THE CRIME OF ABU SOFYÂN, AND THE GOING OF THE IGNORANT BEHRÂN TO MADINAH WITH THE INTENTION TO KILL THE PROPHET OF THE LATTER DAYS — UPON HIM AND HIS FAMILY BE THE BLESSING OF ALLAH!
Historians and chroniclers narrate that, after Abu Sofyân had returned from the war of the ditch, he said to a number of men: ‘Is there anyone among you who will go to Madinah, will find an opportunity, and will avenge us upon Muhammad, who is walking about alone in the bazârs, and is so intent on promulging his apostolate that he cares neither for friend nor foe.’ These words having been overheard by an Arab [of the desert], he betook himself to the house of Abu Sofyân, and privately said to him: ‘If thou wilt support me, I shall do the business of Muhammad. I am well acquainted with the roads, have an excellent sharp dirk, and fear no one.’ Abu Sofyân was glad, approved of his intention, provided him with food and with a camel, saying: ‘Thou art not to divulge this secret to anyone.’ The Arab replied: ‘Be secure on that score; for no one except myself and thee shall know anything on this subject.’ The Arab accordingly started one night from Mekkah, and, after traversing the distance, arrived in a short time in Madinah, where he made inquiries about his lordship the apostle, and, being told that he was in the tribe Bani A’bdu-l-ashhal, he immediately tied up his camel and started on foot in search of the apostle of God. At the time the said Arab had reached his place of destination, his lordship the refuge of termination—u. w. b.—happened to be sitting with a number of his companions, engaged in conversation, at the gate of the mosque. When his blessed vision alighted on the envoy of Abu Sofyân, he said: ‘This individual meditates treachery; but Divine grace intervenes between him and me.’ When that fellow came nearer, he asked: ‘Who among you is the son of A’bd-ul-Muttalleb?’ His lordship replied: ‘I am the son of A’bd-ul-Muttalleb.’ The Arab then immediately approached the apostle of God like a man intent to speak to some one; but Asyd B. Khadzyr pulled him up, saying: ‘Be off from the apostle of God, thou accursed fellow!’ And, laying his hand upon the Arab’s girdle, he felt a dirk under the robe. He accordingly exclaimed: ‘O apostle of God, this is a traitor!’ The Arab thereon, falling at the feet of Asyd, said: ‘Grant me my life.’ The latter, however, held him fast, and his holy and prophetic lordship—u. w. b.—turning to the Arab, said: ‘Tell the truth. Who art thou, and what business hast thou come for? Thy veracity will be of advantage to thee if thou speakest the truth, but in the contrary case God the Most High Himself will inform me of thy intentions.’ The Arab asked for quarter, and on receiving it stated his case; whereon he was, at a signal of his holy and prophetic lordship, imprisoned by Asyd. The next day the apostle of God called for the Arab, and said to him: ‘I give thee liberty to depart whenever thou listest; for, verily, thou canst do a better thing than this [attempt at my life].’ The Arab asked: ‘What thing is it?’ The lord of existences replied: ‘It is to bear witness to the unity of God, and to believe in my apostolate.’ The Arab then exclaimed: ‘I testify that there is no God but Allah, and I testify that thou art the apostle of Allah. I never feared anyone, and dreaded not sharp scimitars; but when I beheld thee my intellect failed me, and my soul was overpowered by weakness. Thou hast guessed my intention, whereas no one except myself and Abu Sofyân had knowledge of the secret. I knew not that the Bountiful Sovereign is inspiring and guarding thee; but the amity of Abu Sofyân is the amity of Satan.’ After the Arab had uttered these words, his lordship smiled; the former tarried a few days, and then asked leave to depart. His request having been complied with, he left Madinah. As, however, Abu Sofyân’s criminal attempt had been renewed, his holy and prophetic lordship—u. w. b.—commanded A’mru B. Ommyah Dhomairi and Sollâm B. Moslamah to go to Mekkah to watch their opportunity, and to assassinate Abu Sofyân B. Harb. Accordingly they started for the sanctuary [of Mekkah], and reached their destination after duly traversing the distance. Whilst, however, they happened to be circumambulating the house of the Ka’bah, an idolater recognised them, and shouted: ‘O inhabitants of Mekkah, here is A’mru B. Ommyah! Be on your guard against him!’ A’mru says: ‘When the people of Mekkah saw us, we departed. Ebn Moslamah mounted his camel and fled towards Madinah, whilst I hastened to the mountains. On that occasion O’thmân B. Mâlek encountered me, but I struck his breast with my poniard, and he shouted so loudly that all the people of Mekkah heard his voice. The attention of the inhabitants being concentrated upon him, they ceased to search for me, and I made use of the opportunity to hide myself in a cave, and then in another, where I saw a one-eyed man, who had led his sheep from the meridian sun into the shade. As he was reclining I heard him utter the words: “I shall not become a Moslem as long as I live; nor is the religion of the Musalmâns a good religion.” He also spoke insulting words concerning the apostle; but I waited till he had fallen asleep, and then pressed one extremity of my bow on his sound eye, and I pressed it so strongly that it entered his brains. When I left the cave I met two Qoraish spies, one of whom I shot with an arrow so that he went to hell, and the other ran away. Both of us arrived safely, and we were honoured by being allowed to kiss the feet of the apostle of God.’ When Abu Sofyân became aware of what had taken place, he took great precautions to preserve his life.
SARIAH OF ABU O’BAYDAH JURRÂH.
In the month of Dhu-l-hejjah, in the fifth year after the Flight, his holy and prophetic lordship despatched Abu O’baydah Jurrâh toward Sayfu-l-hajar, and in that expedition the provisions of the army consisted of dates. It is related that in the beginning each combatant was satisfied with one date per diem, but that at last the ration was reduced to half a date. When, however, they became much distressed, God the most high and glorious threw a fish from the sea upon the shore, the meat whereof nourished three hundred men during one month. In the Mostaqadza there is a tradition of Jâber—m. A. r. h.—which is as follows: ‘I passed with my camel under one of the ribs of the fish.’
Wâqidi says: ‘When the provisions had been consumed in that expedition, Qays B. Sa’d B. A’bâdah asked: “Will anyone sell camels for dates on condition of obtaining them immediately, and to be repaid [again for the camels] in dates at Madinah?” O’mar B. Alkhattâb replied: “It is strange that this youth should stretch forth his hand against the property of his father, he possessing none himself.” But Qays replied insultingly to Fârâq [i.e., to O’mar]: “My father causes pedestrians to ride, and fills the hungry. How could he refuse to pay a debt which I contract in the cause of those who are combating for the religion?” Thereon Qays purchased from a man for five camels two loads of dates, which were consumed as needed. When they returned from their expedition, and arrived in Madinah, Sa’d B. A’bâdah rejoiced at the good act of Qays, praised him and presented him with four date-groves. When the purchaser of the camels arrived in Madinah Sa’d paid him the price of the camels, and kept the matter secret; but when his lordship—u. w. b.—was apprised of the humanity of Qays, he said: “Verily he is of a liberal family.”’
MUHAMMAD B. MOSLAMAH FIGHTS THE BANI KALLÛB.
In this year his holy and prophetic lordship sent Muhammad B. Moslamah to the Bani Kallâb, saying: ‘Possibly thou wilt vanquish Thamâmah B. Athâl Annakha’y.’ It is recorded in the Mostaqadza that when the apostle of God sent, in the sixth year after the Flight, a detachment of his companions to Najd, they captured a man of the Bani Hanyfah, called Thamâmah, whom they brought to the lord of the apostolate, by whose orders he was tied to a column of the mosque. When the prophet left his house and entered that mosque, he asked: ‘What is the news of Thamâmah?’ He replied: ‘I have good news, O Muhammad. If thou killest me, thou killest a professor [of thy religion], and if thou sparest me thou sparest a grateful man. If thou wantest property, ask for it.’ The next day the apostle repeated his question, and received the same answer, as well as the third time. Then the apostle of God issued orders to liberate Thamâmah, whereon the latter immediately departed from the mosque, washed himself, again returned to the mosque, and said: ‘I testify that there is no God but Allah, and I testify that thou art the apostle of Allah. O Muhammad, ere this I hated no religion more than thine, and no town more than thine; but at present I love nothing more than both these. O apostle of God, I went to Mekkah to perform the ceremonies of the pilgrimage, and they people captured me. What are now thy commands?’ His lordship congratulated Thamâmah, and told him to go on pilgrimage to Mekkah. It is said that when Thamâmah made his appearance in the sanctuary a man said to him: ‘Thou hast become a Sabæan;’ but he replied: ‘I have entered the religion of Islâm, and have selected the way of truth, and I swear by God that you will not receive a single grain of wheat from Thamâmah, except by the command of Muhammad, the apostle of God—u. w. b.’ When Thamâmah arrived in his country he told the people not to carry grain any longer to Mekkah, and the Qoraish being distressed thereby, sent a letter to Madinah, requesting his lordship to order Thamâmah to deal with them as formerly. According to the exuberance of benevolence and kind-heartedness peculiar to his lordship, he complied, and the inhabitants of the sanctuary escaped from famine. It is related that in this journey Muhammad B. Moslamah fought a battle with the Bani Kallâb, in which the infidels lost two men and the rest of them fled, but one hundred and fifty camels with three thousand sheep of the idolaters fell to the share of the professors of Islâm. Muhammad B. Moslamah says: ‘Ten nights of the month Moharram had elapsed when we marched out, and one night of the same month was yet remaining when we arrived in Madinah. Our whole number amounted to thirty men; we travelled during the night, and remained concealed during the day.’
GHAZWAH OF THE BANI TTAYÂN.
Narrators of histories have recorded that when the calamity of A’assum B. Thâbet and Habyb B. A’dy, with their companions, took place, as has been related above, his lordship the apostle became grieved and oppressed in spirit, and was waiting for an opportunity to wreak vengeance on the Bani Ttayân, who had committed such treachery. Therefore he proceeded in the sixth year after the Flight with two hundred Mohâjer and Anssâr cavaliers towards them, and reached during the march a place where Musalmâns had been made prisoners and slain. In that locality his lordship addressed propitiatory devotions to the Courts of Unity for A’assum B. Thâbet and his companions. Meanwhile the Bani Ttayân, having become aware of the approach of the apostle of God, fled to the summits of the mountains, where they fortified themselves, and thus saved their lives from destruction. The prophet—u. w. b.— halted one day in the above-mentioned locality, and sent out forays into the surrounding region. When he arrived in a place called Ghasfân he despatched, according to one tradition, Abu Bakr, and according to another Sa’d B. A’bâdah, with a detachment towards the enemy. When the Qoraish heard that the army of Islâm was coming they fled, so that on the arrival of the said detachment at A’mym no enemy could be found; accordingly, it returned from that place, and again joined the apostle of God.
Borydah says: ‘In that Ghazwah I attended on his lordship, who looked on his arrival at Ghasfân to the right and to the left, and having found his mother’s tomb he performed his religious ablution and went to the grave, on which he engaged in devotions with two prayer-flexions and wept, whereon all of us wept likewise. He then rose, and again made two flexions with prayers; he wept and we also. When he returned from the tomb he looked at his companions, and asked them: “What was the reason for your crying?” They replied: “We did as thou didst.” He continued: “What did you think?” They said: “We thought that our people would suffer an unbearable calamity.” He replied: “Such is not the case; but when I reached the grave of my mother I recited orisons with two prayer-flexions, and requested the Lord of Unity to be allowed to ask pardon for her; but I was reproved,323 and therefore I wept. Accordingly, I again prayed with two flexions, and asked permission to intercede for her, but was reproved again.”’
In the Seir Kâzrâni it is related that, when the apostle of God had terminated his conversation, he asked for his camel, mounted it, and after that the blessed verse, ‘It is not [allowed] unto the prophet, nor those who are true believers, that they pray for idolaters,’ etc.,324 was revealed. Then the lord of apostles said to his companions: ‘Be ye witnesses that I am innocent of this, in the same way as Ebrâhim was innocent of [the sin of having prayed for] his father.’
It is related that during this year his holy and prophetic lordship sent O’mar B. Alkhattâb to the Bani Qorârah, who stood fast while O’mar shot arrows at them with the right and the left hand. Ballâl B. Alhâreth Almazany was sent to the tribe Mâlek B. [name omitted], but they all fled, so that the Musalmâns found nothing in their place except one horse. On that occasion also Bashyr B. Sowyd Ajjahanny was sent against the Hârethah Kunânah, but the idolaters, being on their guard, fled into a thicket, which, however, Bashyr set on fire and burnt them all. When his lordship heard of this, he said: ‘You have done an evil deed.’
A’LI THE COMMANDER OF THE FAITHFUL—U. W. B.—GOES TO
THE BANI SA’D.
A’li the son of Abu Tâleb—u. w. b.—was despatched with one hundred men to the tribe Bani Sa’d, which was in the region of Fadak, because his august lordship the refuge of termination—u. w. b.—had heard that the said tribe was engaged in collecting an army, and desired to aid the Jews of Khayber to march together against Madinah. Accordingly, that whale of the ocean of contest [i.e., A’li] marched during the night, and concealed himself during the day, until he arrived on that route in a place called Hajûn, where that Commander of the Faithful happened to meet one of the idolaters, and interrogated him concerning the opponents. That man replied: ‘I shall guide you to them on condition that you grant me quarter.’ His request having been complied with, he fulfilled his promise and led the Musalmâns to the Bani Sa’d, who, however, fled, but five hundred camels with two thousand sheep fell into the hands of the Musalmâns. A’li B. Abu Tâleb— u. w. b.—then selected a few good camels for the special use of his lordship. He also separated one-fifth [of the spoils], distributing the rest among them, and returned victoriously, arriving sound and safe in Madinah.
GHAZWAH OF THE BANI QURDAH, WHICH IS CALLED GHAZÂ OF
YAMANAH.
There is a tradition of Solman B. Al-akwa’ that he said: ‘I was with Rabaa’, the freed man of the apostle of God. We were coming out from Madinah, and I was riding the horse of Abu Ttolhah, the Anssâri, when all of a sudden at the break of dawn A’bdu-r-rahman B. O’tbah B. Hossyn Qorây arrived on the pasturage of the milk-camels of his lordship the apostle of God, killed the camel-driver and stole the camels. I gave the horse to Rabaa’ to ride to Madinah in order to inform the apostle of God of this event. Then I mounted a hillock, and shouted thrice: “Ya Ssabahah!” I then pursued the idolaters with the sharp sword and the quiver of arrows I had. When I came near them I shot arrows at them, and every arrow I discharged wounded one of them. In that plain there were many trees, and whenever a rider attacked me I crouched down behind one of them, and kept him off by wounding him with an arrow. Sometimes I ascended the mountains and threw stones and shot arrows at them. Matters went on thus between me and the opponents until I had distressed them in such a manner that they were under the necessity of abandoning the camels of the apostle of God, which I drove to Madinah, and then again pursued those men, whom I so harassed with my arrows that they threw away their spears and cloaks to engage my attention, and so hinder me from continuing my attacks. In that emergency a number of infidels came to the rescue of their people and were approaching. I, however, all of a sudden caught sight of Huzâm Asdy and Abu Qotâdah and Moqdâd Aswad Kundy, with other cavaliers who belonged to the vanguard of the apostle of God’s army appearing among the trees. When the idolaters beheld the professors of Islâm they fled; Huzâm pursued them; I came down from the mountain, caught the bridle of his horse, and advised him to wait a little till the apostle of Allah arrived with his companions, but Huzâm replied: “O Moslamah, if thou believest in his lordship and in the day of the resurrection, thou knowest that paradise and hell are true. Do not interfere between me and martyrdom.” I accordingly let go my hold, whereon Huzâm ran to A’bdu-r-rahman B. O’tbah, whom he struck with his lance, but unsuccessfully; then the latter did the same to the former, made him a martyr, and took possession of his horse after alighting from his own. At that time Abu Qotâdah, the Anssâri, reached him, but A’bdu-r-rahman wounded Abu Qotâdah with his spear, whereon the latter killed the former with one thrust of his lance and wounded his horse. After A’bdu-r-rahman had been slain we pursued the enemy, who entered a pass containing a spring of water, called Dhu Qarwah. The idolaters first turned to the water to drink, but when they saw us approaching they passed it by in haste and fled, whereon I alone pursued that company till sunset, and having taken from them two other horses I returned. When I arrived in Dhu Qarwah I saw that the apostle of God had halted in that place with the army of Islâm, and that Ballâl, having slaughtered one of the camels was roasting a Kabâb.325 I said: “O apostle of God, allow me to go with one hundred picked men in pursuit of the opponents, and not to leave one of them alive.” That prince replied: “Wouldst thou do that?” I continued: “I swear by that God who has exalted and honoured thee that I would do that.” His lordship, however, smiled so that his august teeth [became visible and] shone brightly like fire, and he said: “O son of Akwa’, be parsimonious when thou possessest,” and, “An excellent man is lenient and more compassionate;” or, according to another tradition, the apostle of God said: “Now they are feasting in the tribe of Ghattafân.” After that a man of the tribe arrived and said that one of the Bani Ghattafân had retained that company and slaughtered a camel, but when they were skinning it dust rose at a distance, which they took to be the army of Islâm, and fled. When it was morning, his holy and prophetic lordship said: “To-day the best of our riders is Abu Qotâdah, and the best pedestrian Solmah.” I accompanied the former until he took me behind him on his camel, and we returned to Madinah.’ The author says that if the pen of explanation were to record every Sariah and every event, the account would become very lengthy and greatly enlarge this abridgment; wherefore he has considered it proper to omit some, will do so in future also, and will confine himself to the narratives of the more important events, if it pleaseth God the Most High.
PRAYING FOR RAIN.
It is related that in the sixth year after the Flight there happened to be a great famine and tremendous dearth in Madinah. The Musalmâns accordingly made haste to wait upon the prince of the world, and said: ‘O apostle of God, the portals of abundance are closed, and the showers of mercy have ceased, so that great damage has befallen the fruit-trees; the cattle and other quadrupeds are perishing; and the people have fallen from comfort into misery, and from cheerfulness into distress. We beseech thee to ask the Bounteous Giver to refresh and to irrigate with the showers of His favour and goodness the garden of hopes of those who are wandering in the desert of exclusion.’ Therefore the apostle of God ordered the people on a certain day to take provisions with them and to accompany him to the desert, for the purpose of praying for rain. On the appointed day his lordship donned old garments and proceeded with all humility and solemnity to the spot, where he performed two flexions with prayers, not using the [customary] formality of calling the people to prayers through the Muedhdhin. During the first prayer-flexion he recited the chapter ‘Praise the name of thy Most High Lord,’326 and during the second ‘Hath the news of the overwhelming day [of judgment] reached thee?’327 in a loud voice. When he had terminated his prayers he turned his face towards the companions, and inverted his pure Redâ, for a good omen, that famine might be changed to abundance and wealth. He raised his blessed hands and shouted one Takbir, uttering after that his prayer for rain with his wonderfully eloquent tongue. The narrator of this tradition says: ‘We were yet in that place when a small cloud appeared on the sky, which unfolded itself, shedding abundant rain in such a manner that it never ceased during seven days and nights, after the expiration of which time the professors of Islâm said: “O apostle of God, our goods are spoiled, our houses are falling to pieces, and intercourse between the people has ceased. Lift up thy hands in prayer, that the Lord and Creator cause the rain to cease and the world-illuminating sun to shine.” His holy and prophetic lordship—u. w. b.—being astonished at the inconsistency of mankind, smiled so as to show his blessed molar teeth, and then, turning his exalted countenance to the Qiblah of prayer, said: “O God, rain for us, and not upon us. [Rain] on the tops of hills and bottoms of valleys and the roots of plants.” When his lordship had completed the prayers, the sky immediately cleared up, and Madinah was lit by the rays of the world-illuminating sun, so that in and around the city not one drop more fell.’ It is related that when the apostle of God saw that it was [still] raining in the environs of Mekkah he laughed so [heartily] as to display his teeth, and said: ‘May God the Most High reward Abu Tâleb, for if he were alive he would rejoice at the verses he had composed, and would possibly recite them to us likewise.’ A’li B. Abu Tâleb said: ‘O apostle of God, perhaps thou wantest these verses?’ Then he began to recite the verses of Abu Tâleb, and some biographers state that their interpretation is as follows:
‘God has given rain to us thirsty ones
To favour the prophet of genii and men;
By it our orphans were fed,
By it our cattle were watered;
The Bani Hâshem are under his protection,
They all wish for his exaltation and dignity.
In every battle Muhammad was victorious,
God aided him with conquest;
We shall never abandon him,
Even if we be killed around him.’
According to the statements of all biographers and historians, the circumambulation of the house of the Ka’bah became obligatory during this year, and in confirmation thereof they add that the blessed verse ‘Perform the pilgrimage [of Mekkah] and the visitation of Allah’328 was revealed in the sixth year. The word ‘perform’ means ‘to stay,’ and not ‘to complete.’ Some, however, assert that it was made obligatory in the ninth year; but to discuss the claims [to credence] of these two parties is not suitable in this place.
HIS LORDSHIP THE REFUGE OF TERMINATION—U. W. B.— PROCEEDS TO THE NOBLE CITY OF MEKKAH WITH THE INTENTION OF PERFORMING THE CEREMONIES OF THE PILGRIMAGE, BUT IS HINDERED BY THE IDOLATERS. THE TREATY OF HODAYBIAH, AND ITS EVENTS.
The relater of the tradition says that the apostle of God came out from Madinah and meant to go on pilgrimage, because he had dreamt that he was doing so, holding the key of the Ka’bah in his own blessed hand, whilst some of his companions were shaving their hair, others picking it up and sojourning in A’rafat. When he narrated the dream to his friends they rejoiced, and imagined this great happiness would be realized during the year. In this year Bashyr B. Sofyân Alka’by, who had professed the Faith in Mekkah, but had not left the town, was also admitted to the honour of kissing the feet of his lordship. It was arranged that a number of camels should be taken to Mekkah, to be slaughtered there as sacrifices. These amounted to seventy, among which were also the camels of Abu Jahl, that had been taken in the fight at Bedr, and had fallen into the possession of his lordship, Nâhyah B. Jundal being appointed to take care of them. Some of the companions who were opulent slaughtered a camel, such as Abu Bakr, and O’mar, and A’bdu-r-rahman, and Ttolhah. The Musalmâns carried no other arms except swords, despite of O’mar B. Alkhattâb’s adjuration to the prophet to do so, when he said: ‘O apostle of God, we must take arms, because we are not secure of Abu Sofyân and his companions.’ But his lordship replied: ‘I do not like to bear arms whilst on the visitation [to the holy places].’ Then Sa’d B. A’bâdah said: ‘O apostle of God, it will be better if we take arms, because the people will either offer resistance or not. In the first case we shall need arms, and in the second no harm will befall us.’ His lordship, however, replied: ‘We shall not take any arms, because we are going on pilgrimage.’ Then he appointed Ebn Maktûm to be his lieutenant in Madinah, and having washed himself at the door of his house, and put on a robe, he mounted the she-camel Qasswy near the gate of his sacred habitation, and turning his blessed face towards the Qiblah he donned the Ehrâm,329 and pronounced the words of obedience according to the formula: ‘I await Thy commands, O Allah! I await Thy commands. Thou hast no partner. Thine is the praise and the glory and the kingdom. Thou hast no partner.’ All the professors of Islâm imitated the example, and likewise put on the Ehrâm on the spot, whereby a portion of them signified their intention of performing the ceremonies connected with the pilgrimage. Concerning the number of the glorious army there is a difference among the U’lâma, but according to the most correct traditions of biographers one thousand and four hundred men attended the person of his holy and prophetic lordship. Among the mothers of the Musâlmans [i.e., wives of Muhammad] Omm Solmah—u. w. b.—was selected to accompany the apostle of God on that journey. According to the unanimous consensus of biographers, the army departed from Madinah in the beginning of the month Dhu-l-qa’dah, Nâhyah B. Jundal being sent in advance with the led camels, and ordered to constitute with A’bâdah B. Boshyr and twenty other men the vanguard of the army, and to march through the desert to Mekkah.
It is related that when the apostle of God arrived in Ghasfân, Bashyr B. Sofyân, who had been despatched to spy out the Qoraish, returned from Mekkah, and said: ‘O apostle of God, the Qoraish have learnt that thou art proceeding to the honoured sanctuary, have put on leather garments, mounted good camels, have started, and, lo! they are halting at Dhu Taul, having made a covenant with each other to hinder thee from entering Mekkah.’
When the news of the approach of his lordship spread among the inhabitants of Mekkah, they held a consultation, and determined to hinder that prince from visiting the house of Allah. They accordingly asked aid from the Arab tribes that were dwelling in the environs of the sanctuary, collected a numerous army, marched from Mekkah, halted in the station of Yaldah, and appointed Khâled B. Alwolyd and A’kramah B. Abu Jahl with two hundred troopers to be outposts. When the ray of this information shone upon the illuminated forehead, his lordship held a council of war with the distinguished Mohâjer and noble Anssâr, who said: ‘It will be expedient for us to fall upon the women and children of the Arabs who are aiding the Qoraish, and to plunder them, so as to distress them, and to induce them to secede from the Qoraish for the protection of their own families. Then we may easily fight the Qoraish.’ Ssiddyq [i.e., Abu Bakr], however, said: ‘We have this year turned out with the intention of performing the visitation [to the sacred localities] and the pilgrimage to the house of the Ka’bah, without intending to meet or to fight with anyone. When the Qoraish hinder thee to visit the Ka’bah, then we shall fight them.’ His lordship approved of the words of Ssiddyq, saying: ‘Proceed [on the journey] in the name of Allah the Most High and Glorious.’ And, continuing: ‘Khâled B. Wolyd is in A’mym by way of an outpost. Avoid the beaten track, that we may come upon them unawares.’ It is said that the professors of Islâm marched in an impracticable and difficult direction, being under the necessity of traversing gorges which greatly harassed the Musalmâns. His lordship, however, said: ‘This is a path of the paths leading to paradise.’ After leaving that locality they reached soft ground, whereon that prince exclaimed: ‘Say, I ask pardon from Allah, and repent unto Him!’ The narrator of the tradition says: ‘I swear by Allah that Khâled B. Wolyd was not aware of the approach of the combatants for the religion until he perceived the dust raised by their animals, whereon he fled from fear of the victorious army, and informed the Qoraish of what was taking place.’
When his lordship reached a hill which is near Hodaybiah, the she-camel Qasswy, which he rode, knelt down, and, though the companions beat her, she would not get up, so that they said: ‘Qasswy is tired.’ But the prince of the world rejoined: ‘Qasswy is not tired; He who stopped the elephant has stopped her.’330 The story of the halting of the elephant at the time when Abrahah Ssubbâh intended to destroy the house of the Ka’bah has been already narrated in these pages in detail. It is related that when the she-camel Qasswy knelt, bis lordship exclaimed: ‘I swear by God, in whose power the life of Muhammad is, that the Qoraish will ask from me nothing which refers to the glorification of the sanctuary without my complying therewith!’ Then he struck the camel till she rose, but deflected from the road, and again halted at a well near Hodaybiah, which contained little water. The people complained to his lordship of thirst after having consumed the water in a very short time, whereon he drew an arrow from his quiver and told them to throw it into the well. The narrator of the tradition says that in consequence of this act the water gushed forth so abundantly that one thousand four hundred men, with all their quadrupeds, drank thereof and were satisfied.
Jâber B. A’bdullah says that on the day of Hodaybiah the people complained to his lordship the apostle on account of the want of water, and said: ‘O apostle of God, there is no water at all in this station, except in thy water-bag.’ That prince had a water-bag the contents whereof he used for performing his religious ablutions. When his lordship heard these words, he placed his hands upon the bag, and the water trickled from between his blessed fingers as if it were dripping from a fountain. Jâber says: ‘We all drank of that water, and performed our religious ablution.’ Being asked how many persons had drunk of that water and performed their religious ablution, Jâber replied: ‘I swear that if we had been one hundred thousand it would have sufficed us!’
When the regions and environs of Hodaybiah were honoured by the presence of his holy and prophetic lordship and of his noble companions, Hodhayl B. Warqâ Khuzaa’y was, with a number of his tribe—who aspired to the amity of his lordship the best of men—u. w. b.—and whose [tribesmen’s] bosoms were the depositories of the orders of the prince of the righteous—admitted to the felicity of kissing the heaven-exalted stirrups of his lordship, and reported that the Bani Ka’b B. Lawy and A’amer B. Lawy had with several Arab tribes taken their position near the wells, with the intention to hinder his lordship from visiting the house of the Ka’bah, and to attack him in case he should refuse to withdraw. The prophet—u. w. b.—said: ‘We have not come to fight or to kill anyone, but our intention is to visit the house of Allah and to perform the ceremonies of the pilgrimage. As the Qoraish are greatly bent on war, they must be displeased with our intention; but if they are willing, we shall appoint a time for the fight. I shall contend against all idolaters. If I am vanquished, they will have gained their object; but if I am the victor, they will have to follow and to obey me like all other people, and thus an end will be made to discord and to war. If, however, the Qoraish refuse to comply with my proposal, I swear by that God in whose power the life of Muhammad is, that I shall fight them, and God the Most High and Magnificent will grant the victory to His adherents, and will execute His purpose.’ Hodhayl replied: ‘I shall immediately report thy words to the Qoraish.’ He then departed from the noble assembly, betook himself to the camp of the idolaters, met the Qoraish, and said: ‘I have heard Muhammad’s declaration, and if you are so inclined I shall report it.’ Then Hukm B. Abu-l-a’ass and all the fools of the people said: ‘We do not want to hear his tale.’ The intelligent, however, and the discerning exclaimed: ‘Tell us what thou hast heard from him.’ Accordingly, Hodhayl first narrated what he had listened to, and then spoke as follows: ‘O ye Qoraish people, are you desirous of waging war against Muhammad when he is going on pilgrimage to the house of the Ka’bah?’ But the infidels thought that Hodhayl had agreed with the Mussttafa— u. w. b.—to deceive them; and with reference to this matter U’rwah B. Masau’d Thaqafi rose and said: ‘O ye Qoraish people, are you not in the place of fathers to me, as if I were your son?’ They replied: ‘Yes, so it is.’ U’rwah further asked: ‘Do you suspect that I would be inimical or treacherous towards you?’ They said: ‘No.’ Then U’rwah enumerated former obligations under which the Qoraish were bound to him, and said: ‘That which Muhammad proposes to you is highly acceptable and praiseworthy. You ought to agree to it, and to allow me to speak with these people.’ They replied: ‘We have no objection.’ U’rwah accordingly waited upon his lordship the prince of existences, and enjoyed the felicity [of speaking to him]. His lordship repeated the same words to him which he had said to Hodhayl, and U’rwah spoke thus: ‘O Muhammad, if thou extirpatest and annihilatest the Qoraish, of what use will it be to thee? Are they not, after all, of thy own nation and of thy blood? I never heard of an Arab acting in this way before. Woe betide thee if thou art conquered! for I see a number of men around thee who will flee and abandon thee on the day of thy calamity, and will leave thee alone.’ When the Ssiddyq heard these words of U’rwah, he began to revile and to insult him, and asked: ‘Shall we flee from him and leave him alone?’ U’rwah queried: ‘Who is the speaker of these words?’ The people said: ‘Abu Bakr.’ U’rwah then continued: ‘I swear by God, in whose power my life is, that if my pledge to thee had not hindered me, I would have answered and punished thee!’ According to Wâqidi, the pledge to Abu Bakr was that during the time of ignorance U’rwah had become liable to pay a blood-mulct, and that his friends had paid it by giving two or three oxen each, but the Ssiddyq had presented U’rwah with two cows [to make up the ransom]. It is related that U’rwah was sitting near his lordship the apostle, and that during the conversation he happened to touch the blessed moustache of that prince; but Moghayrah B. Sha’bah, who was standing by the side of his lordship with a naked sabre, struck U’rwah with the flat blade of it whenever U’rwah approached the blessed beard with his hand, saying: ‘Be civil, and keep off thy hand from the blessed moustache of the apostle of God.’ After Moghayrah had several times reprimanded him, U’rwah asked: ‘Who is this man?’ They replied: ‘Moghayrah B. Sha’bah.’ Then U’rwah turned towards Moghayrah, saying: ‘Traitor! I am endeavouring to make peace and to remedy thy perfidiousness, and thou repayest me thus!’
Wâqidi says: ‘Moghayrah went with thirteen persons to the King [sic] of Alexandria, who exalted them above himself and made them presents. On their return from Alexandria they were one night carousing, and when, being drunk with wine, they had fallen asleep, Moghayrah was so overpowered by covetousness and envy that he killed them all, took possession of their property, went to Madinah, and became a Musalmân. His lordship said to him: “Thy profession of Islâm is accepted, but I do not want to have anything to do with thy property, and shall not take the fifth of it.” When this news spread in Mekkah, and Abu Sofyân was apprised thereof, he informed U’rwah B. Masau’d Thaqafi of it. The latter then went several times to the Bani Mâlek and spoke on the subject to Moghayrah, who agreed to pay to their heirs the blood-mulct for the thirteen men he had assassinated. The Bani Mâlek [nevertheless] prepared for revenge, and began to quarrel with the tribe of Moghayrah, who, however, succeeded in quelling the tumult by negotiations and flattery, so that the Bani Mâlek at last agreed to accept the ransom, to pay which U’rwah made himself responsible, whereon peace was restored, and the words spoken by U’rwah to Moghayrah referred to this transaction.’ It is related that in the said assembly U’rwah B. Masau’d looked from the corner of his eye at the companions of his holy and prophetic lordship—u. w. b.—scanning their behaviour, and witnessing how respectfully and how reverently they dealt with the prophet in their words and acts. He took the finger of astonishment between the teeth of amazement, and said on his return to the idolaters: ‘O ye Qoraish people, by Allah! I have been in assemblies of kings, I have seen the Kesra, the Qayssar, and the Najâshi,331 but have seen none of their servants honouring them as the companions of Muhammad honour him. I swear by God that when he spat, and the saliva happened to fall on the hand of one of his friends, he smeared it upon his own face, and considered it as an ornament. When he wanted anything to be done, which the meanest could perform, the highest of his people made haste to do it.’
Wâqidi relates that U’rwah said: ‘I have seen men who would suffer themselves to be killed for his sake without caring for their lives. As long as one of that company has life remaining in him he will not cease to protect his friend, and will not surrender him to the enemy. Nor will this army turn away from you, except it be annihilated or takes vengeance on you. The conclusion from all this is that you are not to reject the proposal of Muhammad, which only implies your own peace and welfare, and that you ought to believe in and respect his foresight. I give you good advice, and fear that the breeze of victory and conquest will waft in favour of our enemies, because Muhammad has come to glorify the house of Allah.’ The Qoraish replied: ‘Do not utter words like these; for we shall not allow him to visit the house of the Ka’bah this year. We wish him to return now, and to come next year to circumambulate the house.’ After U’rwah had returned, a man of the chiefs of the Hâmysh, whose name was Jalys, desired to meet his holy and prophetic lordship. He obtained permission from the Qoraish, proceeded to the camp of the professors of Islâm, and when he arrived near it the apostle of God exclaimed: ‘This is a man of the nation which sacrifices camels for the glorification of the Ka’bah! Go and meet him!’ The friends obeyed, and Jalys, guessing that they had come on pilgrimage, and not for war, said to himself: ‘Praise be to Allah! it is not proper that anyone hinder them from encompassing the Ka’bah.’ He then immediately returned without enjoying the felicity of waiting on his lordship, and said to the Qoraish: ‘Friends, I have seen the companions of Muhammad, who have prepared camels for the sacrifices and are on their way to visit the house of God. I do not see why you should impede them from visiting the house of the Ka’bah.’ The Qoraish replied: ‘Be silent, O Jalys! Thou art but a simple Arab, and knowest nought about politics.’ Hereon Jalys became angry, and exclaimed: ‘O ye Qoraish, I do not agree with you that anyone who comes to visit the Ka’bah and to glorify the house of Allah should be hindered. I swear by that God in whose power the life of Jalys is that if you prohibit Muhammad from going round the Ka’bah I and all the Hâmysh will separate from you.’ The Qoraish thereon excused themselves, saying: ‘Let us alone, O Jalys, and we shall conclude peace with Muhammad according to our own wish.’
In the Maghrafatu-s-sahâbah it is recorded that his holy and prophetic lordship—u. w. b.—gave to Kharâsh B. Ommyah Khozaa’y a camel, named ‘The Fox,’ and sent him to Mekkah, to inform the inhabitants of the intention of his lordship the apostle of God—u. w. b. When Kharâsh arrived in Mekkah the Qoraish followed his camel with the intention of slaying him; but some genii liberated him from the grasp of the idolaters and sent him back to the apostle of God, who, calling O’mar B. Alkhattâb after Kharâsh had waited on him, said: ‘Thou must go to Mekkah, and inform the Qoraish that we are not coming to fight, but to visit the house of the Ka’bah.’ O’mar replied: ‘It is evident to thy discerning mind how greatly the Qoraish are incensed against us, and how much I hate them. As soon as they catch hold of me they will undoubtedly kill me, nor is any one of the Bani A’dy at Mekkah who could protect me against their wicked intentions. It will be more suitable to despatch O’thmân B. O’ffân, because he is much respected among the Qoraish, and has many clansmen, as well as relatives, in Mekkah.’ The opinion of Fârûq [i.e., O’mar] having been approved of, Dhu-n-nûryn was sent to Abu Sofyân and the Qoraish chieftains, to inform them of the intentions of that prince. O’thmân accordingly started in consequence of the order he had received, and met the idolaters in a place called Yaldah, where he delivered his message, saying: ‘His lordship the prophet desires to visit the house of the Ka’bah, and not to fight neighbours nor strangers.’ The infidels, however, insisted on prohibiting the paragon of the family of Qossai and the pride of the family of A’bd Munâf to circumambulate the Ka’bah, and said: ‘This is a matter which we shall never allow. We cannot consent that he should enter Mekkah and visit the house of God.’ After that Ayân B. Sa’yd B. Ala’ass showed much respect to O’thmân, seated him on his own beast, and mounted behind him. Thus they arrived in Mekkah, where Dhu-n-nûryn delivered the message of the apostle of God to Abu Sofyân, and to a number of the Qoraish nobles who had not gone out with the people. All of them agreed, however, in refusing to admit the apostle of God [to the sanctuary of Mekkah]. The Qoraish then said to O’thmân: ‘If thou be so inclined, arise, go and circumambulate the Ka’bah.’ O’thmân replied: ‘I shall not encompass it before the apostle of God has done so.’ At these words the idolaters became so incensed that they would not allow O’thmân to depart. It is said that when O’thmân had gone to Mekkah, the professors of Islâm said in the assembly of his lordship the best of men: ‘Blessed is O’thman, who has departed to the sanctuary and will visit the Ka’bah!’ The apostle of God, however, replied: ‘We being hindered from encompassing the Ka’bah, O’thmân will likewise not do so.’ On that occasion ten of the Mohâjer went, with the permission of his holy and prophetic lordship, to Mekkah, and their names are as follows: ‘Jâber, and A’bdullah B. Sohayl, and A’yyâsh B. Rabya’h, and Hesham B. A’bdu-l-a’ass, and Hattub B. Abu Balyghah, and Hâttub B. A’mru, and O’mayr B. Wohob Alhajamy, and A’bdullah B. Abu Khozâa’y, and A’bdullah B. Ommyah.332 After O’thmân’s sojourn in Mekkah had become protracted beyond expectation, it reached the august audition of his holy and prophetic lordship that O’thmân had been killed, together with the just-mentioned ten Mohâjer. Ebn A’bbâs— u. w. b.—says: ‘Satan proclaimed that O’thmân had been slain at Hodaybiah; and when the rumour of the murder of O’thmân became current in the army of Islâm the apostle of God leant with his back against a tree, which event God the Most High has recorded in the Qurân, saying: “Now Allah was well pleased with the true believers when they swore fidelity unto thee under the tree.”’333 Then the professors of Islâm swore fidelity, and promised him to fight the idolaters. Sohayl B. A’mru was, according to a certain tradition, on this occasion, with a number of idolaters, honoured by being admitted into the presence of the prince of apostles and guide on the true road— u. w. b.—for the purpose of negotiating about the delivery of certain Qoraish prisoners, the details of which transaction are as follows: The apostle of God had appointed Awys B. Khauly and A’bâdah B. Bashyr and Muhammad B. Moslamah in the station of Hodaybiah, to take their turns with a number of the professors of Islâm during the night and to keep watch over the victorious army. After O’thmân had departed to Mekkah and had not yet returned, the Qoraish sent one night fifty men towards the august camp, with instructions to capture some of the companions of the prophet—u. w. b.—but Muhammad B. Moslamah, who was that night on guard over the camp, succeeded in making them all prisoners, whereon his holy and prophetic lordship placed them in durance, and said: ‘At the time when God the Most High had ordered me to receive your allegiance the first man who hastened to pay it was Abu Sanânu-l-asdy.’ A’bdu-r-razzâq, who is a biographer and chronicler, states that before the arrival of Sohayl B. A’mru permission had been given by the Qoraish to Mukraz B. Hafdzy to go to the camp of the Musalmâns. When his lordship perceived him from a distance, he said to his companions: ‘This man is a traitor! Speak not with him.’ He, however, himself conversed with him. Meanwhile Sohayl B. A’mru made his appearance with a number of men, and his lordship exclaimed: ‘Verily our business has been facilitated334 to you.’ According to another tradition, he said: ‘Indeed our affair has been made easy.’ A’bdu-r-razzâq continues: ‘When Sohayl was honoured by admission into his lordship’s presence, he said: “O Muhammad, the capturing of thy companions was not undertaken by intelligent and wise men, but by a lot of fools, whose undertaking no prudent man approved of. We therefore request thee to liberate a number of our friends who are in the bonds of captivity.” His lordship replied: “I shall not let them go until my companions are sent back.” Sohayl rejoined: “Thy words are very just.” When the Qoraish heard of this they dismissed O’thmân with the ten men whose names have been mentioned above, whereon his lordship also liberated those whom Muhammad B. Moslamah had captured.’
It is said that when, after the covenant [under the tree], the news arrived that O’thmân was still alive, his lordship said: ‘O’thmân had departed on the business of God and of His apostle, and I do not want him to be excluded from the blessing of this covenant.’ Then he pointed to his own right hand, saying: ‘This is the hand of O’thmân,’ and to his left, saying: ‘This is my hand.’ He then placed his hands upon each other, thus symbolizing the covenant for O’thmân. Qotâdah said: ‘Blessed is the nobleness of O’thmân, whose hand is the same with that of the Master of both worlds, and a mercy to mankind.’ But the most correct tradition is that the covenant consisted in the promise not to flee from the battle-field, and it is related of Jâber—u. w. b.—that he said: ‘The covenant of content was maintained by all except by Harr B. Qays the hypocrite, and the apostle of God said: “Whoever assisted at the covenant under the tree will enter Paradise, except the possessor of the red camel.”’ Jâber continues: ‘In that desert Harr B. Qays was searching for his lost camel, and disregarding all my entreaties to swear allegiance to the lord of apostleship, he replied: “I love my camel more than the covenant of allegiance.”’ When Sohayl B. A’mru and his friends saw how joyfully the Musalmâns hastened [to pay the said allegiance], suspicion and fear overpowered their minds, and they returned to their people, whom they informed of the great harmony prevalent among the professors of Islâm. The Qoraish being also disheartened by this information, despatched Sohayl B. A’mru and Khoyttab B. A’bdu-l-u’zza and Mukraz B. Hafass to the apostle of God, for the purpose of spreading out the carpet of pacification. Sohayl represented to the discerning mind of his holy and prophetic lordship that the Qoraish would conclude a treaty of peace with him, on the condition of his returning home this year, and coming the next to perform the visitation. To this proposal his lordship assented, and the negotiations for peace were drawn up as follows: ‘During the space of ten years the Musalmâns and the Qoraish idolaters should wage no war against each other, and should be allowed to visit each other’s countries without let or hindrance; that they should injure each other’s lives and property neither openly nor secretly; that no idolater under the protection of, or professing allegiance to, the prophet—u. w. b.—be injured by the Qoraish, and likewise anyone desirous of joining the latter should not be persecuted by the Musalmâns; that the Musalmâns should return home this year and come the next on pilgrimage to Mekkah with their arms sheathed, not remaining there longer than three days, nor taking part openly or secretly in the quarrels of their respective allies, or injuring them in any way; that every idolater coming to his lordship without the permission of his chief, and apostatizing from his religion and desiring to profess Islâm, be sent back again, but that any Musalmân wishing to renounce the Faith, and taking refuge with the Qoraish, be allowed to remain among them.’ Fârûq [i.e., O’mar], being astonished at this last clause, exclaimed: ‘O apostle of Allah, agreest thou to this proposal?’ His lordship smiled and replied: ‘Anyone who comes over to us from them, and we send him back, will be provided with deliverance and relief from Allah the Most High and Glorious, but whoever apostatizes from us, and joins the polytheists, has nothing to hope for and is more fit for their society [than for ours].’
Ebn A’mârah says: ‘His holy and prophetic lordship— u. w. b.—sat in the meeting of pacification with A’bâdah B. Bashyr Badyi’ and Moslamah B. Aslam Masalah in his rear, and Sohayl B. A’mru was sitting opposite to the apostle of God on the two knees [or rather haunches] of civility. Sohayl sometimes talked loud and sometimes low, but whenever he spoke in the former way he was reproved by A’bâdah and Moslamah, who said: “Respect the exalted assembly, and do not speak so loud.” The professors of Islâm stood in lines opposite to his lordship the apostle, as witnesses, so that not the smallest detail of that meeting has escaped me. On this occasion Abu Jundal B. Sohayl B. A’mru, who had already become a Musalmân, but whose father had kept him prisoner, arrived with heavy fetters from the lower end of Mekkah, and, uttering the profession of Faith, threw himself among the Musalmâns. Hereon A’mru exclaimed: “Muhammad, this is the first act taking place after our negotiation. Surrender this man to me.” His lordship, however, replied: “We have not yet finished writing it.” Sohayl rejoined: “In this manner peace cannot be concluded between you and me.” His lordship continued: “Let alone this man for my sake.” Sohayl, however, refused, and the more the apostle of God insisted on this point, the more unwilling Sohayl became to comply. After that the prophet said: “O Sohayl, do not injure and persecute him after this.” Then Mukraz B. Hafass became security that no harm would befall Abu Jundal, but when the latter understood that he was to be taken back to Mekkah, he said: “O ye Musalmâns, would you surrender me—who have become one of you, and have taken shelter with you—to the idolaters? Have you not heard what misery and distress I suffered from the infidels?” These words he spake because the polytheists had tormented him in various ways. His holy and prophetic lordship—u. w. b. —however, said: “Be patient and rejoice. Trust in the reward of Allah, and confide in His mercy, because He will send deliverance to thee and to the other Musalmâns who are [persecuted] in Mekkah. At present we have to fulfil a condition we have granted to these people, and it is not our custom to break promises; the first of all in this matter is patience.” And, verily, handsome is the saying:
Distich: Man is delivered of bonds by patience,
For the key of fetters is patience.
It is said that when Sohayl B. A’mru took Abu Jundal away from the Musalmâns, he departed with him to Mekkah, accompanied by O’mar B. Al-Khattâb, who said to Abu Jundal: ‘Have patience; for these people are idolaters, whose blood is equivalent to that of dogs,’ holding out at the same time the hilt of his sabre to Abu Jundal, because he imagined the latter would draw it out and slay Sohayl B. A’mru; and though he explained his idea also by signs to induce him to kill his own father, Abu Jundal was prevented by his filial affection from realizing the hints of O’mar. It is related that O’mar said: ‘On that occasion I hoped Jundal would accept the sword from me and despatch Sohayl B. A’mru, but he would not slay his own father.’ In some biographical works we read that when O’mar intimated to Abu Jundal the wish that he should kill his own father, he replied to Fârûq: ‘Why slayest thou him not thyself?’ And Fârûq rejoined: ‘The apostle of God has prohibited me to kill him.’ Hereon Abu Jundal said: ‘The claims of the apostle of God to my adherence and obedience are as great as thine.’
Historians have recorded that when the conditions of peace had been enumerated, the reed, ink, and all the materials for writing were produced, whereon his holy and prophetic lordship—u. w. b.—ordered Awys B. Khauly, the Anssâri, to write the treaty of peace. Sohayl B. A’mru, however, interposed, saying: ‘O Muhammad, this document ought to be written by thy cousin A’li, or by O’thmân.’ Complying with this suggestion, his lordship the apostle—u. w. b.—said to A’li—u. w. b.: ‘Write, in the name of Allah the Merciful, the Clement!’ Sohayl exclaimed: ‘I swear by Allah that we do not know who the Merciful is. Write, in the name of Allah, as thou hast been accustomed to write before!’ The Musalmâns said: ‘We shall not write anything but in the name of Allah the Merciful, the Clement!’ Then the apostle of God said: ‘O A’li, write: In thy name, O Allah!’ A’li the Commander of the Faithful—u. w. b.—obeyed the order of the prince of apostles—u. w. b.—whereon his holy and prophetic lordship—u. w. b.—continued: ‘Write: This is what Muhammad the apostle of Allah has decided.’ When A’li had written these words, Sohayl said: ‘We do not believe in thy apostleship, and if we had known that thou art an apostle of Allah we would not have prohibited thee from visiting the Ka’bah. O A’li, write: Muhammad the son of A’bdullah.’ His lordship continued: ‘Ali, blot out the “apostle” and write in lieu of that word: the son of A’bdullah’ (and not ‘Muhammad, the son of A’bdullah,’ as is stated in the Raudzatu-l-âhbâb, and in some other books). When his lordship the apostle ordered A’li Murtadza— u. w. b.—to blot out the word ‘apostle of Allah’ A’li replied: ‘No, by Allah! I shall not expunge the word of thy apostleship.’ According to another tradition Sohayl B. A’mru said: ‘A’li, blot out “the apostle of Allah,” or I shall break off this negotiation of peace.’ Hereon the Commander of the faithful threw away the leaf, and wanted to draw his sword, but his lordship the apostle said: ‘Let it alone.’ Ali the Commander of the Faithful then said: ‘O apostle of Allah, my respect and veneration for thee prohibit me to blot out that word.’ At last his lordship the Mussttafa—u. w. b.—took the leaf, and himself blotted out the word ‘apostle.’ Some allege that, although he had never [before] written anything, he wrote, instead of the above word, ‘the son of A’bdullah’ in an abridged form; but according to others he [merely] ordered Ali to do so. The names of the Musalmâns who signed the above document were as follows: Abu Bakr B. Abu Kuhâfah, and O’mar B. Alkhattâb, and A’bdu-r-rahman B. A’wuf, and Sa’d B. Abu Woqqâss, and O’thmân B. O’ffân, and Abu O’baydah Al-jurrâh, and Muhammad B. Moslamah, and Abu Jundal B. Sohayl; and of the infidels the following: Hawyttab B. A’bdu-l-u’zza, and Mukraz B. Hafass, and many others. The Bani Khozaa’h joined the prophet, and the Bani Bakr the Qoraish. When the writing of the treaty of peace was completed the apostle turned his blessed face to A’li, saying: ‘Something like this must necessarily befall thee likewise.’ In accordance with these words, it happened that when A’li the Commander of the Faithful had, for the purpose of combating Abu Sofyân, marched to Ssaffyn, and after a protracted contest peace was concluded—as will be recorded below—the clerk wrote: ‘This is the Treaty of Peace of A’li the Commander of the Faithful,’ Moa’wiah said: ‘Blot out the phrase “Commander of the Faithful,” and write, “The son of Abu Ttâleb”; for, if I had believed him to be the Commander of the Faithful, I would not have fought against him, but would have obeyed him.’ A’li the Amir of the true believers exclaimed: ‘The apostle of Allah has spoken the truth. Write what Moa’wiah tells thee.’
Learned biographers relate that when the treaty of Hodaybiah was concluded the friends [of the prophet] became very sad and melancholy, because they imagined that during this year the dream of his lordship the prophet would be realized, that they would conquer Mekkah, and that the Musalmâns would enter the sanctuary as friends, and would perform the ceremonies of the pilgrimage. Also the devil, driven away with stones,335 inspired the professors of Islâm with doubts unbecoming to their truth and sincerity, as Fârûq himself related, saying: ‘On that day I revolved a great matter in my mind, went to the apostle of God, and said: “Art thou a prophet in reality?” He said “Yes.” I continued: “Are we not right, and our foes wrong?” He replied: “Yes.” I asked: “Then why do we put up with all this scorn and humiliation, and are returning after having submitted to this degradation and made peace?” He replied: “I am the apostle of Allah, and do not disobey Him; He is my Protector and Helper.”’ According to another tradition, however, he said: ‘I am the apostle of God, and He will not abandon me.’ O’mar continues: ‘I said: “O apostle of God, hast thou not promised me that we shall soon go to Mekkah and walk round the house of the Ka’bah?” He said “Yes.” I asked: “Will it be this year?” He answered, “No,” and added: “O’mar, be not sad; for thou shalt visit the Ka’bah and circumambulate it.”’ Fârûq says: ‘Sad and depressed as I was in the assembly of the apostle of God, I went to Abu Bakr and narrated to him the above conversation, but received the same reply from him as from the apostle of God.’ According to another tradition, Ssiddyq replied to Fârûq: ‘He is the apostle of God, and whatever he does he does by revelation, and it would have been proper for thee not to disobey or to contradict him.’ It is related that Abu O’baydah Jurrâh said to O’mar: ‘Muhammad is the apostle of God the Most High and Glorious; whatever he does is right and correct. O O’mar, beware of the snares of Satan, and take refuge with God against them.’ Fârûq says: ‘It is a long time since I have repented and asked pardon for my objections against the prince of the righteous—u. w. b.—and have devoted myself to good works, such as prayers, fasting, almsgiving, and the manumission of slaves, hoping that they would become a propitiation for my transgressions.’
It is related that on the day [of the peace] of Hodaybiah O’mar and a number of his companions said to his holy and prophetic lordship: ‘O apostle of God, hast thou not said, “I shall enter the mosque of the sanctuary, take the keys of the Ka’bah in my hands, get my head shaved in the valley of Mekkah, and shall abide in A’rafat”?’ His lordship asked: ‘Have I said that all these things will take place during this journey?’ O’mar replied: ‘No, O apostle of God.’ Then the prophet turned to O’mar, and said: ‘You have forgotten that when you were fleeing on the day of Ohod, and I called, not one of you took notice of it. Have you forgotten that on the Day of the Confederates,336 when the enemies were approaching you from above and from below, the promise of God the Most High was fulfilled?’ In the same manner he reminded the Musalmâns of many other occasions and places where they had been protected by Divine favour, so that they all said: ‘What God and His prophet declare is true. Thy penetration cannot be fathomed by our intellects, and thy acquaintance with God the Most High, His orders and His mysteries, is greater than ours.’ In the year of ‘the decreed pilgrimage,’ however, when his lordship entered Mekkah, he got his blessed head shaved, turned to his companions, and said: ‘This is what I have promised you;’ and when he took in ‘the year of victory’ the key of the Ka’bah into his hand, he called O’mar, and said: ‘This is what I have told you.’
It is related that during the negotiations at Hodaybiah as many infidels became Musalmâns as [had become such] from the beginning [of Islâm] till that period of time. Ssiddyq says: ‘There was no victory in Islâm equal to the Peace of Hodaybiah, but the understandings of the professors could not comprehend it, because it was a secret known only to the apostle of God and to the Creator. The pious were in haste, but the Lord God Most High is free from precipitation.’ Ssiddyq says: ‘I swear by God that in the Hajjatu-l-wodaa’ [pilgrimage of valediction] I have seen Sohayl B. A’mru bringing a camel destined for a sacrifice to his holy and prophetic lordship, and he cut the throat of it with his own blessed hand. Then Sohayl called for a barber to shave the head of that prince; and when the shaving of the head of the prophet was completed, I noticed Sohayl picking up the blessed hairs, rubbing them over both his eyes, and considering them tantamount to the felicity of this and of the next world. Then I remembered [the contrast], how he had on the day of Hodaybiah demurred to the words “In the name of Allah the Merciful, the Clement” being written in the Treaty, and would not allow the words “Muhammad the apostle of Allah” to remain on that page.’
The texts of biographical works inform us that when the foundations of peace had been laid between the professors of obedience and rebellion, his lordship said to his companions: ‘Arise; slaughter the camels you brought for presentation! Shave your heads! Let no one budge from this place!’ The apostle of God thrice repeated the order to kill the animals and shave heads, but no one obeyed. His lordship then very angrily stepped into the tent of Omm Solmah, one of his spouses, most distinguished for her intellect and penetration. She asked: ‘O apostle of God, what has happened to thee?’ That prince replied: ‘I am astonished at the people whom I ordered to slaughter the presentation camels and to shave their own heads; not one, however, obeyed my command, although they had heard my words and looked at me.’ Omm Solmah answered: ‘O apostle of God, pardon them, for they thought they would conquer Mekkah this year, but all their wishes have been frustrated, whereas all the demands of the opponents have been complied with. If thy most noble mind is bent on slaying the camels and shaving, then go out and speak not a word to anyone until thou hast slaughtered thy own camels of presentation and hast shaved thine own head. After seeing thee do this, thy companions will have no other remedy but to follow thy example.’ His lordship acted according to the advice of Omm Solmah, and when the companions saw what was going on they cut the throats of their camels, some shaved their heads, and others picked up the hairs; but from the great depression and grief which had overpowered their minds, they were almost ready to kill each other, and on that day his lordship said: ‘O God, forgive the tardy ones!’ Some say he added, ‘And the deficient,’ repeating the last word four times. Then they asked: ‘O apostle of God, what was the reason thou hast repeatedly prayed for the deficient, and hast confined thyself only to one invocation with reference to the tardy?’ He replied with his wonderfully eloquent tongue: ‘Because they [i.e., the tardy] did not doubt.’ It is related that among the presentation camels that of Abu Jahl bad escaped and had gone to his home, the driver of his lordship pursuing it all the time. The fools among the people were unwilling to give it up, but Sohayl B. A’mru said: ‘You may keep this camel if you give one hundred others instead of it.’ The Qoraish despatched a courier to his holy and prophetic lordship, promising to give one hundred camels for that of Abu Jahl. The apostle of God—u. w. b.—replied: ‘Had that camel not been appointed for presentation I would have complied with your request.’ It is said that the apostle of God sent twenty camels, among which was also that of Abu Jahl, with Nâhyah B. Jundal to Mekkah to be slaughtered, and for their meat to be distributed among the poor and destitute. The policy of sending [also] the camel of Abu Jahl to Mekkah to be slain was to distress the minds of the idolaters.
All the [other] presentation camels were sacrificed at Hodaybiah and distributed among worthy persons; some, however, allege that this was done at Madinah. When the sacrifice and the shaving of heads had terminated, God the Most High sent a great wind, which carried the hairs of the Musalmâns to Mekkah, and scattered them in the sanctuary. His lordship threw the blessed hairs of his head on a tree which was near, and the companions struggled among themselves to obtain possession of them. O’mmârah says: ‘I made great efforts and got hold of a single hair, which I washed; and to whatever sick person I administered the water thereof he recovered his health.’
It is related that the greater Fârûq said: ‘When we departed from Hodaybiah I accompanied the apostle of God, and asked him something thrice, but obtained no reply. Therefore I said to myself: “May thy mother become childless, O O’mar! Thou hast been displeased with the proceedings of the apostle of God, and therefore he has given thee no reply.” After that I quickly impelled my camel so as to precede the army, fearing that on account of my having manifested displeasure to the apostle of God, with reference to the conclusion of the Treaty of Peace, a verse of the Qurân might be revealed concerning me; but after I had advanced a short distance I heard a man exclaim: “O’mar B. Alkhattâb, the apostle of God is calling thee!” My fear increased at these words. I hastened, however, to wait on that prince, proffered my salutation, which he returned, and I perceived marks of joy shining on his august forehead. He then said: “Thou hast asked me something, but I gave thee no reply, because I was absorbed with a Divine revelation; and this evening a chapter has descended which I love more than anything the sun shines upon.” After that he began to recite the chapter “Verily we have given thee a manifest victory,”337 and congratulated the companions, who likewise offered their felicitations to his lordship.’ Some commentators [of the Qurân] allege that the ‘manifest victory’ signifies the Peace of Hodaybiah, because it was the first of many [subsequent] victories. After it some blessed persons, who had heretofore kept their faith secret in Mekkah, professed it openly, disputed with the idolaters, and recited the evident signs [i.e., verses of the Qurân] to them, by which means many of those who had been straying in the desert of aberration were exalted by entering the road of guidance, as has been recorded before. In those days also the Peace of Khayber, which was one of the greatest victories in Islâm, was concluded, as will be narrated in detail in these pages, if it pleaseth Allah the Most High. Other commentators, however, consider the ‘manifest victory’ to mean the victory of Khayber or the victory of Mekkah; but Allah the Most High knows best.
ABU BASSYR COMES FROM MEKKAH TO MADINAH, BUT AGAIN RETURNS, BY ORDER OF HIS LORDSHIP THE REFUGE OF APOSTLESHIP—U. W. B.
When the prince of existences—the most excellent salutations to him!—returned from the station of Hodaybiah and arrived in Madinah, Abu Bassyr, who was an ally of Abu Zohrah, professed the faith, fled from Mekkah, and, performing the journey on foot, arrived in the space of seven days in Madinah. On that occasion Ahsan B. Sharyq and Azhar B. A’bd A’wuf wrote a letter to the apostle of God and sent it by a man named Kawther, of the tribe Bani A’amer. This epistle of the idolaters Abu B. Ka’b conveyed to his lordship, who learnt from the contents thereof that he was in conformity with the Treaty of Peace of Hodaybiah required to send back Abu Bassyr. His holy and prophetic lordship accordingly surrendered the man to them, whereon Abu Bassyr exclaimed: ‘O apostle of God, sendest thou me to the idolaters, who will certainly persecute and injure me, and will suggest to me doubts concerning my religion?’ But his lordship answered: ‘Verily thou knowest that we have made a treaty with the Qoraish, and that treachery is against our religion.’
Distich: A man who breaks a treaty
Is capable also of any other crime.
He also said: ‘Depart, therefore, and God will comfort thee and the Musalmâns [who are in Mekkah].’ The noble companions likewise took affectionate leave of Abu Bassyr, whereon the above-mentioned two idolaters started with him to Mekkah. When they reached Dhu-l-halyfah they halted to rest themselves, but Abu Bassyr entered the mosque, prayed with two flexions, and then placed his provisions in front of himself, offering them also to his two companions, who, however, replied: ‘We have no need of thy food.’ Then Abu Bassyr said with perfect kindness and affability: ‘Had you invited me to partake of your victuals, I would have complied with your wish.’ Hereat they were ashamed, brought forth their food, and all ate together. They were conversing with each other familiarly; Abu Bassyr asked for the name and genealogy of the A’ameri, and said: ‘Thy sword appears to be a good one.’ The A’ameri then drew it from the scabbard, and said: ‘It is a very excellent sword; I have often tried it, and found it efficient.’ Abu Bassyr replied: ‘Show me the sabre, that I may examine it.’ Hereon the A’ameri, being careless and unsuspicious, gave his sharp scimitar to Abu Bassyr, whereon the latter killed him with a single blow of it. Kawther [the surviving A’ameri] made his appearance in Madinah about the afternoon prayers, and waited on his lordship, who, catching sight of him from a distance, said: ‘This is a man who has returned.’ According to another tradition, he said: ‘Verily this man is frightened.’ While this man was relating that he had escaped death, and was even now in danger of being killed, Abu Bassyr also arrived, girded with the sword of the [killed] A’ameri and riding on a camel. He waited on his lordship, and said: ‘O apostle of God, thou hast kept thy word, and hast sent me back, but God the Most High and Glorious has delivered me from their hands.’ His lordship replied: ‘He would indeed be a firebrand of war if anyone were to aid him.’ By these words he alluded to the flight of Abu Bassyr, and hinted that the professors of Islâm, who were guarded and restrained in Mekkah, ought to [follow his example and] join him. Therefore as soon as Abu Bassyr had understood the import of these words he fled immediately, not halting in any place till he reached the station of A’yss, which was on the seashore. Fârûq then sent to the professors of monotheism, who were confined in Mekkah, a message of what his lordship the apostle— u. w. b.—had said concerning Abu Bassyr, and when Abu Jundal had heard these words he preferred flight to permanency, and joined Abu Bassyr. In course of time the Musalmâns fled one by one [from Mekkah] to join him, so that, according to the tradition giving the smallest number, at least seventy of them assembled around him, and as the caravans of the Qoraish usually passed through that locality [i.e., the station of A’yss], they watched their opportunity and plundered them. The idolaters being distressed by this proceeding, despatched Abu Sofyân B. Harb to his lordship—u. w. b.—to request him through the intercession of another individual [who had influence with the prophet] to summon Abu Bassyr and his comrades to Madinah, and [this having been done] the Qoraish revoked the condition [of the Treaty of Hodaybiah] that any one of them taking refuge with Muhammad should be surrendered to them. Therefore that manifester of pity complied with the request of the opponents, and wrote a letter to Abu Bassyr ordering him and his friends to come to Madinah; that epistle, however, reached Abu Bassyr when he was in the agony of death. He nevertheless took it into his hands, rubbed it over his face, complaining of the hardship of separation, till he was received into the mercy of God and [departed] to the gardens of paradise. Abu Jundal with all his companions shrouded and buried Abu Bassyr, started for Madinah, and after performing the journey waited on the prince of former and of latter days.
AMBASSADORS ARE SENT TO THE SOVEREIGNS, RULERS, AND
JUDGES OF THAT EPOCH.
When the apostle began to entertain the idea of sending letters to the Sultâns of various countries inviting them to profess Islâm, many persons represented to him that, according to the usages of kings, letters bearing no seal are considered worthless; therefore the prince of men and best of the sons of Adam—u. w. b.—ordered a ring to be made of gold, and his example was followed by the companions, all of whom put rings on their fingers. Then his lordship ordered a ring to be made of silver, the circle and the full seal whereof are also said to have been of silver. He ordered the words ‘Muhammad, apostle of Allah,’ to be engraved thereon in three lines, which having been done, the words ‘of Allah’ appeared on the first, ‘apostle’ on the second, and ‘Muhammad’ on the third line.338 After that he ordered six epistles addressed to six of the adjoining kings to be written, and handed each of them to one of his companions, whereon they departed to their respective destinations.
The letter to the Najjâshy, the King of Abyssinia, was given to A’mru B. Ommyah Dhomayry; that of Harkal the Hâkum of Rûm339 to Dahyah Kalby; the epistle of Khosru Parviz, the Sovereign of Persia, to A’bdullah B. Hudâqah Sahmy; the letter of Maqôqush,340 the Governor of Alexandria, to Hâttub B. Abu Multa’ah; the letter of Hâreth B. Abu Shammâr, King of Syria, to Shujaa’ B. Wohb Asdy; and the letter of Haud Jayfy, Governor of Yamamah, was given to Salytt B. A’mru A’amery.
When O’mru B. Ommyah Dhomayry delivered the letter to his majesty the Najjâshy, King of Abyssinia, he descended from the throne of dignity, sat down on the ground of humility, and ordered the exalted letter to be read in the assembly. The said letter began with the praise and glorification of Allah the Most High and an allusion to I’sa [Jesus]—u. w. b.—concluding with an invitation to the Najjâshy to make profession of Islâm. As soon as the king had understood the contents of the noble epistle of his holy and prophetic lordship, he immediately made his profession of the Faith, and, having written a handsome reply, he despatched it to Madinah. Accordingly, when the Najjâshy died, the apostle of God said: ‘Pray for your companion,’ and ordered funeral orisons to be held; and though the corpse of the Najjâshy was not present, his lordship held prayers with four Takbyrs. The people, however, not aware of his being a believer, said: ‘How does he [i.e., the prophet] recite prayers for an individual who was not a Musalmân and died in Abyssinia?’ Therefore the Most High and Glorious revealed the verse, ‘There are some of those who have received the scriptures who believe in Allah,’341 as far as the words ‘swift in taking an account.’342
As for Dahyah Kalby, who had received orders from his lordship first to go to Bossra, in Syria, and to request the governor of that place to send a man with him for the purpose of conveying the august epistle to Heraclius, he acted as he had been told, but when he arrived at Bossra the governor of that region was at Hamss, to which place Dahyah followed him. There the Governor of Bossra gave him a man to assist him to convey the joy-boding and felicity-bringing letter of the asylum of apostleship— u. w. b.—to Heraclius, the Emperor of Byzantium, who was at that time on a pilgrimage to Jerusalem. It is related that Heraclius had made a vow that in case he should recover some Byzantine provinces which Khosru Parviz had occupied, and if the Greeks conquered the Persians, he would walk barefooted from Constantinople to Jerusalem, and would offer his adoration to God the Most High in the farther temple. When, therefore, the [Byzantine] Greeks had, by Divine favour, vanquished the Persians, as is related in detail in historical works, the Qaissar was anxious to fulfil his vow, ordered carpets to be spread along the road, strewed with roses and aromatic flowers, and having in this manner journeyed to Jerusalem, he fulfilled his vow. The Qaissar was one day reclining, sad and melancholy, on the throne of sovereignty in the just-mentioned holy city, and some courtiers said on that occasion to him: ‘We behold thee sad and grieved, but know not the cause.’ He replied: ‘I have yesterday learnt from the position of the heavenly bodies that the king of the circumcised has made his appearance, and that they will soon stretch forth the hand of tyranny to this region and kingdom of ours. I wonder what people they are who practise circumcision?’ They answered: ‘There is no other nation except the Jews who do so, and it will be proper to write to the governors of the provinces to kill every Jew they can find.’ Meanwhile it was brought to the notice of the Qaissar that a courier had arrived from Hâreth B. Abu Shammâr Ghusâry, the Governor of Syria, and had brought with him an Arab, who was narrating a strange event which had taken place in Arabia in consequence of the vicissitudes of time. The Qaissar accordingly ordered the Arab to be brought in, examined him on the subject, and received the following answer: ‘Among us a man has appeared who says that he is a prophet. Many believe his words and obey him, while others accuse him of falsehood and reject his claims. The dispute of the two parties ended with bloodshed, and many have been killed on both sides.’ Hereon the Qaissar said: ‘Take this man into a corner and see whether he is circumcised or not.’ On examination it was found that his prepuce had been cut off. The Qaissar then asked him: ‘Is circumcision a custom among the Arabs?’ He said: ‘Yes.’ Heraclius continued: ‘What has become known to me from astrological indications points to the appearance of the king of this nation.’ It is related that when Dahyah arrived with the messenger of the Governor of Syria at the court of the Qaissar, he said to the courtiers: ‘I have brought a letter from Madinah.’ They replied to him: ‘When thou perceivest the emperor, prostrate thyself before him, or else he will not accept thy letter.’ Dahyah replied: ‘I prostrate myself to no one except to the Creator;’ and these words frightened the Greeks. In short, Dahyah obtained an audience and delivered his letter; but when the superscription thereof was perceived to be in Arabic, an interpreter had to be called. That pleasant epistle contained an invitation to profess the Musalmân religion and to abstain from Satanic superstitions. It terminated with the verse ‘O ye to whom the Scriptures have been given, come to a just determination between us and you, that we worship Allah alone, and associate nothing with Him, and that the one of us take not the other for lords, but Allah alone; if, however, they turn back, say: Bear witness that we are true believers.’343 When Heraclius had understood the contents of the letter, he said to his courtiers: ‘Search whether there is in this country any man who follows the individual who pretends to be a prophet, so that we may examine him minutely concerning the affairs of Muhammad.’ The people then made inquiries, and happened to discover Abu Sofyân B. Harb, who had at that time arrived in the country with a number of the Qoraish for the purpose of trading. They were all brought to Jerusalem by order of Heraclius. Abu Sofyân says: ‘One day when Heraclius was sitting on the throne of royalty with his ministers, grandees, and nobles of the kingdom, as well as Sabæans and monks, all in their proper places, we were brought into the assembly. When the Qaissar perceived us he ordered the interpreters to ask us: “Who of you is nearest to the man who claims to be a prophet?” To this question of the interpreter I replied: “With respect to consanguinity, I am the nearest to him among these men.” He continued: “What relationship is there between thee and him?” I replied: “We are cousins.” After that Heraclius said: “Bring him nearer to me, and keep his companions in his rear, so that if he speaks lies they may not be ashamed to look him in the face, but [nevertheless] accuse him of falsehood.” He then said to the interpreter: “Tell these men that I shall ask Abu Sofyân about several things concerning that man who lays claim to prophecy, and if he tells a lie they must apprize me thereof.”’ Abu Sofyân continues: ‘First Heraclius asked: “What is the origin and family of that man among you?”
‘A. S.: His family is noble in our tribe.
‘H.: Has anyone before him made such a claim in your nation?
‘A. S.: No.
‘H.: Has any of his fathers and ancestors enjoyed so great a dignity, or that of royalty?
‘A. S.: No.
‘H.: Do the rich and the strong, or the poor and the weak, among you follow him?
‘A. S.: Mostly the poor and the weak.
‘H.: Are his followers day by day increasing or diminishing?
‘A. S.: They are augmenting.
‘H.: Is anyone hating his religion?
‘A. S.: No.
‘H.: Is he committing treachery or breaking any agreement?
‘A. S.: Heretofore he has not done so; but now a treaty of peace has been concluded between us and him, but we know not whether he will keep it or not.’
Abu Sofyân continues: ‘After these words I could say nothing to disparage Muhammad; but I swear by God that the Qaissar took no notice of my embarrassment, but continued to question me:
‘H.: Has there been war and strife between you and him?
‘A. S.: Yes.
‘H.: What was the result?
‘A. S: Sometimes we were victorious and sometime he, namely, on the day of Bedr and in the battle of Ohod [respectively].
‘H.: What is it he desires you to do?
‘A. S.: To adore the Lord who has no equal; he also tells us not to associate any partner with Him, to renounce the dogmas and acts of our forefathers, to practise orisons, fasting, truth, alms-giving, modesty, and kindness towards our relatives.
‘H.: First I asked about the family of this man, and thou hast replied that he is of noble descent among you. Be aware that prophets and apostles are of noble descent, so that the dust of shame and dishonour may not settle on the skirts of anyone who follows them. Then I asked whether any one before him had in your country broached similar claims, and thou hast replied in the negative; because if any one had done so, I would say that he follows and imitates another man in his assertions. I asked whether anyone of his forefathers had been a king, and thou hast said no; for if any one of his ancestors had been a sovereign, I would say that he wants to make his claim to prophecy a stepping-stone to the kingdom of his father. Then I asked whether the strong and the wealthy, or the feeble and the poor, are following him, and thou hast said that the weak and the poor adhere to him; but mostly such people follow prophets. I asked whether his followers are augmenting or decreasing, and thou hast said that they are on the increase. Such is the case with religion, which is augmented by degrees until it is completed. I further asked whether anyone hates his law and again abandons his religion, and thou hast replied in the negative. True religion is such that the sweetness thereof settles in the hearts and becomes mixed with the soul. I further asked whether he had among you ever been accused of lying, and thou hast said no. This indicates that a man who abstains from deceiving men will not utter falsehoods about God the Most High. I asked what was the result of your fighting, and thou hast replied that sometimes thy party, and at others his, was victorious. Such is the case with prophets and apostles, that on some occasions they are tried by reverses, but are at last distinguished by victory and conquest. I further asked whether he commits treachery, and thou hast denied it. Prophets do not break treaties, because their object is eternal beatitude, and whoever covets [only] pleasure in this world will fail to keep his covenants. I asked what he had enjoined you, and thou hast replied that he commanded you to adore God the Most High, to believe in His unity, to hold prayers, to keep fasts, and the like. These are the most approved qualities and customs of prophets, and if what thou hast said about Muhammad is in accordance with truth, he will soon conquer these regions, and they will obey his behests. I knew for a certainty that such a prophet will be sent, but I had no idea that he would be of your nation. Had I suspected that I would be blessed by being allowed to kiss his feet, I would have made haste to do so, and would have been honoured by meeting, following, and obeying him.’
After that Heraclius caused the letter of the apostle of God to be brought and to be read in the assembly, and I saw that from awe of it water trickled down his forehead. He expressed what he had in his mind, whereon conversations and disputes arose in the assembly, voices became loud, plaints and lamentations resounded, and we were led out from the hall of audience. Abu Sofyân continues: ‘When we came out of the court of Heraclius I said to my companions: “The affairs of the son of Kabshah344 have reached such a pitch that the King of the Greeks345 fears him.’
Some allege that Abu Kabshah was a man of the tribe Kozaa’, who had opposed the Qoraish, and who, having abandoned idolatry, worshipped the Dog-star [Syrius], and sometimes the Qoraish called his holy and prophetic lordship —u. w. b.—likewise by that name, on account of his opposition to their religion. Others, however, are of opinion that this was the name of one of his lordship’s ancestors, it being customary among the Arabs, when they want to insult a man, to call him by the name of one of his forefathers who was worthless or of no account. It is not concealed to the luminous intellects of the blessed, who are acquainted with the whole, as well as with the details of the life of the prince of existences, that numerous traditions concerning the interview of Dahyah Kalby with the Qaissar are recorded in biographical works; but if all of them were to be mentioned here they would only fatigue the hearer [or rather reader]. For this reason prolixity has been avoided in this place, and in future the gently trotting [steed, the] reed will likewise abstain from lengthening out its bridle. Guidance, however, and favour come from Allah.
THE BOLDNESS AND PRESUMPTION OF KHOSRU PARVIZ, AND EXPLANATION OF WHAT TOOK PLACE AMONG ALL THE KINGS AFTER THEY HAD PERUSED THE EPISTLES INVITING THEM TO BELIEVE IN THE MISSION OF HIS LORDSHIP AND TO ACKNOWLEDGE THE UNITY OF GOD THE MOST HIGH.
When A’bdullah B. Hudâqah arrived in the metropolis of Khosru he brought the noble epistle to his notice. When Khosru became acquainted with the contents thereof, and had learnt that the blessed name of his lordship the apostle was written before his own, he became angry, and, tearing the letter to pieces, said:
| Distich: | ‘Who has the boldness, in contempt of my station, |
| To write his name over mine in this fashion?’ |
After uttering some more nonsense, he turned to A’bdullah B. Hudâqah, but wrote no answer. When this news was brought to Madinah, his lordship exclaimed: ‘Allah has torn his kingdom to pieces;’ meaning, ‘Khosru has torn my letter to shreds, but God the Most High will tear his kingdom to pieces.’ In his great displeasure and trouble Khosru sent a message of the following purport to Bâdân, his governor in the country of Yemen: ‘At present the rumour is current that an individual of the people of Hejâz claims to be a prophet in the Arab country. Send two of thy confidential and shrewd men to capture and to bring that individual to me.’ Bâdân obeyed the orders of the Kesra, and appointed his treasurer, who was adorned with the decorations of intellect and bravery, and whose name was Bâbuyah, to depart in the company of another man named Khar-Kharah, who was also noted for his excellent qualities, to the country of Arabia and to convey his lordship to Khosru Parviz. He also wrote a letter with reference to this subject, which he sent to the apostle of God, whose circumstances Bâbuyah was to examine and to ascertain. Both these individuals, who were Persians, started according to the instructions they had received, and when they arrived in Ttâyf they happened to meet a number of Qoraish chiefs, such as Abu Sofyân and Ssafuwân B. Ommyah, with others who were there at that time. They made inquiries about the habitation of the prince of existences —to whom the most excellent salutations—and the Qoraish idolaters were delighted, saying: ‘The business of Muhammad cannot succeed, since a king like the Kesra has become his enemy.’ After duly performing the distance, the messengers of Bâdân arrived at last in the assembly of the prince of former and of latter times, in which Bâbuyah commenced to speak as follows: ‘The Shâhanshah [Khosru] has written a letter to Bâdân, who is his governor in the country of Yemen, ordering him to send thee with some confidential persons to the court, and the viceroy Bâdân has appointed me to convey thee to the residence of Khosru Parviz, if thou desirest to accompany us, so that Bâdân may write a letter to the king of kings, which will be advantageous to thee, and will cause him to draw the line of pardon over what has been done by thee. If, however, thou refusest, thou art aware of the Kesra’s severity and power. Thou knowest what kind of a man he is, that he will destroy thee with thy people, will ravage thy country, and transform it into a desert. See! Bâdân has sent thee a letter, inviting thee to obey and to start with us.’ Then the epistle of the governor of Yemen was handed to his holy and prophetic lordship, who, when he had heard and understood the contents thereof, smiled, and invited the envoys to make profession of Islâm, but they replied: ‘Muhammad, rise, and let us go to the king of kings, for if thou refusest the Shâhanshah will not leave a single Arab alive, and will expel the inhabitants from their country.
It is related that, although Bâbuyah and Khar-Kharah uttered impertinent words and spoke very boldly, they were nevertheless so awestruck by the dignity of the august assembly that their whole bodies trembled in such a manner that their joints almost separated from each other. In that audience they also requested his holy and prophetic lordship that if he would not come himself [at least] to write a reply to Bâdân’s letter. His lordship, however, said: ‘Return ye to-day to your lodging, and come again to-morrow, that I may see what is proper.’ When the messengers left the prophet, the one said to the other: ‘Had he retained us any longer in his assembly, we might possibly have died from awe of him.’ The other said: ‘In my whole life I have not experienced sensations like those which overpowered me this day in the company of that man. He appears to be aided by Divine favour, and his affair is the affair of God.’
It is related that Bâbuyah and Khar-Kharah wore golden bracelets on their arms, were dressed in garments of brocade, and wore belts of silver. Their beards were shaved, but they had moustaches covering their lips. When his lordship beheld them attired in this style, he exclaimed: ‘Woe betide you! Who has ordered you to turn out in this shape? For verily you are worthy to be burnt in fire! Who has commanded you to shave your beards and to leave your moustaches?’ They replied: ‘Our nourisher, namely, Khosru Parviz.’ The apostle of God then said: ‘But my nourisher has ordered me to clip my moustache and to leave my beard.’
In short, when the next day the envoys of Bâdân [again] waited on the elected one of the Bountiful Sovereign, he said: ‘Tell your master [Bâdân] that my nourisher will this night kill his lord, namely, Khosru, and has appointed his own son Shiruiah to rip open his belly after seven hours of the night have elapsed.’ That night was Tuesday, the tenth of the month Jomâdi the first, in the seventh year after the Flight. His lordship further said to the envoys: ‘Tell your master that my religion will soon make its appearance in the realm of the Kesra, and that I shall allow him to retain all his possessions on condition that he becomes a Musalmân.’ They replied: ‘We shall write down these words, but reports of less import than these [words of thine] have been made to thee concerning the king of kings, and have become the occasion of all this enmity and disquietude; and threats like these are sure to call for vengeance.’ His holy and prophetic lordship said: ‘Write [whatever you like].’ Then he presented Khar-Kharah with a belt of wrought silver and gold, which had been sent to his lordship by a king [on some former occasion].
The envoys having been dismissed without a letter by his lordship, departed from Madinah and afterwards arrived in Yemen, where they reported to Bâdân everything they had learnt about the apostle of God, and saying: ‘O governor, we have had audiences of many kings, but, by Allah! we were not afraid in any assembly as in the company of that man.’ Bâdân asked: ‘Is he maintaining any spies and guards?’ They said: ‘No; he walks about alone in the bazaars.’ Bâdân continued: ‘I swear by God that whatever is related about him does not resemble the words of kings. I think he is a prophet, and if his prediction proves true, none of the kings shall forestall me in obeying and following him.’ Meanwhile a letter addressed to Bâdân arrived from Shiruiah,346 the son of Khosru Parviz, of the following import: ‘I have slain the Kesra because he has destroyed the nobles and grandees of Persia without being provoked thereto by treachery or guilt, which might have afforded a just reason for shedding their blood, and because he has thrown the stumbling-block of contention into the assembly of the great men of this country. My commands to thee are, to obey me, ordering the inhabitants of Yemen, and of all the provinces under thy sway, to do so likewise, and to receive their [declarations of] allegiance to me; [I also order thee] not to injure the man who claims to be a prophet in Arabia, and concerning whom the [late] Kesra had written a letter to thee, until further orders from me concerning this matter.’ As soon as Bâdân had perused this document, he uttered the profession of the Faith without the least delay, and with much sincerity, being followed therein by all the inhabitants of Yemen and Persia who had accepted Islâm in that country. It is related that Khar-Kharah, to whom his holy and prophetic lordship —u. w. b.—had presented a belt, was surnamed Dhu-l-mafakhrah, the word ‘Mafakhrah’ meaning ‘girdle’ in the Hemyaritic language, and that name is borne by his descendants even at present.
In Alexandria when Hâttub B. Abu Multa’ah delivered the august letter of his lordship the prophet of God to Maqôqush, the governor of that city, he was received with great honours. The governor replied with handsome expressions, placed the letter in an ivory casket, invited Hâttub to a private apartment, and examined him about the affairs and circumstances of that prince. When Hâttub had explained the angelic character of his holy and prophetic lordship—u. w. b.—Maqôqush said: ‘This is the description of the prophet whose advent I’sa [Jesus], the son of Maryam—u. w. b.—had predicted. He will hereafter prevail, and his companions will enter our land.’ Then he wrote a very friendly reply, and presented Hâttub with four girls, one white mule called Dildil, one eunuch, twenty garments, one thousand mithqâls of gold, and five robes, but refrained from making his profession of the Faith. When Hâttub arrived in Madinah with the presents of Maqôqush and the letter, his sacred and prophetic lordship —u. w. b.—said: ‘The wicked man was covetous for his realm, but it will not endure.’ It is related that [in conformity with this prediction] Maqôqush died during the Khalifate of Fârûq the Great [i.e., Omar]. As to those four girls, his lordship retained one, whose name was Mâryah the Copt, for himself as a concubine, and begat with her Ebrâhim. Another maiden, the sister of the former, named Shyryn, he bestowed upon Hasân B. Thâbet, and placed the brand of selection on Dildil for his own special use, but after the demise of the lord of existences —u. w. b.—A’li—may Allah ennoble his countenance! —used to ride that mule, which [afterwards] perished in the time of Moa’wiah.
When Shujaa’ B. Wohb Asdy arrived on the frontiers of Syria he heard that Hâreth B. Abu Shammâr Ghusâny was in the Ghautah of Damasus,347 engaged in the preparations necessary for the pilgrimage of Heraclius to the locality of the prophets; i.e., Jerusalem. Therefore Shujaa’ went to the Ghautah, and forwarded the most noble epistle to [the governor] Hâreth, through one of his chamberlains, in whose heart the love for Islâm had taken root. When the king [or rather governor] of Syria had perused the letter, he threw it to the ground, uttering disgraceful words to the effect that he would make haste to combat his lordship. He also ordered horses to be shod and despatched a letter to Heraclius, informing him of the arrival of Shujaa’ B. Wohb and of his intention to attack Muhammad. Heraclius, however, sent a reply that he should give up his intention and hasten to the court, for the purpose of taking measures appropriate to the circumstances. Thereon Hâreth dismissed Shujaa’ with a gift of one hundred mithqâls of gold, and when the latter arrived in Madinah he made his report, to which his lordship replied: ‘May the kingdom of Hâreth perish!’ Therefore Hâreth died in the year of the victory of Mekkah, and was succeeded on the throne by Haylah B. Abhân Ghusâny, whose conversion to Islâm will be narrated in the proper place if it pleaseth Allah the Most High.
When Salytt B. A’mru A’amery delivered the glorious epistle of his prophetic lordship—u. w. b.—to Haudah B. Hanfy, the latter became acquainted with the contents thereof, showed great honours to Salytt, appointed a pleasant mansion for his lodging, entertained him hospitably, and wrote in reply to the letter as follows: ‘How beautifully evident is that to which thou invitest the people! I am, however, the poet and the priest of my nation, and the Arabs respect me greatly. Make me a governor of one of thy provinces, and I shall obey thee.’ After that he invested Salytt with costly robes, treated him with royal honours, and dismissed him. When Salytt arrived in Madinah he narrated what he had seen, and delivered the letter, but his holy and prophetic lordship— u. w. b.—said: ‘If he were to ask me for a date which had fallen to the ground I would not give it to him. Let him and his kingdom perish!’ It is related that when the apostle of God conquered Mekkah, and was returning, Jebrâil brought the death of Haudah to the exalted notice of the lord of apostleship—u. w. b.—who said: ‘After this a mendicant will make his appearance in Yamâmah, and will pretend to be a prophet, and will after my time be slain.’ But he had not yet departed this life when Moseylamah, the liar of Yamâmah, claimed to be a prophet, and was killed during the Khalifate of Ssiddyq Akbar,348 as shall be narrated in detail in this volume if it pleaseth Allah the Most High.
In this year also the blessed verse, ‘Now hath Allah heard the speech of her who disputed with thee concerning her husband, and made her complaint unto Allah,’349 was revealed; the reason being that between Khawla, the daughter of Tha’labah B. Qays, and between her husband, Awus B. Ssâmat, divorce had taken place, and that when she asked his lordship, ‘What is the remedy for this pain?’ he could give no reply, because he had not yet received any Divine command on the subject. She therefore prostrated herself in her great distress, and prayed as follows: ‘My God, I complain to Thee of my loneliness, desolation, and separation from my husband.’ But she had not yet raised her head from the prostration when the verses concerning the formula of divorce350 were revealed. His holy and prophetic lordship—u. w. b.—then called Awus, recited to him the verses just revealed, and said: ‘Manumit a slave, and then have connection with Khawla.’ Awus replied: ‘I am too poor to liberate a slave.’ His lordship thereon said: ‘Fast two continuous months.’ When, however, Awus again demurred, saying: ‘O apostle of God, if I do not eat twice or thrice a day, my eyes become obscured,’ the prophet rejoined: ‘Then feed sixty poor men.’ Awus said: ‘Aid me in this matter.’ His lordship accordingly presented him with fifteen Saa’ [measures] of food to enable him to atone for the words, ‘Thou art to me as the back of my mother,’ which he had said to his wife. During this year his holy and prophetic lordship also gave permission to hold races between camels and horses. It is said that his lordship possessed a camel, named Ghadzabnâ, which no other camel was able to overtake; one day, however, an Arab [of the desert] made his weak camel race with the she-camel of the apostle of God, and overtook Ghadzabnâ, which occurrence displeased the companions; but his lordship, the refuge of termination—u. w. b.— endeavoured to pacify them, saying: ‘The truth is with Allah! He exalts nothing which he does not abase.’ One of the consequences of this axiom and confirmation of those circumstances was the misfortune of the inhabitants of Khayber, who [at last] obtained tranquillity after all their trouble.
THE VICTORY OF KHAYBER.
One of the great events of this year was the victory of Khayber, the details whereof are as follows: When his holy and prophetic lordship—u. w. b.—returned from Hodaybiah he ordered, after a stay of some days in Madinah, the chiefs of the Mohâjer and the Anssâr to get the army ready for a campaign in the direction of Khayber, and added: ‘No one shall march out with me except to fight for the religion.’ He meant by those words: ‘Let no one accompany me who covets the goods of this world, and whose whole mind is bent on pillage.’ Therefore the hypocrites and infidels who dwelt in Madinah were greatly displeased with his lordship’s intention to march to Khayber, because they knew that the professors of Islâm would deal with the Jews of Khayber in the same manner as they had dealt with the Bani Qoryttah and the Bani An-natzyr Jews; and on account of the rage they were in, every Jew took a heavy pledge from any Musalmân who happened to be indebted to him. It is related that A’bdullah B. Abu Hadhrah Solmy owed five dirhems to Abu Shâhm, the Jew, and that the latter troubled him much for this paltry sum. Once A’bdullah said to him: ‘God the Most High and Glorious has promised that the professors of Islâm will obtain possession of the property of the inhabitants of Khayber, respite me, [therefore], in this matter for a short time, until the victory of Khayber takes place and I gain some booty.’ Abu Shahm replied: ‘Do not compare the war of the Khayber Jews with other campaigns! By the truth of the Torathah, there are ten thousand men in Khayber! Threatenest thou us with the vengeance of an enemy whilst thou art thyself living under our protection?’ A’bdullah says: ‘We quarrelled so much that I went to the lord of apostleship—u. w. b.—to whom I represented my case. His lordship said nothing to the Jew, but moved his blessed lips, and muttered something which I could not understand. Thereon the Jew exclaimed: “O father of Qâsim, this man has taken what belongs to me, and keeps it.” His lordship said: “Give him his due.”’ A’bdullah continues: ‘I had two robes, and I sold one of them for three dirhems, to which I added two more and paid my debt to the Jew. Then Solmah B. Aslam presented me with two robes, to which I added two more and departed to Khayber. In that campaign Allah the Most High and Glorious blessed me with many favours, and by Divine grace one of the captured women, who was a relative of Abu Shahm, fell to my lot, and when we returned to Mekkah I sold her to him at her full price.’
In fine, after the preparations for the Ghazâ had been completed, the apostle of God appointed Asbaa’ B. A’rfattah Ghuffâry to be his lieutenant in Madinah, and marched with one thousand four hundred valiant slayers of infidels from the residence of nobility and excellence. He ordered A’kâshah Asdy to take charge of the vanguard, and O’mar B. Alkhattâb of the right wing. Some of the best writers of later times allege that another companion, but several biographers relate that A’li, the commander of the Faithful —u. w. b.—was entrusted with the left wing. This statement is however unfounded, because, according to correct traditions, A’li Mortadza—u. w. b.—was not present with the army in the beginning, and when he joined it his lordship the apostle gave the banner into his hands, by which the victory was gained, as shall be narrated farther on if it pleaseth Allah the Most High.
It is related that A’bdullah B. Salûl, the hypocrite, sent the following message to the Jews of Khayber: ‘Muhammad intends to extirpate you, therefore you must use foresight. You are not to fortify yourself in a stronghold, but you must fight him in the plain, because you surpass him in the greatness of your numbers and appliances.’ When the inhabitants of Khayber knew that his lordship, the best of men, was marching against them, they sent Kunânah B. Abu-l-haqyq with another man to their allies —i.e., to the tribe Ghuttfân—for aid. According to one tradition the latter would not at all comply with the request of the Khayberites, but according to another four thousand combatants of that tribe sallied out; as, however, they heard at the first station a voice from heaven uttering the words, ‘You will be plundered,’ they again returned. In other books it is recorded that they heard a sound and movement in their rear, and imagined that the Musalmâns had entered their habitations to plunder them, therefore they became frightened and retraced their steps. This, however, was a miracle of the miracles of the apostle— u. w. b. At that time their governor was Sollâm B. Sakan, in whose house the chiefs of the Jews assembled, and consulted whether it would be better to march out and fight or to defend themselves in their forts. Sollâm exclaimed: ‘A’bdullah B. Salûl’s advice is best. March out, and do not expose yourselves to the miseries of a siege.’ But according to the proverb, ‘When fate decides, human reason is blind,’ their eyes of foresight became obscured, so that they refused to act according to the advice of Sollâm, remained in their forts, strengthening them, and preparing themselves for enduring a siege. Solmah B. Alâkwa’ says: ‘When we marched out of Madinah in the august retinue of his holy and prophetic lordship—u. w. b.—and advanced towards Khayber, one A’amer B. Lasân B. Alakwa’ recited during the night march some verses in the Rajaz measure at the request of a companion, so that the camels progressed with great celerity, and the time of the companions passed pleasantly. His lordship the apostle—u. w. b.—then asked, “Who is the driver?” and the people replied, “Such and such a man.” He continued, “May Allah have mercy upon him!” and concerning whomsoever his lordship uttered this invocation he was sure to attain martyrdom. Fârûq, who happened to hear the above words, said: “O apostle of God! why hast thou not prayed that A’amer may attain a long life?”’ There is a tradition that when A’amer ceased to recite the verses for speeding the camels, his lordship ordered A’bdullah B. Ruâhah to commence his strains for driving, and with reference to him the prophet [again] uttered the words, ‘Allah, have mercy upon him!’ He accordingly obtained the dignity of martyrdom in the Ghazâ at Mowtah, as shall be narrated by the reed of explanation if it pleaseth Allah the Most High.
When the army of Islâm had reached the station of Ssabâ, his lordship—after holding the vesper time and nocturnal prayers—ordered the army to be led in the direction between Ghuttfân and Khayber so as to hinder the Ghuttfân tribe to give assistance to the Jews; and with the help of Jamyl, who was an intelligent guide, the Musalmâns continued their march by the way of Marjab. The apostle of God despatched A’bâd B. Bashyr with twenty troopers to reconnoitre, who captured a man whom the inhabitants had sent as a spy. A’bâd asked him: ‘Who art thou?’ He replied: ‘I am a camel-driver, and am looking for my beasts who have strayed.’ He further asked: ‘What knowest thou about the Jews of Khayber?’ The spy replied: ‘They have despatched Kunânah B. Abu-l-haqyq and Houdah B. Qays, and Ahly to their sworn confederates, i.e., to the tribe of Ghuttfân to ask for help; and their request having been complied with, O’tbâh B. Bedr has, with a great multitude of valiant men entered the fort of Khayber, so that at present ten thousand warriors consider a social banquet and the battle-field equally attractive, and are waiting for an opportunity to fight Muhammad.’ A’bâd said: ‘I fancy thou art a spy of the enemy.’ And having administered to him a good whipping to sober down his bravado, he continued: ‘Tell the truth, for if thou statest falsehoods thy life will not be spared.’ The Arab said: ‘Give me quarter and I shall tell thee the truth.’ His request having been complied with, he continued: ‘The people are under great apprehensions about you, and terror has overpowered their minds lest you should deal with them as you have acted towards the Jews of Yathrab, i.e., the Bani An-natzyr and the Bani Qoryttah. The hypocrites of Madinah have also sent a message to the inhabitants of Khayber as follows: “Muhammad is marching against you, but be not afraid, and let nothing dismay you. Be firm in fighting and combating him, because your army exceeds his forces greatly, and his weapons are few and insignificant in comparison with yours.” After this message had been brought by the courier of A’bdullah B. Salûl and his followers, Kunânah B. Abu-l-haqyq sent me to ascertain the number of your army.’ A’bâd conveyed this spy into the presence of the lord of existences, and made his report. Fârûq the greater desired this spy to be killed, but A’bâd said: ‘I have granted him quarter.’ Accordingly he surrendered to A’bâd his spy, who thereon immediately made his profession of the Faith, and was thus delivered from the grasp of death.
When his lordship caught sight of Khayber he ordered his companions to halt, and uttered the following words: ‘O God, Lord of the seven heavens and what is around them, and Lord of the seven earths and what is upon them, and Lord of the Satans and of those whom they seduce, I ask Thee for the welfare of this town and for the good which is therein, and I take refuge with Thee from its evil, and from the evil which is therein.’ It was his habit to utter these words with his wonderfully eloquent tongue at the sight of strong localities; and after announcing them, he turned—according to a certain tradition—his blessed countenance to the companions, saying: ‘Enter ye, with the blessing of Allah!’ And—according to another tradition —he exclaimed: ‘Approach, in the name of Allah!’ The victory-portending army therefore advanced by order of the apostle of God—to whom be greeting and peace— and after performing the distance his lordship halted in a place called Manzalah, and pointed out a spot to hold prayers in.
It is related that when the inhabitants of Khayber heard of the approach of his holy and prophetic lordship—u. w. b. —they manifested great watchfulness, and kept mounted warriors day and night on the look-out in the environs. The very night, however, when his lordship arrived God the Most High and Glorious sent a heavy sleep upon the people of Khayber, so that they never awoke until the cocks began to crow, so that even their beasts remained kept indoors. Near sunrise, however, the Jews awoke from their sleep, taking up baskets and spades in a sad mood and depressed spirits, and going out with the intention to work in their fields. When, however, they perceived the army of Islâm from a distance, they returned and said: ‘By Allah, this is Muhammad!’ When his holy and prophetic lordship perceived them, he exclaimed: ‘God is greatest! I shall ruin Khayber,’ etc. The Jews then took refuge in their fort, and when the news of the advent of the army had been communicated to Sollâm B. Mashkam, he said to the people: ‘If you have not taken my advice in the beginning, do your best, at any rate, in the present emergency, and fight, because to be killed in war is a thousand times better than to groan in captivity.’ The Jews accordingly resolved to fight. They collected their property of various kinds, and kept it in the fort Naa’m, which was a great stronghold, and the valiant combatants assembled in the fortress Natzârah, where, however, Sollâm departed to hell before it was conquered.
His holy and prophetic lordship—u. w. b.—encouraged his companions to fight, and promised them the reward of the next world. He also said: ‘If you persevere you will conquer.’ The army of Islâm then commenced the battle by shooting arrows. On that day, which was very hot, Mahmûd B. Moslamah, brother of Muhammad B. Moslamah, fought long, and being exhausted also by the heat, fell asleep in the shade of Fort Naa’m, imagining that the enemy could not perceive him. But, according to two different traditions, either Kunânah B. Abu-l-haqyq or Marahab the Jew threw a stone at him from the top of the fort. The stone struck his head, and although it broke to pieces, so injured the man that the skin of his forehead hung over his face. The professors of Islâm bore him in this condition to the apostle of God, who replaced the skin on the forehead with his own blessed hands, and bandaged his head with sackcloth; but on account of that wound, Mahmûd nevertheless departed to the gardens of paradise.
On that day Habâb B. Almundhar represented to his lordship that the camp of the army, being exposed to the arrows from the fort, was in an unsuitable locality; further, that it was in a date-grove, on an unhealthy spot, and exposed to the sorties of the enemy. His advice having been accepted, Muhammad B. Moslamah was ordered to select a proper locality. He accordingly examined the environs, and found the place Rajya’ to be a locality fit for the camp. His holy and prophetic lordship having approved of the spot, said: ‘We shall go there to-night.’ Accordingly he went there with his companions after sunset, and appointed O’thmân B. O’ffân to attend to the pitching and the arrangements of the camp, from which the Musalmâns then sallied forth day by day to attack the stronghold.
It is related that one night, when O’mar B. Alkhattâb was on guard over the army of Islâm, a Jew was captured and brought to him. He ordered him to be killed; but the man said: ‘Take me to your prophet, because I have something to tell him.’ O’mar complied with the request, and his lordship asked: ‘What hast thou to say?’ The Jew said: ‘I came from the fort of Natzârah, the garrison whereof is extremely distressed to-day, on account of the fierceness of the battle, and dreads the bravery of the champions of this army. This evening they intend to remove to the fort Shaq. They have concealed their provisions and appliances of war in a place known to me, and I can point it out to-morrow when the fort is conquered.’ His lordship said: ‘If it pleaseth Allah the Most High.’ The Jew continued: ‘My wife and family are in the fort; grant them to me.’ The apostle of God said: ‘I shall do so.’ The following day Natzârah was conquered, and Fort Shaq likewise, whereon the said Jew, with his adherents, made profession of the Faith.
It is related that one day the Musalmâns were engaged in attacking and besieging the fort of Ssa’b, when the Jew Marahab sallied out, and, capering into the lists of championship, encountered A’amer—with reference to whom his lordship had uttered an invocation for mercy on the occasion when he was reciting verses to speed the camels—whose head he struck with his sabre. A’amer aimed a blow at Marahab, but accidentally wounded his own knee, and died from that wound.
When marching back from Khayber his holy and prophetic lordship observed during the journey that Solmah Bin Alakwa’, the cousin of A’amer, manifested signs of distress and melancholy, and asked him for the reason thereof. According to one tradition, Solmah B. Alakwa’ came weeping to his lordship, and said: ‘O apostle of God, some of thy companions are telling me that the [good] works of A’amer are useless, because he has perished by his own sword.’ But his lordship, uniting [the tips] of his fingers [and holding them up], said: ‘Verily he has fought for the religion.’ It is related that during the siege of Khayber the Musalmâns suffered from want of provisions, but that one day twenty sheep had come from the fort of Ssa’b, and were browsing in the vicinity, whereon his lordship exclaimed: ‘Is there anyone who can take one of these sheep to feed us?’ Accordingly Abu-l-yasyr B. A’mru the Anssâri stepped forward, saying: ‘O prophet of God, I shall go on that service.’ Then he gathered up his skirts, and when the apostle of God saw him running like a fawn, he said: ‘O God, cause him to provide for us.’ When Abu-l-yasyr arrived with two sheep, which he had taken under his two arms, his lordship the refuge of termination ordered them to be slaughtered and prepared for a repast; nor was there a man in the camp who did not partake thereof. By the life-preserving benediction of his lordship the best of men—u. w. b.—Abu-l-yasyr lived for many years, doing much good to the pious and the righteous— A. h. m. o. h.
It is related that during the siege of the fort of Ssa’b a number of Musalmâns had become very weak from want of food, and were on the brink of starvation. They complained to him who will be the intercessor on the day of resurrection, and requested him to pray that their want might be changed to plenty, and their misery to comfort. His lordship accordingly addressed a petition to the Courts of Monotheism that the fort containing the greatest quantity of provisions be allowed to fall into the possession of the Musalmâns. He then gave the banner to Habâb B. Almundhar, and ordered the victory-boding army to make a unanimous onslaught. The company which had complained of famine was the first to reach the gate of Fort Ssa’b, and to fight till it had been conquered. The Musalmâns obtained possession of great quantities of clothes with property of all kinds, which they brought out of the fort, as well as of much wine; but, by Divine command, they poured it all on the ground. One Musalmân, however, A’bdullah B. Kumâr by name, being very fond of wine, had taken several draughts thereof. This culprit was accordingly taken by the companions to the apostle of God, and the august mind of that legislator was highly displeased with the act of the transgressor, whom he chastised with his own august shoe, and by order of the apostle of men and demons all who were present in the assembly likewise struck A’bdullah with their sandals, and among the companions O’mar exclaimed: ‘By Allah! curse him, that all of us may not be punished for his transgression.’ But his holy and prophetic lordship replied: ‘O’mar, do not say that, for he loves Allah and His apostle.’
CONQUEST OF THE FORT QUMÛSS, AND OF ALL THE STRONGHOLDS, BY THE PROWESS OF A’LI THE COMMANDER OF THE FAITHFUL.
When the army of the professors of Islâm was engaged in beleaguering the fort of Qumûss, his holy and prophetic lordship was suffering from headache, and could therefore not be present in the fights, but gave every day audience— in conformity with the inspirations of his luminous mind and the dictates of his sunlike intellect—to the Mohâjer and Anssâr nobles, handing the victorious standard to one of the companions, and sending him to the battle. As the just-mentioned fortress was extremely strong and well protected, it could not be taken. Therefore Fârûq the greater, having one day received the banner, advanced with a number of the defenders of the glory of Islâm to the base of the fort of the benighted idolaters; but the reflection of victory failed, despite his great efforts, to manifest itself on the speculum of his mind. The next day Ssiddyq the greater took the standard, and hastened with a number of warriors and heroes to fight the professors of aberration. Both parties fought obstinately: he was, however, doomed to return unsuccessfully. The third time O’mar B. Alkhattâb again attacked the garrison of Qumûss with great impetuosity, but was disappointed; and when the [sun] the sovereign of luminaries advanced with his golden banner to subdue the regions of the west, the prince of Batthâ and Yathrab [i.e., of Mekkah and Madinah] uttered with his pearl-dropping and miracle-working lips the following words: ‘To-morrow I shall give the standard to no one but to the hero of attack who never flees, who loves God and the apostle, and whom God and the apostle love. Allah will give us the victory through him.’
It is said that A’li—may Allah ennoble his countenance! —was in the beginning of this Ghazâ prevented from taking part therein by ophthalmia, and had remained in Madinah; but his luminous mind could not bear to be separated from his lordship, and therefore he went, in spite of his malady, to kiss the head of the apostle of God, whom he met on the road, but according to another tradition after his arrival in Khayber.
Sahal B. Sa’d Saa’dy says that during that night, when the lord of apostleship had uttered the above-mentioned words, a discussion took place among the companions to which of them he would give the standard [of command]. Burydah Alhassyb narrates that everyone who was related to the apostle imagined he would obtain the banner; and the Qoraish thought that the person alluded to [in the above words] would not be A’li E. Abu Ttâleb, because his eyes were so affected that he could not see his own footsteps. When, however, the ears of the Commander of the Faithful were loaded with the bright pearls of the words of his lordship the prince of the righteous, he said: ‘O God, no one can take what Thou refusest to give, and no one can refuse to accept what Thou choosest to bestow.’ Next day, when the eyes of mankind were brightened by the light of the world-illuminating sun, the lucky mortals who were able to clench the sides of tigers in the fire of battle, and to place in the height of the fight their hands into the throats of whales, made their appearance at the holy tent-door of his lordship the refuge of apostleship, and every one thought that this great felicity and excellent gift would fall to his own lot. Sa’d B. Woqqâss says: ‘I knelt down opposite to the apostle of Allah, and then rose, hoping to obtain the flag.’ It is related of Fârûq the greater that he said: ‘I never wished to be commander except on that day.’ When his lordship the Mussttafa—u. w. b.—came out of the tent, he asked, ‘Where is A’li E. Abu Ttâleb?’ and on all sides vociferations arose to the effect of his eyes being sore, and that he could not distinguish his own feet. He, however, commanded: ‘Bring him here.’ Accordingly A’li was produced, whereon his lordship placed his head upon his own blessed thigh, and threw a little saliva from his blessed mouth into the eyes of A’li. According to another tradition, however, he first poured the saliva on his own hand, then smeared it on A’li’s eyes, and said: ‘O God, protect him from heat and cold.’ A’li Mortadza—u. w. b.—says: ‘By the blessing of the apostle of God, after that I no longer felt either cold or hot.’ Ebn Abu Layly says: ‘During the greatest heat A’li—u. w. b.—used to wear a robe stuffed with cotton, experiencing no inconvenience; and during the most inclement weather a thin garment, without the least injury.’ It is related that A’li, having been immediately relieved of his ophthalmia [by the above operation], the prophet handed him the flag, saying: ‘Do not look at it until God the Most High and Glorious causes thee to conquer Khayber.’ After A’li had advanced a short distance he shouted: ‘O apostle of God, how shall I fight them?’ His lordship the prophet replied: ‘Fight them till they bear witness that there is no God but Allah, and that Muhammad is the apostle of Allah. If they do that, they and everything they possess will be safe, and their account will be with God.’ According to another tradition, A’li the Commander of the Faithful said, when he had received the banner and proceeded a short way: ‘O apostle of God, shall I fight them until they become [Musalmâns] like ourselves?’ His lordship replied: ‘O A’li, do not be in haste to fight, but march till thou arrivest in their midst, and then invite them to accept Islâm, and inform them of the duties imposed upon them by the Almighty; and I swear by God that if a single individual obtains [Divine] guidance from Allah the Most High through thy instrumentality, it will be of more advantage to thee than the red-haired camels which thou givest as alms for the sake of God the Most High and Glorious!’
Some allege that the apostle of God dressed A’li Mortadza in his own cuirass, girded him with the Dhu-l-fiqâr, and handed to him the victorious standard. A’li started, and when he arrived in the vicinity of the fort of Qumûss he erected his banner on a hillock of stones. A Jewish priest then appeared on the rampart, and asked: ‘Possessor of the standard, who art thou, and what is thy name?’ The lion of attack replied: ‘I am A’li, the son of Abu Ttâleb.’ The Jew thereon turned to his own people, and said: ‘I swear by the Pentateuch that you will be conquered!’
It is related in biographical works that the first men who came out from the stronghold with a legion of assailants was Hâreth the Jew, brother of Maharrab.351 He attacked the Musalmâns, and caused some of them to attain martyrdom; A’li the Commander of the Faithful, however, approached Hâreth, and sent him to hell with one blow of his scimitar. When Maharrab became aware that his brother had been slain, he put on his armour and sallied forth with a number of men to avenge his death. Maharrab was a tall and corpulent warrior, the point of whose spear weighed three Manns, and none of the combatants of Khayber equalled him in bravery. He wore two cuirasses, and was girded with two swords; he had also two turbans on his head, with a helmet over them. He entered the lists and declaimed Rajaz poetry commencing with the words, ‘Verily the people of Khayber know that I am Marhab!’ [sic]. As none of the Musalmâns would cope with him in a duel, A’li, the son of Abu Ttâleb, who was the sovereign of men and lion of God, approached him, uttering with his blessed tongue the Rajaz verse, ‘I am he whom his mother has surnamed the lion!’ Hereon Marhab desired to strike A’li the Commander of the Faithful— u. w. b.—with his sword; but the Amir forestalled him, and inflicted with his Dhu-l-fiqâr such a blow on the head of that ill-fated wretch that it penetrated through the turbans and helmet to his teeth, and some historians relate that it went down to the knob of the saddle. After that the Commander and the commanded set about exterminating the Jews, whereon seven of the principal and most valiant Khayberites fell by the scimitar of the model of saints, the remnant of the Jews retreating to the fort, and A’li—u. w. b.—pursuing them. On that occasion one of the enemies struck the Commander of the Faithful with something, so that his buckler fell down and was snatched up by one of the fugitives. A’li—u. w. b.—became so enraged at this mishap that he went to the fort of Qumûss and used the iron door thereof in lieu of a shield. It is related of the Commander of the Faithful that he said: ‘I plucked up the door of Khayber by spiritual, and not by physical, power.’ There is a tradition of the Emâm Muhammad Bâker—u. w. b.—to the effect that when A’li —may God ennoble his countenance!—took up the door of the fort and shook it the whole fort quaked therewith in such a manner that Ssofyah, the daughter of Hay, was precipitated to the ground from the top of a couch, and her face was wounded. When the lord and refuge of commandership —u. w. b.—had ceased fighting, he projected the door to a distance of eighty spans over his back, and though seven men of the army of Islâm tried hard, and made a united effort to turn the door from one side to the other, they were unable to succeed. In some biographical works it is related that the weight of the door of Khayber amounted to six hundred Manns, whilst some allege that it weighed three thousand Manns. They also say that seventy people were unable to lift it up; but the [true] knowledge is with Allah!
In short, when the garrison of the fort of Qumûss and the people of the strongholds of all the Khayberites beheld Hayder [i.e., lion] the Commander of the Believers performing such a wonderful feat, they sued for quarter, which A’li E. Abu Ttâleb granted them, with the permission of the lord of apostleship—u. w. b.—on condition that every man should be allowed to take a camel with some food, and thus to emigrate from that country, abandoning all the money, arms, and property to the professors of Islâm, without concealing anything, and that, if any article they desired to conceal should be discovered, they would be deprived of quarter in the same way as they had been deprived of [Divine grace to profess] the Faith.
When the news of this victory reached the august hearing of his lordship the apostle, he was glad and rejoiced much; and when A’li desired to wait upon him, he advanced several steps from his tent to meet him, embraced him, kissed both his eyes, and said: ‘I am informed of thy laudable efforts and valiant deeds. Allah is pleased with thee, and I am pleased with thee.’ According to another tradition, he said: ‘I am pleased with thee.’ The Amir was moved to tears by these words, whereon his lordship asked: ‘Are these tears of joy or of grief?’ He replied: ‘I weep for joy; and how should I not be pleased when thou art satisfied with me?’ The apostle of God said: ‘Not only I, but also God the Most High and Glorious, as well as the angels Jebrâil and Mykâyl, are pleased with thee.’
It is related that in the fort of Qumûss, the governor whereof was Kunânah B. Abu-l-haqyq, one hundred cuirasses, four hundred swords, and one thousand arrows, and five hundred bows were found. Much furniture, other property, and victuals were also collected, and the fifth portion was set aside [according to the usual custom]. It is said that when the fort of Natzârah was conquered, Kunânah had, on account of the fear which he entertained of the Moslems, concealed a camel-hide full of gold and ornaments—received as inheritance—in a certain spot in the desert under ground. It being known to his lordship that the inhabitants of Mekkah were accustomed on festive occasions and marriages to borrow money and trinkets from the Jews and to send them pledges, he entered the fort of Qumûss as soon as it had been conquered, and asked Kunânah in what place his treasures were. The latter, however, with his adherents, replied: ‘O father of Qâsim, they have been spent in our preparations for the war, and in supplying our daily wants, so that none remain.’ The apostle of God rejoined: ‘If the contrary of what you say is found to be the case, shall it be licit to shed your blood by withdrawing the [guaranteed] quarter?’ They said: ‘Yes.’ Accordingly his holy and prophetic lordship took Ssiddyq, Fârûq, A’li—Allah reward them— and also a number of Jews as witnesses in this matter. On that occasion one of the Jews of Khayber said to Kunânah: ‘If that for which Muhammad asks is with thee, or if thou knowest where it is, inform him of it; or else I swear by God that the Most High and Glorious will give him notice thereof and will put thee to shame.’ Kunânah, however, angrily reproved the Jew, and took no warning from his words. Afterwards God revealed the spot of the treasure to His apostle, who then summoned Kunânah, and said: ‘I have learnt by Divine inspiration that thou art a liar.’ Some historians relate that his holy and prophetic lordship asked Tha’labah, the son of Sollâm Abu-l-haqyq: ‘Knowest thou anything about that treasure?’ He replied: ‘I know nothing, but I have often seen Kunânah roaming about such and such a place in the desert, and possibly the treasure thou art in search of may be buried there.’ Accordingly his lordship the asylum of termination—u. w. b.—despatched Zobeyr with a number of Musalmâns, in conformity with the maxim, ‘Who seeketh findeth,’ to search for the treasure. When they had discovered it the Jew forfeited his life in consequence of the above-mentioned condition. Therefore his holy and prophetic lordship—u. w. b.—surrendered Kunânah to Muhammad B. Moslamah, who slew him in retaliation for his own brother. All the women of the Jews were taken with the property, but their lives were spared, and the professors of Islâm obtained possession of goods and cattle to an incalculable extent, which had belonged to the Khayberites. Ssofyah, the wife of Kunânah, fell to the share of Dahyah Kalby, to whom his holy and prophetic lordship—u. w. b.—gave something handsome in return for her. After that he manumitted and wedded her. It is related that before the conquest of Khayber, Ssofyah had dreamt that the moon had fallen into her lap. When she told this to her husband Kunânah, he replied: ‘Thou desirest to become the wife of this king who has encamped in our land.’ Thereon he struck her so that blue marks appeared under her eyes, which had not yet disappeared when her wedding was consummated, and when his lordship questioned her about them she gave him the above account of the matter.
When the fort of Khayber was conquered, Zaynab— daughter of the Jew Hâreth, and relict of Sollâm, the cousin of Marhab—who knew that the apostle of God was fond of the shoulder and legs of kids, slaughtered one, but mixed poison with those parts which she prepared and sent in the evening by way of a present to his lordship the apostle, who then said to his friends: ‘Come, let us sup together.’ Accordingly the kid was carved, and when the prophet—u. w. b.—took a piece of meat, and began to masticate it, he exclaimed to his companions: ‘Do not eat the kid, because its foreleg says to me: “I have been defiled with poison!” Bashar B. Abarâ, who had eaten a morsel of it, then said: ‘O apostle of God, while I was chewing it I felt disgust and aversion, but I was unwilling to spit it out, lest I might displease thee.’ And before Bashar rose from the meal his complexion changed to black, and after lingering in bad health for one year he departed this life, but according to another tradition he died immediately. The apostle of God then ordered Zaynab and the chiefs of the Jews to be produced, and when they arrived, he asked: ‘Will you tell me the truth if I question you?’ They replied: ‘Yes.’ Then he asked: ‘Who was your ancestor?’ They answered: ‘Such and such a man.’ He rejoined: ‘You lie; for your ancestor was so and so.’ When the Jews confessed that he had spoken the truth, his lordship continued: ‘Have you put any poison into this kid?’ Zaynab replied: ‘Yes; I have done it.’ His lordship asked: ‘What was the reason for such a proceeding?’ Zaynab replied: ‘Thou hast killed my father, my uncle and my husband. I therefore said to myself: “If thy claim to prophecy be false, the people will be delivered of thee; and if it be true God the Most High and Glorious will inform thee of this matter, and no harm will befall thee.”’ Some allege that the apostle of God pardoned Zaynab, but others state that he killed her and afterwards ordered her to be crucified. The author of the Raudzatu-l-âhbâb also relates that Bashar was sick one year and then died, as well as that there are two traditions concerning Zaynab, according to one of which the prophet forgave, and according to the other he slew her, ordering her afterwards to be crucified. Some U’lamâ give credit to the narrative that she was forgiven, and others that she was killed. Others, again, endeavour to reconcile the two traditions by asserting that the prophet did not kill her for his own sake, as his lordship’s custom was never to avenge his personal wrongs on anyone, but that as Bashar B. Abarâ died by her act, he had her slain; and this is also the opinion of the author of the Raudzatu-l-âhbâb.
It is related that fifteen Musalmâns perished in the siege of Khayber, and that ninety-three Jews departed to hell. The prophet spared the lives of all the other Jews, but ordered them to emigrate. The inhabitants of Khayber represented, however, with tears and lamentations, that the professors of Islâm would stand in need of men for the cultivation of their gardens and fields. They then offered to work as hirelings in the just-mentioned pursuits without meddling at all with the government. His holy and prophetic lordship accordingly took pity on them, and ordered them to cultivate the fields and vineyards of that region on condition of paying one-half of the proceeds thereof into the public treasury, and retaining the other half for their wages.
Chroniclers of biographies and of traditions relate that at the time of the victory of Khayber, Hajjâj B. Khulâss Solmy, who was noted for his large property and great wealth, arrived from his tribe for commercial purposes, and had the honour of waiting upon his lordship the apostle; and the padlock of carelessness, fixed on the aperture of the casket of his heart, having been opened with the key of [Divine] guidance, he made his profession of the Faith. Having been received among the adherents of the prophet, he spoke as follows: ‘I have a great deal of property among the Mekkans, and with my wife Shaybah. If they become aware of my having professed Islâm, I shall not be able to get one farthing from them. I therefore crave permission quickly to depart to that country, and to be allowed to say what I like, so as to be enabled to collect my outstandings by hook and by crook.’ The prophet granted his request, and exclaimed: ‘Say whatever thou listest.’ Hajjâj says: ‘When I departed from Khayber, and, after traversing the distance, arrived in Radzyah Baydzâ, I encountered a number of the Qoraish, who made inquiries concerning the affairs of the apostle of God, and when they perceived me they exclaimed: “Lo, Hajjâj has come!” Turning to me, they asked: “We have heard that yonder brigand went to Khayber. Hast thou any news about him?” I replied: “I possess tidings full of joy and gladness for you.” They continued: “What are they?” I said: “Muhammad and his companions have suffered a grievous defeat, so that some of his friends were killed and some captured. Muhammad himself is a prisoner, and the inhabitants of Khayber have said, ‘We must not kill him here, but must convey him to Mekkah, so that we and the Qoraish may there retaliate upon him for our slain comrades.’ I have therefore quickly come to the sanctuary to bring you this piece of information, to collect my property, and again to depart to Khayber, in order to forestall the merchants of this place, who will also go there to purchase the nice clothes and goods of the companions of Muhammad which have fallen into the possession of the inhabitants of Khayber. I shall make purchases and rejoice at the profits I will get.”’ Hajjâj continues: ‘When those men had heard what I said, they went to Mekkah, shouting: “O family of Ghâleb, Muhammad has been humbled and captured. He is to be brought to Mekkah to suffer death, that we may be consoled.”’ It is related that after this rumour had spread, Hajjâj requested the idolaters to aid him in the collection of his outstandings among the people. The Qoraish were so glad that they complied with his request, and he recovered all that was due to him and had been scattered among the people, as well as the property that was with his wife. It is related that when the Musalmâns of Mekkah heard this news they crouched down on the sackcloth of mourning, becoming depressed, sad, and miserable. In fact, they were amazed and confounded, and A’bbâs B. A’bd-ul-Muttalleb was totally unable to move; but for fear the enemies might become aware of his distress, he ordered the door of his mansion to be left open, and induced Fatham, who was noted for his beautiful voice, to declaim Rajaz poetry aloud, so that any Musalmâns happening to pass by, and hearing this voice, made haste to wait on A’bbâs and to assemble around him. When they had seen him quite joyous and pleased, their minds were comforted. At the same time A’bbâs despatched one of his slaves to Hajjâj with the following question: ‘What dreadful news is being bandied about as brought by thee? No doubt the promise of the Most High and Glorious is more valid than thy assertions.’ Hajjâj said to the slave: ‘Convey my salutations to A’bbâs, and tell him that affairs are progressing in conformity with the wishes of his friends. Tell him also that I shall pay him a visit at noon, and bring him news that will rejoice him; but it will be necessary to clear his house of friends as well of strangers, because the secret I have to communicate to him is not to be overheard by anyone.’ As a reward for this good news, A’bbâs manumitted the slave and made a vow to manumit ten more, for the purpose of seeking thereby to approach the Lord of Glory. Hajjâj went, according to his promise, to the house of A’bbâs, and having informed him of his own profession of Islâm, as well as about the Jews at Khayber, continued: ‘I have spread that dismal news by the permission of the lord of apostleship—u. w. b.—that I may recover my property.’ It is related that first of all Hajjâj caused A’bbâs to swear an oath to keep the news secret till three days had elapsed after his departure, and not to reveal it to anyone. Then Hajjâj took leave, and started that very night to Madinah. When three days had expired, A’bbâs donned a fine robe, perfumed himself, and halted at the gate of the dwelling of Hajjâj, whose wife he informed of the real state of affairs. Then he betook himself to the mosque of the sanctuary, and joyfully walked round it. When the idolaters perceived A’bbâs in this state they conversed with each other, and were astonished at his alertness. The Qoraish said to him: ‘O Abu-l-fadzl,352 by this promptitude thou desirest to conceal the fire of grief for Muhammad’s defeat which is burning thy heart.’ A’bbâs replied: ‘Such is not the case. I swear by God that Muhammad has conquered Khayber, has totally vanquished the clan of Abu-l-haqyq, has plundered the goods of the Jews, and has taken their women and children into captivity. Hajjâj has deceived you for the purpose of collecting his property.’ The Qoraish asked: ‘Where hast thou heard these words?’ He replied: ‘From the same informant who has rejoiced you with his news?’ These words distressed the infidels, but gladdened the professors of Islâm, and five days after the departure of Hajjâj the victory of Khayber had become generally known. The Qoraish were dismayed and sorry that Hajjâj had departed unscathed, and inconceivable terror overwhelmed the enemies on account of the victory of Khayber.
THE PEACE OF FADAK.
When his holy and prophetic lordship—u. w. b.—arrived near Khayber he despatched Makhyssah B. Masu’d to Fadak, which was one of the outermost forts of Khayber, to invite its garrison to surrender, and if they refused to do so to threaten them [with annihilation]. Makhyssah executed the order, and the people replied: ‘A’mer, Yâser, Hâreth, and Sind, the Jews, are stationed in Natzârah with ten thousand combatants, and we think Muhammad will not be able to cope with them.’ When Makhyssah perceived that the people of Fadak were not inclined for peace, he desired to return after a stay of two days. The Jews, however, said: ‘Remain till we consult our chiefs and send a number of them with thee to Muhammad, that the carpet of pacification may be spread out, and the foundations of tranquillity may be laid.’ Meanwhile, however, those people heard how the garrison of Naa’m had been slain, and they were so frightened thereby that they said to Makhyssah: ‘Keep secret whatever we have told thee about the inhabitants of Khayber and Muhammad, and we shall give thee all the trinkets of our women.’ After he had complied with their request they sent one of their chiefs, called Nûn B. Yusha’, with a number of Jews, to his prophetic lordship to negotiate for peace, which was, according to some, concluded on the understanding that their lives would be spared, but their property confiscated. The majority of biographers have, however, recorded in their writings that peace was granted them after a long parley on condition of surrendering one half of their lands to the apostle of God and keeping the other for themselves. This is the reason why O’mar B. Alkhattâb ordered them to emigrate when he became Khalifah, and sent arbitrators to Fadak to estimate the value of one half of the lands belonging to the inhabitants thereof, and afterwards paid five thousand dirhems for them from the public treasury. In the Mostaqadza it is, however, recorded that according to some traditions the lord of prophecy—u. w. b.—despatched A’li the Commander of the Faithful—u. w. b.—to Fadak, and the latter concluded peace on condition that the lives of the inhabitants were spared, but that all their property was confiscated for the apostle of God. After that Jebrâil descended, and said: ‘God the Most High orders thee to give thy relatives their due.’ The apostle of God asked: ‘Who are my relatives, and what is their due?’ Jebrâil continued: ‘Fattimah [and her offspring are thy relatives]. Give her the possessions of Fadak; and whatever in Fadak belongs to God and the prophet give that also to her.’ Accordingly the prophet—u. w. b.—called Fattimah—u. w. b.—and wrote for her a deed to that effect. After the decease of the apostle of God she went to Abu Bakr, and said: ‘This is the document of the apostle of God, which was written for me [and my sons], Hasan and Hosayn.
JA’FER B. ABU TTÂLEB ARRIVES FROM ABYSSINIA. THE MARRIAGE WITH SSOFYAH IS CONSUMMATED. THE SUN RETURNS FOR A’LI MURTADZA—U. W. B. THE GHAZÂ OF WÂDY-L-QARA.
After the forts of Khayber had been conquered, Ja’fer B. Abu Ttâleb—A. r. h.—returned with some companions who had emigrated from Mekkah to Abyssinia, and the prophet said: ‘I do not know what rejoices me more, the advent of Ja’fer or the conquest of Khayber.’ When his holy and prophetic lordship returned from Khayber he marched to Wâdy-l-qara, and, arriving in the station of Ssahbâ, he consummated his marriage with Ssofyah, whom he asked: “Why wouldst thou not agree to consummate our wedding before we reached this halting-place?’ Ssofyah replied: ‘The Jews were near, and I feared they might injure thee.’ This answer so pleased the august nature of his lordship that he loved her the better for it. In the station of Ssahbâ the Most High and Glorious Lord —whose name be exalted—turned the sun back to enable A’li to hold his afternoon prayers. This took place as follows: One day his holy and prophetic lordship—u. w. b. —had placed his blessed head in the lap of A’li the Commander of the Faithful, while the signs of Divine revelation manifested themselves on that prince; the descent, however, of the revelation lingered till the sun had disappeared in the west. After the Divine inspiration had irradiated him the apostle of God asked A’li whether he had performed his afternoon prayers, but received a negative answer. Therefore he prayed, and said: ‘O God, A’li was obeying Thee and Thy apostle; cause therefore the sun to return for his sake, to enable him to hold his post-meridian devotions.’ It is related of Asmâ, the daughter of O’mys, that she said: ‘After the sun had set I saw it rising [again], shining on the plains and mountains, so that the people were eye-witnesses of the brightness of the sunshine, whereon A’li held his prayers, and this was one of the signs of prophecy.’ When the Jews of the Wâdy-l-qara obtained information of the approach of the apostle of God they made, with the aid of some idolaters, the necessary preparations for war, marched out of their stations, and drew themselves up in battle array. His lordship also ordered his lines to be formed, handed his flag to one of the principal companions, and invited the opponents to accept Islâm, saying: ‘Make profession of the Faith! Your lives and property will remain safe, and your account will be with God the Most High and Glorious.’ They, however, refused to comply, and began the attack as follows: A man stepped out of their ranks and shouted for a champion; but Zobeyr defaced his countenance with a sharp sword. After that another man was also bold enough to step into the lists of contention, but Zobeyr despatched him to hell in the same manner. Then another hero presented himself, whom A’li met and slew, whilst Abu Dujânah killed two other men, so that ten or eleven of the enemy lost their lives on that day. When the night set in both armies remained stationary in their places till the morning. When the nocturnal hosts [i.e., stars] had been put to flight by the monarch of the day [i.e., the sun], the champions of both parties unsheathed their swords and assailed each other. The sun had attained nearly one spear’s height, when the opponents became much afraid and commenced to flee, whereon a great deal of plunder fell into the hands of the professors of Islâm, and this was one victory more added to the others. When the Jews heard of the fame of the victorious army they became so frightened that they sued for peace, and agreed to pay tribute.