Rawżat al-ṣafā fi sīrat al-anbiya' va-'l-muluk va-'l-hulafa' - The Rauzat-us-Safa (Rehatsek), Part 2, Volume 1

HIS LORDSHIP THE APOSTLE LEAVES THE SHELTER, AND
THROWS GRAVEL UPON THE INFIDELS.

It is related that when his lordship the refuge of termination —u. w. b.—came out from the shelter,²⁶³ he took up a handful of gravel, projected it towards the infidels, and exclaimed: ‘The countenances are deformed.’²⁶⁴ According to another tradition, he said before throwing the gravel: ‘They will all flee and turn their backs,’ and then he encouraged his companions to fight. Hakym B. Huzâm says: ‘On the day of Bedr I heard a sound descending from the sky, resembling the sound of pebbles falling into a dish, which happened when the apostle—u. w. b.—was throwing the gravel towards us; and after that we were put to flight.’ It is related that Moa’wiah Kanâny said: ‘On that day I heard in my rear a sound as of gravel falling into a plate, by which we were all frightened, and the verse “Neither didst thou, O Muhammad, cast [the gravel] when thou didst [seem to] cast it”²⁶⁵ was revealed on that occasion.’

There is a tradition of Murtadza A’li—u. w. b.—that he said: ‘I went thrice from the battle-field to the shelter, to see the prince of the world—u. w. b.—but found him each time engaged in adoration, exclaiming: “O ever-living Eternal One, I implore succour from Thy mercy.” And after the third time Allah the Most High granted us victory.’ It is likewise related of his lordship A’li—u. w. b. —the Commander of the Faithful, that he said on the day of Bedr: ‘A wind commenced to blow, the like of which in violence I had never witnessed before. Afterwards there was another gust, and then a third. With the first Jebrâil, with the second Mykâyl, and with the third Asrafyl arrived, each of them leading one thousand angels.’ There is further a tradition that Ebn A’bbâs said: ‘When the army stood in battle array, his lordship the apostle—u. w. b.— entered the shelter and slumbered awhile. When he awoke he gave to the Musalmâns the glad tidings that Jebrâil was with a company of angels standing on the right flank of the army, Mykâyl with a number of celestial spirits on the left, and Asrafyl with a multitude in front of the troops.

On that day Satan assumed the form of Sorâqah B. Mâlek, and said to the Qoraish: ‘Nobody will defeat you.’ When, however, that accursed one beheld the angels, he turned his back upon the infidels, and said: ‘I am free of you, for I see something which you do not see.’ Hâreth, who took him to be really Sorâqah, attacked him, but Satan gave him such a blow on the breast that he fell to the ground, and after that himself fled into the sea. When this strange scene was taking place, Abu Jahl invited the people to fight, and said: ‘O ye Qoraish, let not the words and the imbecility of Sorâqah deceive you; for he is connected with Muhammad and his companions, and when we return to Ghadyr,²⁶⁶ Sorâqah will see what we shall do to his people. Be not dismayed at the death of Shaybah, O’tbah, and Wolyd, they having been self-opinioned and forward to fight; they had also sworn that they would not budge from the place until they had tied Muhammad and his companions to one rope. I advise you not to slay Muhammad, but to capture him and everyone alive, so that we may punish them, and hinder the people from abandoning the religion which their fathers professed.’

Wâqidi says there is a tradition of Sohayl B. A’mru according to which he spoke as follows: ‘Verily, on the day of Bedr I have seen men dressed in white garments, soaring between heaven and earth, and mounted on piebald steeds, engaged in slaying and capturing the enemies.’ Abu Asyd narrates of a man belonging to the Ghuffâr tribe, that he said: ‘I and the son of my uncle ascended a mountain on the day of Bedr to see which of the two parties would be victorious, and, though we were both idolaters, we beheld on that occasion a cloud near us, in the midst whereof we heard the neighing of horses and the clattering of iron. We also heard a voice shouting, “Aqdim hyzdum!” and the dreadfulness of this voice burst the veil of my cousin’s heart so that he died on the spot. I myself nearly expired, but nevertheless took courage to look where the cloud would proceed to, and saw it approaching the apostle and his companions. After a short time, however, it returned again, and then I no longer heard any sounds as before.’

It is recorded in chronicles that the apostle—u. w. b.— asked Jebrâil who the individual was that shouted Aqdim hydzum on the day of Bedr, but Jebrâil said: ‘O Muhammad, I am not acquainted with all the inhabitants of heaven!’ Some say that Aqdim with Fath and Hamzah, and Kesra to the Dâl is derived from Aqdâm, which word the Arabs have considered as an exclamation to a horse, the vocative particle itself being omitted. According to another tradition Hydzum was the name of the horse of Jebrâil.

It is related of Sâyb B. Hanys that he said: ‘I swear by God that on the day of Bedr no human being has made a prisoner.’ And being asked who had captured him, he continued: ‘When the Qoraish began to flee, I necessarily followed them, and all of a sudden I beheld a tall white individual riding on a piebald horse in mid-air. That person approached and tied me. On that occasion A’bdu-r-rahman B. A’wuf arrived, and, finding me bound, exclaimed many times: “Whose prisoner is this man?” but, receiving no answer, he conveyed me to the prophet, who exclaimed: “O Ebn Hanys, who has made thee prisoner?” And I, unwilling to state the actual fact, said: “I do not know the man!” Then the apostle said: “One of the blessed angels has captured him,” and added: “O Ebn A’wuf, take away thy prisoner.”’

It is related of Abu Haryrah that he said: ‘On the day of Bedr I brought three heads of idolaters to his holy and prophetic lordship—u. w. b.—and said: “O apostle of God, I have killed two of these fellows, and a tall white man cut off the head of the third.” His lordship replied: “He is one of the angels.”’ It is related of the apostle—u. w. b.— that he said: ‘I was victorious with the breeze, and have sent my enemies to destruction.’ But if the musky pen were to record the details of the traditions which have come down to us on this subject, the present work would become too extensive. In short, it is related in the Raudzatu-l-ahbâb that the idolaters heard the neighing of horses of the angels; this assertion, however, contradicts all the biographers.

It is related that on the said day the garments of the angels were white, and their turbans green, yellow and red, the corners whereof hung down in their rear; and from the front as well as from the tail of every horse a bunch of cotton was suspended. It is necessary to inform the reader that all the professors of the religion consider the descent of the angels on the day of Bedr to have been a real fact, namely, that their bodies have come down from a high to a low place. Some doctors of divinity have, however, explained the event in another manner, which it is not proper to record in this place, and they have been at variance with those who state that the angels really fought against the unbelievers. Others say that they actually took part in the battle, while some maintain that they descended merely to cause the professors of Islâm to appear very numerous in the sight of the idolaters, each party adducing arguments of their own to confirm their views, which are recorded in books, and after the gently ambling reed has mentioned the fight of the angels, it descends to [record] that of men.

It is related that when the professors of Islâm and of infidelity attacked each other, and the flames of the battle had been rekindled, A’assum B. Abu A’wdzub As-Sahmy raised his voice in the ranks of the contest like a furious lion, and said: ‘O ye Qoraish, do not spare the man who scorns his own relatives and sows discontent. If he remains safe I shall not be safe.’ By these words he alluded to his lordship the apostle—u. w. b.—but while he was yet speaking Abu Dujjânah, the Anssâri, sent him with one blow of his sword to the infernal regions. At the same time Moa’bd B. Wuhub struck Abu Dujjânah so that he fell on his knees, but immediately rose again, and aimed several blows at Moa’bd, none of which, however, took effect. The latter, nevertheless, fled from the former, till he fell into a hole, where Abu Dujjânah attacked and finally slew him.

There is a tradition that when the apostle of God heard of Naufil’s being in the army of the Qoraish, he exclaimed: ‘O God, reward Naufil, the son of Khowylad,’ who is said to have been shouting on the day of Bedr: ‘O ye Qoraish, this is a day of exultation and of honour;’ but when he saw the people fleeing, to have exclaimed: ‘O ye Anssâr, what profit will you derive from killing us? Do not you want camels?’ — thereby implying that they ought rather to make them prisoners and to accept camels as a ransom. At last Jubbâr B. Al-ssahar, the Anssâri, captured him, placed him in front of himself, and was thus bearing him away when all of a sudden they met the lion of reiteration, and when Naufil perceived that A’li Murtadza—u. w. b.— was approaching them, he said to Jubbâr: ‘O brother Anssâri, I swear by Lât and by U’zza I see a man coming towards me.’ Jubbâr replied: ‘It is A’li Bin Abu Tâleb.’ Naufil continued: ‘By Allah! I have seen no one more skilled in killing his antagonists than this man.’ When Murtadza A’li—u. w. b.—arrived close to Naufil he threw a sabre at his head, which stuck into it. After that he pulled it out, and struck his legs therewith so as to maim them, and with one stroke more he killed the man. When he arrived in the assembly of his prophetic lordship, the latter asked: ‘Knows anyone what has become of Naufil B. Khowylad?’ Murtadza A’li—u. w. b.—replied: ‘I have killed him.’ Hereon his lordship shouted the Takbyr [magnification of God], and said: ‘Praise be to Allah, who has answered my prayer.’ In the Aa’llâmu-l-wara it is recorded that before the flight [of Muhammad from Mekkah, i.e., before the Hegira] Naufil had attached Ttolhah with Zobayr to a horse, and had thus tortured them. He was the uncle of Zobayr B. Ala’wwâm.

It is on record that seventy of the antagonists were killed and as many captured. According to a certain tradition, thirty-six of the former had been slain by the hand of Murtadza A’li—u. w. b.—but there is no doubt that he killed at least twenty-four, and among these were Zama’ah B. Alaswad, Hâreth B. Za’mah, O’mayr B. O’thmân B. Ka’b, and O’thmân and Mâlek, both of whom were brothers of Ttolhah.

The Emâm Muhammad Bâker relates that A’li Murtadza said: ‘I was astonished at the bravery of the Qoraish, who, though they saw how I had killed Wolid B. O’tbah, and how I struck Hanttalah B. Abu Sofyân that both his eyeballs protruded from their sockets, were not fleeing, but continued to fight me.’ One of the principal individuals slain was Ommyah B. Khuluf, concerning whom A’bdu-r-rahman B. A’wuf says: ‘In the time of ignorance [before Islâm] great friendship subsisted between me and Ommyah B. Khuluf, and I was called A’bd A’mru; but when I had professed Islâm his lordship the refuge of termination— u. w. b. — surnamed me A’bdu-r-rahman.²⁶⁷ One day Ommyah said to me: “Thou hast renounced the name by which thy father has called thee, and I do not call thee A’bdu-r-rahman because Moseylamah²⁶⁸ is in Yamamah called Rahmân, whose servant I do not consider thee to be. But when I hail thee as A’bd A’mru thou answerest not. Now, I want to address thee by a name to which thou wilt answer.” I replied: “O father of A’li, call me by any name thou likest.” He continued: “Hereafter I shall call thee A’bdalahah.” I assented, and afterwards he addressed me in conversation always by the just-mentioned name till the day of Bedr, when the idolaters were put to flight by the decree of Divine providence, and I was bearing away two cuirasses, which I had taken on the battle-field, when Ommyah B. Khuluf, whose son A’li was with me, happened to perceive me, and shouted: “A’bd A’mru!” But I replied only after he had hailed me by the name of A’bdalahah. He exclaimed: “Save us! hinder us from being killed, that I may procure thee something more lucrative than these two cuirasses.” Accordingly I threw away the coats of mail, taking hold of the hands of both the father and son. I walked off with them; but all of a sudden Belâl happened to catch sight of me, and as Ommyah had greatly tormented him in Mekkah to cause him to abjure Islâm, he exclaimed: “O Anssâr [i.e., helpers] of Allah and Anssâr of the apostle of Allah, behold the chief and ringleader of the idolaters, Ommyah B. Khuluf. If he be released I shall not be saved.” When the professors of Islâm heard the shouts of Belâl, they rushed with drawn sabres upon Ommyah, and in spite of my telling them that these two individuals were my own prisoners, it was of no avail. They threw Ommyah on his back, and I threw myself upon him; nevertheless, Hubbâb B. Almundher cut off his nose with a sword, and when Ommyah felt that his nose had disappeared, he said to me: “O A’bdullah, abandon me to them.” Accordingly I ceased to protect him, whereon Habyb B. Yasâf, the Anssâri, killed Ommyah with one stroke of his sword, and Hubbâb B. Almundher severed with one blow the feet of A’li, the son of Ommyah, from his body.’ A’bdu-r-rahman continues: ‘On that occasion A’li B. Ommyah uttered a shout, the like of which in strength and fervour I had never heard before. After that O’mmâr B. Yâser made him join his father [in death].’ It is related that A’bdu-r-rahman had occasionally said: ‘May God the Most High have mercy upon Belâl for having caused me to lose my cuirasses and my prisoners to be killed!’ In this battle O’mar fought with his maternal uncle, A’ass B. Heshâm B. Moghirah, and killed him.

It is related of Abu Dujjânah, the Anssâri, that he said: ‘On the day of Bedr my sword broke, and when his lordship the apostle knew it, he gave me a stick, which was transmuted into a long white scimitar, wherewith I fought our enemies till they were put to flight.’ A number of the Bani Alashhal possess a tradition that the sword of Salym B. Aslam broke in the fight of Bedr, and that he had no other weapon besides it. His holy and prophetic lordship happening to hold a staff in his hand, he presented him therewith. That staff became a sharp sword, which he used till he attained martyrdom in the battle of Ohod.

It is related that of the seventy men who were killed in the battle of Bedr, nearly thirty belonged to the most celebrated families, and many of their princes fell a prey to the grasp of fate. Of their chieftains the following were made prisoners: A’bbâs B. A’bd-ul-Muttalleb, O’qail B. Abu Tâleb, Abu-l-a’ass B. Arrabya’h, Abu-U’zza B. A’bdullah Alhâmy, Sohayl B. A’mru, O’tbah B. Abu Moa’ytt, Nassar B. Alhâreth; but O’tbah and Nassar were killed after having been made prisoners, as shall be narrated by-and-by, if it pleaseth Allah the Most High.

Of the Musalmâns fourteen individuals attained martyrdom, namely six Mohâjer and six Anssâr [sic]. In short, that battle entailed a great defeat and slaughter upon the enemies of the religion. One of the pious says in praise of his lordship the seal of prophets—u. w. b.:

Verses:

‘Thou king who hast closed the door of prophecy in the world, And hast by thy miracles fatigued the souls of the enemies, Alone thou hast cut the moon into two halves; Valiantly thou hast gained the battle of Bedr.’

It is related that on the day of the battle the chief of the family of A’bd Menâf said to his companions: ‘I know a number of the Bani Hâshem, and others who are not of them, who have come out from Mekkah against their own will. If you meet any of the Bani Hâshem, but especially A’bbâs B. A’bd-ul-Muttalleb, do not kill him. Abstain also from slaying Abu-l-bakhry, who has done his best to annihilate the written contract of the Qoraish, wherein they had bound themselves to injure the Bani Hâshem, and who has never insulted his lordship, nor his companions, but has restrained the idolaters from persecuting the apostle.’ Abu Khodhayfah B. O’tbah would, however, not listen to the injunction of his lordship the refuge of termination, and said: ‘Shall we kill our fathers and brothers, and spare A’bbas? I swear by Allah that if I get a chance I shall smite him with my sabre!’ When the words of Abu Khodhayfah reached the august hearing of the prince of the companions, he turned to O’mar, and said: ‘O father of Hafadh, hearest thou that Abu Khodhayfah sayeth: “I shall smite the uncle of the apostle of God with my sword”?’ O’mâr replied: ‘O apostle of Allah, permit me to strike off his head, for he has become a hypocrite.’

In the chronicle of Hâfez Abrû it is written that his lordship the Mussttafa—u. w. b.—replied to O’mar: ‘He has not become an infidel and hypocrite, but he uttered these words from grief for his father, brother, and uncle.’ And when O’mar importuned him for permission to slay Abu Khodhayfah, the prophet said: ‘O Abu Hafadh, do not kill him, for God the Most High is going to vouchsafe him martyrdom, which will be an atonement for his words, and will convey him to paradise.’ When Abu Khodhayfah had heard of the conversation between his lordship and O’mar, he repented of what he had said, and became afraid of eternal punishment. After that he was present in many fights, and boldly staked his life, hoping to attain martyrdom, and his wish was at last gratified in the war against Moseylamah the liar.

It is related that Abu-l-yasir B. Ka’b B. A’mru, the Anssâri, had captured A’bbâs, the former being a short, and the latter a very tall man. His holy and prophetic lordship—u. w. b.—asked Abu-l-yasir: ‘How hast thou captured A’bbâs?’ He replied: ‘I was in this matter aided by a man whom I had never seen before. He was of a wonderfully strange and terrible aspect.’ His lordship said: ‘That individual was a noble angel.’

Wâqidi says that Abu Daûd Mâzany spoke as follows: ‘On the battle-field of Bedr I said to Abu-l-bakhry: “The apostle of God has prohibited us from killing thee!” He replied: “I have likewise regarded his advantage; but the women of Mekkah know that I suffer no one to fetter my hands, and I am aware that thou wilt not refrain from tying me, and wilt do whatever thou likest.” Abu Daûd then shot an arrow towards Abu-l-bakhry, which struck him in a lethal part, so that he died immediately.’ In the tradition of Muhammad E. Esahâq we read that Muhdharah B. Zyâd met Abu-l-bakhry on the day of Bedr and informed him of the prohibition of the apostle—u. w. b.— whereon Abu-l-bakhry replied: ‘Pray do not injure my friend who came with me from Mekkah, and is now present.’ Muhdharah replied: ‘We shall not spare thy friend, because the injunction of the apostle refers to thee alone.’ Abu-l-bakhry continued: ‘The women of Mekkah will reproach me for having ceased to protect my friend to save my own life.’ Then he uttered the following distich:

‘Ebn Jarqâ will not abandon his friend
Unless he dies or sees him safe.’

After that Muhdharah and Abu-l-bakhry fought; the latter was killed, but the former presented himself in the assembly of his prophetic lordship and said: ‘I met Abu-l-bakhry, and though I tried much to capture and to bring him, he refused, and fought till he was slain.’ In the same manner the prohibition was given not to kill Hareth B. Naufil, but one of the companions slew him inadvertently.

It is related that when Sa’yd B. Moa’adh stood at the door of the shelter, as a sentry to the apostle of God— u. w. b.—he saw that the professors of the Faith were capturing the idolaters, and was so displeased that the prophet, observing signs of anger on his countenance, asked: ‘Sa’yd, dislikest thou what is taking place?’ He replied: ‘God the most high has declared the idolaters to be miserable, and I would rather see them killed than left alive.’ It is related that the Musalmâns fastened their prisoners with ropes, and that when the night set in A’bbâs commenced to moan, on account of the tightness of his bonds, so that his lordship the apostle was unable to sleep. Therefore one of his companions relaxed the ligaments of A’bbâs, who afterwards also fell asleep. His lordship then asked: ‘How is it that I do not hear the lamentations of my uncle?’ And being told the reason, that prince ordered all the captives to be dealt with in the same way. One of the principal historians of our times has recorded that when the Musalmâns had tied the prisoners, A’bbâs wept, because heavy fetters had been put upon him, and as the prophet, hearing his wailings, was unable to fall asleep, some persons asked: ‘O apostle of God, why sleepest thou not?’ He replied: ‘On account of the groans of my uncle A’bbâs.’ Accordingly a man went out and relaxed the bonds of A’bbâs, so that he went to sleep. Then his lordship asked: ‘How is it that I do not hear the lamentations of my uncle A’bbâs?’ The man replied: ‘O apostle of Allah, I have loosed his bonds.’ His lordship hereon said: ‘Lighten the fetters of all the prisoners.’ If this excellent author means that the Musalmâns carried with them heavy and light chains and fetters, or were accompanied by a dexterous blacksmith to perform the [just-named] operations, he asserts what is contrary to the facts; but if he alludes to the tightness of ropes, he contradicts experience and his own statement, because the heaviness of bonds injures a man only when he is in motion.

Learned biographers have related that by order of his holy and prophetic lordship the bodies of twenty Qoraish chieftains were thrown into one of the wells of Bedr, but as the limbs of Ommyah B. Khuluf had been dispersed, his mangled body was interred where he had fallen, and covered with earth and stones. When his lordship the refuge of termination—u. w. b.—issued the command to heave the Qoraish princes into the well, O’tbah was, in compliance therewith, dragged along the ground of humiliation. When his son, Abu Khodhayfah, beheld him in this condition, he was dismayed, and his colour changed. The apostle of Allah—u. w. b.—having perceived this change in the features of Khodhayfah, said to him: ‘It appears a misgiving has arisen in thy mind from what has happened to thy father?’ Abu Khodhayfah replied: ‘O apostle of Allah, I swear by God that I have no misgivings about Islâm, but my father was intelligent, noble, well-bred, and courteous. I thought these qualities would guide him to Islâm, but the contrary being the fact, I am incensed and dismayed.’ Hereon the prince uttered a benediction upon Abu Khodhayfah.

It is related that on the third day after the victory of Bedr his holy and prophetic lordship—u. w. b.—mounted his camel and proceeded with a number of his companions to a place where the idolaters had pitched their camp, and exclaimed: ‘O O’tbah B. Rabia’h, O Shaybah B. Rabia’h,’ mentioning in succession the names of all the idolaters who had fallen in battle. Then he continued: ‘Have you found verified what your lord has promised to me?’ He further said: ‘You are a wicked people for accusing your prophet of falsehood. Others have believed me, but you have expelled me. Others gave me a refuge, and have been faithful. You have fought against me, but they aided me.’ There is a tradition that O’mar exclaimed on that occasion: ‘O prophet of Allah, do not speak to lifeless corpses.’ According to another tradition the companions said: ‘O apostle of Allah, thou speakest to a nation which is dead.’ The narrator of the latter tradition says that the apostle replied to his companions: ‘But it knows that what its lord had promised is true.’ Muhammad E. Esahâq relates in the Kitâbu-l-maghâzi, that there is a tradition of A’ayshah —and Ssiddyqah [i.e., A’ayshah] asserts—that according to the opinion of many the apostle of God—u. w. b.— replied: ‘Verily they have heard what I said,’ which, however, is contrary to the fact, because his lordship had attributed to that nation knowledge, but not audition. Muhammad E. Esahâq likewise quotes a tradition of Hamyd Ttuwyl, and the latter of Anus B. Mâlek, that when his lordship the apostle called out to the idolaters near the well, the Musalmâns said: ‘O apostle of Allah, thou speakest to people who have become rotten and smell badly;’ but that he replied: ‘You cannot hear the words which I say better than they can.’ Qobâdah alleges that on the said occasion God the Most High resuscitated the idolaters to hear the words of his lordship the apostle, so that they should incur the greater perdition and disappointment hereafter.

DIVISION OF THE SPOILS AFTER THE FLIGHT OF THE INFIDELS. CONSULTATION WITH THE COMPANIONS CONCERNING THE REDEMPTION AND SLAUGHTER OF THE CAPTIVES. A’BBÂS B. A’BD-UL-MUTTALLEB, THE UNCLE OF HIS LORDSHIP THE BEST OF MEN, PROFESSES ISLÂM; AND SOME OTHER EVENTS WHICH TOOK PLACE AT THAT TIME.

A’bâdah B. Ssâmat says that on the day of Bedr the Musalmâns consisted of three legions. The first was stationed near the shelter as a body-guard to the apostle— u. w. b.—the second fought the enemies of the religion, and the third was engaged in making prisoners, as well as securing property and arms. When the Qoraish had been put to flight, each of these three legions proffered its claims to a share of the booty. Some biographers relate that the combatants said: ‘Had we not fought, there would have been no plunder, and therefore we claim it.’ The guards of the apostle said: ‘O prophet of God, we have not refrained from fighting on account of indolence or indifference to our eternal reward, but we feared lest the enemy might suddenly fall upon thee.’ Lastly, those who had collected all the booty which was scattered about imagined that no others had any claim thereto. Accordingly, when they began to quarrel, the blessed verse, ‘They will ask thee concerning the spoils. Answer: The [division of the] spoils [belongeth] unto Allah and the apostle,’²⁶⁹ was revealed; and after that the verse, ‘And know that whenever ye gain any [spoils], a fifth part thereof belongeth unto Allah and to the apostle,’ etc.,²⁷⁰ was revealed. A’kramah has a tradition that when the people began to dispute about the booty the apostle ordered them to collect into one heap everything they had taken. When this had been done, the guards in their turn fancied that everything was to be bestowed upon them; but when his lordship the refuge of termination had ordered the whole property to be distributed in equal shares among the companions, Sa’ad Woqqâss exclaimed: ‘O apostle of Allah, givest thou the same [shares] to the champions of the people and to the weak?’ His holy and prophetic lordship replied: ‘May thy mother be childless! Can you be victorious except by the aid of the weak among you?’

It is related that the army halted in the Wâdy Ssaghrâ on the top of a hill, where the booty was distributed in equal shares to all who had been present at the battle of Bedr, and to the before-mentioned eight individuals who had remained behind by the command of his lordship, who kept for himself Abu Jahl’s own camel and the sword of Bunyah B. Alhajjâj, which was called Dhu-l-fiqâr. This sabre was afterwards presented by him to A’li the Commander of the Faithful. Some biographers allege that this scimitar had belonged to A’ass B. Bunyah, who, being much attached to the prophet, incited the people to march out, but was, when doing so, stung by a serpent, and thereby hindered from being present in the battle and attending upon his lordship. Some maintain that the portion of Sa’d B. Mâlek was assigned to his heirs, because he had, when preparing to march out, fallen sick and died.

All chroniclers agree that by order of the prophet the above-mentioned eight men who had not been present in the battle received equal shares with the combatants. One of these was O’thmân, whom his holy and prophetic lordship had sent back to Madinah to take care of his sick wife, who was his lordship’s daughter. The second was Ttolhah B. A’bdullah, and the third was Sa’d B. Zayd B. Nafyl, whom his lordship had despatched to bring news about the caravan of the Qoraish, as has already been recorded. These three individuals were noble Mohâjer, and the five others Anssâr. One of these was Abu-l-nabah B. A’bdu-l-mundhar, who had been appointed Governor of Madinah. Another was A’assum B. A’dy, whom his lordship had ordered to govern the inhabitants of Qobbâ. The third individual was Hâreth B. A’atty, who had been sent by the prophet on a certain errand to the Bani A’mru B. A’wuf. Khât B. Jobeyr and Hâreth B. Ssahah had fallen from a camel and injured their limbs. Some assert that his lordship the refuge of the apostolate—u. w. b.—numbered the heirs of the martyrs [i.e., the slain] of Bedr with the combatants, and assigned shares of the booty to them likewise, but the principal historians deny this; nor did the slaves who were present in that army receive anything.

When the august mind of his holy and prophetic lordship —u. w. b.—was freed of the care about the enemy, he ordered his manumitted slave Shuqrân to guard the prisoners. The latter cherished hopes that their lives would be spared, and sent the following message to [Abu Bakr] Ssiddyq: ‘We and you are relatives, and we ask you to request your companion, namely the Mussttafa [i.e., Muhammad], to oblige us by either releasing us or accepting ransom, and thus sparing our lives.’ Ssiddyq gave fair promises, and the messenger returned joyfully. Then the prisoners said to each other: ‘We all know how very stern O’mar is. It will be necessary to gain him also over to our cause.’ Accordingly they despatched the same message to him, but Fârûq [i.e., O’mar] gave an irate reply, and hastened to the prophet, with whom he found Abu Bakr pleading for the captives as follows: ‘O apostle of Allah, may my father and mother be a sacrifice for thee! Thy companions have sons, uncles, and brothers among the Qoraish. Have mercy upon them, that God the Most High may have mercy upon thee; or accept ransom from them so as to enrich the Musâlmans, although I hope they have joined thee from disinterested motives.’ The apostle —u. w. b.—however, thought it more convenient to remain silent than to reply to Abu Bakr. When the latter departed from the assembly, Fârûq took his place, and said: ‘O apostle of Allah, these people are the enemies of God. They have accused thee of falsehood, have exiled thee from thy country, and have fought against thee. Strike off the heads of these chiefs of infidelity and error, to ennoble and to confirm Islâm, to humble and to annihilate unbelief.’ His lordship, however, also in this case replied nothing. After that Abu Bakr again honoured the assembly with his presence, took a seat, repeated his former speech, and added: ‘O apostle of God, these people are of thy nation and clan. Do not be the first to extirpate them; and it is better to hope that God the Most High will guide them to the true way, than to cause them to perish in their error.’ After these words Ssiddyq again left the company, and Fârûq reiterated his solicitation, saying: ‘O apostle of Allah, cut off the heads of the idolaters, and comfort the hearts of the Musalmâns. What necessity is there for delay in this matter?’ On this occasion the lord of the righteous likewise answered nothing, either to one or the other of these individuals. He was so grieved and afflicted. After both of them had again repeated their sentiments, his lordship—u. w. b.—entered his tent, but came out again after awhile. Some professors of Islâm sided with Fârûq, but others with Ssiddyq, whereon his lordship, turning to his companions, said: ‘Among the angels Mykâyl is like Abu Bakr, who pleads with God the Most High for mercy towards His servants. Among the prophets Ebrâhim is like him who was the meekest individual of his nation. They kindled a fire and threw him into it, but he only said: “Fie on you, and upon that which you worship besides Allah. Do you not understand?²⁷¹ For whoever follows me is of me; but whoever contradicts me, God is forgiving and merciful.” He is like I’sa [Jesus], who said: “If Thou punish them, they are Thy servants; but if Thou pardon them, Thou art the most glorious and wise!” Among the angels, Jebrâil is like O’mar, who said: “Calamity and vengeance will befall the enemies of God the Most High.” Among the prophets Nûh [Noah] is like him who was harder towards his people than stones, and who said: “Lord, wilt Thou sow infidels upon the earth?” Or like Mûsa [Moses], who said: “O Lord, obfuscate their understandings and harden their hearts, that they may not believe until they feel the grievous chastisement.”’ The narrator records that after these words the apostle— u. w. b.—said to his friends: ‘You are poor; therefore no prisoner is to be released except by paying ransom or by cutting off his head.’ Then A’bdullah B. Masu’d said: ‘Except Sohayl B. Baydza, whom I saw professing Islâm in Mekkah.’ After Ebn Masu’d had uttered these words, his lordship the refuge of termination—u. w. b.—remained silent for one hour, and A’bdullah said: ‘No hour of my life seemed to be longer to me than this one. I was looking up to heaven, and considering whether a stone would fall from it upon me for having sinned against God by speaking so hastily, and against the prophet, who after awhile repeated my words, “Except Sohayl B. Baydza,” and I never had a sweeter moment in my life than this.’ The prophet then said: ‘God the Most High and Glorious so hardens the hearts of some that they become more obdurate than stone, and so mollifies the hearts of some that they become more soft than butter.’ When a revelation arrived it was a verse reproving the Musalmâns, and the apostle of God said: ‘Had a punishment come, no one would have been saved on the day of Bedr except O’mar, because he said: “Kill, and accept no ransom.”’ Let it not remain hidden from the intelligent reader that some judicious individuals have narrated this tradition in a different manner, and have discussed it in various ways, so that if the reed of explanation were to note them all this book would become very prolix. There is another tradition, that when his lordship the apostle was consulting with his intimate friends whether the prisoners ought to be allowed to ransom themselves or ought to be killed, Ssiddyq exclaimed: ‘They are of thy nation and clan. If thou acceptest ransom from them and liberatest them, they may possibly turn to the right way or beget monotheistic offspring. The ransom will, moreover, enrich and strengthen the hands of thy companions.’ But O’mar said: ‘Order them all to be slain, because these people are the leaders of the infidels, and God the Most High and Magnificent has released thee from accepting ransom for them. Surrender this man to me, O’qail to A’li, and Abbâs to Hamzah, that we may strike off their heads, and by this chastisement break the obstinacy of the infidels; the latter will thereby also learn that not a spark of regard for them remains with us.’ The paragon of those who had obtained Divine grace [i.e., the prophet] approved of what Ssiddyq had said, and uttered the sentiments recorded above concerning the softness and hardness of hearts. When, however, the decision was come to of accepting ransom for the prisoners, the apostle ordered his friends to treat them well, and released some captives who were poor without price or money. One of the latter was Abu-l-Uzza the poet, who pleaded his destitute condition, turned to his holy and prophetic lordship, and said: ‘I have five daughters, and if thou pardonest me I shall never fight against the professors of Islâm, nor instigate anyone to do so.’ His lordship then conferred that favour upon him, and gave him leave to depart to his own country; but the remainder of his affairs will be recorded in the [account of the] battle of Ohod, if it pleaseth God the Most High. Every one of the poor who was acquainted with the art of writing was ordered to teach it to two children of the Anssâr, and afterwards to receive his liberty. Those who were rich had to pay ransom, which amounted, according to circumstances, from one thousand to four thousand dirhems per head. When the ransom of A’bbâs was settled, he exclaimed: ‘I am a Musalmân, but the people have brought me against my will.’ His lordship replied: ‘God knows about thy Islâm, but outwardly thou hast fought against us, and thou must pay ransom for thy two relations, i.e., O’qail the son of Abu Tâleb and Naufil B. Alhâreth.’ A’bbâs replied: ‘I possess nothing; whence shall I pay all that property?’ His lordship replied: ‘From the gold which thou hast entrusted to thy wife Ommu-l-Fazl when thou hast marched out, and thou hast said to her: “If anything befalls me in this expedition keep some of it, and give some of it to our children.”’ A’bbâs asked: ‘How knowest thou this?’ His lordship continued: ‘God the Most High has informed me thereof.’ A’bbâs said: ‘Thou hast spoken the truth; for when I surrendered the gold to Ommu-l-Fazl, and gave her that advice, no one except God the Most High can have heard what I said to her,’ and added: ‘I testify that there is no God but Allah, and I testify that Muhammad is the apostle of Allah!’ It is said that A’bbâs was one of those Qoraish princes who had by turns provided the army with food daily, and that he had for this purpose brought twenty O qyahs of gold, but that the idolaters had been put to flight before his turn arrived, so that the Musalmâns deprived him of the gold and laid it by among the spoils. Subsequently, when the ransom was to be paid, A’bbâs proposed to his lordship to deduct the above sum from the ransom which he had to pay for four persons; but his lordship replied: ‘Thou hast brought that gold to aid the infidels, and it may not be computed as ransom.’

When the Musalmâns were engaged in collecting the ransom, the following verse was revealed: ‘It hath not been [granted] unto any prophet that he should possess captives until he had made a great slaughter [of the infidels] on the earth. Ye seek the accidental [goods] of this world, but Allah regardeth the life to come, and Allah is mighty [and] wise.²⁷² And also the following: ‘Unless a revelation had been previously delivered from Allah, verily a severe punishment would have been inflicted on you for [the ransom] which ye took [from the captives at Bedr].’²⁷³ It is related that the next day Fârûq went to the apostle and saw him crying with Ssiddyq. Then Fârûq asked: ‘Why weepest thou, O prophet?’ His lordship replied: ‘We cry because we have agreed to accept ransom,’ and pointing to a near tree, he continued, ‘and because I was told that the punishment of my companions is nearer to me than this tree.’

In the Raudzatu-l-âhbâb it is related that the Sheikh B. Hajar has recorded in the commentary to his Bokhâry that the following tradition of A’li had been authenticated by trusty vouchers,²⁷⁴ namely, that Jebrâil came to the prophet, and said: ‘Give thy companions the option between killing the prisoners of Bedr, or accepting ransom on the understanding that next year they will be slain by the Musalmâns like any other prisoners [if they are captured].’ His lordship consulted his friends, and they chose to accept the ransom. But the author of the present work declares that the allegation of the above vouchers, concerning the tradition of A’li—u. w. b.—about the arrival of Jebrâil and giving the option to the companions, is not correct; because, in case the Almighty had left them the option between slaying or ransoming the prisoners, it would imply that both these acts were equally acceptable to the Most High, which can scarcely be the case, but Allah the Most High knows best the true state of the case.

It is related that when the lord of apostleship—u. w. b.— left the plain of Bedr and arrived in Athyl, the prisoners were presented to him for inspection, and when his august vision alighted upon Nassar B. Alhâreth he looked at him in such a manner that Nassar said to a man standing by his side: ‘I swear by Allah that Muhammad will kill me, because I see my death in his two eyes.’ That man replied: ‘Thou sayest so because fear has overpowered thee.’ Hereon he turned to Mossa’b B. O’mayr, and said: ‘Thou art my near relative; intercede with thy master for me to place me among the companions, so that if he kills them I may also be killed, and if he releases them I may also be liberated.’ Mossa’b replied: ‘Thou hast nothing to do with the others, because thou hast much persecuted the apostle.’ Nassar rejoined: ‘By Allah! if the Qoraish had captured thee they would have been unable to kill thee so long as I was alive.’ Mossa’b replied: ‘By God! thou speakest the truth, but I am not like thee, because Islâm has cut in twain all covenants.’ Wâqidi says that when the apostle of Allah ordered the head of Nassar B. Alhâreth to be struck off, Moqdâd said: ‘O apostle of Allah, this prisoner belongs to me.’ His lordship exclaimed: ‘O God, deprive by Thy bounty Moqdâd of the reward of his worship. O A’li, arise and strike off his head!’ A’li did what he had been commanded. According to tradition this event took place in Athyl, and when his [i.e., Moqdad’s] sister heard of what had happened, she recited several distichs, which, having been brought to the notice of his prophetic lordship, he was moved. Another prisoner whom his lordship the refuge of termination ordered to be killed was O’tbah B. Abu Moa’ytt, who had been endeavouring to distress the sacred mind, as has been recorded above. When his lordship fled from Mekkah, O’tbah uttered two distichs, which, having been brought to the notice of the most noble audition of his lordship the apostle—u. w. b.— he turned his face towards the Qiblah of prayer, and said: ‘O God, throw back the reward of O’tbah’s worship upon his nose and destroy him.’ Accordingly, he fell in the battle of Bedr from his horse, was captured by A’bdullah B. Solmah, and his holy and prophetic lordship—u. w. b.— ordered A’assum B. Thâbet B. Abu-l-âftâh to strike off his head in U’rku-t-thaybah, and O’tbah exclaimed: ‘Woe to me, O ye Qoraish people! Why must I be killed among your prisoners?’ The prophet replied: ‘For the enmity thou bearest towards God and His prophet.’ O’tbah continued: ‘O Muhammad, thy mercy will be more excellent! Act towards me as towards the other prisoners. If thou killest them, kill me also, and if thou makest them grateful [by pardoning them], thou wilt make me grateful likewise. O Muhammad, if thou slayest me who will take care of my children and little ones?’ The prophet—u. w. b.—replied: ‘The fire of hell!’ Then he said: ‘O A’assum, strike off his head!’ And while A’assum was executing the order he had received, his holy and prophetic lordship exclaimed: ‘I swear by Allah that thou wast a wicked man, and that I have not seen an infidel like thee! Thou hast insulted Allah, the prophet, and His book. I thank God that He has caused thee to be slain, and has thereby gladdened my eyes.’

It is related that A’li the Commander of the Faithful— u. w. b.—captured A’mru B. Abu Sofyân, and that the latter fell to the share of his lordship the apostle—u. w. b. He was the son of the daughter of O’tbah B. Abu Moa’ytt, and had been for a long time kept prisoner in Madinah. Abu Sofyân, having been asked why he did not send the ransom to Madinah that his son might be liberated, replied thus: ‘Hanttalah, one of my sons, was killed, and I shall not redeem the other to spill his blood [likewise], or send goods, and nevertheless see him remaining a captive.’ At that time Sa’d B. No’mân, of the Bani A’mru B. A’wuf, who was a decrepit old man, came out from Madinah with his wife to perform the pilgrimage, and never thought that he would be attacked by Abu Sofyân, considering that the Qoraish had made an agreement not to injure anyone travelling for the sacred ceremonies and the pilgrimage. When, however, that aged Sheikh arrived in the sanctuary, Abu Sofyân imprisoned him as a retaliation for [the captivity of] his son. Sa’d despatched this news to his clan; the Bani A’mru B. A’wuf represented the case to the august mind of his lordship the Mussttafa—u. w. b.—and requested him to exchange A’mru B. Abu Sofyân for Sa’d, which was accordingly done.

Some chroniclers relate that Hakym B. Huzâm was one of those who saved their lives by flight in the battle of Bedr. When he left the camp he was in search of a refuge, and overtook A’bdullah B. Ala’wwâm and A’bdu-r-rahman B. Ala’wwâm, both of whom were mounted on one camel and fleeing. A’bdu-r-rahman said to his brother: ‘Alight, and let Abu-l-khâled mount.’ A’bdullah, however, being lame, replied: ‘Thy limping excuse is plain to me, for how am I to traverse the distance on foot?’ A’bdu-r-rahman continued: ‘It will be useful to let this man ride, for if we die he will take care of our families, and if we remain alive he will consider it his duty to protect us.’ Accordingly the two brothers alighted respectfully, mounted Hakym upon their camel, and rode by turns in his rear until they arrived in Mekkah. Hakym B. Alhuzâm was ennobled by professing the Faith in the ‘year of the victory,’ and he loved the apostle of God. On a certain occasion he manumitted in A’rafat one hundred slaves, every one of them having a golden collar on his neck, with the words ‘This is a free man’ engraved thereon. In each season of the pilgrimage, during the time of ignorance as well as in Islâm, he sacrificed one hundred cows, one hundred camels, and as many sheep. He became a Musalmân in his sixtieth year, and lived sixty years more. One day he asked his holy and prophetic lordship: ‘Will I derive any profit from the good works I did in the time of ignorance?’ His lordship replied: ‘Previous good works will turn to future benefits;’ and as the name of Hakym B. Alhuzâm has several times occurred in these pages, the above details have also been inserted concerning him.

Narrators of histories state that when the idolaters had marched towards Bedr the young men who remained behind used to assemble every evening in Dhu Ttowy, and spent the greater portion of the night telling stories and reciting verses, until one night they heard several distichs foretelling the defeat of the Qoraish, but did not see the speaker. One of them was the following:

Behold the Khayfûn and calamity of Bedr
Will entail the fall of Kesra and of Qayssar.²⁷⁵

Abu Râfi’, the slave of A’bbâs, says: ‘When Abu Lahab was examining Abu Sofyân B. Alhâreth about the Qoraish, I was sitting in a room and cutting an arrow, and Ommu-l-Fazl, the wife of my master, was sitting by my side. When Abu Sofyân mentioned the troopers on piebald horses, I exclaimed: “I swear by Allah that they were angels.” Abu Lahab was then so incensed with anger that he first struck me on the face with his fist; then he lifted me up, threw me on the ground, and beat me. As I was feeble and of bad sight, I could not offer resistance; but when Ommu-l-Fazl perceived what was going on, she got up, struck Abu Lahab with a stick, and wounded him badly, saying: “Is it in this way that thou treatest the slave of A’bbâs in his absence?” Accordingly Abu Lahab departed from the house, ashamed and disconcerted; but seven days afterwards he joined his co-religionists who had sped to hell fire before him, he having been injured by the A’dasah.²⁷⁶ But as the Arabs dreaded the A’dasah as much as the plague, his own children would not approach him, and his corpse commenced to smell badly. One of the Qoraish reproved them, whereon they hired a bearer, who threw the body into a hole, and they piled stones on it so as to conceal it from the eyes of men.’ In some books it is recorded that the stench of Abu Lahab’s carcase was so insufferable that no one could enter the house where it was, and that his sons knocked down the house upon the corpse.

Narrators of histories have recorded that when the Omnipotent Sovereign had distinguished his friends by granting them the benediction of victory, his holy and prophetic lordship had, after returning from the battle-field of Bedr and arriving in Athyl, despatched A’bdullah B. Ruâhah to Madinah, to inform the inhabitants of the blessed region of what had taken place. He sent also Zayd B. Hârethah on the same errand, giving him his own camel, Qaswy, to bear the joyous news. The just-named two messengers acted as they were bid, and departed on the wings of speed. A’bdullah separated himself at A’qyq from Zayd, and hastened towards the upper part of Madinah. As soon as he arrived there, he exclaimed before alighting from his camel: ‘O ye Anssâr, I bring you glad tidings of the safety of the apostle of Allah, of the slaughter of the idolaters, and of their bondage. The sons of Rabya’h, the sons of Hajjâj, Abu Jahl, Zama’h B. Alaswâd, and Ommyah B. Khuluf, have been killed, and Sohayl B. A’mru has, with many others of the enemies, been made prisoner.’ A’assum B. A’dy says: ‘I approached A’bdullah, and asked: “O son of Ruâhah, is it true what thou sayest?” He replied: “I swear by Allah that it is so, and, if it pleaseth the Most High, his lordship will arrive to-morrow, and will also bring the captives.”’ It is said that A’bdullah proclaimed the victory of the professors of Islâm at every door of the houses of the Anssâr situated in the upper portion of Madinah, so that all the children of the place followed him, shouting: ‘The wicked and accursed Abu Jahl has been killed!’ The people had just terminated the funeral of Raqyah, the wife of Dhu-l-nûryn, and had not yet left the grave, when Zayd, riding the camel of his lordship the refuge of termination— u. w. b.—arrived at the Massalla of Madinah, and, mounted as he was, exclaimed: ‘O’tbah, Shaybah, and such and such men have been killed.’ He also mentioned a number of Qoraish chiefs who had fallen into the misery of captivity. The hypocrites, however, disbelieved the news which Zayd had brought, and one of those unhallowed individuals said to Asâmah B. Zayd: ‘Muhammad and his friends have been killed.’ Asâmah says: ‘I asked my father secretly whether it was true what he was saying, and he swore an oath that such was the case. This comforted me, so that I accosted the just-mentioned hypocrite, accusing him of telling falsehoods about the apostle. I also threatened him that next day, when the latter arrived, I would not fail to request him to order the head of the hypocrite to be struck off; but he replied: “O father of Muhammad, I have heard this news also from the people.”’ In the same manner one of the hypocrites said to Abu-l-bâbah B. Almundhar: ‘Your companions have been so dispersed that they will never assemble again. All your friends have been killed, as well as Muhammad, whose camel Zayd has mounted and fled. He has arrived, and knows not what he is saying.’ Abu-l-bâbah retorted: ‘God will show that thou art a liar.’ The Jews likewise said: ‘Zayd has fled from the battlefield.’

It is related that when the apostle of God returned and arrived in Athyl, he intended to remain the whole night at that place, and asked: ‘Who will guard us this night?’ One of the companions immediately rose promising to do so, whereon his lordship asked that individual: ‘Who art thou?’ He replied: ‘I am Dhakwân B. A’bdu-l-Qâsum.’ His lordship continued: ‘Sit down.’ He obeyed, and his lordship repeated the former question. Then another man rose, saying: ‘I shall remain awake this night to guard the professors of Islâm.’ His lordship queried: ‘Who art thou?’ He answered: ‘I am Ebn A’bdu-l-qays.’ The apostle of God said: ‘Sit down.’ His lordship reiterated the question again, and a man said, rising: ‘This is my duty.’ The apostle queried: ‘Who art thou?’ He replied: ‘I am Abu Soba’.’ His lordship then remained silent, but after awhile exclaimed: ‘Where are those three friends?’ Dhakwân said: ‘All these three times I was the same man who answered.’ Whereon his lordship uttered a blessing on him.

Wâqidi says the apostle of God commenced his post-meridian prayers in Athyl, but smiled after having performed one flexion. When he had completed the orison, his companions asked: ‘Why hast thou smiled?’ He replied: ‘Mykâyl had passed me with dust on his wings. He smiled at me, and said that he was seeking my people. Also Jebrâil, riding a mare with a spot on her forehead, approached me, and said: “O Muhammad, God the Most High has sent me to thee, and ordered me not to leave thee till thou art satisfied. Art thou now satisfied?” And I said: “Yes.”’

In short, his holy and prophetic lordship was victoriously returning with much booty and numerous prisoners, and when he arrived near the excellent city of Madinah, some of the grandees of the Awus and nobles of the Khazraj, who had refrained from accompanying the most exalted cavalcade, came out to meet the august company, and were exalted by being allowed to wait on his lordship. They offered their excuses, which were accepted, and one of them, Asyd B. Khudzur, spoke as follows: ‘O apostle of Allah, thanks and praises be to God, who has granted thee victory, and has gladdened thy eyes by causing thee to behold the defeat of the enemy. I swear by Allah that, if I had thought this affair would end with a battle, I would not have considered it proper to lag behind.’ His lordship the refuge of termination believed his words and accepted his excuse. A’bdullah B. Anys was ennobled in the place Tarbân by being allowed to kiss his lordship’s hand, whereon he said: ‘O apostle of Allah, when thy army marched out I was sick; but yesterday the fever left me, wherefore I came to-day to wait upon thee.’ His lordship answered: ‘May God the Most High reward thee.’

When Shuqrân, the freed man of the apostle—u. w. b.— arrived with the prisoners, the friends who had been astonished at the hypocrites who disbelieved the news brought by A’bdullah B. Ruâhah and Zayd B. Hârethah saw that it was nothing but the truth. This information also frightened and distressed above measure the Byzantine Christians and their scholars, who had been aware that the time of the mission of the prophet of latter days was at hand.

Abu-l-A’ass B. Rabyi’ B. A’bdu-l-u’zza B. A’bdu-sh-shams was also one of the prisoners of Bedr. He was one of the merchants of Mekkah, distinguished for his wealth, great honesty, and perfect humanity. Before the mission, Khodayjah had requested his lordship the refuge of the apostolate—u. w. b.—to allow her daughter Zaynab to be married to him, and after obtaining permission the marriage took place. But when God the Most High and Magnificent ennobled His favourite by imparting revelations to him, Khodayjah and the chaste daughters of his lordship professed the Faith. Abu-l-a’ass was, however, for some time unwilling to abandon the religion of his fathers, and O’tbah B. Abu Lahab, who was the second son-in-law of his lordship, was so far misled by the idolaters as to divorce the daughter of that prince before the consummation of the marriage, but departed, in consequence of the prayers of his lordship, in the worst manner to the infernal regions, as shall be recorded in the proper place, if it pleaseth Allah the Most High. When the Qoraish marched out from Mekkah for the protection of their caravan, Abu-l-a’ass was also one of their number, but was made prisoner at Bedr. Zaynab despatched some property for his ransom, and therewith also a necklace presented to her by Khodayjah— u. w. b.—on her wedding night; but when the eyes of his holy and prophetic lordship alighted upon that ornament, he was greatly moved, and said to his friends: ‘If you deem proper, we shall send back the prisoner to Zaynab, together with all the property she intended for his ransom.’ And the Musalmâns very willingly dismissed Abu-l-a’ass with all his goods to Mekkah. Muhammad E. Esahâq says that when his lordship the apostle—u. w. b.—released Abu-l-a’ass, he despatched also Zayd B. Hârethah to the sanctuary [i.e., to Mekkah] to bring the apple of his eye. To please Zaynab, Abu-l-a’ass prepared a howdah, and appointed his brother Kunânah B. Rabyi’ to bring her from Mekkah. About breakfast time Kunânah took his bow and arrows, with the bridle of the camel for the apostle’s— u. w. b.—daughter, and departed from Mekkah openly. The idolaters, being amazed at this proceeding, said: ‘Just look in what manner they carry away the daughter of Muhammad from us!’ Accordingly a number of the Qoraish became much excited, and hastened after the party, but Hayâr B. Alaswad B. Asad B. A’bdu-l-u’zza Qossay and Nâfi’ B. A’bdu-l-qays Alkhozay preceded all the others, and overtook it at Dhu Ttowy. Hayâr frightened Zaynab by attacking her with his lance, so that she fell from the howdah and was prematurely delivered of an infant. For this reason his holy and prophetic lordship made it lawful to shed the blood of Hayâr when Mekkah was conquered.

Wâqidi says: ‘When the idolaters desired to turn back Zaynab, Kunânah B. Rabyi’ sat down, poured out his arrows from his quiver, placed one of them upon his bow, and swore that he would pierce therewith any man who touched Zaynab. Abu Sofyân then stepped up to him from among the people and said: “Do not shoot thy arrows till we have spoken to thee!” Kunânah complied with the demand, whereon Abu Sofyân continued: “It is clear to thee what an injury Muhammad has inflicted on us, and now, as thou openly leadest away his daughter from Mekkah, the people will ascribe this act to our weakness and humiliation. It is not at all necessary for our purpose to separate the daughter from her father, but it will be proper for thee to take Zaynab back to her house, and thou mayest act as thou listest as soon as the night sets in and the people go to rest.” Kunânah deemed the advice of Abu Sofyân to be sensible, conveyed Zaynab back to Mekkah, but took her out of it again the very same night, and then surrendered her to Zayd B. Hâreth, who bore her to Madinah.’

Muhammad E. Esahâq narrates a tradition of Abu Haryrah to the following purport: ‘The apostle of God appointed a number of his companions to plunder a caravan of the Qoraish, and ordered them to burn Hayâr B. Alaswad and Nâfi’ B. A’bdu-l-qays in case they should be victorious. The next morning, however, he said: “No one except God the Most High and Glorious has a right to punish anyone by fire; if, therefore, you get hold of Hayâr and of Nâfi’, simply kill, and do not burn them.”’ Bellâl has a tradition that, at the time when the apostle of God was sending out raids in all directions, he said: ‘If you catch Hayâr B. Alaswad, burn him with fire.’ After that he said: ‘No one punishes by fire, except the Lord of the fire,’ and continued: ‘If you get hold of him, cut off his hands and feet, and then kill him.’ At that time, however, Hayâr fell not into the hands of those who had sallied forth, and when Mekkah was conquered he preferred flight to permanency. But when his lordship the prince of men and demons had terminated the Ghazwah of Honeyn, he suddenly perceived Hayâr at Jaghranah, and that man was exalted by being allowed to kiss the earth, saying: ‘I testify that there is no God except Allah, and that thou art the prophet of Allah.’ His lordship accepted this profession of Islâm, and when one of the maids of his lordship the refuge of termination lengthened her tongue in curses towards him, the apostle replied: ‘Whatever has occurred before Islâm is blotted out by Islâm.’ It is related of Zobeir, B. Ala’wwâm that he said: ‘When hard words were uttered with reference to Hayâr, I perceived his lordship the apostle drooping his head for shame, and Hayâr catching hold of the skirts of excuse, whereon the apostle also begged his pardon; and how beautiful is the saying:

Distich:

Behold the graciousness of the Lord; The slave has sinned, but he is ashamed.’

CAUSE OF O’MAYR B. WOHOB HAJMY’S PROFESSION OF
ISLÂM.

Muhammad E. Esahâq says: ‘O’mayr B. Wohob was one of the Satans of the Qoraish during the time of ignorance. In the battle of Bedr he had saved his life by flight, but his son was captured in the grasp of fate. A short while after the just-named calamity of the idolaters O’mayr and Ssafuwân were sitting together in a room and talking with each other about those who had been overcome and slain at Bedr. On that occasion Ssafuwân B. Ommyah said: “I swear by God that life is bitter after losing them.” O’mayr replied: “By Allah such is the case, and if I had no debtors, creditors, connections and dependents to hinder me, I would, on the pretence that my son is a prisoner in Madinah, go there and kill Muhammad. This would be very feasible, as I am informed that Muhammad walks about alone in the streets.” Ssafuwân replied: “Thou art aware that in supporting and protecting my connections and dependents I have no equal nor peer in Mekkah. I bind myself to provide for thee and thine, and shall stand security for all thy debts.” Hereon O’mayr agreed to go. Ssafuwân made arrangements for the journey, gave him a camel to ride, incorporated O’mayr’s family and maintenance with his own, and became bail for his liabilities. Then O’mayr said to Ssafuwân: “This matter is to be kept secret from everyone until it is successfully terminated.” After that he impregnated his sabre with poison and departed. When he had traversed the distance and terminated the journey he duly arrived in Madinah, alighted at the gate of the apostle’s mosque from his camel, and intended to hasten into the presence of his holy and prophetic lordship. On that occasion Fârûq happened to be sitting with a number of friends discussing the fight of Bedr, and the protection of God the Most High, which had on the said day fallen to the lot of the professors of Islâm, when all of a sudden his eye alighted upon O’mayr, from whose shoulder a sabre was dangling. He became suspicious of him, and instigated the Musalmâns to secure him, saying: “This man is O’mayr B. Wohob, and an enemy of God, who had on the day of Bedr reconnoitred the army, had borne news of its paucity to the idolaters, and had incited them to attack us, saying: ‘The companions of Muhammad amount to just as many as can be seen, for none of them are in ambush.’” Accordingly the Musalmâns took hold of O’mayr by the command of Fârûq, who made haste to wait upon his holy and prophetic lordship—u. w. b.—and said: “O’mayr, who is a wicked traitor, has come armed, and there is no telling what his evil intention may be.” Then his lordship ordered Fârûq to bring him in. O’mar took hold with one hand of O’mayr’s shoulder-belt and with the other of the hilt of his sword, leading him thus into the most noble assembly. His lordship beckoned to Fârûq to let go his hold, and said: “O’mayr, come a few steps nearer.” The latter complied, and uttered the salutation current during the time of ignorance, whereon the apostle said: “God, whose magnificence be glorified, has forbidden us to use thy greeting, and has bestowed upon us that of the denizens of paradise, which is Salâm [i.e., peace, or salutation].” Then he asked O’mayr why he had come, and the latter replied: “I came for the sake of thy prisoner, whom I desire thee to treat well.” His lordship rejoined: “O’mayr, tell me truly what the reason of thy coming is.” But O’mayr repeated his former answer. Hereon his lordship asked: “What arrangements hast thou made in the chamber with Ssafuwân?” These words staggered O’mayr, and he requested the prophet to narrate what arrangements had been made on the said occasion. That prince continued: “Thou hast promised to kill me on condition that he would pay thy debts,” and related the whole conversation from beginning to end, with his wonderfully eloquent tongue, concluding with the words: “God the Most High interposed between thee and this business.” But according to another tradition he said: “Between thee and me there is a mode.” O’mayr was so impressed with these words that he exclaimed: “I testify that thou art the apostle of God, and that what thou sayest is true! And I testify that there is no other God but Allah! O apostle of God, we have accused thee of falsehood concerning the Divine revelation and the information thou receivest from heaven, but now I am convinced that everything is true, because not a soul except myself and Ssafuwân could be aware of what has transpired between us two, nor has anyone except the Most High informed thee of what took place. I thank the Omnipotent for having vouchsafed to show me the straight path and the true way.” When O’mayr was made happy by his profession of Islâm, all the Musalmâns rejoiced, and Fârûq said: “When I first beheld O’mayr I loved a swine more than him, but now I like him more than some of my own children.” After O’mayr had made his profession of Islâm his lordship the refuge of termination—u. w. b.—said to his companions: “Teach your brother the Qurân, and liberate his prisoner.” O’mayr said: “O apostle of God, ere this I attempted to extinguish the Divine light; but now, as I have received grace, allow me to return to Mekkah and to invite the Qoraish to accept Islâm, and possibly God the Most High and Glorious will guide them, and, by leading them out from the wilderness of aberration, will bring them to salvation.” As soon as O’mayr had obtained leave, he returned with his son to his country. While, however, O’mayr had been in Madinah, Ssafuwân often said to the Qoraish: “You will soon receive joyous news, the pleasure whereof will blot out the calamity of Bedr from your minds;” and he asked everyone who arrived in Mekkah wkether anything [extraordinary] had taken place in the country of Yathreb. In this manner he one day also asked a traveller about O’mayr, but the man replied: “He has become a Musalmân.” Hereon Ssafuwân, with all the idolaters, pronounced a malediction upon O’mayr, and Ssafuwân swore that he would never speak one word to O’mayr during his whole life, nor aid his family henceforth. Nevertheless, when O’mayr arrived in Mekkah, numerous idolaters agreed with him, and made their profession of Islâm.’

During this, i.e., the second year of the Flight, O’ssmâ, the Jewess, a daughter of Merwân, was killed. She was a woman well known in her tribe, and accustomed always to speak evil of the Musalmâns, to open her filthy mouth in depreciations against his prophetic lordship—u. w. b.—and against his companions. While the apostle of God was marching to Bedr some silly verses of O’ssmâ were brought to the notice of O’mayr B. A’dy, who was a blind man, but had at the very beginning sincerely and zealously professed Islâm, being well known in Madinah for the obedience and love he manifested towards God and His apostle—u. w. b. This individual made a vow that if God the Most High and Glorious would bring His favourite safely back to Madinah he would kill that accursed woman. On account of his cecity, O’mayr had been obliged to deprive himself of the pleasure of accompanying the august cavalcade on that expedition; but when his lordship the refuge of apostleship returned victoriously and joyously from the battlefield of Bedr to the mansion of his dignity, O’mayr walked on a certain night with a guide to the dwelling of O’ssmâ, which he entered, and, groping about, discovered that she was just suckling an infant. O’mayr separated the latter from O’ssmâ, and plunged a sword so well into her bosom that it came out at her back. He returned during the same night and assisted at the matutinal devotions of the apostle of God. When his lordship had completed his prayers he glanced at O’mayr, took cognizance, by the light of prophecy, of what had taken place, and asked: ‘Hast thou killed the daughter of Merwân?’ O’mayr replied: ‘Yes, O apostle of God;’ but fearing that his act might have displeased the most noble mind, he queried: ‘Has this deed entailed any blame upon me?’ But the apostle of God replied: ‘Henceforth zeal will no more butt against her,’ which proverb was uttered by his lordship for the first time. O’mayr states that the apostle —u. w. b.—looked at the persons who were around him, and exclaimed: ‘If you desire to behold a man who had aided God and His apostle secretly, look at O’mayr B. A’dy.’ In the Raudzatu-l-âhbâb this event is said to have taken place as follows: During the second year after the Flight O’mayr B. A’dy sent a man to kill O’ssmâ, the daughter of the Jew Merwân, who constantly spoke evil of the Musalmâns, insulted and ridiculed the apostle. The writer of these lines says that this tradition, which belongs to the author of the Mostaqadza’, is more probable, because, if we consider that many thousands of persons were most ready to execute the behests of his lordship the Mussttafa—u. w. b.—it is not likely that a blind man would be appointed to kill anyone.

THE GHAZWAH OF THE BANI QAYNUQAA.’²⁷⁷

When the apostle honoured Madinah with his presence he made a treaty with the Bani Qaynuqaa’ Jews not to injure them, on condition of their likewise refraining from hostility, and aiding the Musalmâns in case they should be attacked by enemies. This covenant subsisted until his lordship the refuge of termination—u. w. b.—returned from Bedr to his mansion of nobility in Madinah. When the Bani Qaynuqaa’ perceived that the notes of the Muhammadan war-tymbal began to resound loudly, they said: ‘Muhammad has fought with men who possess no knowledge of the art of war; but if he attacks us he will learn what war is.’ Accordingly they determined, under some pretence or other—recorded in biographical works—to break the treaty; but when this intention became known to his holy and prophetic lordship he assembled their chiefs, and harangued them as follows: ‘O ye Qaynuqaa’ men, profess the Faith. I swear by God that you are aware of my being His prophet. Fear Allah the Most High! Possibly a calamity like that of the Qoraish may befall you.’ The Jews replied: ‘O Muhammad, thou thinkest we are like the Qoraish. Do not be misled and deceived by thy victory over people who do not know how to fight. For, if thou wagest war against us, thou wilt learn that we are not like others.’ After uttering similar nonsense, they departed from the noble prophetic assembly. Meanwhile Jebrâil descended, and brought the following verse: ‘Or if thou apprehend treachery from any people, throw back [their league] to them with like treatment.’²⁷⁸ Then the lord of apostleship—u. w. b.—decided to extirpate the rebels, appointed Abu-l-bâbah as his successor in [governing] Madinah, and gave a banner to Hamzah; but others allege that A’li B. Abu Tâleb received it.

Accordingly the prophet marched from Madinah, and, in conformity with a certain tradition, God the Most High inspired the Jews with fright after they had endured a siege of eleven days and nights, so that they sent a message to be allowed to abandon their fortifications and depart; whereon his lordship the apostle—u. w. b.—sent the following reply: ‘Your departure will depend upon my orders.’ When, however, the Jews were no longer able to stand the siege, they necessarily complied with the requirements of Divine Providence and came out from the fort, amounting in number to seven hundred individuals. His lordship ordered Mundhar B. Qodâmah to tie the hands of all those people to their backs. Meanwhile A’bdullah B. Abu Mâna waited upon his lordship, and said: ‘O Muhammad, deal kindly with my friends.’ His lordship, however, would not listen to his reiterated entreaties. Then Ebn Salûl touched with his hand the neck of his lordship, saying: ‘O apostle of God, bestow a favour upon my relatives and friends.’ Hereon that prince became angry, and, according to one tradition, exclaimed: ‘Woe betide thee! let me alone!’ And this is narrated also in the Raudzatu-l-âhbâb; but according to another he said: ‘Woe betide thee! let me go!’ as is recorded in the Mostaqadza’. The writer of these lines says that rhetoricians consider the hurried utterance of the expression ‘Woe betide thee’ [Waylak] to be attributable to ire and wrath, rather then the expression Wayhak. On the other hand, A’bdullah again said to the prophet: ‘By Allah! I shall not leave thee till thou grantest them a favour, nor will I let go my hold of thee until thou hast compassion on three hundred men dressed in coats of mail, and four hundred lancers who protected me from every foe.’ When the expostulations and solicitations of Ebn Salûl had exceeded all bounds, his lordship the refuge of termination exclaimed: ‘Liberate them; the curse of God be upon them and accompany them!’ Then he ordered them to emigrate from their habitations, and appointed A’bâdah B. Ssâmat to superintend their exodus, not allowing them a longer respite than three days. Accordingly A’bâdah proceeded with them as far as Zabâb, which is a mountain on the road to Syria, and then returned. When the Jews arrived at Wady-l-qorâ they sojourned there one month, and then entered Syria, where they setttled, but, nevertheless, departed a short while afterwards along the road of non-existence to the infernal regions.

After the Bani Qaynuqaa’ had left their habitations and country by the world-embracing command of his holy and prophetic lordship—u. w. b.—their goods and arms fell to the share of the Musalmâns. Of that spoil the prince kept three bows, two cuirasses, and three lances for himself, gave one coat of mail to Muhammad B. Moslamah, and another to Sa’d B. Moa’adh. Then he ordered one-fifth of the plunder to be separated, and divided the rest among the companions.

In the Raudzatu-l-âhbâb it is recorded that his lordship the apostle ordered A’bâdah B. Ssâmat to remove the Jews, and when they asked the latter for a respite of three days, he replied: ‘I shall give you a respite of three days, because also the apostle of Allah—u. w. b.—has commanded me to do so; but if I had the option I would give you none.’ After that A’bâdah marched out with them from their habitations, and accompanied them as far as Zabâb. From that place they went to Zara’at, which is a region in Syria, but they perished after a short time, and their property, together with their arms, fell to the share of the Musalmâns. The writer of these pages says that from this narrative it is plain that the goods of the Jews, named Bani Qaynuqaa’, had fallen into the possession of the professors of Islâm after they had perished; all the other historians and biographers assert, however, that the protectors with whom they had taken refuge obtained all the property. When the Musalmâns returned from this Ghazwah they held the prayers of the I’yd Dzohâ,²⁷⁹ and his lordship, together with the wealthy people and the companions, slaughtered sacrifices.

THE GHAZWAH OF SAWYQ.

When Abu Sofyân fled from the battle-field of Bedr to Mekkah, he made a vow that he would neither anoint his body with oil, nor have connection with women until he had revenged himself on the Mussttafa, and on his noble companions. According to a tradition he sallied forth, some time after that event, with two hundred troopers, from the sanctuary. When he had marched awhile, he reached the habitations of the Bani Andzyr, and traversed, during the night, the encampment of the Bani Akhttab, in order to obtain from them information about the lord of the righteous and his companions, but the encampment shunned him; wherefore Abu Sofyân betook himself to the place of Sollâm B. Mashkam, who was glad to meet him, prepared a repast, and caroused with him, the two friends disclosing to each other all their intentions. Next morning Abu Sofyân left the place of Sollâm, and proceeded as far as O’rydz, which is one Farsakh distant from Madinah. There the infidels killed an Anssâri engaged in agricultural labours, and burnt several date-trees; Abu Sofyân desired to fulfil his vow in this manner, and then to flee. As soon, however, as the apostle had obtained information what Abu Sofyân was about, he made Abu-l-bâbah his lieutenant in Madinah, and went with two hundred Mohâjer and Anssâr in pursuit of Abu Sofyân. When the idolaters got wind of the approach of his lordship they threw away their bags of Sawyq²⁸⁰ to accelerate their progress, although they had carried them on that journey as a luxury. The Musalmâns picked up these bags, and called this expedition the ‘Ghazwah of Sawyq,’ which some biographers allege to have taken place in the third year after the Flight.

EVENTS OF THE THIRD YEAR AFTER THE FLIGHT.

According to some, the Ghazwah of Qarqarah Akdar took place this year, the reason for which was as follows: When it reached the august and prophetic audition—u. w. b.— that a number of the Bani Salym and Ghuttfân had congregated in the just-mentioned place, his lordship marched against them with a company of Mohâjer and Anssâr; but when he arrived at the place of destination he saw no one. Accordingly he sent a number of his companions to reconnoitre the upper portion of the Wady, while he himself examined the lower part with the bulk of his friends, among whom was also a slave, Ysâr by name, and his lordship asked him where the Bani Salym and Ghuttfân were? Ysâr said: ‘I know not where they are, but possibly they may have gone to the water.’ Then his lordship ordered the herdsmen and camels to be driven towards Madinah. At daybreak the Musalmâns held prayers, and his lordship the apostle—u. w. b.—perceived Ysâr standing, kneeling, and prostrating himself as they did. After the termination of their devotions, that prince ordered the camels to be distributed, but the companions said: ‘O apostle of God, some of the men are fatigued, and have not the strength to drive the quadrupeds. If thou wilt so order it, we shall divide them in Madinah.’ They also said: ‘O prophet of Allah, if thou believest that this slave, namely Ysâr, has faith, we will surrender him to thee.’ He lordship replied: ‘If you gladly present him, I accept him.’ The friends joyfully complied; that prince thereon took him, and liberated him. Arriving in the vicinity of Madinah, the camels were divided, and after setting apart one-fifth of the number, two fell to the share of each man, but others say seven.

THE MURDER OF KA’B B. ALASHRAF.

Wâqidi says that after his lordship the apostle—u. w. b— had conquered his opponents at Bedr, no hypocrites or infidels could remain in Madinah, except degraded and humbled. Some Jews said: ‘After this, Muhammad will overcome his enemies wherever he goes.’ Ka’b B. Alashraf, who was a grandee among the Jews, but had now become abject and contemptible, said: ‘Now that the princes and chiefs of the Qoraish have been killed, it is better for me to be under than above ground.’ He then betook himself to Mekkah, at the invitation of the Qoraish, and composed a threnody on those of the idolaters who had been slain; the purport of it was, however, at the same time to invite the infidels to wage war against the prince of the righteous. Although the Mekkans had, by the advice and instigation of Abu Sofyân, abstained from bemoaning their dead, lest the Musalmâns should rejoice, they began to weep and to lament as soon as they had obtained cognizance of the poem of Ka’b B. Alashraf, and continued to mourn a whole month. The just-named accursed individual had already, before the fight of Bedr, uttered satires against his holy and prophetic lordship— u. w. b.—and against his noble companions, and had always harboured ill-will towards the professors of monotheism. When Ka’b returned from Mekkah, his lordship the seat of apostleship heard of his doings, and exclaimed: ‘O God, requite Ebnu-l-ashraf with whatever Thou willest for his evil machinations and for his poetry.’ Then he turned to his friends, saying: ‘Who will punish the wickedness of Ebn Ashraf, because he has insulted God the Most High and His prophet?’ Muhammad B. Moslamah said: ‘O apostle of God, art thou willing that I should kill him?’ His lordship replied: ‘Yes.’ Then B. Moslamah returned to his own house, and abstained three days from eating and from drinking. When the information of this behaviour reached the august hearing of his prophetic lordship, he asked for the reason thereof, and Muhammad B. Moslamah replied: ‘I have made thee a promise, but I know not whether I shall keep it or not.’ The apostle—u. w. b.—continued: ‘Act with reference to this matter according to thy ability and power.’ Hereon Muhammad B. Moslamah represented that in order to execute his intention he would have to utter words derogatory to his lordship, but the latter gave him full permission to do so. Then Muhammad B. Moslamah conspired with Abu Nâylah Salakân B. Salâmah, who was the milk-brother of Ka’b, with A’bad B. Bashar, Hâreth B. Moa’adh, and with Abu I’ysa to kill Ebn Ashraf. It is said that even Muhammad B. Moslamah himself was a milk-brother of Ka’b B. Alashraf. The tradition is that Abu Nâylah arrived before his companions at the house of Ka’b B. Alashraf, by whom he was politely received, and asked for what purpose he had taken the trouble to pay him a visit. Abu Nâylah replied: ‘The coming of that man [i.e., of Muhammad] is a calamity to us, because all the Arabs are quarrelling and fighting with us, the people being unable to travel freely and to have intercourse with each other. Misery has come upon us. Our families are suffering, and though we have ourselves scarcely enough to eat, he is nevertheless every now and then making new demands.’ Ka’b replied: ‘I have ere this spoken these very words to thee, and I am the son of my father, but wherefore are you yourselves still? I swear by God that you will be fatigued and distressed.’ Abu Nâylah then continued: ‘Many others are of the same opinion with me. We have fallen into trouble, and wish to borrow some food and dates from thee. We are ready to leave with thee whatever pledge thou likest.’ Ka’b consulted his family, and said: ‘Give your wives as a pledge.’ But Abu Nâylah rejoined: ‘How could we, who are the best of Arabs, give our wives for a pledge?’ Ka’b then said: ‘If you do not wish to surrender your females, give me your children.’ Abu Nâylah rejoined: ‘Thus we would incur the blame of everybody; but, if you like, we shall give our weapons as a pledge, and will bring them to thee as soon as night sets in.’ Ka’b agreed to this proposal, saying: ‘Bring them whenever you like.’ When Abu Nâylah had left the house of Ka’b, he informed his friends, and they went together to his lordship the refuge of apostleship—u. w. b.—and acquainted him with their intention. Accordingly, on the 14th of the month Ssafar Muhammad B. Moslamah departed with the four individuals whose names have been mentioned above, by the command of the best of men, and were accompanied by him as far as Baqyi’; and when they arrived in that place he uttered with his wonderfully eloquent tongue the words: ‘Proceed, in the name of Allah!’ Then his lordship the refuge of the apostolate returned home, and when those blessed five individuals arrived at the gate of Ka’b’s fort, they requested him to come down. When Ka’b heard their voices he rose to meet his acquaintances and intimate friends; but one of his wives, whom he had acquired in the vicinity, said: ‘Where art thou going out at this hour?’ He replied: ‘My brothers Muhammad B. Moslamah and Abu Nâylah have come, and I am going to meet them.’ The intelligent woman rejoined, however: ‘The man whose voice I have heard seemed to me to be dripping with blood.’ Ka’b said: ‘There is nobody besides them.’ The woman nevertheless caught hold of the skirts of her husband’s garment, and, desiring to hinder him from going out, said: ‘I adjure thee by God, I felt the redness of blood in that voice.’ Ka’b expostulated: ‘Let me go! for this is my brother Abu Nâylah, who [is so fond of me that he] would not awake me if he saw me asleep.’ The woman again said: ‘By Allah, I smell the odour of evil in that voice.’ Ka’b asked: ‘When a noble-hearted man is called, shall he not answer?’ Then he disengaged his robe from the woman, came out from his fort, emitting perfume [from his garments]. He conversed awhile with Abu Nâylah concerning the matter in hand, whereon Muhammad B. Moslamah said to Ka’b: ‘If thou art so inclined, let us promenade awhile in the moonlight, go to the “old woman’s pass,” and spend the rest of the night in conversation.’ Ka’b agreed, and as they were walking Abu Nâylah said: ‘Ka’b, thou exhalest a wonderfully sweet perfume.’ Ka’b replied: ‘The handsomest and most pleasantly smiling Arab woman is my wife.’ Abu Nâylah asked: ‘Permit me to smell the hair of thy head?’ Being allowed to do so, he caught hold of his hair and smelt it; he held it also to the noses of the other men, and again let it go. After awhile he made the same request, and again took hold of the hair, but caught it this time strongly, and exclaimed to his companions: ‘Strike the enemy of God with your swords!’ The Musalmâns did as they were bid, but their sabres took little effect until Muhammad B. Moslamah placed a dagger on the navel of Ka’b and ripped open his breast. On that occasion Ka’b uttered so fearful a shout that, on account of the dreadfulness thereof, the inhabitants of all the forts who had heard it kindled bonfires. The professors of Islâm separated the head of that unworthy man from his body, and started in the direction of Madinah; and though the friends and followers of Ka’b went in pursuit of the Musalmâns, they were unable to overtake them, because they had missed the road. It is related that when the noble companions desired to slay Ka’b, and struck him with their sabres, one of them inadvertently wounded Hâreth B. Moa’adh so that he was not able to walk, on account of the great loss of blood he had sustained, and requested his companions to convey his salutation to the apostle. They took him, however, up, and proceeded towards their destination. When they had arrived near the cemetery of Madinah²⁸¹ they shouted the Takbir [magnification], which his lordship heard, and thereby knew that Ebn Alashraf had been slain. When the companions waited upon the lord of apostleship—u. w. b.—he exclaimed: ‘Are your countenances honoured?’ And they replied: ‘Thy countenance, O apostle of Allah.’ They then threw the head of that worthless individual upon the ground of degradation and misery. His lordship first thanked God, and then put a little saliva from his blessed mouth upon the wound of Hâreth, which was thereby immediately healed.

THE MURDER OF ABU RÂFI’ ON THE ROAD OF HEJÂZ.

This event took place as follows: After some men of the tribe Awus had done such a handsome service [to the cause of Islâm by slaying Ka’b], the people of Khazraj likewise desired to kill an enemy of the Faith, and an equal of Ka’b, so as to augment their merit. After some consideration they hit upon the idea to kill Abu Râfi’, the brother of Kanânah B. Abu-l-haqyq, the husband of Ssafyah; and something about Kanânah will be mentioned in the record of the battle of Khayber. This Abu Râfi’ had aided the idolaters with his property to fight his holy and prophetic lordship—u. w. b.—and he possessed a fort near the country of Hejâz in the vicinity of Khayber. In the execution of the just-mentioned design of the Khazrajis, A’bdullah B. A’tbak, A’bdullah B. Anys, and Abu Qobâdah, with two other companions, conspired, and asked permission from his lordship to go to Khayber. After obtaining it, these five noble-hearted individuals started with the blessing of God, and reached the place at sunset, when the cattle of Abu Râfi’ were returning to the fort from their pasture. Then Ebn A’tbak said to his friends: ‘Wait ye in this place till I go and flatter the gatekeeper to obtain admission.’ As his lordship the seat of apostleship— u. w. b.—had appointed A’bdullah B. A’tbak to be the leader of these four companions, they obeyed his injunction, and remained without the fort. When A’bdullah arrived near the fort, he threw the skirts of his garment over his head and sat down, as if answering a call of nature. At that time the people were accustomed to return to the fort after terminating their avocations of the day; hence the gatekeeper thought A’bdullah to be one of them, and said to him: ‘Make haste to enter, because the day is spent, and I shall close the gate.’ A’bdullah then went into the fort, and the keeper of the gate closed it; A’bdullah had, however, watched where he had placed the key, and perceived that he suspended it, according to his usual habit, upon a nail. A’bdullah took the key as soon as the porter had gone to bed, and opened the gate, so as to have a ready outlet in case he should be obliged to flee. Then he went in search of Abu Râfi’, and discovered that he was awake in the upper chambers of his fort, having a story-teller to amuse him. A’bdullah waited till the story was terminated, and Abu Râfi’, unaware that a more strange story was awaiting him, fell asleep. Then A’bdullah opened the doors of the upper chambers and locked them again from within. He continued thus till he reached the chamber in which Abu Râfi’ was sleeping; but as the family of the latter were also in the same dark apartment, and he knew not where his sleeping place was, A’bdullah exclaimed: ‘O Abu Râfi’.’ The latter awoke, and in his alarm asked: ‘Who is that?’ Then A’bdullah dealt blows with his sword in the direction of the voice, but ineffectually, as he was too hasty. Therefore he went out, and, returning after awhile, he said in an altered voice: ‘O Abu Râfi’, what voice was that?’ And the latter replied: ‘Woe to us and to thee! In this chamber a man has struck me with a sword.’ Then A’bdullah again gave him a blow, which, however, was insufficient to kill him; accordingly he placed the sabre on the man’s abdomen, leaning on it with all his might, so that it came out at his back. Then A’bdullah departed, but fell from the ladder and broke his leg. This he bandaged with his turban, and limped with his other foot till he came out from the fort and met his friends. These men nevertheless remained long enough near the fort to hear its inmates exclaim: ‘Abu Râfi’ the merchant has been killed.’ Then they took up A’bdullah and started to Madinah. When they arrived there they made haste to wait upon his holy and prophetic lordship, and informed him that Abu Râfi’ had been slain. That prince was very glad, and stroked with his blessed hand the broken leg of A’bdullah, to whom God the Most High granted a speedy recovery. When A’bdullah was again on his legs, the Jews dwelling in the vicinity, who had heard of his case, were much distressed, and said: ‘What kind of fellows are these adherents of Muhammad who kill people in strongholds with closed doors?’ Let it not remain hidden that most authors of biographies and of histories have related the manner of the murder of Râfi’ in another way; that, however, which has been recorded in these pages is based on the correct tradition of Bokhâry. Nevertheless the [true] knowledge is with Allah.

GHAZWAH OF THE BANI THA’LEBAH.

This Ghazwah is also called the Ghazwah of Dhu Amr. The occasion for it was as follows: It had reached the august hearing of his lordship the refuge of prophecy that a number of the Bani Tha’lebah and others had assembled in Dhu Asr,²⁸² one of the villages of Najd, and intended to make a raid in the vicinity of Mekkah. Accordingly, his holy and prophetic lordship—u. w. b.—issued orders to his friends to prepare, and marched with four hundred and fifty of his companions against the enemy. When they arrived at Dhu-l-qassad they captured one of the opponents and brought him to that prince, who examined him concerning the enemy. The man replied: ‘They will not enter the lists of contention and battle with thee, because they have made arrangements to retreat to the fastnesses among the mountains at the approach of thy august troops.’ In fact, when the Musalmâns reached the place of their destination [they found that] the idolaters had taken refuge on the mountain-tops, so that the two opposing armies were able [only] to see each other. Meanwhile a rain had moistened the garments of his lordship the refuge of apostleship—u. w. b.—and of his companions. Therefore that prince went a little aside from the camp and hung his robes on a tree to dry them, sitting himself down at the foot thereof for the sake of repose. The Arabs, who saw from the top of the mountain what was taking place, said to Ra’thûr B. Alhâreth, who was a chieftain of the people and a very brave man: ‘See, Muhammad is reclining under a tree. There is some distance between him and his friends. Now is the time for thee to subdue him.’ Ra’thûr, being glad at the chance, crept slowly with his scimitar bright like a tongue of fire, till he reached the bolster of the lord of apostleship, and exclaimed: ‘Who will this day protect thee, and ward off my evil design from thee?’ His lordship replied: ‘Allah the Most Magnificent and Gracious!’ Then Jebrâil struck the breast of Ra’thûr with his hand, so that he not only dropped his sword, but fell himself prostrate to the ground. Hereon his lordship grasped the sabre of Ra’thûr, and, standing by his side, exclaimed: ‘Woe betide thee!’ And Ra’thûr uttered in his perfect helplessness and weakness the words: ‘I testify that there is no God but Allah, and I testify that thou art the prophet of Allah. By Allah! I shall no more assemble the people to wage war against thee.’ His lordship then gave back the sword to Ra’thûr, who continued: ‘I swear by Allah that thou art better than I am.’ When he returned to his people they said: ‘Thou wentest forth with a drawn sword against Muhammad, and hast done nothing, although there was no one to hinder thee from accomplishing thy design.’ Ra’thûr said: ‘I have seen a white and tall man, who gave me such a blow on the breast that I fell upon my back. I know him to be an angel and Muhammad the apostle of Allah.’ After that he invited the people to profess Islâm. The writer of this work says that, according to the author of the Raudzatu-l-âhbâb, the name of the man who assembled the idolaters at Dhu Asr was not Ra’thûr, but Ghowrath, which name was corrupted in conversation to Ra’thûr.

During the third year after the Flight, his holy and prophetic lordship also heard that Ssafuwân B. Ommyah had, with a number of prominent men from among the Qoraish, gone by way of E’râq on a commercial journey to Syria; therefore he appointed Zayd B. Hâreth with one hundred troopers to march in pursuit of him. When Zayd reached the idolaters their chiefs fled and saved their lives from the grasp of death; their property, however, which amounted in value to one hundred thousand dirhems, fell into the hands of the Musalmâns. During the same year the apostle—u. w. b.—bestowed the hand of his daughter, Omm Kalthûm, upon O’thmân B. A’ffân, and he took to himself as wives [Hafssah] the daughter of O’mar B. Alkhattâb, and Zaynab, the daughter of Khodhaymah.

GHAZWAH OF OHOD.

This campaign constitutes one of the events of the third year after the Flight, which happened as follows: After their escape from the battle of Bedr, the idolaters led their caravan—which Abu Sofyân had brought in—to the ‘house of assembly’ for protection. The chiefs of the Qoraish, such as Aswad B. Muttalleb B. Asad, and Khowyttab B. A’bdu-l-u’zza, and Ssafuwân B. Ommyah, and A’kramah B. Abu Jahl, with others, then spoke to Abu Sofyân as follows: ‘This is the property of the inhabitants of Mekkah, and the calamity which has befallen them is evident to all. Now they are willing to disburse the gain acquired by this caravan, and to enlist an army numerous as locusts in order to march therewith against Muhammad. What is thy opinion in this matter?’ Abu Sofyân [in his turn] asked: ‘Do all the people agree in this business, or not?’ They replied: ‘Yes.’ Abu Sofyân continued: ‘I am most anxious for war, because in that battle the noblest individuals and my son Hanttalah were killed; and in this intention the Bani A’bd Menâf agree with me.’ Some have asserted that the value of the said caravan amounted to fifty mithqâls of gold and to one thousand camels. After selling everything, the original capital was returned to its owner and the profit was employed for the requirements of the army. After a consultation the most influential of the Qoraish arrived at the conclusion to despatch four individuals, noted for their faculties of persuasion, to the Arab tribes in order to induce them to afford assistance. One of these men was A’mru B. Ala’ass, the other the son of Abu Lahab, the third Abu-l-bakhry, and the fourth Abu U’zza Hajamy the poet. The last-named individual refused, however, to enter into the views of the people, and said: ‘Yesterday Muhammad granted me life without ransom, and I have promised him never hereafter to incite his enemies to fight against him.’ Ssafuwân B. Ommyah then said to him: ‘Co-operate with us in this affair, and if thou comest out safe from the ensuing campaign, we shall grant thee riches enough to rejoice thy heart. Should, however, the issue be unfavourable, we will never forsake thy family.’ Abu U’zza, nevertheless, persisted in his refusal, and Ssafuwân returned disappointed to the Qoraish, but next day repeated his visit to Abu U’zza in company with Jobyr B. Mottâm and reiterated his solicitation, but with the same success. Jobyr, however, pressed Abu U’zza so much that he at last consented. Accordingly, these four men roamed about the country to enlist soldiers.

When the Qoraish had determined to wage war, Ssafuwân B. Ommyah said: ‘We must take our wives with us to bemoan those who have been slain at Bedr while our wounds are yet fresh. This measure will double our strength in the battle.’ This proposal of Ssafuwân was accepted, and his opinion approved of by Akramah B. Abu Jahl and A’mru B. Ala’ass, but Naufil B. Moa’wiah Dhahly said: ‘In case we are put to flight it will redound to our shame and degradation for having carried our women with us into the battle.’ Despite of this objection manifested by Naufil against the intention of Abu Sofyân and his friends, Hind, the mother of Moa’wiah, was very anxious that the women should go, and her husband, Abu Sofyân, said: ‘I shall not oppose the Qoraish.’ Accordingly he took both his wives, one being Hind B. O’tbah B. Ra’biah, and the other Sa’d B. Wohob, with himself. Also Ssafuwân B. Ommyah, A’mru B. Ala’ass, Akramah B. Abu Jahl, Tolhah, Hâreth, and many other idolaters whose names it would be too prolix to record, prepared howdahs for their wives and marched out from Mekkah. On this occasion also an adherent of Abu A’amer the monk, otherwise named Abu Qâsum the wicked, joined them. When the census of the army was taken, it was found to consist of three thousand men, seven hundred of whom wore cuirasses, of two hundred horses, of three thousand camels, and of fifteen howdahs. Thus all the nobles of the Qoraish sallied forth into the wilderness of opposition and hostility.

Wâqidi says that Abu A’amer the monk had joined the Mekkans before they went to the battle of Bedr, and had instigated them to attack the professors of Islâm, although he himself failed to make his appearance on the battle-field. On the present occasion he was, however, with the idol-worshippers, and said: ‘Had I been among the people, i.e., the men of Awus, two of them would not have opposed you.’ There is also a tradition that he made promises to the Qoraish, and said: ‘If we encounter Muhammad, two men of the tribe of Awus will not remain with him. Behold, fifty of them have already come with me.’ The Qoraish believed the words of Abu A’amer, and were confident of his aid. They carried singing girls with them, who chanted at every halting-place threnodies about those who had been slain at Bedr, and augmented the enmity. Abbâs B. A’bd-ul-Muttalleb, who was at that time dwelling in Mekkah, hired a man of the Bani Ghuffâr to reach Madinah in three days, bearing a letter marked with his own signet, conveying the intentions of the idolaters and information about their army, with orders to deliver the letter to the Mussttafa—u. w. b. The messenger duly performed the distance, and arrived in Madinah; but having been unable to meet the prophet, he went to Qabâr, where he delivered the epistle to the apostle of God, who opened and handed it to Abu B. Ka’b to read. When the prophet —u. w. b.—became acquainted with the contents of the letter, he ordered Abu not to reveal them to anyone. After that he honoured the house of Sa’d B. Al-rabyi’ with his presence, and after confidentially conversing and admonishing him to keep the information secret, he returned. The wife of Sa’d had, however, been stealthily listening, and had heard everything his lordship the refuge of termination —u. w. b.—said to her husband. Hence that information became known in Madinah according to the proverb: ‘Every secret known by more than two persons is divulged.’

Wâqidi relates that when the idolaters arrived in Abwâr they said: ‘We must plunder the tomb of the mother of Muhammad, because if he captures our women we shall say: See, the bones of thy mother are with us! Then he will be compelled to exchange our females for them, or be obliged to purchase the remains of his mother from us with a heavy sum.’ They consulted Abu Sofyân on this point, but he said: ‘Let alone this business, and do not mention it; for if the Bani Bakr and the Khuza’ah, who are adherents and friends of Muhammad, hear of such an act, they will completely ransack the graves of all our cemeteries, and drag the corpses out.’

In short, when the opponents arrived at Dhu-l-Khalyfah, they halted in that place three days. On that occasion his holy and prophetic lordship—u. w. b.—appointed Anys and Mûnus, the sons of Fadhâlah, to make a reconnaissance of the enemy. They obeyed, and stated on their return that if the idolaters were to allow their camels to roam in the sown fields not a single green blade would remain. After that his lordship the refuge of termination—u. w. b.—sent Habbâb B. Almundher to spy about, and to bring information of the Qoraish. Habbâb obeyed, and mentioned on his return to the prophet the numbers of the army, the cuirasses and the quadrupeds, which precisely agreed with those mentioned in the letter of A’bbâs. The prince of the companions then exclaimed: ‘God protects us, and He is our advocate. O Allah, to thee I turn, and in Thee I trust.’

On the eve of the Friday on which the battle took place, the principal Anssâr were ready and armed watching the prophet till daybreak, and some of the Musalmâns of Madinah likewise acted as guards. During that night his lordship dreamt that he wore a stiff cuirass, and that his sabre Dhu-l-fiqâr had received several notches; that he had killed an ox, and that afterwards a ram was sacrificed. According to another tradition, however, he dreamt that after the ox had been slaughtered a ram came up. When his lordship had performed his matutinal devotions by praising God the Most High, and had admonished his companions to remain steadfast, and to make preparations for the battle, he related his dream. The companions asked: ‘What is the interpretation thereof?’ And that prince replied: ‘The cuirass is the fort of Madinah, the notches of my sword are the mental pain I shall have to endure, the killed ox represents the trouble which my companions will have to undergo, and the Qoraish are the ram whom God the Most High will slay if He pleaseth.’ According to another tradition he said: ‘The ram which came up after me means the Qoraish religion to be destroyed by us if it pleaseth God the Most High. Though the apostle—u. w. b.—had no intention to come out, and approved not of a battle in the open plain, he nevertheless condescended to take the opinion of his friends, and in this matter the principal Mohâjer and Anssâr agreed with his lordship. A’bdullah B. Abu Salûl said: ‘O apostle of Allah, hitherto no enemy has entered Madinah, and when one wished to do so during the time of ignorance, and we came out, we fought and defeated him. Although we were always the victors, we never left our stronghold. Therefore it will be [also now] expedient for us not to come out from Madinah, and to send our wives and families to fortified places.’ His lordship approved of the opinion of A’bdullah, but Hamzah B. A’bd-ul-Muttalleb, Sa’d B. A’badâh, and a number of the Awus and the Khazraj, said: ‘O apostle of Allah, if we entrench ourselves in Madinah, our enemies will ascribe that proceeding to our weakness, and become more audacious. God the Most High has granted thee the victory on the day of Bedr, although the number of combatants amounted only to three hundred and fifty. Praise be to Allah! This day our army is large, and we have for a long time been waiting for such an opportunity.’ Then Mâlek B. Sunân, the father of Abu Sa’yd Khadhry, said: ‘O apostle of God, I swear by Allah that we are on the horns of a dilemma; that is to say, either victory or martyrdom is in store for us, both of which we covet.’ Hamzah said: ‘O apostle of Allah, I swear by that God who has sent thee the Qurân, that I shall not break my fast until I have combated the infidels with my sword.’ Nu’mân B. Mâlek said: ‘The cow which thou hast seen killed in a dream implies that I am one of the companions who will be slain. I swear by that God, besides whom there is no other, that I shall enter paradise.’ His lordship asked: ‘For what reason?’ He continued: ‘Because I loved God and His apostle, and because I shall not turn away my face from the unbelievers on the battle-field.’ His lordship said: ‘Thou hast spoken the truth.’ And, in fact, Nu’man attained martyrdom in the battle of Ohod. In the manner just narrated also many young companions of the apostle advised him to sally forth, and although they afterwards [themselves] lagged behind, they now made great effort to accomplish that object. His holy and prophetic lordship was therefore under the necessity to march out from Madinah against his own will and inclination, and to fight the infidels. After he had finished his afternoon prayers on the above-mentioned Friday, he retired to his private apartment, where Ssiddyq and Fârûq joined that prince, arranged the turban on his blessed head, and put the cuirass on his sacred body. On that occasion a great multitude of people were drawn up in front of the chamber, waiting for his noble approach. Sa’d B. Moa’adh and Asyd B. Khadzyr said: ‘Do not make any efforts or urgent solicitations to cause the apostle to march out from Madinah, for he loathes to do so. As at present orders are descending to him from heaven, you must leave the reins of choice in the grasp of his lordship’s power, and you must not withdraw your feet from the circle of obedience to him.’ At that moment his lordship the apostle stepped out from the house dressed as he was in his coat-of-mail, and girded with a belt of perfumed goatskin. A sword hung by his side, a lance was in his hand, and a shield on his blessed shoulder. When the companions beheld the prophet thus attired, they repented of having solicited him to march out, and said: ‘O apostle of Allah, it is not our intention to induce thee to do anything against thy will. Act according to thy own pleasure.’ His lordship said: ‘I first told you so, and you would not hear. It is, however, unworthy of a prophet’s character again to divest himself of his arms after taking them up, until God the Most High decides between him and his enemies. Act, therefore, as I tell you. March forth in the name of Allah the Most High, for the victory is yours if you be steadfast.’ It is said that O’mayr Bokhâry died on that day, and his bier having been brought for [funeral] prayers to be recited over it, his lordship held them when he came out from his apartment. Then he asked for three lances, and made banners of them, handing the standard of the Awus to Sa’d B. A’bâdah, the banner of the Khazraj to Habbâb B. Almundher, and the flag of the Mohâjer, which belonged to his lordship, he bestowed upon A’li B. Abu Tâleb—u. w. b.—and according to a certain tradition he marched towards Ohod, after having appointed Mossa’b B. O’mayr and A’bdullah B. Maktûm his lieutenants in Madinah.

Wâqidi says that on the march to Ohod Judâl B. Sorâqah hastened to wait upon his lordship, and exclaimed: ‘O apostle of Allah, I have truly been told that I shall be killed to-morrow.’ Whilst uttering this prediction he vented his deep grief by a mournful sigh. The apostle placed his blessed hand on the man’s breast, and said: ‘Is not our whole existence in this world an affliction?’ As the army of Islâm was marching it arrived in the place Sheykhyin [two old men], where the vision of his lordship the best of men—which had the wonderful property of alchemy to change all things to gold—alighted on a Keniseh,²⁸³ from which sounds of lamentation were issuing. He therefore asked: ‘Who are they?’ And the reply was: ‘Friends and allies of A’bdullah Salûl.’ Whereon his lordship uttered with his wonderfully eloquent tongue the words: ‘Do not look at the idolaters.’ In that place he held a review of the troops, allowed the children of the companions to return on account of their immature age, and halted during that night in the locality. Muhammad B. Moslamah kept watch over the Musalmâns with fifty men. Then the army of Islâm again marched, reaching Anjâr at daybreak, where the morning prayers were held. Here his lordship put on another cuirass, in which he dressed himself alone. From this place also A’bdullah [Salûl] returned with three hundred of his followers, and though A’bdullah B. O’mayr B. Huzâm followed him to dissuade him from such a step, it was of no use. Ebn Abu Salûl said: ‘We have dealt honestly in our advice and consultation, but Muhammad would not listen to our words, and is following the instigation of young men and boys. We shall aid and assist him when he is in our town.’ When the hypocritical A’bdullah Abu Salûl was about to return with all the false people to the streets of Madinah, A’bdullah B. O’mayr said: ‘May Allah the Most High destroy you! God will soon make His apostle independent of your aid.’ After saying these words he departed and rejoined the army. As soon as the apostle of God had completed his matutinal prayers he arranged the lines of the army, which stood so that it had Madinah in its front, the mountain of Ohod in its rear, and the pass of A’yn on its left. There was a gorge in Mount Ghabyb, where it was feared that the idolaters might have an ambuscade, and rush therefrom upon the Musalmâns. Accordingly his lordship the refuge of termination appointed A’bdullah B. Jobyr with fifty archers to impede anyone else from occupying that position. He also ordered them by no means to abandon it, whether the Musalmâns be the conquerors or the conquered, nor to move from that place except on the receipt of orders. His lordship appointed A’kâshah B. Mohsin Asdy Taryn to take command of the right wing of the army, Abu Moslamah B. A’bdullah Makhzûmy to take that of the left, Abu O’baydah Jurrâh and Sa’d B. Woqqâss of the van, and Moqdâd B. Amru of the rear. The Qoraish had likewise drawn up their army in battle array, entrusting Khâled B. Wolyd with the command of the right, and A’kramah B. Abu Jahl with that of the left wing. A’bdullah B. Ra’byah was the captain of the archers, who amounted to the number of one hundred. They gave the banner to Ttolhah B. Abu Ttolhah, who was also named Kysh-Kabshah, and he was the namesake of Ttolhah B. A’bdullah B. Alu’zza. It is said that when his lordship had been informed that the banner [of command] had been conferred on the Bani A’bdu-d-dâr, he said: ‘You have done what we expected,’ and gave his own banner to Mossa’b B. O’mayr.

When both armies stood opposite to each other in battle array, the first man who placed his foot into the plain of contention was Abu A’amer, who began with fifty of his friends to pour a rain of arrows upon the professors of Islâm, and shouted: ‘I am Abu A’amer!’ But they replied: ‘No welcome to thee, O wretch!’ Some slaves of the Qoraish had also arrived, and were throwing stones towards the Musalmâns. The warriors of the religion then shot their arrows against Abu A’amer and his friends, putting them to flight.

It is related that when the apostle of God came out from Mekkah, Abu A’amer asked him: ‘What religion is it thou hast brought?’ His lordship replied: ‘It is the orthodox religion.’ Abu A’amer continued: ‘There are some things in it which are not so.’ His lordship retorted: ‘What are they, O liar!’ This sentence of his lordship was confirmed, because at last that unfortunate and wicked man surrendered his soul, alone and forsaken in Greece, to the lord of the infernal regions.

In short, on that day the wives of the idolaters advanced to the front of the ranks, beating their drums, and mentioning the names of those who had been slain at Bedr; thus encouraging the men to fight, and afterwards retiring to the rear. Then the unbelievers began to pour a shower of arrows upon the army of Islâm, and all the troopers who had been opposite to the archers retreated. On that occasion Ttolhah B. Ttolhah, who was the standard-bearer of the infidels, placed the foot of temerity into the plain of challenge and shouted for a champion. Accordingly A’li Murtadza—u. w. b.—the lion of the battle-field, from the fear of whose blood-dripping sword the constellation Leo could find no rest in the firmament, and whose condition is portrayed in the following distich of Firdausi,

In body a living elephant, in soul a Jebrâil,
In fight an Ahriman, and in heart the river Nile,

sallied forth towards him like a vernal torrent precipitating itself from a mountain into a valley, and struck down Ttolhah with one blow on the head. After that A’li Murtadza—u. w. b.—returned and again took his position in the lines. His friends asked him: ‘Why hast thou not killed Ttolhah all at once?’ A’li replied: ‘When he fell his parts were exposed, and a regard for decency, which generated pity, forbade me to do so. At the same time I knew that God the Most High would soon destroy him.’ According to another tradition, A’li—u. w. b.—the Commander of the Faithful, went up to Ttolhah and chopped off his leg with one blow, whereon he asked for quarter, and A’li, the source of noble-heartedness, granted it, but one of the Musalmâns killed him. His lordship the apostle rejoiced at the death of Ttolhah, shouted the Takbir [magnification]; the Musalmâns did the same, making successive onslaughts upon the idolaters and breaking the ranks of the enemy.

Wâqidi says that when Ttolhah was killed O’thmân B. Abu Ttolhah took up the standard of the Qoraish and came forward. The women of the enemy were in the rear, beating drums and instigating the idolaters to fight. On that occasion Hamzah B. A’bd-ul-Muttalleb attacked O’thmân by shooting an arrow at his throat, so that his tongue hung out from his mouth. There is a tradition that Sa’d B. Abu Woqqâss said: ‘When Abu Sa’yd Abu Ttolhah took up the standard, I wanted to kill him, and chopped off his right hand, but Abu Sa’yd grasped the standard with his left, and I separated it from his body with another blow of my sword. Then he fixed the banner on his breast and I gave him another blow, from which he died. When I set about to plunder him, a number of the Bani A’bd A’wuf approached me with Yemen swords, and would not allow me to execute my design.’ Wâqidi assures us that this latter tradition is the most correct. When Abu Sa’yd departed to hell, Monâfi’ B. Ttolhah caught hold of the banner, whereon A’assum Thabet shot an arrow at him which nearly killed him. The idolaters then took up Monâfi’ and carried him to his mother, Solâqah, who asked her son: ‘Who struck thee with this arrow?’ He replied: ‘A’assum.’ Hereon Solâqah made a vow that she would drink wine from the skull of A’assum, promising one hundred camels to anyone who would bring it to her. When Monâfi’ was killed, his brother, Hâreth B. Ttolhah, took up the standard, and was likewise driven into non-existence by an arrow of A’assum. When Hâreth was killed his brother Kelâb B. Ttolhah, took possession of the standard, but fell by the hand of Zobayr B. Ala’wwâm. Then Khadash B. Ttolhah held up the flag, but he was despatched by Ttolhah B. A’bdullah. Then Abattâth B. Shorahbyl supplanted him, but was made to join his friends by A’li Murtadza—u. w. b. The task of holding up the flag then devolved upon Sharyh B. Qassad, who was likewise killed by one of the Musalmâns. Some allege that A’li Murtadza—u. w. b.—despatched him, whilst others ascribe that act to Sa’d B. Abu Woqqâss, but the first statement is the correct one.

Wâqidi says that Qorbân, who was a hypocrite, had kept aloof from the illustrious attendance upon the Mussttafa —u. w. b.—and had remained in Madinah. The day after that prince had marched away the women of his tribe reproached Qorbân, and added: ‘Sit down in the house like a woman!’ These words made him so angry that he armed himself, departed to Ohod, and reached the army of Islâm just when his holy and prophetic lordship—u. w. b. —was drawing it up in battle array. He took up his position in the foremost line, and was the first man who shot an arrow from the side of the Musalmâns at the idolaters. Afterwards he fought so valiantly that he killed several infidels, and he was nearly expiring from the numerous wounds he had received. Qobâdah B. Nu’mân approached him, and said: ‘O Ab-al-fydâq, may the beverage of martyrdom taste sweet to thee!’ He replied: ‘I did not fight for the cause of God, but I fought because I was unwilling that the Qoraish should obtain possession of a single leaf from our date-groves.’ As he suffered much from his wounds, he placed the point of his sword on his own breast, leaning against it with great force, so that he died, and whenever the apostle of God—u. w. b.—mentioned him he said: ‘Qorbân is a denizen of hell.’ But the Hadith [i.e., sacred tradition] of his lordship contains the words: ‘Verily God will aid these countries by means of a wicked man.’ It is related that on the day of Ohod his lordship the apostle held a sabre in his august hand, on which the words were written: ‘Cowardice is disgraceful, but courage is noble. No coward can escape his doom.’ During the battle he asked: ‘Who will take this sword from me and will make good use of it?’ Then a number of the companions wished to receive it, but he complied with the requests of none of them. Therefore, Abu Dujjânah, the Anssâri, who stands in need of no description, asked for the sword, and received it. Then he walked proudly into the fight, and his lordship said: ‘This is a kind of walk which God the Most High hates everywhere, except in this place, namely, the battle-field.’ On that day Abu Dujjânah, the Anssâri, fought bravely, and vanquished everyone he encountered. At the foot of the mountain he arrived close to Hind, the mother of Moa’wiah, who was with a number of other women beating drums, chanting songs, and lamenting most frightfully. He had an impulse to strike her at once with his sabre, but recollecting himself, he exclaimed: ‘It would be a pity to defile the sword of the prophet with the blood of a woman.’ Meanwhile, however, a calamity befell the watchmen of the army of Islâm, which happened as follows: Khâled B. Wolyd had, during the melée, several times attempted to attack and dislodge the post in command of A’bdullah Jobyr, who, with his valiant archers, guarded a certain pass. He was every time repelled and disappointed, but

Distich:

He will gain his object Who braves every danger.

When the image-worshippers had begun to flee, and the noble companions were engaged in collecting the booty, the friends of A’bdullah Jobyr became impatient and advanced, in spite of his entreaties and the orders of the prophet, to the battle-field to engage in the same operation, so that only five or six men remained with him. Khâled B. Wolyd made use of this opportunity to hasten, with A’kramah B. Abu Jahl and a number of other idolaters, to attack and to kill A’bdullah and his companions. Emboldened by this feat of theirs, they abandoned the pass of concealment, advanced into the plain of temerity, reached the Musalmâns, attacked and greatly disconcerted them. The receptacles of Satanic inspiration then shouted in every direction: ‘Muhammad is killed!’ which news so confused the army of Islâm that its lines were broken, and in their distress the people attacked each other with their swords. When the infidels perceived their confusion, they were emboldened to attack the Musalmâns. Satan made his appearance in the form of Ebn Sorâqah, and was about to be killed by the Musalmâns, because he had thrice exclaimed: ‘Verily Muhammad is slain!’ Khoyttab B. Jobyr, however, and Abu Haryrah have borne witness that every time the voice of the said herald was heard he [i.e., Ebn Sorâqah] was quietly standing by their side, and that therefore his life was spared.

It is reported that after many onslaughts of the idolaters some Musalmâns had fled, and others had been killed, but that his holy and prophetic lordship pressed the foot of permanency and did not leave the battle-field. It is recorded in the Kashafu-l-ghummah that fourteen of his companions remained with that model of attachment, namely, seven Anssâr, and as many Mohâjer, as follows: A’li the Commander of the Faithful, Abu Bakr, A’bdu-r-rahman A’wuf, Sa’d B. Abu Woqqâss, Ttolhah, Zobayr and Abu O’baidah Jurrah. Of the Anssâr, Habbâb B. Almundher, Abu Dujjânah, A’assum B. Thâbet, Hâreth B. Sohayl, Asyd B. Khodzayr, Sa’d B. A’bâdah, and Muhammad B. Moslamah. Every one of these men warded off a number of idolaters, but, in spite of the multitude of enemies, no ill befell them by the grace of Allah the Most High and Glorious. It is true that on the said day many angels were present, but they did not fight. It is said that Jebrâil and Mykâyl were in the form of two men robed in white, standing on the right and left of his lordship the apostle for protection. His lordship the apostle was sometimes warding off the enemies with stones, and sometimes with arrows.

It is related of A’li—u. w. b.—the Commander of the Faithful that he said: ‘When the idolaters prevailed over the professors of Islâm, the latter were quite mixed up, and though I looked about I could not perceive his lordship the prophet, so I said to myself: “He is not a man who would flee from the battle-field at the approach of the enemy, nor is he among the slain. Probably the Lord Most High and Glorious has become incensed at some of our crimes, and translated His favourite to heaven; therefore it will be best for us to fight the enemy and to be killed [likewise].” Accordingly I brandished my scimitar and rushed on our foes. After having dispersed them I beheld the apostle among the dead, prostrate in a hole, and I knew that God the Most High had protected him.’

It is reported that when the idol-worshippers sallied out from their ambush, and made such an onslaught upon the professors of Islâm that they were overcome by its violence and fled, his lordship the apostle was incensed with wrath —and whenever he was angry the perspiration flowed from his august forehead like bright pearls—and perceiving A’li Murtadza—u. w. b.—standing by his side, he exclaimed: ‘O A’li, how is it that thou hast not joined the others [in the fight]?’ The model of the saints replied: ‘Verily thou art my example.’ We read, however, in some accounts that A’li asked: ‘Infidelity after Faith?’ Meanwhile a number of idolaters were approaching his lordship the apostle, and he exclaimed: ‘A’li, take care of me!’ Therefore the lion of attack dispersed with his Dhu-l-fiqâr a legion of infidels, who were compact like the Pleiads, but he scattered them about like the stars of Ursa Major. After that another crowd rushed at the Mussttafa, but A’li warded it off again. Then Jebrâil said: ‘A’li has acted towards thee with perfect devotedness and bravery.’ The prophet replied: ‘Verily I belong to him, and he belongs to me.’ Jebrâil concluded: ‘I belong to you both.’ While A’li was thus displaying his prowess, a voice was heard saying: ‘There is no champion like A’li, and no sabre like the Dhu-l-fiqâr!’

In the Khashafu-l-ghummah it is recorded that when the Musalmâns fled from the onslaught of the infidels the apostle of Allah perceived A’li standing by his side, and exclaimed: ‘Ali, why hast thou not accompanied thy friends?’ A’li Murtadza—u. w. b.—replied: ‘How could I leave thee alone? I swear by Allah that I shall not go one step farther. I shall either be killed, or see the promise of victory made to thee by God the Most High fulfilled.’ His lordship replied: ‘O A’li, God keeps His promises!’ Meanwhile he perceived a number of idolaters coming towards him, and exclaimed: ‘A’li, ward off the evil intention of this company from me.’ Accordingly the lion of God drew his sword, attacked them, killing Heshâm B. Ommyah and putting the rest to flight. After that another crowd approached the apostle, which he likewise attacked at a signal from the apostle of God, and of those miserable fellows O’mm B. A’bdullah Alhajamy was despatched to hell by the sword of the lion of valour, the rest being put to flight. Then another multitude desired to injure the holy essence of his lordship the best of men; but A’li the Commander of the Faithful rushed at the opponents, felled Bashyr B. Mâlek A’amer to the ground, driving off the rest, so after that no one had any longer the temerity to approach the lord of apostleship—u. w. b.

There is a tradition of A’kramah that he said: ‘I heard A’li, the son of Abu Tâleb, say: “When the companions of his lordship the apostle ran away from the battle-field, I was so overpowered by fear and grief that I lost the bridle of self-possession from my hand, beginning to fight in front of his lordship. When, however, I glanced to my rear, I no longer perceived his lordship, therefore I fancied he had departed to heaven, and the grief of being separated from him impelled me to break the scabbard of my sabre, to court death, and to rush upon the enemies. When, however, they had dispersed, I saw the apostle, who had fallen down. He looked at me, and asked: “What have the people done?” I replied: “They have left their ranks and fled, leaving thee alone.” At that time a number of the enemy were just approaching, and he said: “A’li, keep these men off from me!” Accordingly I struck the idolaters right and left till they went away.’

It is said that during the battle the sabre of A’li broke, and that he informed his lordship the prophet—u. w. b.— of the fact, whereon the latter presented him with the Dhu-l-fiqâr.

In the Khashafu-l-ghummah it is related that when A’li Murtadza—u. w. b.—was engaged in warding off the infidels, his lordship said: ‘O A’li, hearest thou the praise which the angel called Radzuwân is singing in heaven to thy name, and who is saying: “There is no hero like A’li, and no sword like the Dhu-l-fiqâr”? Then the Commander of the Faithful said: “I wept for joy and gladness, thanking God.”’ In some books it is related that on this dreadful day Khâled B. Alwolyd came out from the ambush, approached the army of Islâm, and, perceiving no one near his prophetic lordship, shouted to the idolaters: ‘Catch this man, for they are seeking him.’ The infidels were fighting with arrows, swords, and lances, the companions fled, and only A’li the Commander of the Faithful, with Abu Dujjânah, were with the prophet, who had swooned away. When he recovered himself, he asked: ‘A’li, what have the people done?’ He replied: ‘They have broken their allegiance, and have run away.’ His lordship continued: ‘Serve out the crowd which is approaching me.’ Accordingly the Lion of God drew his sword, rushed upon the enemies, put them to flight, and returned to his lordship the prince of apostles and guide of the way. There he beheld another crowd approaching his lordship, which he likewise dispersed. Whilst his lordship the Commander of the Faithful was fighting with the infidels, Abu Dujjânah and Sahal were standing near the head of the apostle watching him. According to some traditions [Allah, however, knows best] Zayd B. Asyd Wohob asked A’bdullah B. Masu’d: ‘I have heard that on the day of Ohod nobody had remained near the prophet except A’li, Abu Dujjânah and Sahal B. Hanyf, and that after one hour A’assum B. Thâbet and Ttolhah B. Thâbet came and girded their loins to wait upon his lordship the best of men. Is that true?’ He replied: ‘Yes.’ He further asked: ‘Where were Abu Bakr and O’mar?’ He said: ‘They had also gone away and were on the third day after that battle exalted by coming to attend upon his lordship the refuge of the apostolate—u. w. b.—whereon the prophet said: “Verily you have refreshed yourselves abroad.”’²⁸⁴

Muhammad B. Esahâq states that the following idolaters fell by the hand of A’li, namely, Ttolhah B. Abu Ttolhah, surnamed Kysh-Kabshah, whose death his lordship had predicted from the interpretation of a portion of a dream. The second was his son A’bdullah Abu Jabal; further Ebn Abu-l-hukm and Wolyd Abu Kudayfah B. Moghirah, with his brother Jabal B. Jabal, and Heshâm B. Ommyah, and A’mru B. Ab’dullahy Hajmy, and Mâlek B. Bashyr, and Ssowâb the freed man of the Bani A’bdu-d-dâr.

Hâfez Abrû and Abu Muhammad B. Ala’zyz have, in the books Mu’alumu-l-a’thrat and An-nabawwat recorded a tradition of Marfuu’ B. Qays B. Sa’d, who heard his father say: ‘A’li the Commander of the Faithful spoke as follows: “On the day of Ohod I received sixteen wounds, so that I fell to the ground. Every time I had been prostrated a man of pleasant aspect and odour raised me up, and said: ‘Attack the infidels, for thou art the first in obedience to God and the apostle; both are pleased with thee.’ When the battle was ended I reported these words to his lordship, and asked: ‘Knowest thou him?’ He said: ‘No; but he resembles the ape-dog.’ His lordship then added: ‘May God enlighten thy vision! he was Jebrâil.’”’ Muhammad B. Ahabyb related in his Amâl that when the bulk of the enemies of Islâm fled, numbers from the infidel army rushed at the apostle of Allah like the waves of the sea; and of these nearly fifty troopers of the Bani A’bd Menâf, with the sons of Ssafuwân, A’wuf, Khâled, Abu-l-abâd, Abu-l-humrah, and six other individuals of the children of Sofyân, approached the prophet, but A’li Murtadza sent them all with his bright scimitar to the abode of perdition. Some writers of biographies have recorded that the prophet said: ‘What is to hinder me from belonging to him, and him to me?’ and that Jebrâil said: ‘I belong to you both.’ On that day a voice, the speaker whereof was invisible, was heard coming from heaven, and frequently uttering the words: ‘There is no hero like A’li, and no sabre like Dhu-l-fiqâr.’ The apostle of God, having been informed of this, said: ‘That is Jebrâil!’ The narrator of this tradition says: ‘This information is a celebrated one, inasmuch as all the narrators of traditions agree about the correctness thereof. I have met with it in some copies of Muhammad B. Esahâq’s Almaghâzy, but some do not contain it, therefore I asked Sheikh A’bdu-l-wahâb—A. h. m. o. h.—about this information, and he averred it to be true. I further inquired what the characteristic of correctness was, and he replied: “What is corrected is trustworthy, and is consigned to books, and correctness implies authentic information.”’ It is related of his lordship A’li Murtadza—u. w. b.—that he said ‘On the day of Ohod, I and Abu Dujjânah and Sa’d Abu Woqqâss, each of us going in another direction, were engaged in repelling the infidels, until God the Most High would grant us victory. On that occasion I saw a number of the Qoraish, among whom was also A’kramah B. Abu Jahl. I attacked them, and continued fighting, till I penetrated into the lines of the infidels; and having come out from them, I again returned the same way I had come, leaving the enemy without receiving any hurt, because my predestined day had not yet arrived; wherefore no calamity befell me in that battle.’

It is related that before the Flight Dhakuwân B. A’bd Qays Al-dzâry came from Madinah to Mekkah, and was made happy by being allowed to wait on his holy and prophetic lordship. When the latter fled to Madinah, Dhakuwân kept up his former acquaintance, and was present at the Ghazwah of Bedr, as has been recorded above. Concerning him the prophet and best of men said: ‘Let anyone desirous of seeing a man walking in the green meadows of paradise look at Dhakuwân.’ In short, when the professors of Islâm marched to Ohod, he took leave of his wives and daughters, whereon they exclaimed: ‘O Dhakuwân, when shall we have the happiness to see thee again?’ He replied: ‘On the day of the resurrection.’ When the opposing armies met, he fought till he attained martyrdom. On that day his holy and prophetic lordship asked: ‘Is there anyone who knows what has become of Dhakuwân?’ A’li the Commander of the Faithful said: ‘O apostle of Allah, I beheld a rider following in his rear, and saying to him: “May I not be saved if thou art saved!” then he struck him with his sword from the rear, saying: “Take this blow from me!” I pursued the man and cut his thigh with my sabre, severing it from his body. Then I threw him down from his horse and finished him; and, looking at him, I found him to be Akhnas B. Sharyq.’

It is related that on the day of Ohod four of the idolaters conspired to kill his lordship the refuge of termination, namely, A’bdullah B. Qamyah, O’tbah B. Abu Woqqâss, A’bdullah Shohâb Zonkry, and Abu B. Khuluf. Some allege that A’bdullah B. Hamyd Asady was [also] of their number. Ebn Qamyah threw so many stones at his lordship that he wounded his blessed countenance; drops of blood appeared on it, and when they began to trickle down his moustache, his lordship the apostle—u. w. b.—wiped them with his most pure Redâ, saying: ‘How can people live who deal thus with their prophet, who is inviting them to Allah, whose name be glorified!’ Then Jebrâil brought down the verse ‘It matters not to thee whether He forgives or punishes them, for they are unrighteous.’²⁸⁵ In some traditions it is related that when on the day of Ohod blood was flowing from the wound of the apostle—u. w. b.—his lordship wiped it with his pure Redâ, and did not allow one drop of blood thereof to fall to the ground. After that he exclaimed: ‘O God, pardon my people, for they know not [what they do].’ Nâfi’ B. Jobyr relates as follows: ‘One of the Mohâjer said to me: “On the day of Ohod the idol-worshippers were shooting arrows at the apostle—u. w. b. —from all directions, but God the Most High protected His favourite.” On that occasion Abdullah Shohâb exclaimed: “Point out to me Muhammad, and I shall not remain safe if he remain safe.” As he was uttering these words the apostle—u. w. b.—stood by his side, and when he passed by Ssafuwân B. Ommyah asked him: “As God has given Muhammad into thy power, hast thou done anything to him?” Ebn Shohâb replied: “I swear by Allah that I have not seen him, and therefore he remained unscathed of anything I could do to him.”’ It is related that O’tbah B. Abu Woqqâss threw a stone at his lordship, which struck the nether lip, and broke two of his front teeth, and though his brother Sa’d searched for him on the whole battle-field to retaliate upon him, he could not find him. Some authors of biographies relate that on the said day the accursed Ebn Qamyah struck the apostle with his sabre, so that on account of the blow from that wicked man, and the weight of two cuirasses which were on his lordship’s body, that prince fell down, but Ebn Qamyah disappeared from the eyes of men, and Satan exclaimed on the battle-field: ‘Verily Muhammad has been killed,’ so that this dreadful rumour was propagated even in Madinah, where the Musalmâns became distressed and embarrassed. Abu Sofyân believed the words of Satan, and asked: ‘O ye Qoraish, who of you has killed Muhammad?’ Ebn Qamyah said: ‘I have killed him!’ Abu Sofyân continued: ‘We shall make thee ride in procession, in the same manner as the Persians mount their champions.’ Thereon Abu A’amer and the wicked Abu Sofyân betook themselves to the battle-field to verify the assertion of Ebn Qamyah, and near every dead body at which they stopped A’amer gave some information to Abu Sofyân, saying: ‘This is such and such a man of the Awus or of the Khazraj.’ But when he perceived that his own son Hanttalah Ghusylu-l-malâykah²⁸⁶ was among the slain, he stopped near his head, and said: ‘This man was the one I loved most among the people. He is my son Hanttalah.’ Wâqidi narrates that about the same time Hanttalah had just married Jamylah, the daughter of Abu Salûl, and that he had, by the permission of his lordship the refuge of termination—u. w. b.—paid a visit on the eve of the battle to his wife, and had connection with her. When Hanttalah was about to take leave and to rejoin the army of Islâm at Ohod, Jamylah brought four men and requested Hanttalah to bear witness to them that he had deflowered her. Being asked for the reason of this proceeding, she said: ‘Last night I dreamt that there was an opening in the sky, by which Hanttalah entered. After that the firmament assumed its former shape. My interpretation of this dream is that Hanttalah will attain martyrdom. Therefore I have brought several witnesses that they may hear from his own mouth of what Hanttalah has done to me.’ In fine, when it was morning Hanttalah put on his armour, proceeded to Ohod to join the Musalmâns, and arrived at the battle-field just when his lordship was engaged in drawing up the army in lines, and at that very hour he also attained martyrdom. Afterwards his lordship said: ‘I saw Hanttalah B. Abu A’amer being washed in mid-air [by angels].’ Abu Asad Saa’dy says: ‘I approached Hanttalah, and saw water dripping from his head. I returned and acquainted his lordship with the strange phenomenon, and on our return to Madinah he sent a person to his relict [to make inquiries on the subject]. She said: “In his great anxiety to join the Musalmâns he left me before performing the usual ablutions, and hastened to the battle-field.” For this reason he became afterwards known by the name of “Hanttalah whom the angels had washed.”’ When Abu Sofyân examined the corpses at Ohod, he was unable to find the body of the prophet among their number, and became convinced that the assertion of Ebn Qamyah was false. In biographical works it is related that the just-named accursed individual had thrown a stone at his lordship, but that the prophet uttered a prayer in regard to the five men who had made a covenant to slay him, to the effect that they might not survive the end of the year. Therefore some were killed in the battle of Ohod, and the rest of them hastened during the same year to the infernal regions. A’bdullah B. Hamyd also ran to his lordship on the day of Ohod, but Abu Dujjânah struck him suddenly with his bright scimitar, sending him with one blow to the abode of perdition. After the return of the idolaters to Mekkah, Ebn Qamyah was one day walking by himself on the top of a mountain, when a ram approached him by Divine command, and butted with such force against his abdomen with its horns that they issued from his throat, and he surrendered his soul to the possessors of hell. The affair, however, of Ebn Khuluf is as follows: He was one of the prisoners at Bedr, and as he wished to ransom himself, his lordship allowed him to depart to Mekkah. But before starting, the impudent fellow said to the seal of prophets—u. w. b.: ‘I have a horse, which I shall feed with millet till it gets fat. Then I shall mount it, sally forth against thee, and hasten to kill thee.’ His lordship replied: ‘On the contrary, I shall kill thee whilst thou wilt be riding the horse, if it so pleaseth God the Most High.’ On the day of Ohod his lordship said to his companions: ‘I am not sure whether A’bu B. Khuluf will not come unawares. When you perceive him, inform me.’ Towards the end of the battle A’bu B. Khuluf actually made his appearance on his horse, and seeing his holy and prophetic lordship—u. w. b.—he addressed insulting words to him. Therefore some of his companions said: ‘O apostle of Allah, if thou wilt permit, we shall attack him.’ His lordship, however, would not allow them to do so, and when the accursed fellow had approached near enough, the prophet took a javelin from the hand of Zobeyr, threw it towards him, struck him in his neck, and although it merely scratched it a little, he immediately turned his horse, joined his people, leapt from his horse, and bellowed like an ox, so that the idolaters asked: ‘Why this lamentation? The wound on thy neck is nothing but a scratch!’ Abu Bin Khuluf rejoined: ‘Do you know whose blow it is? I shall not survive this wound, for Muhammad has promised to kill me, and his word suffers no contradiction.’ Thus he groaned and moaned, and before the idolaters had reached Mekkah he surrendered his soul to the demons in the locality named Mararû-dz-dzahrân. It is related that Ebn Qamyah attacked his prophetic lordship—u. w. b.—with his sword, and that the hand of Ttolhah B. A’bdullah, with which he warded off the blows from his holiness, became disabled. There is a tradition that when Ttolhah was asked about the cause of the immovable state of his fingers, he replied: ‘In the battle of Ohod Mâlek B. Dzahyr, whose arrow never missed, shot one of them at his lordship the apostle, whom I shielded with my hand, but my middle-finger was hit, and it became immovable.’

When his prophetic lordship fell into a hole, as has already been recorded above, his blessed feet were scratched, and he was unable to rise again on account of the weight of the two cuirasses which he had on his body. Therefore Ttolhah B. A’bdullah assisted him, so that he rose from the ground; but as he was again, on account of his wounds and the heaviness of the coats of mail, unable to mount further, Ttolhah sat down, and that prince stepped upon the back of Ttolhah, whereupon A’li Murtadza—u. w. b.— took hold of his blessed hand, pulling him up from the hole.

Wâqidi says that on the day of Ohod Ttolhah fought with great valour and according to the best of his ability. When the idolaters surrounded the prophet—u. w. b.—he struck them right and left till he put them to flight. Afterwards his holy and prophetic lordship said concerning him: ‘If anyone desires to see a man living on earth, although he is a denizen of paradise, let him look at Ttolhah B. A’bdullah.’

Wâqidi says that on the day of Ohod the following men were also among the archers: Sa’d B. Abu Woqqâss, and Abu Ttolhah, the Anssâri, and A’assum B. Thabet, and Ssâyb B. Motta’wun, and Moqdâd B. A’mru, and Zayd B. Hâreth, and Khâttub B. Abu Balyghah, and O’tbah B. Ghazuwân, and Harâs B. Alnadzyr, and Qottibah B. A’amer B. Jadylah, and Bashyr B. Burâdah, and Abu Nâylah, and Qobâdah B. Nu’mân. It is said that during the height of the contest an arrow struck the eye of Qobâdah, so that the ball came out and was dangling over his cheek. He immediately waited upon the prince of existences—u. w. b.—and said: ‘I have a wife at home whom I love exceedingly, and she reciprocates my affection; but I fear when she beholds the socket of my eye in this condition she will be displeased.’ His lordship the prince of the righteous took pity on his condition, and reset the eyeball in its place with his miracle-operating hand, whereon it recovered its original state. It is related that in his old age Qobâdah asserted that eye to have been more serviceable than the other.

It is recorded that on the day of Ohod a number of idolaters were constantly shooting arrows at the professors of Islâm, and that Janân B. Alu’rwah was, with his brother Mâlek B. Zohayr, more assiduously engaged in that business than all the others, and was injuring the Musalmâns. Therefore his holy and prophetic lordship—u. w. b.— ordered Sa’d B. Abu Woqqâss to stand opposite to the archers and to shoot at them. He immediately complied, whereon his lordship exclaimed: ‘Well done, Sa’d! may my father and mother be a sacrifice for thee!’ That very moment Janân B. Alu’rwah shot an arrow, which happened to strike the skirts of the robe of Omm Ayman, the chambermaid of the apostle of God, who was just engaged in serving out water to the wounded. She was, however, so frightened that she fell to the ground, and a portion of her body was uncovered. His lordship, being displeased with what had taken place, handed an arrow without a point to Sa’d to shoot it at Janân. Sa’d acted as he was bid, and struck therewith the breast of Janân, so that he fell on his back, and the same spot [as of the chambermaid] became naked. Sa’d says: ‘The apostle—u. w. b.—laughed so heartily that I saw his blessed noâjed.’ This word is the plural of nâjed, and means, according to grammarians, the small teeth. Everyone, however, who has a particle of sense will understand that Sa’d used a hyperbole, because his lordship the refuge of termination—u. w. b.—never laughed so as to cause his blessed back teeth to become visible. In short, his lordship said with reference to Sa’d: ‘May God answer thy prayer!’ and the arrow of prayer having struck the target of response the wish of Sa’d was fulfilled. It is said that Abu Ttolhah, the Anssâri, was an extremely skilled archer, and had a powerful voice. On the battle-field he shielded his lordship the refuge of termination —u. w. b.—took out his arrows from the quiver, and poured them on the ground; and whenever he shot an arrow he made a noise, shouting: ‘O apostle of Allah, my life for thy life! May God make me a sacrifice for thee!’ His lordship stood in his rear, watching where the arrows were spent. The author of these lines says that if he had been present on that day he would have said to the apostle of the latter days:

Distich:

I wish I were an arrow, that Occasionally thou mayest look at me.

When the arrows of Abu Ttolhah had all been expended his lordship picked up a stick from the ground, handing it to him, and when he placed it on the bow that stick became a good arrow, which he then shot against the enemy. On that day his lordship said: ‘The voice of Ttolhah was more valuable than forty men of the army.’

Wâqidi says that on the day of Ohod an arrow struck Abudarz Ghuffâri, and that when his lordship had thrown some saliva from his blessed mouth upon the wound it became immediately well. Muhammad B. Sarkhyl has a tradition from his own father to the effect that when on the day of Ohod the Musalmâns began to flee, Mossa’b B. O’mayr, who bore the standard of the Mohâjer, remained stationary. On that occasion E. Qamyah approached him and cut off his hand with one blow of his sabre. Then Mossa’b took the banner into his left hand, exclaiming: ‘Alas for Muhammad! Is not he the prophet who was preceded by others?’ But that accursed wretch severed Mossa’b’s left hand, who repeated the above expression, and fixed with his two [stumps of the] arms the standard on his breast, whereon that black-hearted dog pierced his breast with a spear, so as to disable him. It is said that the above expression [or verse] had not yet been revealed, but that he uttered it by Divine command. When the banner fell to the ground two Musalmâns, i.e., Sowytt B. Huzymah and Abu-r-rumah, the brother of Mossa’b, intended to take it up, but the former forestalled his companion and succeeded in executing his intention. In some traditions, however, it is related that when Mossa’b was exalted to the dignity of a martyr, Allah the Most High and Glorious despatched an angel in human form to be the standard-bearer of the apostle, who said at the end of the day of battle to him: ‘Approach, O Mossa’b;’ but the angel replied: ‘I am not Mossa’b.’ Then his lordship knew him to be a celestial spirit in human shape, who was, by order of the Creator of the pious and the impious, taking care of the banner. After that Abu-r-rumah hastened forward, and preceded the apostle of Allah on the return march until they arrived in Madinah.

Wâqidi says: ‘On that day A’bdu-r-rahman B. Abu Bakr entered the lists, and asked for a champion. Accordingly Abu Bakr Ssiddyq drew his sword and sallied out to fight him [his own son] in single combat; but his lordship the refuge of termination—u. w. b.—exclaimed: “Sheath thy sabre, return to thy place, and defend us with thy life.”’

It is related that when the apostle of Allah was about to march to the pass of Ohod, O’thmân B. A’bdullah B. Moghirah Makhzûmy, being fully armed, mounted a piebald horse, and, hastening after his lordship, shouted: ‘Thou canst not save thyself—thou canst not save thyself!’ All of a sudden, however, the foot of the accursed fellow’s horse sank into one of the holes which the wicked Abu A’amer had dug to distress the army of Islâm, and he was projected to the ground. Thereon Hâreth struck his leg with a sword, disabled, and slaughtered him like a sheep, appropriating to himself the cuirass and helmet of O’thmân, both of which were extremely costly. The writer of these lines says that there is no evidence of any booty having on that day fallen into the hands of the Musalmâns, except the accoutrements of O’thmân. When the apostle of Allah heard that he had been slain, he exclaimed: ‘Thanks be to God, who has humbled him.’ After O’thmân, O’bayd B. Hajar A’amery attacked Hâreth like a wild beast, but Abu Dujjânah threw him upon the ground and cut his throat like that of a sheep, and the meaning ‘whether the truth prevails or not’ was made evident on that day. It is related that on the said day Mâlek B. Zohayr Khoshmy was shooting arrows from behind a rock at the Musalmâns and wounding many of them. Once, however, the unhallowed head of that man became visible in the rear of that stone, and Sa’d B. Woqqâss discharged an arrow with such force into his eye that it issued from the back of his head, whereon he surrendered his spirit to the owner of hell, and the Musalmâns were freed from the mischief of that accursed fellow.

Wâqidi relates that A’mru B. Thâbet had a doubt about Islâm, and that every attempt to persuade him was unsuccessful. On this occasion, however, with those who were in close attendance at the courts of monotheism, the Opener of all doors removed the padlock of carelessness which was hanging from the casket of his heart, and opened it with the key of Divine favour and guidance, so that he made a sincere profession of monotheism, snatched up his arms, rushed to the battle-field, and fought till he was wounded, falling helplessly among the dead. When he was nearly on the point of expiring some Musalmâns happened to perceive, and to ask him: ‘What was the reason of thy coming?’ He replied: ‘Love for God and for the apostle. Praise be to Allah that I have believed and attained the dignity of martyrdom!’ When this information reached the prophet he said: ‘Verily he is one of the denizens of paradise.’

Wâqidi says that on the day when the prince of the righteous—u. w. b.—was fighting the infidels in the battle of Ohod, Majaryq, who was a priest among the children of Esrâyl, said to his people: ‘O ye Jews, I swear by God that you are certainly and verily aware that Muhammad is the apostle of the Lord, and that it is incumbent upon you to succour and to aid him; but you nevertheless hate him.’ After he had said these words he desired to leave Madinah, and to join the army of Islâm, but the Jews said: ‘Woe betide thee! To-day is Sunday.’²⁸⁷ He paid no attention to what they said, took up his arms, and ordered all his property to be given to his lordship [in case he should be slain in the battle], to dispose thereof according to his good pleasure. When he arrived on the battle-field he fought until he tasted the beverage of martyrdom, whereon his lordship said: ‘Majaryq is the best of Jews!’

It is related that A’mru B. Jamuu’, the Anssâri, was lame, and had four sons who enjoyed the happiness of being present at the battle-field. When he also insisted on accompanying the army of Islâm, the people hindered him, saying: ‘Do not go. Thou art lame, and thy sons are in attendance upon his lordship the apostle.’ He replied: ‘You are giving me fine advice! Am I to let them go to paradise, and myself sit here with you?’ His wife Hind B. A’bdullah B. Huzâm said: ‘I think he will return fleeing!’ When A’mru heard these words he armed himself and prayed as follows: ‘O God, drive me not back to my family!’ After he had left the house some of his friends advised him to return, and to withdraw his feet into the skirts of safety; but A’mru would not comply, joined his lordship the refuge of apostleship—u. w. b.— represented to him the unwillingness of his friends to let him go, and expressed the hope of entering paradise in spite of his lameness. His lordship exclaimed: ‘Verily God has ennobled thee, and has exempted thee from the duty of fighting.’ But when A’mru repeated his petition, the apostle ordered the people not to dissuade him any longer. Abu Ttolhah says: ‘A’mru walked to the battle-field, and exclaimed: “I swear by God that I covet paradise.” His son also followed him, and both fought till they were killed.

Wâqidi says: ‘On that day A’ayshah proceeded with a number of women to the scene of the combat, to ascertain the result, the usage of keeping females segregated from males not having yet become current. On the road she met the wife of the lame A’mru, who had loaded her husband, her brother and her son upon a camel, to convey them to Madinah, and asked her for news. Hind replied: “The apostle of God is safe and sound, and after that any other calamity is easily bearable.” Ssiddyqah continued: “Who are these?” Hind replied: “My husband A’mru, my brother A’bdullah, and my son Hallâd, whom I am taking to Madinah to be buried.” Meanwhile the camel of Hind had knelt down, and A’ayshah said: “The camel is unable to walk on account of its heavy load.” Hind rejoined: “I think something else is the matter, because I usually put such a load on this camel as other people place upon two, and it never shows any signs of fatigue.” Then Hind urged the camel on towards Madinah, but after a short while it again knelt down. Accordingly she turned its head towards Ohod, and, lo, it progressed quickly. When Hind arrived in Ohod she waited upon his lordship the apostle and informed him of what had taken place, whereon he exclaimed: “Verily the camel is predestined.” It is related that his lordship asked, “O Hind, has A’mru said nothing?” She replied: “When he departed to Ohod he turned his face towards the Qiblah of prayer, uttering the words: ‘O God, do not drive me back!’” Then his lordship said: “For this reason the camel would not progress!” He also added: “O Hind, thy husband, brother and son are together in paradise!” Hind exclaimed: “O apostle of Allah, intercede with God that I may likewise join them.”’

THE MURDER OF THE PRINCE OF MARTYRS, HAMZAH B.
A’BD-UL-MUTTALLEB—MAY ALLAH REWARD HIM!

Ancient biographers have related that the prince of martyrs, Hamzah B. A’bd-ul-Muttalleb, had in the fight of Bedr killed Ta’ymah B. A’dy, wherefore Jobayr B. Mutta’m, the cousin of Ta’ymah, said to his slave Wohshy—whose javelin scarcely ever missed its mark—whilst they were proceeding to Ohod: ‘If thou killest Hamzah, I shall grant thee thy freedom.’ There is another tradition, that the daughter of Hâreth B. A’amer B. Naufil, whose father had been slain in the battle of Bedr, had promised Wohshy his liberty in the following words: ‘If thou killest one of these three individuals, namely, Muhammad, Ali or Hamzah, I shall procure thee thy freedom;’ and some have considered this second tradition to be the correct one. In short, Wohshy replied: ‘I am unable to kill Muhammad, and as for Hamzah, [I love him so much that] I would not awaken him if I found him asleep; but if I perceive A’li, I shall possibly be able to throw my javelin at him.’ It is related of Wohshy that he said: ‘On the day of Ohod, when the flame of war blazed high, I saw A’li suddenly appear on the battle-field, and when I had looked on for awhile, I learnt that he was perfectly skilled in the art of war, having no equal in fighting and combating, because he kept an eye upon everything around him, guarded himself from the snares of his opponents, and slew every one whom he met. I was not his equal, and perceived that my hand was too short to injure the skirt of his dignity. Meanwhile Hamzah made his appearance like a furious lion, disturbed the ranks of the idolaters, and scattered them. When Sabaa’ B. A’bdu-l-u’zza Khoza’ayar arrived opposite to the Musalmâns, shouting for a champion, Hamzah put himself into his way, reproached him with his mother’s occupation of attending upon women at Mekkah, and despatched him with one blow of his sword to become the food of dogs. Meanwhile I was in ambush behind a rock, and when he came nearer, I threw a javelin at Hamzah which entered his navel and issued at his back. He nevertheless continued to approach me, but at last fell down, and I fled. On that occasion many of his friends arrived, exclaiming: “O Abu O’mmârah!” but he gave no reply, and I knew that it was all over with him. I waited, however, till the people had gone a little farther from him, then I again ran up to Hamzah, took up my javelin, and, ripping open his abdomen, I took out his liver, carried it to Hind, the mother of Moa’wiah, and said: “This is the liver of him who killed thy father.” Then she put it into her mouth and chewed it, but, being unable to swallow it, she spat it out again. She gave me all her dresses, trinkets and ornaments, promising also to present me with ten golden dinârs on her arrival at Mekkah. Then she requested me to show her the spot where Hamzah had fallen, and when I took Hind there, she cut off his ears, nose, and sexual organ, all of which she took to Mekkah; and for having chewed the liver Hind was afterwards called “the liver-eater.”’

Wâqidi says that Wohob B. Qâbûs Mazâny, with his nephew, Hâreth B. O’tbah B. Qâbûs, arrived from Khayl Mazânyah, in Madinah, but found the centre of Islâm empty of the apostle’s presence, and having been apprised that he had, with his companions, departed to Ohod to acquire eternal merit and to repel the enemy, they likewise went to the same place, but arrived there only after the Musalmâns had gained the victory, and were engaged in collecting the booty. It has been recorded above that also Khâled B. Wolyd and A’kramah B. Abu Jahl reached the Musalmâns just while they were plundering. Wohob and Hâreth stopped in the same place and fought valiantly. Meanwhile a number of the evil-doers advanced towards the prince of the righteous, and his lordship asked: ‘Who will oppose this company?’ Hâreth replied: ‘I, O apostle of Allah.’ Hereon that lion of the plain of bravery put the idolaters to flight. Then a second crowd approached. His lordship repeated the same question, but this time Wohob repeated the same answer, dismayed and repelled the idolaters. When the polytheists made their third onslaught the apostle again asked the same question. Wohob very readily again offered himself, and the apostle of God exclaimed: ‘Arise, and receive the glad tidings of paradise.’ Accordingly the two just-mentioned heroes joyfully attacked that company, and fought bravely. His lordship the apostle looked on how Wohob was fighting, till he left the ranks of the infidels and was returning. The wicked unbelievers, nevertheless, at last surrounded Wohob again, and killed him in the most cruel manner with their swords and lances. It is said that not less than twenty spear-wounds were counted on his body. After that lion of the plain of bravery had been slain, his nephew Hâreth entered the lists of contention in consequence of his noble nature, and fought till he attained the dignity of martyrdom. It is related that Fârûq said: ‘I have never seen a man display such bravery in any battle as he manifested at Ohod; because, after the professors of Islâm had fled on that day, the idolaters surrounded the apostle with several of his companions, and at every new crowd which rushed on his lordship asked: “Who will repel this flock?” Mazâny replied: “I, O apostle of God,” and drove them off. When, however, Wohob offered himself for the last time, his lordship said: “Arise, and receive the glad tidings of paradise!” After that Mazâny turned towards the enemies, pursued and fought them. He then came out from among the infidels, but was slain whilst returning. I saw the apostle —u. w. b.—standing near his head and uttering the words: “May God reward thee! Verily I am pleased with thee.” Then I saw him placed in a grave, and covered with clothes having red flags on them; and I wished my death to be like his.’

There is a tradition that Anus B. Mâlek said: ‘On the day of Ohod I saw O’mar with a number of Musalmâns sitting in a state of melancholy. I asked for the reason, and they replied: “The apostle of God has been killed.” I continued: “What will you do now, and what are you expecting from your own lives? Rush forward and attack the enemies again, that they may be killed like him.” Then I made with my own sword an onslaught upon the enemies.’ Anus fought bravely, and departed to the gardens of paradise, after having received more than eighty wounds.

Wâqidi says Mâlek B. Alwahsham happened to pass near Sa’d B. Rabyi’ after the latter had received twelve wounds. When he passed near Kharjah, who was suffering from thirteen mortal wounds, he said: ‘Hast thou not heard that Muhammad has been killed?’ Kharjah replied: ‘If Muhammad is killed, God the Most High and Glorious is not killed. Go thou and fight for thy religion.’ The just-mentioned author also relates that Mâlek B. Alwahsham passed near Sa’d B. Rabyi’, who was prostrated on the battlefield in consequence of twelve wounds he had received. Mâlek exclaimed: ‘Knowest thou that Muhammad has indeed been killed?’ Sa’d replied: ‘I testify that Muhammad has indeed promulged the message of his Lord.’ Then he said: ‘Abide thou in thy religion, for God is ever living, and dies not.’ It is related that his holy and prophetic lordship—u. w. b.—said: ‘Will anyone see whether Sa’d is among the living or the dead?’ Accordingly one of the Anssâr made a search, and found him among the dead, although there was still some life in him. He therefore informed Sa’d of what the prophet had said, and Sa’d replied: ‘I am among the dead. Convey my salutation to the apostle of God—u. w. b.—and tell him that Allah will reward him with the best of rewards. Tell, also the people of Islâm that if they become slack in the service of the prophet, none of their excuses will be listened to by the prophet and by the Lord of glory.’ After that Sa’d yielded his life to the grasper of souls. The Anssâr returned, and reported his words to the prince of this world, and his lordship exclaimed: ‘O God, be pleased with Sa’d B. Rabyi’, for I am pleased with him.’ It has been authenticated that in the battle of Ohod seventy Musalmâns were slain, namely, four Anssâr, and sixty-six Mohâjer. The circumstances, however, of all the principal companions and martyrs of Ohod—may Allah reward them! —are narrated in detailed accounts.

ABOUT NASYBAH, THE DAUGHTER OF KA’B, CALLED ALSO OMM A’MMÂRAH, AND SEVERAL EVENTS WHICH IT IS NECESSARY TO NARRATE.

The stringers of the jewels of names have strung pearls of words in the following manner upon the thread of description: Nasybah, the daughter of Ka’b, was a lion-hearted, valiant, and brave woman, who used to fight with the sword in the company of her husband and of her sons A’mmârah and A’bdullah. On the day of Ohod she was present with all the warriors of the religion, and the lions of the plain of certitude. She relates her story as follows: ‘On the day of Ohod I had a water-bag, from which I slaked the thirst of the Musalmâns; but when I perceived that the hands of the advocates of infidelity and of darkness were stretched forth to attack them, I ceased to give water, and went into the fight, where I combated to such a degree that I received thirteen wounds, one of which was cured only after a year had elapsed.’ Being asked who had inflicted such a terrible wound upon her, she replied: ‘On the day of Ohod I heard Ebn Qamyah exclaiming: “Show me Muhammad! Let me not be saved if he be saved.” Hereon Mossa’b arrived opposite to him with a number of Musâlmans, I being also present among them, when all of a sudden Ebn Qamyah struck me, and I struck him; but as the enemy of God wore two cuirasses, none of my blows took effect upon him. When I received that dreadful wound from him, the prophet—u. w. b.—exclaimed to my son: “Son of Omm A’mmârah, hasten to thy mother and bandage her wound.” 1 was with my children fighting near the apostle of God, whom his companions were abandoning in their flight. I had no shield, but the blessed vision of his lordship alighted upon one of the fugitives, saying: “Friend, leave thy shield to someone, for it is useful in battle.” As soon as that man dropped his buckler I picked it up, and fought manfully near his lordship the apostle, until a trooper of the infidels struck me with his sword, which, however, took no effect upon me. I struck his horse, which then fell down with its rider, who extricated himself. The apostle of Allah—u. w. b.—who was looking at me, shouted to my son: “O son of Omm A’mmârah, run to thy mother!” My son A’bdullah obeyed the behest, and we two killed that idolater.’ A’bdullah B. Ssaybah says: ‘On that day an infidel had struck me, and my mother, having bandaged my wound, said: “Get up and fight.” At that time the apostle of God was looking at us, and seeing my mother encouraging me, he said: