and died there. He was buried in a Mohallah [ward of the town], at present known by the name of Mohallahi-Tannûr [the ward of the oven], in the vicinity of Hukm B. O’mru Ghuffûry, who had been the Amir and Qâdzi of that town—may Allah reward them both, and all those who were dear to the apostle of Allah.
Ttolhah B. A’bdullah happened to be returning from a commercial journey to Syria, and met his lordship the refuge of termination—u. w. b.—with Abu Bakr and their companions. He dressed his lordship the apostle and Abu Bakr in white robes, and desired to accompany that august personage; but his lordship said: ‘Go [first] to Mekkah, and depart from it, so that the exile may be complete.’ Some assert, however, that the person who met them was not Ttolhah, but Zobeir B. Ala’wwâm. There is also a tradition that the departure of his lordship and of Abu Bakr [from Mekkah] took place on the twenty-sixth day of the month Ssafar, in the fourteenth year of the mission. Others, however, allege that it happened during one of the first three nights of the month Rabyi’, the first in the said year, either on a Monday or a Thursday, according to two different opinions.
ARRIVAL OF THE AUGUST TRAVELLING PARTY OF HIS LORDSHIP THE CHOSEN APOSTLE IN MADINAH. THE MEETING WITH THE ANSSÂR, AND THE EXPLANATION OF THE EVENTS OF THE FIRST YEAR OF THE FLIGHT BY WAY OF ABRIDGMENT.
When the inhabitants of Madinah became aware that his holy and prophetic lordship—u. w. b.—had left Mekkah, they went out daily from the town expecting to be made happy by meeting him. They sat in the shade of the rocks and waited for the advent of that noble lord till the sun reached them, whereon they returned home. One day, when they were about to go home as usual, a Jew happened to be standing on a hillock for a certain business he had. This man suddenly perceived his lordship the apostle —u. w. b.—and his companions arriving from a distance and robed in white garments. Accordingly he exclaimed, without any premeditation: ‘The prosperity and felicity you are waiting for is approaching!’ When the professors of Islâm became aware of the advent of the best of men, they took up their arms, ran towards his lordship, and met him on the top of the hill. It is recorded that on the said day they were beating drums and shouting: ‘The new moon has appeared to us,’ etc. Servants and children clapped their hands, saying: ‘Allah is great; Muhammad the apostle of God has arrived.’ When he was approaching the tribe A’mru B. A’wuf, a number of young maidens walked along, singing:
‘We are maidens of the Bani-l-bukhâry,
Of the army of Muhammad and his friends!’
His lordship replied to them: ‘Allah knows that I love you.’ In short, the rejoicing and gladness were so general and exuberant that they elude all powers of description. According to all the chief historians, the entrance of the lord of the righteous into Madinah took place on a Monday of the month Rabyi’ the first, but they disagree about the number of days which had elapsed of that month. There is a tradition of Abu Bakr Ssiddiq that the inhabitants of Madinah discussed in whose house his lordship the apostle should take up his abode. His holy and prophetic lordship then said: ‘This night I shall be with the Bani Bokhâry, because as Hâshem B. A’bd Munâf had married a wife from that tribe, they are the brothers of the mother of A’bd-ul-muttalleb.’ The name of that wife was Solma, and A’bd-ul-muttalleb was her son, as has previously been narrated.
In short, when his lordship had already without the town met some Anssâr, he turned to the right and proceeded towards the habitations of the tribe Bani A’mru B. A’wuf, alighting in the house of Kalthûm Ebn Alhuda, who was an aged chief of the Arabs and a Musalmân. Some assert that he had alighted at the habitation of Sa’d B. Khushymah; but in some later authors we read different traditions, who allege that the discrepancy between the two just-mentioned traditions ceases in consequence of the fact that he alighted in the place of Kalthûm Ebn Alhuda, but that as Abu Sa’d B. Khushymah was not encumbered with a family, his house was hit upon as a place to which people might resort, and where they might assemble. It is related that during the few days which his lordship the refuge of the apostolate—u. w. b.—spent in the house of Ebn Hudum in the Mohallah Qobba, he laid the foundations of the Qobba mosque and commenced to build it. And this is the mosque to which the Lord—whose name be glorified —alludes in the words: ‘The mosque, the building whereof is founded on piety,”224 to the end of the verse. The first mosque where his lordship the apostle said his prayers was the Qobba mosque in Madinah.
When his lordship the refuge of apostleship—u. w. b.— departed from Mekkah to Madinah, Ali B. Abu Tâleb lingered three days in the sanctuary, in order to restore the deposits left with the apostle—u. w. b.—by some persons, according to his commands. After that he followed the prophet—u. w. b.—who was yet in Qobba, where Ali the Commander of the Faithful waited upon him; but his feet were blistered from walking, and his lordship the refuge of prophecy—u. w. b.—stroked them with his blessed hand and uttered prayers for their cure, whereon that distemper was removed; nor did his lordship Ali feel pains any longer in his feet.
Some state that after sojourning four days in the mosque of the Mohallah of Qobba, his lordship the apostle departed to Madinah. Others, again, allege that he did so after fourteen, eighteen, or twenty days. He is said to have started on a Friday from Qobba to Madinah, and to have arrived at the time of prayers near the Bani Sâlem B. A’wuf. The writer of these lines says that between the assertion that he arrived on a Monday in Qobba, and that he sojourned there five or fourteen days, and that he left it on a Friday, there is a contradiction which every intelligent person must discover after a little consideration.
In short, when he arrived on a Friday at the time of prayers, he alighted from his camel at the house of the Bani Sâlem B. A’wuf, and after having addressed the neophytes with his wonderfully eloquent tongue, he held the Friday prayers. The following are some of the sentiments he uttered on that occasion: ‘I laud and praise Allah. I ask aid from Him. I pray for His pardon, and I have the Faith from Him. I am an enemy to those who are ungrateful for benefits received. I testify that there is but one omnipotent God, whose servant Muhammad is, who has been sent [to lead the people] on the straight road, and to spread light!’ He further said: ‘A long period has elapsed since the time of the prophets; knowledge has been lost, and heresy has increased, and the resurrection is drawing near. Everyone who will obey the commands of God and the prophet will, indeed, find the true road, but whoever disobeys them will fall into perdition. Therefore I enjoin you to worship God, because Islâm [i.e., resignation to His will] is the best thing, and I recommend it to Musalmâns. Whoever refers all his open and secret deeds to the Lord will not be injured, but will prosper. Accordingly, do good as God the Most High has done to you. Hate His enemies, and wage religious wars for His sake, because He has elected and named you Musalmâns; nor is there any strength, but such as He gives. Remember Him much, and be aware that the well-being of this and of the next world consists therein. Do such acts as will profit you after my time. Pray for the grace of Allah, and be conscious that grace comes from Him.’
It is related that when he arrived from Qobba, in the town of Madinah, the nobles and chiefs of the tribes took hold by turns of the bridle of his lordship’s camel, requesting him to alight in their houses. His lordship said: ‘Let go the reins of my camel, because she is fore ordained to go where she pleases.’ Thus the camel advanced till it reached the place where the mosque at present stands, and there it knelt down. In that locality was an open space, belonging to two orphans called Sahal and Sahyl, who were under the protection of Asaa’d B. Zarârah. When the she-camel halted at the place, the lord of apostleship— u. w. b.—exclaimed: ‘If it pleaseth Allah this is our spot!’ One of the Anssâr, however, desired his lordship to alight at their habitation, and said: ‘Let the camel alone, for it is commanded.’ Thereon the camel rose again, walked a few steps more, again knelt down, but remained quiet this time. Abu Ayûb the Anssâri represented to his holy and prophetic lordship that he ought to alight there, being the nearest of all habitations, and after obtaining permission, Abu Ayûb carried the baggage into his own house. Then, again, some men wanted him to put up in their houses, but his lordship replied: ‘The man goes with his luggage.’ It is related that his lordship dwelt seven months in the house of Abu Ayûb the Anssâri, and during that time he purchased the piece of ground from the orphans, where his she-camel had first knelt down. The locality being uneven, he had it levelled, and laid the foundation of a mosque which his friends built, carrying themselves also the bricks. The apostle of God likewise assisted in the building, and said: ‘O Allah, there is no welfare except the welfare of the next world. Have mercy on the Anssâr and the Mohâjer!’225
There is a tradition that one day A’mmâr Yâser was carrying bricks and singing a short ballad on the want of union among the builders of the mosque and others. One of the companions, who was not working, imagined that A’mmâr Yâser wanted to insult him, became angry, and said: ‘Be quiet, A’mmâr, else I shall strike thee with the stick I have in my hand.’ His lordship, who had heard these words, said: ‘A’mmâr is dear to me like my eyesight, and no one may strike him.’ It is said that every companion carried one brick, but A’mmâr two. His lordship cleaned the dust from his forehead, saying: ‘Woe to A’mmâr! Resistance and revolt will kill him.’ Accordingly A’mmar tasted the beverage of martyrdom in the battle of Ssafyn, which was [after the demise of the prophet] fought between A’li the Commander of the Faithful and Moâ’wiah, the son of Abu Sofiân; and this event will also be recorded in the present volume if it pleaseth Allah the Most High. In this year Asaa’d B. Zarârah—u. w. b. —died, whereon the Jews said: ‘If Muhammad were an apostle of Allah, his companion would not have died.’ Those senseless people railed although they knew that Mûsa, Harûn, Daûd, Suleimân, and all the prophets— blessings upon our prophet and on them—who were sent in reality, had departed from this to the next world.
In this year Zaid B. Hâreth and Abu Dâfi’ went by the command of the lord of apostleship to Mekkah, and brought the noble daughter of that prince with his honoured spouse Sowdah, the daughter of Rabya’h, to Madinah. A’bdullah, the son of Abu Bakr, likewise brought his mother, Rûmân, with his sisters, A’aishah and Asma, to Madinah. According to a certain tradition, Asma gave during this year birth to A’bdullah B. Zobeir, whereat the Moslems greatly rejoiced, because the Jews had said: ‘We have contrived a sorcery that children should not be born to any of the professors of Islâm.’ One of the events of this year was that some Jews came to his lordship the prophet and said: ‘O father of Qâsim, we ask four questions, and if thou answerest them properly we shall believe what thou sayest.’ Thereon he—upon whom be blessings—said: ‘On that subject I give you the promise and covenant of God [not to injure you].’ The Jews asked: ‘As the sperm is of the man, why do children resemble their mothers?’ His lordship replied: ‘I swear by Allah that you know nothing. The sperm of man is white and heavy, while that of a woman is red and subtle. If the sperm of man overpowers that of woman the infant will resemble his father, but if not, the contrary takes place.’ The Jews said: ‘Yes, O God.’ They then asked him to inform them of what Esmâil had considered illicit to himself before the revelation of the Tûrat [i.e., Pentateuch]. His lordship replied: ‘I swear by God that you know nothing. His favourite meat and drink were the flesh and milk of camels. He had fallen sick, and after his recovery he abstained from both before the Tûrat had been revealed.’ Then they said: ‘Yes, O God,’ and again asked: ‘Inform us how thy sleep is.’ His lordship said: ‘I swear by God that you know nothing; because the quality of the man [i.e., an apostle] whom you think that I am not, is, that his eye sleeps, but his heart is awake.’ They said: ‘Yes, he is the favourite of Him who never sleeps.’ He continued: ‘My sleep is such.’ They further queried: ‘Inform us about the faithful spirit.’ He replied: ‘I swear by Allah that you know nothing. He is Jebrâil.’ The Jews said: ‘Yes; and he descends to thee, and is our enemy, because he brings words. If such were not the case we would follow thee.’ With reference to this occasion the verse has been revealed: ‘Say, Whoever is an enemy to Jebrâil, for he hath caused [the Qurân] to descend on thy heart by the permission of Allah.’226 During this year A’bdullah B. Sullâm, who was one of the Jewish U’lâma, made his profession of Islâm as follows: He waited upon the apostle, and when the blessed sight of his lordship alighted upon him [i.e., when he had looked at him], his lordship knew that his countenance was not like that of a liar, and he exclaimed: ‘O men, respond to the salutation! Feed the needy, cherish your kindred, and pray during the night when people are sleeping. Thus you will enter paradise in peace.’ When A’bdullah had heard these words he returned home, and afterwards again secretly paid a visit to the lord of creatures—upon whom be the most excellent of blessings—and said: ‘O Muhammad, I desire to ask thee three questions, which none but prophets are able to answer. Tell me, first, what will be the initial sign of the resurrection? Secondly, what will be the first food which the inhabitants of paradise will eat? And, thirdly, why do some children resemble their fathers and some their mothers?’ By the instruction of Jebrâil his lordship replied: ‘The first sign of the resurrection will be fire mixed with smoke, driving the people from the east to the west. The first food which the inhabitants of paradise will eat will consist mostly of the liver of the fish upon the back whereof the earth is resting,227 and that piece [to be eaten] is hanging separately from the liver.’ In reply to the third question, he said: ‘If the sperm of the man precedes or prevails over that of the woman, the infant resembles his father, but in the contrary case his mother, or her relatives.’ When A’bdullah B. Sullâm heard these answers, he exclaimed in the plenitude of truth and sincerity: ‘I testify that there is no God but Allah, and I bear witness that Muhammad is the apostle of Allah.’ After that he represented to the people that, as the Jews were liars, they would, after learning that he had professed Islâm, concoct calumnies about him, and said: ‘Therefore, I request thee, before my profession of Islâm becomes known, to make inquiries concerning me among the Jews.’ His lordship the apostle complied with the request of A’bdullah, concealed him in a certain place, assembled the Jews, and after preaching to them and warning them of the wrath of the Most High, and inviting them to believe in the veracity of his prophetship, he asked them about [the character of] A’bdullah B. Sullâm. The Jews replied: ‘He is the best of us, and the son of the best among us.’ His lordship continued: ‘What will you say if he becomes a Musalmân? Will you [also] become Musalmâns?’ The Jews replied: ‘God forbid that he should become a Musalmân, and may Allah the Most High protect him from that calamity!’ His lordship repeated his question thrice, and received each time the same reply from them. He then said: ‘A’bdullah, come forth!’ The son of Sullâm accordingly issued from the corner of concealment, and said: ‘I testify that there is no God but Allah, and I bear witness that Muhammad is the apostle of Allah.’ The Jews then said: ‘He is wicked, and the offspring of the most wicked among us. He is the greatest fool, and the son of the greatest fool.’ Ebn Sullâm said: ‘O apostle of Allah, I have already represented to thee that the Jews are a people who will speak nonsense, and therefore I am afraid.’
In the book A’allâmrâ-l-wara it is recorded that during the first year after the Flight [i.e., Hegira of the prophet] the Bani Qoryttah Natzyr, the Bani Qayqanaa,228 and the Bani Ghuttfân from among the Jews, waited upon his holy and prophetic lordship, and said: ‘O Muhammad, to what invitest thou the people?’ He replied: ‘To testify that there is no God but Allah, and that Muhammad is the apostle of Allah. I am the man whose description you have read in the Tûrat, and I am he of whom the U’lâma have predicted that I would leave Mekkah, and that the place of my exile would be this locality. One of your scholars has foretold that I shall abstain from wine; that the prophet who was born at Mekkah, and whose exile is in this locality, will be the last and most eminent of prophets; that he will ride on a camel, will dress in coarse garments, and will be very frugal; that there will be a redness in his eyes, and the seal of prophecy between his shoulders; that he will be ready with his sword, and will fear no one; that he will be smiling, and that his commands will extend to places which neither horses nor camels may reach.’ The people replied: ‘We have hearkened to whatever thou hast said, and have come to make a treaty of peace with thee, to the effect that we shall be neither for nor against thee, that we shall aid no one against thee, nor injure anyone who aids thee; on condition that thou injurest neither us nor our friends until we learn what becomes of thy affairs, and of those of thy people.’ His lordship the apostle complied with their request on condition that they would afford aid to no one against him, nor against any of his companions, neither by word, arms, or cattle, neither openly nor secretly. They took God to witness that, in case they should fail to keep this agreement and covenant, his lordship would be at liberty to shed their blood, to confiscate their property, as well as to capture their wives and children. A treaty was written for each tribe, and the speaker of the tribe Bani Natzyr was Hay B. Khuttub, who, when he returned among his relatives and brothers, was questioned by them concerning the prophet—u. w. b.— and he replied: ‘Muhammad is he whose description we find in the Torathah [Tûrat, Turah], and whose advent has been announced by our U’lâma and priests; but we shall always be at enmity with him, because prophecy has departed from the children of Esahâq to the children of Esma’il.’
During this year it was customary to recite orisons with two prayer-flexions, which were then altered to four; the morning and evening prayers remained, however, as before. In this year also the office of Muedhdhin229 was conferred upon Bellâl. In fact, the Musulmâns began to perceive the necessity of maintaining some order on Fridays, and in their religious assemblages and prayers. Accordingly they congregated in the mosque, and when the leader of the companions consulted his friends on the subject, some said: ‘Let us beat a drum to assemble our people;’ but this being a Jewish custom, his lordship would not allow it. Others said: ‘Let us inform the people by the sound of the Naqûs’ [a plank suspended and struck with a mallet]. This proposal was also rejected, it being usual among Christians to call the people in this manner. Then some said: ‘O apostle of Allah, let us make a bonfire.’ His lordship, however, replied: ‘This is the rule among the Majûs.’230 It is recorded in the Rauzatu-l-ahbâb that O’mar—u. w. b. —said: ‘O apostle of Allah, let a herald be appointed to shout that the time of prayers is at hand.’ Accordingly his lordship adopted the advice of O’mar, and appointed Bellâl to proclaim the time for orisons. It is related that in connection with this affair, A’bdullah B. Zayd the Anssâri had a dream, wherein he saw a man holding in his hand a Nâqûs, which A’bdullah had purchased. The man asked what he would do with it, and A’bdullah replied that he would make use of it to inform the people of the times of prayers. The man then said that he would teach him something better, and imparted to him all the forms of the call. When he awoke he had forgotten the words, but hastened to the august society of his prophetic lordship —u. w. b.—and explained everything, whereon his lordship the apostle issued orders in conformity with his instructions. Some allege that Jebrâil descended and brought the revelation that the stated times for orisons be proclaimed according to the dream of A’bdullah. The writer of these lines says that one day he discussed with one of the U’lâma the introduction of the calls to prayer, and the dream of A’bdullah B. Zayd the Anssâri, but that a theologian present, who had made it his only business to contradict the statements of pious and righteous men, tried to invalidate this tradition by saying: ‘It is not likely that any ordinances of Islâm are based or established on mere dreams.’ The author, however, replied: ‘Heedless man, neither I nor you have dreamt this dream, nor have A’mru and Zayd231 borne testimony to the truth thereof, but one of the great companions has dreamt it, and his lordship the prince of the righteous—u. w. b.—had asserted it to be a true vision.’ He further asked whether I was certain that Jebrâil had descended with reference to this matter. But I replied: ‘Possibly Jebrâil arrived after it [i.e., the dream], and brought the revelation to act according to the vision of A’bdullah.’ The intelligent men present in the assembly approved of my answer, but the disconcerted and ashamed theologian drooped his head and was much displeased.
During this year also Wolyd B. Moghirah, who was the uncle of Abu Jahl and a scoffer, as has been recorded above, departed from Mekkah to the infernal regions. He was one of the princes and chiefs of Arabs, and had been surnamed the A’dl of the Qoraish; A’dl meaning equal [just], which epithet was given to him because on a certain occasion all the Qoraish together clothed the house of the Ka’bah, but on another occasion he had done it quite alone. It is related that the impure Wolyd suffered much in the agony of death, and that Abu Jahl asked him: ‘Uncle, what is the reason of all this distress?’ He replied: ‘By Allah! this distress is not on account of death, but I fear that the religion of Abu Kayshah232 will spread and prevail in Mekkah.’ Hereon Abu Sofyân said to pacify him: ‘Be not dismayed. For I guarantee that his religion will never make its appearance in this country.’ Nevertheless, after the conquest of Mekkah, the inhabitants thereof were ennobled by the blessing of Islâm, as will be recorded further on, there it will be seen that Abu Sofyân’s guarantee went for nothing. During this same year also A’ass B. Wâbel Sahmy, the father of A’mru, who was one of the greatest unbelievers of Mekkah—whose death has been mentioned before — joined company with Wolyd in his journey to Saqar [meaning hell-fire].
One of the events that took place during the first year of the Flight is also that a wolf uttered human speech; the tradition whereof is as follows: Without the town of Madinah a wolf had snatched a sheep out of a flock. The shepherd, who was a Jew, pursued the wolf, but the latter exclaimed: ‘Takest thou the food from me which God the Most High has provided?’ The shepherd replied: ‘By Allah! I never heard a wolf speaking!’ The wolf continued: ‘It is more strange still that a man will in this date-grove, which is situated between two stony deserts, give you information about things past and future, and you will not believe him.’ Hereon the shepherd waited upon his holy and prophetic lordship, and became a Musalmân. When he narrated this event, the lord of apostleship—u. w. b.— believed it, and said: ‘It will be a sign of the signs of resurrection, that a man will come forth from his house, and will not yet have returned to it, when his sandals and his whip will inform him of what has become of his family and house.’
In this year his lordship the refuge of the apostolate— u. w. b.—also consummated his marriage with A’ayshah, and she relates that her mother had brought her to a house belonging to themselves, where they found his holy and prophetic lordship—u. w. b.—sitting on a couch. The people placed her on the lap of his lordship, and said: ‘O apostle of Allah, this is thy wife—may God the Most High make her a blessing to thee, and thee a blessing to her.’ When the people departed, the prophet consummated the marriage; but on that day there was no food, except a jar of milk, which had been brought from the house of Saa’d B. A’bâdah. Asmâ, the daughter of A’mys, says: ‘At the wedding of A’ayshah there was no repast whatever, except a pitcher of milk, of which his lordship the prophet drank some, and stretched forth his hand to A’ayshah for her to take the jar. She was, however, too bashful to do so, and I said to her: “Mother of the Faithful, do not reject what the apostle offers thee.” Accordingly A’ayshah very modestly laid hold of the vessel and sipped a little. Then his lordship asked me: “Gives A’ayshah no milk to thee?” I replied: “I feel not inclined for it.” The prophet continued: “Are you coupling hunger with falsehood?” I rejoined: “O apostle of Allah, when a person has appetite but says, I am not inclined, is that a falsehood?”’
It is related that during this year the apostle of God saw the Jews keeping the A’ashûra fast,233 and asked them for the reason. They replied: ‘To-day’s fast is very excellent, because it commemorates the day on which Fara’ûn was drowned, and Mûsa delivered of him. Accordingly he fasted on that day from gratitude for so great a favour, and commanded his people to do so likewise.’ It is recorded in some biographies that when the fast during the month Ramadzân became obligatory the zeal concerning the A’ashûra fast diminished. It is narrated that during the time of [pre-Islamitic] ignorance the climate of Madinah had been extremely insalubrious, the plague being so prevalent that every stranger who was there left the city and brayed like an ass in order to remain free from the affliction. In short, during that year most of the Mohâjer fell sick—such as Abu Bakr, O’mar, A’mmâr and Bellâl. During their sickness they recited verses of lamentation, and the last-mentioned individual frequently exclaimed: ‘O Allah, curse O’tbah, Shaybah, Ammyah B. Khalaf and Abu Jahl for having exiled us to the land of pestilence!’ When that selected one of the Lord of glory was apprised of the miserable condition of his friends, he turned the face of his intention towards the Qiblah of prayer, and said: ‘O Allah, cause us to love Madinah as we love Mekkah, and more so. Make it healthy; make its site and extent blessed to us, and remove its heat to Ja’fah.’ By the prayer of his lordship, God the Most High then caused the climate of Madinah to agree with the temperaments and constitutions of men, and the diseases inherent in its unhealthiness were removed to Ja’fah. During this year his holy and prophetic lordship tied the knot of fraternity between the Anssâr and the Mohâjer. There were also two other brotherhoods among the Mohâjer in which the Anssâr had no share. These were as follows: The fraternity between Abu Bakr and O’mar, as also between Ttolhah Zobeir, A’bdu-r-rahman B. A’wuf, O’thmân B. A’wuf and O’thmân B. Offân. When the prophet tied the knots of brotherhood between the Mohâjer, his lordship A’li Murtadza—u. w. b.— said: ‘O apostle of Allah, hast thou appointed no brother for me?’ His lordship replied: ‘I am thy brother.’ Some allege that he said to A’li Murtadza—u. w. b.: ‘I am thy brother in this and in the next world.’ It is related that in presence of the Anssâr and the Mohâjer the lord of the righteous took hold of the hand of A’li, saying: ‘This is my brother.’ Then he tied [between Abu Bakr, Khârjah B. Zayd the Anssâri, Solmah the Anssâri, Ttolhah B. A’bdullah, Ka’b B. Mâlek, Mossa’b B. O’mayrah, Abu Ayûb the Anssâri, Abu Khodayqah B. O’tbah, A’mmâr B. Yâser the Anssâri, A’mmâr B. Bashar, Thâbet B. Qays Khazraji, A’bdullah B. Hajash, A’assum B. Thâbet B. Aflah the Anssâri, Arqum B. Arqum, Abu Ttolhah the Anssâri, A’bdullah B. Mutta’wum, Abu-l-hashem B. Althyân, Salmân the Persian, Abu Darda and so on between forty-seven Mohâjer and forty-five Anssâr] the knot of brotherhood to the effect that they should aid each other and inherit property from each other, which [covenant] remained in force till after the fight at Bedr, when the blessed verse ‘The kindred [are to love] each other’ was revealed in the book of Allah, and the knot of fraternity was abolished. After that every inheritance took place according to the laws of consanguinity as laid down in the Qurân.
SOMETHING ABOUT SALMÂN THE PERSIAN, HIS REACHING THE THRESHOLD OF HIS HOLY AND PROPHETIC LORDSHIP, AND RECORD OF SOME OF HIS ADVENTURES.
Ebn A’bbas narrates that Salmân spoke to him as follows: ‘I am the son of a country gentleman from the environs of Essfahân. My father was an opulent ignicolist, possessing a great deal of movable and immovable property. He loved me so well that I was not permitted to leave the house. I was day and night engaged in the mansion of my father in keeping up the [sacred] fire and adoring it. My father possessed fields and buildings, which he visited on account of the agricultural labours carried on there; but taking one day another business in hand, he sent me instead of himself to a certain place, but ordered me to return as soon as possible. As I walked towards the fields, I happened to pass near a Christian church, heard people singing within, and entering it I found some of them reading the Enjil [Evangel], and some engaged in prayer. I was pleased with the demeanour of this assembly, forgot my agricultural errand, and remained in the place. On asking the people what their religion was, they replied: “The religion of the prophet of God.” I further inquired: “Where are the professors of your religion most numerous?” They said: “In the country of Syria.” Then the wish to become a Christian took possession of my mind, the religion of ignolatry was refrigerated in my heart, and I spent the day in the place till evening prayers. When I returned home I perceived that my father was so grieved by my absence that he had despatched in all directions messengers, who were unable to find me. When he perceived me he was glad, and exclaimed: “Darling of thy father, where hast thou been so long, and why hast thou not returned soon as I recommended thee?” I replied: “As I was going I saw a Christian church, which I entered, and the tenets of the Christians pleased me so much that I spent the day in their company.” At these words my father was much distressed, and said: “My son, abandon not the religion of thy fathers, for it is better than theirs.” I replied: “God forbid! the case is quite the contrary.” When my father perceived how greatly I was biased in favour of the Christians, he was so much afraid of what I might do that he put fetters on my legs. I, however, secretly despatched a messenger to the Christians requesting them to let me know when a caravan would be starting for Syria. I managed to escape from my confinement, and to arrive with the caravan in Syria, where one of the most eminent Christians sent me to a bishop, who was living in a church. I waited upon him and informed him of my wish to be instructed in the Christian religion. He complied with my wish, and assigned me a dwelling in his neighbourhood. He was a man who persuaded affluent and rich men to give him alms, all of which he kept for himself instead of distributing them among the poor, and therefore I bore him enmity. When he died, and the Christians made preparations for his burial, I explained to them his covetousness, and showed them not less than seven pitchers full of silver and gold, which the bishop had secreted in a certain place, and seeing which they exclaimed: “By Allah, we shall never bury this corpse.” Then they suspended it on a gallows and stoned it. Afterwards they appointed a successor, who was very pious and abstemious, so that I conceived great veneration for him, and remained in his service till he died. When he was almost at the point of death, I said to him: “I have been for so long a time under thy orders, to whom commendest thou me now, as the behest of God the Most High [to die] has reached thee?” He replied: “By Allah! in these times I know no one who is devout rejecting this and coveting the next world, except an individual who is at Maussul.” After he had given me directions about this man he expired, and was buried. I went to Maussul, found the hermit, and informed him by whom I had been sent. Hereupon that blessed individual placed the finger of acquiescence on his eye and received me into his company, which I found to be advantageous, happy, and prosperous to me. After I had been attending upon him for some time he fell a prey to a mortal disease, and I requested him on his death-bed to indicate to me a person whose only occupation was piety, so that I might enter his service. The hermit replied: “By Allah! I know of no one who is living in this manner, except a certain man at Nassybyn.” After burying him, I went to the just-mentioned place, requested the said pious man to receive me into his company, was accepted, and lived with him till his decease. When he was near his end, I asked him, “To whom commendest thou me?” He replied: “I know of no man who lives as we do. The advent, however, of the prophet of the latter days is at hand, who will receive the mission to revive the religion of Ebrâhim—u. w. b.—who will make his appearance in the Arab country, will flee from his locality to a date-grove situated between two stony deserts, and one of whose numerous characteristics is that he will not receive alms, but will be celebrated for his liberality.”’ Salmân continues: ‘I was occasionally engaged in business at A’mûryah, and had there acquired several cows and sheep.’ After the decease of the bishop I met in that country a caravan of the Bani Kelâb, whom I requested to dispose of my cattle and to convey me to Arabia. They agreed, and we started; but when we arrived at Wady-l-Qorâ they dealt treacherously with me, and sold me [as a slave] to one O’thmân B. Asahad, a Jew. In that place I beheld a date-grove, which I fancied to be the place of exile of the promised prophet, but I was not quite certain on the subject. Meanwhile, I remained in the service of the Jew till the son of his uncle arrived from Madinah, purchased me, and took me there. By Allah! when we arrived in that region, I thought I had seen it in past times. At that time his holy and prophetic lordship had fled from Mekkah and arrived in Madinah. I happened on that very day to be plucking fresh dates from a tree, at the foot whereof my owner was sitting, when the son of his uncle arrived, and exclaimed: “Cursed be the Awus and the Khazraj who are sitting at Qobba near a man who has arrived from Mekkah and pretends to be a prophet.” When I heard these words I nearly fell down from the tree for joy. Then I alighted from the tree, and asked: “What hast thou said?” My master, becoming angry, struck me on the ear, and asked: “What hast thou to do with such gossip; go about thy business.” I retorted: “It is an easy matter [to strike me]. I desire to know what he says?”’ Salmân—may God reward him—continues: ‘When the night set in, I took some dates with me, went to Qobba, entered the assembly of his holy and prophetic lordship, and said: “I have heard that thou art a man noted for piety; many strangers are in need of thy company. I consider thee more worthy than others to receive, as alms, these few dates I have with me.” His lordship the refuge of apostleship—u. w. b.—intimated to his friends to eat, but would not do so himself. Then I said to myself: “This is one of his characteristics which I learnt from the bishop,” and, departing from the illuminated assembly, I went home. When his lordship honoured Madinah with his presence, I brought a small repast with me, and, offering it to him, said: “On a former occasion I brought alms, which thou didst not eat; to-day I have brought a present to honour thee.” The apostle of Allah then partook with his companions of the food I had brought, and I said: “This is the second characteristic.”’ It is related of Salmân that he said: ‘On the second occasion I brought twenty-five dates into the assembly of his holy and prophetic lordship—u. w. b.—and the assembly consisted likewise of twenty-five persons, but I saw a thousand kernels of dates. A’li Murtadza—u. w. b.—kissed my head, and his lordship the refuge of termination—u. w. b.—told them to dress me in robes, whereon Abu Bakr put the garments on me which he himself wore.’ Salmân the Persian continues: ‘The third time I visited his lordship I found him in the cemetery of Baqyi’, he having gone there with the bier of one of his companions. When I arrived in that place, and stood opposite to his august person, I saluted him, and afterwards turned to his blessed rear, that I might take a view of the seal of prophecy. His lordship guessed my intention, and bared his hallowed back of the redâ [wrapper]. As soon as I beheld the seal of prophecy I kissed it, wept, and said: “I testify that there is no God but Allah, and I testify that Muhammad is the apostle of Allah.” Then his lordship said: “Return.” I then again faced him, and narrated my affairs in detail, whereat he was astonished, and desired his companions to hearken to my adventures. Accordingly I related them, and they listened.’ It is on record that Salmân, having been a slave, was unable to be present at the battle of Bedr, and therefore missed it. Salmân continued: “One day the apostle of God told me to redeem myself from my owner; accordingly I requested him to allow me to become a Mukâttib,234 and after a great deal of haggling he agreed that I should plant for him three hundred date-trees, and take care of them, and also pay to him forty Oqyahs of silver for my ransom and liberty. When I informed his lordship of this bargain, he said to his companions: “Assist the Persian Mukâttib.” They complied. Some gave me ten, and some fifteen plants, until I had collected three hundred. His lordship then said: “Go and prune off the inequalities, and inform me when thou hast done so.” I acted as I was bid, and told the prophet—u. w. b.—so. Accordingly he condescended to honour me with his presence, and planted all the saplings with his own blessed hands, and I swear by that God, in the power of whose grasp the lives of all Musalmâns are, that not one of the plants failed, but in a few days all of them sprouted and flourished. I surrendered the trees to my owner, but the forty Oqyahs of silver still remained to be paid; I possessed nothing, and had no idea how I might pay them. On that occasion a lump of silver of the size of a hen’s egg was brought to his lordship as a share of plunder, and he said: “What has the Persian Mukâttib done?” Accordingly I was brought in, and the apostle of Allah said to me: “Salmân, take this and pay from it what thou owest.” I asked: “What is this? It is not one sixth of the claim he has upon me.” Hereon the apostle of Allah took hold of the silver-ingot, rubbed against it his wonderfully eloquent tongue, and said: “Take this with the blessing of God the Most High, and it will pay all thou owest.”’ Salmân continues: ‘I swear by that God, in the hand of whose power my life is, that when I weighed the egg I found it to amount to forty Oqyahs, and not one Mithqâl more nor less. Accordingly I paid my master his claim, and was delivered from the misery of bondage. After that I attended during the wars upon his lordship the refuge of the apostolate.’
It is proper to know that concerning Salmân’s meeting the lord of apostleship—u. w. b.—and concerning the occasion of his liberation from the affliction of slavery, also other traditions have been handed down to our times, which are recorded in detailed accounts. It is related of Salmân that he said: ‘I gradually belonged to seventeen owners.’ Some of the chief historians have narrated that he attained the age of three hundred and fifty years, but none have stated that he lived less than two hundred and fifty years. In the Seir Kazrâni it is written that Salmân departed in the thirty-third year of the Flight [A.D. 653] to the gardens of paradise. It is well known that the Mohâjer contended with the Anssâr, each party accounting him as one of themselves. The lord of existences—u. w. b.—uttered with his pearl-dropping tongue the words: ‘Salmân is a person belonging to our own family.’ In this year his holy and prophetic lordship prayed with some of his companions over the grave of Barây B. Maghrûr, who had died one month before the Flight, and said: ‘O Allah, pardon him, have mercy upon and be pleased with him!’ The just-named individual was one of the twelve Anssâr chiefs whose names have been recorded above in the covenant of A’qâbah. During this year also Kalthûm B. Hudm—who had become a Musalmân before his lordship the refuge of termination found an asylum in Madinah—departed this life—m. A. r. h.
THE EVENTS OF THE SECOND YEAR AFTER THE FLIGHT OF THE
PRINCE OF THE RIGHTEOUS.
During the month Sha’bân of this year235 the fast of Ramadzân was made obligatory, the alms on breaking the fast became an ordinance, and on the last-mentioned festival his lordship the refuge of prophecy—u. w. b.— went out to the desert and held prayers to a congregation. In this year also the Ka’bah was appointed to be the Qiblah.236 The ancients are at variance in what direction the Qiblah was before the Flight. Some allege that in Mekkah his lordship was accustomed to turn his face towards Jerusalem when he said his prayers, but others state that he turned towards the Qiblah of the Friend of the Merciful,237 namely, the house of the Ka’bah. When that prince arrived in Madinah he prayed with his face towards Jerusalem to please the Jews, and continued thus for some time; but when it came to his knowledge that the Jews were saying: ‘It is strange that Muhammad differs with us in the religion, but agrees with us in the Qiblah,’ his illuminated mind was offended that the possessors of the book238 opposed him, and he decided to change the Qiblah from Jerusalem to another direction, but waited for a Divine revelation on this subject. Accordingly when his lordship happened to be one day engaged in ante-meridian prayers with his companions in the mosque of Solmah, Jebrâil made his appearance and revealed the following verse: ‘Verily we behold thee turning thy face to the sky; therefore we appoint thee a Qiblah thou lovest. Turn therefore thy face to the sacred mosque.’239 When this verse descended his lordship was making the second prayer-flexion, but immediately turned towards the Ka’bah. The friends of his lordship, who imitated him, did so likewise, and thus completed their prayers. Afterwards this was surnamed the mosque of the two Qiblahs. When the direction of the Qiblah was changed, those who were displeased railed, and the foolish Jews said: ‘Muhammad has abandoned our Qiblah only from envy,’ whereon the verse was revealed: ‘The foolish men will say: What hath turned them from their Qiblah, towards which they formerly prayed? Say: Unto Allah belongeth the east and the west; He directeth whom He pleaseth into the right way.’240 The Qiblah was changed in the second year after the Flight, about the middle of the month Rajab. Abu Sa’yd Hadry states that when the Qiblah was altered the apostle of God came to the mosque of Qobba and changed its wall, so that the one now existing was arranged with his own blessed hands, and the Qiblah rectified. It is said that his holy and prophetic lordship was accustomed to go on Sundays to the mosque of Qobba, and it is authenticated that he said with his own wonderfully eloquent tongue: ‘Whoever performs the [religious] ablution, enters the mosque of Qobba, and prays there, will obtain his reward.’
During the second year of the Flight also the matrimonial knot was tied between his lordship A’li Murtadza— —u. w. b.—and Fattimah Zohra—u. w. b. It is alleged that awhile before the said event Ssiddiq waited upon the prince of existences—u. w. b.—and sued for the hand of Fattimah, but his lordship replied: ‘I am waiting for a revelation.’ Ssiddiq [i.e., Abu Bakr] repeated these words to Fârûq [i.e., O’mar], and the latter said: ‘He has rejected thy request.’ After that Ssiddiq said to Fârûq: ‘Take thou this business in hand.’ Accordingly O’mar waited upon his prophetic lordship—u. w. b.—and proffered Ssiddiq’s request, but obtained the same answer, which he then communicated to the disappointed suitor. After a few days the friends and confidants of A’li Murtadza— u. w. b.—advised him to sue for the hand of the princess of the women of this world, but he replied: ‘How can I obtain the girl after Abu Bakr and O’mar have been refused?’ His friends nevertheless insisted, and said: ‘Thy connection with his lordship is more intimate than that of any other man, because thou art a relative, and thy proposal is likely to be responded to.’ It is related in the Aa’llâmu-l-wara that after the two old gentlemen had thus been disappointed, some persons said to A’li: ‘Why suest thou not for Fattimah?’ and that he answered: ‘I possess nothing.’ They rejoined: ‘His lordship wants nothing from thee.’ Then Murtadza—u. w. b.—waited upon his lordship, but was so bashful that he could not speak anything, and returned. The next day he again paid a visit, but was too modest to utter one word [on the subject]. When, however, he made his appearance the third time, his lordship asked: ‘Perhaps thou hast come to sue for the hand of Fattimah?’ He replied: ‘Yes, O apostle of Allah.’ The prophet—u. w. b.—gracefully accepted his request, and in most of the biographies it is stated that A’li the Commander of the Faithful—u. w. b.—said: ‘When I waited upon the apostle of Allah—u. w. b—to sue for the hand of Fattimah Zohra, saluted him, and silently took a seat, he returned my greeting, and asked: “A’li, what wantest thou?” I replied: “I ask for the hand of Fattimah.” And he only replied: “Welcome! welcome!” When I had left the exalted assembly, a number of Anssâr met, and asked me whether he had given me his daughter or not. I replied that he only said: “Welcome! welcome!” They continued: “One of the two words uttered by his lordship is sufficient for thee.”’ In the Aa’llâmu-l-wara it is recorded that Jebrâil appeared to the apostle of Allah, and said: ‘O apostle of Allah, God commands thee to marry Fattimah to A’li.’ The prophet—upon whom and upon whose family be the blessing of Allah—said to Fattimah: ‘A’li, the son of Abu Tâleb, is a man whose consanguinity to me and excellence in Islâm are well known. I have asked my God to marry thee to the best of His creatures, and to gather them all [at last] to Himself. Something concerning thee has been mentioned.’ And explaining the proposal, he concluded: ‘Make thy decision.’ She remained, however, silent, and the apostle of Allah took it [i.e., her silence] for consent.
It is related after A’kramah, that when A’li—u. w. b.— sued for Fattimah, his lordship the apostle said: ‘What marriage-gift wilt thou settle upon her?’ A’li replied: ‘I have nothing with me.’ His lordship continued: ‘Where is thy Hattymah coat of mail?’ He acknowledged that it was in his possession, whereon his lordship ordered him to settle it upon her as a marriage portion. It is said that the Lord A’li—u. w. b.—sold that coat of mail to O’thmân for four hundred and eighty dirhems. It was a broad and heavy one, upon which no sabre could take effect; but after O’thmân had bought it, he again presented A’li therewith. Then Murtadza A’li took it, and surrendered it, together with its price of four hundred and eighty dirhems, to the Mussttafa—u. w. b.—and his lordship then pronounced a benediction upon O’thmân. There is a tradition that two danks of the above sum were spent on perfume and four on a trousseau, consisting of a robe, two silver bracelets, a linen coverlet, and a small pillow of the same material, but some allege that there were two pillows; other necessaries were also purchased from the above sum.
It is related of Awus B. Mâlek that he said: ‘I was with his lordship when the signs of Divine revelation appeared on him, which having irradiated him, he said: “Awus, knowest thou what message Jebrâil has brought from the Lord of glory?” I replied: “O apostle of Allah, may my father and mother be a sacrifice for thee! What is it?” He continued: “The message to me is: God commands thee to marry Fattimah to A’li.” He continued: “Awus, go and take Abu Bakr, O’mar, O’thmân, Ttolhah, and Zobeir, with a number of the Anssâr, and tell them that I am calling them.” I obeyed the command of his lordship, and invited them. When they were assembled, the Lord A’li being also present, his lordship the refuge of the apostolate delivered a very eloquent and rhetorical harangue as follows: “God the most glorious and magnificent has ordered me to give [my daughter] Fattimah to A’li B. Abu Tâleb for a wife. Accordingly I have given her to A’li for a wife, for a marriage portion of four hundred mithqâls of silver. A’li, consentest thou?” Thereon the latter replied affirmatively.’ In some traditions it is narrated that the Commander of the Faithful [Ali] held the matrimonial oration by order of the apostle of God, whereon the latter pronounced a benediction upon A’li—u. w. b.—and upon Fattimah—u. w. b.—saying: ‘May God make you of one mind, prosper and bless your efforts, and give you a numerous and prosperous offspring.’ The [matrimonial] knot having been tied, a plate of dates was produced at the behest of the lord of apostleship—u. w. b.—and everyone present took a handful of dates. Asmâ, the daughter of A’mys, says: ‘When Fattimah was given to A’li, I found no other carpet in his house except strewed sand. I also perceived a mattress stuffed with date-fibres, and an earthen vessel with a jug.’
It is related that his lordship the refuge of apostleship —u. w. b.—sent Fattimah—u. w. b.—to the house of A’li in the company of Omm Selym, and that he had, after reciting his dormitory prayers, himself paid them a visit with a pitcher of water, into which he threw some of his blessed saliva, having pronounced over it twice the ‘I take refuge’241 and some prayers. Then he sprinkled some of that water upon the head, face, and breast of Fattimah— u. w. b.—some on the head of A’li—u. w. b.—and between his two shoulders, saying: ‘My God, they belong to me, and I to them. As defilement has departed from me, and Thou hast cleansed me, so cleanse them both.’ Then he said: ‘Arise, and go to bed. May God associate you to each other, and bless you in your progeny!’ When his lordship was going away, Fattimah wept, whereon the prophet turned back and said: ‘O my daughter, why weepest thou? I have given thee to be the wife of him who precedes all others in Islâm, and is pre-eminent over everybody in the knowledge of God.’ In some traditions it is related that the lord of existences—u. w. b.—said: ‘I have given thee a husband who is the best man of my family.’ He also said: ‘I swear by Him in whose hands my life is that I have married thee to a prince in this world who will be one of the blessed in the next.’ Some allege that he said: ‘I have given thee away in marriage in this world and in the next.’ Jâber the Anssâri—u. w. b. —says: ‘I was present at the wedding of Fattimah— u. w. b.—and Ali—u. w. b.—nor did I ever see a marriage better than that. The prophet—u. w. b.—presented us with dates, raisins, and lemons, and we ate of them.’ It is recorded that Sa’d had brought roasted meat, and some of the Anssâr brought several goblets full of millet, which constituted the wedding meal of Fattimah. Hassan Bossry —A. h. m. o. h.—says that Fattimah—u. w. b.—and A’li —u. w. b.—possessed a counterpane which was not large enough to cover them both. It is recorded in the Seir Kazrâni that both the wedding and the consummation thereof had taken place in the month Rabyi’ the first, but in the Rauzatu-l-âhbâb it is stated that it was celebrated in the month Rajab during the second year of the Flight, and the consummation of it likewise during the same month. According to another tradition, however, it was held after Fattimah—u. w. b.—had, by the command of his holy and prophetic lordship—u. w. b.—made arrangements for the interior, and A’li B. Abu Tâleb for the exterior of the house. Both, however, being unequal to their tasks, Fattimah —u. w. b.—went, with the approbation of A’li— u. w. b.—to the house of the prince of existences—u. w. b. —in order to obtain the aid of one of the girls who had been brought for that occasion; but as his lordship was not in the house, Fattimah explained the case, and returned. When the lord of existences—u. w. b.—had arrived at home, Ssiddiqah [i.e., his wife A’ayshah] stated the request of Fattimah, whereon that prince of the sons of Adam condescended to pay her a visit that night; but finding her in bed with A’li—u. w. b.—he said: ‘Do not move, but remain in your place.’ Then his lordship sat down just above their heads, and, placing his blessed feet between A’li and Fattimah, said to the pupil of his eye: ‘Thou hast been at my house to ask for assistance.’ A’li replied: ‘I have sent Fattimah on account of the trouble she had in setting the house to rights.’ The Mussttafa said: ‘I shall teach you something which will be better than a servant. When you go to bed you must thirty-four times say: “God is great!” and thirty-three times: “Praise be to God!” This will be better for you than a servant.’ A’li Murtadza—u. w. b.—says: ‘I began that very moment to recite these words, and never omitted them afterwards.’ Having been [long afterwards] asked whether he had not forgotten them in the night of abhorrence,242 he replied: ‘I had left them out in the beginning of the night, but I made good the omission during the end of it.’ The narrative of the events of that night will be recorded in the wars of A’li the Commander of the Faithful—u. w. b. —with Moa’wiah B. Abu Sofyân, if it pleaseth Allah the most high.
During this year also the blessed verse, ‘And those who fight for the religion of Allah, although they may have been oppressed, Allah is able to aid them,’243 was revealed, and the religious war commenced. It is necessary to know that, according to the usage of biographers, every military expedition in which his lordship was present, and which started against the enemies of the religion, be it that fighting actually took place or not, is, according to its intention and departure, called Ghazâ or Ghazwah. On the other hand, whenever a legion of the companions was despatched for defence or attack against those who were misguided, it is named Seriah. Some assert that this year his lordship the refuge of prophecy—u. w. b.—sent O’baydah B. Alhâreth, who was called the Sheikh of the Mohâjer, with sixty of the latter, and some say seventy, against a number of the Qoraish who had come out from Mekkah for a certain purpose, and that, having prepared a white flag for that Seriah, he gave it to Mosattah B. Athâmah.244 Some assert that this was the first banner of the banners of Islâm, which was tied to a staff and set up. This expedition marched and reached the idolaters, whose number amounted to two hundred. According to some traditions, Abu Sofyân commanded the hostile party on that occasion. When both sides met, they commenced to shoot arrows at each other, and the first man of the professors of Islâm who discharged an arrow against them was Sa’ad B. Abu Woqqâss. The image-worshippers fancied that another portion of the army of Islâm had been kept in reserve to watch and to attack them, wherefore they fled. It is said that on that said day Sa’ad B. Abu Woqqâss had twenty arrows with him, every one of which struck an idolater. Sa’ad relates: ‘When the Qoraish began to flee, I turned to O’baydah B. Alhâreth, and said: “We ought to pursue the idolaters, because they are afraid of us.” But Abu O’baydah would not consent, and therefore they returned to Madinah.’ Some say that the first man whom the apostle—u. w. b.— appointed Amir was Hamzah, and that the first standard he tied was for him. The reason for sending Hamzah was as follows: When it came to the august hearing of his lordship the refuge of termination—u. w. b.—that a number of the Qoraish were just returning from a commercial journey from Syria to Mekkah, he prepared a banner and ordered Hamzah B. A’bd-ul-Muttalleb to hasten with thirty Mohâjer to attack the caravan. It is related that before this contest his holy and prophetic lordship had not ordered the Anssâr to take part in the religious wars because he thought they would not aid his cause, unless the enemies attacked Madinah itself. In short, his lordship despatched Hamzah towards the caravan, who accordingly started to Sayfu-l-bahar, which belongs to the region of Khamynah, and met —after performing the journey—Abu Jahl with the caravan of the Qoraish, which consisted of three hundred men. When, however, the two armies met and desired to attack each other, Muhammad B. O’mar Jahany, who was under oath from both parties, stepped between them and interfered, so that the caravan entered the sanctuary [of Mekkah] without let or hindrance, and Hamzah with his companions returned to Madinah. When his lordship the apostle was informed of the mediation of Muhammad, that prince approved of his interference and sent him a gift. According to the Rauzatu-l-âhbâb, the narrative of the Ghazwatu-l-Abrâr, which is also named Ghazwat Duzdân, preceded the just-recorded two Seriahs, and it is narrated therein that during the first, the second, and till the end of the third year the apostle of Allah had appointed Sa’d B. E’bâdah as his lieutenant in Madinah, and that he started in person from it with a number of his companions against the Qoraish and the Bani Dzumayrah, and that when they had reached the stage of Abrâr, Mahshy B. O’mar, the chief of the tribe Dzumayrah, came forward and made a treaty of peace, whereon his holy and prophetic lordship returned from that place.
In this year he tied a banner for Sa’ad B. Abu Woqqâss and despatched him with twenty individuals against a caravan of the Qoraish to Harra, which is situated near Jahnah, and ordered him not to march beyond that place. Accordingly Sa’ad started with his men for that destination, marched during the night, and lay concealed in the day. When, however, he arrived on the fifth day at Harra, he was informed that the caravan had [already] passed one day before. Therefore he returned again to Madinah. In the Mustaqadza it is recorded that during the first year of the Flight [i.e., Hegira] the verse of Slaughter245 had been revealed. During this year his holy and prophetic lordship —u. w. b.—also despatched the above-mentioned Seriahs against the enemies and opponents; but Allah the Most High knows best about the correctness of this statement. In the second year of the Flight his lordship also started with two hundred of his companions against a caravan of the Qoraish, which travelled with one thousand five hundred camels. When he departed from Madinah he appointed Sa’d Moghâd as his lieutenant therein, marched as far as the Wâdy, near a mountain called Radzuwy, but did not meet the idolaters, and returned to Madinah. During this same year it also reached the exalted hearing of his lordship the best of men that a great number of the Qoraish were travelling with abundant merchandise to [the town of] Ghazwah, which is situated in Syria. The said caravan consisted of one thousand camels, carried fifty thousand gold dinârs, and every inhabitant of Mekkah who owned property had despatched some goods therewith. Accordingly his holy and prophetic lordship—u. w. b.— prepared a standard and appointed Hamzah B. A’bd-ul-Muttalleb over it; and leaving Abu Solmah B. A’bd-ul-asad Makhzumy as his lieutenant in Madinah, he departed —according to a certain tradition—with two hundred men to U’shrat, which is a locality in the plain of Baqyi’; but arriving there he learnt that the caravan had already passed and was distant. He therefore returned from U’shrat to Madinah. In this march A’li B. Abu Tâleb— u. w. b.—disappeared with Abu Turâb, which happened as follows: A’mmâr Yâser and A’li—u. w. b.—had fallen asleep in a sandy plain, but his lordship the refuge of termination happened to come across them, and, awakening them, said: ‘Get up, O Abu Turâb!’ and further exclaimed: ‘O Ali, I shall inform thee who is the most wretched of the wretched.’ A’li Murtadza said: ‘Speak, O apostle of God.’ Then his lordship uttered with his august tongue the words: ‘The most unfortunate men are two. The one is he who cut off the feet of Sâlah’s camel,246 and the other is he who will besmear thy face and moustache with blood.’ When his lordship the refuge of apostleship said these words, he passed his two blessed hands over the countenance of A’li—u. w. b.
In this year his lordship the apostle went out of Madinah with twenty Mohâjer in pursuit of Karaz B. Jâber B. Fahri, who had driven away and stolen the camels of his lordship; the latter appointed Zaid B. Hâreth as his lieutenant in Madinah, and having with his blessed hands presented the standard to Ali B. Abu Tâleb, he marched after Karaz as far as the Wâdy Ssafuwân, which is in the vicinity of Bedr; but having been unable to find him, he returned to Madinah, and this is called the first Ghazwah of Bedr.
During this year his lordship the refuge of the apostolate —u. w. b.—despatched A’bdullah B. Hajash Asdy, the son of his paternal aunt, with twelve men, and according to other traditions with eight or nine, to the Battan of Nakhlah, Sa’ad B. Abu Woqqâss, A’kâshah B. Abu Muhsan Asdy, Abu Hodqah B. O’tbah B. Rabya’h, and O’tbah B. Ghazwân being of that blessed company. A’bdullah B. Hajash says: ‘On a certain night when the prince of existences—u. w. b.—finished his evening prayers he ordered me to arm myself next morning and to come to him to be sent somewhere. I acted as I was bid, and a number of the Qoraish were with me. His lordship dictated a letter to Abu B. Ka’b, gave it to me, appointed me leader of the men, and ordered me not to peruse the letter until after the expiration of two days, whereon I was to communicate it to my companions, and to act in conformity with its contents. I asked: “O apostle of Allah, in what direction am I to depart?” And he said: “March towards Najd.”’ It is related that A’bdullah started with his companions, and that he opened the letter after two days, its contents being as follows: ‘In the name of Allah the merciful, the clement!’ But after [the usual preamble]: ‘Advance in the name of God the Most High and Glorious, and when thou arrivest by His blessing in the Battan of Nakhlah with thy companions, wait there for the caravan of the Qoraish, because thou mayst probably derive profit therefrom. Nor must thou take anyone with thee against his own will. Let those who like accompany thee, and those remain who like to stay behind.’ After perusing this letter A’bdullah said to his companions: ‘I am going to the Battan of Nakhlah, but I force no one to accompany me. Let all who covet martyrdom come with me, and let all return who wish to do so.’ Then all replied: ‘By the blessing of God we obey His command and that of the prophet. Advance with the benediction of God, for we shall not lag behind thee.’ On that day Sa’ad B. Abu Woqqâss and O’tbah B. Ghazwân lost the camel which they rode by turns, and departed in search of it by the permission of Ebn Hajash. The other companions [meanwhile] traversed the distance, and arrived in the Battan of Nakhlah. Then the caravan of the Qoraish, which was accompanied also by A’mru B. Alkhadzramy, Hukm B. Kyân, O’thmân B. A’bdullah Makhzûmy, and by his brother Naufil B. A’bdullah, met the army of Islâm in the Battan of Nakhlah. The idolaters, being suspicious, desired to accelerate their march, so that A’bdullah divined their intention, and said to his friends: ‘The people of the caravan are afraid. Let a man shave his head, to make them believe that we are going on pilgrimage to Mekkah, and to free them from their apprehensions.’ Accordingly A’amer B. Rabya’h shaved the head of A’kâshah B. Muhsan, and the latter thus displayed himself to the idolaters, so that when they perceived him they said to each other: ‘These people are going on pilgrimage.’ They were accordingly pacified, allowed their camels to stray in the plain, and began to eat their meal. Although that day was the beginning of the month Rajab, the Musalmâns were not sure whether it was the last of the month Jomâdy the second, or the first of Rajab; accordingly they did not know whether they ought to attack the caravan or not,247 and held a consultation, wherein they arrived at the decision to annihilate the caravan of aberration. Accordingly, they made a sudden rush upon the infidels, and among the professors of Islâm Wâqed B. A’bdullah shot an arrow at A’mru B. Khadzramy, sending him to the infernal regions. O’thmân B. A’bdullah and Hukm B. Kyân were captured in the grasp of fate, Naufil ran away, and the whole property of the caravan fell into the hands of the Musalmâns. It is related in the Mustaqadza that the first idolater and infidel who fell at the hands of those who were fighting for the religion was A’mru Dhu-l-Khadzramy, and that the first prisoners were O’thmân with Hukm B. Kyân. When A’bdullah B. Hajash and the conquering warriors were returning from the Battan of Nakhlah and approached Madinah, A’bdullah picked out some goods for his holy and prophetic lordship—u. w. b.—and distributed the rest among his friends, although at that time the verse concerning the fifth part [of the booty] had not yet been revealed.248 When the idolatrous Qoraish heard what had taken place, they said: ‘The affairs of Muhammad will scarcely prosper, because he has disregarded a sacred month, and has ordered blood to be shed and depredations to be committed therein.’ They blamed the Musalmâns who were in Mekkah, and delivered speeches to the Jews as well. When the conversations of the opponents reached the most holy audition of his lordship the apostle, he ordered the goods of the spoils by no means to be spent, kept Hukm B. Kyân and O’thmân, who were prisoners, in abeyance, and blamed the companions of the Seriah, saying to them: ‘I have not ordered you to fight in a sacred month.’ He reproved all the companions of A’bdullah B. Hajash with their friends, so that they all repented and thought that the wrath of the Lord would befall those who had been present in that expedition. Meanwhile the following verse was revealed: ‘They will ask thee concerning the sacred month [whether they may wage] war therein. Answer: To war therein is grievous, but to obstruct the way of Allah, and infidelity towards Him, and [to keep men from] the holy mosque, and to drive out His people from thence, is more grievous in the sight of Allah, and the temptation [to idolatry] is more grievous than to kill [in the sacred month].’249 At this verse those rejoiced who had been present in that Seriah, and after the Ghazwah of Bedr his prophetic lordship—u. w. b.—divided the property in the same manner as A’bdullah B. Hajash had distributed it, but some allege that he divided it immediately. It is related that the Qoraish sent a messenger to his holy and prophetic lordship—u. w. b.—requesting him to liberate Hukm B. Kyân and O’thmân, but the prince of existences replied: ‘Sa’ad B. Abu Woqqâss and O’tbah B. Ghazwân went in search of a camel; if they return in safety to Madinah, we shall liberate the two prisoners, but if not, we shall kill them in retaliation for those two individuals.’ When Sa’ad and O’tbah returned his lordship the prophet offered Islâm to the two prisoners, who first refused, but afterwards Hukm B. Kyân was ennobled by professing Islâm, and having in the battle against the son of Moa’wiah tasted the beverage of martyrdom, he departed to the gardens of paradise. O’thmân B. A’bdullah, not having been aided by [Divine] grace, returned after his liberation to Mekkah, where he persisted in his infidelity and wickedness until his departure to the abode of perdition.
THE GREATER BATTLE OF BEDR.
During this year the greater Ghazwah of Bedr took place. Some allege that Bedr is the name of a well, dug by a man of that name. This Ghazwah occurred as follows: When the Sempiternal Will had decided to elevate the standards of Islâm, and to demolish the edifice of infidelity and darkness, a number of the idolaters of Mekkah departed to Syria with plenty of goods. On that journey the chief of the caravan of the advocates of aberration and of rebellion [from God] was Abu Sofyân B. Harb, who was accompanied by A’mru A’ass. When this news reached the hearing of the veracious promulgator and the best of created beings, he departed from Madinah with the most noble of the Mohâjer and Anssâr to pursue the caravan. After traversing the [intervening] distance they reached U’shrat, but failed to meet the caravan, and therefore returned, as has already been narrated above. On this occasion the penetrating mind, who was the promulgator of the lights of revelation, considered that the heat of the infidels could not be quenched without the play of bright scimitars, and that this end could not be easily attained in the world [in which affairs succeed by the aid] of means, without [obtaining possession of] the goods of the opponents which have in the Preserved Table250 been appointed to be the salary of warriors. Therefore his lordship despatched Ttolhah B. A’bdullah and Saa’d B. Zayd Nafyl to the frontiers of Syria in order to bring the news when those dark-hearted ones would return. Accordingly, they started in that direction, and, after performing the journey, arrived in Bakhâr, where they alighted in the habitation of Kashatt Jahny, who entertained them hospitably. After a short while Abu Sofyan and A’mru A’ass started on their return journey from Syria with the caravan, arrived at Bakhâr, and questioned Kashatt whether any spies of Muhammad had made their appearance; he, however, concealed the affairs of those two friends and gave no information. The caravan being nevertheless in great dread of the professors of Islâm, passed as quickly as possible through the said locality, travelling night and day. When the caravan was departing Sa’yd251 and Ttolhah mounted the top of a hill, took a view of the baggage of the caravan, and started the next morning for Madinah, where they arrived after performing the journey, but found the centre of prophecy and abode of dignity empty of the person of the lord of apostleship —u. w. b.—all his intimate friends having likewise joined the soldiers of the religion and the lions of the plain of certitude.
The illuminated mind of the rising sun—i.e., the prince of this world—had been struck by the idea that ‘opportunity travels like a cloud,’ and had therefore on the twelfth, or eighth, or third of the month Ramadzan, left Madinah on the wings of haste, accompanied by the noblest of the Mohâjer and of the Anssâr, in order to punish Abu Sofyân and to plunder the caravan. This was the first Ghazwah wherein the Anssâr had the honour to participate, many of the great companions having remained behind, because they were of opinion that [in this expedition] plunder alone was the object, and not war against the enemies of the religions.
The first halting-place of the victorious army was Baqyi’, which became celebrated by the name of ‘the fools’ houses,’ where his lordship harangued the troops, and advised all those who were not accustomed to fighting to return. Accordingly some striplings returned on account of their immature age. When this proceeding was terminated, A’bdullah B. A’mru the Anssâri said: ‘O apostle of Allah, I am very glad at thy having halted at this propitious locality, and am sure thou wilt be victorious, because in the time of [pre-Islamitic] ignorance, when we marched against Khosru, we stopped here and reviewed our troops, allowing numbers of them who had not yet stepped from the area of childhood into the plain of youth to return. Then we bared the sabre of valour, erected the banner of victory, hastened to the enemy, and defeated him to our heart’s content, so that we returned gloriously with the booty we had taken. Now I hope thou wilt meet the Qoraish, overthrow thy foes, and wilt by the aid of God return to the abode of nobility and dignity.’
When the army marched away from the ‘houses of the fools’ his holy and prophetic lordship—u. w. b.—ordered Qays B. Abu Ssa’ssa’h to number it near the well of Abu O’tbah. According to general opinion, all the companions, except eight men who had stayed behind to terminate some affairs, made their appearance and amounted to the number of three hundred and thirteen, exactly like the number of Tâlût [Saul] who went to war against Jâlût.252 According to another tradition, seventy of the Mohâjer were present in this Ghazwah, and the remainder were Anssâr. Abu Hanifah Dinwari relates in his chronicle that the whole army amounted to three hundred and seventeen men; but according to another statement three hundred and fifteen men went forth from Madinah under the command of his lordship the apostle—u. w. b.—but Allah is most wise.
Of the eight men [above alluded to as having stayed behind], one was O’thmân B. O’ffân, who is said to have remained in Madinah by order of his lordship—u. w. b.— to take care of his sick wife, she being the prophet’s —u. w. b.—daughter. The army of Islâm possessed seventy-two camels, three horses—or two, according to another tradition—eight coats of mails, and eight sabres. When the auspicious person of his lordship the best of men looked at his companions he turned his face of intention to the Qiblah of prayer, and exclaimed: ‘O Lord, they are light and their baggage is inconsiderable; therefore aid them. They are naked; therefore clothe them. They are poor; therefore enrich them from Thy bounty.’ The arrow of destiny struck the target of response, and all the companions returned from that journey with joy and riches, as shall be related by-and-by, if it pleaseth God the Most High.
In that Ghazwah two, three, or even four men were riding one camel. The apostle of God—u. w. b.—the lord A’li B. Abu Tâleb—u. w. b.—and Zaid B. Hârethah were mounted upon one camel. Some biographers narrate, however, that at the commencement Abu-l-bâbah rode with them, and that Zaid took his place only after the former had been ordered to return to Madinah as governor thereof. It is related that when the turn to walk on foot fell upon that royal cavalier of the plain of prophecy, the two blessed individuals who were his fellow-riders requested him not to alight from the camel, and proposed to walk instead of him, but he replied: ‘O people, you belong to me, and I belong to you, nor am I more willing to lose merit than yourselves.’ There is a tradition of Raqaa’h B. Râfi’ to the effect that he and his brother were riding a young camel, and that when they arrived at Ruhâr the little animal was fatigued. His brother then exclaimed: ‘O God, we make a vow to sacrifice this young camel as soon as we return to Madinah.’ Raqaa’h says: ‘In this emergency the lord of apostleship approached us. When he perceived our helplessness he asked for some water, performed the religious ablution, and ordered us to open the young camel’s mouth, into which he poured some of the water, as well as on its humps, posterior, and tail. Then he ordered us to mount it, which we did, whereon it started of its own accord, and we reached the army of Islâm. On our return we again rode the same camel, and when we reached the Massalla253 of Madinah it would progress no farther, so we slaughtered it, distributing the flesh among the indigent and poor.’
When the troops, bent on victory, again marched away from the ‘fools’ houses,’ his holy and prophetic lordship despatched Leyth B. A’mru and A’dy B. Abu Râbah as a vanguard to spy out the caravan. Accordingly they started in the direction of Bedr, and when they arrived in that locality they heard a girl telling to another that the caravan of the Qoraish would arrive there in a day or two. They immediately returned and conveyed this information to his lordship; and, in fact, after their departure Abu Sofyân reached the place, alighted, and asked Muhammad B. A’mru whether he knew anything about the scouts of Muhammad. He received a negative answer, but was told that two camel-riders had arrived, had stopped awhile in a certain place, and again departed. Abu Sofyân investigated the locality, examined the dung of the camels of Leyth and of A’dy, and, finding that it contained date-kernels, he exclaimed: ‘They have eaten the food of Yathreb [i.e., Madinah], and I imagine that these camel-riders are spies of Muhammad.’ Accordingly Abu Sofyân became very suspicious, and, deflecting from the ordinary road, continued his journey to Mekkah by way of the shore.
While these events were taking place A’atikah, the daughter of A’bd-ul-Muttalleb had a fearful vision, and when it was day she said to her brother A’bbâs: ‘Last night I had a dream which portends that thy people, namely the Qoraish, will be overtaken by a calamity, and I shall relate it to thee on condition that thou communicatest it to no one.’ A’bbâs complied with his sister’s desire, whereon she continued: ‘I have dreamt that a camel-rider arrived and halted at Abttah, exclaiming in a loud voice: “O Qoraish, hasten to commit suicide.” After that he entered the mosque, the people following him. Then I beheld him, mounted as he was, on the top of the house of the Ka’bah, thrice repeating the above words; and lastly I saw him on Mount Abuqbys, calling out to the Qoraish. Then he rolled a stone down from the mountain, which broke to pieces when it reached the plain; nor did a single house remain in Mekkah which had not been struck by a fragment thereof, except the houses of the Bani Hâshem and of the Bani Zohrah.’ A’bbâs, however, failed to keep his promise, and related the dream to his friend, Wolyd B. O’tbah B. Rabia’h, nor tried to conceal it; neither did the latter care to keep the matter secret, but narrated to his father what A’bbâs had told him, whereon his father, who stood on the threshold of death, replied:
‘O life of thy father, listen to my advice;
Divulge not thy secret even to a dear friend,
For the friend will tell it to other friends.’
It is related that on that very day Abu Jahl heard of this dream, and was the next day, when A’bbâs circumambulated the Ka’bah, engaged in relating it to the Qoraish, asking A’bbâs: ‘O possessor of excellence [or, O father of Fazl], how long is it since that woman has attained prophetic dignity?’ A’bbâs queried: ‘What woman?’ Abu Jahl continued: ‘Thy sister A’atikah, who has dreamt such and such a dream.’ A’bbâs replied: ‘I know nothing about it.’ Hereon Abu Jahl began to talk nonsense, and said: ‘You do not acknowledge the claims of your men to prophecy, so your women must, forsooth, pretend to be prophetesses. We shall, however, wait three days, and if this dream remains without any consequences, we shall write circulars to the effect that the Bani Hâshem are the most mendacious of all the tribes, and shall send the writing round to all the Arabs.’ Then many of the Bani Hâshem made their appearance and quarrelled with him, saying: ‘This evil and wicked man [namely, Abu Jahl] has ere this insulted our men by word and deed, and no one has restrained him. Now he lengthens his tongue by reproving our women, and retailing certain stories. Thou hast, however, not prohibited him, nor protruded thy hand from the sleeve of sensitiveness.’ A’bbâs replied: ‘For the sake of quelling the disturbance, I have said nothing; but if after this Abu Jahl utters one word, I shall reprove and chastise him.’ The third day A’atikah left the house in anger, and entered the sacred mosque; but when Abu Jahl perceived her, he suddenly departed, whereon she said: ‘Possibly he discovered signs of anger in me, and fled; but I have learnt on that very day that his trouble came from Ssamssam. A’bbâs says: ‘After the arrival of Ssamssam Ghuffâry the fire of confusion blazed up so violently that we took no more notice of each other.’ The explanation of which words is that on the frontiers of Syria one of the idolaters had said to Abu Sofyân: ‘After thy departure in this direction, Muhammad started with his companions from Madinah for the purpose of robbing you; but when he arrived at U’shrat, and could not find you, he necessarily returned. At present, however, he is counting the days in the expectation of meeting you. Therefore the owners of the caravan ought to take their precautions.’ Hearing these words, fear overpowered the minds of the opponents, and they hired Ssamssam for twenty mithqâls of gold to convey information to the Qoraish. Accordingly he borrowed speed from lightning, and having cut through the nose of his camel, as also thrown its reins upon it, contrary to usage, he stood up in this manner at Abttah, and exclaimed: ‘O ye Qoraish people, O ye prevailing family, to the rescue! Muhammad intends to pillage your caravan, and if you do not hasten to aid it you will not reach it.’ Ssamssam is also adduced to have said: ‘When I left the caravan and travelled to Mekkah, I dreamt that I was riding on a camel, and that the Wâdy of Mekkah was full of blood. When I awoke, I knew that a great calamity would befall the Qoraish.’ It is on record that the Bani Hâshem greatly rejoiced at the arrival of Ssamssam, and said: ‘Praise be to Allah! the story of A’atikah has become plain to the people.’ In short, the people of Mekkah made preparations to sally forth, Sohayl B. O’mar and Zama’h B. Alaswad encouraging them to do so. Arrangements were made that one-half of the able-bodied men should go forth to protect the caravan, and that the rich should aid the poor with arms and accoutrements. Wâqidi relates that all the Qoraish said to Abu Lahab: ‘Thou art a prince of the princes in the nation and tribe. If thou agreest with them in this matter, possibly none will lag behind; therefore it will be proper that thou shouldst either accompany us personally in this journey or send a man in thy stead.’ Abu Lahab, however, swore by Lât and by U’zza that he would neither accompany them himself nor send a substitute, the reason of his refusal to leave Mekkah being based on nothing else but the dream of A’atikah. Some allege that Abu Lahab had four thousand dirhems in the keeping of A’ass B. Heshâm B. Moghirah, but that he released him from his obligation, and sent him in his stead.
Wâqidi narrates that before the battle of Bedr, and after the Flight, Sa’d B. Moa’adh had once come to Mekkah on pilgrimage, and had taken up his quarters at the house of Ommyah B. Khuluf, but that Abu Jahl, having heard of his arrival, said to Ommyah: ‘This is a man who has sheltered Muhammad, agrees with him in enmity towards us, and has entered into a covenant to fight us. Thou, however, sayest nothing to him, but harbourest him in thy house, and allowest him to slip out of our grasp.’ Sa’d replied in a high voice: ‘Abu Jahl, say and do what seemeth good unto thee, but your caravan must pass by us.’ Then Ommyah turned to Sa’d, exclaiming: ‘This is Abu-l-hukm,254 the elder of the inhabitants of the Wâdy. Do not speak insultingly to him.’ Hereon Sa’d B. Moa’adh turned his face to Ommyah B. Khuluf, and said: ‘Utterest thou these words, whereas I have heard Muhammad say: “My friends will slay Ommyah B. Khuluf.”’ Ommyah asked: ‘Hast thou heard this from himself?’ Sa’d replied: ‘Yes.’ These words took root in the mind of Ommyah; and when the people of Mekkah were preparing to go to Bedr he endeavoured to elude the duty of accompanying them, in order to save his life from destruction, and desired to be numbered among the aged and the corpulent. When, however, Abu Jahl and O’tbah B. Abu Moa’ytt had ascertained this circumstance, both of them went to Ommyah, and the latter [i.e., O’tbah], who brought a censer full of coals and perfume, concealed under his skirts, said to Ommyah: ‘As thou art unwilling to leave the house, it will be better for thee to fumigate and perfume thyself, because thou belongest to the female sex.’ Ommyah replied: ‘May Allah curse thee! What hast thou brought?’ Abu Jahl also uttered similar words, so that, Ommyah’s sense of honour being aroused, he intended to go.
It is related that when the dream of A’atikah was divulged in Mekkah, many sensible individuals, such as Hâreth B. A’amy, O’tbah, Shaybah, O’mmyah, Hakym B. Huzâm, the son of Ommyah B. Khuluf, Abu-l-bahry, and A’ass B. Munyah, were grieved, disapproved of the people’s marching forth, and also refused to accompany them. When this circumstance became known to Abu Jahl, to O’tbah B. Abu Moa’ytt, and to Nassar B. Hâreth, they accused the above-named individuals of wickedness, and insulted them, until they were forced to comply with the wishes of the people.
Wâqidi says that the Qoraish assembled at Hobal’s [idol], and that among them O’tbah and Shaybah drew arrows of vaticination to know whether they ought to go forth from Mekkah, and when the arrow of prohibition issued, Abu Jahl said: ‘We shall not act according to the omen, but will aid our caravan.’ Wâqidi says that after the Qoraish had gone out from Mekkah, Za’mah B. Alaswad one day tried the omen with arrows, and when the negative one came out he broke it, saying: ‘By Allah! till to-day 1 have not seen a more mendacious arrow than this one.’ On that occasion Sohayl B. A’mru happened to pass by, and said: ‘O father of Halymah, what has occurred that I see thee so angry?’ Hereon Za’mah explained the matter, and Sohayl shouted: ‘Let alone these words; for A’mru B. Wohob has spoken similar ones to me, but I took no heed of them.’ It is on record that when the Qoraish were about to march to Bedr, O’tbah and Shaybah brought forth their coats of mail from their houses, and were mending them, while A’dâs looked on. Then O’tbah and Shaybah said: ‘O A’dâs, askest thou nothing about the man to whom we sent grapes in the garden of Tâif by thy hands?’ A’dâs said: ‘Well, tell me.’ They replied: ‘We are going out to fight him.’ Hereon A’dâs began to weep, and said: ‘By God! Muhammad is the apostle of Allah, and it is not proper for you to wage war against him; for you only go to meet your own defeat.’ He spoke these words, shedding tears of blood from his eyes. Biographers relate of Hakym B. Huzâm that he said: ‘When I heard the above words of A’dâs, I again intended to retrace my steps, but possessed not the Divine grace and felicity to do so.’ At that time A’ass B. Muniah B. Hajâj came to A’dâs, and asked for the reason of his weeping, whereon he replied: ‘I weep because these two princes and denizens of this Wâdy are going to fight the apostle of Allah, and are hastening to the place of their own destruction.’ Then A’ass questioned him whether Muhammad was the prophet of God. But this query made A’dâs tremble all over his body; he again wept, and said: ‘I swear by Allah that Muhammad is the apostle of the Lord, and is sent to all mankind!’ Hakym relates that, although A’ass professed the Faith, he nevertheless sided in the battle with the infidels until he was slain. Some have asserted that A’ass had not been present on the battle-field of Bedr, whereas others allege that he had gone there with O’tbah and Shaybah, and was killed. Wâqidi says that the former assertion is more probable.
It is related that when the Qoraish had assembled and decided to go to Bedr, they were apprehensive of the enmity that subsisted between them and the Bani Kenânah, and said to each other: ‘Possibly they will in our absence injure our families and property.’ O’tbah, however, was more afraid than any other man. Meanwhile Satan appeared to the idolaters in the form of Sorâqah B. Mâlek, and spoke to them as follows: ‘You are aware of the extent of my prowess, and of the greatness of my renown. I hereby make a treaty between my and your people, so that no evil will befall you from the Bani Kenânah.’ O’tbah was gladdened by this promise, and the princes of the Qoraish being likewise pleased and comforted, they marched out with the greatest haste. Their army amounted to nine hundred and fifty combatants, with seven hundred camels and one hundred horses. All the cavalry and some of the infantry were dressed in coats of mail; they also took with them all the instruments and appurtenances of pleasure, and singing girls; the latter performing on musical instruments, singing near every water where a halt was made, and lengthening their tongues with reproaches against the professors of Islâm. Every day in turn a prince of the Qoraish provided the army with food, and biographers relate that there were nine of them in the expedition to Bedr, whilst others allege that their number amounted to thirteen; the majority of traditionalists, however, agree that A’bbâs B. A’bd-ul-Muttalleb, O’tbah B. Rabia’h, Ommyah B. Khuluf, Hakym B. Huzâm, Nassar B. Hâreth, Abu Jahl B. Heshâm, Sohayl B. A’mru, with Banitah and Munyah, the sons of Hajâj, were among the number of those who victualled the troops.
It is related that one day O’tbah and Shaybah lagged behind, and discussed with each other the dream of A’atikah, relating to each other their apprehensions about it. On that occasion Abu Jahl happened to meet them, and asked them what they were talking about, whereon the brothers informed them of their conversation. Then Abu Jahl exclaimed: ‘I am astonished at the Bani A’bd-ul-Muttalleb, who are not satisfied with trying to palm off their men upon us as prophets, but their women must forsooth also pretend to be prophetesses with reference to our affairs. But I swear by God, that when I return to Mekkah, I shall do this and that to them!’ O’tbah, however, said: ‘The tie of consanguinity and the nearness of connection will be an obstacle.’ Then one of the two brothers said to the other: ‘If thou thinkest fit, we shall return to Mekkah.’ Abu Jahl asked: ‘Do you retreat after having agreed with your tribe? Do you want them to be defeated? Do you fancy that Muhammad and his companions will merely converse with us? Not at all! I have one hundred and eighty of my followers with me, who halt and march with me wherever I like. If you prefer to return, do so.’ Hereon O’tbah and Shaybah said: ‘Would to God thou hadst perished, and hadst destroyed thy adherents likewise!’ Then O’tbah said to Shaybah: ‘This [i.e., Abu Jahl] is a wicked man. There is an intimacy and consanguinity between us and Muhammad, wherein he has no share. Moreover, my son Abu Khodayfah is with Muhammad. Let us act as Abu Jahl has suggested, and return.’ Shaybah said to his brother: ‘O Abu-l-wolyd [father of Wolyd], if we return at present, the blame of everybody and shame must fall upon us.’ After these words they were obliged to march to the death-struggle, whether they were willing or not.
When the idolaters had arrived in Hajfah, Jahym B. Ssalt B. Mohramah B. Muttalleb B. Menâf had a dream, wherein he perceived a man riding on a horse, but having also a camel, who approached the camp of the Qoraish, and when he had come near it, he exclaimed: ‘The names of O’tbah, of Shaybah, of Rabia’h B. Alaswad, of Ommyah B. Khuluf, of Abu-l-bahri, of Abu-l-hukm B. Heshâm and of Naofil B. Khowylad are marked in the decree of the eternal will.’ Accordingly all of them were slain in the battle. Sohayl B. A’mru was made prisoner, and Hâreth escaped from his own brother, striking his camel with a knife [to hasten its speed], so that not a tent of the enemy remained which had not received the marks of its blood.
This [just-described] dream having been divulged, Abu Jahl was likewise informed thereof, and said: ‘This is another prophet of the Bani Menâf. To-morrow it will appear whether we shall be slain or Muhammad and his companions.’ The Qoraish also said to Jahym: ‘The devil has played thee a trick in thy sleep. To-morrow the result will be contrary to thy vision, for we shall capture the noblest of Muhammad’s companions.’ When O’tbah heard of what had taken place, he said to Shaybah: ‘This dream agrees with that of A’atikah, and with the speech of A’dâs, who has never told us a falsehood. What thinkest thou of our leaving this army and not attacking Muhammad? For if his claim to prophetship be false, there are Arabs enough to finish his business without our aid; but if it be true, we shall be the happiest of men.’ Shaybah considered this to be an intelligent opinion, and agreed to return with his brother O’tbah. Meanwhile, Abu Jahl met and asked them about their intention; they said: ‘We mean to return to Mekkah. Thinkest thou nothing of the dream of A’atikah, of Jahym B. Ssalt, and of what A’dâs said?’ Abu Jahl disregarded what O’tbah and Shaybah had spoken, and so confused them that they again lost the true road and placed their feet into the wilderness of error and rebellion, agreed with the Qoraish to fight against his lordship the refuge of termination—u. w. b.— and marched with them.
Wâqidi says that when Abu Sofyân had led the caravan out of danger, he sent Qays B. Amru-l-qays from the caravan to the Qoraish with the following message: ‘The reason of the people’s leaving the sanctuary [of Mekkah] was to prevent their goods being plundered, but as now Allah the Most High has granted safety to the caravan, it will be proper to return; nor will there be any occasion to attack Muhammad or the inhabitants of Yathreb [Madinah], because there is no need for it.’ After Qays had travelled the required distance, he reached the unhallowed idolaters and delivered his message, but Abu Jahl replied: ‘By Allah! we shall not return until we arrive in Bedr to halt there one night and one day, till we eat and drink and the singing women amuse us. If we act thus, our renown will spread among the tribes. They will think much of us, and after that none will have the boldness to oppose us.’
At Bedr there was a fair, in which the Arabs assembled once a year, opened shops and traded with each other. When Qays saw that Abu Jahl refused to comply with the injunction of the [above] message, and that the people agreed with him to attack the professors of the religion, he immediately returned and informed Abu Sofyân that the people were going to Bedr, whereon the latter exclaimed: ‘Woe to the people! This is the doing of A’mru B. Heshâm, i.e., of Abu Jahl, who demurs to return on account of the authority he enjoys among the people; and this is blameworthy. By Allah! if Muhammad encounters our confederates he will humble them.’ Despite of these words Abu Sofyân again departed from the sanctuary as soon as he had led the caravan safely into Mekkah, ând then marched till he joined the army of the Qoraish. He was, however, wounded on the battle-field of Bedr, and said when he fled: ‘I have never witnessed a more unfortunate affair than this. I swear by Allah that Ebnu-l-Khanttalah is an unhallowed man!’ It is related that Akhnas B. Sharyq, who was the associate of the Bani Zohrah, said to the Mekkans when the caravan had safely returned: ‘Allah the Most High has saved your caravan with all the property; abstain, therefore, from waging war against Muhammad, for he is your cousin. If he is a prophet you will be the happiest of men; but if he is not, other and more powerful men than you will be appointed to fight him.’ Akhnas reiterated his advice, and continued: ‘It will be best for you to give up your intention and not to act according to the advice of this man, who is surnamed the father of folly [Abu Jahl], for he is working for the destruction of his own people, and is making haste to bring it on.’ The Bani Zohrah were still unwilling to accept his advice, and asked: ‘Under what pretence are we to return?’ Akhnas continued: ‘As soon as the night sets in I shall throw myself from my camel, and you must exclaim, “He has been stung by a serpent,” whereon the Qoraish will press you to march on, and you must not comply, but say: “We shall not abandon him until we know whether he is to live or to die.”’ By means of this trick the Bani Zohrah actually returned to Mekkah, and when his holy and prophetic lordship arrived in Ruhâr, he said to his companions: ‘This is the most excellent Arab Wâdy.’ There he held his dormitory prayers, and after the last flexion he cursed the idolaters, pronouncing a malediction upon them. He specially singled out among them Abu Jahl, Za’mah B. Alaswad, Sohayl B. O’mru, and others of the Qoraish, saying: ‘O Allah, punish Abu Jahl, who is the Pharaoh of this nation. O Allah, cause the tears of Abu Za’mah to flow, but deliver Sohayl,’ etc. After completing his malediction of the infidels, he continued: ‘O great God, deliver Solmah B. Heshâm, A’bbâs B. Abu Rabia’h, and those who are weak in Islâm,’ Solmah and Heshâm being kept prisoners in Mekkah by the idolaters.
It is related that one of the champions and valiant men of Yathreb, Habyb B. Yasâf by name, and another named Qays B. Mohrath, though both were idolaters, had, after the professors of Islâm marched out, followed and joined them. On that occasion his holy and prophetic lordship could not recognise Habyb, because he was dressed in a coat of mail, and his features were concealed by the visor of his helmet. Therefore his lordship asked Sa’d B. Moa’adh, who was riding along with those two warriors, whether this was not Habyb B. Yasâf? Sa’d replied: ‘Yes, O apostle of Allah!’ Accordingly Habyb approached and touched the waist of his lordship’s camel. Thereon his lordship the refuge of the apostolate—u. w. b.—made inquiries about him and about Ebn Mohrath, asking: ‘What has made you come out?’ He replied: ‘Thou art the son of our neighbour’s sister, and we have come out with our people to gain booty.’ His lordship said: ‘Let no man come out with us who is not of our religion.’ Habyb replied: ‘My agility, boldness, and valour are known to the people, and I shall in thy train fight thy enemies for the sake of plunder.’ His lordship said: ‘First profess Islâm and then fight.’ And when they arrived in Ruhâr, Habyb made haste to wait upon his lordship, and said: ‘O apostle of Allah, I believe in the Creator of the denizens of the world, and I testify that thou art a prophet, and a messenger of God.’ His lordship the apostle—u. w. b.—was glad and rejoiced at Habyb’s profession of Islâm. Qays still remained an infidel, but was also ennobled by the religion when the professors of Islâm returned to Madinah, and afterwards he attained martyrdom in the battle of Ohod.
When his holy and prophetic lordship—u. w. b.—arrived in the Wâdy of Ssafara, it occurred to his illuminated mind that the princes of the Qoraish had come out of Mekkah, and that possibly this matter would end in a battle. Accordingly his lordship asked for the opinions of his friends in conformity with the verse ‘And he consulted them in the affair,’ exclaiming: ‘What is to be done?’ Ssiddiq [i.e., Abu Bakr] then rose, and delivered a suitable speech. After him Fârûq [i.e., O’mar] spoke, expressing analogous opinions, and saying: ‘O apostle of Allah, I swear by God that thy opponents are the noblest of the Qoraish, who have never suffered a defeat. They will never believe thee until their vacillation between faith and unbelief ceases. Be, therefore, ready to fight them.’ His lordship being satisfied with the opinion of the two Sheikhs, invoked a blessing upon them. After that Abu Aswad Kandy rose, and said: ‘Act according to the command of God, and obey His orders, for we are with thee. I swear by Allah that we shall not say to thee, like the children of Esrâyl to Mûsa, “Then go thou and thy lord, and fight ye two; we shall abide here”; but we shall say, “Then go thou and thy lord, and fight ye two, and we shall fight in your company.” I swear by that God who has sent thee in truth to mankind that if thou leadest us to Barakatu-l-e’bâd [blessing of the servants], which is a town in Abyssinia, we shall accompany thee.’ On that occasion Miqdâd was also exalted by the benediction of his lordship the apostle—u. w. b.—and the latter asked: ‘Will you march with me, O people?’ The object of these words of the prophet—u. w. b.—was to ascertain the intention of the Anssâr, because those noble individuals had in the second covenant assured the apostle of Allah that they would protect him whenever he came to their houses, and on this occasion it occurred to his penetrating mind that they might perhaps refuse to aid him without the limits of Madinah. After his lordship had uttered the above words, Sa’d B. Moa’adh rose and said: ‘I shall reply for the Anssâr; for I think, O apostle of Allah, that we are meant in this conversation.’ His lordship replied affirmatively, and Sa’d continued: ‘We have believed what thou hast said. We place faith in the words thou utterest, and what thou hast brought is true and real. We have made compacts and agreements with thee, and now
Hemistich: We keep the covenant we made with the friend!
Go wherever thou listest, O prophet of Allah, and I swear by that God who has in reality sent thee to mankind that if thou walkest into the sea we shall follow thee; nor will any one of us lag behind. Unite thyself with everyone thou likest, and separate thyself from whom thou listest. Take as much of our property as seemeth good to thee, and the more thereof thou spendest the more pleased shall we be. I swear by that God in whose power my life is that I have not selected [the way of] this world, and know not what way it is. By Allah! we shall not be displeased if we meet the enemy to-morrow, because we are able to endure the fatigues of war, and possibly by our means God the Most High and Glorious will manifest something that will rejoice thy heart.’ His holy and prophetic lordship was pleased with the encouraging words of Sa’d, and marched to his destination.
Wâqidi says that when Sa’d had made an appropriate reply to the question of the apostle—u. w. b.—the latter said: ‘March on; I give you in the name of God the Most High and Magnificent the glad tidings that He has promised to give me either the caravan of Abu Sofyân or the people of the Qoraish. By Allah! I think I see their wrestling.’ When they halted near Bedr the prophet— u. w. b.—moved about with Qobâdah B. An-nu’mân and with Moa’adh B. Jabal to obtain some news regarding the enemy. While they were thus reconnoitring they met an old man, Sofyân Adzdzomayry by name, and asked him who he was. He replied: ‘I am Sofyân. But tell me who you are.’ His lordship said: ‘Wilt thou give us news on condition that we likewise give some to thee?’ He said: ‘The one entails the other.’ His lordship replied: ‘Yes.’ He continued: ‘Ask whatever you like.’ The lord of existences —u. w. b.—queried: ‘What knowest thou about the Qoraish?’ Sofyân replied: ‘I heard that they have on such a day started from Mekkah, and if that be true they must to-day be in such and such a place.’ He also named the place where the Qoraish had halted on that day. Then his lordship asked: ‘What news hast thou about Muhammad and his friends?’ He replied: ‘I heard that they have left Madinah on such and such a day, and if that be true they must be to-day in such and such a place,’ naming the locality where the professors of Islâm had halted that day. Then Sofyân asked: ‘Now tell me where you come from?’ His lordship replied: ‘We are of water,’ and as at that time the inhabitants of E’râq were known on account of the abundance of that element [in their country] and called the possessors of water, Sofyân imagined the party to be from E’râq. His lordship— u. w. b.—meant, however, by that expression that we are made of the water of sperm. After this conversation his lordship returned with his companions to their halting-place.
Wâqidi says that during the night of the seventeenth of the month Ramadzan his lordship the apostle—u. w. b.— sent out A’li B. Abu Tâleb, Zobeir B. A’wwâm, and Sa’ad B. Woqqâss to the Wâdy of Bedr, in the company of several other friends, for the purpose of reconnoitring. He mentioned a locality, and said that he hoped they would obtain information near the well of it. A’li Murtadza—u. w. b.— and his companions reached the well after traversing the necessary distance, and they met a number of camels drawing water, with a company of men who had come to take it. The latter, however, fled at their approach, and they got hold of two slaves, one of whom was called Aslam and the other A’rydz; these they conveyed to the camp, but as his lordship the refuge of apostleship—u. w. b.— was at that time engaged in prayers, his companions asked the two prisoners: ‘Who are you?’ They replied: ‘We are watering men of the Qoraish.’ As these words displeased the companions, who wanted them to say that they belonged to Abu Sofyân, they struck the slaves, saying: ‘You lie, for you are the slaves of Abu Sofyân.’ The slaves disliked the beating, and [now] knowing what was required of them, they acknowledged that they were slaves of Abu Sofyân. When his lordship the refuge of prophecy —u. w. b.—had finished his prayers he turned his blessed face towards the companions, and said: ‘They first spoke the truth, but you were beating them till they lied, and then you left them.’ Thereon his lordship the refuge of the apostolate—u. w. b.—looked at A’rydz and at Aslam, and asked: ‘Where are the Qoraish?’ They replied: ‘They are in the rear of the sandhill which is in front of us.’
Wâqidi says: ‘At the watering-place Ysâr, the freed man of Sa’yd B. Ala’ass, Aslam, the freed man of O’tbah-l-hajâj, and Abu Râqi, the freed man of Ommyah B. Khuluf, were captured. They were brought to the prophet—u. w. b. —but he was at prayers. Accordingly, the Musalmâns asked them who they were, and they said: “We are the watermen of the Qoraish, and we have been sent by them to bring them water.” The people, however, disliked this reply, and would have preferred if they had belonged to Abu Sofyân and to the people of a flock of camels. Therefore they struck them, and the men, being distressed, said: “We belong to Abu Sofyân, and we are of the herd of camels belonging to him.” When they said this the people ceased to strike them. The apostle of Allah, having terminated his prayers, said: “When they contradict you, you strike them, and when they tell you falsehoods you leave them.” Then his companions—b. u. th.—said: “O apostle of Allah, they are of the Qoraish, who have indeed arrived.” Then he said: “Verily they have told you the truth. The Qoraish have come over, and they have warned you of them.”
‘When his lordship had done speaking with his companions, he examined the slaves about the numbers of the Qoraish, and received the answer: “They are many.” On his asking what their number amounted to, they were unable to tell. But to the question how many camels they slaughtered daily, they replied: “Sometimes nine, and sometimes ten per diem.” Therefore he said: “They are less than one thousand, but more than nine hundred.” On his inquiring what princes and nobles were present, they replied: “O’tbah, Shaybah, Hâreth B. A’amer, Abu-l-bahry, Hakym B. Alhuzâm, Ttolah B. A’dy, Nassar B. Alhâreth, Rabia’h Alaswad, Abu-l-hukm B. Heshâm,255 Ommyah B. Khuluf, with Banitah and Munyah, the sons of Hajâj, Sohayl B. A’mru, and lastly A’mru B. A’bd [Menâf?].” Thereon his lordship the apostle turned his blessed face to his friends, exclaiming: “Mekkah has sent forth its heart’s blood against you.’ He further asked whether any of that army had returned, and they answered: “Yes; A’li B. Sharyq, namely Akhnathah, has gone back with the Bani Zohrah.” Hereon his lordship said: “He has directed them, but they were not directed.” The apostle again asked: “Has anyone else returned besides them?” They said: “Yes, the Bani A’dy B. Ka’b have also returned.” After that his lordship asked his intimate companions the following question: “Will you leave this halting-place with me?” One of them, Habbâb B. Mundher, said: “O apostle of Allah, if thou hast halted in this place by the command of God the Most High, we have not the power to move one step further from it”—and that locality was in the vicinity of the first well of Bedr—“if thou hast, however, halted for the sake of a battle or a stratagem, we shall give our opinions.” That prince replied: “For a battle and for a stratagem.” Then Habbâb continued: “This station is unsuitable. We must leave it and alight at the last well, of the salubrity whereof I am aware. When we arrive there we must dig a tank and fill it with water, but the wells with earth, so as to procure water for ourselves, and deprive the enemy thereof.”’
Ebn A’bbâs says: ‘Meanwhile, Jebrâil descended and brought the revelation that Habbâb’s opinion was correct. Accordingly the apostle of Allah issued orders to march from that locality, and to follow the advice of Habbâb.’
Wâqidi narrates a tradition that, as soon as the slaves of the Qoraish came to draw water, they were captured, and that a number of other men who were with them fled. One of the latter, whose name was O’mar, first reached the army of the Qoraish, and raised the cry: ‘O family of Ghâleb, the son of Abu Kabshah,256 with his companions, has arrived, and captured the slaves who were sent to bring water.’ These words caused fear and confusion among the Qoraish, and Hakym B. Huzâm says: ‘I was sitting in a tent with some men and roasting flesh, when we heard this news, and the apprehension caused thereby hindered us from eating our food. I went out from my tent to unburthen the grief of my heart to some friend, when suddenly O’tbah B. Rabya’h met me, saying: “O Abu-l-khâled, I have never witnessed an expedition more strange than this one. Our caravan is saved, but we have gone into the country of a people whom we are bound to fight from [our] insolence.” I replied: “He has nothing to say who is not obeyed. This adventure is to be ascribed to Ebnu-l-Khanttalah’s caprice.” O’tbah then continued: “O Abu Khâled, fearest thou not that Muhammad with his companions will attack us this night?” I replied: “Fear naught; thou art safe of that.” O’tbah queried: “O Abu Khâled, what is the remedy?” I replied: “A watch must be kept to-night till daybreak.” O’tbah said: “By Allah! that is the thing to guard us!” When Abu Jahl heard these words, he said: “O’tbah dislikes to fight Muhammad and his companions.” Then, turning his unhallowed face towards the people, he said: “It is strange of you to suppose that Muhammad and his confederates can attack and injure you all. I swear by Allah that they are unable to pass through any part of the people [without being observed, and therefore] to-night no one is to watch or to guard us.”’
It is related that during the said night, when the professors of Islâm arrived near Bedr, they halted in a sandy plain, where they sank into the ground up to their knees, and were overpowered by sleep. There being a great distance between them and the water, the accursed Satan instilled into their hearts the thought that although they were in the company of the prophet, and had been promised victory, they had fallen into the greater and into the lesser defilement;257 accordingly they refrained from holding their prayers, and all the professors of Islâm were much afraid. Suddenly, however, abundant rain began to pour down from the clouds of mercy; the Musalmâns then performed their religious ablution, and drank. They were also delivered of their fears; the ground became so firm that they were able to walk on it steadily, whereas the camp of the infidels was full of mud and dirt. The blessed verse, ‘When a sleep fell on you as a security from Him, and He sent down upon you water from heaven that He might thereby purify you, and take from you the abomination of Satan, and that He might confirm your hearts, and establish your feet thereby,’258 explains the circumstances of the professors of Islâm [on the above occasion].
It is said that after the slave water-men had been captured, his lordship the refuge of prophecy despatched in the same night A’mmâr B. Yâser and A’bdullah B. Masu’d as scouts to the army of the idolaters and the obstinate. They accordingly made a reconnaissance, and spoke on their return as follows: ‘O apostle of Allah, we have found the opponents of the religion in great trepidation and fear, because whenever their horses began to neigh they whipped them to make them leave off.’
When it was morning, Munyah B. Hajâj, who was very acute in judging footsteps, perceived those of the above-named blessed two individuals, and exclaimed: ‘By Allah! this is the footmark259 of Ebn Sommyah—i.e., A’mmâr B. Yâser—and Muhammad has come to attack us with the foolish Qoraish from Yathreb.’ He also said: ‘Famine has left us nothing. He must either himself die or kill us.’ Further, he continued: ‘O ye Qoraish people, when you encounter Muhammad with his companions, slay the inhabitants of Yathreb, but spare the young men of your nation, and destroy them not, so that we may convey them all to Mekkah in chains and collars, to warn the people by their chastisement, and that hereafter no one may abandon the religion of his fathers.’
When his holy and prophetic lordship halted at the last well of Bedr, where the battle [afterwards] took place, he laid his blessed finger on the ground, marking the spot of everyone of the infidels who were to be slain on the day of the fight in such a manner that no difference occurred, and every man was killed on the spot where he had fallen.
It is related that before the two armies had approached each other, and had arranged themselves in lines, Sa’d B. Moa’adh exclaimed: ‘O apostle of Allah, we shall prepare a throne for thee, and have thy camels ready near it, and shall fight. If we conquer the enemy all will be right, but if the contrary takes place, do thou mount a steed, and flee to those of our friends who have remained behind in Madinah; for they are not less faithful and attached to thee than we are. Indeed, if they had known that this affair would terminate in a battle, they would not have lagged behind, but would have waited upon thee.’ His holy and prophetic lordship—u. w. b.—approved of the advice of Sa’d, and uttered a benediction upon him. Then the companions prepared a stage. Meanwhile the opponents of the religion had made their appearance, and in front of them all Zama’h B. Alaswad riding on his horse, which capered, his son following him.
Wâqidi says: ‘When the eye of his lordship the prophet alighted upon the Qoraish, he said: “O Lord, Thou art worthy of adoration, hast in truth sent me a book, hast ordered me to fight, and hast promised me one of the two companies.260 Thou wilt not act against Thy promise. Again, O God, the Qoraish have come in their insolence and pride to wage war against Thee, and to accuse Thy apostle of falsehood. O my God, I wait for the aid Thou hast promised me.”’ When his prophetic lordship— u. w. b.—saw O’tbah B. Rabya’h approaching on a camel, he exclaimed: ‘If there be good in any one of the people, it is in the possessor of the red camel. If they obey him, they will be well directed.’ In some books, however, the phrase stands thus: ‘If there is good with any man of the people, it is with the owner of the camel.’
Wâqidi relates of Khulâf B. Aa’ya B. Ruhdzah that he said: ‘My father had sent me with a present of ten camels to the Qoraish, enjoining me to say that, if they desired, he would aid them with arms and with soldiers, and that he would not refuse even to accompany them to the battle; that, however, if we are to fight against God, as Muhammad alleges, we have not the power to do so. When I delivered to the Qoraish this message with the camels, they divided the latter amongst themselves. As my father, however, loved nothing more than peace, he followed me, and having met O’tbah B. Raby’ah, who was very anxious to make arrangements for peace, he asked him: “O Abu-l-wolyd, what is the reason of all this contention and enmity?” O’tbah replied: “I do not know; and I swear by Allah that we are going to be defeated!” My father then continued: “Thou art a prince of the people. Make peace concerning thy [slain] confederate A’mru B. Alkhadzramy, renounce what the companions of Muhammad have taken in the Battan of Nakhlah, and cause the Qoraish to return, because there is no other reason to wage war against Muhammad except this. By Allah! to fight against him, and against his companions, is like fighting against our own souls!” But O’tbah was unsuccessful, despite all his efforts to bring about peace.’
Wâqidi says that Muhammad B. Jobayr B. Motta’m relates: ‘When the two opposing armies stood in front of each other, his lordship the apostle despatched O’mar to the Qoraish with the following message: “Return ye; for I would fight against any other people rather than against you.” When Hakym B. Huzâm had understood the contents of the message, he said: “O Qoraish people, Muhammad has spoken justly. Accept his advice, and do not fight him.” But Abu Jahl demurred to this opinion, saying: “By Allah, we shall not return! As He has given us the power and strength, we must take revenge upon this people, so as to prevent them for ever afterwards attacking our caravans.”’
It is related that the company of the idolaters approached the tank of the Musalmâns, which had been dug by the advice of Habbâb B. Almundher, to drink water therefrom. Some Moslems desired to converse with them, but his lordship said: ‘Leave them alone!’ The narrator states that whoever drank of that water had [afterwards] either been killed in the battle by the Musalmâns or captured; excepting only Hakym B. Huzâm, who mounted his horse, fled, and saved his life from destruction.
Sa’yd B. Musayyib says that on the occasion when the apostle of Allah left his house at Mekkah with the intention to flee, and the unbelievers were lying in wait at the sacred gate thereof, his lordship was reciting the Surah Ya Sin.261 He threw some dust at their heads, and all whose heads the dust touched were slain, except Hakym B. Huzâm, who escaped, and is said afterwards always to have sworn by the God who had saved him in the battle of Bedr.
It is related that Aswad B. A’bdu-l-asad Makhzûmi, an idolater, had made an oath that he would first drink water from the tank of the Musalmâns, and then destroy it. Accordingly, he left the ranks of the unbelievers and approached the reservoir, whereon Hamzah, the prince of martyrs, issued from among the professors of Islâm with a drawn sword, wounding therewith the legs of Aswad; the latter, nevertheless, crawled on his breast and sides to the tank to fulfil his vow; then Hamzah followed him up, and sent that accursed one to the fire of hell near the tank itself. When the Qoraish were taking rest in their camp, they despatched A’mru B. Wohob to reconnoitre the army of Islâm. Accordingly, he mounted his horse, examined the troops of the professors of the orthodox religion, returned to his people, and said: ‘They amount, more or less, to three hundred men, but give me time to spy them out properly, for there may possibly be some ambuscades.’ Then he rode about in the plain, but, discovering no one, he returned to his camp, and said: ‘I have found no ambush, but, O ye Qoraish, I have seen the camels of the companions of Muhammad which are the harbingers of death. I have beheld the she-camels of Yathreb which bear the seal of destruction. I have seen men who have no other protection than their sabres. They are all dumb as if they had no tongues, and they appeared to me to resemble vipers protruding their fangs [ready to sting]. I swear by Allah that I think for every one of them one of yourselves will be slain. But, after such numbers are destroyed, what pleasure will the remnant of yourselves enjoy in life?’ Hearing statements of this kind uttered by A’mru B. Wohob, Hakym B. Huzâm went to O’tbah, and said: ‘O’tbah, thou art great and obeyed by the Qoraish; art thou able to perform an act the remembrance whereof will uphold thy good name till the end of the world?’ O’tbah queried: ‘What is that?’ Hakym continued: ‘My advice is that thou stand security for the expiatory penalty [for the companions of Muhammad who took the life] of A’mru B. Alkhadzramy, and for everything lost from the caravan in the Battan of Nakhlah, and send back the army; because there is no other cause for quarrelling with Muhammad.’ O’tbah complied with the request of Hakym, mounted a camel, entered the camp, and spoke as follows: ‘O people, attend to what I say, and do not fight Muhammad with his associates, because some of them are very closely related to us; and if you fight them, enmity with contentions will for ever subsist between you, their friends, relatives, children and descendants. Moreover, I think that the companions of Muhammad cannot be slain unless an equal number of yourselves perish, and I am apprehensive that they will inflict injuries upon you which will be difficult to repair.
Distich: God has produced vales and mountains,
Has created some men stronger than others.
‘I know you desire only blood retaliation for him who was killed, and [to recover] the portion of the goods taken from your caravan in the Battan of Nakhlah. I take it upon myself to pay the expiatory mulct [i.e., blood ransom] for the murder of A’mru B. Alkhadzramy, and to restore to you the equivalent of the property taken from you on that occasion. If Muhammad be a liar it will be proper for you not to interfere, and to leave to others the task of chastising him. If, however, he be a king, you, as his cousins, ought to rejoice at his royalty, and to share the advantages thereof. If he is a prophet, you will be the most fortunate nation by abstaining from endeavours to injure him. Accept my advice, and reject not my opinion. Allow not your countenances, which shine like burning lamps, by demurring to this counsel, to resemble those of wild beasts.’ When Abu Jahl heard these words envy overpowered him, and he said to himself: ‘If the people approve of his opinion and return, the government and everything connected therewith will devolve upon him, so that other men will no longer enjoy any authority.’ He further vented his malice, saying: ‘O’tbah speaks in this manner, because his son is in the service of his uncle’s son Muhammad, and he is naturally unwilling to see either his son or his cousin killed.’ Then he turned to O’tbah, accused him of cowardice, and said: ‘Lo! thou workest to humble us, and predictest a famine to the nation; but I swear by God that we shall not return until the Most High has delivered judgment between us and Muhammad.’ O’tbah, getting incensed at the words of Abu Jahl, lengthened towards him the tongue of insult and reproof, saying: ‘Thou art very unwilling to ascertain who of us two is more cowardly or mean, but thou wilt soon know who is the Omnipotent Avenger!’
In some biographical works it is recorded that when Hakym B. Huzâm requested O’tbah to take upon himself the expiatory mulct for the death of A’mru B. Alkhadzramy, and to turn the army back, O’tbah said, after giving assent to his opinion: ‘O Hakym, go to Ebnu-l-Hanttalah, inform him of my intention, and make him agree in this matter.’ Hakym said: ‘By the advice of O’tbah I went to Abu Jahl and told him that according to the opinion of the former the army was to be sent back, and Muhammad not to be attacked. Abu Jahl, however, replied: “Has O’tbah not found another messenger to send but thee?” When I heard these words I quickly returned to the place of O’tbah, who was reclining, and sending ten of his own camels to the idolaters for slaughter. Abu Jahl closely followed me, his unhallowed appearance manifesting signs of wrath, and when he arrived he said to O’tbah: “Are thy lungs full of wind?” Which words are usually applied to persons notorious for their cowardice and pusillanimity, but O’tbah replied: “O thou who makest thy face yellow, insultest thou me?”’ According to the majority of biographers, O’tbah alluded by these words to Abu Jahl’s habit of dying a certain spot on his body with saffron, to conceal a mark of leprosy which he had there, and the latter was so incensed by this hint that he drew his sword, but struck therewith only the back of his own horse. Aymâ B. Ruhdzah then said: ‘This is an evil omen!’
It is recorded in some books that Hakym B. Huzâm said: ‘When I requested O’tbah to return to Mekkah, and also to send the army there, he replied: “Ebn Hanttalah will contradict us in this matter, and we must devise a stratagem to gain him over to our opinion.” Accordingly he sent me to Abu Jahl with the message that he would give security for the blood-ransom of A’mru B. Alkhadzramy, and for the property taken from the caravan, and that it would be proper not to attack Muhammad with his companions, but to return to Mekkah. When I reached the place of Abu Jahl, I saw him arranging his coat of mail for battle, and when I delivered my message he exclaimed angrily: “Could O’tbah find no one but thee to send this message to me?” I replied: “I swear by God that, if he had appointed another, I would not have come to thee; but I complied with his invitation for the good of the people and by the injunction of Abu-l-wolyd, who is a prince in the nation and a chief of the tribe.” At these words Abu Jahl’s anger increased, and he exclaimed: “Callest thou O’tbah a prince, a leader of the clan and of the tribe?” I replied: “All the Qoraish are of my opinion in this matter.” Hereon Abu Jahl became pensive, grieved, and sent a person to A’amer B. Alkhadzramy with the following message: “I want to avenge the murder of thy brother, but O’tbah, who is thy ally, does not permit me to do it, and intends to send back the army. Therefore it is time for thee to arise, to lament, to raise shouts to heaven on account of thy brother’s death, and to demand aid of the people to succour thee in this matter.” A’amer then bared his head by the advice of that desperate individual, and walked about the camp, shouting: “Alas for A’mru!” till he succeeded in kindling the flames of slaughter.”’
Hakym said: ‘When Abu Jahl had despatched his messenger to A’amer, he asserted that as O’tbah’s sense of taste had been spoiled by famine, it would be necessary to administer Sawyq262 to him. The Qoraish applauded this opinion, and he rejoiced greatly at their approbation. I, however, returned and informed O’tbah of what was going on. He likewise became very angry and roamed through the camp, and though he dissuaded the idolaters much from fighting, he met with no success.’
It is related that in the camp of the professors of Islâm there were three banners, namely one of the Mohâjer and two of the Anssâr. The lord of apostleship—u. w. b.—bestowed the standard of the companions of the flight upon Mossa’b B. O’mayr, that of the Khazraj upon Habbâb B. Almundher, and that of the Awus upon Sa’d B. Mo’adh. He appointed the war-cry of the Mohâjer to be ‘O ye Bani A’bdullah!’ and that of the Awus to be ‘O ye Bani O’baydullah!’ Some relate that his lordship the refuge of termination— u. w. b.—ordered the war-cry of all his companions to be ‘O aided by the nation!’ By war-cries those exclamations are meant by which those who are fighting together discern themselves from their foes, and it is believed that the phrase ‘O aided by the nation!’ implies the meaning ‘O promised warrior, slay thy foe!’
The idolaters likewise had three banners, one of which was borne by Ttolhah B. Abu Ttolhah, the other by Abu Ghazyr B. O’mayr, and the third by Nassar B. Alhâreth, all of whom were descendants of A’bdu-d-dâr B. Qossay. When both armies were intent upon [fighting] a battle, his holy and prophetic lordship took a stick into his blessed hand, and was engaged in equalizing the ranks. At that time his august vision alighted upon Sowâd B. O’ryah, who had advanced several steps out of the line and stood there. He struck Sowâd on his bare breast, saying: ‘Sowâd, fall back!’ But the latter exclaimed: ‘The blow of thy stick causes me pain and suffering. Allah the Most High and Glorious has sent thee in truth. Now give me satisfaction.’ His lordship immediately bared his own breast, saying: ‘Retaliate.’ Sowâd thereon placed the face of supplication upon the bosom of that prince, and was exalted by being allowed to kiss it. His lordship asked: ‘Why hast thou done this?’ And he replied: ‘At present I am not sure whether I shall not be killed; therefore I was desirous to touch thy hallowed breast on the last day of my life.’ Hereon his lordship pronounced a benediction upon him, and said to his companions: ‘Draw not your swords without my permission, neither attack the infidels; but when they approach you, pour upon them a rain of arrows, being careful in shooting them, and not expending them all.’ When the lines had been straightened his lordship retired with Ssiddiq into the bower, Sa’d B. Moa’adh being, with a detachment of Anssâr, appointed to guard and to watch over his lordship the apostle of Allah.
It is related that when his lordship entered the shelter, he turned the face of petition towards the courts of the protection of the Almighty, raised his hands in prayer, and exclaimed thrice: ‘O adorable Lord, fulfil Thy promise!’ Then he exclaimed: ‘If this cohort of professors of Islâm be destroyed, Thou wilt never be worshipped on earth!’ It is said that his lordship the refuge of termination was so fervent in prayer that his Redâ [wrapper] fell from his blessed back, which Ssiddiq took up, replaced, and, embracing that prince’s arms, said: ‘That is sufficient what thou hast asked from God, and the most glorious Lord will soon fulfil His promise.’ Some relate that his lordship raised his hands in prayer, and said: ‘O God, if Thou causest the idolaters to prevail over this company, Thy religion will not subsist!’ and that Ssiddiq [i.e., Abu Bakr] exclaimed: ‘O apostle of God, I swear by God that the Most High will grant thee victory; and conquest will make thy face white.’ There is a tradition that the Living One who never sleeps sent a light slumber upon his favourite when he was in the arbour, but that Ssiddiq awoke his lordship, saying: ‘O apostle of Allah, the idolaters have arrived near us,’ and that during the said slumber the Lord Most High had caused the idolaters to appear very few in the sight of his lordship the refuge of termination— u. w. b.—and when he awoke from sleep he said: ‘O Abu Bakr, the aid of God the Most High has arrived. For, behold, Jebrâil has come, has grasped the reins of his horse, and dust has settled thereon.’ Then he left the arbour, encouraged the professors of Islâm to fight against the idol-worshippers, and said: ‘Whoever slays an idolater may claim his plunder. I swear by that God in whose grasp the life of Muhammad is, that there is no man who, while fighting them and coveting the favour and reward of God the Most High, flees not, and is slain by them who will not go to the paradise of eternity.’ On this occasion O’mayr B. Alhamâm was eating dates, and when he heard these words he exclaimed: ‘Bah, bah! I must only be killed to go to paradise!’ Accordingly, he threw away the rest of the dates he had in his hand, snatched up his sword, and fought the opponents of the religion till he was slain, and departed to the gardens of paradise. It is related that when the two armies met Abu Jahl said: ‘O Lord, destroy every one of us who most despises the ties of consanguinity and embarks in a business the upshot whereof no one knows.’ Thus he uttered his malediction in reality against his own self:
Distich: No foe does to another
What a fool does to himself.
All biographers agree that the idolaters who first stepped into the field of bravery and championship were O’tbah B. Raby’ah, with his brother Shaybah and his son Wolyd. The reason of this forwardness was that O’tbah had been incensed by Abu Jahl’s reproaches of cowardice and pusillanimity, and had therefore set his heart on fighting. He donned a coat of mail, but being unable to find a helmet for his big head, he contented himself with a turban, and sallied forth to the battle on foot with his brother and son, despite of Hakym B. Huzâm’s pressing advice to the contrary. Meanwhile the eye of O’tbah alighted on Abu Jahl, who was sitting in battle array on a fleet horse. O’tbah in the exuberance of anger drew his sword, followed him, and exclaimed: ‘This day is not a day of riding; for many of thy people are on foot.’ Then Abu Jahl sprang from his saddle to the ground.
Wâqidi says, that when O’tbah, Shaybah, and Wolyd entered the battle-ground and shouted for champions, Ma’adh, Masu’d, and A’wuf came forth from among the professors of Islâm for the purpose of fighting. Others, however, mention A’bdullah B. Ruâhah in lieu of Ma’adh. On the other hand, some transcribers of biographies assert that his holy and prophetic lordship considered it improper that the Anssâr should fight in the very first encounter with the unbelievers, and destined that honour for his own cousins and relatives. He accordingly ordered the [above-named] Anssâr youths to withdraw, although he praised their readiness. All the writers of ancient histories narrate, however, that when A’wuf, Masu’d, and A’bdullah B. Ruâhah stepped forward to meet O’tbah, Shaybah and Wolyd, the idolaters asked them, ‘Who are you?’ Whereon they gave their names, and said that they were Anssâr. Then the idolaters replied: ‘We have nothing to do with you. We ask for our relatives.’ Accordingly the Musalmâns returned, and one of the three idolaters continued: ‘O Muhammad, send us our equals to fight against us.’ Hereon the lord of existences appointed Hamzah, A’li— u. w. b.—and O’baydah B. Alhâreth to fight the unbelievers. When these three champions stepped into the lists, O’tbah asked Hamzah: ‘Who art thou?’ The latter replied: ‘I am Hamzah, the son of A’bd-ul-Muttalleb. I am the lion of God, and the lion of the apostle of God!’ Hereon O’tbah likewise boasted of himself, but added: ‘Thou art my peer,’ and further inquired: ‘Who are those two men with thee?’ And Hamzah replied: ‘One is A’li, the son of Abu Tâleb, and the other O’baydah, the son of Alhâreth son of Muttalleb son of A’bd Menâf.’ And O’tbah exclaimed: ‘They are our noble peers.’
Wâqidi says that after the just-mentioned parley between O’tbah and Hamzah had terminated, Wolyd fought, at a sign of his father O’tbah, with A’li, O’tbah against Hamzah, and Shaybah against O’baydah. A’li B. Abu Tâleb prostrated Wolyd with one blow of his sword, Hamzah despatched O’tbah with his gory sabre to the infernal regions, but Shaybah inflicted such a wound on the leg of O’baydah B. Alhâreth that he fell to the ground, and the marrow of his shin-bone commenced to ooze out; Hamzah, however, and A’li ran to his assistance, and after slaying the antagonist bore him from the scene of the contest to the presence of the lord of apostleship, to whom O’baydah said: ‘I am not a martyr.’ But the former replied: ‘Indeed thou art one;’ and after returning from the Ghazâ of Bedr he departed to the gardens of paradise either at Ruhâr or in Wâdy Ssaghir, where he was also buried. It is related that the verse ‘These two enemies fought against each other concerning their lord’ was revealed with reference to the above six individuals. Others, again, assert that Murtadza A’li fought with Shaybah and killed him, and that O’baydah encountered Wolyd, and was wounded by him. Some narrate that A’li B. Abu Tâleb killed O’tbah, and that Shaybah was slain by Hamzah, but Allah knows best.
In short, when the three unbelievers had departed to hell, the Banu Hazûm assembled, taking Abu Jahl into their midst, and from the multitude of their lances one might have fancied that he was standing among trees. By unanimous consent they divested Abu Jahl of his cuirass, and gave it to A’bdullah B. Almundher to put on, so that when the latter stepped forward A’li—u. w. b.—mistook him for Abu Jahl, went towards him, and said: ‘Receive this attack;’ but having broken his sharply-pointed sword [on the cuirass], he turned away to the other side. After that the people caused Abuqbys to don the same coat of mail, whom Hamzah likewise mistook for Abu Jahl, but killed him. Then the idolaters instigated Harmalah B. A’mru to put on the cuirass, and he was likewise despatched to the abode of perdition by the lion of reiteration [i.e., by A’li]. However much the Banu Mahzûm afterwards endeavoured to persuade Khâled B. Ala’lm to dress himself in the ill-fated coat of mail, they were unable to prevail upon him to do so.
In most chronicles of biographies it is related concerning A’bdu-r-rahman B. A’wuf that he said: ‘On the day of Bedr I stood in the ranks between two Anssâr youths, and was thinking that I ought to have taken a position between two experienced individuals who had seen the ups and downs of the world, when one of the just-mentioned youths pulled my robe and asked in a whisper: “Uncle, knowest thou Abu Jahl?” I rejoined: “What business hast thou with him?” He continued: “I have heard that he tried to injure the apostle of God—u. w. b.—and has stretched out his unhallowed tongue to execrate his lordship. I swear by God, in whose power my soul is, that if I catch a glimpse of Abu Jahl I shall not separate from him until one of us is killed.” When this young man had done speaking, the other, who was at my left, held the same language, whereby I was comforted and encouraged by their boldness and temerity. A short while afterwards I perceived Abu Jahl capering about on the battlefield. He was mounted on a camel. I pointed towards him, and said: “This is the man you want.” Accordingly those two youths flew like falcons towards Abu Jahl, and slashed with their fire-dropping sabres at the legs of the camel, so that it fell, and they threw Abu Jahl down from it. Those two youths were Ma’adh and Ma’wudh, called sometimes, after their father, the sons of Hâreth, and at others, after their mother, the sons of Ghufrân.’ It is related of Ma’adh that he said: ‘On the day of Bedr I inflicted a wound upon Abu Jahl’s leg so as to sever it from his body, whereon his son, A’kramah, overtook me, and gave me such a blow with his sword as to cut off my arm, so that it dangled from my body only by the piece of skin which the sabre had not cut through. I nevertheless continued to fight in that state until I was much exhausted; then I held the disabled arm steady with my foot, and separated it from my body.’ It is said that Ma’wudh, the brother of Ma’adh, inflicted another wound upon Abu Jahl, and sent him close to the confines of non-existence. Both brothers went to the prophet and related to him—u. w. b.—how they had killed that accursed individual. His lordship asked: ‘Which of you two has killed him?’ Each of them, however, attributed the deed to his own prowess. His lordship further queried: ‘Have you cleaned your swords?’ They said: ‘No.’ Then his lordship the apostle said, looking at them: ‘You have both killed him.’ He nevertheless bestowed the accoutrements of Abu Jahl upon Ma’adh, whose brother, Ma’wudh, then again returned to the battle and fought till he attained martyrdom. Ma’adh, however, lived, in spite of his wound, till the Khalifate of O’thmân B. O’ffân.
In some biographical works it is recorded that his holy and prophetic lordship—u. w. b.—sent a messenger to A’kramah B. Abu Jahl to ask him who had slain his father, and received the answer: ‘He whom I have wounded,’ whereon his lordship conferred the plunder of Abu Jahl upon Ma’adh. Wâqidi says the most correct account is that Ma’adh B. Amru B. Al-jumu’, whose hand was cut off by A’kramah, and who survived with one arm till the time of the Khalifate of Dhu-n-nuryn [i.e., endowed with two lights] had slain Abu Jahl. Wâqidi also narrates that the apostle—u. w. b.—stood where the son of Ghufrân had fallen, and said: ‘May God the Most High have mercy on the sons of Ghufrân, because they are partners in the death of the Pharaoh of this nation and the chief Emâm of unbelief!’ His lordship being asked, ‘Who else was their associate in that matter?’ he replied: ‘Angels were their associates, but Ma’wudh hastened to finish the wounded man, and they became partners in killing him.’ The writer of these lines, however, says that in the statement of Wâqidi there appears to be some imperfection—but the knowledge is with God—because the laudable efforts of Ebn A’bbâs to kill the Pharaoh of this nation took place after the battle of Bedr; but, in order not to interrupt the context, the death of Abu Jahl has been recorded first, and after that the descent of the angels and the defeat of the idolaters will be narrated.
It is related that on the day of Bedr, after the idolaters had fled, the apostle asked: ‘Who will go and see what has become of Abu Jahl?’ Ebn Masu’d responded to the call by immediately walking off to the slain, among whom he discovered Abu Jahl in a miserable plight, wounded, but still alive. As he had suffered much from him in Mekkah, he sat down on his breast, took hold of his beard, and said: ‘Abu Jahl, thou art in this state. God the Most High has humbled thee, O enemy of Allah.’ Abu Jahl replied: ‘Nothing more is the matter than that a man has been killed by his people.’ According to another tradition Ebn Masu’d said: ‘Abu Jahl, I am thy murderer.’ The latter replied: ‘Thou art not the first servant who has killed his lord.’ There is also a legend that Abu Jahl said: ‘How would it be if another than a cultivator [peasant] had slain me?’ — these words being intended as an insult to the Anssâr because they were agriculturists. Others allege that his unhallowed tongue uttered the words: ‘I wish one of the Khulûf or of the Muttaman had killed me.’ But the explanations about these two sects are recorded in detailed works. When A’bdullah B. Masu’d sat down upon his breast he placed, according to another tradition, his foot upon the neck of the luckless Abu Jahl, and that accursed one said: ‘Shepherd, thou hast stepped on a high place. Tell me now who is victorious?’ Ebn Masu’d replied: ‘O enemy of God and of the apostle’—and according to some biographies he also said: ‘Thou art worse than Pharaoh, because, while he was being drowned, he confessed his iniquity, and thereby has given [a sign of his sense of] justice, whereas thou persistest in thy present state in thy heresy and error.’ In the Seri Kâzrâni it is recorded that, according to a certain tradition, A’bdullah B. Masu’d had spoken as follows: ‘On the day of Bedr I approached Abu Jahl, and perceived that he had no feet, but was still grasping a sword, wherewith he warded off the people from himself. I exclaimed: “O enemy of God, praise be to Allah for having humbled thee!” He replied: “I am a man who has been killed by his own people.” I stopped, however, and struck him with my sword until I cut off his hand. Then I took up his own sabre, and therewith severed his head from his body. I carried his head to the lord of apostleship, but it was so heavy that it seemed to me as if I were pulling it out from the ground.’ It is also related that A’bdullah said: ‘I struck Abu Jahl much with my sabre, but it took no effect. At last I amputated his head with his own sword, and dragged it into the august presence of the prophet—u. w. b. —where I threw it down, saying: “O apostle of God, this is the head of Abu Jahl.” He exclaimed: “Is it his, by Allah?” I said: “I swear by God that it is his own.” Then his holy and prophetic lordship—u. w. b.—arose, stepped on the head, looked at it awhile, and said: “Praise be to Allah! who has slain thee?” adding: “That man was the Pharaoh of his nation.”’ There is also a tradition that after beholding the head of that accursed individual, his holy and prophetic lordship recited orisons with two prayer-flexions; but according to another tradition he made ‘the prostration of gratitude’ when he saw the head of that accursed man.