Sirat-Life Of Muhammad by -Ibn Ishaq

Sirat Rasonl Allah by Ibn Ishag

Sirat Rasoul Allah
The earliest biography of Muhammad, by ibn lshaq
An abridged version

lndex

Introduction

1- Early Life

2- Khadij a

3- Reyelation

4- The Helpers

5- Night Journey

6- Permission to wage war
7- Hijra

8- Medina

9- The Oibla

10- Rajam
The Trinity
First Caravan

Badr
Uhud

Banu Nadir
Aisha Sufwan
The Trench

11
12
13
14
15
16
17
18- Banu Qurayza

19- Pilgrimage

20- Khaybar

21- Pilgrimage of Retaliation

22- Conguest of Mecca

23- Hawazin

24- Byzantium
25-Tabuk

26- Last Illness

Sirat Rasoul Allah by Ibn Ishag

revelation from God. The communication territied him and he spoke of it and of a
number of others which followed only to Khadija and a few close friends. But finally
he received a command to proclaim publicly what had been revealed to him. Most of
his family had scornfully rejected his teaching and his early converts were slaves and
people of the lower classes. His preaching soon drew not only mockery but active
opposition from the people of Mecca , who believed that his mission threatened their
position as guardians of the Kaba a position which brought them great wealth from
the pilgrim traffic. The Meccans tried to discredit him, charging him with sorcery and
with stealing his ideas from Jews and Christians. From opposition to persecution was
but a step. A hundred of his followers emigrated to Abyssinia, and finally Muhammad
himself decided to leave Mecca and went to Medina in AD 622. From this year the
Muslim Era is dated.

From a persecuted religious teacher in Mecca , Muhammad In Medina became the
leader of a religious community and was acknowledged to be the messenger of God.
He still, however, had doubters and enemies. The Jews, whom he had hoped would
welcome him, were among his bitterest opponents. His assumption of authority at
Medina was also resented by some of that city's leading men. Nevertheless, by careful
diplomacy and firmness of purpose, he began to create a brotherhood of the faith,
transcending all other ties and relationships, even those of father and son. This
brotherhood united all Muslims by giving them a common purpose - the defence of
the faith - and made God, and His prophet, the final source of law.

This achieved, Muhammad began to look outward, not only because he wished to
convert all Arabs to his teaching, but also in an attempt to alleviate growing economic
distress in Medina . Muhammad's first step was to persuade the Medinans that they
must attack Mecca . This was, in fact, the first test of the new brotherhood, for many
of those in Medina had relatives in Mecca and to the Arabs the ties of blood were
sacred. Muhammad, however, insisted that war was a sacred duty, demanded by
Allah, and he was finally able to persuade his followers that this was so. Muhammad
first sent parties to attack the caravans of Mecca on their journeys to or from Syria .
One attack was carried out during the sacred month of Rajab (January 624), when war
was banned throughout Arabia . In the Koran, Muhammad justified this break with
tradition by claiming that there could be no scruples in the fight to overcome idolatry.

From this time onwards events moved rapidly. Two months later a battle took place at
Badr between three hundred Muslims and nearly a thousand Meccans. The former
were triumphant, taking many prisoners. Soon after, Muhammad began a series of
campaigns to expel the Jews from around Medina . These campaigns were interrupted
firstly by an attack by the Meccans, in which the Muslims were defeated at Uhud, and
then by an unsuccessful Meccan attempt to besiege Medina . After the Meccans had
retired, Muhammad dealt with the last Jewish tribe near Medina which had supported
the Meccans. The men were killed and the women and children enslaved.

Muhammad now began to subdue the tribes surrounding Mecca , and the result was a
ten-year truce permitting the Muslims to return to Mecca for the yearly pilgrimage to
the Kaba. After this, adherents tlowed in and, though the prophet only lived four more
years, in that time the future of the countries of the Near East was to be determined
for hundreds of years to come. The attacks on Jewish tribes continued and much of
the wealth of the country, which had previously been monopolized by Jewish traders

Sirat Rasoul Allah by Ibn Ishag

and landowners, was seized by the Muslims. From a despised minority the tbllowers
of Muhammad were now becoming the most powerful single force in Arabia .

The truce was broken by the Meccans in AD 630, when the Quraysh attacked a tribe
under Muslim protection. Muhammad marched on Mecca and occupied the city with
very little opposition. The prophet showed great magnanimity in dealing with his
opponents and only four people were put to death after the capture of the city, though
one was a singing-girl who had composed satirical verses about Muhammad. He was
now accepted as the apostle of God. Soon his armies were moving out to areas
occupied by Christians, but an expedition against the Byzantines was soundly
defeated. Deputations, however, came to pay him homage and there were so many
that the year 9 of the hijra (AD 63 1) is known as the Year of Deputations. But the
prophet had not much longer to live. He died at Medina on 8 June 632.

There is no doubt that Muslims are right when they date the beginning of an era from
the prophet's migration to Medina in 622. In Mecca , Muhammad had been merely a
preacher of unpopular doctrine. In Medina , however, he found a centre from which to
propagate a new religion. In organizing a community of believers, Muhammad
gradually established religious, social and political laws, and from them produced a
distinct religious system. The system was all-embracing, and from it emerged
something like a totalitarian state, with Allah as the universal king and His prophet
ruling in His name. Muhammad, though preaching compassion and mercy, sometimes
acted cruelly, but he must be judged within the context of his times and none of his
contemporaries criticized his actions on moral grounds. He was a man of
extraordinary powers and he must have had great personal charm, for he was able to
attract and keep the devotion of men of widely differing types. Within a century of his
death the cry Allah is most great!' was to be heard from Spain to China . Today, over
two hundred million people in the Near East and Africa, in South and South-east Asia,
still listen to the same call to prayer that was first heard in the remote Arabian desert
thirteen centuries ago.

The followers of Muhammad, like the followers of Christ, are 'People of the Book.
The Bible of the Christians was once believed to be the literal word of God. Today,
modern research has made this difficult to accept. To the Muslims, however, the
doctrine of God's infallible word is a fundamental article of faith and very few have
ever questioned it. The sacred book which contains the word of God is called the
Koran. The actual words were given to Muhammad by an angel, Gabriel, over a
period of some twenty years, firstly in Mecca and then in Medina . Muhammad, who
is said to have been unable to read and write, repeated the angel's words from memory
and they were either written down or memorized by his followers. After the death of
the prophet, Abu Bakr, his successor as Caliph of Islam, commissioned the prophet's
secretary Zayd to make the first collection of the Koran. The final form was reached
under the third Caliph, Uthman.

The Koran is divided into 1 14 chapters, called suras. They are not chronologically
arranged, and only occasionally is there a clue as to when the words were spoken or
upon what occasion. The arrangement is based upon length, the longest suras first and
the shortest, last. For many hundreds of years scholars have been trying to relate
individual suras to particular periods of Muhammad's life, but until the same scientific
treatment that has been given to the Christian Bible is given to the Koran no great

Sirat Rasoul Allah by Ibn Ishag

progress can be expected.

The contents of the Koran can be divided under four main heads: (i) Those passages
concerning the worship of the one god, Allah, the creator of all things, and from
whom all that is good flows. (2) Passages concerned with the doctrine of death,
resurrection, judgement, and the rewards of heaven and hell. The delights of paradise
are very considerable. There, beautiful girls and youths minister to the pleasures of
believers; but hell is black smoke and terrible heat. (3) Stories of earlier messengers
of God, most of them Jewish and derived from the Old Testament. (4) Proclamations
and regulations, mainly from the Medina period. The laws expounded show the
intluence of Judaism and Christianity, but are in many cases adaptations of old Arab
customs.

The chief religious duties laid down by the Koran are prayer, alms-giving, fasting and
pilgrimage. Prayer is the 'key to paradise' and requires religious purifications, bathing
before prayer, and so on. 'The practice of religion being founded on cleanliness', the
ground upon which the believer prays must also be clean and a special prayer-carpet
is suggested. There are five prayers every twenty-four hours, and the face of the
worshipper must be turned towards Mecca .

Alms were originally collected by the ruler and were supposed to represent one-
fortieth of a man's income in money or kind. Today, however, it is left to the
conscience of the individual.

The third duty is fasting. This is based upon Christian and Jewish practices and is
specifically stated to be so in the Koran. The month of Ramadan, which does not fall
at the same season every year - since the Muslim calendar is a lunar one - often occurs
in the hottest time of the year and, in consequence, imposes very considerable strains
on Muslims. During the fast, eating, drinking, smoking, smelling perfumes, bathing,
and all other worldly pleasures are forbidden between sunrise and sunset. None except
the sick, travellers, and soldiers in time of war, are exempt, and they must fast an
equal number of days at some other time in recompense. Nurses and pregnant women
need not fast at all.

The last of the principal - and binding - duties is that of a pilgrimage. Every Muslim,
unless prevented by sickness or poverty, is expected to make the pilgrimage to Mecca
once in his life . There he must walk around the Kaba seven times, kiss the black
stone set in one of its walls, run between the two hills of Safa and Marwa near by,
travel to Arafat, a hill some twelve miles from Mecca, and on the way back sacrifice
sheep and camels at Mina, where a ceremonial stoning of devils takes place.

These four duties plus the profession of faith in Allah and Muhammad, His prophet,
are known as the five 'Pillars of the Faith'.

Among the many other ordinances contained in the Koran is a prohibition against
alcohol, as giving rise to 'more evil than good'. Pork is also forbidden, and animals
must be slaughtered according to fixed rules. Idolatry is an unforgivable sin and the
laws against the making of images and pictures are particularly stringent. Anyone
who makes an imitation of any living thing will, on the day of judgement, undergo
punishment in hell for a certain period of time. Usury is prohibited and all forms of

Sirat Rasoul Allah by Ibn Ishag

gambling are condemned. Slavery is recognized, but slaves must be kindly treated and
even encouraged to purchase their liberty. Women slaves may be taken as concubines.

The Koran has much to say about the position of women. That position is implicitly
detined by the word for marriage, which is the same as that used for the sexual act. A
man may have four wives and any number of concubines, but all his wives must be
treated equally. A man may divorce his wife, but a woman cannot divorce her
husband. The Koran specifically states that women are inferior to men.

An injunction to fight the infidel guarantees to those who die in defence of Islam the
reward of martyrdom and entry into paradise. People of different faiths on whom war
is declared are first to be offered the choice: to embrace Islam; to pay tribute, in which
case they may continue to practise their faith; or to settle the affair by the fortunes of
war, in which case captives are made slaves, the men usually being slain unless they
embrace Islam. One-fifth part of any spoil belongs to the ruler.

Ethical teaching of the Koran is high and it may be said to represent a sort of
mercantile theology, emerging as it does from the commercial background of
Muhammad and the Arabs. It was the duty of an Arab in Muhammad's time to support
his tribe, to give food and shelter to the traveller, and to protect those who claimed his
protection. Commerce was impossible without good faith and honest dealing. To
these precepts Muhammad gave a religious sanction and offered in return rewards
according to each man's deeds. But the appeal is not only to self-interest. It is God
who hates injustice and oppression, and who is above all compassionate and merciful;
man has the responsibility and the power to be the same.

The present life of Muhammad is by the earliest biographer whose work has survived.
Ibn Ishaq was born in Medina about eighty-five years after the hijra (AH 85) and died
in Baghdad in AH 151. No copy of Ibn Ishaq's biography in its original form is now
in existence, but it was extensively quarried by Ibn Hisham (died AH 213 or 218).
Much of the material used was left in the original words and in whole sections, so that
Ibn Hisham's work can best be described as an edited version of the original
biography, with interpolations by the editor.

Ishaq's work is not a biography in the modern sense, but more a compilation of
anecdotes and traditions collected by him and arranged in chronological periods.
Collected within a century of the prophet's death, it bears the stamp of authenticity,
though again not in a modern sense. The miraculous is always present and is given the
same weight as mundane descriptions of the prophet's actions. Because tales of
miracles may be unacceptable today, this does not mean that other parts of the
biography are untrustworthy. The facts are there, and the miraculous is that essential
embroidery of faith which the life of no religious leader - from Christ to the Buddha -
is without.

The translation which follows is the first known English version of Ibn Ishaq's
biography, and is here published for the first time. The translator, Edward Rehatsek,
was born in Hungary in 1819 and died in Bombay in 1891. He arrived in India in
1847 and spent a number of years in research upon oriental subjects. He later became
professor of mathematics and Latin at Wilson College, Bombay, from which position
he retired in 1871. Rehatsek lived the life of a recluse, working upon his translations

Sirat Rasonl Allah by Ibn Ishag

from Arabic and many other languages. After his death, his body was burned in the
Hindu manner, the first European, it is said, to be cremated in India. The manuscript
of the translation was completed just before his death and was presented to the Royal
Asiatic Society, London, by F. F. Arbuthnot, the Islamic scholar, in 1898. This edition
is published by courtesy of the Society.

The original work is extremely long, over a thousand pages o/the translator's small
yet clear handwriting. Rehatsek produced an almost literal translation and it suffers
somewhat from scholarly pedanticism. In preparing this edition for publication, I have
kept one main aim in view - to present the earliest extant life of Muhammad in a form,
and at a length, acceptable to the general reader. To do this it has been necessary to
cut the text as well as to make some rearrangement in the interests of orderly
chronology. I have inserted linking passages, printed in italic, where the text seems to
require it. Generally speaking, those parts which have been excised have been
repetitions of events, long lists of names, confusing accounts of minor battles, and a
large quantity of verse. Some errors have been corrected and verbal infelicities
removed. The transliteration of Arabic names is always something of a problem in
books intended for the reader who has no knowledge of Eastern languages. In this
instance I have omitted all diacritical marks, believing it preferable for the reader to
mispronounce the words rather than be prevented from pronouncing them at all by the
intrusion of apostrophes and other symbols.

MICHAEL EDWARDES

Back to Index

Sirat Rasonl Allah by Ibn Ishag

1- The Early Life of the Apostle of Allah

It is recorded that when the mother of the apostle of Allah became pregnant with him
she had a vision, and a voice spoke to her, saying, 'Thou art pregnant with the prince
of this nation. When he is born on this earth, thou must say, "I place him under the
protection of the only One, from the wickedness of every envious person." And thou
must name him Muhammad.'

While she was carrying the child in her womb she saw a light issue from her which
illuminated even the castles of Busra in Syria . And Abdullah b. Abdul-Muttalib, the
father of the apostle, died while the child was yet unborn.

The apostle of Allah was born on a Monday, on the thirteenth (lay of the month of
Rabi in the year of the Elephant [c- 570]* At the time of the apostle's birth a Jew
standing on the flat roof of a house in Medina called forth the Jewish people and when
they assembled around him, saying, 'Woe to you. What is the matter?' he told them
'This night the star has risen, under which the apostle is born.'

[*The year of an invasion by the Abyssinians, whose army was made memorable in
Arabia by having an elephant in its train.}

When his mother was delivered of the apostle of Allah she sent the following message
to his grandfather: 'An infant is born to you; come and see him.' He came and she
informed him of what she had seen and heard during her pregnancy and the name she
had been ordered to give the child. It is said that his grandfather took the boy into the
Kaba [place of worship] and prayed to Allah and thanked Him for His gift; then he
brought him again to his mother. Soon he hired for the boy a nurse, whose name was
Halima.

Halima was the daughter of Abu Dhuayb of the Banu Sad tribe. The tradition
concerning her is that she went forth with her husband and a little son whom she was
suckling, with others of the women of the Banu Sad who were in search of children to
nurse. She relates: Tn a year of dearth, when nothing was left us, I went forth on a
piebald she-ass and we had with us a she-camel which gave us not one drop of milk.
We could not sleep the whole night, because the infant we had with us cried for
hunger, there being nothing in my breasts to satisfy him nor anything in our camel to
nourish him. We were, however, hoping for aid and deliverance; accordingly I
continued the journey, riding on my she-ass which was so weak that it lagged behind
and the people complained.

' At last, we arrived in Mecca to look for sucklings, and there was not a woman among
us to whom the apostle of Allah was not offered. They all refused to take charge of
him as soon as they were told that he was an orphan, because we expected benefits
from the father of an infant but did not like orphans, thinking that a mother or a
grandfather would do us but little good. Not a woman, however, remained who had
not obtained a suckling except myself When we assembled to depart, I said to my
husband, "I am unwilling to return with my companions and not take a suckling. I
shall go to that orphan and take it." He replied, "Do so! Perhaps Allah will make it a
blessing to us." Then I went and took him just because I could find no other child.

Sirat Rasoul Allah by Ibn Ishag

"After that, I took him to my arms and offered him my breast he drank as much as he
liked till he was satisfied, and his -brother did the same till he had enough. After that
both of slept, whereas before we could not sleep for our child wailing. Then my
husband approached our she-camel, and lo! It was full. Accordingly I milked it, and
we both drank until we were satisfied and filled, so that we had a good night. In the
morning, my husband said, "By Allah, Halima, you have brought a blessed soul." I
replied "This is just what I hope for." After that we departed. I mounted my she-ass
with the infant, but the animal ran so fast that the other donkeys were not able to keep
up with it, and my companions asked, "0 daughter of Abu Dhuayb, is not this the
same donkey on which you came?" I replied, "Yes. It is the very same", and they
exclaimed, "There is something the matter with it!" When we arrived at our habitation
in the country of the Banu Sad - a more sterile land than which I do not know on the
earth of Allah - our sheep met me in the evening, filled with milk so that we had only
to milk and drink, whereas others could not milk a single drop. And those of those of
our people who were present said to their shepherds, "Woe to you! Pasture where the
shepherd of the daughter of Abu Dhayb is pasturing" Nevertheless their sheep
returned in the morning hungry, without a drop of milk, and my sheep were filled
with milk.

"In this manner we continued to receive from Allah increase benefits for two years;
then I weaned the boy and he had become strong as no other boys had. We returned
him to his mother, although we were anxious that he should remain with us since we
had seen the blessing he brought. I asked his mother to leave him with us to grow fat,
and told her that I feared the climate and disease in Mecca might harm him. We did
not cease to importune her until she allowed us to take him back.

"It was not longer than a month after our return that his milk-brother came running to
me and his father, saying, "Two men dressed in white garments have taken hold of
my brother, and have thrown him on the ground. They ripped open his belly, and are
squeezing him" I and his foster-father hastened out and found him standing
apparently unharmed but with his countenance quite altered. We questioned him, and
he said, "Two men dressed in white garments came to me, who threw me down,
opened my abdomen and searched in it for I know not what ." We returned with him to
our tent, and his foster-father said to me, "0 Halima! I fear something has happened to
the boy. Carry him to his family ere the injury becomes apparent!"

' Accordingly, we took him back to his mother, who asked, "What has brought you
here, when you were so anxious that he should remain with you?" I replied, "Allah
has caused my son to grow and I have done my duty, but I feared that something
might befall him and therefore I have brought him back to you as you desired." She
said, "Such is not the case! Tell me the truth about it ." And she would not let me
alone until I had told her everything. Then she asked, "Are you afraid that he is
possessed by Satan?" and I replied, "Yes." She said, "No, by Allah! Satan has no
access to him, because something great is the matter with my son. Shall I tell you
about it? While I was pregnant with him, I saw a light issuing from me and, by Allah,
I could not have had a pregnancy which was easier or lighter than this. When he was
born, he placed his hands on the ground and raised his head to heaven. Do not trouble
yourself about him, and return home ." '

Sirat Rasoul Allah by Ibn Ishag

Later, the apostle of Allah himself described what had happened. 'Whilst I and my
milk brother were pasturing some animals in the rear of our house, two men came to
us dressed in white garments and bearing a golden platter full of snow. They took
hold of me, opened my belly, extracted my heart, split it open and took out of it a
black lump of blood which they threw away. Then they washed my heart and belly
with snow, until they had purified them. Then one of them said to his companion,
"Weigh him against one hundred of his people." And he weighed me with them, but I
proved heavier than they. Then he said, "Weigh him with one thousand of his
people." This he also did, and I was again found more heavy. After that he said,
"Leave him; for if you were to weigh him against his whole nation, he would
outweigh it" ' Later, the apostle of Allah was in the habit of saying that there was not
a prophet who had not pastured sheep.

According to their traditions, the people believe - but Allah knows best - that when his
nurse brought him back to Mecca , she lost him amongst the crowd while she was
taking him to his

family. She searched, but could not find him again, and she went his grandfather,
Abdul-Muttalib, and said, 'I have arrived this night with Muhammad, but while I was
in the upper part of the city he strayed from me, and I know not where he is.' The
grandfather of Muhammad stood up near the Kaba and prayed to Allah to restore the
boy, and it is believed that he was found by two men of his own tribe who brought
him to Abdul-Muttalib with the words, 'Here is your son. We found him in the upper
of Mecca .' Then his grandfather took him and, making him ride on his back, walked
round the Kaba, recommending him to Allah and praying for him. After that he sent
him to his mother, Amina.

The apostle of Allah and his mother and his grandfather were under the protection and
keeping of Allah, and the boy grew a prosperous plant on account of the grace for
which He had predestined him. When the apostle had attained his sixth year his
mother Amina died in the place called Abwa, between Mecca and Medina , when she
was returning to Mecca with him from a visit to his uncles. The apostle of Allah
remained with his grandfather, Abdul-Muttalib.

It was usual to place a bed for Abdul-Muttalib in the shade of the Kaba, around which
his sons sat until he arrived; none of his sons ventured to sit on the bed, from respect
towards him. Once the apostle of Allah, who was a plump boy, came and sat on it,
and they pushed him away. When Abdul-Muttalib saw this, he said, 'Let my son
alone! By Allah, he will become something great.' Then he made the boy sit down by
his side on the bed, and allowed him to stroke his back with his hands, and whatever
he did pleased Abdul-Muttalib. But when the apostle of Allah had attained his eighth
year his grandfather died.

Abdul-Muttalib had been the acknowledged leader of the Quraysh tribe, guardians of
the holy city of Mecca . When he died none of his many sons was intluential enough
to succeed him and leadership and intluence began to pass to the descendants of his
cousin, Umayya, who had long been emdous of the power wielded by
Abdul-Muttalib.

10

Sirat Rasoul Allah by Ibn Ishag

After the death of his grandfather, the apostle of Allah lived with his uncle Abu Talib,
to whose care Abdul-Muttalib is believed to have entrusted him because Abu Talib
and the father of the apostle were brothers by the same father and mother.

A soothsayer came once to Mecca to prophesy to the Quraysh and they brought their
sons to him to hear his prophecies. Abu Talib visited this man, who looked at the
apostle of Allah, but was then diverted from him. When the soothsayer was again at
leisure, he asked for the boy and wanted to see him; but when Abu Talib perceived
the man's anxiety he took his nephew away. The soothsayer exclaimed, 'Woe to you!
Bring back the boy whom I have just seen; for, by Allah, he will have high dignity.'
But Abu Talib would not return.

On another occasion Abu Talib went with a caravan on a trading journey to Syria.
When he was about to depart the apostle of Allah clung to him, and it is believed that
Abu Talib was so touched by this that he exclaimed, 'By Allah! I shall take him with
me, and we shall never be separated from each other.' Accordingly he took the boy
with him.

Now, at Busra, in Syria , there was a monk named Bahira who was of the Christian
faith. He had always lived in the same hermitage, which possessed a book - for the
instruction of the monks - which was passed down and was always kept by the oldest
among them. When the caravan encamped in the vicinity of Bahira's hermitage - and
they had previously often passed by without his speaking or presenting himself to
them - he prepared a great deal of food for them, reputedly because of something he
had seen whilst in his cell. It was said that, from his hermitage, he had seen the
apostle of Allah in the caravan, and that as the caravan approached a cloud hung over
the apostle of Allah. When the caravan arrived the people halted under a tree near the
cell of the hermit, and he saw the cloud overshadow the tree, and the branches bent
themselves over the apostle of Allah so protect him. When Bahira saw this he came
down from his cell and ordered food to be prepared. When it was ready he sent the
following message to the people of the caravan, 'I have made a dinner for you, o ye
Quraysh people. I should like you all to come, the small and the big, the bondmen and
the free! One man among them replied, 'By Allah, Bahira! There is something the
matter with you today, because you have not acted thus with us before, though we
passed often near you! What is the matter with you now? Bahira replied, ' You have
spoken the truth. But you are guests and I should like to honour you, and give a dinner
to all of you.' Accordingly they all assembled, but the apostle of Allah remained
under the tree, because of his extreme youth, with the baggage of the people. When
Bahira looked around and missed him, he said, 'O, ye Quraysh people! Leave no one
of you behind, deprived of my food.' They replied, 'No one who ought to come has
remained behind, except a boy, and he is the youngest of the people and therefore has
been left with our baggage.' Bahira said, 'Do not treat him in this way, but call him to
dine with you,' and one of the Quraysh exclaimed, 'I swear by al-.Lat and by al-Uzza
that we are at fault for excluding the son of Abdullah from partaking with us of this
dinner!" Then he went to him, brought him in his arms, and seated him among the
people. When Bahira saw him he scrutinized him closely and examined him to find
the signs lie sought.

When the people had finished eating and dispersed Bahira addressed the apostle of
Allah as follows, 'I adjure you by al-Lat at-Uzza; answer the questions I shall ask.'

11

Sirat Rasoul Allah by Ibn Ishag

(Bahira used these words because he had heard the Quraysh swearing by these two
idols.) It is said that the apostle of Allah replied, 'Do not ask me by a]-Lat and by
al-Uzza; for, by Allah, I have never hated anything more intensely than these two.'
Bahira continued, I adjure you by Allah to answer what I shall ask', and the apostle of
Allah said, 'Ask me what thou wilt.' Accordingly he put to him various questions
about his state during sleep, and his condition and circumstances, to which the
apostle of Allah gave replies which agreed with what Bahira expected of him. Then
Bahira looked on his back and discovered the seal of prophecy between his shoulders.

After he had examined the boy, Bahira went to Abu Talib and asked, 'What is this
boy to you?' He replied, 'My son! Bahira rejoined, 'He is not your son, nor is there
any need for this boy to have a father living.' Abu Talib said, 'He is the son of my
brother', and Bahira asked, 'What has become of his father?' When Abu Talib
replied, 'He died whilst the boy's mother was pregnant with him', Bahira said, ' You
have spoken the truth. Return with your nephew to his country, and guard him from
the Jews; for, by Allah, if they see him and know about him what I know, they will try
to injure him, because something very great will happen to this nephew of yours.
Therefore make haste to return with him to his country.' Accordingly his uncle
departed quickly with the apostle of Allah and took him to Mecca as soon as he had
finished his trading in Syria.

According to the legend current among the people, three Christians or Jews named
Zurayr, Tammam, and Daris, had the same information about the apostle of Allah as
Bahira had. When they saw the boy during this same journey with his uncle Abu
Talib, and contemplated doing him some harm, Bahira warned them against it and
reminded them of God and of the description they would find in the scriptures; he
said, too, that even if they persisted in their intention they could not carry it out. At
last they understood and believed what he said, and they departed.

The apostle of Allah grew - Allah protecting, keeping and guarding him from the
abominations of idolatry, having predestined him to become His apostle and the
recipient of His grace - till he became the most excellent man of his people, the most
agreeable in behaviour, the most noble in descent, the finest in neighbourly feeling,
the greatest in meekness, and the most truthful in utterance; the greatest in fidelity, the
rurthest from wickedness and from acts which pollute; so exalted and noble that he
was called among his people 'the faithful', because of the good qualities Allah had
bestowed upon him.

The apostle of Allah later told how Allah had preserved him in his childhood and state
of innocence, saying, 'I was among Quraysh boys and we were carrying stones for
some play. We were all naked, and every boy had placed his ezar [loincloth] around
his neck to carry stones in it, and I had done the same. When I was thus moving
about, some Being whom I did see struck me a fearful blow and exclaimed, "Bind on
thy ezar "; accordinglyl I girded myself therewith, and thus carried the stones on my
neck, I being the only one among my companions who wore his ezar. '

The War of the Wicked broke out when the apostle of Allah was twenty years old,
and it was called Wicked because during the sacred month two tribes, the Kinana and
the Qays Aylan, considered it right to do what was not right at such a time. The
Quraysh, after the sacred month, went to the aid of their allies, the Kinana. The

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apostle of Allah was taken out by his uncles during one battle to witness the fight, and
he afterwards said, "I was arrowing to my uncles, that is to say, I brought them the
arrows, which the enemies had shot against them.'

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2- Khadija

When the apostle of Allah was twenty-five years old he married Khadija, a rich and
noble merchant-woman who engaged men to sell her merchandise and allowed them
part of the profits; the Quraysh was a trading tribe. She had heard of the veracity,
honesty, and excellence of the apostle of Allah, and sent for him to propose that he
take some of her goods to Syria as a trader. She promised to allow him a larger profit
than other merchants, to send with him her male slave, Maysara. The apostle of the
offer and departed with the goods and the slave.

On his arrival in Syria the apostle of Allah alighted in the shade of a tree near the
hermitage of a monk, who approached Maysara and asked, 'Who is this man under
the tree?' Maysara replied, 'This man is one of the Quraysh from the sacred city.'
And the monk said, 'Under this tree no one ever alighted except a prophet.'

Then the apostle of Allah sold the goods he had, purchased others and returned with
Maysara to Mecca . It is said that

Maysara saw, at noon during this return journey when the heat was strong, two angels
shading the apostle of Allah from the sun while he rode on his camel. When he
arrived at Mecca and came to Khadija with his goods, she sold them and found their
value doubled or almost so. Maysara, too, informed her of what the monk had said,
and what he had seen of the two angels shading the apostle; and Khadija - who was an
intelligent, noble and good woman, predestined to great favour by Allah - sent for the
apostle of Allah and spoke the following words: 'O son of my uncle! I have taken a
liking to you on account of our relationship, your respectability among the people,
your honesty, character and veracity.' Then she offered herself to him for a wife. She
was at that time the most honoured woman among the Quraysh because of her
lineage, the highest in nobility, and the richest in property; for this everybody envied
her. When she had made this proposal to the apostle of Allah he mentioned it to his
uncles, and his uncle, Hamza, went with him to her father, whom he asked for her;
and he married her. The apostle of Allah gave her twenty young camels for a dowry.
She was the first wife he married, and he never married another until she died.

Khadija bore to the apostle of Allah all his children except Ibrahim. She gave birth to
al-Qasim, and to al-Tayyib, to alTahir, to Ruqayya, to Zaynab, to Umm Kulthum and
to Fatima . Al-Qasim, al-Tayyib and al-Tahir died during 'ignorance' [before the
promulgation of Islam], but all the daughters of the apostle of Allah lived to see the
establishment of Islam, made profession of it, and emigrated with him to Medina.

Khadija told her cousin, Waraqa, who was a Christian well versed in sacred and
profane literature, what Maysara had related of the conversation of the monk and what
he had seen of the two angels shading the apostle of Allah, and Waraqa replied, 'If
this be true, o Khadija, then Muhammad is the prophet of his people. I know that a
prophet is expected at this time.'

Waraqa had been one of the men of the Quraysh known as the 'four inquirers', who
had gone in search of the true religion of Abraham. This happened in the following
manner:

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Some decades earlier the Quraysh had begun to establish the of 'The Hums', which
imposed acceptance of Quraysh priority over the other Arab tribes. 'We are the sons
of Abraham, men of honour, governors of the house of Allah, inhabitants of Mecca .
No Arab has such virtue as we, nor such dignity as we. No man of the Quraysh should
honour territory which is secular in the way he honours that which is sacred. For if he
does so the Arabs will slight his honour, and will say of the Quraysh, "They have
honoured that which is profane [outside the sacred limits] in the same way as that
which is sacred [within .the sanctuary of the holy territory of Mecca ]." ' Accordingly
the Quraysh abandoned certain holy ordinances of pilgrimage enjoined by the religion
of Abraham, saying: 'We are the inhabitants of the sacred city of Mecca and it is not
proper for us to leave it and honour another place as we honour Mecca . We are the
Hums, the people of the sacred place.' But they imposed the ordinances on all other
Arabs born either without or within the limits of Mecca .

They next invented new observances for themselves. They announced that it was not
proper for the Hums to prepare eqth [milk be dried and reduced to powder], to melt
fat, or to enter a camel-hair tent whilst they were in a state of purity and sanctity
[performing the ceremonies of the pilgrimage]. They added even to these rules, saying
that persons who had come from outside the sacred city ought not to eat food they had
brought in with them, whether they came as pilgrims or visitors. The pilgrims' first
circuit of the Kab a should be made in dress provided by the Hums, or, if such could
not be procured, in no dress at all; but rich men or women unwilling to do either could
walk around the temple in the garments in which they had arrived, provided they
afterwards threw them away and neither touched them any more nor allowed anyone
else to touch them. The Arabs were induced to agree to this and made the circuit of
the Kaba, the men naked, and the women clad only in an open cassock.

One day, when the Quraysh held a festival near one of the stone idols which they
honoured, for which they slaughtered sacrifices, near which they assiduously prayed,
and around which they walked in procession, four men (one of whom was Waraqa)
separated from the rest, saying one to another: 'Will we make a covenant of mutual
friendship and protection?' And each said, 'Indeed we will! Our people have no
religion! They have lost the religion of their father Abraham! What worth has a stone
that it should be walked around, which can neither hear nor see anything, neither hurt
nor profit anyone? O ye Quraysh, seek a religion for yourself, for, by Allah, you have
none whatever.'

And the four dispersed to various countries to seek the religion of Abraham. Waraqa
decided on Christianity and followed the books of its teachers until he had obtained
knowledge of the scripture. Ubaydullah remained in doubt until, after the revelation,
he made profession of Islam and went to Abyssinia ; but when he arrived there he
became a Christian and died thus, after having renounced Islam.

The third, Uthman, went to Byzantium , where he became a Christian and attained
high office.

The fourth man, Zayd, became neither Jew nor Christian, although he renounced the
religion of the Quraysh and abandoned idols, blood, and sacrifices slain for idols, and
condemned the burying alive of female infants. He said, 'I worship the Lord of
Abraham', and, when he was a very old man, was to be seen leaning with his back

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against the Kaba, saying, 'O ye Quraysh people! I swear by Him in whose hand the
life of Zayd is, there is not one among you of the religion of Abraham, except myself
O Allah ! If I knew which way is most pleasing to Thee, I would worship Thee
according to it, but I do not know it.' He set forth in search of the religion of Abraham
and made inquiries from monks and Jewish priests. He passed through Mesopotamia,
and then wandered through the whole of Syria until he found a monk in whom the
knowledge of Christianity was concentrated. Him he asked about the orthodox
religion of Abraham, and the monk replied, 'You are in search of a religion to which
no one can guide you at present; but the time is at hand when a prophet will arise in
your country; he will be sent with the religion of Abraham. Adopt it, for he comes
now, and this is the time.'

Shortly after this Zayd departed for Mecca , but he was attacked and died by the way.
When the apostle of Allah was thirty-five years old some evil men stole the treasure
which was kept in a well inside the Kaba. The treasure was found again in the
possession of a manumitted slave, and the Quraysh cut off his hands, although they
believed others had stolen the treasure and merely left it with the slave.

The Quraysh now felt it necessary to rebuild the Kaba and roof it in, but they were
afraid to demolish it, because there was a serpent which always came up to the wall to
warm itself The people feared it because when anyone approached it raised itself,
hissed and opened its mouth. One day, however, whilst it was warming itself as usual
in the sun on the wall, Allah sent a bird which snatched it up and flew off with it.
Thereon the Quraysh said: Allah must approve of our intention. We have a workman,
we. possess wood. and Allah has delivered us from the serpent."

They were now firmly determined to pull down the Kaba and build it up again, and
Abu Wahb rose and took a stone from the Kaba. But the stone leapt from his hand and
returned to its place, and he exclaimed: 'O ye Quraysh people! In the building of the
Kaba, do not employ any of your goods unless they be of righteous origin; do not use
in it the profit of iniquity, nor of usurious sale, nor of injustice towards any man.'

The Quraysh had decided that different parts of the Kaba should be demolished by
different sections of the community, but the people were still afraid to destroy the
edifice. Then al-Walid said: 'I shall make a beginning for you', and he took up a
pickaxe, stood up before the Kaba and declared: 'O Allah! Let us not be afraid! We
want only what is good". Then he began to pull down the wall between the two
buttresses. But the people waited that night, saying: 'We shall see; and if anything
happens to al-Walid, we shall not demolish it, but leave it as it was; but if nothing
befalls him, Allah is pleased with what we have done demolition.' The next morning
al-Walid continued his work of demolition, and the people aided him till they reached
the foundations. In the buttress they found an inscription in Syriac, and knew not what
it meant until a Jew read it for them. It was as follows: 'I am Allah, the lord of Mecca
! I created it when I created the heavens and the earth, when I fashioned the sun and
the moon, and I have appointed over it seven angels; Mecca will not perish until its
two hills perish! It will be blessed to its inhabitants in water and milk!" When they
reached the foundations they found them to be green boulders adhering together like a
single stone, and when a man of the Quraysh inserted a lever to separate the boulders,
the whole of Mecca began to shake; so the people touched the foundation no more.

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The groups of Quraysh now collected stones for the rebuilding, each group gathering
separately, and they built until they reached the spot for the ruku [the sacred black
stone]. Then all the people quarrelled, because each group wished the honour of
lifting the stone into place; so bitter were the quarrels that the groups made alliances
and prepared to fight. One group produced a dish filled with blood and entered into a
covenant unto death with another group by dipping their hands into the dish -they
were therefore called blood-lickers. The situation remained thus for four or five
nights; then the Quraysh assembled in the mosque to consult and reach a decision, and
the oldest man among them said at last, 'Why not let he who next enters through the
door of this mosque be the arbiter in this quarrel, and let him decide it?' They agreed,
and the first man who entered was the apostle of Allah. And they said, 'This is the
faithful one! We agree that he shall judge.' When he came near they told him of the
problem and he said, 'Bring me a cloak'. When they had brought one, he placed the
ruku [black stone] in it with his own hands, saying, 'Let every group take hold of a
part of the cloak.' Then all of them lifted it together, and when they reached the spot,
the apostle placed it in position with his own hands, and the building was continued
over it.

Thus matters stood when Allah sent for Muhammad, His prophet, and revealed to him
His religion and the proper usages of the pi lgrimage. Therefore go [ye Quraysh] in
procession as the people [the other Arabs] go in procession, and ask pardon from
Allah; because Allah is forgiving and merciful.' As for the prohibitions invented by
the Quraysh concerning cooking, dress, the circuit of the Kaba, and food brought from
beyond the sacred territory, Allah revealed the following: 'O children of Adam! Wear
decent apparel at every place of worship, and eat, and drink but be not prodigal, for
He loveth not prodigals. Say, who has forbidden the decent apparel of Allah which He
has brought forth for His servants, and the good things of His providing? Say, these
benefits, especially on the day of resurrection shall be for those who were

believers during their present life". Thus, when Allah established Islam by sending
his apostle, he set aside the observances the Quraysh had invented for their own
people.

Back to Index

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3- The Revelation

As the time approached for the revelation of the apostle, Jewish
priests and Christian monks discussed prophecies concerning the event contained in
their sacred books and inherited from their own prophets.

One day, according to an Arab tribesman, 'I was lying in the courtyard of our family
house and a Jew who conducted business with us told us of the day of judgement, the
resurrection, the reckoning, of paradise and of hell. We who were idolaters had no
knowledge of the resurrection, and said, "Woe be unto you! Do you think it possible
that men will be raised up after death in a place where there is a paradise and a hell,
and in which they will be requited according to their acts?" And he assured us, by
Him who is sworn by, that he would prefer to be cast into the greatest oven in this
world, scorching though it might be and sealed tight, rather than face the torments of
hell in the next. My kinsmen said, "What will be the sign?" and he replied, "A prophet
will arise in the direction of this country", and pointed towards Mecca and Yemen .
They asked, "When will this happen?" and, looking at me, the youngest of the people,
he said, "When this boy's life attains maturity he will see him." And by Allah, not a
day nor a night passed after that until the time when sent his apostle to live among us
during which we did not expect his arrival. But when it came, that refractory and
emdous Jew retused to become a believer, even after the apostle had promulgated
Islam, and we said, "Woe be to you! Did you not yourself inform us about the
prophet?" And he replied, "Indeed! But not about this one!" '

There was also a Syrian Jew who paid a visit to the Banu Quraysa,a Jewish tribe,
several years before the establishment of Islam and settled down among them; and
many later said had never seen a man who did not recite five prayers daily [i.e. was
not a Muslim] of a better character than he. He remained with them, and when they
suffered from drought they said to him, 'Come, and procure us water!' After being
paid with dates and barley, he went out into the fields and prayed to Allah for rain and
did not move until clouds came and drenched him. This he did not once, twice or
thrice, but many times. As his death approached, he said, 'Why do you think I came
away from the land of abundance to the land of misfortune and famine? I have come
to this country to await the arrival of a prophet, whose time is near at hand; and it is to
this country that he will flee. I hoped he would be sent during my lifetime, that I
might follow him. His time is near at hand. Do not allow others to forestall you in
believing in his mission; for he will be sent to shed the blood, and to capture the
children and women, of those who oppose him; but let not this hinder you from
following him.' Years later, when the apostle of Allah besieged the Banu Qurayza, the

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friends of the dead Jew said, 'By Allah! This is the prophet foretold to us. This is he
according to his description!

They accordingly came down from their fort, made profession of Islam, and thus
preserved their lives, their property and families.

Like the Jews and Christians, the Arab soothsayers also spoke coming of the coming
of an apostle, but their people paid no heed until Allah actually sent him, when, the
prophecies made by the soothsayers having been fulfilled, the people became aware
of their significance. Whereas the Jews and Christians culled their prophecies from
scripture, the Arab soothsayers received their foreknowledge of most events from the
djinns, spirits of the air who stole information by listening close to heaven. But when
the coming of the apostle was close at hand meteors from heaven were hurled at all
the djinns and they were driven away from the places where they used to sit and
listen; and they realized that this was by the command of Allah.

The first Arabs to be struck with fear at the sight of the shooting stars - for that was
how the meteors thrown at the djinns appeared on earth - went to the wisest man of
their tribe and said, 'Have you seen what happened in the sky and the falling of some
of the stars?' He replied, 'If the stars thrown down were those which serve as signs and
guides by land and sea, those by which the seasons of summer and winter are defined
and by which the various affairs of mankind are regulated, then by Allah the world
has come to an end with all the people thereof; but if those stars remain in their places
and it is others which have been hurled down, then Allah has a different intention and
does not mean to destroy creation.'

Afterwards, the apostle of Allah asked some men of Medina what had been said there
about the falling stars and was told: 'We said, "A king has died or has begun to reign;
a child has been born, or has died." ' The apostle of Allah replied: 'It was not so.
When Allah reaches any decision concerning His people He is heard by the bearers of
His throne, who praise Him; and this praise is taken up by the angels below them, and
by others still further below; and the praise continues to descend until it reaches the
sky of this world, where other angels also praise. Then these ask each other why they
praise, and the question ascends gradually till it reaches the bearers of the throne.
They then, tell of the decree of Allah concerning His people, and the news travels
down by degrees until it reaches the heaven of this world, where the angels discuss it.
But the evil djinns, who used to listen to such discussions by stealth, sometimes
misheard, and what they retailed to soothsayers on earth was sometimes true and
sometimes false. The soothsayers also conversed about these matters, some giving
true and some false accounts. So, when the coming of the apostle was being discussed
by the angels, Allah foiled the evil djinns by hurling meteors, and from that time
onwards an end was made to soothsayers.'

For some time the mind o/Muhammad had been in a state offerment. The religious
aspect, however, was not without political overtones, as can be seen in theparts ofthe
Koran dating

From thisperiod: andan imperfect understanding of Christianity and Judaism
coloured the beginnings (and, indeed, the later development ofthe new religion in his

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mind. At the start ofhis mission, Muhammad saw himseljas the latest in the line of
prophets which began withMoses and ended with Jesus ofNazareth .

When Muhammad was forty years old Allah sent him as a prophet of mercy to the
people of the visible and of the imdsible worlds, and to all mankind.

With every prophet whom Allah had sent before the time of Muhammad, He had
made a covenant, binding each of them to the coming of Muhammad, to declare him a
true apostle, to aid him against every opponent, and to testify to every man who
believed in the truth of their own prophetic missions that the mission of Muhammad
was still to come. They complied, according to His command, and spread the
covenant of Allah to all who believed in them, so that many men who believed in the
Old or the New Testament believed also in the truth of this covenant.

According to his wife, the first prophetic sign shown by the apostle of Allah - after
Allah determined to honour him and, through him, to show mercy to His servants -
took the form of true visions. That is to say, the apostle of Allah never had a vision in
his sleep; instead, it came like the break of day. She also said that Allah made him
love solitude, so that he loved nothing more than to be alone.

When Allah had determined on the coming of the apostle of Allah, Muhammad went
out on some business at such a distance that he left human habitation behind and came
to deep valleys. He did not pass by a stone or a tree but it said 'Salutation to thee,

o apostle of Allah!" The apostle turned to his right, to his left, and looked behind, but
saw nothing except trees and stones. Thus he remained for some time looking and
listening, till Gabriel came to him with that revelation which the grace of Allah was to
bestow upon him when he was at Hira during the month of Ramadan.

Every year the apostle of Allah spent a month praying at Hira and fed the poor who
came to him; and when he returned to Mecca he walked round the Kaba seven or
more times, as it pleased Allah, before entering his own house. In the month of
Ramadan, in the year when Allah designed to bestow grace upon him, the apostle of
Allah went to Hira as usual, and his family accompanied him. In the night the angel
Gabriel came with the command of Allah. The apostle of Allah later said, 'He came
while I was asleep, with a cloth of brocade whereon there was writing, and he said,
"Read." I replied, "I cannot read it." Then he pressed the cloth on me till I thought I
was dying; he released his hold and said, "Read." I replied, "I cannot read it." And he
pressed me again with it, till I thought I was dying. Then he loosed his hold of me and
said, "Read." I replied, "I cannot read it." Once more he pressed me and said, "Read."
Then I asked, "What shall I read?" And I said this because I feared he would press me
again. Then he said, "Read in the name of the Lord thy creator; who created man from
a drop of blood. Read, thy Lord is the most bountiful, who taught by means of the
pen, taught man what he knew not." Accordingly I read these words, and he had
finished his task and departed from me. I awoke from my sleep, and felt as if words
had been graven on my heart.'

This reading is, infact, recorded in the Koran. From thispoint on in the text, every
revelationfrom Allah appears in the wording ofa Sura (chapter) or verse in the
Koran, the Muslim bible which is neither more nor less than a compilation ofthe

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revelations vouchsafed by Allah to Muhammad. Appearing here as they do in the
context ofthe events to which they refer, these revelations are - in spite ojtheir
inspirational overtones - a logical re/lection ofwhat was happening at the time.

Afterwards I went out, and when I was on the centre of the mountain, I heard a voice
from heaven, saying, "O Muhammad! Thou art the prophet of Allah, and I am
Gabriel." I raised my head to look at the sky, and lo! I beheld Gabriel in the shape of a
man with extended wings, standing in the firmament, with his feet touching the
ground. And he said again, "O Muhammad! Thou art the apostle of Allah, and I am
Gabriel." I continued to gaze at him, neither advancing nor retreating. Then I turned
my face away from him to other parts of the sky, but in whatever direction I looked I
saw him in the same form. I remained thus neither advancing nor retreating, and
Khadija sent messengers to search for me. They went as far as the highest part of
Mecca and again returned to her, while I remained standing on the same spot, until the
angel departed from me and I returned to my family.

When I came to Khadija I narrated to her what I had seen, and she said, "Be of good
cheer and comfort thyself ! I swear by him whose hand the life of Khadija is, that I
hope thou wilt be the prophet of this nation!" Then she rose, collected her garments
around her and departed to Waraqa.' She described to him what the apostle of Allah
had seen and heard, and Waraqa exclaimed, 'Holy! Holy! I swear to Him in whose
hands the life of Waraqa is that the law of Moses has been bestowed on him and he is
the prophet of this nation! Tell him to stand firm.' Khadija then returned to the apostle
of Allah and informed him of what Waraqa had said.

When the apostle of Allah ended his sojourn at Hira he departed to Mecca and went
first round the Kaba as was his habit. And he was met by Waraqa, who said, 'Thou
wilt be accused of falsehood, thou wilt be persecuted, exiled, and attacked.' Then
Waraqa bent his head towards the apostle and kissed him on the crown of the head,
and the apostle of Allah departed to his house.

But the revelations were not continued and the apostle became much downcast, until
Gabriel came to him with a message from Allah saying that He had not abandoned
Muhammad; 'By brightness, and by the night when it is dark, thy Lord has not
forsaken nor hated thee, and the next life will be better for thee than the first. The
Lord will give thee victory in this world and reward in the next. Did He not find thee
an orphan and procure thee shelter? He found thee erring and guided thee; He found
thee needy and enriched thee.' The message to Muhammad continued: 'Declare the
goodness of thy Lord; declare what has come to thee from Allah, and declare His
bounty and grace in thy mission; mention it, record it, and pray for manifestations of
it.' Accordingly the apostle of Allah began, at first in secret to those of his family
whom he trusted, to promulgate the gospel bestowed by Allah on him, and on
mankind through his agency.

Prayer was made an ordinance to Muhammad, and accordingly he prayed. The apostle
of Allah was first commanded to make two prayer-flexions [prostrations] for every
prayer, but later Allah commanded four prayer-flexions for those who were at home,
although He confirmed the first ordinance of two prayer flexions for those who were
on ajourney.

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When prayer was made obligatory to the apostle of Allah, Gabriel came to him when
he was in the highest part of Mecca , and spurred his heel into the ground towards the
valley; a spring gushed forth and Gabriel performed religious ablutions. The apostle
of Allah observed how purification for prayers was to be made, and washed himself
likewise. Then Gabriel rose and prayed, and the apostle of Allah did so after him, and
then Gabriel departed. When the apostle of Allah came to Khadija he performed the
religious ablution in her presence to show her how purity was attained, just as Gabriel
had done. And she, too, washed as she had been shown. Then the apostle prayed as
Gabriel had prayed, and Khadija prayed after him.

Then Gabriel came to him and held noon-prayers when the sun passed the zenith; and
prayed the afternoon prayers with him when his shadow was the same length as his
own body. Then he prayed the sunset prayers when the sun disappeared, and the last
evening prayer when the twilight disappeared. Next day he held morning prayers with
the apostle at dawn; then the midday prayers when the shadow was one with him; and
the afternoon prayers when it was twice as long as he; then the sunset orisons when
the sun disappeared, as on the preceding day. Then he prayed with him the last
evening prayers when the first third of the night had elapsed, and lastly the morning
prayers, when the morning dawned but the sun had not yet risen. Then he said, 'O
Muhammad! The time of prayer is between thy prayers of yesterday and today.'

The first man to believe in the apostle of Allah, to pray with him t his prophetic
mission, was Ali, who at that time was ten years old. Even before Islam, Allah had
favoured him by allowing him to live under the protection of the apostle of Allah. The
Quraysh had been visited by severe famine, and, as Abu Talib had a numerous family,
the apostle of Allah went to another uncle, al-Abbas - who was among the wealthiest
of the tribe and said, 'Your brother Abu Talib has a large family and you must be
aware from what scarcity the people are suffering. Come therefore with me, and we
shall ease him of his burden. I shall take one of his sons, and do you take another
under your care? Al-Abbas agreed, and they went to Abu Talib and said, "We wish to
alleviate your troubles until the people are released from their distress.' Accordingly,
the apostle of Allah took Ali and pressed him to his heart, and al-Abbas took Jafar.

Ali remained with the apostle of Allah and followed him, believed in him, and
accepted the truth of his doctrines. When the time of prayer was at hand, the apostle
of Allah habitually went out to the valleys of Mecca , and took Ali with him,
unknown to his father Abu Talib or to his people; and they prayed together and
returned in the evening. This continued for some time, until one day Abu Talib
happened to discover them at prayer and asked the apostle of Allah, 'What religion is
this I see you practising?'

'This is the religion of Allah, and of His angels, of , and of our father Abraham. Allah
has sent me with this religion, as an apostle to His servants; and you, my uncle, are
the most worthy on whom I could bestow advice and invitation to guidance; you are
the most worthy to comply in it and to aid me therein.' But Abu Talib said, 'I cannot
abandon the religion of my forefathers and what they believed in; but no harm shall
be done to you as long as I live.' It is also said that he

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asked Ali, 'What religion is this thou believest in?' and Ali replied, 'I believe in the
apostle of Allah, and that his revelation is true. I pray with him, and I follow him.' His
father said, 'He has called thee only to what is good; therefore obey him.'

Next, Zayd, the manumitted slave of the apostle of Allah, made his profession of
Islam, being the second man who did so. The youth Zayd had arrived from Syria as a
slave, and the nephew of Khadija said to her, 'Select any of these slaves you wish, as a
present.' She chose Zayd and took him away, but when the apostle saw him he asked
for him. Khadija agreed, and the apostle of Allah gave him his liberty and adopted
him as his son. (This was before the apostle had received the revelation.) Meanwhile,
the father of Zayd mourned-for him and wept for his loss; but at last he found his son
with the apostle of Allah. The apostle said to Zayd, 'Remain with me if you wish, or
depart with your father if you wish', and Zayd replied, 'I shall abide with you!'
Accordingly he never parted from the apostle until Allah bestowed his mission on
him. Zayd then professed Islam.

Next Abu Bakr, called Assidiq (The True'), made his profession of Islam, confessing
it publicly. The apostle of Allah later said, 'I have preached Islam to no one who did
not hesitate, consider, and contradict, save Abu Bakr, who neither hesitated nor was
perplexed.' Abu Bakr invited the people to believe in Allah the most high and
glorious, and in His apostle. He was popular with his people, amiable, and
compassionate, and was unusually well acquainted with Quraysh genealogy, and with
whatever was good or evil therein. He was a merchant, of humane and kindly
disposition, so that the people of his tribe sought after his company more than that of
any other man, on account of his knowledge, his scrupulous honesty, and his friendly
conversation. He now invited to Islam all the people who trusted in him, and
associated with him.

At his imdtation Uthman made profession of Islam, as well as al-Zubayr,
Abdul-Rahman, Sad b. Abu Waqqas, and Talha. Abu Bakr went with them to the
apostle of Allah and they made their profession of Islam and prayed. These eight men
preceded all others in Islam; they prayed, they believed in the apostle of Allah, and
accepted as true the revelation which had come to him from Allah. Soon several men
and women had made their profession of Islam and it was much discussed in Mecca .
Then Allah commanded his apostle to make public the revelation and to invite the
people to accept it; hitherto, for the three years since his first revelation, it had been
kept secret by the apostle. Allah said 'Publish that which thou hast been commanded,
and turn away from the idolaters.'

When the apostle began to spread Islam among his people as Allah had commanded
him, they did not gainsay him until he began to abuse their idols; but when he had
done this, they accused him of seeking power, denied his revelation, and united to
injure him. The companions of the apostle of Allah went into the valleys to pray,
unknown to the people; and once, whilst Sad and several companions of the apostle
were at prayer, they were discovered by idolaters who heaped insults upon them,
condemned their deeds, and provoked them to fight. Then Sad struck an idolater with
the jawbone of a camel, and wounded him; and this was the first blood shed in Islam.

But Abu Talib, uncle of the apostle, defended him. Several nobles of the Quraysh,
including Utba and Abu Sufyan, went to Abu Talib and said, 'Your nephew has

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insulted our gods and condemned our religion. He considers our young men to be
fools, and our fathers to have erred. You must either restrain him or allow us free
action against him, since your religion is the same as ours, opposed to his.' But the
apostle continued to preach the religion of Allah and to seek conversions, and the
people hated him. Again they went to Abu Talib and said, 'You are aged, noble, and
highly respected among us, and we have already asked you to prohibit your nephew
from offending us. But you have not prohibited him, and, by Allah, we shall not
overlook his insults unless you guarantee his future good behaviour. Otherwise, we
shall fight both him and you.' After this they departed, and Abu Talib was much
grieved by the enmity of his tribe; but he could not surrender or desert the apostle of
Allah.

After this visit, Abu Talib sent for the apostle and said, 'Consider my life and yours,
and do not burden me with what I cannot bear.' The apostle of Allah feared from these
words that his uncle, being too weak, had determined to desert him and he replied, 'If
they were to place the sun in my right and the moon in my left hand, I would not
abandon my mission.' Then tears started in his eyes and he wept. But when he turned
to depart Abu Talib said, 'Nephew! Go, and speak what you wish. By Allah! I shall
never fail you.'

And the nobles went once more to Abu Talib and offered him the brilliant youth
Umara in exchange for Muhammad, but he replied, 'It is a wicked thing you propose,
that you give me your son to feed, and I give you mine to kill! This shall never be.'

Then the Quraysh incited each other to enmity towards the companions of the apostle
of Allah, and persecuted them, and endeavoured to lead them astray from their
religion. But Allah protected His apostle and Abu Talib, and Abu Talib gathered his
friends around him.

When the season of pilgrimage was at hand, the Quraysh assembled to agree on the
attitude they should display about the apostle. They asked, 'Shall we call him a
soothsayer?' but al-Walid, the chief, replied, 'He is not a soothsayer. We have seen
soothsayers; he does not murmur and rhyme as they do.' They continued, 'Then we
shall say that he is possessed by djinns.' He replied, 'He is not possessed. We have
seen lunatics and know them. He does not gasp, nor roll his eyes, nor mutter.' They
said, 'Then we shall say that he is a poet. Al-Walid replied, 'He is not a poet. We
know all the poets and their styles. He is not a poet.' They asked, 'Then what shall we
say?' Al-Walid replied, You cannot say any of these things, for it will be known that
they are false. The best will be to say that he is a sorcerer, because he has come with
words which are sorcery and which separate a man from his father or from his
brother, or from his wife, or from his family.'

When the season of the pilgrimage arrived, the Quraysh sat by the roadside and
allowed no man to pass without warning about Muhammad. And the Arab pilgrims
carried away from Mecca news of the apostle of Allah, so that his fame spread over
the whole country.

When Islam began to spread in Mecca , the Quraysh imprisoned its believers or
sought to turn them away from Islam. The nobles sent for Muhammad in order to
justify themselves, and the apostle of Allah hastened to them in the hope that they had

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conceived a favourable opinion of what he had told them. But they only accused him
once more of seeking riches and power. This he denied, and reaffirmed his mission
from Allah. Then they said, 'You know that no people are in greater want of land, of
and of food than we are. Ask the Lord who has sent you to take away these mountains
which confine us and to level out the country, to cause rivers to gush forth like the
rivers of Syria , resurrect our ancestors that we may ask them whether what you say is
true or false. If they declare you to be truthful and if you do what we have asked, we
shall believe you and shall know that Allah has sent you to be an apostle.' He replied,
I have not been sent to you with this, but I have brought to you from Allah the
revelation He has sent. If you reject it, I appeal in this affair to Allah, that He decide
between me and you.'

They continued, Ask, then, your Lord to send an angel to bear witness to your
veracity. Ask Him to give you gardens, and treasures of gold and silver to enrich you;
we know you go now to the markets to procure food as we procure it. Then we shall
know your rank and station with Allah.' The apostle of Allah said, 'I shall not do this,
nor ask for this. I was not sent to you for this; but Allah has sent me as a bearer of
glad tidings and a preacher.'

They went on, 'Then cause the heavens to fall upon us, for we shall not believe you
unless you do something miraculous.'

The apostle of Allah replied, 'This is the choice of Allah! If He wishes He will do it.'
Then they said, 'We shall not cease to persecute you until we destroy you or you
destroy us. We shall not believe you until you come with Allah and all the angels.'

So the apostle of Allah returned home, sad and downcast with disappointment in his
people and their estrangement from him. When the apostle had left them, Abu Jahl
said, 'I now make a vow to Allah, that I shall wait for him tomorrow with a stone as
large as I can carry and when he prostrates himself in prayer, I shall smash his head
with it! After that you may either surrender me or defend me.' They replied, 'We shall
never surrender you!' Next morning, Abu Jahl took a stone as he had said, and waited
for the apostle of Allah, who arrived and prayed as usual at Mecca with his face
towards the Kaba and Syria beyond. Abu Jahl approached him; but suddenly he
turned back and fled, his countenance altered, so frightened that his hands could not
hold the stone. 'When I approached,' he said, 'a stallion-camel appeared before me
with a skull, a collar bone, and teeth the like of which I have never seen. It rushed to
devour me.'

Later, Utba, who was a prince among the Quraysh, said, 'Shall I speak to Muhammad
so that he may cease to trouble us?' They said, 'Yes, go and speak to him.' So Utba
went to Muhanimad, and said, You have disturbed our concord; listen to my proposal
and consider it, that you may perchance accept a part thereof If property be your
desire in this affair, we shall collect as much of it as will make you the richest of us;
but if dignity be your object, we shall make you our prince so that no affair, will be
decided without you; and if you want to be a king, we shall make you our king; but if
this be a spirit who visits you and you are unable to repel it, we shall find a physician
for you and give him money till he cures you of it.' The apostle of Allah listened and
then recited to him a verse from the Koran, and Utba returned to his companions,
saying, 'I have heard words the like of which I have never heard. This is neither

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poetry, nor sorcery, nor soothsaying. Do not interfere with this man or his vocation
but let him alone. The words which I have heard will spread far and wide. If others
should kill him, you will be rid of him, but if he conquers the Arabs, then his power
will be your power, and his glory your glory, so that you will through him become
the happiest of people.' But they thought him bewitched.

After this, the Quraysh sent al-Nadr, a bitter enemy of Muhammad, and Uqba to the
Jewish priests in Medina with instructions to ask about the apostle, for they said the
Jews 'are possessors of the first book [the Pentateuch] and have knowledge about
prophets which we have not'. The Jewish priests told them, Ask him three questions
which we shall give you. If he answers them obey him, for he is a prophet; but if not,
then he is a pretender, and you may deal with him as you think proper."

Al-Nadr and Uqba returned to Mecca and told the people what the priests had said,
and they said to the apostle, 'Inform us about the young men who passed away in
ancient times, because their case is wonderful; tell us also about the traveller who
went from the east to the west of the earth, and tell us about the soul and what it is!'
The apostle of Allah replied: 'I shall tell you tomorrow.'

Two weeks, however, passed and the apostle received no revelation from Allah and
no visit from Gabriel, and the people began to murmur against him. At last Gabriel
came and the apostle of Allah said, 'Thou hast remained away from me so long that I
became troubled by evil imaginings!' Gabriel 'We descend only by command of thy
Lord! To Him belongs the present, the past, and whatever is between them. Nor is thy
Lord ever forgetful.' And Gabriel brought a revelation from Allah in the form of the
Sura known as The Cave. Part of the revelation contained a warning that 'We will
surely reduce whatever is on earth to dust and desolation. To Me you must return, and
I shall requite everyone according to his works; do not therefore be distressed or
grieved about what thou seest or hearest on earth.'

Then Gabriel told the apostle the answer concerning the young men whose case was
wonderful. 'Verily they were young believed in the Lord and We increased our
guidance and We fortified their hearts, and they said "Our Lord is the Lord of heaven
and earth, we shall invoke no other god him, for that would be to utter sacrilege." And
they took refuge in a cave from those who worshipped idols; and thou mightest have
seen the sun, when it rose, pass from their cave to the right, and when it went down it
left them on the left hand, and they were in the centre thereof This is one of the signs
of Allah that will satisfy thy questioners. An onlooker would have thought the youths
to be awake, though they were sleeping; and their rulers said, "We shall build a place
of worship overthem. " '

And the men dwelt in their cave three hundred years, and nine more. Say, " Allah
knows best how long they remained. He possesses the secret of the heavens and of the
earth. How well He sees and hears! They have no other master besides Him, and He
makes no one His associate in judgment." '

Gabriel continued by warning Muhammad: 'Say not of anything "I shall do this
tomorrow", without adding "If Allah willeth it". Namely, never say as thou hast done
in this instance "I shall inform you tomorrow", but reserve the will of Allah.
Remember thy Lord if thou knowest not an answer, and say "Perhaps my Lord will

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guide me to the intbrmation about which you have asked". Thou knowest not what
Allah will decide.

Then Gabriel told the apostle of Dhul-Qarnayn [possibly another name for Alexander
the Great], the traveller who was gifted like no other man, and to whom the roads
were opened so that he travelled to the east and the west, even to a place where the
people scarcely understood the sound of the voice, and he built a rampart faced with
molten brass.

'They will ask thee also about the spirit. Say "The spirit stems from the command of
my Lord, and as to knowledge, ye have yet received but little of it."

When the apostle of Allah gave the people these replies, they were convinced of the
truth of his position as a prophet, but envy prevented them from following him, and
they continued in their unbelief, attempting to mock the apostle because they feared
they would be defeated in honest argument.

Whenever the apostle of Allah recited the Koran aloud in his devotions, they refused
to listen to him, save some who approached secretly and stayed only as long as they
were not observed by the Quraysh. The injunction from Allah, 'Do not utter thy
prayers too loud nor too low, but keep a balance between them' was given the apostle
because of such men; prayer must not be too loud, or the people would go away; and
not too low, lest he who listened by stealth and who might in some measure prorit by
it, would not be able to hear.

On a certain occasion, however, when the companions of the apostle of Allah were
assembled, they said, 'The Quraysh have never heard this Koran publicly spoken.
Who is the man who will let them hear it?' Abdullah replied, I will!' but they said, We
fear they will injure you. It should be a man whose people can defend him against the
tribe.' Abdullah insisted, 'Let me do it. Allah will protect me!' Accordingly, he made
his appearance next morning at daylight, and spoke: 'In the name of Allah the
merciful, the compassionate! The merciful who taught the Koran". The Quraysh
asked, 'What says that son of a slave-woman? Then they leapt up and belaboured him,
but he continued to recite as much of the Koran as Allah willed, and afterwards
returned to his companions. 'The enemies of Allah never seemed to me to be more
despicable than now,' he said. If you wish, I shall serve them in the same way
tomorrow!' But they said, Let it suffice! You have caused them to hear what they
dislike".

The followers of Muhammad were often subjected to torture and some gave up their
belief through weakness, some because of their great sufferings; but others were
protected and strengthened by Allah so that they remained steadfast.

Bilal, a slave to one of the Banu Jumah, was of a pure heart and sincere in his
profession of Islam. He was dragged out by Ummaya when the midday sun was hot
and thrown on his back out in the valley of Mecca . A great stone was placed on his
breast, and he was told, 'Remain thus until you expire, or until you renounce
Muhammad and worship al-Lat and al-Uzza.' But during all this pain he merely
repeated, 'One God! One!' Abu Bakr chancing to pass by on a day when Bilal was
suffering thus, said to his torturer, Ummaya, 'Do you not fear Allah?' but he replied,

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You have corrupted the slave! You can pull him out from under his burden!' Abu
Bakr said, 'I shall do so; I have a black boy, smarter and stronger in your faith than
this; I shall give him to you in exchange.' Accordingly Abu Bakr gave Ummaya his
slave and took Bilal, whom he presented with his freedom, as he did six other slaves
who professed Islam.

The idolaters so tormented many companions of the apostle of Allah that their
apostasy from Islam was excusable. They used to beat a man and to make him suffer
hunger and thirst until he was unable to sit upright, such was his agony, and he would
finally succumb to temptation and agree to all they asked of him. They would say to
him, Al-Lat and al-Uzza are your gods as well as Allah, and he would agree. They
went so far that, when even a dung-beetle happened to crawl by, they exclaimed, 'This
is your god!' and he would agree in order to be rid of them and of his pain.

When the apostle of Allah saw the distress which his companions suffered, while he
himself enjoyed comparative immunity under the protection of Allah and of his uncle
Abu Talib, and that he was unable to save them, he said, 'If you were to go to the
country of the Abyssinians, you would do well; there is a king there under whom no
one is persecuted; it is a country of truth where you can remain until Allah grants you
deliverance from the miseries of the present.' So the companions of the apostle of
Allah emigrated for fear of temptation, Aying for refuge, and those who emigrated
were eighty-three in number. Among them was Ubaydullah, one of the Tour
inquirers'.

These and similar events had occurred over aperiod ofseveral years, the Quraysh
becoming progressively more bitter about Muhammad. The apostle himsel/hadtoo
much moral protection jrom such elders as Abu Talib to suffer more than
unpleasantness at their hands: there was little physical violence, andhis attackers
confined themsehes mainly to slander and sneers.

The Quraysh now sent a deputation to the Negus of Abyssinia askingfor the return of
the fugitives (thefirst emigrants'), but the Negus chose to shelter them. Meanwhile, at
Mecca , thefaith continued to spread.

Rukana, the strongest of the Quraysh in physical power, happened one day to be with
Muhammad in one of the passes, and the latter addressed him thus, 'Will you not fear
Allah, and accept the revelation which I offer you?' He replied, 'If I knew what you
say to be true, I would follow you!' The apostle of Allah asked, 'Will you know my
statements to be true if I prostrate you to the ground?.' Rukana said, Yes', and the
apostle continued, 'Then rise that I may throw you down.' Accordingly Rukana rose to
the attack, but as soon as the apostle of Allah assailed him, he fell to the ground
helpless. After a while, he said, 'Once more, o Muhammadl' But he was knocked
down And the apostle of Allah said, 'I shall show you something wonderiul still, if
you will promise to fear Allah and to follow my religion. I shall call out to this tree
here and it will come to me.' Accordingly he called it, and it approached till it stood
fast before the apostle of Allah; then he said to the tree, "Return to thy place!" and it
returned to its place.

While the apostle of Allah was at Mecca twenty or so Christians arrived to visit him
from Abyssinia , having heard of his fame. They found him in the mosque, and sat

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down with him and conversed and asked questions. After they had asked their
questions, and been answered, the apostle of Allah invited them to become believers
in Allah the most high and glorious, and recited to them the Koran. As they listened,
tears tlowed from eyes and they believed in him and in his truth.

One day a slave girl saw Abu Jahl insult the apostle who made no reply; when, shortly
afterwards, Hamza - a great hunter, who was also uncle and foster-brother of
Muhammad - returned from chase with his bow hanging from his shoulder, she told
him of the event. Hamza was filled with great wrath - because Allah had predestined
him for great favours - and hastened away to punish Abu Jahl. Approaching him, he
struck him a fearful blow saying, 'Dare you insult him, when I am of his religion and
say what he says? Return my blow if you are able ! Several witnesses rose to aid Abu
Jahl, but he exclaimed, 'Let Hamza alone for I have insulted his nephew shamefully.'
Hamza then completed his profession of Islam, begun in the haste of passion, by
following the advice of the apostle in all the ordinances, and after this the Quraysh
realized that Muhammad had even stronger protection and so ceased their worst
incitement.

Another valuable convert at this time was Umar, hitherto a vociferous enemy ofthe
apostle.

When the deputation ofQuraysh returned disappointed from Abyssinia , the tribe
decidedto counteract Muhammad's influence byforminga league against him andhis
followers. They applied economic and social sanctions, forbade trade with him, and
banned the Believers from marrying Quraysh women. This boycott hadsome success
and the apostle lived almost in a state ofsiegefor close on three years, except during
the period of pilgrimage. Allhe coulddo was consolidate thefaith ofthose who were
with him. At last, however, the ban was lifted through the influence ofseveral
Qurayshwho, though not Believers, sympathizedwith their plight. The apostlewas
now fifty years ofage.

The apostle, by the orders of Allah, continued patiently, confidently, and lovingly to
preach to his people, despite their accusations of falsehood, their insults, and their
mockeries. The worst mockers were five in number, and after these men had persisted
in their wickedness for some time, and had heaped their mockeries upon the apostle of
Allah, the following verse was revealed: 'We shall suffice thee against the mockers
who worship another god with Allah; they will know.'

Gabriel came to the apostle of Allah whilst these five were circumambulating the
Kaba, and the apostle of Allah rose and stood by the side of Gabriel. When the first
mocker passed by Gabriel threw a green leaf into his face, and he became blind. Then
another passed to whose abdomen he pointed, and the man was attacked by dropsy, of
which he died. When the third approached he pointed to the scar of a wound on the
mocker's heel which had been intlicted years ago, and this wound opened again and
killed him. When the fourth passed by he pointed to the sole of his foot, and
afterwards a thorn penetrated it and the. man died. When the fifth mocker passed by
he pointed to his head and it began to ferment with poison and he died.

Khadija, the wife of the apostle, and Abu Talib, his uncle and protector died in the
same year, and after that calamities followed in losing his wife the apostle of Allah

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lost his faithful supporter in Islam, and in losing his uncle he lost his defender against
the people. This happened three years before the emigration to Medina . After the
death of Abu Talib the Quraysh insults upon the apostle of Allah which they would
not attempted during his life, and one of the fools among the Quraysh even went so
far as to strew dust on his head. The apostle went with the dust on his head to his own
house, and one of his daughters washed it off and wept; but the apostle of Allah said,
"Do not weep daughter Allah will protect thy father.' And he added, 'The Quraysh
would do nothing disagreeable to me until Abu Talib died.'

Once, when Muhammad had asked the nobles 'Will you say is "There is no god but
Allah?" and abandon whatever you worship besides Him?' Abu Talib had said,
'Nephew! In my opinion you have asked them to do something extraordinary!' When
Abu Talib uttered these words the apostle of Allah conceived hope for him and
exclaimed, ' Then, uncle! Pronounce that phrase, and it will procure you redemption
on the day of resurrection' When he perceived Muhammad's anxiety to convert him
Abu Talib said, 'O son of my brother, if I feared not such curses as will fall upon you
and the sons of your father after I am dead, and that the Quraysh would suppose I had
submitted from fear of death, I would pronounce it just to please you'.

When Abu Talib was on his deathbed, al-Abbas saw him move his lips and, having
bent towards him, said to Muhammad, By Allah! My brother has uttered the phrase
which you desired him to speak.' But the apostle of Allah replied, 'I did not hear it.'
And Abu Talib died.

After the death of Abu Talib, when the apostle began to meet with such persecution
from the Quraysh as he never had before, out to al-Taif [the nearest city of
importance] in search of aid and protection from the Thaqif, in the hope that they
would accept the revelation he brought from Allah. He went out to them quite alone.

He sat down with the three brothers who were the princes of the Thaqif and imdted
them to Allah, and told them he had come to ask their aid in the propagation of Islam,
and their support against those of his people who opposed him. But one of the men
said he would tear up the cloth which covered the Kaba if Allah had sent him; and the
second man said, 'Could Allah find no better to send except you?' and the third man
complained, 'I shall never speak to you! For, if you are an apostle of Allah, your
dignity is too great for me to contradict you; and if you are lying, there is no necessity
for me to speak to you.'

So the apostle of Allah left them, in despair of receiving any aid from the Thaqif He
said to them, 'Since you have done what you have done, at least keep my request
secret', for he was unwilling that his people should hear of the matter lest they be
further incensed against him. The three princes did not keep silent, however, but
encouraged their slaves to curse him and to shout after him, so that he was compelled
to take refuge in an orchard belonging to Utba and Shayba, both of whom were there
at the time. The rabble of Thaqif withdrew and the apostle of Allah sat down in the
shade of a vine while Utba and Shayba looked on.

When he felt himself safe the apostle cried, 'O Allah! To thee I complain of my
weakness, lack of resource, and helplessness before men. O most merciful Allah!
Thou art the Lord of the weak! Thou art my Lord! If Thy wrath is not upon me, I care

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not for persecution; I fly for refuge to the light of Thy countenance, which illuminates
darkness and regulates this world and the next. There is neither might nor power
except with Thee!

Utba and Shayba were moved with compassion for the apostle and told their Christian
slave, Addas, to pluck a bunch of grapes, place it in a dish, and take it to him. Addas
placed the dish before the apostle of Allah, telling him to eat, and the apostle put his
hand into the dish, said, 'In the name of Allah!' and began to eat. Addas gazed at him
and said, 'These are words uncommon to the people of this country', and the apostle of
Allah asked him from which country he came and what was his religion; Addas
replied, 'I am a Christian from Nineveh .' The apostle of Allah said, From the town of
the pious Jonah? He is my brother; he is a prophet and I am a prophet! and Addas
bowed down and kissed the head, the hands, and the feet of the apostle.

Addas returned to the brothers they said, 'Woe betide you! Why did you kiss the head
of that man, and his hands, and his feet? He replied, 'O my masters! There is no finer
man on earth than he! He has told me what none but a prophet can know', but they
said, 'Let him not turn you away from your religion for it is better than his.'

Then the apostle of Allah returned to Mecca , but his people more violent in their
resistance and opposition, save only a few poor people who believed in him. He was
in the habit of presenting himself at the time of seasonal fairs to the Arab tribes, in the
following manner. He would stand before the Arab encampments and say, 'I am an
apostle from Allah to you and command you to adore Allah and not to bestow this
adoration on any other; to renounce the worship of idols; to believe me, His apostle,
and to defend me that I may explain to you the revelation with which Allah has sent
me.' But sometimes there stood behind him a shrewd-looking, well-dressed man,
wearing a cloak, and with a lock of hair on each cheek, who addressed the people as
soon as the apostle of Allah had ended his discourse. "This man" he would say,
"invites you to cast off al-Lat and al-Uzza, your allies among the djinns, in favour of
his own invention and falsehood! Neither obey nor hear him!" This man was Abu
Lahab, an uncle of the prophet.

For some time the apostle had little success with the tribes, although in the case of the
Banu Amir one man among them said, "By Allah! If I could take this man away from
the Quraysh and have him on my side I could eat up all the Arabs with him!" He went
on 'If we pay homage to your religion, and Allah aids you to victory, what then?' and
Muhammad replied, 'The dominion is Allahs! He placeth it where He willeth.' And
the man exclaimed, 'If you expect us to make ourselves targets for the Arabs but offer
us no certainty of dominion in the case of victory, we have no need of your religion!'
So they rejected him.

But when the Banu Amir returned home they went, as was their custom, to tell an
aged sheikh what had taken place during the pilgrimage. When they went to him that
year they told him, A fellow of the Quraysh came to us, saying that he is a prophet.
He asked us to defend him, to join him, and to take him to our country.' The sheikh
placed his hands upon his head, saying, 'Could it have been otherwise? Can the
escaped bird be caught again? I swear that no Ismaili ever falsely claimed to be a
prophet. He spoke truth. Where was your sense? It had deserted you.'

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The apostle of Allah never failed to attempt the conversion of any man of note or
position who came to Mecca .

When Abul-Haysar came to Mecca with members of his tribe, seeking an alliance
with the Quraysh, the apostle of Allah heard about the visit, sat down with the men,
and said,' Are you willing to accept something better than that which you have come
for?,' They asked what that might be and he replied, 'I am an apostle of Allah, sent by
Him to mankind in order to invite them to adore Allah and none other; and He has
revealed a scripture to me..' Then he told them of Islam, and recited the Koran, and
one young man said, 'By Allah! This is something better than what we came for!" But
Abul-Haysar threw a clod of earth at the boy and bade him be silent. The young man
died some months later, and people who were present told how he never ceased to
speak of the name and virtues of Allah even at the very moment of his death. They
had no doubt that he was a Muslim because he had learnt the tenets of Islam during
his single meeting with the apostle of Allah.

When Allah at last decided that the moment had arrived to glorify His prophet, and to
fulfil His promise to him, the apostle of Allah went forth during the season of
pilgrimage, as was his custom, to introduce himself to the Arab tribes, and met a small
company of the Khazraj whom Allah had destined for favour.

When the apostle of Allah met them at al-Aqaba he asked, Are you allies of the
Jews?' and they said, 'Yes.' They sat down with him and he invited them to believe in
Allah, expounded Islam and recited the Koran. Now, Allah had ensured that the
Jews who lived in the country of the Khazraj, and who were of the scripture
(whereas the Khazraj themselves were polytheists and idolaters), should always say
whenever a quarrel broke out between them and the Khazraj, A prophet will soon be
sent and we shall become his followers and kill you with his aid." So when the apostle
of Allah spoke to these men of the Khazraj and invited them to believe in Allah they
said to one another, 'This is the prophet with whom the Jews have threatened us. We
must forestall them and join him before they do.'

Accordingly they accepted Islam, saying, 'We have left our people, for there is no
tribe so divided by enmity and wickedness as they. Perhaps Allah will unite them
through you. We shall go to them and urge them to accept your views and this
religion, so that, if Allah unites them around you, none will be more exalted than
yourself Then they returned to their country as believers.

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4- The Helpers

When they reached Medina they spoke of the apostle of Allah and invited their people
to accept Islam, so that acquaintance with it spread until there was not one among the
dwellings of all their families in which the name of the apostle of Allah had not been
spoken. The converts in Medina became known as the Helpers.

The next year [AD 621], when the season of pilgrimage came again, twelve men of
the Helpers met the apostle at the hill of al-Aqaba; this is called the meeting of 'the
first hill'. 'We paid homage to the apostle of Allah after the unmilitant manner of
women - this happened before war was made incumbent upon us. We pledged that we
should not associate other gods with Allah, nor steal, nor commit fornication, nor kill
our female children, nor tell lies, nor disobey what was right. If we fulfil these
conditions paradise is to be ours; if we transgress and suffer punishment in this world,
it will be an expiation; but if our sin remains concealed till the day of resurrection, the
affair rests with Allah to punish or forgive.'

When the men left, the apostle of Allah sent Musab with them to read the Koran to
them, to teach them Islam, and to give them instruction in religion; therefore Musab
was known in Medina , as The Reader'.

One day Musab went out with Asad, one of the Helpers of 'the first hill', and they
entered an orchard and sat down near a well called Maraq, where several men who
had made profession of Islam gathered around them. The princes of the Banu
Abdul-Ashhal at that time were Sad b. Muadh, a cousin of Asad, and Usayd b.
Hudayr, both of them idolaters like the rest of their people. They heard of the arrival
of Asad and Musab, and Sad said to Usayd, 'Go to these two men who have come
here to fool the weak-minded among our people! Drive them away and forbid them to
approach our dwellings. If Asad were not one of my kinsmen, I would have spared
you this errand, but he is my cousin and I prefer to avoid him on this subject.'
Accordingly Usayd took a sword and went to them; and when Asad saw him he said
to Musab, This is the prince of his tribe. Show him the truth of Allah!' Musab replied,
'If he sits down I shall speak to him.' But Usayd remained standing in front of them,
casting insults, saying, 'What has brought you here? Will you mislead the weak-
minded among our people? Leave us if you value your lives!' Musab replied, 'Sit
down and listen; and if you are pleased with what you hear, accept it, but if you are
displeased, that will put an end to the matter!' Saying, 'You have spoken well', and
planting his sword in the ground, Usayd sat down, and Musab told him of Islam and
recited the Koran. Then Usayd exclaimed, 'How beautirul and wonderiul this is! What
must one do to enter into this religion?' He was told, 'Wash yourself and purify your
garments, then make profession of the truth, and pray.' Accordingly he rose, washed
himself, purified his garments, made profession of the truth, and then prayed with two
prayer flexions.

After that, Usayd said, 'Behind me there is another man. If he were to follow you, not
one of his tribe would fail to do the same. I shall send him to you now. His name is
Sad.' Then he took his sword and departed to Sad and his tribe, who were sitting in

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Sirat Rasonl Allah by Ibn Ishag

their assembly; when Sad saw him, he exclaimed, 'Usayd returns with a different
countenance from that he departed with.

What have you done, Usayd?' He replied, I conversed with the two men, and I have
seen no evil in them. I told them they must not stay and they said, "Do what you will."

Sad jumped up angrily and snatched the sword from Usayd's hand saying, 'By Allah! I
think you have done nothing worth doing." But when he approached the two men he
realised that Usayd had merely enticed him there to hear what they had to say, so he
stopped short and began to insult them. He said 'If we were not kinsmen, you would
not have dared to insult us in our own homes.' Musab replied as he had done to At
last, Sad asked, 'How does one make profession of Islam and enter into this religion.?'
Musab and Asad told him, and he rose, washed himself, purified his garments, made
profession of the truth, prayed on his knees, took up his sword and I with altered
countenance to his people. He asked them, 'What is my position among you?.' and
they replied, 'You are our prince most loved, the most wise, and the most beneficent
among us ! ' He continued, 'It will not now be right for me to Any of you until you
believe in Allah, and in his prophet.'

Thus, that evening, there was not a man nor a woman in the tribe who had not made
profession of Islam.

Then Assad and Musab returned to their place and remained there, inviting the people
to Islam till not a dwelling among all the tribes of the Helpers remained which did not
include Muslim men and women, except only those few groups whose poet and leader
was Sayfi. He was obeyed and followed by them and he kept them away from Islam
until the apostle of Allah himself emigrated to Medina , and until the battles of Badr,
Uhud, and the Ditch had been fought.

While Masab and the Medina converts - the Helpers (or Ansar) -were having
considerable success atMedina , the apostle in Mecca/ared no better than bejore. It
was a period ofwaiting andwatching. Muhammad looked more andmore eagerly to
Medina andthe north. The next vital part ofthe legend- the 'night journey and
ascension to heaven' -further reflects the way in which his creed, even in the twelfth
year ofhis mission, remained associated in his mindwith Jewish and Christian
doctrine: he still regarded the Jews and Christians aspossible allies against the
idolaters.

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Sirat Rasonl Allah by Ibn Ishag

5- Night Journey

The apostle of Allah said, 'While I was asleep within the northern enclosure of the
Kaba, Gabriel came and kicked me with his foot. I sat up, but perceived nothing;
therefore I again laid myself down. He came again and the same thing happened
again, but when he kicked me the third time he took hold of my arm, so that I rose and
went with him to the gate of the mosque. And lo! There I saw a beast, white in colour,
resembling part mule and part donkey, with two wings covering its hind legs, and
with its forelegs placed as far as its sight could reach. [This was Buraq, the animal on
which all prophets before Muhammad had been conveyed.] When I approached the
beast to mount, it became restive, but Gabriel placed his hand on its mane and said,
'Art thou not ashamed, o Buraq? No servant of Allah has yet ridden thee who is more
favoured than Muhammad! " Then the beast became steady, and I mounted it.'

The apostle of Allah, accompanied by Gabriel, was transported to Jerusalem , where
he found Abraham and Moses and other prophets. He went to them and prayed with
them; then two vessels were brought, one containing wine and the other milk. The
apostle drank of the milk, but touched no wine, and Gabriel said, 'Thou art guided to
the fundamentals of religion and thy people likewise; wine is prohibited to them.'

Then the apostle of Allah returned to Mecca, and in the morning he told the Quraysh
what had happened to him; but most of them exclaimed, 'This is obviously nonsense!
Caravans take a month to travel from Mecca to Jerusalem and another to return!
Could Muhammad go there and return in a single night ?' And many believers lapsed
from the faith, and others went to Abu Bakr and said, 'What is your view concerning
Muhammad, who imagines that he went last night to Jerusalem , where he prayed, and
again returned to Mecca ?' Abu Bakr replied, 'If he himself has said so, he spoke the
truth! What is there to astonish you in this? By Allah, he tells me that revelation
comes all the way from heaven to him on earth in a single hour of the night or the day
and I believe him! And this is a greater distance than the one which astonishes you.'
Then he betook himself to the apostle and said, 'Describe Jerusalem to me; I have
been there.' The apostle of Allah said, 'It was lifted up to me so that I might look at it
and he described the town in such a manner that Abu Bakr said, 'You have spoken the
truth! I testify that you are an apostle of Allah!' And every part of the town
Muhammad described, Abu Bakr confirmed, saying, 'You have spoken the truth! I
testify that you are an apostle of Allah!' When he had finished his description the
apostle said, And thou, o Abu Bakr, art also truthrul', and on that day he surnamed
him Assidiq, The Truthful One.

The apostle of Allah was in the habit of saying: 'My eye sleeps while my heart is
awake", but Allah knows best whether what was revealed to him took place in waking
or sleeping state. The apostle of Allah gave his companions a description of Abraham,
Moses and Jesus, as he saw them during that night. As to Abraham, I have never seen
a man more resembling your companion [Muhammad] than he, nor your companion
[Muhammad] resembling any other more than he. But as for Moses, he is a tall, dark,
lively man with curled hair and a long nose; the son of Mary, is neither tall nor short,
with tlowing hair, and a countenance shining as if he had just come out of a bath, and
you would imagine that water is dripping from his head although there is none on it.'

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The apostle himself, according to his adopted son, Ali, 'was neither too tall nor too
short, he was of a middling stature; his hair was neither too curly nor too tlowing, it
was like the hair of any other man. He was neither too plump nor too fat, and his
complexion was pale, with a tinge of red. His eyes were large and black, his lashes
long, his head and shoulder-bones large, and the hair of his breast was scanty. His
hands and feet were strong, he walked as if wading in water, and when he looked at
anything he turned his whole person towards the object. Between his shoulders was
situated the seal of prophecy, he being the last of the prophets, the most open-handed
of men, the most courageous, truthful in speech, the most faithful in protection, of the
mildest disposition, and most gracious in converse. Whoever saw him unawares was
awe-struck, but those who conversed with him loved him.' Ali concluded, 'I have
neither before, nor afterwards, seen the like of him.'

But neither the description of Jerusalem nor of the prophets comdnced the people, so
Muhammad continued, 'I passed near a caravan of one tribe in a valley, and the sound
of my beast startled them so that a camel ran away; and I found it and directed them to
it. And when I was in Dajanan I met a caravan of another tribe, and found the people
asleep. They had a covered water vessel which I opened; I drank the contents, and
covered it again as it had been. Their caravan is now arriving through the pass, led by
a dark camel loaded with two bags, one of which is black and the other
reddish-brown.' The crowd hastened up to the pass, where the first sight they saw was
the camel he had described. Then they asked the caravan about the water-vessel, and
were told that the tribe had put it down covered, and full of water, but although the
cover was in the same state when they awoke, the water was gone. When the second
caravan arrived in Mecca they confirmed Muhammad's other story, saying: 'He has
spoken the truth. He did indeed scare us in the valley and a camel ran away, but we
heard a man's voice calling us to it, and we found it.'

The apostle of Allah rurther said: 'When I had ended my visit to Jerusalem a ladder
was brought to me, the like of which for beauty I had never seen before. This is the
ladder which the dead yearn to see brought forth [that they may mount to heaven on
the day of the last judgement]. Gabriel made me ascend this ladder until we arrived at
that gate among the gates of heaven which is called The Gate of the Keepers. Over
this, an angel of angels presides, whose name is Ismail and who commands 12,000
angels each of whom also commands 12,000. The hosts of Allah are known to
Himself alone! When he took me in Ismail asked: "Who is this, o Gabriel? Has a
prophetic mission been conferred upon him?" Gabriel said: "Yes", and then Ismail
congratulated me.

'The angels met me when I entered those heavens which are closest to earth, and not
one addressed me without smiling and congratulating me, until an angel of the angels
met me who spoke to me and invoked happiness for me as they had done, but neither
laughed nor was pleased like the others. Therefore I asked, 'O Gabriel ! Who is this
angel who has spoken to me like the others, but neither smiled nor manifested any
signs of as they did?" Gabriel replied, "If he had ever laughed before, or was destined
ever to laugh in the future, he would have with thee now; but he never laughs; he is
Malik, the keeper of fire." Then I asked Gabriel who is empowered by Allah to be
obeyed in that heaven I now describe to you and who is, moreover, the faithful
servant of Allah, "Wouldst thou order him to show me the fire?" He said, "Show
Muhammad the fires of hell!" Accordingly Malik removed the cover thereof, and it

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raged and ascended in such a manner that I thought it would devour all that I saw.
Therefore I cried, "Order him to contine it again and the angel said, "Retire!" Then
the fire returned to the place it had issued from, and when he replaced the cover upon
it I cannot compare its disappearance with anything but the falling of the shadow of
night.

When I entered the heaven which is next to the earth I beheld a man sitting therein, to
whom the souls of men are delivered. With some of these he was pleased, and said,
"A good soul issued from a good body." To others, however, he said with a frown on
his countenance, "A wicked soul departed from a wicked body." I asked, "Who is
this?" and Gabriel replied, "This is thy ancestor Adam, to whom the souls of his
progeny are delivered; and if a faithful soul arrives he is pleased, but when an
unbeliever's soul passes he is displeased and grieved."

After that I beheld men with lips like the lips of camels, having their hands filled with
lumps of fire which they stuffed into their own mouths. The lumps of fire issued again
from the other end of their bodies. I asked, "Who are these, o Gabriel?" And he
replied, "These have wrongfully devoured the property of orphans!"

Next I observed men with bellies the like of which I had never seen, and on the road
were crocodiles rushing upon them like mad camels and driving them into the fire,
trampling upon them so that they could never escape from it. I asked, "Who are these,
o Gabriel?" and he replied, "They are usurers."

After that, I beheld men who had before them nice plump meat and at their sides foul
and putrid meat, but they ate of the latter and abstained from the former. I asked,
"Who are these, o Gabriel?" and he replied, "They are those who abandon the women
Allah has permitted to them, and go instead to those whom Allah has prohibited to
them." Then I saw women hanging by their breasts and asked, "Who are these?" .,\ml
Gabriel replied, "They are women who attribute to their husbands children they did
not father." The wrath of Allah is very great towards a woman who introduces into the
family one who does not belong to it, to eat up their plunder and to observe their
nakedness.

After this, Gabriel took me up to the second heaven, and it contained the two cousins,
Jesus the son of Mary, and John the son of Zakariah. Then he lifted me to the third
heaven where I saw a man with a countenance like the full moon, and asked, "Who is
this, o Gabriel?" and he replied, "This is thy brother prophet, Joseph son of Jacob."
Next he made me ascend to the fourth heaven, where one man appeared, and when I
asked, Gabriel said, "This is Idris." Then he raised me to the fifth heaven, which
contained an aged man with white hair and Aowing beard. I have never seen an old
man more beautiful than he, and when I asked Gabriel, he said, "This is the beloved of
his nation, Aaron son of Imran." And he raised me to the sixth heaven, where there
was a dark man with a long nose. I asked, "Who is this, o Gabriel?" and he replied,
"This is thy brother Moses, son of Imran." Then he made me go up to the seventh
heaven, where I beheld an old man seated on a chair near the roof of the heavenly
Kaba, which is entered daily by 70,000 angels who will not leave it till the day of the
resurrection. I have never seen a man resemble your companion [Muhammad] more
closely, nor your companion resemble anyone more than he. I asked, "Who is this, o
Gabriel?" and he said, "This is thy ancestor Abraham."

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Sirat Rasoul Allah by Ibn Ishag

Then Gabriel entered paradise with me, where I saw a black houri and asked her,
"Who art thou?" because she took my fancy as I perceived her. She said, "I am
destined for Zayd b. Haritha.' Zayd, the freedman of the apostle, rejoiced at these
glad tidings.

According to tradition, Gabriel did not ascend to a single heaven of the heavens
without being asked 'Who is this, o Gabriel'? ' When he replied, 'Muhammad', he was
again asked, 'Has he really been sent as a prophet?' Then he was welcomed with,
'Allah greet him on the part of his friend and brother.' This lasted till they arrived in
the seventh heaven, where the Apostle met his Lord, who made fifty daily prayers
incumbent upon him.

The apostle of Allah continued his story. 'Then I began my return When I passed near
Moses, who was a good friend to man, he asked, "How many prayers have been made
incumbent upon thee?" and I replied, "Fifty prayers every day." Moses said prayer is
heavy, and thy people are weak. Go to thy Lord and ask Him to lighten it for thee, and
for thy people." Accordingly I returned to my Lord and asked Him to alleviate it for
me and for my people. And He deducted ten. I went away again and passed near
Moses, who repeated what he had said before. So I returned and asked my Lord, who
once more deducted ten; and I went back to Moses, who sent me many times to Allah
with the same injunction, until so many prayers were deducted that only five
prayers remained for each day and night. On this last occas ion, when I returned to
Moses, he repeated his words once more, but I said to him, "I have gone back to my
Lord and asked him so many times that I am ashamed; therefore I shall do it no
more." Nevertheless, whosoever among you recites these five prayers, believing
wholly in their efficacy and validity, will receive the reward due for the fifty prayers
originally prescribed'.

At the season of pilgrimage [AD 622] Music returned to Mecca with many of the
Helpers as well as some idolaters. One who was the re recorded: 'We went on

the pilgrimage and promised to meet the apostle of Allah at the hillside [al-Awaba].
When the agreed night had set in we kept our errand secret from those of our people
who were idolaters, except from Abdullah b. Arm, the prince. To him we said, "You
are one of our princes and nobles! We fear that as an idolater, you will hereafter
become fuel for the fire! " and we invited him to accept Islam and told him of our
impending meeting with the apostle of Allah at the hillside. Then he made profession
of Islam and came with us to the meeting. We lay down that night as if to sleep with
our people and baggage, then left silently for the trysting-place. We travelled warily
and secretly like the sand grouse, until we reached the pass by the hillside; there were
seventy-three men of us, and two of our women.

'The apostle of Allah came with his uncle al-Abbas, an unbeliever who nevertheless
wished to see his nephew conclude a firm alliance. Al-Abbas spoke rirst, saying,
"You know that Muhammad is our kinsman! We have protected him against those of
our own people who oppose him. He enjoys dignity among his people, and protection
in his country; nevertheless, he shuns them and wishes to ally himself with you. If,
therefore you think you can keep your promise and protect him against his enemies,
you may assume the burden you have undertaken; but if there is any likelihood of
your surrendering and abandoning him after he has gone over to you, then leave him
be for he is safer among his own people." Then we asked the apostle for his opinion

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and he said, "I call on you to protect me as you would protect your own women and
children! " A man called al-Bara then took hold of his hand, and swore, "We shall
protect you against everything from which we protect our own selves. Accept
therefore our allegiance. We are warriors who have inherited the right to arms."

This speech was interrupted by Abul-Haytham, who said, "We have ties with other
men (he meant the Jews) which we should have to sever. If we do this, and Allah aids
you to victory, will you not return to your own people and abandon us?" The apostle
of Allah smiled and replied, "By no means. Blood is blood, and shedding is shedding;
you belong to me and I to you'.

I shall fight those whom you fight, and I shall be at peace with him who is at peace
with you. Bring me twelve leaders who may be charged with their people's affairs."
And they brought nine men from the Khazraj tribe and three from the Aus tribe.

The apostle of Allah said to the twelve leaders' "You are the sureties for your people
just as Jesus' disciples were, and I stand surety for my people." And they agreed.

Al-Abbas asked the people, "Are you aware of the conditions on which you pledge
allegiance to this man? You pledge yourselves to him, to wage war against all and
sundry. If your possessions should be ruined by misfortune and your nobles slain, and
you should give him up, then you will reap shame in this world and the next. If,
however, you think you can keep your promises in the face of all misfortune, then it
will profit you in this world and the next ." They replied, "We shall take him even at
the risk of losing all else", and turning to the apostle they asked, "But what will be our
reward if we keep our promise?" He replied, " Paradise " and they said "Stretch forth
thy hand", and paid homage.'

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39

Sirat Rasonl Allah by Ibn Ishag

6- Permission to Wage War

When Allah gave His apostle permission to wage war, the promise to tight
immediately became a condition of allegiance to Islam. This had not been so
at the tirst meeting on the hillside, when homage was paid 'in the manner of
women'; Allah had not then given His apostle permission to fight. He had
given permission neither to wage war nor to shed blood, but only to call men
to Allah, to endure insults patiently, and to pardon the ignorant. Some of the
followers of the apostle had therefore been forced to flee from persecution into
the countryside, some to Abyssinia, others to Medina and elsewhere. When the
Quraysh rejected the mercy of Allah and spurned His prophet, they tormented
or drove away men who proclaimed the One-ness of Allah, believed in His
prophet, and adhered to His religion.

Allah therefore permitted Muhammad to fight and to aid his against those who
tyrannized over them. The first verse which came down permitting him to
wage war and to shed began, 'Permission is granted unto those who fight they
have been oppressed, and Allah may aid those who have been driven from
their homes merely for saying "Our Lord is Allah". The verse continued by
explaining that they had committed no crime against the people except that
they worshipped Allah, and when they made Islam universal they would
observe the appointed times of prayer, give alms, and enjoin all men to do
good and to abstain from evil. Then a further verse was recorded: Tight
against them until there be no more temptation' - until Believers shall no more
be tempted to abandon their religion - 'and until the religion be Allah's', that
is, until Allah alone shall be worshipped and none else besides Him.

Since permission to fight had now been granted, the apostle of Allah accepted
allegiance at the second meeting on the hill only from people who swore to
fight for him and his Lord against all men. He promised paradise as a reward.

' After the act of allegiance was over, Satan roared from the top of the hill in
such a loud voice as I had never heard. He cried to the people of Mina [the
surrounding countryside]: "Beware of this despicable apostate and his
followers! Verily they are assembled to attack you!" And the apostle of Allah
replied "This is the Contemptible One of the hill. Hearken to me, o enemy of
Allah! I shall make an end of thee yet!" Then the apostle told the people to
depart to their caravans again, but one of them said, "If thou wish it, tomorrow
we shall attack these people of Mina with our swords." The apostle of Allah
replied, "We have not been commanded to do that." Accordingly we returned
to our caravans and slept there till the morning.

'When we rose in the morning some of the most distinguished Quraysh paid
our encampments a visit and said they had heard we meant to take Muhammad
from them and had pledged ourselves to attack them. Then several of the
idolaters among our people rose, knowing nothing of the night's work, and
swore that such was not the case, and that we knew nothing about it. Herein
they spoke the truth, but only on their own account.'

After the Helpers had left for Medina , the Quraysh made inquiries about the
rumour and found confirmation of it. Accordingly, they set off in pursuit and
overtook two of the twelve 'leaders'. One of these escaped, but they captured
the other, tied his hands to his neck with thongs from his camel, and took him

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to Mecca , where they beat him and dragged him about by his abundant hair.
Later he told how 'some Quraysh men approached and among them was one
of handsome appearance, neatly dressed. So I said to myself, if there be good
in any of these people, it will be in this man; but when he approached me he
raised his hand, and struck me a violent blow. Then I said to myself, "There is
no good among them." But one man had pity on me and said, "Is there no
alliance between thee and any man of the Quraysh?" I replied, "There are
some whom I have protected or defended against those who wished to oppress
them in my country", and he said, "Then shout out the names of these men and
tell what has taken place." So he went in search of them and they came and
delivered me from the hands of the Quraysh,

When on the hill, the Helpers swore allegiance to the apostle, to adopt Islam,
to aid him and those who followed him as well as any other Muslims who
might seek shelter with them, he ordered his companions and others who were
with him in Mecca to emigrate to Medina , that they might meet their Helper
brothers. He said: ' Allah has marked out for you kinsmen and homes where
you may find refuge.' Accordingly, the Meccan followers left the city in
groups. These were afterwards known as the Emigrants, and were then over
one hundred in number.

But the apostle of Allah remained in Mecca , waiting for his Lord's command
to leave Mecca and to migrate to Medina .

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7- Hijra

The apostle of Allah remained in Mecca after his companions emigrated, awaiting
divine permission to depart. None of his followers remained - except such as were
forcibly prevented by the Quraysh or who had apostatised - but Ali, son of Abu Talib,
and Abu Bakr, may Allah reward them both. Abu Bakr often asked the apostle for
permission to emigrate, but he always received the answer, 'Be not in such haste;
perchance Allah may give thee a companion', and Abu Bakr hoped that the
companion might be Muhammad himself

When the Quraysh saw that the apostle of Allah had gathered a united group and had
gained adherents in another country, and when they saw his companions emigrating to
that country, they realized that he had found shelter and protection. Accordingly they
began to fear that the apostle of Allah might join his followers, and they knew that he
was now determined to fight if necessary. They therefore met to consult on what they
should do.

Satan himself greeted them at the door of their meeting-place in the guise of an aged
sheikh, dressed in a cloak. When they asked him who he was, he replied, ' A sheikh
who has heard of your intended discussion and has come to listen to what you say;
and perhaps my opinion and advice will not be lost upon you.' So he entered with
them.

When they all began to discuss the problem of Muhammad, one of them said, 'Put
him in irons, imprison him, and wait till he dies as has happened to other poets before
him.' Then the sheikh exclaimed, 'No, by Allah! If you incarcerate him as you
propose, the news will leak out to his companions and they will undoubtedly attack
you and liberate him. Then, through his agency they will so increase in number as to
conquer you. This is not the thing to do; you must devise another plan !' They
consulted further, and another man said, 'We shall expel him from our midst, and
exile him from our country. After he departs, we care not where he goes nor what
happens to him as long as we can arrange our affairs and re-establish peace amongst
us.' The sheikh said again, 'No, by Allah! Do you not realize that by his fine
conversation, his sweetness of speech, and his power over the hearts of men, he could
conquer any Arab encampment in which he might settle; then the people would
follow him, march against you, and deprive you of your supremacy. After that he
could deal with you just as he liked. Therefore think of another plan.'

Abu Jahl at last exclaimed, 'By Allah I have a plan which none of you has yet thought
of , and they asked, 'What is it, o father of wisdom?' He said, 'I propose that from
every tribe we should take one young, poweriul, well-born man. To each of these, we
should give a good sword with which to strike Muhammad. So we shall be delivered
of him, his blood will be divided among all the tribes, and his followers will not have
the strength to make war on so many.' The sheikh said, 'I see no other plan and the
people adopted the proposal and then dispersed.

But Gabriel came to the apostle of Allah and said to him, 'Do not spend this night in
thy accustomed bed.'

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Sirat Rasoul Allah by Ibn Ishag

When a part of the night had elapsed the conspirators assembled at Muhammad's door
to watch him, intending to fall upon lie he was asleep. When the apostle of Allah saw
them he said to Ali, 'Sleep on my bed and cover thyself with my green cloak, and
they will do thee no harm.' It was the custom of the apostle to sleep in that cloak.
Meanwhile Abu Jahljeeringly told the waiting conspirators, 'Muhammad says that if
you follow him you will become princes both of the Arabs and the non-Arabs, that
you will be resurrected after death, and given gardens like the gardens of Jordan; but
if you do not follow him, he will kill you and after death you will be resurrected and
burn in the fires of hell.'

The apostle went out to them and said, ' Yes! That is the truth', and Allah blinded
them so that they could not see him. Then Muhammad scattered dust on their heads,
recited a verse from the Koran, and went about his business.

After a while, a man came along and asked the still waiting conspirators, 'What are
you waiting for?' and they replied, 'Muhammad.' 'May Allah confound you!' the
man exclaimed. 'Muhammad came out to you, and scattered dust on the head of
every man among you, and then went his way. Can you not see what has happened to
you?' Every man placed his hand on his head, and found that dust was on it, and then
they began to search around. Finding Ali on the bed, wrapped in the cloak of the
apostle, they said, 'Here is Muhammad still sleeping in his mantle!' - and so they did
not move until morning. But it was Ali who rose from the bed, and they realized that
the man who had spoken to them had told the truth.

Allah now permitted His prophet to emigrate. Abu Bakr, who was a man of property,
had in the hope of this eventuality purchased two camels which he had kept stabled
and fed in preparation for an emergency. The apostle never failed to visit Abu Bakr
either in the morning or in the evening, but on the day when Allah gave him
permission to emigrate he arrived unexpectedly at noon. The apostle said to Abu
Bakr, 'Allah has given me permission to depart and to emigrate', and Abu Bakr
asked, Tn company, o apostle of Allah?' He replied, Tn company'. Then Abu Bakr
wept for joy and said, 'I have kept these two camels in readiness for this! ' Then they
hired an idolater as guide and left the camels with him until they were ready to depart
from the district.

No one knew of the departure of the apostle except Ali, and Abu Bakr and his family.
Ali was ordered to remain in Mecca until he had returned all the goods which people
had entrusted to the keeping of the apostle; there was not a man in Mecca who had
property about which he was anxious who did not deposit it with Muhammad because
of his renowned truthfulness and honesty.

When the time for departure came the apostle and Abu Bakr by way of a gap at the
rear of Abu Bakr's house and went to a cave on Mount Thaur , beneath Mecca . Abu
Bakr instructed his son Abdullah to listen during the day to what people in Mecca
were saying about them, and to bring them the news in the evening. He also ordered
Amir, his freedman to pasture the sheep during the day, and bring them to the cave in
the ; and he told his daughter, Asma, to bring food at nightfall.

The apostle of Allah remained in the cave with Abu Bakr for three days . When the
Quraysh missed him they offered a reward of one hundred camels to anyone who

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would bring him back; Abdullah, the son of Abu Bakr, brought this news. Amir, the
freedman, pastured his sheep among the other shepherds of Mecca , but brought the
flock to the cave at nightfall and they milked the flock and slaughtered some. When
Abdullah went in the morning to Mecca , Amir followed him with the tlock so as to
conceal his tracks.

When the three days had elapsed and the people ceased to inquire about them, the
hired guide arrived with their two camels, and a third belonging to himself, and Asma,
the daughter of Abu Bakr came with provisions. But she had forgotten to bring a cord,
and they could not tie the provisions to the camels until she removed her girdle and
used it for a rope; therefore Asma became known as 'She of the Girdle'.

Abu Bakr offered the better of the two camels to Muhammad, but the apostle replied,
'I shall not mount a camel which is not my own'. Abu Bakr said, 'Then she is thine,
for thou art as my father and mother to me.' The apostle refused the gift and asked
what Abu Bakr had paid for the camel, saying, 'I shall accept her for that.' So they
agreed, and then they mounted and set off, with the freedman Amir sharing Abu
Bakr's camel.

Meanwhile, in Mecca , several Quraysh men paid a visit to the house of Abu Bakr.
Asma, 'She of the Girdle', went out to them and they asked ' "Where is thy father, o
daughter of Abu Bakr?" I replied, "I do not know where my father is." Then Abu Jahl,
who was a brutal, wicked fellow, lifted up his hand and struck my cheek so violently
that my ear-ring fell out.

' We remained three nights without knowing in what direction the apostle of Allah had
gone, until a djinn arrived from the lower part of Mecca, reciting verses in the Arab
manner. From him we learned where the apostle of Allah had gone, and that his
destination was Medina .

' Abu Bakr took away with him all his property, amounting to five or six thousand
dirhams. My grandfather, who was blind came to us and said, "I think Abu Bakr has
deprived you of his property as well as his person", but I replied, "By no means,
grandfather. He left us a great deal." Then I took some stones and placed them in a
hole where my father used to keep his valuables, and covered the hole with a cloth;
and I took hold of my grandfather's hand, saying "Lay your hand upon this, father."
When he had done so, he said, "There is nought ill; if he has left you this, he has acted
well; it will suffice you." But in truth, he had left us nothing, and I dissimulated to
ease the old man's mind.'

One man at least, Suraqa by name, determined to earn the promised hundred camels
for capturing Muhammad. Having heard a rumour of the apostle's route, he ordered
his horse, then "put on my armour and consulted the arrows which foretell the future.
But the one I did not wish to see, that which said " He will escape", came out. When I
mounted my horse to pursue him it stumbled and I fell to the ground. I said to myself,
"What is this? " and again took out my arrows. They gave me the same reply as
before. Nevertheless, I continued to ride in pursuit of him; again my horse stumbled
and fell. Once more I consulted my arrows, and once more they gave me the same
reply. Nevertheless, I mounted again to pursue him. When the little group of fugitives
at last came in sight, my horse stumbled and its sank in the ground so that I fell; and

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when the horse its forefeet out of the ground they were followed by of dust as if there
were a sandstorm. Then I knew that Muhammad was protected from me and that he
would conquer.' The apostle reached Medina eight days after leaving the cave, on a
Monday when the sun was near the meridian.

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Sirat Rasonl Allah by Ibn Ishag

8- Medina

When news reached Medina that the apostle had left Mecca , Abdul-Rahman told how
the tbllowers of the apostle 'used to go morning prayers, expecting his arrival. We
went out to a stony plain to look for him, and did not move until the sun drove us into
the shade; but if we could find no other shade we had to enter our houses, because it
was the hot season. The first man who caught sight of him on the day he at last
arrived was a Jew, who knew that we awaited the apostle of Allah; and he at the top
of his voice, "See! your good fortune has arrived'.

" We went out to the apostle, who was sitting in the shade of a date-palm with Abu
Bakr, a man of the same age as he. As most of us had not seen the apostle of Allah
before, the people could not distinguish him from Abu Bakr until the sun fell on the
apostle and Abu Bakr rose to shelter him with his cloak. Then we knew which he
was.'

Then the apostle of Allah took up his abode at Quba, two miles outside Medina , with
Kulthum, a friendly chief, and Abu Bakr dwelt with Khubayb; and they were assured
that all Medina waited to welcome them.

The apostle of Allah remained at Quba on Monday, Tuesday, and Wednesday, and on
Thursday he laid the foundation of a mosque; on Friday he left for Medina , and,
during the short journey he prayed at the foot of the valley called Ranuna. These were
the first Friday prayers he held in Medina .

Many tribes and families welcomed him and invited him to their houses, but he
replied, 'Allow my camel to go where because she is guided by Allah.'

At last the camel stopped in a courtyard which was part burial ground, part
date-grove, part camel enclosure, and knelt down; then it rose and went on a short
distance. But it looked backwards and returned to the place where it had first intended
to stop; there it knelt down, murmured and placed its chest on the ground. So the
apostle of Allah alighted and took up his lodgings at the house of Abu Ayyub, near
the courtyard. He inquired to whom the courtyard belonged and was told to two
orphans, named Sahl and Suhayl; so he bought it to build a mosque thereon.

Abu Ayyub records that, 'When the apostle of Allah had taken up his abode in my
house, he dwelt below and I above. Then I said to him, "o prophet of Allah, who art
dear to me as my father and mother; I dislike and think it sinful that I should be above
thee and thou below me." But he replied, "It is more pleasing to us and to those who
visit us, that we should be in the lower part of the house." Accordingly the apostle of
Allah remained beneath and I above.

'We used to prepare his supper and send it to him. When he returned what he could
not eat, both I and Umm Ayyub touched the spot where his hand had been; then we
ate what he had left hoping thus to gain a blessing. We sent him one evening a supper
into which had gone onions or garlic, and the apostle of Allah returned it, and we
found no trace of his hand on it; therefore I went to him in terror and asked him the

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reason. He replied, "I found in it the smell of this plant, and I am a man who has close
contact with others. But you may eat it." Accordingly we ate it, but never offered him
thatplant again.'

The apostle of Allah remained in Medina until the following year when his mosque
and his dwellings were built. He worked on them with his own hands to encourage his
followers. Islam in Medina soon became so complete that only a handful of houses
remained whose tenants had not made profession of Islam.

The first public sermon delivered by the apostle was as follows 'Send good works
ahead of you for the benefit of your souls When one of you is snatched off by death
your Lord will say unto you - for there will be no interpreter or chamberlain between
you and Him - "Has not my apostle come and preached to thee? I have given thee
possessions, and bestowed benefits upon thee! What hast thou sent ahead for thy
soul's reward?" Then you will look to the right and to the left, but will see nothing
And you will look forward and see nothing but hell!

'But he who can give even a little piece of date, and does so, to shade his countenance
from the fire of hell; and he who has nothing to give, let him shield himself by means
of the Good Word. For good is rewarded from tenfold to seven hundred fold ! Peace
be unto you, and the mercy and blessing of Allah! '

When the apostle of Allah addressed the people for the second time he said, 'Let us
take refuge with Allah from the of our own souls, and from the evil of our own deeds.
He whom Allah guides, none can lead astray; and whom He leads astray, none can
guide. There is no god but Allah and He has no companion. Verily, the finest words
are the scripture of Allah; blessed is the man whose heart Allah has adorned with it,
whom He has caused to profess Islam after unbelief, and who has preferred it to all
the other beliefs of men; indeed, it is the most eloquent of all. Love what Allah loves.
Love Allah with all your hearts, and be not weary of the word of Allah or the mention
thereof; but let not your hearts be hardened against it because it is the most exquisite
and high of all Allah has created.

Therefore adore Allah, and associate nothing idolatrous with Him! Fear him with the
fear that is His due. Carry out towards Allah all that you say you will, and love one
another in the spirit of Allah, because He becomes wrathful when His covenant is
broken. The peace of Allah be with you, and His mercy ! '

By no means all the inhabitants o/Medina and the surrounding districts were
converts to Islam. Some idolaters remained, who rallied round Abdullah b. Ubayy, a
man ojgreat authority inMedina before the advent ofthe apostle andwho remained
a continuing thorn in thejlesh ofhis success. It soon became apparent, too, that some
ofthe Helpers were not altogether convinced of the political wisdom ofsupporting the
apostle: these came to be regarded as paying lip-service to Islam, but hiding
treachery in their hearts, and they were known and reviled as 'the Hypocrites '.
Finally there were three Jewish tribes settledjust outside the city. Since much ofthe
apostle 's authority claimed to be derivedfrom the Jewish scriptures, he attempted to
win the Jews over to his cause, as allies ifnot as Believers.

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In Medina the apostle of Allah drew up a document concerning the Emigrants and the
Helpers, and the making of a treaty with the Jews which would ensure to both sides
the maintenance of their religion and possessions, and laid down certain conditions of
the alliance.

'In the name of Allah the merciful, the compassionate! This concerns the Believers
fled from Mecca and those of Medina , as well as those who follow them; join with
them, and fight with them, for they are a community excluding all other men. 'The
Emigrants from Mecca shall pay blood-ransom among themselves and redeem their
prisoners with the righteousness and justice suitable among Believers. The Helper
tribes of Medina shall do the same. Believers shall not abandon him who is destitute
among them, but shall aid him with gifts, drawn either from the ransom of prisoners
or the blood-ransom paid for persons slain.

'Believers shall guard against him who rebels, or seeks to spread enmity or
wickedness among them; let every man's hand be against him, even should he be the
son of a Believer. No Believer shall kill another for the sake of an infidel nor aid an
infidel against a Believer. Verily, the protection of Allah is indivisible and extends to
the meanest Believer of all; and each must befriend other Believers above all men.

' Jews who follow us shall be given aid and equality; they shall not be oppressed, nor
shall aid be given to others against them.

'The safety of Believers is indivisible; no one shall be saved at the expense of another,
when battles are being fought in the name of Allah, save with equity and justice. In
every religious campaign, Believers must aid one another in avenging blood spilled in
the way of Allah.

'No idolater is permitted to take under his protection any property, nor any person,
belonging to a Quraysh Unbeliever, or to aid a Quraysh against a Believer. He who
kills a Believer will himself be killed - unless his victim's kinsmen accept blood-
-ransom and it is the duty of all Believers to exact the penalty. He who aids or shelters
a malefactor will earn the curse and wrath of Allah on the day of resurrection, nor will
there be any escape there from. If you are at variance on any matter, refer it or to
Allah or to Muhammad.

'The Jews will share the cost with the Believers as long as they fight a common foe;
the Jews are one community with the Believers (but they have their own religion as
the Believers have theirs). As with the Jews, so with their adherents, except for him
who commits a crime.

'None shall depart to war except by the permission of Muhammad, but none shall be
hindered from avenging an injury. He who does ill only brings ill upon himself and
upon his family, unless he be oppressed; then Allah will justify his deed. There shall
be mutual aid between Believers and Jews, in face of any who war against those who
subscribe to this document, and mutual consultations and advice. No man shall injure
his ally, and aid shall be granted to the oppressed. The Jews, when fighting alongside
the Believers, will bear their own expenses. Medina shall be sacred territory to those
who agree to this covenant.

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If there should be any differences of opinion concerning this covenant and its
meaning, they must be placed before Allah and Muhammad the apostle of Allah.

'Neither the Quraysh nor those who aid them are to be protected. Mutual aid will be
given by Believers and Jews against who may attack Medina . If the Jews are called
on by the Believers to make peace, they must comply; and if the Believers are called
on by the Jews to make peace, they must agree, except in the case of a holy war.
Every man shall be allotted his reward by his own tribe.

' Allah requires that this document shall be ratitied and put into effect; but it will not
protect the unrighteous or the sinner. Allah protects the just and the pious, and
Muhammad is the apostle of Allah'.

Soon after the arrival in Medina , the apostle of Allah established 'brotherhood in
Allah between his companions of the Emigrants and the Helpers, saying, 'Become
brothers in Allah! Two by two! ' Then he himself took the hand of Ali and said 'This is
my brother!' Thus the apostle of Allah - prince of apostles, leader of the pious,
ambassador of the Lord of both worlds, he who has no peer in dignity, nor any equal
among the servants of Allah - became the brother of Ali. Then the uncle of
Muhammad - Hamza - the lion of Allah, and of His apostle - became the brother of
Zayd, the freedman of the apostle of Allah; and Jafar - the two-winged, who was to
soar in paradise - became the brother of Muadh; and Abu Bakr became the brother of
Kharija. So it was with many others.

While the mosque was being built one of the first Medinan converts, Asad, died of a
throat complaint, and the apostle foretold that his enemies would say he was
powerless, that 'If I were truly a prophet, his companion would not have died.'

The tribe, whose leader Asad had been, asked Muhammad to appoint a new chieftain,
but he replied: 'I know your needs and I shall be your chieftain.' In fact, the apostle
was unwilling exalt any man of them above the others. For centuries after, it was a
boast of this tribe that the apostle of Allah had been their chieftain.

When the apostle of Allah had settled himself in Medina , had assembled his fellow
refugees around him, and arranged the affairs of the Helpers, Islam became properly
established. Prayers were regularly held; the poor tax and the fasts were prescribed;
laws were formulated, and what could and what could not properly be done was
defined.

When he first arrived in Medina, the people had assembled around him at the
appointed times for prayer, without waiting for any summons, but now the apostle
considered whether he ought to call the people to prayer by the sound of a trumpet, as
is customary among the Jews; however, he disliked the idea.

Then he ordered a wooden gong to be made, and one was fashioned for his use; but
while this was being done, a man named Abdullah had a vision. He went to the
apostle of Allah and said, a wanderer came to me last night, a man who wore two
green garments, and carried a gong in his hand. I said, "Wilt thou sell

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This gong?" and he asked me my purpose with it. I said, "We shall call to Prayers
with it", but he replied, " Shall I tell thee something better than that? Cry: Allah Akbar
[Allah is greatest] !, Allah Akbar! Allah Akbar! Allah Akbar! I testify that there is no
god but Allah! I testify that Muhammad is the apostle of Allah! Come to prayer, come
to prayer! Come to blessedness, come to blessedness! Allah Akbar! Allah Akubra.
There is no god but Allah! " '

When he heard this Muhammad said, 'This is a true vision, if it pleaseth Allah. Arise
therefore with Bilal, give him the words and let him shout them, because he has a
better voice than thine.' When Bilal acted as muezzin [the caller to prayer] and
shouted these words, Umar heard him and went to the apostle of Allah, trailing his
cloak after him, and said, 'I swear by Him who sent thee, that I have had the same
vision as Abdullah.' The apostle said, 'Praise be to Allah!"

A woman whose house was the largest near the mosque later told how thereafter
Bilal daily proclaimed the morning prayers. He used to come in the morning, and sit
in my house waiting for the morning star. On beholding it, he would stretch himself
and say, "0 Allah! I praise Thee and invoke Thy aid that the Quraysh may accept Thy
religion." Then he would begin his prayer.

Among the converts and inquirers who came to Medina seeking the truth of Islam
were many whose stories were strange. One such was Salman the Persian.

Salman the Persian was the son of a rich man who loved him so intensely that he
imprisoned him in the house. But one day Salman went out to visit his father's
property and passed near a Christian church where the people were at their prayers, he
could not understand what they were doing, because his father had kept him
incarcerated, and he entered the church to see. When he saw them, their devotions so
pleased and impressed him that he remained till sunset. After this, his father placed
fetters on his legs, and again imprisoned him, but he threw away the fetters and went
to Syria , where he had been told the root of Christianity was.

There he served in succession five good and wise upholders of the faith. When the
fifth felt death was near, Salman asked, 'To whom do you recommend me to go; what
should I d o now?" The wise one replied: 'My son, I know not whether anyone exists
today who is of the same religion as we, and to whom I might order thee to go; but the
time of a prophet of the religion of Abraham is near at hand. This prophet will arise in
the Arab country, and will flee to a region situated within two stony ranges which
contain date-trees. He is endowed with marks which cannot be concealed, consumes
gifts but not alms, and bears the seal of prophecy between his shoulders. If thou art
able to go to that country, do so.' He then died and was buried.

Then Salman said to some passing merchants: 'Take me to the country of Arabia , and
I will give you all my cows and sheep. But they took his goods and sold him as a
slave. After a time he was resold and taken to Medina , and when he reached there he
recognized it from the description of his dead master as the place where the prophet
would appear.

Soon the apostle fled from Mecca to Medina , and Salman heard of 'a man who has
this day arrived from Mecca , and is believed to be a prophet'. Salman gathered some

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dates, and when the evening set in, took them to the apostle of Allah, and said: 'It has
reached me that you are a pious man, and have companions with you who are
strangers and needy. These dates intended for alms, but I consider you to be worthier
of them than others.' Then he offered them to him, whereon the apostle of Allah said
to his companions: 'Eat!" But he himself restrained his hand and abstained from
eating. Then Salman said to himself 'This is one sign.'

He went away and again collected some dates and when the apostle of Allah appeared
again in Medina he paid him a visit, brought the dates, and said: 'I have seen that you
do not eat what is given as alms; but this is a gift wherewith I intend to honour you.'
Now the apostle of Allah ate, beckoned to his companions, and they ate with him; and
Salman said to himself "This is the second sign.'

On another occasion he went to the apostle of Allah and walked in a circle around him
to ascertain whether he could see on his back the seal mentioned to him by his master.
When the apostle of Allah noticed this he knew that Salman desired to verify
something which had been described to him. Accordingly he threw off his cloak and
Salman beheld the seal and recognized it. Then Salman bent over to kiss it, and to
weep. The apostle said, 'Turn round!' Salman obeyed, sat down in front and told him
his story, and the apostle of Allah was pleased that the companions had heard it.

But Salman remained a slave for another two years, until the apostle of Allah said,
'Purchase thy liberty, o Salman!' Salman accordingly made a bargain with his owner
for three hundred date-trees to be planted in furrows, and forty ounces of gold. The
apostle said to his companions: Aid your brother! ' And some gave thirty, some
twenty, some fifteen, and some ten trees to aid Salman; every man according to his
ability, so that Salman collected three hundred plants. Then the apostle said: 'Go,
Salman, and dig the furrows, so that I may plant with my own hands' . Accordingly
Salman dug and his friends helped him. When Salman had terminated the work he
went and informed the apostle of Allah. Then the apostle of Allah went forth with
him; they brought him the plants, and he planted them with his own hands, until the
work was completed, and not a single plant died, so that Salman had paid all the date
saplings and only the money remained. But a nugget of gold as large as a hen's egg
having been brought to the apostle of Allah he asked, 'What has the Persian done who
was redeeming himselt?' Accordingly Salman was sent for, and the apostle said: 'Take
this and pay it for what thou owest, Salman!' Salman asked: "What will this amount to
in my debt?' and he replied: 'Take it, because Allah will aid thee with it to pay thy
debt.' Therefore Salman took the lump and weighed it, and it weighed forty ounces.
With this Salman paid his debt, and became free.

In spite ofhis covenant with the Jewish tribes, relations became progressively
more strained. From the 7ewishpoint ofview, Muhammad daily movedfarther away
from Judaism as he became ever more positive in what he reauired ofhisfollowers:
while, to the apostle, the Jews appeared overcritical ofhis claims, and the possibility
ofan alliance between the Jews and the Hypocrites was a continuing source of
disquiet. In Ibn Ishaq's biography of the apostle the rift in a never very firm alliance
is illustrated with innumerable anecdotes.

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Some Jewish rabbis came one day to the apostle of Allah and said, 'Answer us four
questions satisfactorily, and we shall believe in you.' The apostle replied, 'On the
covenant of Allah? Then ask what you will.' They asked, 'Tell us how an infant can
resemble its mother, when the seed comes from the man?' The apostle of Allah said,
'Do you not know that the seed of a man is white and thick, whereas that of a woman
is yellow and thin and that which prevails over the other imparts the resemblance
They exclaimed, 'That is the truth', and continued: 'Then tell us about thy sleep.' He
said, 'My eyes sleep, but my heart is awake.' Then they asked: 'Tell us what Israel
denied himself and he replied, 'Do you not know that the food and drink he most
relished was the flesh and milk of the camel; and when he fell prey to a disease and
Allah delivered him, in gratitude he forswore the food and drink he liked most, the
tlesh and milk of camels.' They said, 'That is the truth.' Then they asked, '. Tell us
about the Spirit?' He replied, 'It is Gabriel, who comes to me.' Then the rabbis said:
Agreed. But Gabriel is an enemy to us, and comes with violence and bloodshed. If
this were not so we would follow thee!'

On another occasion the apostle of Allah wrote to the Jews of Khaybar in this manner.
Tn the name of Allah the merciful, the compassionate! This is from Muhammad,
apostle of Allah, friend and brother of Moses, who confirms the revelation which
Moses brought! Verily, Allah says to you, men of the scripture - and you will find it
in your scripture - "Muhammad is the apostle of Allah! Those with him are violent
against Unbelievers but merciful to one another. You can see them kneeling or
prostrated, suing for the bounty and approbation of Allah; their foreheads are
marked by traces of that prostration. Allah promises to those who believe and do
good works, forgiveness and a great reward." By Allah, and by that revelation which
He has hitherto sent down to you, by Him who fed with manna and quails the tribes
that went before you, and by Him who dried up the sea for your ancestors that he
might deliver them from Pharaoh - 1 adjure you to tell me if you find in that revelation
which Allah sent down to

You, that you should believe in Muhammad. If you cannot find that in your scripture,
no displeasure will fall on you. Guidance will be distinguishable from error, and I
invite you to Allah and to His prophet.'

When the Christians of Najran came to the apostle of Allah, Jewish rabbis came also
and they disputed before the apostle. One Jew said to the Christians, You are
nothing!' and denied Jesus and the gospel; then a Christian said to the Jews, You are
nothing and denied that Moses was a prophet, and denied the Torah. Then Allah
revealed the following verse. 'The Jews say the Christians are nothing, and the
Christians say the Jews are nothing yet they both base their arguments on scripture.
They are ignorant, and Allah will judge between them on the day of the resurrection.'

Then the Jewish rabbis disputed with the Christians of Najran saying, Abraham was
no other than a Jew.' And the Christians from Najran said, Abraham was no other
than a Christian'. Then Allah revealed the verse, 'Why do you quarrel about Abraham,
when the Torah and the gospel were not sent down until after his time. You have
disputed about things you know , why then do you dispute about things you know
not? Allah knoweth, but you know not. Abraham was neither a Jew nor a Christian.
He was an orthodox Muslim, and he was no idolater. Those closest to

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Abraham are those who follow him and this prophet, and those who believe. Allah is
the protector of the faithful.'

Then a Christian asked Muhammad, 'Do you want to worship you as we worship
Jesus, son of Mary?' The apostle replied, Allah forbid that I should worship anyone
besides Him, or command any other besides Him to be worshipped. Allah has not sent
me to do that. "

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9- The Qibla

Seventeen months after the apostle arrived in Medina the qibla [the direction in which
Muhammad and his followers faced during prayers] was changed from Jerusalem to
Mecca . Several Jews came to him and taunted him: '0 Muhammad! What has turned
you away from the aiblayou used to face? You allege that you follow the religion of
Abraham; return, then, to the qibla of the religion of Abraham, to which you turned
before, and we shall follow you and believe in you. 'But they slyly intended thus to
turn him away from his religion. Then Allah revealed the words: Toolish men say
"What hath turned them away from the qibla to which they prayed?" Reply, "Allah's
is the east and the west, He leads whom He will to the straight path." ' And Allah said,
'Turn thy face to the holy mosque [the Kaba at Mecca ; and wherever you are, turn thy
face tothat.'

Once, Muadh asked some Jewish rabbis about a subject mentioned in the Torah, but
they rerused to answer him about it. So Allah revealed the verse, Those who conceal
what We have sent down, after We have made it plain, will be cursed by Allah.'

Again the apostle of Allah invited the Jews, possessors of the scripture, to accept
Islam and tried to enlist them in its favour; but he also threatened them with the
punishment and vengeance of Allah. He was told, 'Nay. We shall follow that religion
which our fathers professed, because they were more learned and better men than we
are.' Allah the most high and glorious therefore sent down the verse which says, 'And
when it is said to them 'Tollow that revelation which Allah has sent down", they say.
"Nay, we shall follow that which we found our fathers practise." What? Though their
fathers knew nothing, and were not rightly guided!'

On another occasion the apostle entered a Jewish school and invited those who were
present to Allah. They asked, 'What is your religion, Muhammad?' and he replied,
The religion of Abraham .' They said, Abraham was a Jew.' Then the apostle told
them, 'Bring the Torah and let that judge between me and you', but they refused.

Among the tribes who had professed Islam were the Khazraj and the Aus, who had
formerly been in a constant state of enmity. One day a sheikh who hated Islam passed
by and, seeing the new friendship between the tribes, became angry and decided to
chief Accordingly, he beckoned to a young Jew and and sit with them; then mention
the battle of Bu'ath and what preceded it!" Bu'ath was the day on which the two tribes,
and the Khazraj, had fought; the Aus had been victorious. The young Jew did what he
was told and the people began to talk on the subject, to dispute, and boast to one
another, till at last two men jumped up, arguing hotly, and one said, 'If you wish we
shall repeat the battle!" Now, both parties became enraged and cried, 'The challenge is
accepted! Outside the arms! To arms!' and they all rushed off As soon as the apostle
of Allah heard of this, he went after them, and when he reached them he said, 'Do you
now revive the disputes which raged during the years of idolatry? After Allah has led
you to Islam and united you in friendship?' Then the people realized that this was a
trick of Satan, and wept, and the Aus embraced raj and all departed with the apostle of
Allah, attentive and obedient.

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Some Muslims tried to keep up connexions with the Jews because of the alliance
which had existed between them during the years of ignorance; but Allah revealed the
following verse, prohibiting this kind of association. 'Contract no riiendships except
among your own number. Others would certainly corrupt you. They desire your
humiliation; their hatred is clear enough in what they say, but what their hearts
conceal is even worse. You have more right to hate them than they you. When they
meet you they say, "We believe", but when they are alone they bite their ringers with
rage against you. Say, "Die in your rage!"

One day Abu Bakr entered the schoolhouse of the Jews and found many of them
assembled around a man whose name was Finhas. He was a doctor and rabbi, and had
with him another rabbi called Ashya. Abu Bakr said to Finhas, 'Woe betide thee. Fear
Allah, and make profession of Islam!' Finhas replied, "We have no need of Allah, but
He has need of us! We do not beseech Him as He beseeches us. We are independent
of Him, but He is not independent of us. If He were independent of us, He would not
ask for our money as your master Muhammad does [for a war against Mecca ]. He
forbids usury to you, but pays us interest; if He were independent of us He would give
us no interest.' . At this, Abu Bakr became angry, and struck Finhas violently, saying,
'I swear by Him in whose hands my life rests that if there were no treaty between us I
would have struck off your head, you enemy of Allah!' Then Finhas went to the
apostle of Allah and said, 'See what your companion has done to me! Abu Bakr
explained what happened, but Finhas denied the whole matter and said, 'I spoke no
such words!' But Allah revealed a verse conrirming the words of Abu Bakr.

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10- Rajam

Early in MuhammacTs stay at Medina the rabbis had met to judge a married man who
had committed adultery with a Jewish woman who was also married. They said, 'Send
this man and this woman to Muhammad, ask him for a judgement of the case, and let
him prescribe the penalty. If he decides to condemn them to the tajbih - when
criminals are scourged with a rope of date-fibres dipped in resin, then have their faces
blackened and are placed on two donkeys with their faces turned towards the rump -
'then obey him, for he is a prince, and believe in him. But if he condemns them to be
stoned, he is a prophet; then be on your guard against him, lest he deprive you of what
you have.'

They had asked the apostle's judgement and he went to where the priests sat, and said
to them, 'Bring me your learned men!" They brought him Abdullah b. Suriya, who
was the most learned, though one of the youngest, among them. The apostle talked
alone with him and had him confirm on oath that according to the Torah, Allah
condemns to stoning the man who commits adultery after marriage'. Suriya added,
'They know you are an inspired prophet, but they envy you!' Then the apostle went
out and ordered the culprits to be stoned in front of the mosque. When the man felt the
first stone he bent over his mistress to protect her from the stones, until they were
killed. This is what Allah did for His apostle, to exact the penalty for adultery from
these two persons.

The apostle asked the Jews what had induced them to abandon of stoning for adultery,
when it was prescribed in the Torah. They said the penalty had been observed until a
man of royal blood committed adultery, and 'the king would not allow him to be
stoned. When, after this, another man committed adultery and the king desired that he
be stoned, they said, "Not unless you also permit the first man to be stoned." Then all
agreed to resort to scourging, and both the memory and practice of stoning died out.'
Then the apostle of Allah said, 'I was the first to revive the command of Allah, His
scripture, and obedience to it.

On another occasion a company of Jews came to the apostle Allah has created
creation, but who created Allah?'

And the apostle became so angry that his colour changed, and he leapt up in zeal for
his Lord. But Gabriel came and quieted him, and said, "Calm thyself, Muhammad!"
Gabriel brought a reply from Allah to what they had asked him. 'Say "He is the one
god! Allah is self-generating! He begetteth not, nor is begotten! And there is none
equal."

After he had recited this to them, they said: 'Describe Him to us, o Muhammad! What
is His shape? His arm - what is the strength of His arm?' The apostle became even
more wrathful and he leapt up once more; but Gabriel again came and told him to be
calm and brought a reply from Allah. 'They have not properly understood the power
of Allah! He will grasp the whole earth on the day of the resurrection, and the heavens
will be rolled up in His right hand! Praised be He, and exalted above all their idols'.

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A deputation of Christians from Najran, consisting of sixty riders, arrived on a visit to
the apostle; among them were fourteen of their most respected men, three of whom
were entrusted with the management of their affairs. The leader of the people, the
chief councillor whose advice they always followed, was Abdul-Masih. Their
administrator was al-Ayham. Their bishop, scholar, religious leader and master of
their schools, was Abu Haritha, who was respected among them and a renowned
student with an extensive knowledge of their religion; the Christian princes of
Byzantium had honoured him with gifts of goods and servants, built churches for him,
and venerated him for his learning and religious zeal. On the way to visit the apostle,
Abu Haritha said to his brother, 'This is the prophet whom we were expecting.' His
brother rejoined, 'Then what hinders you from acknowledging him?' Abu Haritha
replied, 'Those who have paid us respect, given us titles and shown us favours, are
opposed to him; if I acknowledge him, they will deprive us of all we enjoy.'

When the delegation arrived in Medina they entered the mosque while the apostle was
holding his afternoon prayers. When the time arrived for their own prayers they stood
up in the mosque of the apostle and made their devotions; and the apostle of Allah
said, 'It is permitted.' And they prayed with their faces towards the east.

The three leaders, although Christians, differed among themselves on some points.
They said that He was God [or Allah'], because He brought the dead to life, healed
the sick, made known the unknown, created a bird from clay, breathed on and gave it
life; they said that He was also the Son of God because He had no known father and
spoke in His cradle, which no other human had ever done before; and they said, too,
that He was the third of the Trinity, because the word of God was always We have
acted, We have commanded . . .'and if God were but one, His word would be 7have
commanded, I have created. . . ' Thus He is He, and He is Jesus and He is Mary.

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11-TheTrinity

Muhammad and his followers (and consequently his biographers) found the doctrine
of the Trinity far from clear and often referred to Mary, mother of Jesus, as the third
of the Trinity.

The apostle said to them, 'Resign yourself to the will of Allah [he presumably meant
'Profess Islam', but the three leaders took the injunction at its face value], and they
replied, 'We did so before thee". 'You lie! said Muhammad. 'You say that Allah has a
son, you worship the cross, and you eat the flesh of pigs; these prohibit you from
submission.'

Then Allah revealed the Sura known as The Family ojlmran which begins by refuting
the Christian Trinity, and proclaiming omnipotence and one-ness of Allah. There is no
god but He, the Living, the Eternal who cannot die; but Jesus died and was crucified.
Allah has sent down the Koran, the criterion of truth and falsehood in matters of
difference over Jesus and others. Those who disbelieve the directions of Allah will
suffer grievous punishment; for Allah is mighty and avenging. Nothing is hidden from
Allah on earth or in heaven and He knows what the Christians intend with their claims
that Jesus is Lord and God. But Allah formed Jesus in the womb - this the Christians
do not deny - as He formed other human beings; how, then, can Jesus be god?

It is Allah who has sent down the scripture with clear and categorical verses at the
core. But other verses are obscure and convoluted and can be explained in several
ways; and these are sent by Allah to test men. Those in whose hearts there is per-
versity expound their own interpretation of them as if it were categorical truth, or
clothe their own inventions in the obscurity of the verses. But truthrul men balance
the clear verses with the obscure and thus the parts of the scripture clarify each other;
the argument is plain, the justification becomes evident, falsehood is removed, and
unbelief is defeated.

Although Allah gave Jesus powers of various kinds (on the basis of which the
Christians believe him to be God), it was in order to make him a sign to mankind, to
rurnish them with proofs of his prophetic mission. But Allah held back many
manifestations of His dominion and power, such as the succession of day by night and
night by day, and bringing forth the living from the dead and the dead from the living.
Over none of these matters did He give power to Jesus, but all of these would have
been at his disposal had he been God; instead, he fled from kings, from country to
country.

Then Allah explained to them the origins of Jesus. Allah selected Adam and Noah,
and the family of Abraham and the family of Imran above all other men, in successive
generations. The wife of Imran dedicated the child in her womb to Allah and when
she was delivered of it she said, 'O Lord, I have brought forth a daughter. I have
called her Mary, and I commend her and her issue to Thy protection.' Allah accepted
her graciously, and made her grow to a goodly woman. Then the angels said to her:
Allah has chosen thee and has purified thee. He has chosen thee above all other
women. Bend down to the Lord and worship!' She said: Lord! How can I have a child

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when no man has touched me.' He said: 'Allah createth what He pleaseth, Then He
said: 'We shall teach him the scripture, and wisdom and the Torah - which had been
with them from the time of Moses -'and the gospel. And he will be an apostle to the
children of Israel , saying, "I have come to you with a sign from your Lord. Allah is
my Lord and your Lord, and I shall heal those who are blind from birth, and lepers.
And I shall revive the dead with the permission of Allah, and will tell you of what you
eat, and what you store up in your houses. Herein will be a sign for you that I am an
apostle from Allah, if ye are believers in the Torah.'"

Allah took Jesus to Himself when they had determined to kill him. 'They devised a
stratagem, and Allah devised a stratagem but Allah is the best deviser of stratagems.'
Allah lifted him up and purified him; 'the likeness of Jesus with Allah is as the
likeness of Adam, whom He created of dust, saying 'Be" And he was. I created Adam
of dust, without the intervention of man or woman, and he became - like Jesus - flesh,
blood, hair, and skin. So the creation of Jesus without a man is no more wonderful
than that of Adam.'

After hearing this, the Christians said to Muhammad, Allow us to consider the matter
and let us then return to tell you what we mean to do.' Then they discussed in private
and Abdul Masih said: 'You know that Muhammad is an inspired prophet; and no
nation ever cursed a prophet without its chiefs dying, and the number of its children
diminishing. If you do this, you will perish; but if you do not curse him and yet wish
to stay in your own religion, then take leave of the man and return to your own
country. ' Accordingly, they went to the apostle and said to him, "We have decided to
leave you in your religion, and to remain in our own; but send one of your
companions with us and let him judge among us concerning all differences of
property that may arise; for we are impressed with you.' The apostle of Allah agreed
to their request.

Aisha, the daughter of Abu Bakr and now Muhammad's youthful wife told how
'When the apostle arrived in Medina, whose climate was unlike Mecca, fever was
more prevalent than in any other place on earth, and the companions suffered and fell
sick with it. Allah, however, guarded His prophet.' Abu Bakr and his two freedmen
caught the fever, and Aisha 'went there and paid them a visit; at that time veils had not
yet been commanded to us. They were stricken with violent fever, and when I asked
my father "How art thou?" he replied, "A man may rise with his family in the
morning, but death may be nearer to him than his sandal-strings." I decided my father
knew not what he said, and went to his two freedmen; but they, too, spoke in riddles.
So I told the apostle of Allah what I had heard them say, and he explained that they
were delirious because of their high temperature and fever. The apostle prayed to
Allah: "Make Medina as dear to us as Thou hast made Mecca , or more dear. Bless
everything therein, and carry this epidemic away to another place.",

While this fever raged the apostle's followers were so weak that to pray sitting down.
He visited them while they were praying thus and told them, 'The prayer of a seated
man has only half the value of a prayer performed standing!' So the Muslims forced
themselves, in spite of their weak and shaky condition, to pray standing, that they
might gain merit.

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A year after his arrival in Medina , and thirteen years after his 'call', the apostle of
Allah prepared himself for war in obedience to the command of Allah that he should
attack the idolaters. He was then fifty-three years old.

Religious hostility and a measure ojpersonal resentment against the Quraysh
idolaters were deeply implantedin the mindojthe apostle. He had sworn vengeance
against them and, now that hisfollowers were settled in Medina , hefelt the time had
come to make goodhis threats.

Notfarfrom Medina was the main caravan route which the Quraysh used in their
trade with the north. Frankincense, silk, precious metals and leather passed regularly
back andforth between Mecca , Syria , Abyssinia, and the Yemen . The prizes were
too rich not to addan irresistible weight to basically religious and political impulses.
And attack on the caravans ofthe Quraysh meant an attack on what was
simultaneously their weakest andmost valued link

This was the first occasion on which the white banner of Muhammad was seen.
Muhammad sent out from Medina sixty or eighty of the Emigrants, led by Ubayda;
none of the Helpers accompanied them. They rode as far as the water in the Hijaz and
there found a great trading caravan of Quraysh from Mecca . There was no battle, but
Sad shot an arrow which was the first arrow shot in Islam. Then the parties separated.
Two men fled from the Unbelievers to join the Muslims; these were al-Miqdad and
Utba.

At the same time, the apostle sent his uncle, Hamza, with thirty riders to the sea-coast
at al-Is; there they met a party of three hundred men from Mecca , led by Abu Jahl,
but a man named Majdi -who was on good terms with both sides -mediated between
them and they separated without coming to blows. Hamza also bore a white banner
which had been tied on by Muhammad, and some say that this was the first time the
banner was seen; but his expedition and that of Ubayda occurred at the same time and
this has caused the confusion.

The apostle himself next went forth in search of the Quraysh and reached Buwat, in
the direction of Radwa. But he returned to Medina without encountering his enemies
and remained in Medina for some weeks before he again went forth. He passed
through the valley of the Banu Dinar, then through Fayfau-1-Khabar, then halted
under a tree in the valley of Ibn Azhar . Food had been prepared for him nearby; there
he prayed, and there his mosque is. He and his companions ate, and the very spot on
which his cooking-vessel stood is still known. He continued his journey until he
reached al-Ushayra in the valley of Yanbu and remained there for a month, forming
alliances with neighbouring tribes along the sea-coast, before returning to Medina .
He encountered no enemies, the caravan from Mecca - commanded by Abu Sufyan -
having passed before he reached al-Ushayra.

When he returned from the expedition to al-Ushayra, the apostle remained at Medina
for only ten nights before he had to sally out against one Kurz, who had plundered the
herds of Medina . He marched as far as the valley of Safawan in the region of Badr,
but was unable to overtake Kurz, and returned to Medina , where he remained for a
further two months. This was the first expedition to Badr.

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12 First Caravan

Shortly after this expedition to Badr the apostle sent Abdullah b. Jahsh and eight
Emigrants on a journey. He gave a letter to Abdullah, but ordered him not to read it
till the end of a two days' march; he also told him to avoid giving offence to any of his
companions.

After Abdullah had marched two days' journey, he opened the letter, and found it
contained the following instructions: 'Go on to Nakhla, between Mecca and Al-Taif,
and keep watch over the Quraysh there and bring back news of their business.'
Abdullah said, 'I read and obey!' Then he told his companions about the letter, and
added, 'He has also prohibited me from forcing any one of you to do anything against
his will. If, therefore, any of you wishes to earn martyrdom, let him come with me;
but if not, let him go back.' All his companions went with him, and none remained
behind, but at Bahran two of the travellers lost the camel which they had been riding
in turns and they fell behind to look for it. Abdullah marched on with the rest of his
companions to Nakhla, where they came upon a Quraysh caravan laden with raisins,
tanned hides, and various other goods., and accompanied by four men.

When the caravan saw Abdullah and his companions they were afraid because they
had alighted so near to them, but when Ukkasha - whose head was shaved like that of
a pilgrim - approached them, they recovered their confidence and said, "These are
pilgrims, and we need have no fear of them.'

This took place on the last day of the sacred month Rajab [October]. Abdullah and his
companions conferred among themselves: 'If we allow these people to continue and
reach sacred territory tonight, they will be safe from us; but if we attack them now, we
profane the sacred month.' And they vacillated and hesitated to attack, but at last
mustered up their courage and agreed to slay as many of the Quraysh as they could,
and take possession of what they had with them. So Waqid shot an arrow and killed
one of the Quraysh, two others were made prisoner, and the fourth fled.

Then Abdullah, with his companions, the caravan, and the prisoners, returned to
Medina , saying, One fifth part of our plunder belongs to the apostle of Allah.' This
was before Allah had made it incumbent on Believers to give up a fifth part of any
booty to Him. One fifth of the caravan was set aside for the apostle of Allah, and
Abdullah distributed the rest among his companions.

When they arrived at Medina , however, the apostle said, 'I did not command you to
fight in the holy month, and he walked away from the caravan and the prisoners, and
refused to take anything from them. The captors were crestfallen and decided they
were doomed, and their Muslim brethren too, reproved them for their deed. In Mecca ,
the Quraysh were saying: "Muhammad and his companions have violated the sacred
month; they have shed blood in it, and taken booty, and captured prisoners.' The Jews
interpreted the event as a bad omen for the apostle.

When speculation on the subject became widespread Allah revealed these words to
His apostle: 'They will ask thee about the sacred month and the fighting. Say "To fight
in the sacred month is a matter of grave import, but to obstruct the worship of Allah

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and not to believe in Him, to prevent men from entering the holy mosque or to drive
them out of it, these are of even graver import. " '

So the apostle of Allah took possession of the caravan and the prisoners. The Quraysh
sent men to negotiate for the ransom of the prisoners, but the apostle replied that he
could not release them until the two Emigrants who had fallen behind Abdullah to
look for their camel returned, because he feared the Quraysh might have met and
harmed them. 'If you have killed them, we shall kill our prisoners,' he said. But the
two wanderers returned and the apostle released the prisoners, one of them making
profession of Islam and remaining in Medina with Muhammad.

When Allah made plunder permissible He allowed four parts to those who had won it,
and one part to Himself and to His apostle, exactly as Abdullah had done with the
captured caravan.

This was the occasion when the first booty was taken by the Muslims, when the first
prisoners were taken by the Muslims and when the first man was slain by the
Muslims. It was eighteen months since the Emigrants had arrived in Medina .

Soon the apostle of Allah heard that Abu Sufyan - whom he had missed at al-Ushayra
- was returning from Syria with a large caravan of merchandise, accompanied by
thirty or forty men. Then he addressed the Believers, saying: 'Go forth against this
caravan; it may be that Allah will grant you plunder.' The people soon assembled,
though some were fearful and others hesitated because they had not thought the
apostle would really go to war.

Meanwhile, Abu Sufyan was approaching the Hijaz, gathering information and
questioning every rider he met, lest he expose his people to danger. At last he heard:
'Muhammad has gathered his companions to attack you and your caravan.' Greatly
alarmed, he sent off a messenger named Damdam to Mecca to call out the Quraysh to
protect their goods and to warn them of the threat of Muhammad and his companions.

When Damdam arrived in Mecca he cut off the nose of his camel, turned its saddle
back to front, and rent his own shirt, all to indicate the alarming news he brought. He
shouted, '0, ye Quraysh! Your prized caravan is in danger from Muhammad. You may
be too late to save it. Help! Go now!' The people hastened to prepare, exclaiming,
'Does Muhammad believe this will be as easy a victory as at Nakhla? No, this time we
shall teach him otherwise!' Thus the Quraysh assembled, and not a well-born man
among them remained behind save Abu Lahab, who sent in his place a man who owed
him money and who could not pay.

The apostle himself left Medina with his companions early in the month of Ramadan
[December], leaving Abu Lubaba in control of affairs at Medina .

The white banner of the apostle was carried by Musab, and one black banner (The
Eagle) by Ali, and another by the Helpers. There were seventy camels, which the men
rode in turn. When the party arrived in al-Safra, a village between two mountains, the
apostle asked the names of the village tribes and was told they were called Banu
al-Nar [sons of fire] and Banu Huraq [sons of burning]. The apostle was uneasy and
read an evil omen in the names, so he by-passed the village and the mountains and

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travelled through a valley known as Dhatiran. Halting here, he received news that the
Quraysh were on the march from Mecca to protect their caravan. He asked his people
what they thought should be done and al-Miqdad said, 'Go where Allah leads! We are
with thee, and we shall not say to thee what the children of Israel said to Moses,
"Thou and thy Lord may go and fight; we shall remain here! " Instead we say "Go thou
and thy Lord and fight; we shall fight with you! " ' The apostle thanked him for this
declaration and blessed him, and said, 'Advise me also, you men of the Helpers.' He
feared the Helpers might aid him only by defending him against attack in Medina ,
and that they would not think it incumbent upon them to fight for him outside their
own territory. But Sad answered, 'We believe in thee, and have testified that the
revelation thou hast brought is true. Therefore we have made a covenant! We hear and
obey thee! Go where thou wilt, we are with thee; we shall be steady in battle and true
in combat. And perhaps Allah will show thee something of us which will rejoice the
eye, and procure the blessing of Allah.'

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13- Badr

When the apostle of Allah arrived near Badr he received news of the whereabouts of
the Quraysh, and sent several of his companions to the well at Badr to investigate
further. The companions brought back two slaves, watermen of the Quraysh, who
confessed to Muhammad that The Quraysh are at the rear of that sandfill.' The
apostle asked, 'How many men are there?' and they replied, 'Many!' He asked, 'What
is their number?' but the slaves said that they did not know. 'How many camels do
they slaughter daily?' The slaves replied, 'Some days nine, and some days ten', and
the apostle said, 'Then they must be from nine hundred to one thousand in number.'

Meanwhile, two of the companions had gone back to the well to fetch water, and they
overheard a conversation between two girls and a tribesman, who said, 'Tomorrow or
the day after tomorrow the caravan will arrive.'

Abu Sufyan, however, had scouted ahead of his caravan and he reached the water
unobserved, after the two companions had left. There he asked the tribesman if any
strangers had been seen and was told, 'No one suspicious, except two riders, who
alighted near the hill, took water to fill their water-bottles and departed.' Abu Sufyan
went to the spot where they had halted and, examining the camel-dung there, found
that it contained date-stones. 'This is the fodder of Medina ,' he exclaimed, and
returning briskly to the caravan he diverted it from the road and along the coast, and
by-passed Badr altogether. They hastened on beyond the reach of danger and when
Abu Sufyah decided the caravan had reached safety he sent a message to the Quraysh
army telling them they could return to Mecca .

But Abu Jahl rerused to return to Mecca without giving a display of strength at Badr.
'We shall stay there three days, slaughter cattle, feast the people, drink wine, and be
entertained by singing-girls. All Arabia will hear of us, of our march, of our festivity,
and they will respect us ever afterwards! Therefore, let us proceed.' One group, who
saw no further purpose in the expedition, returned to Mecca , but the rest of the army
followed Abu Jahl.

The Quraysh army marched until they reached the sandy foothills on the western side
of the valley of Badr , but they were impeded by rain and mud sent by Allah. In the
valley itself Muhammad and his force were not so hampered, and they reached the
wells of Badr first and halted at the nearest of them. Al-Hubab inquired of the apostle
if this halting-place were the choice of Allah, and when the apostle replied that it had
been selected according to his own strategy and according to no higher instruction,
al-Hubab said: 'Then let the people arise and march to the well next to the enemy; on
the way, let us close up all the wells except the last. Around that, let us make a
reservoir and fill it with water; then, when we fight, we shall drink, but not the
enemy.' The apostle replied, 'Thy advice is good! and they acted accordingly.

Some of the Quraysh, however, went down to the reservoir and the apostle said, 'Let
them drink, but only one man of those who drank survived the next day's battle. This
was Hakim, who later professed Islam.

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That night the Quraysh sent Umayr to spy out the number of the companions. He
circled the army, then returned to report: They are a little more or less than three
hundred in number; but give me time to see whether they have any other men in
ambush or in reserve.' He again departed, and rode some distance, but returned and
said, 'I have not seen anything; but listen to me. Battles bring misfortune. The camels
of Medina carry sudden death. These men have no other refuge or protection than
their swords and I believe that not one of them will die without first killing one of us.
If one of us dies for every one of them, what will life have to offer after that?'

Then Utba rose and addressed the Quraysh: 'You will gain nothing by attacking
Muhammad and his companions! If you conquer him, many of his men being our
kinsmen, you will never escape the loathing of those fellow Quraysh whose kinsmen
you have slain. Return therefore, and let Muhammad fight with other Arabs.' But Abu
Jahl sneered, 'His lungs are swollen with fear at the sight of Muhammad and his
companions! We shall not retreat until Allah decides between us and Muhammad',
and he sent a message to Amir, the man whose brother had been killed at Nakhla, the
first man killed in Islam. 'Your ally wishes to turn back. Arise, therefore, and avenge
the murder of your brother by leading the people on to fight.' Thus the flame of war
was fanned, the Quraysh became fixed in their evil course, and the advice of Utba
was spurned.

When Utba heard of Abu Jahl's insult he cried, 'We shall see which of us two is the
coward!' and sought a helmet to put on his head; but he could not find one in the
whole army to fit because his skull was so great. So he wrapped a piece of cloth
around his head.

Soon the apostle of Allah saw the Quraysh entering the valley, and he prayed. Allah!
These are the Quraysh with their arrogance and vanity, who have offended Thee and
accused Thy apostle of falsehood. Allah! Grant me Thy promised aid and annihilate
them this day!'

The battle of Badr took place on Friday morning, the seventeenth day of Ramadan.

One man of the Quraysh, a vicious, quarrelsome fellow, now stepped forth from the
army and said, 'I call Allah as witness that I shall drink from their reservoir and
destroy it, or die in the attempt.' Hamza advanced to do battle with him and when
they met Hamza struck him violently and severed his leg between the knee and the
foot. The man fell on his back and the blood from his leg spurted towards the
Quraysh army; but he dragged himself on to the reservoir to redeem his vow. Hamza
slew him there.

Next, Utba came forth, tlanked by his brother and his son, and uttered the challenge
to single combat. Three men of the Helpers stepped forward, but the Quraysh refused
to fight with them and cried: 'Let us fight with equals from our own tribe! So the
apostle of Allah gave them Ubayda and Hamza and Ali, and they said, Agreed. These
are noble and our equals!' Ubayda confronted Utba, Hamza confronted the brother of
Utba, and Ali

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the son. Ubayda and Utba wounded one another, but Hamza and Ali killed their
opponents at once and then turned and slew the wounded Utba. Thereafter, they
carried Ubayda back to his companions.

The apostle of Allah took up a handful of gravel, and threw it in the direction of the
Quraysh. 'May confusion strike them! he cried, and ordered his companions to attack.

Victory was theirs, and Allah slew many of the Quraysh chiefs, and caused many of
their nobles to be taken prisoner. According to one of Muhammad's followers, on the
day of Badr one Abu Daud Tollowed an idolater in order to strike him down, and lo!
his head fell off ere my sabre reached it; then I knew that some other agency had
killed him'. Turbans are the diadems of the Arabs, and the sign of the angels on that
day was white turbans, tlowing at the back; only Gabriel wore a yellow turban. The
angels never fought with distinguishing marks except on the day of Badr. They were
present at other battles, but merely to increase the numbers, not to fight.

Ukkasha fought on the day of Badr until his sword broke in his hand. Then the
apostle went to him and gave him a piece of wood, saying, Tight with this'. When he
took it in his hand and waved it, it became a sword with a long blade, strong,
gleaming and sharp. He fought with it until Allah bestowed victory upon the Muslims
that day, and kept it, and fought many battles with it in the company of the apostle of
Allah.

As the companions were engaged in taking captives after the battle, the apostle of
Allah saw signs of displeasure on the face of Sad, who stood beside him. The apostle
said: 'You seem displeased with what the people are doing?' and Sad replied, 'Yes, by
Allah. This is the first defeat which Allah has visited on the infidels, and I would
rather have seen wholesale slaughter than this preservation of life.' The apostle of
Allah, however, had told his companions that day: 'I know for a certainty that many
of the Banu Hashim and others of the Quraysh have been brought against their will to
fight us. If, therefore, any man of you meets one of the Banu Hashim he is not to kill
him.' The apostle gave similar instructions concerning his uncle al-Abbas and certain
others of the Quraysh who had protected the apostle in the past. Nevertheless, the
slaughter was great.

On the day of Badr, after the battle, Abdul-Rahman passed near some Quraysh who
had been unable to flee, and saw his old friend Ummaya with his son. Ummaya
exclaimed: Are you willing to take me prisoner? My ransom will be of more value to
you than the plunder you are laden with! Throwing away his plunder, Abdul-Rahman
took him and his son by the hand and walked with them. 'But Bilal saw him with me,
and it was Ummaya who had tormented Bilal when he was a slave at Mecca . When
he caught sight of him now, he exclaimed, "Worst of infidels! Let me die if he be
allowed to live!" and he cried out to the companions of the apostle to kill Ummaya.
They formed a ring round us, and I tried to protect him, but a man struck off the leg
of the son of Ummaya and he fell to the ground. Then Ummaya uttered a cry such as I
had never heard before. I said to him, 'Save thyself I can no longer help thee,' and the
people fell upon them with their swords and killed them both; and I said "May Allah
have mercy on Bilal! My plunder has gone and he has deprived me of my captives,
too!"'

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After the apostle of Allah had done with the enemy, he ordered that the body of Abu
Jahl be sought among the slain. The first man who had encountered Abu Jahl in the
battle was Muadh, who had attacked him, and struck off his foot and ankle; but Abu
Jahl's son dealt Muadh such a blow as almost cut his hand from his arm. 'It remained
dangling at my side held only by the skin,' said Muadh. After that the battle drew me
away from Abu Jahl and I continued to fight all day, dragging my hand after me; but
after a while it annoyed me too much, and I placed my foot on it and wrenched it off.
Then I threw it away.' Another of the companions later smote the crippled Abu Jahl,
but there still remained a spark of life in him. When Muhammad ordered the search
he was found by Abdullah b. Masud. 'I found him in his last agony and recognized
him. I placed my foot on his neck - for he had once caught hold of me in Mecca ,
insulted me, and kicked me in the chest - and said to him " Allah has at last put you to
shame, o enemy of Allah! " He retorted, "In what way has He put me to shame? Is it
shame to a man that you have killed him? Tell me who is victorious this day?" I
replied, "Allah and His apostle!" Then I cut off his head and brought it to the apostle
of Allah and said, "This is the head of Abu Jahl, the enemy of Allah!" Then I threw
the head down before the apostle, and he praised Allah.'

Then the apostle of Allah ordered the slain to be thrown into a pit and all were thrown
into it, except Ummaya, whose body was so swollen that it could not easily be taken
out of its armour; therefore they threw as much earth and rubble on the body as would
cover it. When the bodies had been thrown into the pit the apostle said, 'Now, you
people of the pit, have you realized the truth of your Lord's promise? For I have found
what my Lord promised me has been fulfilled.' His companions said: 'Do you speak
to dead men?' and he replied, 'They know that what I say is true !'

After the battle the apostle ordered all the plunder to be collected, and the
companions disputed about it. Those who had collected it said, Tt belongs to us', and
those who had pursued the enemy said, 'Had it not been for us, you would not have
been able to collect it.' Those, too, who had guarded the person of the apostle lest he
be attacked, said, 'You have no greater right to it than we. We desired to fight, but we
could not leave the apostle of Allah.' Then Allah took out of their hands all cause for
dispute, entrusting His apostle with the distribution of the spoils; and he promised
equal shares to all the Muslims.

The apostle of Allah sent a messenger ahead to bear the glad tidings of victory, and
then set off himself for Medina , with the army, plunder, and prisoners. At Rauha, the
faithful met to congratulate him on the victory which Allah had granted to him and
his companions. But Salama exclaimed: 'Why do you congratulate us? By Allah, we
met only bald-headed old men whom we slaughtered like hobbled camels!' At this the
apostle smiled and said, 'But, nephew, those were the elders of the community 1'

At al-Safra, on the return journey, the apostle ordered one of the prisoners, al-Nadr, to
be executed, and another, Uqba, later in the journey. The apostle of Allah reached
Medina one day ahead of the prisoners, and when they arrived he distributed them
among his companions, saying, 'Treat the captives well.' And they treated them with
great kindliness.

Soon after his return the apostle assembled the Jews in the market-place and
addressed them: 'Make profession of Islam before Allah punishes you as He has

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punished the Qurayshl' But they replied: 'Do not deceive yourself! You have slain a
few Quraysh who were inexperienced and did not know how to fight. If you had
fought with us, you would have learnt that we are men, such as whom you have not
yet encountered.' Then Allah sent down the verse, 'Say to those who disbelieve, "You
will be conquered and gathered together in hell. It was a miracle when the two armies
met at Badr. One army fought in the name of Allah; the other was thrice their number
but thought the Believers as numerous as themselves. But Allah gives strength by His
aid to those whom He will." Surely in that there is a lesson for those with eyes to see'.

Concerning the affair of Badr, Allah revealed a whole Sura, The Spoils. 'Say "The
spoils belong to Allah and to His apostle . . . Allah promised that one of the two
parties [the caravan, or the Quraysh army] would fall to you, and some hoped that it
might be the weaker one [the caravan]; but Allah proposed to establish the truth of
His word, and to cut down the uttermost part of the Unbelievers. When you prayed
for assistance from your Lord, beholding the multitude of your enemies, Allah said, 'I
shall aid you with a thousand angels in serried ranks.' . . . And Allah instructed His
angels, 'I shall throw terror into the hearts of those who disbelieve. Therefore strike
off their heads and strike off their fingers, because they have resisted Allah and His
apostle and Allah is severe in His punishment.'

' ". . . Those who feign belief in Allah are dumb concerning whatever is good, and
deaf concerning the truth. If Allah knew there to be any good in them He would make
their feigned belief into reality. If these Hypocrites had gone forth to battle with you,
they would have turned back and failed you.

' "Ye who believe! Remember when you were few and weak in the land, dreading the
threat of being despoiled, He sheltered you, strengthened you with His aid, and
provided you with good things, that you might be thankful. . . . Fear Allah! He will
grant you deliverance, and will expiate your sins, and will forgive you; for Allah is
generous. . . . And if those who disbelieve give up their disbelief, what is past shall be
forgiven them, but if they come to attack you, they shall fare like those slain on the
day of Badr. Therefore fight them, till there be no more persecution and all belong to
Allah alone. Allah is your guardian and He is the best guardian and the best helper.
Whenever you win plunder, a fifth shall belong to Allah and His apostle, and his
kindred, and orphans, and the poor, and the traveller.

When you meet an army in battle, stand firm and remember Allah, that you may
prosper; and do not quarrel, lest My cause should suffer. Be not like those who make
parade of their deeds in pursuit of the approbation of men, but act purely for the sake
of Allah and for His reward in giving your religion victory; work only for this, and
covet nothing else. . . . Prepare against the infidels what force you are able, that you
may strike terror into your enemy and that of Allah. And whatever you shall expend
for the religion of Allah, it shall be repaid unto you, and you shall not be without
reward. But if they incline to peace, do you also incline to peace; and trust in Allah,
for He heareth and knoweth all things.

0, apostle of Allah! Stir up the Faithful to war; if twenty of you persevere, they shall
overcome two hundred, and if there be one hundred of you, they shall overcome a
thousand of those who disbelieve because they are a people who are not inspired."

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When this verse was revealed the Muslims thought it very hard and difficult that
twenty of them should fight against two hundred, and one hundred against one
thousand; so Allah eased the burden and replaced that verse with another: 'Now Allah
hath eased you, for He knew you were weak. If there be one hundred of you who
persevere, they shall overcome two hundred by the permission of Allah; and if you be
one thousand, you shall overcome two thousand.' That is to say, they were to fight if
the enemy outnumbered them by two to one, but they were permitted to retreat from
any more uneven contest.

Allah said, ' You have sought ransoms and worldly goods, but Allah wants the next
world', meaning that they should kill to spread His religion, which is the path to the
next world. Allah had before this time determined not to mete out punishment save
when His prohibitions were disregarded; otherwise the men of Badr would have been
punished severely for taking captives. However, He allowed the spoils of war to the
apostle and his companions as a gift from Allah the merciful, the compassionate. He
said, 'Enjoy therefore what you have acquired, for it is lawful and good; and fear
Allah, for Allah is forgiving and merciful.'

Then He called the Muslims to unite and made the Helpers and the Emigrants friends
in religion, and declared infidels of all creeds to be alike excluded from the friendship
of Muslims. 'Unless you do this, there will be doubt on earth and great corruption.'

In all, eighty-three Emigrants and two hundred and thirty one Helpers took part in the
battle of Badr, and eight of these died as martyrs in the fighting. Fifty Quraysh were
slain and forty-three were made prisoner.

The battle o/Badr was a turning-point in the history ojlslam and 'the Three
Hundred' whofought there became the most honoured ofBelievers. The apostle made
full use ofthe divine intervention which hadmade such a victory possible, and the
victory itselfhas been transmitted through the centuries in exhaustive detail. Badr
also made total conflict with the people ofMecca inevitable: their honour had been
brutally sidlied by an outcast, and, furthermore, it was now clear thatMuhammad
intended to wrestjrom them the spiritual and temporal influence they hadfor so long
wielded in the Arabian peninsula. The Quraysh hadno alternative but to carry
matters to a conclusion.

InMedina itselfthe apostle continued to be harassed by both Jews and Hypocrites.
Notyet strong enough to take action against them as groups, he resorted to other
tactics. The months following Badr are marredby increasing ruthlessness and
fanaticism, and by murders carried out in a spirit of impassioned and bloody
righteousness. Theyear after Badr passed in an atmosphere ofexcitable unrest, and
then came the salutary battle ofUhud.

During the year which followed the battle of Badr the apostle made several small
raids on the Quraysh; while at Mecca those sons whose fathers had been slain as
Unbelievers at Badr gathered their people together to fight the apostle. And they sent
their emissaries out into the countryside to stir up the people against him

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14- Uhud

At last the Quraysh marched out with the Aower of their army, with some black
Abyssinian troops, with allies from the Banu Kinana and the lowlands, and with
women in howdahs who went to keep their anger and courage alight. The army was
led by Abu Sufyan, and they went as far as Aynayn and halted on a hill in the valley
of Qanat near Medina .

When the apostle of Allah heard of this he said, 'By Allah, I have had a favourable
vision. I have seen cows, and a notch on the blade of my sword; and in the vision I
thrust my hand into a strong coat of mail which represents, I believe, Medina .' Then
he told his followers, 'If you think it proper to remain in Medina and leave the enemy
where they are, it will be well; for they will either remain in their position, which is a
bad one, or come in to us and we shall fight them in the town.' Although the apostle
did not wish to march out against the Unbelievers, several of his followers - whom
Allah favoured with a martyr's death on the day of Uhud, and who included some
who had missed the battle at Badr - exclaimed, 'Come out with us against these
enemies lest they take us for cowards and weaklings.' Others said, 'Remain in
Medina . Do not go out to them. If they enter Medina, our men will fight them face to
face, whilst our women and children throw stones upon them from above; and, if they
retreat, they will retreat as disgraced as they came.' But the people who wished to
rush out and meet the enemy did not cease to importune the apostle of Allah until he
entered his house and donned his armour. All this took place on a Friday, when he
had finished prayers.

When the apostle reappeared from his house, however, they had repented, and said,
'We have vexed thee, and ought not to have done so. Remain in the city, therefore,
and may Allah bless thee! But the apostle replied, 'After a prophet has put on his
armour, he must not lay it aside until he has fought! Therefore he marched out with
seven hundred of his companions.

They advanced as far as the hollow of Uhud and the apostle said, 'Let no man of you
fight until we command him.' Then he drew up his army in battle array and appointed
over his fifty archers a man who was conspicuous by his white garb, saying to him,
'Keep off the cavalry with thy arrows, that they may not attack us from the rear.
Whether the battle move in our favour or against us, always remain in thy place lest
we be attacked from thy side.' Then the apostle of Allah put on two coats of mail and
gave the standard to Musab.

The apostle offered a sword to his followers, saying, 'Who will take this sword for a
worthy price?' Many coveted it, but he would not give it up until Abu Dujana asked,
'What is its price? He replied, 'That thou strike the enemy with it until it bends', and
Abu Dujana took the sword; he was a brave man, anxious to distinguish himself in
war, and he was best known by his red head-dress which he wore when he was ready
to fight. He took the sword, put on his red turban, and strutted about the ranks; seeing
this, the apostle said, 'Such a gait pleases Allah only on occasions like this!'

The Quraysh also drew up in battle array; their army consisted of three thousand men
including two hundred horsemen on the flanks, commanded by Khalid b. al-Walid on
the right and by the son of Abu Jahl on the left.

As the two armies approached each other, Hind - the daughter of that Utba who had
been slain at Badr - and the other women from Mecca beat their drums and uttered
cries of encouragement to the Quraysh army.

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On the day of Badr, the followers of the apostle had cried, 'One god! One god!' but
on the day of Uhud their war cry was 'Slay! Slay! '

The people fought violently, and Abu Dujana penetrated into the very heart of the
enemy army and killed every man he attacked. But there was one man among the
Quraysh who never failed to kill any man he wounded, and these two met and ex-
changed blows. Then a blow from the infidel struck the shield of Abu Dujana and
stuck there and Abu Dujana slew the man with a single blow. Soon he saw a Meccan
inciting the enemy to further efforts and 'lifting my sword I heard a yell, and lo! It
was a woman! [Hind.] I had too much respect for the sword of the apostle to kill a
woman with it.'

Hamza also fought valiantly on that day, killing several infidels. But one of the
Quraysh had instructed his slave Wahshi, who was an Abyssinian and skilled in
throwing the javelin, that he must kill Hamza in the battle. 'If you kill Hamza, the
uncle of Muhammad, in revenge for my uncle who died at Badr, you will be free.'
While Hamza was engaged in battle with another man, Wahshi related, 'I poised my
spear well and threw it with such force at his groin that it came out between his legs
at the back. He was overcome with weakness and fell, and I waited until he expired
then went and took out my spear from his body. Then I returned proudly to the camp,
for I had business with no other but him.'

Musab, too, died on that day, being slain by one who mistook him for the apostle of
Allah and returned to his army, saying, 'I have killed Muhammad.' When Musab was
slain, the apostle gave the banner to Ali, and Ali and the Muslims continued to fight.

Then Allah sent his aid to the Muslims and fulfilled his promise so that they assailed
the infidels with their swords and put them to flight. But the Muslim archers
disobeyed the orders of the apostle and turned aside into the deserted Quraysh camp,
leaving the Believers' rear open to the Quraysh cavalry. And the Quraysh cavalry
attacked and put the Muslims to rlight.

Soon the enemy even approached the apostle himself He was struck down by stones
and one of his front teeth was lost.

'His face being wounded, blood trickled down it; and wiping it, he exclaimed: "How
can a nation prosper which dyes the face of its prophet with blood, though he invites
them to the worship of Allah?" ' Ali took the apostle by the hand, and Talha lifted
him up until he stood upright; Malik licked the blood from the face of the apostle and
swallowed it, and the apostle said, 'He whose blood has touched mine will be
exempted from the threat of hell-fire.' When the foe pressed close on the apostle, he
asked, 'Who will save my life?' and six men of his followers arose and fought by his
side. One by one they were martyred until a single defender remained, and he, too,
was wounded; but a company of Muslims arrived and put the infidels to rlight. Then
the apostle said 'Bring him near to me 1' and they brought the wounded man to him
and he made his foot a pillow under the man's head; and thus he expired, with his
cheek on the foot of the apostle of Allah.

Abu Dujana now shielded the apostle with his body, bending over him so that his own
back would accept the thickly falling arrows of the enemy, and Sad, nearby, shot at
the infidels with the apostle 'handing arrows to me, saying "Shoot. May my father
and mother be a ransom for thee!" He even gave me an arrow without a point, saying
"Shoot with that!" ' The apostle of Allah also shot arrows himself until his bow
broke. The bow was then taken and prized by Qatada, whose eye was injured on that

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day so that it hung out upon his cheek; but the apostle of Allah replaced the eye in its
socket with his own hand, and afterwards it became the better, and the keener of his
two eyes.

The first man who recognized the apostle of Allah after the rumour spread that he had
been killed, was Kab; 'I recognized his eyes under the helmet, and I shouted with my
loudest voice "0 Muslims, rejoice! Here is the apostle of Allah!" But he beckoned to
me to remain quiet.'

Now the apostle, with Abu Bakr, Umar, Ali, Talha, al-Zubayr and others withdrew to
a hollow near by, and rested.

Ali went out and filled his water-bottle from the reservoir, and brought it to the
apostle to drink from; but he found it had an evil smell, and would not drink. Instead
he washed the blood from his face, and as he did so, said, 'The wrath of Allah will be
great against him who made the face of His prophet bleed.' While the apostle and his
companions were in the hollow, the Quraysh cavalry appeared on the mountain, and
the apostle exclaimed, '0 Allah! it is not meet that they should be above us! ' So a
company of the Emigrants attacked them and drove them off; but most of the
apostle's army had fled.

The infidel woman, Hind, and her companions mutilated the bodies of the Muslims
slain that day; they cut off the ears and noses, and Hind made necklaces, bracelets and
earrings from them. Also she cut off a piece of Hamza's liver and chewed it but could
not swallow it, so she spat it out again. Then she climbed a high rock and shouted the
Quraysh victory from it.

When Abu Sufyan decided to leave the field of battle, he climbed to the mountain and
cried aloud, 'The day is decided; victory goes by turns - today in exchange for the day
of Badr! Defend thy religion!' The apostle said to Umar, 'Arise and say "Allah is the
most high and glorious. Our slain are in paradise; yours are in hell." ' After Umar had
exposed himself and replied thus, Abu Sufyan summoned him to approach and asked,
'Have we killed Muhammad?' Umar replied, 'No, praise be to Allah. He hears your
words.' Then Abu Sufyan shouted, 'Some of your dead have been mutilated, but I am
neither pleased nor displeased, I neither forbade it nor commanded it. We shall meet
at Badr next year'; and he and his companions prepared to depart. The apostle of
Allah instructed one of his companions to reply, ' Agreed. Let that be our
meeting-place.'

Then the people of Medina went searching for their dead, and the apostle sent a man
of the Helpers to see whether Sad were alive or dead; the man found Sad fatally
wounded. 'I am among the dead,' he said. 'Give my salutations to my people and say
I sent them this message: "There will be no forgiveness from Allah for you if your
prophet is injured as long as you have life in you." ' Thus saying, he died. The apostle
himself went out in search of his uncle, Hamza, and when he found the mangled body
he said, 'If it were not that it would pain his sister and that it might become customary
after me, I would leave this body to be consumed by the beasts and birds. But if Allah
aids me against the Quraysh in a future battle, I shall mutilate thirty men of them.'
When the Muslims saw the apostle's grief and his wrath against those who had dealt
thus with his uncle they swore that if Allah should aid them to victory they would
mutilate their foes as no Arab had been mutilated before. But Allah sent down a
commandment, and his apostle followed it by giving pardon, waiting in patience, and

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forbidding mutilation. The other corpses were placed by the side of Hamza, and
seventy-two prayers were spoken over them, and then they were interred.

The apostle returned to Medina and there was great lamentation there. He passed a
house of the Helpers and heard weeping for the dead, and his own eyes overflowed
with tears as he realized that there were no women to weep for Hamza. Then two of
his companions returned and ordered their women to gird up their loins and go weep
for the uncle of the apostle. The apostle listened and then went out to them, saying,
'Return home, and Allah have mercy upon you. You exhaust yourselves.' On that day
the apostle prohibited wailing and lamentation.

One woman lost her husband, her brother and her father on that day of Uhud, but
when she was told of their deaths she asked, 'What of the apostle of Allah?' They
replied, 'He is well', and she said, 'If he is still with us, all other misfortunes are
tritling.'

When the apostle arrived at the home of his family he gave his sword to his daughter
Fatima, saying, 'Wash the blood from it, little one. By Allah, it has been true to me
today.' Ali, too, gave her his sword and said, 'Take this and wash the blood from it.
By Allah, it has been true to me today'. The name of the apostle's sword was
Dhul-Faqar.

The next morning, so that the enemy might know they were pursued and that the
followers of the apostle were in no way cowed by the result of the battle of Uhud,
Muhammad and the survivors marched out for eight miles from the city, as far as
Hamraul-Asad and remained there three days before returning to Medina .

The day of Uhud was a day of testing, of calamity and of purification, when Allah put
the Faithful on trial and struck at those whose belief was no deeper than their words;
it was a day on which Allah rewarded those he designed to favour with the reward of
martyrdom.

The part of the Koran revealed by Allah concerning the day of Uhud amounts to sixty
verses of the Sura, Family ojlmran. It mentions the calamity which befell the Faithful
at Uhud, and the trial which led to their purification and His taking martyrs from
among them. Then Allah gave them consolation and information: 'Before your time,
there have been examples set; go over the earth and behold what has become of those
who accused the apostle of Allah of imposture. . . . This is a clear declaration to men
and an admonition to the pious. Be not dismayed or grieved over what has befallen,
for you shall enjoy the end and the victory if you are Believers. If a hurt has been
intlicted upon you, your enemies have received as great a hurt, and we cause such
days to alternate among men that Allah may know those who believe and may take
martyrs from among you; Allah loveth not those whose belief is in their mouth and
not in their heart. . . . Did you imagine you should enter paradise when Allah as yet
knew not which among you was strong to fight, and steadfast?

'. . . Allah had already made good unto you His promise [at Uhud] and you put the
infidels to tlight by His permission; but you became faint-hearted and disputed about
His command and disobeyed His prophet [when the archers went after plunder
instead of keeping their position]. So He made you flee from them to try you. But
now He hath pardoned you, for He is generous towards the Faithful. Do not believe
that the infidels will be victorious in the end, but hold fast to Me and obey My
command. . . . Trust in Allah, for Allah loveth those who trust in Him. If Allah aid
you, none shall conquer you, but if He desert you, who will aid you? . . . Allah was

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gracious unto the Believers when He raised up among them an apostle of their own
nation who should recite His signs unto them and purify them and teach them the
scripture and wisdom; whereas they were before in manifest error. When a misfortune
befalls you [at Uhud] after you have won a battle twice as great, do not say "Whence
cometh this?" Say "This is from ourselves, because Allah is omnipotent." And what
happened to you on the day when the two armies met was by the permission of Allah,
in order that He might know the Believers, and also the Hypocrites among you . . .

'Do not think that those slain in the path of Allah are dead; I have raised them up
again and they are with Me, rejoicing in the pleasures and the cool breezes of
paradise, happy in the reward Allah has bestowed upon them because they waged
holy war for Him. '

Then the apostle said, 'When your brothers were defeated at Uhud, Allah placed their
souls in the bodies of green birds, which flit about the rivers of paradise and drink the
waters of the river and eat the fruits of the garden of paradise and perch on golden
candlesticks under the throne of Allah. When they learned the pleasure of all this,
they said, "Would that our brothers knew what Allah had given us, that they might
not weaken in their efforts in the holy war" '

Of the Muslims who fought on the day of Uhud, sixty-five were martyred; and
twenty-two infidels were slain on that day.

This explanatory - and, in its complete form, extremely lengthy -Surafrom Allah was
very necessary to restore the badly shaken/aith ofthe Believers. The argument that
Allah wishedto discover the Hypocrites among the warriors lacked conviction inface
of the /undamental tenet 'Allah knows alT, but thejailure ofthe archers to carry out
their orders, thus turning victory into dejeat, was much more plausible and confirmed
the often-repeated injunction to obey 'Allah and Hisprophet'. The apostle soon
restored his people to serenity, andthe dead of Uhud became reveredas martyrs.

After Uhud, in the third year of the Hijra, a deputation came from two neighbouring
tribes who asked Muhammad to send teachers with them to instruct them in Islam.
The apostle sent Marthad, Khalid, Asim, Khubayb, Zayd b. al-Dathinna, and
Abdullah b. Tariq, and they went with the tribesmen as far as the water of al-Raji,
which belonged to the Hudhayl tribe. Then the tribesmen betrayed them and men with
swords fell upon them while they were resting in the night; but when the men from
Medina snatched up their own swords, their attackers swore they did not wish to kill
them, but only to make use of them in an attempt to gain something from the people
of Mecca . Marthad, Khalid and Asim replied, 'By Allah! We never believe a promise
or a covenant from an idolater', and they fought against the idolaters and were slain.

Asim had killed the two sons of a Meccan woman on the day of Uhud and she had
sworn to have the skull of Asim and drink wine from it. But a swarm of bees settled
around his body and kept the idolaters away; they said, 'Leave him there until the
evening when the bees go away, and then we shall cut off his head.' But Allah sent a
torrent of water and swept away the body of Asim, who had sworn to Him that he
would never touch or be touched by an idolater lest he be defiled; thus Allah pro-
tected him from defilement after death as he had been protected in life.

The other three men from Medina surrendered themselves and were taken to Mecca
to be sold, but Abdullah tried to escape on the way and was killed. Khubayb and Zayd
were exchanged by their captors for two prisoners of their own tribe who were held

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by the Quraysh, and the Quraysh slew Zayd and crucitied Khubayb in revenge for the
deaths at Uhud.

Four months later a similar treachery took place. Forty of the best of the Muslims
went out as invited guests to tell of Islam to the people of Najd and all save two were
slain.

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15- Banu Nadir

Shortly after this the Jews of the Banu al-Nadir plotted to murder the apostle of Allah
himself, but Allah sent down a warning to the apostle. He issued orders to prepare an
expedition against the Jews, and marched out and besieged them for six nights, during
which time Allah sent down the prohibition against the drinking of wine.

Meanwhile, certain persons of Medina who were not Believers sent a message to the
Banu al-Nadir, saying, 'Hold out, and defend yourselves; we shall not surrender you
to Muhammad. If you are attacked we shall fight with you and if you are sent away
we shall go with you.' But they were in truth unwilling to fight on behalf of the
al-Nadir, for Allah had filled their hearts with terror. Then the Jewish tribe asked that
the apostle of Allah should not shed their blood, but permit them to carry away as
much of their property as their camels could bear. He consented and they loaded as
many of their possessions as they could on their camels, even demolishing their
houses that they might take away the thresholds. Then they left, with their wives,
children, and household goods, and accompanied by their drums, flutes and singers.
The rest they left to the apostle of Allah.

When the Jews had departed Muhammad went on an expedition to punish the people
of Najd , who had slain all but two of the forty men he had sent to instruct the people
in Islam. The parties approached each other, but no battle took place, for they were
afraid of each other, and the apostle marched his men away again.

In the fourth year of the Hijra the apostle marched to Badr as he had agreed with Abu
Sufyan after the battle of Uhud, and waited there eight days. Abu Sufyan marched out
from Mecca with his army as far as Majanna; then he said to his people, 'This is not
meet for you, save in a year of plenty when there are shrubs where the cattle may
browse and milk for the men to drink. This year is one of scarcity and I shall return
home. Do you likewise.' So the Quraysh army returned to Mecca and were
nicknamed by the people who had stayed at home 'the Sawiq army' - the army that
went out only to drink porridge. So Muhammad waited in vain at Badr and then
returned to Medina .

For some months after 'the Second Badr ', Mahammadwas occapied in small punitive
andforaging expeditions, daring one ofwhich he ventured as far as the borders of
Syria .

His personal life at this time was notwithout incident. Since the death ofKhadija, he
had acauired seven wives, foremost among whom was the daughter ofAbu Bakr,
Aisha. She had been married to the apostle at the age often, andwas still only sixteen
years oldwhen, auite innocently, she provoked a scandal at Medina .

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16- Aisha Siriwan

According to Aisha, 'When the apostle of Allah was about to depart on a journey, he
used to throw lots to decide which of his wives he would take with him. Before an
expedition against the Banu Mustaliq, my lot came out; so the apostle of Allah took
me with him. In those days women used to eat only the necessities of life, and did not
become strong and heavy on meat. When my camel was ready, I would seat myself in
the howdah, which my attendants would then lift on to the back of the camel; then
they would attach it to the beast and we could set off

'During our return from the Mustaliq expedition we paused to rest for a night. Before
the company set off again, I withdrew for a moment; but I was wearing a string of
Yemeni beads and when I returned I found they had fallen from my neck. Although
the people were about to start I went back to the place where I had been and searched
until I found them. The attendants who were in the habit of saddling my camel had
meanwhile done so and had taken up the howdah (thinking that I was in it as usual)
and tied it upon the camel; then they had led the camel off When I returned to the
camp not a soul was there, so I wrapped myself in my cloak and laid myself down, for
I knew that they would miss me and come to seek me.

'While I was thus reclining, Sufwan - who had fallen behind the company for some
reason, and had not spent the night with them - passed by and observed me. He
exclaimed, "To Allah we belong, and to Him we must return! This is the wife of the
apostle of Allah!" and he brought his camel near and said, "Mount!" He withdrew a
little and I mounted, then he took hold of the camel's head and advanced rapidly,
being anxious to overtake the company; but we neither overtook them, nor did they
miss me, until they again encamped. When Sufwan arrived, leading me on his camel,
slander was uttered against me although I knew nothing of it.

'I became very ill when we arrived in Medina and so I still did not hear the slanders,
but they were communicated to the apostle as well as to my parents. They did not
speak of it to me, but I observed the absence of that kindliness which the apostle of
Allah used always to show me when I was ill. This I thought strange on his part.
However, I knew nothing of the matter until I had recovered from my illness, after
more than twenty days.

'At that time we still lived like true Arabs and had no privies in our houses as the
Persians did, because we despised and disliked such luxuries. Instead, we went out to
an open plain in Medina , the women going at night. Thus I walked out one night, and
the woman who walked with me stumbled over the hem of her skirt and cursed,
saying "Let Auf perish!" "By Allah!" I exclaimed. "That seems to me an evil wish,
since it concerns a Believer who has fought at Badr ." The woman asked, "Has not the
news reached thee, o daughter of Abu Bakr?" and when I asked what news she told
me of the slanders. I could scarce believe it and fled to the house of my mother,
weeping so that I thought my heart would break. I said to my mother, "May Allah
forgive thee; the people slander me and you have said nothing of it to me!" and she
replied, "Do not be unhappy. There are but few handsome women - who are loved by
their husbands, and have rivals - who escape false imputations and slander."

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'Meanwhile, unknown to me, the apostle of Allah addressed the people, glorified and
praised Allah, and said, "How do you dare to insult me by insulting my family, and by
saying things about them which are not true? By Allah, I know nothing but good of
them." [The lies were spread by some of the Khazraj and by the sister of another wife
of the apostle.] When the apostle of Allah had finished, Usayd, one of the Aus, rose
and said, "If the slanders are spoken by the Aus, we shall silence them; and if they be
spoken by our brothers, the Khazraj, say the word and we shall punish them!" Then
one Sad b. Ubada, who had hitherto seemed a true Believer, said, "You lie. By Allah,
you have suggested this punishment only because you know the slanderers are of the
Khazraj; had they been of your tribe you would not have suggested it ." Usayd
retorted, " You lie, by Allah! You are a Hypocrite and give your support to the
Hypocrites!" Then the people assailed each other, and it would have taken little for
evil to come to pass between the two tribes.

'The Apostle of Allah now consulted Ali and Usama, and Usama spoke only what
was good, saying, "0 apostle of Allah. We know only good of Aisha, and thou
knowest only good of her, and these are merely false and idle rumours!" But Ali said,
"There are many women! Thou canst take another! Ask her slave and she will tell
thee the truth." So the apostle of Allah summoned my slave to examine her. Ali rose
and struck the woman a violent blow, and said, "Tell the truth to the apostle of Allah",
and she replied, "I know only what is good; and I cannot say ill of Aisha, save that
one day I was kneading my dough and asked her to watch it, but she fell asleep and a
sheep came and ate it up"

' After this, the apostle came to me, while both my parents were with me; and I wept.
He sat down, glorified and praised Allah, and then said, "Thou must have heard what
the people are saying. Fear Allah! If thou hast done wrong, then repent, for Allah
accepts the repentance of his servants ." While he spoke thus, my tears ceased to flow.
I waited for my parents to reply to the apostle, but neither of them spoke; and I
entertained too low an opinion of myself to hope that Allah would reveal verses of the
Koran about me. But I hoped the apostle might have a vision in his sleep, in which
Allah would expose the liars, or justify me, or tell the apostle the truth. When I saw
that my parents did not speak, I asked, "Will you not reply to the apostle of Allah?"
They said, "We know not what to say to him!"

'When I saw my parents thus estranged from me my tears flowed once more, and I
cried, "I shall never repent to Allah for what I am accused of, because Allah knoweth
I should be repenting something which did not occur, and thus I should speak untruth.
But if I deny the charges, you will not believe me."

'And the apostle of Allah had not yet left us when he lost consciousness, as always
happened before a revelation; then I neither feared nor cared, for I knew that I was
innocent, and that Allah would do no injustice to me. But my parents seemed about to
die for fear, lest Allah might send a revelation confirming the words of the slanderers.

'The apostle of Allah came back to consciousness and sat up, and the perspiration
trickled like pearls from his forehead, although it was a winter day. Then he wiped it
away, and said, "Allah has revealed thy innocence", and I replied, "Allah be praised!"
After that, he went out to the people and recited to them verses of the Koran revealed
to him by Allah, and he ordered the slanderers to be scourged.'

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Sufwan, who had been slandered with Aisha, met one of the worst slanderers, the poet
Hassan, and struck him with his sword. Another man, Thabit, hastened to assist
Hassan, grasping Sufwan, and tying his hands to his neck with a rope; he then took
him to the dwelling of one of the Khazraj, where Abdullah b. Rawaha met them. He
asked, 'What is this?' and Thabit replied, ' Are you displeased? He struck Hassan with
a sword and, by Allah, he might have killed him.' Abdullah asked, 'Does the apostle
of Allah know of this?' and when Thabit said he did not, Abdullah told him, 'You
have been presumptuous 1 Let the man go.

When the apostle heard of this, he had Sufwan and Hassan brought before him, and
Sufwan explained, 'He offended and mocked me; anger overcame me, and I struck
him.' Then the apostle said to Hassan, 'Why do you malign my people when Allah
has given them enlightenment? I think you deserved the blow.' However, the apostle
soothed the poet by presenting him with a fortress in Medina , and a Coptic slave girl.
Then Hassan composed verses complimentary to the chastity and beauty of Aisha.

In the fifth year of the Hijra the campaign of the Ditch occurred. A number of Jews
went to the Quraysh in Mecca and invited them to wage war against the apostle of
Allah, saying, 'We shall

aid you against him until we wipe out him and his followers.' The Quraysh replied,
'You are the possessors of the first scripture; tell us whether our religion is better than
his?' They said, ' Your religion is better than his, and you are nearer to the truth than
he.'Then the Quraysh were encouraged to accept the imdtation to fight against the
apostle of Allah, and the Jews went to the Ghatafan and invited them to wage war
against the apostle of Allah, saying they would aid them, and that the Quraysh had
already consented to fight. So the Quraysh marched out under the command of Abu
Sufyan, and the Ghatafan under the command of Uyayna.

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17-TheTrench

When the apostle of Allah heard of their intention he made a ditch around Medina,
working there himself in order to encourage the Muslims to covet reward in paradise,
and they worked diligently with him except for the Hypocrites among them, who were
dilatory, pretended to be ill, and stole away to their families without the permission or
knowledge of the apostle. Any true Muslim, faced by an unavoidable emergency,
always reported it to the apostle of Allah and obtained his permission to attend to the
business. And Allah, the most high and glorious, revealed the verse 'When Believers
are engaged with the apostle in public business, they do not depart without asking his
permission. For those who ask permission are those who believe in Allah and in His
apostle. . . . But Allah knoweth those who steal away privately; let those who resist
His command take heed, lest some calamity befall them, or grievous punishment.' So
the Muslims worked in the ditch till they had fortified it.

While the ditch was being excavated, Allah caused certain things to happen to display
the truth of His apostle and confirm his prophetic dignity. The hard soil which they
met with in some parts of the trench distressed the Muslims, and they complained to
the apostle, who asked for a vessel of water. He spat into it, prayed for a while
according to the will of Allah, and then poured the water on the hard soil. Those who
were present said, 'The soil softened till it became like a sand heap, and resisted
neither pickaxe nor hoe.'

On another occasion a little girl was sent to take dates to her father and uncle for
breakfast. T went, and while looking for my father and uncle I happened to pass near
the apostle of Allah, who said, "Come here, my little one. What hast thou there?" I
replied, "These are dates which my mother sends to my father and to my uncle for
their breakfast." Then the apostle said, "Give them to me." So I poured them into the
palms of his hands, and they did not overflow. He ordered a cloth to be spread out,
and placed the dates on it, then he said to a man nearby, "Call the people of the Ditch
to come to breakfast." The men arrived and began to eat of the dates, but they
increased in such a manner that when the men of the Ditch went away the dates were
still overflowing from the sides of the cloth.'

Another man told how 'We were working with the apostle in the Ditch, and I had with
me a small lamb which was not very fat; and I said, "We might prepare it for the
apostle of Allah." So I ordered my wife to grind some barley and to bake with it some
bread; then I slaughtered the lamb, and we roasted it for the apostle. When the
evening set in, and the apostle was about to depart from the Ditch (it being our custom
to work there during the day and return to our families in the evening), I said,
"Apostle of Allah! I have prepared for thee a young lamb, and we have baked some
barley-bread; and I should be honoured if thou were to come with me to my house." I
wanted him to come alone, but when I had uttered the words, he ordered a crier to
shout, 'Tollow the apostle of Allah." Then I said to myself, "To Allah we belong and
to Him we must return." The apostle came, and the people with him. He took his seat,
we brought the roasted lamb, he pronounced grace in the name of Allah, ate, and the
people did so, too, one after the other; and when they had finished they rose and

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another batch of men arrived, till all the people of the Ditch had been fed on my one
lamb.'

Salman the Persian told how 'I was digging in a portion of the Ditch and found it
hard. The apostle was near me, and when he saw how troublesome the spot was, he
came down, took the pickaxe from my hand, and struck the soil thrice. And each
stroke brought forth a spark. Then I said, "Thou art to me as my father and mother, o
apostle of Allah! What was this lightning I saw under the pickaxe when thou struck
the soil?" He asked, "Didst thou really see it, Salman?" and I said, "Yes" He told me,
"The first spark means that Allah has promised me the conquest of Yemen ; the
second that Allah has granted me the conquest of Syria and the West; and the third
that Allah has bestowed upon me victory over the East."

hen the apostle of Allah had completed the Ditch, the Quraysh came and encamped at
the contluence of the Ruma torrents. Their army consisted of 10,000 men, including
their allies and followers; the Ghatafan, with their followers from Najd , also came
and encamped in the direction of Uhud; and news came that the Jewish tribe of Banu
Qurayza had broken their treaty with Muhammad. So the apostle of Allah marched
out with his Muslims, amounting to 3,000 men in all, and encamped so that Sal was
behind him and the Ditch in front, separating him from the enemy. He had ordered the
children and the women to be shut up in the forts.

To the followers of the apostle fear was in the air; the enemy was on all sides and the
Believers gave way to every kind of surmise. The Hypocrisy of some became
manifest, and one man even declared, 'Muhammad used to promise us that he would
swallow the treasures of Croesus and of Caesar; but at this moment, no one of us can
even feel safe when he goes to relieve himself 1 '

Then the apostle of Allah and the idolaters remained encamped more than twenty
days opposite each other, without any hostilities taking place save for the shooting of
arrows and the siege.

When the difficulties of the siege began to bear hard on the people the apostle of
Allah dispatched messengers to two commanders of the Ghatafan, promising them
one-third of the date crop of Medina if they agreed to depart with their people, and to
leave him alone with his. Peace was concluded between them to the extent of drafting
a document; but the final signature brought hesitation. The apostle sent for two of his
Believers and consulted them. They asked, 'Is this something thou wouldst wish to
do? Or is it something which Allah has commanded thee, and which we must do? Or
is it something which thou wouldst wish to do for our sake?' He replied, 'It is
something which I wish to do for your sake; and by Allah, I would not do it but that
the Arabs shoot at you as from one bow, and distress you from all sides. It is my
intention to lessen their sting somewhat.' Then one of the men exclaimed, 'We and
these people were once idolaters, together, but they did not eat of our dates except as
our guests or for money. Shall we now - when Allah has favoured us with Islam, and
has honoured us with it and with thee - present them with our property? We shall not.
By Allah, we shall not give them anything except the sword, until Allah decides
between us and them.' The apostle said, 'You are right', and the man took the
document and obliterated the writing, and he said, 'Let them do their worst against
us!'

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So the apostle and the Muslims held on and their enemies besieged them, but no battle
took place except that some horsemen of the Quraysh rode out dressed for battle on
their horses; and they cried to the defenders, 'Prepare for battle, and you shall know
who are the true fighters this day! ' Then they pranced around and came to a halt near
the ditch. When they saw it, they said, 'This is a device which no Arab has thought off
(Indeed, it is said that Salman the Persian suggested it to the apostle of Allah.) Then
they sought out a narrow part of the ditch and whipped their horses across it and drew
them up in the marshy area between the ditch and Mount Sal . Now Ali rushed out
with several companions to guard the spot over which the horses had leapt, and the
horsemen galloped up to them. Their leader gave the challenge to single combat
which was accepted by Ali, and Ali slew him and the other horsemen fled back to
their army.

Safiya, the daughter of Abdul-Muttalib, was at the fort of Hassan, who had remained
to guard the women and children. She told how ' A Jew approached and began to walk
round the fort. Now, the Banu Qurayza Jews had broken their treaty with the apostle
of Allah, and their fort was to the rear of ours. There was no one to protect our side of
the city, and the apostle of Allah was occupied with the invaders and unable to come
to our aid. Accordingly, I said, "0 Hassan! A Jew is walking round the fort, and by
Allah! I am not comdnced that he will not report our weak position to the Jews in our
rear. The apostle is fully engaged; go thou therefore to the man and kill him." He
replied, "May Allah pardon thee! Thou knowest full well that this is not a task for
me." When I saw that he would do nothing, I girded

"Who will go and see what our enemy is doing? Whoever goes will have a safe return,
and I shall pray to Allah to make him my companion in paradise." But not one of the
people would rise, because of their great fear, their great hunger, and the great cold;
and when no one rose the apostle of Allah called me and said, "Hudhayfa! Go forth,
enter among the enemy and see what they are doing, then return to me." Then I went
out and moved among the enemy, while the wind and the hosts of Allah so worked
among them that neither a cooking-pot nor a fire nor a tent remained unharmed. And
Abu Sufyan rose and said, "Let every man identify his neighbour!" Accordingly I
took the hand of the man next to me and asked "Who are you?" and he told me his
name. Abu Sufyan continued, "This is not our home. Our cattle and camels have
perished, the Banu Qurayza have abandoned us and their attitude is disquieting. We
suffer from this violent gale; not a cooking-pot is safe, nor a fire burning, nor a tent
standing! Go, as I am going! " Then he went to his camel and mounted, and whipped it
upright.

Accordingly I went back to the apostle, whom I found praying, and told him my
tidings.' In the morning, the Quraysh had vanished, and the Ghatafan, too. Then the
apostle of Allah and his army left the Ditch and returned to Medina and put away their
arms.

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18-Banu Qurayza

At noon of the same day Gabriel came to the apostle, wearing a silken turban and
riding on a mule saddled with brocade. He said, 'Hast thou put away thy arms, apostle
of Allah?' He replied, 'Yes', and Gabriel said, 'But the angels have not yet put away
theirs. I have come here to call the people to follow the command of Allah and march
against the Banu Qurayza. I go myself to make them tremble.' Therefore the apostle
of Allah ordered it to be proclaimed that none should hold afternoon prayers until they
reached the Jewish stronghold.

The apostle sent Ali ahead with his standard and the people hastened to join it. When
Ali reached the fort he heard language offensive to Islam and returned to meet the
apostle, whom he warned not to approach the Qurayza. 'Why?' asked the apostle.
'Didst thou hear them insult me? Had they seen me there, they would not have spoken
thus.' When he arrived in the territory of Qurayza he alighted near the Well of Ana
and the people assembled around him. Many arrived after the last evening prayers
without having held their afternoon prayers, so they held their afternoon prayers after
the last evening prayers; but Allah did not punish them for that nor did the apostle of
Allah reproach them.

The apostle of Allah besieged the Qurayza for twenty-five days until they were
distressed, and Allah struck fear into their hearts.

When they had become convinced that the apostle would not depart until he had
humbled them, Kab, their chief, spoke to them thus. I have three suggestions to make,
of which you may select whichever you prefer. We can obey this man and believe in
him; for it is plain that he is an inspired prophet. In this case, your lives, property and
children will be secure.' They replied, 'We shall never abandon the commandments of
the Torah, nor substitute any others for them.' He went on, 'If you reject this, we can
kill our children and women, and go out to Muhammad and his companions with
drawn swords; then God will decide between us and Muhammad. If we perish, we
shall perish without leaving orphans who might suffer evil, but if we are victorious, I
swear we shall take their wives and their children!' They rejoined, 'Should we kill
these poor creatures? What would life be to us without them?' He said, 'If you reject
this, too, then consider. This is the Sabbath night, and it is possible that Muhammad
thinks he is secure. Let us therefore make a sortie, and we may surprise him and his
men.' But they answered, 'Shall we desecrate the Sabbath, and do on the Sabbath what
none has done before save those who were afterwards transformed into apes?' Kab
said at last, 'Not a man of you has, from the time his mother gave him birth, been able
to hold firm to a decision for even one single night'

Then the Qurayza asked the apostle to send them Abu Lubaba - one of the Aus, to
which tribe they had been allied -that they might consult with him. When he arrived
the men rose, and the women and children crowded around him in tears, so that he
was deeply touched. They said, 'Think you that we ought to leave the fort as
Muhammad commands?' and although he said 'Yes', he drew his hand across his
throat, to show that they would be slaughtered.

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Abu Lubaba said afterwards, 'By Allah! I had scarcely left them before I realized that
I had betrayed Allah and His apostle! When Abu Lubaba departed he did not go to the
apostle of Allah, but tied himself to one of the pillars of the mosque, saying, 'I shall
not stir from this place until Allah pardons me for what I have done', and he swore by
Allah that he would never tread the soil of the Banu Qurayza nor be seen again in the
country where he had acted treacherously towards Allah and His apostle. When the
apostle of Allah heard of this, he said, 'Had he come to me, I would have interceded
for him; but as he has acted in this way, 1 will not deliver him until Allah pardons
him. Abu Lubaba remained tied six days; whenever the hour for prayers arrived, his
wife came and untied him that he might make his devotions. Afterwards she again
bound him to the post.

In the morning the Qurayza came down from their fort to surrender to the apostle of
Allah, and the Aus begged that - as the apostle had dealt leniently with allies of the
Khazraj - he would do the same for the allies of the Aus. The apostle said, 'Would you
like one of your own people to decide their fate' and they welcomed it. He continued,
'Then let Sad b. Muadh decide.' Sad had been struck by an arrow in the defence of the
Ditch, so his people mounted him on a donkey - with a leather pillow under him, for
he was a stout and handsome man - and brought him to the apostle. They told him,
'Deal kindly with thy allies, because the apostle of Allah has appointed thee for this
purpose.' But they entreated him too much and he said, 'Sad will take good care not to
incur the censure of Allah by fearing the censure of men.' Then some of his people
went away and lamented for the men of the Banu Qurayza, before Sad even reached
them, because Sad had spoken thus.

When Sad appeared the apostle said to the Muslims, Arise in honour of your chief!"
Then Sad asked, 'Do you covenant with Allah to abide by my decision?' and they said,
'We do!' The apostle of Allah also replied, 'Yes.' And Sad pronounced the following
sentence, 'I decree that the men be killed, the property be divided, and the women
with their children be made captives.' The apostle of Allah said, 'Thou hast decided
according to the will of Allah, above the seven firmaments.'

The apostle of Allah imprisoned the Qurayza in Medina while trenches were dug in
the market-place. Then he sent for the men and had their heads struck off so that they
fell in the trenches. They were brought out in groups, and among them was Kab, the
chief of the tribe. In number, they amounted to six or seven hundred, although some
state it to have been eight or nine hundred. All were executed. One man turned to his
people and said, 'It matters not! By God's will, the children of Israel were destined for
this massacre!' Then he seated himself and his head was struck off.

Aisha, the wife of the apostle, said, 'Only one of their women was killed. By Allah!
She was with me, talking and laughing, while the apostle slaughtered her countrymen
in the marketplace; and when her name was called, I asked, "What is this for?" and
she replied, "I am going to be slain!" I asked why and she answered, "For something I
have done! " Then she was taken away, and her head was struck off. But I shall never
cease to marvel at her good humour and laughter, although she knew that she was to
die." She was the woman who threw a millstone down from the Qurayza fort and
killed a Believer.

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Now the apostle distributed the property of the Banu Qurayza, as well as their women
and children, to the Muslims, reserving one-fifth for himself Every horseman
received three shares, one for himself and two for his steed, and every foot soldier one
share. There were thirty-six horses present on the day of the Qurayza. The apostle
dispatched an emissary to Najd with the prisoners, to barter them as slaves in
exchange for horses and camels.

The apostle of Allah selected one of the Jewish women, Rayhana, for himself, and she
remained with him as his slave until she died. He had suggested marriage to her, that
she should wear the veil (to separate her from all other persons, as his wives did), but
she replied, 'Rather allow me to remain thy slave; it will be more easy for me, and for
thee.' At the time of her capture she was an enemy of Islam, and desired to remain a
Jewess; so the apostle was sad and stayed aloof from her. Then one day, while he was
sitting with his companions, he heard the sound of sandals behind him, and said, 'This
is one who comes to inform me that Rayhana has made profession of Islam.' It was
indeed so, which pleased him greatly.

After the Qurayza had been slain, and their possessions dispersed, the wound of Sad
opened again and he died a martyr. In the middle of the night Gabriel, wearing a
turban of gold brocade, came to the apostle, and asked, 'Who is this dead man for
whom the gates of heaven stand ajar and for whom the throne quivers with joy?' At
this, the apostle rose in haste and went to Sad, but he found him dead.

Sad was a corpulent man, but when the people carried him to be buried they found
him light. And some said, 'Though he is stout, we never bore a lighter corpse than his.'
When this came to the hearing of the apostle of Allah, he explained, 'Sad had other
bearers besides you, and I swear by Him who holds my life in His hands that the
angels bore the soul of Sad, and the heavenly throne shook for him.'

The apostle's victory ofthe Ditch was a vindication oJUhud. AtMedina he was now
supreme, opposed only by a minority oJHypocrites. Two ofthe three Jewish tribes
had been exiled and the third virtually exterminated in a manner which effectively
discouraged any active challenge to his position. Every dispute was now referredto
him andhis wordwas law.

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19- Pilgrimage

It was now nearing the end of the sixth year of the Hijra and the apostle decided to set
out on a pilgrimage to Mecca . This was not a warlike expedition, and it was a month
not lawful for war. The apostle imdted the surrounding Arab tribes and the nomad
Bedouin to accompany him, for he feared the Quraysh might either attack him or
prevent him from entering the Kaba. Many Arabs delayed in joining him, so the
apostle went forth with men of the Helpers, the Emigrants, and such Arabs as had
appeared. He took animals suitable for sacrifice, and assumed the pilgrim garb, so that
people might know he had no warlike intentions and went forth only to visit and
honour the Kaba. 'He took seventy camels for sacrifice and, as the number of his men
amounted to seven hundred, each camel had ten men assigned to it,' one witness
recorded, but another said there were fourteen hundred men.

When the apostle reached Usfan he was told, 'The Quraysh have heard about thy
expedition; and they have brought their milk-camels, and dressed themselves in
leopard skins, and encamped at Dhu Tuwa, swearing to Allah they will not allow thee
to enter Mecca. Khalid has, with the cavalry, already occupied Kuraul-Ghamim.' The
apostle said, 'Woe betide the Quraysh! War has ruined them! How would it have
harmed them to allow me to go my own way and the way of Allah? But I shall not
cease to fight for the word of Allah until it becomes victorious, or until my throat is
cut.' Then he said, 'Who will take us by a road which will by-pass them?' and a man of
Aslam took them through a pass which was uneven and stony, until they reached an
easier track.

When the Quraysh cavalry saw that the Muslims travelled by another road they
hastened back to rejoin their people. When the Muslims reached the pass of al-Murar
the apostle's camel knelt down, and the people said, 'She is obstinate.' He replied, 'She
is not obstinate; it is not her nature to be so. But He who kept the elephant from
Mecca holds this camel back, too. If the Quraysh ask this day for anything by which I
may show them my kinship, I shall give it to them.' Then he said to the people,
'Camp!' and they demurred, saying, 'In this valley there is no water.' So the apostle
pulled out an arrow from his quiver and gave it to one of his companions, who went
down into a dried-up waterhole and pierced its bed with the arrow; then so much
water gushed out that all the people drank, and they encamped around.

After the apostle had settled himself comfortably, he was visited by Budayl and
several men of the Khuzaa, who talked with him and asked him the purpose of his
expedition. He replied that he had come not to wage war but to visit the sacred Kaba
as a pilgrim. Accordingly, they returned to the Quraysh and said, 'You are hasty in
your assumptions. Muhammad has not come to fight, but to visit the Kaba.' The
Quraysh persisted in their suspicions, saying, Although he may not have come to
fight, he shall not enter against our will, nor shall the Arabs ever be able to accuse us
of that.' Nevertheless, they sent observers to watch the apostle, and one of them was a
devout Bedouin of the nomad tribes. When the apostle saw him approach he said,
'This man is one of the pious. Let loose the sacrificial animals before him, that he may
see them!' When the man saw the animals advancing towards him from the side of the
valley, wearing ornamental garlands and browsing among the salt-shrubs of this

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barren soil, he returned struck with awe to the Quraysh without even meeting the
apostle of Allah and made his report. But they replied, 'Sit down! Thou art an Arab of
the desert and have no knowledge.' Then the Bedouin became angry and said, 'My
tribes did not enter into an alliance with you for such a purpose as this! Shall men be
kept away from the house of Allah who have come but to honour it? You must either
allow Muhammad to carry out his purpose or I and my tribes will all depart.' They
replied, 'Control yourself, and we will obtain favourable terms for ourselves.'

Next they sent Urwa, another of their allies, to the apostle, and they swore they would
accept his report of the matter. The apostle of Allah spoke to him as before, and told
him he had not come to fight. While he was with the apostle, Urwa paid close
attention to the behaviour of the companions; the apostle did not perform his ablutions
without their hastening to preserve the water, nor spit without their running to gather
up the saliva, and no hair fell from his head but they snatched it up. When Urwa
returned to the Quraysh he said, 'I have seen the sovereign of Persia in his own
country, and the sovereign of Byzantium in his own country, and the sovereign of
Abyssinia in his own country; and I have not seen the king of any nation honoured as
Muhammad is among his companions! I have seen a people who will never abandon
him at any price! Do therefore as you think fit.'

The apostle of Allah called Uthman and dispatched him to Abu Sufyan and the
Quraysh nobles, to inform them that he had not come to fight but to make a
pilgrimage to the Kaba and honour its sanctuary. Uthman reached the presence of Abu
Sufyan and delivered the apostle's message, and when he had done this they said to
him, Tf you yourself wish to walk around the Kaba you are at liberty to do so.' But he
replied, 'I shall not do it until the apostle of Allah has done it', so the Quraysh kept
him prisoner and it was reported to the apostle and the Muslims that Uthman had been
murdered.

The apostle then swore, 'We shall not leave until we have fought these people,' and he
called on his followers to swear an oath. This they did, in the shade of a tree, offering
allegiance to the apostle and vowing not to flee from the battle. Only one man,
al-Jadd, evaded taking the oath.

Soon, however, news came that the report of Uthmahs death had been untrue. The
Quraysh dispatched Suhayl to the apostle with these instructions: 'Make peace with
him on condition that he goes away now; we cannot let the Arabs say he entered
Mecca against our wish.' When the apostle observed Suhayl approaching he said, 'The
Quraysh want to make peace, since they have sent that man.'

When Suhayl reached the apostle they spoke long, and at last a treaty of peace was
concluded between them. When all had been arranged, only the document remained to
be written. The apostle summoned Ali and said,' Write.'

He said, 'Write "In the name of Allah, the merciful, the compassionate ..."', but
Suhayl intervened, saying, 'I cannot accept that. Write "In thy name, o Allah." ' The
apostle turned to Ali, and said, 'Write "In thy name, o Allah. This is a treaty of peace
between Muhammad the apostle of Allah and . . ." ' But Suhayl intervened again. Tf I
acknowledge thee to be the apostle of Allah, then I should not have fought thee! Write
thy own and thy father's name.' So the apostle of Allah said, 'Write "This is a treaty of

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peace between Muhammad b. Abdullah and Suhayl b. Amr. They have agreed not to
wage war against each other for ten years, and that their people shall not wage war
against each other for ten years. If Quraysh fugitives come to Muhammad, he will
send them back; but if fugitives come to the Quraysh from Muhammad, the Quraysh
will not give them up. Enmity is to end and neither deceit nor theft will be permitted
between them. Any man is at liberty to make a treaty of alliance, either with
Muhammad or with the Quraysh." '

It was agreed that the Muslims should give up their attempt to enter Mecca this year,
but that they should have three days' clear and sole access the following year, so long
as they were armed no more heavily than ordinary travellers.

When the companions of the apostle had marched out from Medina they had had no
doubt that they would enter Mecca, because the apostle had had a vision; but when
they witnessed the signing of this treaty and what the apostle had been obliged to
submit to they were much distressed.

Now the apostle of Allah became anxious to fulfil his pilgrimage in some measure, so,
after he had concluded the treaty of peace, he slaughtered the sacrifices, and had his
own head shaved. When the people saw this they did the same. They were very close
to the borders of the sacred territory.

The apostle began his return march, and during it the Sura The Yictory was revealed
to him. 'We have granted thee a manifest victory, that Allah may forgive thee thy past
and future sins, and complete His favours to thee, and guide thee in the right way.

They who swear homage unto His apostle, swear homage unto Allah; the hand of
Allah is over theirs. Whoever violates his oath, harms only his own soul; but whoever
performs that which he hath covenanted with Allah, He will give him a great reward.'
Then the Sura refers to the Arabs who lagged behind when the apostle called them to
join him at the beginning of the pilgrimage. 'The Arabs of the desert who were left
behind will say "Our possessions and our families held us back" ', but this is false, for
they rejoiced at the possibility that you might never return. When you set forth in
search of plunder, they will offer to go with you; you must refuse. Tell them they will
be called to right against a great nation, and if they obey they will be blessed, but if
they turn their backs, Allah will bring on them a great chastisement. Allah was well
pleased with the true Believers, when they swore faithfulness to His apostle under the
tree; He knew what was in their hearts, and therefore He sent down tranquillity of
mind, and rewarded them with a speedy victory, and they will take many spoils; for
Allah is mighty and wise. . . . He kept the hands of your enemy off from you, and
your hands from them, in the valley of Mecca , although He could have given you
victory over them . . . Otherwise you might have struck down Believers [among the
Meccans] whom ye knew not, and thus incurred guilt unknowingly. . . . Allah has
fulfilled the vision of His apostle: You shall enter the sacred mosque (if Allah wills it)
in security, with heads shaved or cropped, without fear. He knows what you do not.'

Before this, there had been no greater victory in Islam. War had been rife wherever
the people met, but after the treaty it was stopped and the people felt safe and could
meet and enter into discussion and disputation; thus no intelligent man to whom Islam
was proposed in discussion failed to profess it. In these next two years as many people

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adopted Islam as had done since its first beginnings. Perhaps more. Two years later,
instead of the tburteen hundred men who went on the pilgrimage, the apostle was able
to march out with ten thousand men.

When the apostle of Allah was back in Medina a fugitive from Mecca arrived whose
name was Abu Basin The Quraysh sent a letter with two messengers asking for his
return under the terms of the treaty, and the apostle said to Abu Basir, 'Thou knowest
our treaty, and our religion forbids treachery! Allah will grant deliverance and a
happy outcome to thee and to those who are likewise helpless. Return therefore to thy
people.' Abu Basir pleaded, 'Canst thou force me back to the infidels to be seduced
from my religion?' but the apostle repeated, 'Depart! Allah will grant deliverance.'

Accordingly, Abu Basir went away with the messengers and when they had gone as
far as Dhul-Hulayfa he sat down on a wall with them. 'Is your sword sharp?' he asked
one of them. 'May I look at it?' Then Abu Basir drew it out from the man's scabbard
and killed him. The other messenger fled back to the apostle of Allah, who was sitting
in the mosque and greeted him with 'Woe betide thee, what is the matter?' He replied,
'Thy companion has killed my companion.' Shortly afterwards Abu Basir arrived with
the sword girded on and said to the apostle, 'Thou hast kept thy promise and Allah has
absolved thee! Thou hast duly surrendered me into the hands of the Quraysh, but I
have protected my religion.' The apostle of Allah exclaimed, 'Here is a man who
would kindle a war if he had men enough'

Abu Basir went away and halted at al-Is on the sea-coast, which was the route the
Quraysh took with their caravans to Syria; and when the Believers in Mecca were told
the words of the apostle, 'He would kindle a war if he had men enough', they went out
to Abu Basir, as many as seventy men. Then they harassed the Quraysh, and slew
every man of them that they could lay hands upon, and waylaid every caravan that
passed near them, so that the Quraysh at last wrote to the apostle and begged him to
allow the raiders to live in Medina as they desired, so that they would cease to harry
the Quraysh, who no longer wished to have them returned to Mecca. Thus the raiders
were accepted in Medina .

After this, Muhammad conceived the idea of summoning the rulers of surrounding
states to listen to his teaching. The Byzantine empire appeared to be crumbling, the
Christian Church was divided, and the possibilities seemed worth exploring. He
determined to sendout official embassies. At the same time he began to subdue or
make alliances with the sarrounding tribes of the peninsida.

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20- khaybar

In the seventh year of the Hijra the apostle rode out with sixteen hundred followers on
an expedition against the Jewish tribe of Khaybar, about one hundred miles distant.
They travelled by a route which would prevent the Khaybar from receiving assistance
from their allies, the Ghatafan.

When the apostle reached the valley of Khaybar he halted his companions and prayed
to Allah. 'Lord of the heavens and the earth they embrace, Lord of both worlds and all
they contain, Lord of the devils and those they pervert, Lord of the winds and all that
they scatter! We ask Thee for the good of this village, the good of its inhabitants, and
the good of whatever is in it, and we flee to Thee for refuge from its evil, from the
evil of its inhabitants, and from the evil of whatever is in it. Onward, in the name of
Allah!' These words he uttered in every village he entered.

The apostle of Allah would not attack the Khaybar until next morning; if he heard the
call to prayers, he would not attack, but if he failed to hear them, he would attack. 'We
halted at Khaybar for the night, and the apostle waited and heard no morning call to
prayer, so he mounted his horse and we mounted ours. I [the prophet's servant, Anas]
rode behind Abu Talha, so close that my foot touched that of the apostle of Allah. We
met a few labourers going forth early to their work, bearing spades and baskets, and
when they beheld the apostle with his army they cried out and fled. The apostle said
"Allah Akbar! Khaybar will be destroyed." '

The apostle occupied the Jewish forts one after the other, taking prisoners as he went.
Among these were Safiya, the wife of Kinana, the Khaybar chief, and two female
cousins; the apostle chose Safiya for himself The other prisoners were distributed
among the Muslims. Bilal brought Safiya to the apostle, and they passed the bodies of
several Jews on the way. Safiya's female companions lamented and strewed dust on
their heads. When the apostle of Allah observed this scene, he said, 'Remove these
she-devils from me' But he ordered Safiya to remain, and threw his reda [cloak] over
her. So the Muslims knew he had reserved her for his own. The apostle reprimanded
Bilal, saying, 'Hast thou lost all feelings of mercy, to make women pass by the
corpses of their husbands?'

The Muslims were in the habit of eating the flesh of their own donkeys, but on this
day the apostle made various prohibitions for the future; no Believer was to eat the
flesh of tame donkeys. Although the apostle of Allah forbade this flesh, he permitted
consumption of horse flesh. He also declared, 'It is not lawful for a Believer to irrigate
another man's harvest [to have intercourse with pregnant captives]; nor shall any
Believer have intercourse with a captive woman until she has been purified; neither
shall a Believer ride a captured animal which has not been assigned to him and return
it, emaciated, to the joint stock of plunder; neither shall he wear a captured garment
and return it, worn out, to the stock of plunder.'

After the apostle of Allah had conquered the Khaybar forts and possessions, he
arrived near the forts of al-Watih and al-Sulalim, which were the last strongholds.
These he besieged.

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Then Marhab the Jew came out and uttered the challenge to single combat. The
apostle said, 'Who will answer this man's challenge?' and Muhammad b. Maslama
replied, 'I shall! I must avenge my brother who was slain yesterday!'

As they approached one another the two combatants were separated by an aged tree
which served both of them as a shelter, and when one of them dodged behind it the
other lopped off branches with his sword; and they continued this game until the tree
was quite denuded of branches, and looked like a man. Then Marhab assailed the
Muslim and struck at him, but he held out his shield and the sword stuck fast in it;
then the Muslim killed him.

Ali performed great feats in the battle. 'When he approached the castle its people
came out and he attacked them. A Jew struck him so as to make him drop his shield
from his hand, but Ali took up a door near the fort and used it as a shield to protect
himself, using it as such until Allah bestowed victory on him; then he threw it away.
When all was over, I and seven men tried to turn this door over, but we had not the
strength.'

After about ten days, the people realized the hopelessness of attempting to hold out;
so they asked for peace and that their lives be spared. The apostle agreed, because he
had already subdued all the other territory.

Kinana, the husband of Safiya, had been guardian of the tribe's treasures, and he was
brought before the apostle, who asked where they were hidden. But Kinana refused to
disclose the place. Then a Jew came who said, 'I have seen Kinana walk around a
certain ruin every morning.' The apostle asked Kinana, Art thou prepared to die if we
find thou knewest where the treasure was?' And he replied, 'Yes.' So the apostle
ordered the ruin to be dug up, and some of the treasure was found. After that Kinana
was asked again about the remainder, but he still refused to tell. The apostle of Allah
handed him over to al-Zubayr, saying, 'Torture him until he tells what he knows', and
al-Zubayr kindled a fire on his chest so that he almost expired; then the apostle gave
him to Muhammad b. Maslama, who struck off his head.

When the people of Fadak, a Jewish town nearby, heard what was taking place they
sent emissaries to the apostle to ask him to spare them and they would abandon to him
all their property. He agreed. After he had reached an understanding with the people
of Khaybar, they asked to be allowed to cultivate their own lands, and to retain
one-half of the produce, saying, 'We know the estates better than thou, and how to
cultivate them.' The apostle concluded peace with them on this basis, but added, 'If we
should find it convenient to expel you, we shall do so.' The people of Fadak made
peace with him on the same terms; the property of Khaybar was thus common to all
the Muslims, but that of Fadak belonged to the apostle of Allah, because he had
conquered it without the aid of cavalry or camels.

After the apostle of Allah had rested, the captive woman Zaynab brought him a
roasted sheep. She had asked what portion of the sheep the apostle of Allah most
enjoyed and, having been told that it was the leg, she put much poison into it,
although she also poisoned the whole sheep. When she placed it before the apostle he
took a bite, but did not swallow; Bishr likewise took a piece, but he did swallow.
Then the apostle of Allah spat his out, saying, 'This bone informs me that it is

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poisoned.' He summoned the woman, who confessed what she had done, and asked,
'What made thee do this?' She replied, 'It is no secret to thee, what my people feel
towards thee. I said to myself, "If he be only a king, we shall be delivered of him; but
if he be a prophet, he will know of the poison and guard himself" The apostle
released her, but Bishr died of the piece he had eaten.

During his last sickness, years later, the apostle said, 'I feel the vein of my heart
bursting from the food I ate at Khaybar'; from these words, Muslims conclude that the
apostle died a martyr of battle, as well as being favoured by Allah with the dignity of
prophetic office.

The plunder of Khaybar, the richest part of the Hijaz, was greater than any before.
There were dates, oil, honey and barley, as well as sheep and camels and jewels.

Punishment for disobeying the prohibitions given on the day of Khaybar was swift.
On the way back to Medina a slave of the apostle was struck by a chance arrow and
killed. 'We said, "May he rejoice in paradise", but the apostle replied, "By no means! I
swear that the cloak which he stole from the booty at Khaybar is now burning on him
in hell!" A companion of the apostle who heard these words approached, and said "0,
apostle of Allah! I took two thongs for my sandals", and he replied, "Then you will
suffer two thongs of fire. " '

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Sirat Rasonl Allah by Ibn Ishag

21- Pilgrimage of retaliation

The apostle of Allah returned to Medina and remained there for several months,
sending out various raiding parties and expeditions. Then the month of pilgrimage
came round and it was one year since the expedition of al-Hudaybiya when he had
turned back from Mecca .

Then took place what is called the Pilgrimage of Retaliation, when the apostle
retaliated against the Quraysh who had prevented him from entering Mecca in the
sixth year of the Hijra by entering Mecca in the sacred month of the seventh year. The
Muslims who had been kept out with him on the previous occasion now marched out
on this pilgrimage, and when the Meccans heard of their approach some left the city.

But some of the people of Mecca stood near the assembly house to observe the
apostle, and when he entered the mosque he threw his mantle over his left shoulder
and, stretching forth his right arm, cried, 'May Allah have mercy on the man whom
He shows this day to be strong.' Then he embraced the stone and went out and his
companions followed him. He leapt to embrace the Yemeni stone and the Black Stone
and ran thrice round the Kaba before slowing his pace. This leaping in the pilgrimage
of valediction became a religious ordinance.

The apostle of Allah remained three days in Mecca and on the third day he was visited
by men of the Quraysh who said to him, 'The time has expired! Depart from us!'
Accordingly the apostle of Allah departed and returned to Medina .

In the first month of the eighth year of the Hijra the apostle sent an expedition to Muta
on the borders of Syria and appointed over it Zayd, saying, 'If Zayd should be killed,
Jafar is to take the command, and if Jafar be slain, then Abdullah b. Rawaha.' The
men prepared, and when they were ready to march their number amounted to three
thousand. While some of the companions of the apostle were taking leave of Abdullah
b. Rawaha, he wept, and they asked, 'What makes thee weep?' He replied, 'There is no
love of the world in me, nor do I grieve for you, but I heard the apostle of Allah recite
a verse from the scripture of Allah, the most high and glorious, which talks of hell-fire
thus: "Every one of you must go down to it. This is a decree of thy Lord which must
be fulfilled." And I do not know how I shall escape after I have gone down into it.'
Then the Muslims said, 'May Allah go with you and protect you, and bring you back
tous safely.'

Then the people marched out, and the apostle accompanied them some way and then
left them.

They marched till they reached Maan in Syria , where they heard that the Byzantine
emperor, Heraclius, was encamped at Maab with 100,000 Greeks reinforced by
another 100,000 men from Arab tribes commanded by a man named Malik. When the
Muslims received this news they remained two nights in Maan in order to consider the
matter. They said, 'Let us write to the apostle and tell him the numbers of our foe. He
will either send us reinforcements, or give us some guidance.' Abdullah b. Rawaha
tried to raise the spirits of his men by saying, 'What you now recoil from is just what

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you came in search of, martyrdom. We do not go to fight these people with numbers,
strength, or multitudes, but with the religion of Allah! Therefore press on. Only one of
two things can happen - both good - either victory or martyrdom.' The people
exclaimed, 'By Allah! The son of Rawaha has spoken the truth!' and they set out again
on their march until they came to the region of Balqa and saw the armies of Heraclius.
Then a battle took place at a village called Muta.

The Muslims drew up in battle array; their right flank was commanded by a man
named Qutba, and the left by Ubaya. The two armies met and fought. Zayd fought
holding the banner of the apostle, until he fell to the lances of the enemy. After that,
Jafar grasped the banner and fought with it, but the struggle became intense and he
leapt down from his brown horse, hamstrung it to signify 'death or victory', and fought
till he, too, was slain. He was the first man in Islam who hamstrung his horse. Jafar
was only thirty-three years of age; he had his arms cut off in the battle and Allah
replaced them in paradise with two wings on which he soars.

When Jafar was killed Abdullah b. Rawaha took the flag. He dismounted and a cousin
brought him a marrow-bone, saying, 'Strengthen yourself with this, because you have
undergone many hardships.' He took it and bit into it, but hearing a disturbance
among the soldiers, he reproached himself, 'I am too much engrossed in life', and
threw the bone away, snatched up his sword and rushed into the battle, where he
fought till he was killed.

After that, Thabit snatched up the standard, crying, 'Muslims! Choose another
commander' They replied, Thyself , but he refused the honour and they elected
Khalid, who kept off the foe and decided to retreat to spare the lives of his men. The
enemy also withdrew and Khalid was able to march away with his army.

Qutba, however, who commanded the right tlank of the Muslims, had killed Marith,
the leader of the Arab troops reinforcing Herachus.

When the returning army approached Medina the apostle of Allah and the Muslims
went out to meet them. The children ran ahead, and the apostle followed on a mule.
The people began throwing earth at the army, shouting, 'Runaways! You have fled
from the path of Allah!' but the apostle said, 'They are not runaways, and if Allah
pleaseth they will attack again.'

After the expedition to Muta, the apostle remained in Medina for a time. The Banu
Bakr had a feud of long standing with the Khuzaa which had been temporarily
interrupted by the hostilities between the apostle and the Quraysh. When the treaty of
peace was concluded between the apostle and the Quraysh one of the terms of the
treaty was that tribes were free to enter into an alliance with either party. The Banu
Bakr chose to ally with the Quraysb, and the Khuzaa with the apostle. But the Banu
Bakr took advantage of the peace to revenge themselves upon the Khuzaa, and
Naufal, their leader, went out with some of the tribe; his command was not
acknowledged by all of them. He and his followers fell upon the Banu Khuzaa in the
night and killed one man; Naufal was secretly aided by some of the Quraysh. They
drove the Khuzaa back until they reached the sacred territory [ Mecca ] and the Banu
Bakr were struck with fear, saying to Naufal, 'We have entered the sanctuary ! Take
heed! Fear God' But he replied grandly, 'There is no god this day, sons of Bakr!

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Take your revenge! By my life, you are accustomed to robbing sacred territory. Why
not take vengeance there, too?' When the Khuzaa fell back into Mecca they sought
protection in the house of Budayl.

The Banu Bakr and the Quraysh, by combining against the Khuzaa, who were allies
of the apostle, had thus broken the agreement which existed between the Quraysh and
the apostle, and Amr b. Salim of the Khuzaa went to the apostle and told him of the
event.

The man entered the mosque of Medina , where the apostle was sitting in the midst of
the people, and asked for aid and retaliation, and the apostle replied, 'It shall be done'.
Then a cloud appeared in the firmament and he said, 'This cloud betokens victory.'

After that Budayl and several men of the Khuzaa also visited the apostle at Medina ,
uttering the same plea. When they had left to return to Mecca the apostle said to his
people, 'I fancy we will have a visit from Abu Sufyan, desirous of reinforcing our
alliance and extending our agreement.'

When Budayl was two days' journey from Mecca he met Abu Sufyan on his way to
see the apostle. When Abu Sufyan met Budayl he asked, 'Where have you been?' and
Budayl replied, 'I have been roaming the valleys.' Abu Sufyan said, 'Have you not
been with Muhammad?' and Budayl replied, 'No.' After Budayl had left him, Abu
Sufyan went to the place where Budayl's camels had been hobbled and, examining the
dung, he found date-kernels in it; and he said, 'Budayl has indeed been with
Muhammad in Medina .'

Then Abu Sufyan continued his journey till he arrived at Medina and went to the
apostle of Allah, who would not speak to him. So he went to Abu Bakr and asked him
to persuade the apostle to talk with him, but Abu Bakr refused; and it was the same
with every one of the companions Abu Sufyan approached. At last Abu Sufyan went
to the court of the mosque and cried aloud: 'Listen, ye people. I promise protection
between men.' Then he mounted his camel and departed.

When he arrived back in Mecca the Quraysh asked, 'What is the news?' He told them
what had taken place and they poured scorn on him, saying, 'Of what use will your
words be?' and he replied, 'None. But what else could I do?'

Meanwhile, the apostle of Allah ordered preparations to be made. Abu Bakr went to
his daughter Aisha, who was arranging some of the equipment the apostle would need
in the campaign, and said, 'Has the apostle ordered you to make things ready for him?'
She confirmed that he had and suggested Abu Bakr also prepare himself, but she said
she did not know the purpose of the expedition. Later, the apostle informed the people
that he was going to Mecca and ordered them to hasten their preparations.

When the apostle announced the expedition, however, Hatib - one of his trusted
companions - wrote a warning letter to the Quraysh and gave it to Sara, a
freedwoman, to carry to Mecca . She placed the letter on her head, plaited her hair
over it, and departed. But Allah told His apostle of the letter and he sent Ali after her.
Ali overtook the woman in al-Khulayqa and made her dismount; he examined her
baggage, but found nothing. Then he said, 'I swear to thee by Allah! The apostle has

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been told no lie, nor have we been told a lie! Produce this letter, or we shall strip thee
naked !'When she saw that he was in earnest she loosed the plaited hair, took out the
letter and gave it to Ali. When it was brought to the apostle he sent for Hatib and
asked why he had sent the warning to the Quraysh. Hatib replied, 'I believe in Allah
and in His apostle. I have not altered, nor have I changed my belief. But I hoped to
benefit my wife and son, who still live in Mecca .' Then the apostle pardoned him,
because he had fought at Badr.

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Sirat Rasonl Allah by Ibn Ishag

22- Conquest of Mecca

The apostle reached Marr al-Zahran with an army of ten thousand; the Bedouin tribes
- the Sulaym and the Muzayna -each contributed a thousand men, and many of them
Believers. Not an Emigrant nor a Helper remained in Medina . The Quraysh knew
nothing of the apostle's approach, although Abu Sufyan and Budayl constantly sent
out in search of news. But the apostle's uncle, al-Abbas, came out from Mecca and
joinedthe apostle.

When the apostle of Allah was encamped at Marr al-Zahran his uncle al-Abbas said
to himself, ' "It will be the end of the Quraysh if the apostle enters Mecca by force
without their having come to implore mercy from him." So I mounted the white mule
of the apostle and rode out, thinking, "Perhaps I may meet some wood-gatherer who
will tell the Meccans where the apostle is encamped, so that they may come out to
him and ask for mercy before he has to take the town by force." After I had gone
some way, I heard two voices and they were the voices of Abu Sufyan and Budayl.
Abu Sufyan said, "I have never seen as many fires as there are this night, nor so great
an army! " and Budayl replied, "These are the Khuzaa, aroused by war." But Abu
Sufyan interrupted, "The Khuzaa are too mean and few for these to be their fires and
troops." .

'Then I appeared and greeted him and he asked, "What is afoot?" I said, "Woe betide
thee, Abu Sufyan! That is the apostle of Allah with his people! All is over with the
Quraysh! " He asked, "What is to be done?" and I told him, "If he conquers you, he
will strike off your head. Mount behind me on this mule and I will take you to the
apostle to ask for mercy." So he mounted behind me, but his companion returned to
Mecca .

'I rode back and whenever I passed near a fire of the Muslims, they said, "This is the
uncle of the apostle" and let me pass. Then I passed the fire of Umar and, seeing Abu
Sufyan, he exclaimed, "This is the enemy of Allah! Praise be to Allah who has
delivered him into our hands." Then he ran to the apostle, but I spurred the mule and
overtook him, and hastened in to the apostle with Umar following. Umar cried,
"Allow me to strike off the head of Abu Sufyan! " but I said "No. I have granted him
protection." Then we argued the case and the apostle told me to guard Abu Sufyan
and bring him to the apostle in the morning.

At dawn we went to the apostle, who said to Abu Sufyan, "Is it not yet clear to thee
that there is no other god save Allah! " He replied, "Had there been another god he
should have proved himself by now and aided me! " The apostle continued, "Is it not
yet clear to thee that I am the apostle of Allah?" Abu Sufyan replied, "I still have
doubts in my mind as to that." Then I said to him, "Woe betide thee! Make profession
of Islam and say, 'I testify that there is no God but Allah and that Muhammad is the
apostle of Allah,' before he strikes off thy head! " So Abu Sufyan testified to the truth,
and made profession of Islam. I said to the apostle, "Abu Sufyan is a man who likes to
have something to boast of. Grant him some favour," and the apostle granted that any
man entering the house of Abu Sufyan would be secure, so also would any man who
locked himself in his own house, and so also would any man who entered the mosque.

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Then I took Abu Sufyan to a hollow of the mountain to watch the apostle and his
army pass by. And all the auxiliary tribes passed first. At last the apostle appeared
with the dark legion.' It was called 'dark, because of all the armour it wore; only the
eyes of the men were visible. Abu Sufyan exclaimed, "None could resist men such as
these! Abbas, the power of your nephew has become great! " I replied, "It is the
power of his prophecy! " Then I told him, "Hasten back to your people! " '

As soon as Abu Sufyan reached Mecca he cried aloud to the people, 'Muhammad
comes and cannot be resisted; but whoever enters the house of Abu Sufyan will be
safe' They replied, 'Curses be upon you. Your house cannot shelter all!' so he told
them, And whoever shuts himself up in his own house will be safe, and whoever
enters the mosque will be safe' Then the people dispersed to their houses and to the
mosque.

When the apostle of Allah arrived at Dhu Tuwa he rose in his stirrups and humbly
bowed his head to Allah as he observed the empty streets which betokened victory.

Starting from Dhu Tuwa, the apostle divided his troops, giving al-Zubayr command of
the left wing, and giving the Helpers to Sad b. Ubada. But one of the Emigrants heard
Sad chanting, 'This is a day of slaughter; today the sanctuary will be profaned.' So the
apostle sent Ali after him with orders to take the banner from Sad and lead the
Helpers himself Khalid was appointed over the right flank, which consisted of the
Arab tribes, and Abu Ubayda commanded the Emigrants, who were followed by the
apostle himself He entered the upper part of Mecca and had his tent pitched there.

Safwan b. Ummaya, Suhayl b. Amr, and Ikrirna the son of Abu Jahl, however, had
gathered some men together to fight at al-Khandama. They were attacked by Khalid's
column of tribesmen, two of whom strayed from the main body and were slain; but
twelve or thirteen of the idolaters were killed, and the others put to Aight. The apostle
had instructed his commanders not to fight against any man except those who
attacked. There were, however, some enemies of Allah whom he ordered to be slain
even if they were hidden in the curtains of the Kaba itself One of these was Abdullah
b. Sad; the apostle of Allah ordered him to be killed because, after having made a
profession of Islam and assisted the apostle in writing the revelations, he had relapsed
into idolatry, returned to his home, and taken refuge with his milk-brother. This
brother concealed him, but at last brought him to the apostle of Allah, after Mecca had
settled down peaceably. He pleaded for him, and it is recorded that the apostle of
Allah remained silent for a long while; then he said, 'Yes.' After the man had
departed, the apostle turned to his companions and said, 'I remained silent, expecting
that one of you would rise and strike off his head.' Then a man of the Helpers asked,
'Why didst thou not give me a sign, o apostle of Allah?' and he replied, A prophet
does not kill by a sign.'

Another ordered to be slain was a man who, after becoming a Muslim and being sent
by the apostle of Allah with one of the Helpers to collect the poor-tax, had killed his
freedman, who was a Muslim. Whilst on a journey he had halted at a caravanserai and
had ordered his freedman to slaughter a kid and prepare a meal from it, but the
freedman had fallen asleep. When his master awoke and found that nothing was
prepared he fell upon him and killed him; then he relapsed into idolatry, and kept two

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singing-women, both of whom sang songs insulting the apostle of Allah, who ordered
them to be killed with their master.

Another who had insulted two daughters of the apostle was also killed, and some who
had persecuted the apostle himself were put to death. But some were given pardon.
The daughter of Abu Talib, the uncle and one-time guardian of the apostle of Allah,
told how 'Two men of the tribe of my father-in-law fled to me, then my brother came
and said "By Allah, I shall kill them." I locked my house upon them and went to the
apostle of Allah, who was in the upper part of Mecca . I found him washing himself
from a kneading trough still containing vestiges of dough, whilst his daughter Fatima
was shielding him with his robe. After he had finished he put on his garments and
recited his morning prayers. Then he turned to me, saying "Welcome! What has
brought thee here?" I told him about the two men and about my brother's wish to kill
them, and he replied, "We protect whom thou protectest, and we grant safety to whom
thou grantest safety He shall not kill these two men." '

When peace reigned once more the apostle went to the Kaba and rode seven times
round it on his camel, touching the sacred stone with a stick which he held in his
hand. After this, he called Uthman b. Talha and took from him the key of the Kaba.
This was opened to him, and he entered. There he found a pigeon made of aloe-wood,
and he broke this idol with his own hand and threw it outside. The other idols stood
fixed with lead, and the prophet made a sign with his stick in the direction of the
idols, saying, 'Truth has arrived and falsehood has gone, because falsehood was
perishable.' Nor did he point to the front of any idol, but it fell down on its back; nor
did he point to its back, but it fell down on its face. Not one idol remained standing.
The apostle remained at the door of the Kaba and the people from the mosque
surrounded him.

Then the apostle said, 'There is no God but Allah alone. He has kept His promise, and
aided His servant. He alone has put the confederates to tlight. Every prerogative now
lies with me save two - the guardianship of the Kaba, and the office of providing
water for pilgrims.

Killing, when heavy injury was all that was intended, must be made good by a fine of
one hundred camels, among which there must be forty pregnant ones.

'People of the Quraysh! Allah has freed you from the arrogance of idolatry. All men
are from Adam, and Adam is from earth! . . How do you expect I shall deal with you?'
They said,

Well. Thou art our noble brother', and he replied, ' You may go free.' The apostle of
Allah then entered the Kaba with Bilal, and ordered him to give the call to prayers.

On the day of the conquest a man entered Mecca who had murdered one of the allies
of the Khuzaa. He was recognized and menaced by the Khuzaa. 'Then came Khirash,
warding off the swords of the Khuzaa and shouting "Keep away!" We imagined his
intention was that the people should leave the man alone, but when we moved away
he himself attacked and speared him through the belly; and I can still see him with his
entrails spilling out and his eyes becoming fixed. The man gasped, "You have done
wrong, you Khuzaa", and then died.'

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The apostle of Allah said, There has been enough slaughter.' He said further, 'Allah
established Mecca as a sanctuary on the day He created the heavens and the earth;
therefore it is a sanctuary till the day of the resurrection. No man who believes in
Allah and in the resurrection may shed blood in it or fell a tree in it. It was not
permitted to anyone who came before me, nor will it be permitted to anyone after me.
It has been permitted to me only during this hour, because of the wrath of Allah
towards the inhabitants of Mecca ; now again it is a sanctuary as before. Let those of
you who are present tell this to those who are absent. If any man says to you, " Verily
the apostle of Allah has killed in Mecca ", say "Allah has made it right for His
Apostle but not for you." 0, ye Khuzaa! Stay your hands from killing. You have
committed a murder for which I shall pay the blood ransom; but if after my stay here
anyone is killed, the relative of the murdered man will have the choice between the
blood of the murderer or a ransom.'

Then the apostle paid the ransom due for the [blood of the] man whom the Khuzaa
had slain. The amount of the ransom was one hundred camels.

The apostle sent out expeditions to the surrounding territory to invite the people to
Allah, but not to kill. Khalid, however, used violence on one expedition, against the
Jadhima, and killed some of them. The apostle remained in Mecca for twenty-five
days after the conquest.

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23- Hawazin

When the Hawazin tribe heard about the conquest Allah had vouchsafed to the
apostle, Malik b. Auf gathered them all together, as well as the Thaqif, the Nasr, and
the Jusham, and a few men of the Banu Hilal.

Malik determined to march against the apostle of Allah, and he told the people to
carry their goods, their wives and their children with them. When they encamped at
Autas, the aged chieftain Durayd said, This is a good place for cavalry; it is neither
too uneven nor too stony, neither too soft nor too hard; but why have we brought the
women and children and animals?' Malik said, 'I wanted every man's family and
property behind him, that he may fight for them.' Durayd snorted at him in disgust.
Thou art a mere shepherd!' he said. 'Nothing will stop a fugitive in tlight. If you
conquer, only men with swords and lances will be of use to you, and if you are
conquered, your families and property will be as shamed as you.' He added, The Kab
and Kilab tribes have not joined us, so both bravery and alertness are wanting! If this
were to be a day of glory and honour, neither the Kab nor the Kilab would be absent.
0, Malik, you have gained nothing by bringing the most precious possessions of the
Hawazin. Take them back to a safe place.' But Malik replied, 'I shall not do so. You
are in your dotage and your mind is failing.'

Then Malik ordered his men, As soon as you see the enemy, break your swords from
the scabbards and rush on the enemy as one man.'

When the apostle heard of the Hawazin massing and decided to march against them
he was told that Safwan had a stock of arms and armour. He sent to Safwan, who was
still an idolater, saying, 'Lend us thy arms, that we may attack our foes tomorrow. We
want only to borrow them, and will return them to thee.' Safwan said There is no
harm in that,' and gave one hundred coats of mail and sufficient arms for them.

Then the apostle marched out with two thousand Meccans and the ten thousand
companions who had gone with him before to the conquest of Mecca . The apostle
said, gazing at the greatness of this army of Allah, This day we shall not be overcome
because our number is small!' They marched to meet the Hawazin.

'When we arrived at Hunayn, we descended into a valley; it was not yet day and the
valley was very steep. The enemy had reached the defile before us and lay in ambush
for us in every hollow, cranny and side-track. They were all ready, and attacked us
before we even saw them. Only a few of our men had descended when they all fell
upon us at once, so that our people fled and no man heeded his neighbour.'

The apostle turned aside, and shouted, 'Where do you flee to? Come to me! I am the
apostle of Allah!' But it was useless and the camels jostled each other, and the men
fled; some of the Emigrants and the Helpers, however, and others of the apostle's
family, made a stand with him. Among them were Abu Bakr, Umar, Ali and
al-Abbas.

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When the Muslims fled some ill-disposed Meccans who had accompanied the
expedition sneered. Abu Sufyan exclaimed, 'They will run as far as the sea' and the
brother of Safwan said, 'Sorcery will riot suffice today!' But Safwan told him, 'Be
silent! I would rather be commanded by a man of the Quraysh than of the Hawazin!'

Al-Abbas was with the apostle of Allah, holding the bridle of his grey mule. As I was
at that time a strong man with a poweriul voice, the apostle said to me, "Abbas! Shout
and remind those who flee where their allegiance lies!" I did so, and the men
answered, "We are at thy command." Then every man endeavoured to turn his camel,
but could not because of the crush. So they took off their coats of mail, dismounted
and fought their way to the apostle.'

When about one hundred men had gathered around him, they rallied and attacked the
enemy, and made a good stand. The apostle alighted from his camel, and, seeing how
hotly the people fought, said, 'Now at last the battle rages' A man who took part in the
battle told how, while the fight was raging, 'something like a striped black carpet
came down from the sky, and settled between us and the enemy. When I looked
about, I saw that black ants were strewn around the whole valley; I had no doubt that
these were angels. The enemy at once fled.'

Thus Allah put the idolaters to Aight, and many were slain. Some idolaters who
escaped went to al-Taif, and they included the leader, Malik; others went to Autas.
But a young Believer named Rabia overtook the aged Durayd and took hold of the
bridle of his camel, expecting Durayd to be a woman, because he was conveyed in a
litter. When he discovered an old man, he said, 'I intend to kill you', and struck him
with his sword. But this produced no effect. Durayd said, 'Your mother has armed you
badly! Take my sword from behind my saddle, and strike me with it above the spine
and beneath the skull. This is how I used to kill men. Afterwards, when you go to
your mother, tell her you have killed Durayd; for during many a day I gave protection
to the women of your family.'

On that day the apostle happened to pass near a woman around whom the people had
assembled. He asked, 'What is this?' and they replied, A woman whom Khalid has
killed.' Then the apostle said to one of the people, 'Go to Khalid and say, "The apostle
of Allah forbids thee to kill child, women or slave." '

The apostle sent an expedition after the fugitives who had gone to Autas and himself
marched off to besiege the other fugitives at al-Taif The siege was notable for the
showers of arrows and red-hot metal sent down by the defenders; and, after twenty
days, the apostle and his army withdrew.

They marched to al-Jirana and camped there. A deputation came from the Hawazin to
discuss the six thousand children and women captives whom the apostle held, and the
camels and sheep beyond number. The men of the deputation professed Islam, then
said, 'We are of the same root and race as thou' Be gracious to us, and Allah will be
gracious to thee' Then a man of the Banu Sad clan of Hawazin rose and said, 'You
were fostered among the Banu Sad and the nurses who suckled you are now your
captives. Be kind and merciful to us; you are the best of all who have been nursed.'
The apostle asked, 'Do you love your children and women more than your property?'
and they said, 'Is there a choice? Restore to us our wives and children, for we love

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them more than our property.' He said, 'As far as my portion and that of my family is
concerned, it shall be returned to you. When I have ended my noon prayers with the
people, arise and say "We ask for the intercession of the apostle with the Muslims,
and the intercession of the Muslims with the apostle on behalf of our children and
women! " Then I shall grant your request, and intercede for you.'

When the apostle had prayed at noon the Hawazin rose and spoke as they had been
instructed: the apostle replied, 'My share, and that of my family, will be given to you.'
Then the Emigrants and Helpers gave theirs, but the allied tribes hesitated until the
apostle said, 'Whoever still insists on his right to the prisoners, shall (if he now yields
the right) receive for every captive six camels taken from the next booty Allah permits
us to win.' Then the women and children were restored to the Hawazin.

The apostle asked the deputation from the Hawazin what had become of Malik and
they replied, 'He is in al-Taif The apostle said, 'Tell him that if he comes to me as a
Muslim I shall restore his family and his property to him and shall present him with a
hundred camels.' Malik accepted this offer and made profession of Islam; he became a
valuable Believer, and the apostle appointed him to lead three tribes who had
embraced Islam. With them, he harried the idolaters.

When the apostle returned the prisoners taken at Hunayn he rode away, but his
followers clamoured after him, saying, 'Distribute our shares of the camels and sheep'
At last they crowded up to him against a tree, so that his mantle was torn from his
body. Then he exclaimed, 'Shame! Restore my cloak to me! By Allah, if you had
captured as many beasts as there are trees in Tihama, I would distribute them to you!
You have never found me to be grasping, cowardly or false' And he turned to a
camel, and pulled one hair from its haunch; he took it between his fingers, lifted it up,
and said, 'I have not retained as much as this hair, beyond my one-fifth. You must
give back even the most worthless articles, because theft will bring shame, fire and
disgrace on the day of the resurrection for the man who steals.' Then a Helper
produced a bundle of camel hair, saying, 'I took this bundle to make a cushion for the
wounded back of my camel.' The apostle replied, 'I make you a present of my share in
it!' The man, however, exclaimed, 'If it has come to that, I have no need of it' and he
threw the whole bundle away.

The apostle made gifts to those whose hearts he desired to win, nobles whom he
wished to please. To Abu Sufyan he gave one hundred camels, and to Malik, and to
Safwan and others. To some, he gave fewer than one hundred. To one man he gave
only male camels, and the man was displeased instead of grateful, so the apostle said,
'Take him away, and silence him.' So they gave him camels till he was satisfied. This
is what the apostle meant by 'silence him'.

One of the companions complained that a man named Juayl had received no gift, and
the apostle of Allah replied, 'I swear by Him in whose hand my life is that Juayl is
better than men such as those to whom I have given gifts. The gifts were given to
make these men become good Muslims; but in Juayl's belief I have perfect trust.'

When the apostle had distributed his gifts to the Quraysh and to the Arab tribes he had
still not given anything to the Helpers. They felt themselves aggrieved, and one man
even said, 'The apostle of Allah has reverted to his own tribe.' So the apostle

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summoned the Helpers to him and said, 'What is this I hear about you? What has
taken possession of your minds? Did I not come to you when you strayed, and Allah
showed you the right direction? Were you not poor, and Allah enriched you? Were
you not enemies and Allah united you?' They replied, 'Yes. Allah and His apostle
were mercirul to us.' He continued, That is no answer.'

They said, 'What shall we answer to thee? To Allah and to His apostle belong
kindness and mercy.' He said again, Tf you choose, you may truthfully say, "Thou
hast come to us discredited, but we believed thee. Helpless, but we helped thee! An
outcast, but we sheltered thee! Destitute and we provided for thee!" Are you grieved
in your souls because I have used the tritles of this world to gain the hearts of people
that may become good Muslims, whereas I have had faith in the strength of your
belief? Is it not enough for you to return home with the apostle of Allah, or must you
have sheep and camels, too? Had it not been for the arrival of the Emigrants, I swear
that I would have become as a man of Medina . Allah have mercy on the Helpers, on
their sons, and on the sons of their sons.' Then the people began to weep and said, 'We
are satisfied with our share and our portion.' Afterwards the apostle went on the lesser
pilgrimage and then returned to Medina .

The conauest oJMecca and ofthe Hawazin began a new era in Islam, and the apostle
- now guardian ofthe holy city - had every claim to paramount power in Arabia .
Religious domination was rein/orcedwith social organization, by taxes and tributes
leviedfrom unbelievers as well asfrom the Faithfid. Tribes camejrom asfar away as
the Yemen , the borders ofSyria andPersia , to submit themselves toMuhammad.
These submissions, coupledwith a succession ofpunitive expeditions, aroused some
unease in the Byzantine empire , and Heraclius was rumoured to have commanded his
ownfeudatory border tribes to assemble to meet the challenge ofthe apostle.

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24- Byzantium

The apostle of Allah remained in Medina for some months and then issued orders to
the people to prepare for a campaign against the Byzantine empire . It happened,
however, to be a time of drought and of great heat, and food was short; as the fruit
crops were just ripening, the people were reluctant to obey the call. Normally, the
apostle would conceal the preparations for an expedition and pretend that he was
going in another direction to the one he really had in view. In the case of Tabuk,
however, he made an exception because of the great distance, the difficulty of
provisioning an army, and the size of the enemy force.

Many Hypocrites said to each other, 'Do not march out in the heat', because they were
averse to fighting in heat, doubted the truth of Islam, and wanted to sow discontent
with the prophet of Allah. Then Allah revealed this verse. 'They said, "Do not march
out in the heat." Say, "The fire of hell will be hotter." Let them therefore laugh a little
now, for they will weep much hereafter.'

The apostle of Allah specially exhorted the rich to rurnish money and beasts of burden
and they did so, hoping for the eternal reward; Uthman was the most liberal of them,
and the apostle said, Allah! Be pleased with Uthman; for I am pleased with him'

Then seven Muslims came weeping to the apostle because they were poor men and
could not afford beasts to carry them on the expedition. The apostle could not help
them and they went away with tears pouring down their cheeks because they could
not provision themselves. But Ibn Yamin met two of the Weepers and, hearing their
tale of woe, presented them with a camel which they mounted, and with some dates;
so they went forth with the apostle of Allah.

Meanwhile, several of the nomadic tribes asked to be exempted from the expedition,
offering excuses. But Allah did not accept their words as true. Some good and true
Muslims also hesitated and then remained behind when the apostle and his army left
Medina . The apostle had ordered Ali to remain behind and take care of his family;
but the Hypocrites reviled him, saying, 'He has been left behind because the campaign
would be too much for him. When Ali heard this he snatched up his arms and
hastened after the apostle. He caught up with him at al-Jurf, but the apostle sent him
back and continued his march.

In Medina , Abu Khaythama returned home one hot day and found his two wives in
the arbours of his garden. Each had sprinkled her arbour with water to cool it for him,
and had prepared a repast. He entered, and then stopped short, looking at his two
wives and at the preparations they had made for him. Then he exclaimed, 'The apostle
of Allah is in the sun, the wind, and the heat, while Abu Khaythama is in cool shade
with a meal prepared and a fine woman, safe at home. This is not just! By Allah, I
shall not enter the tent of either of you, but join the apostle. Prepare provisions for
me!' They obeyed, and he went in pursuit of the apostle; as he came up with him, the
people said, 'Here is a rider following along the road.' The apostle replied, 'Would that
it were Abu Khaythama'; and it was.

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At al-Hijr the people had no water, and complained to the apostle; then Allah sent a
cloud and it rained, so that the people slaked their thirst, and gathered as much water
as they needed. Farther on during the journey the apostle's camel went astray and his
companions went in search of it. A Hypocrite complained, 'Muhammad alleges that
he is a prophet, and gives you news from heaven, but he knows not where his camel
is!' Then the apostle said, 'I know nothing except what Allah tells me, and He has
directed me to the camel; she is in the hollow in that valley, entangled with her bridle
in a tree. Go and bring it.' Accordingly they went and brought the camel.

The apostle of Allah continued his march and some men began to lag behind. Each
time, the apostle said, 'Leave him! If there be any good in him, Allah will help him
catch us up again; but if not, Allah has delivered us of him.'

When the apostle arrived in Tabuk, he was visited by John, the Christian governor of
Ayla, who made peace with the apostle and paid him tax. Then the Jewish inhabitants
of Jarba and Adhruh also came and paid him tax; and the apostle gave them a
document, and one to John in the following terms. 'In the name of Allah, the merciful,
the compassionate! This is a guarantee from Allah and from Muhammad, the prophet
and apostle of Allah, to John and to the inhabitants of Aylal Their ships and their
caravans on sea and on land are under the protection of Allah and Muhammad His
prophet, as are those people of Syria , of Yemen , and of the sea-coast who escort
them. Whosoever commits a crime against them will be unable to atone for it with
property; but his life will be at the mercy of all. The people of Ayla shall not be kept
back from water nor hindered from taking any direction in which they choose to
proceed, whether by land or by sea.'

Next the apostle of Allah dispatched Khalid to the Christian, Ukaydir, at Duma. It was
a clear moonlit night and the cavalry, led by Khalid, took Ukaydir wholly by surprise
and brought him to the apostle of Allah, who spared his life and, granted him peace on
condition that he paid tax. Then he set him free and he returned to Duma. The apostle
remained about ten days at Tabuk, and then returned to Medina . [There was no sign
of Heraclius or the rumoured invading force.]

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25 Tabuk

Before the apostle had left for Tabuk he had been approached by some men who said,
'We have built a mosque for the sick and the needy, for wet and for cold nights, and
we are anxious that thou shouldst come and pray therein.' He had replied, 'I am on the
verge of leaving, but when we return, we shall, if Allah willeth, pay you a visit and
pray in the mosque.' When he alighted at Dhu-Awan, an hour's ride from Medina , on
his return, information was sent down to him from Allah about the mosque. He called
two of his followers and said, 'Go to this mosque, whose people are unrighteous;
destroy it; burn it.' So they departed in haste and took a blazing date-branch to the
mosque. Although t here were people in it, they burned and destroyed it. This was the
verse of the Koran revealed concerning this matter: And those who erected a mosque
out of opposition and unbelief and to cause a schism among the Believers -they will
say "We desired nothing but good". Allah knows they lie. Enter no such mosque.'

The apostle of Allah was greatly displeased with those who had remained behind and
evaded the expedition. He dismissed the false excuses of the Hypocrites, and dealt
sternly with three staunch Believers who had remained behind through procrastina-
tion, not ill will. He prohibited the people from speaking to these three, who included
the poet Kab, who had told the truth and made no excuses for himself 'The people
avoided us and changed their behaviour, so that I seemed to have become a stranger
even to myself, and the country seemed to me to differ from the one I had known. We
remained fifty days in this condition. My companions remained secluded and sat in
their houses, but I, being the youngest and most active, used to go out and attend
prayers and walk about in the public bazaars. But nobody spoke to me. I went also to
the apostle and saluted him while he was sitting in his assembly after prayers; I would
ask myself whether he had moved his lips to return my greeting. Then I prayed near
him and kept glancing at him, and saw that he watched me while I prayed, but looked
away when I turned towards him.

After this estrangement had lasted some time, I became impatient and climbed over
the garden-wall of my cousin, whom I loved more than any other man, and saluted
him. But he took no notice of me. Then I said, "Do you not know that I love Allah and
His apostle?" He remained silent, and only replied after I had thrice repeated this
question. " Allah and His apostle know best! " he said. Now my eyes overflowed with
tears and I went to the bazaar and walked about. A Nabati trader from Syria came to
me and handed me a letter from the king of Ghassan. It was wrapped in a silken
envelope, and said, "We hear your master has slighted you; come instead and be
welcomed by us." Then I said to myself, "Here is a rurther ordeal, that an idolater
should hanker for my company! " And I burned the letter.

'We remained thus for forty days, when a messenger came to me and said, "The
apostle orders you to separate from your wife! " I asked, "Am I to divorce her?" but he
said, "No! Only separate from her, and do not approach her! " So I told my wife to go
to her family until Allah decided the matter according to His pleasure.

'In this condition we remained for ten days more, so that fifty days had elapsed from
the time the apostle of Allah forbade the people to speak to us. On the morning of the

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fiftieth day I made my prayers at the top of the house as Allah decreed, and life was a
burden to me. I had pitched a tent on the hill near Medina and I was there when I
heard a man shouting, "Here are glad tidings! " Then I prostrated myself, because I
knew that deliverance was at hand. When the apostle had dismissed the people after
morning prayers he announced that Allah had pardoned us, so they ran to tell us.
Some ran to my two companions; one man came to me on horseback, but another
hastened up the mountain, and his voice reached me faster than the horse. When he
arrived with the good news I took off my garments and gave them to him in gratitude.
But by Allah! I had no others there that day and was compelled to borrow garments to
cover myself !

'I went to pay my respects to the apostle and was met by many who congratulated me
on the pardon, saying, "May the forgiveness of Allah bring you fortune! " At last I
reached the mosque, where the apostle was sitting among the people. Talha rose,
saluted me, and congratulated me; but no other Emigrant did so. (I never forgot this
kindly act of Talha.) When I saluted the apostle his face was lit up with joy, and he
said, "Rejoice at thy happiest day since thou wast begotten!" I asked, "Is the
forgiveness from thee or from Allah?" and he replied, "It is from Allah! " Whenever
the apostle gave good news his face would glow like the moon. I sat in front of him
and said, "One sign of my penitence shall be that I shall divest myself of all my goods
for the sake of Allah and His prophet! " but the apostle replied, "Keep some of thy
property for thyself; it will be better for thee." I said, "Then I shall retain only the
share I received in Khaybar. Allah has forgiven me because I invented no excuses;
therefore another sign of my penitence will be that I shall never speak anything but
the truth as long as I live." Since I uttered those words to the apostle I know of no
man whom Allah can have found more truthful than myself From that day to this I
have uttered no untruth, and I pray that Allah will always find me so.'

The apostle returned from Tabuk in the month of Ramadan. In the same month he
received a deputation from the Hawazin who had been besieged in the fortress of
al-Taif After their discussion, they parted, and the apostle was followed by one of the
deputation, a leader named Urwa, who then made profession of Islam. He asked that
he be permitted to return to his tribe, who remained idolaters, but the apostle replied,
'They will kill thee' Urwa said, 'I am dearer to them than their firstborn sons', and
indeed he was much beloved by them. So he went back to al-Taif to invite his people
to Islam, hoping they would not resist him, but when he made his appearance in the
upper part of one of his houses and imdted them to Islam, they shot arrows at him
from every direction and one struck and killed him. Thus he became a martyr.

After this, the people at al-Taif deliberated several months, and arrived at the
conclusion that they were not strong enough to fight all the Arabs around them who
had paid homage to Muhammad and made profession of Islam. Then they determined
to send another deputation to the apostle of Allah and proposed that Abdu Yalil
should go; but he refused, because he feared that when he returned he might be treated
as Urwa had been. As he refused to go alone, they decided to send with him six men
representing the several tribes.

When the emissaries came to the apostle he had a tent pitched for them near his
mosque, and Khalid acted as intermediary until agreement was concluded. They
would not eat of any food sent them by the apostle unless Khalid had tasted it first,

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until the time when they professed Islam and settled their treaty. One of the
emissaries' stipulations was that the apostle should permit them to keep their goddess
al-Lat for three years; but he refused. Then they insisted upon one year, but he again
refused. Then they pleaded for a single month, but he refused. They said that they
merely wished to spare the feelings of the weaklings, the women and the children
among them, and that they were nervous of frightening their people by destroying the
goddess before Islam was fully established in al-Taif But the apostle still refused, and
insisted on sending Abu Sufyan and al-Mughira back with them to destroy her.

The Hawazin further asked to be excused from prayers and from destroying their idols
with their own hands. The apostle replied, 'We shall excuse you from breaking your
idols with your own hands. But as for prayers! What is there good in a religion which
has no prayers!' They said, 'We shall comply even though it be a humiliation!'

When they had made their profession of Islam the apostle appointed over them
Uthman b. Abul-As, the youngest of them in years, but the most diligent in learning
the religious doctrines of Islam. He said to Uthman, 'Be brief in prayers, and estimate
the people according to the weakest of them; among them thou wilt find old ones, and
young ones, weak ones and needy ones.'

The document which the apostle gave to the deputation permitted certain privileges to
the inhabitants of al-Taif 'In the name of Allah, the merciful, the compassionate.
From Muhammad the prophet, who is the apostle of Allah, to the Believers!

The forests of Wajj and the game therein shall not be injured, and any man found
disobeying this shall be scourged and stripped of his garments. Any who transgress
this command must be brought to the prophet, Muhammad, for this is a matter which
concerns him who is the apostle of Allah.'

The apostle spent the remainder of the month of Ramadan and the next two months in
Medina , and then dispatched Abu Bakr in command of the pilgrimage in the ninth
year of the Hijra. The idolaters also made their customary pilgrimage.

When Abu Bakr and the Muslims who accompanied him had departed the
Declaration ojimmunity was sent down by Allah. It proclaimed that Allah and His
apostle, after this pilgrimage, were absolved from observance of all treaties which
they had previously made with idolaters. Therefore if you [the idolaters] repent, this
will be better for you; but if you turn your backs, know that you cannot weaken Allah!
And warn those who disbelieve that there will be grievous punishment. An exception
shall be made for those idolaters who have not infringed treaties, and who have given
no one aid against My prophet. Their treaties shall be observed until their terms
expire, because Allah loves those who are pious.

'When four months have elapsed, the instruction to Muhammad continued, 'kill the
idolaters wherever you find them; make them prisoners, surround them, and besiege
them wherever they may be. But if they repent and pray according to the command of
Allah and pay the tax, then set them free, because Allah is forgiving and merciful.'

When the Declaration ojimmunity was revealed to the apostle, he sent for Ali and
said to him, 'Go with this account of the first part of the Declaration of immunity, and

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proclaim it among the people on the day of sacritice when the pilgrims assemble in
Mina. Say "No intidel can enter paradise, and after this year no idolater will be
allowed to make the pilgrimage, or walk around the Kaba naked; he who has a treaty
with the apostle of Allah may depend on it, until its appointed span!" '

Ali mounted the apostle's she-camel and pursued Abu Bakr and went with him to
Mecca . When the day of sacrifice arrived Ali rose and made his proclamation to the
people as he had been commanded. Then he gave four months' grace from the day of
this proclamation, so that every tribe might return home in security.

Allah said, Tear no idolaters; rather fear Allah. Attack them! Allah desires to punish
them by your hand, to put them to shame and give you the victory over them.

.'The Quraysh have said, "We are the people of the sacred city, providers for the
pilgrims, and builders of the Kaba; and there is none more excellent than we." But
only he shall visit the mosque of Allah who believes in Allah and in the day of judge-
ment. . . . Do you imagine that giving drink to pilgrims and visiting the holy mosque
is the same as believing in Allah, and fighting for the word of Allah? . . . The idolaters
are impure; let them not approach the holy mosque after this year.'

Then Allah promised to recompense the Believers for the trade they would lose
through pursuing this course, and assigned to them tax and tributes levied from the
Jews and Christians. He spoke of the wickedness and superstition of those who lived
according to the Old and New Testaments, saying, 'Priests and monks devour the
property of men, in vanity, and obstruct the way of Allah. For those who lay up gold
and silver, and spend it not in rurthering the word of Allah, there will be grievous
chastisement.' Then he said, 'The number of months is twelve in the book of Allah
since the day He created the heavens and the earth, and four of these months are
sacred [war is forbidden in them]. This is the true religion. Do not therefore act
unrighteously in them as the idolaters have done. . . .'

Then he spoke of the distribution of property. Alms are due to the poor, and the
needy; to those whose hearts are to be won over; for the redemption of slaves, and the
freeing of debtors; to further the word of Allah, and to give to travellers. This is an
ordinance from Allah, and Allah knows all and is wise. "

'0, prophet! Wage war against the Unbelievers and against the Hypocrites who utter
belief but have none, and be severe unto them, for their abode shall be in hell. The
apostle and those who

truly believe went to the holy war [the Tabuk expedition] with their wealth and their
lives; they will enjoy good fortune and be happy. . . .' The first of the Emigrants and
the first of the Helpers have special favour in the sight of Allah and their reward in
paradise will be great.

When the apostle of Allah had conquered Mecca and completed the campaign of
Tabuk, and when al-Taif had surrendered and made profession of Islam, deputations
of Arabs arrived from all directions. This, the ninth year after the Hijra, was called the
Year of Deputations. The Arabs had delayed professing Islam until they saw how the
affair between the apostle and the Quraysh would end, because the Quraysh were the

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leaders of men, the people of the Kaba and of the sacred territory, and they were
acknowledged as the descendants of Ishmael, son of Abraham. Not one chief of the
Arabs denied this. But when Mecca was conquered and the Quraysh submitted to
Islam, the Arabs knew that they themselves were not strong enough to wage war or to
show enmity to the apostle of Allah. So they entered into the religion of Allah in
droves, arriving from all directions.

When a deputation from the Banu Tamim arrived they entered the mosque and
shouted to the apostle to come out from his private apartments. This shouting
displeased the apostle, but he went out to them, and they said, 'We come to contend
with you for glory! Allow our poet and orator to speak' Then Utarid, their orator, rose
and declaimed the virtue and greatness of the Banu Tamim: 'Who is like us among
men? Are we not chiefs of the human race and most excellent of all?' and more to
similar effect.

He sat down, and the apostle called on his own orator, Thabit, to reply to the
harangue. Thabit rose and extolled the 'most noble descent, most high dignity, and
most favoured reputation of the Muslims'.

Then the poet of the Banu Tamim rose in his turn to enter the contest of words, and
when he had done the apostle sent for Hassan. Hassan waxed long and eloquent, and
when he fell silent at last, one of the Banu Tamim exclaimed, 'This poet is more
poetical than ours, and this orator more eloquent than ours; and their voices are
clearer than ours.' So they made profession of Islam, and the apostle gave them
valuable gifts.

After many such tribes had come to Islam and others had given submission to the
apostle, he sent out a number of his followers to instruct people in Islam and collect
the public taxes. He placed Muadh over these collectors. When he sent Muadh out he
gave him instructions and the following injunction, 'Be gentle and not harsh;
announce the good tidings; give no offence. When thou arrivest among people who
are of the scripture [Christians and Jews], they will ask thee, "What is the key to
paradise?" Say, "The testimony that there is no God but Allah alone, and he has no
associate." ' Accordingly, Muadh departed, and when he reached Yemen he acted as
the apostle had ordered him.

Certain tribes still remained who had not accepted Islam, so the apostle sent Khalid to
the Banu al-Harith in Najran, with orders to give them three days to embrace Islam,
and thereafter to subdue them if they refused. Khalid sent out mounted parties in
every direction to invite the people to Islam, shouting, 'Make profession of Islam and
you will be saved!' The people responded to the call and entered the religion, and
Khalid remained among them to teach them the doctrines of Islam, the Koran, and the
ordinances of the apostle of Allah. After a time, Khalid brought a deputation of the
Banu al-Harith to meet the apostle at Medina .

When they arrived the apostle at first asked, 'Who are these people? They look like
men from India ' Then they stood before him and saluted him, and said, 'We testify
that thou art apostle of Allah, and that there is no God but Allah!' Then they returned
to their people and the apostle appointed Qays to be their leader, and sent Amr to

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instruct them in Islam and teach them the doctrine and collect alms from them. Amr
was given detailed orders concerning what the al-Harith should be taught.

'He [Amr] is to prohibit any man from praying in a small garment unless it be such
that both its extremities may be wrapped round the shoulders; nor may anyone
peribrm his prayers in such a garment as will expose his private parts. He must also
prohibit men from plaiting their hair and allowing it to hang down their backs. He
must prohibit the people, in case of a quarrel, from calling out their tribes to help them
- they should invoke the aid of Allah alone; and those who fail to call upon Allah, but
call instead upon their tribes, must be visited by the sword until they call upon Allah.
He is to command the people to perform religious ablution before their prayers, by
washing their faces, and their hands as far as the elbows and their feet as far as the
ankles; they must likewise wipe their heads as Allah has ordained. He commands that
the prayers be held at their due seasons, with bowing and prostration, when the
morning dawns and at noon when the sun begins to decline; the afternoon prayers are
to be held when the sun declines, and the evening when the night sets in, but they are
not to be delayed until the stars begin to appear; and the night devotions are to be held
during the rirst part of the night. The presence of the people at Friday prayers, when
the call goes forth, is incumbent upon them as is the ablution beforehand.'

The apostle gave many other instructions. And he commanded Amr to take one-fifth
of any booty for Allah, as well as the legal alms from the land. These consisted of
'one-tenth from land irrigated by springs and rains; one-twentieth from land irrigated
with buckets. For every ten camels, two sheep; for every twenty camels, four sheep;
for every forty horned cattle, one cow; for every thirty, one male or female calf
entering its third year; for every forty sheep, a young one old enough to graze alone.
This is an ordinance from Allah ordained to Believers as the required alms; but he
who is more generous will win merit. Any Jew or Christian who persists in his
religion is not to be turned away from it, but must pay one golden dinar or its
equivalent in cloth. He who pays this will be protected by Allah, and His prophet; he
who refuses is an enemy of Allah and His prophet, as well as of all Believers. The
grace of Allah be upon Muhammad; and salutation to him with the mercy and
blessings of Allah.'

The apostle of Allah sent his Amirs [representatives] and officials to collect the
poor-tax of all the districts subject to Islam. A man named Musaylima, who claimed
he, too, was an apostle of Allah, wrote to the apostle the following letter. Trom
Musaylima, the apostle of Allah, to Muhammad the apostle of Allah! Greetings! I am
thy partner in authority. One half of the earth will belong to us and the other half to
the Quraysh, but the Quraysh people are sinners.' With this letter he sent two mes-
sengers, and the apostle of Allah, having read the letter, asked them, 'What do you say
to this?' They replied, 'We say what he says.' The apostle exclaimed, 'If it were not
that messengers are guaranteed their safety, I would strike off your heads.' Then he
wrote these lines, 'In the name of Allah, the merciful, the compassionate! From
Muhammad the apostle of Allah to Musaylima the liar! Salutations to him who
follows the true guidance! The earth belongs to Allah, and He bestoweth it upon those
of His servants whom He will. The pious will meet with a happy destiny.'

In the next year, the tenth of the Hijra [AD 630], the apostle made preparations for the
pilgrimage, and ordered his people to do the same. He took with him sacriricial

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animals, and ordered that all the people (except those who had brought sacriticial
animals) should, after visiting the holy places, divest themselves of their pilgrim
habit. Then he entered Mecca , and all the people who had brought no sacrificial
animals divested themselves of their pilgrim habit.

The apostle of Allah had sent Ali to Najran, and Ali returned to Mecca to rejoin the
apostle during the pilgrimage. He gave him a report on the journey to Najran and the
apostle then said, 'Go and walk round the Kaba; then divest thyself of the state of
pilgrim as thy friends have done.' But Ali said, 'When I assumed the state of a pilgrim,
I said, "I dedicate myself to Thee, Allah, as Thy apostle Muhammad has done." ' Ali
had no sacrificial animals, so the apostle of Allah gave him part of his own. And the
apostle of Allah slaughtered the sacrifices in both their names.

During this pilgrimage the apostle of Allah clarified sacred usages and ceremonies to
the people He preached a sermon, in which he explained many things. After giving
praise to Allah, he said, 'Listen to my words, because I do not know whether I shall
meet you again here after this occasion. Your blood and your property shall be sacred
to you until you meet your Lord. You will meet your Lord and He will examine you
about your deeds. Whoever has charge of another persohs wealth, let him return it to
the man who has deposited it. Usury is forbidden, but capital belongs to you. Do no
wrong, and none shall wrong you. Time has come full circle since the day when Allah
created the heavens and the earth. The number of months with Allah amounts to
twelve months, four of which are sacred.

You have rights over your wives, and they have rights over you. Your rights over
them are that they shall allow no one of whom you disapprove to enter your bed, nor
must they commit open fornication; if they commit it, Allah permits you to exclude
them from your beds, and to beat them (with moderation). Treat your wives well,
because they cannot fend for themselves; you have taken them on trust from Allah,
and they are yours by the grace of Allah.

'Ponder my words. I have left with you knowledge which, if you follow it, will
preserve you for ever from going astray; the words of Allah and the injunctions of His
apostle. Know that every Muslim is brother to every Muslim. No man may take
anything from his brother save what is freely given.'

Thus the apostle terminated his pilgrimage. This was the pilgrimage of instruction and
valediction, because after it the apostle of Allah went no more on pilgrimage. It was
'The Farewell Pilgrimage'.

When the apostle returned to Medina he dispatched envoys from among his
companions to various rulers, and sent letters in which he invited them to accept
Islam. He said to his companions, 'Do not resist me as his disciples resisted Jesus.' His
companions asked, 'How did the disciples resist?' He said, 'He sent them as I send
you; but those whom he sent to a place near by were pleased, and obeyed, whereas
those whom he sent to a distance, went unwillingly and considered it a hardship. Jesus
complained to Allah; and everyone who had considered it a hardship was the next
morning able to speak the language of the nation to whom he had been sent.'

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The apostle of Allah sent envoys to the Caesar of Rome, the king of Persia, the Negus
of Abyssinia, the Byzantine emperor, the kings of Alexandria, of Uman, and of
Bahrein and to many others.

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26- Last lllness

While the people were thus engaged the last illness of the apostle began in which
Allah took him to Himself, to His mercy and grace. The malady began thus. He had
given orders for an expedition to set out to the borders of Syria ; that night, his manu-
mitted slave recorded, The apostle of Allah awoke me in the middle of the night and
said, "I am commanded to implore pardon for the dead in the cemetery ! " So I went
there with him, and when he stood among the dead, he exclaimed, "Peace be upon
you, tenants of these graves! May the state you are in be better than that which lies in
store for mankind! Rebellions are setting in like waves of darkness. They will follow
each other, and the last will be worse than the first". Then he turned to me and said, "I
have been offered a choice between the treasures of this world and everlasting life, or
paradise and the meeting with my Lord. I have chosen the second." I replied, "Thou
art my father and my mother; take the treasures of this world now and paradise
afterwards." But he continued, "No. I have chosen to meet my Lord." After that, the
malady of the apostle began, and Allah took him away.'

According to Aisha, 'The apostle of Allah returned from the cemetery to me. I had a
headache and complained "My head! My head! " And he replied, "No, Aisha. My
head! " Then he said, "Wouldst thou be distressed to die before me, that I might stand
over thee and enshroud thee, and pray for thee, and bury thee?" But I exclaimed, "If
that were to happen, I can see thee no sooner bury me than return to my house, to
celebrate thy wedding with some other woman! " The apostle smiled, and, though the
malady began to develop, he continued to make the round of his wives until, in the
house of Maymuna, it overcame him. Then he called his wives to ask their permission
to spend in my house such time as he was ill, and permission was granted to him.'

The total-number of the apostle's wives was thirteen. After Khadija' and Aisha, he
married Sauda; then Zaynab, who had been the wife of his freed slave, Zayd, who
divorced her that she might wed the apostle; and Umm. Salama, to whom he gave as
dowry a mattress stuffed with palm fibres, a cup, a dish, and a handmill. Then he wed
Hafsa; and Umm Habiba, as a compliment to Abyssinia; and Juwayriya from among
the captives of the Banu Mustaliq; and Safiya from among the captives at Khaybar;
and Maymuna, and Zaynab b. Khuzayma, who was called 'Mother of the Poor'
because of her compassion and kindliness.

With these eleven wives the apostle consummated his marriages. Two died before
him, namely Khadija and Zaynab, but nine survived him. With two others he did not
consummate marriage: with Asma, who had the white spots of leprosy and whom he
sent back to her family; and with Amra, who had lately been an Unbeliever and who
fled to Allah for refuge from the apostle of Allah. He said, 'Who tlees for refuge to
Allah is well protected', and sent her back to her family.

At the time of his illness, Aisha said, 'The apostle of Allah came walking between two
men, with his head wrapped in a cloth, and he walked slowly till he entered my house.
Then the apostle fainted, and his malady became worse. He said, "Pour seven leather
bags of cold water from the well over me, that I may go out to the people, and give
them my last injunctions." So we seated him in a tub and poured water over him till
he said, "Enough! Enough!'"

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The apostle went out with his head bandaged, and sat upon the pulpit. The tirst words
he spoke were words of prayer for those who had fallen at Uhud; for them he
implored pardon and again prayed at some length. Then he said, 'Allah has given one
of His servants the choice between this world and the next, and he has chosen to be
with Allah.' Abu Bakr understood these words and knew that he meant himself; so he
wept, saying, 'Nay. We shall give our own lives and those of our children for thine.'
But the apostle said, 'Look to these doors which open into the mosque, and close them
all save those which lead to the house of Abu Bakr, because I have known no better
companion than he.'

While the apostle was sick the people delayed the expedition he had commanded, but
he said, 'Carry out the expedition to the Syrian border', and the people hastened their
preparations.

He commanded the Emigrants to treat the Helpers well, saying, 'Other groups
increase, but the Helpers must remain the same in number and cannot increase. They
were my asylum and gave me shelter. Be kind to those who are kind to them, and
punish those who injure them.' Then the apostle entered his house, and the sickness
overcame him so that he fainted.

The wives of the apostle gathered to consult, and all agreed that they ought to pour
medicine into his mouth. The uncle of the apostle, al-Abbas, offered to pour it
himself When the apostle recovered from his swoon he asked, 'Who has done this to
me?' and they replied, 'Thy uncle' He said, 'This is a medicine brought by women
from Abyssinia . Why have you done this?' Then his uncle replied, 'We feared thy
having pleurisy', and the apostle said, 'That is a disease with which Allah the most
high and glorious has not afflicted me! Let no one remain in this house without
swallowing some of this medicine, except my uncle.' Accordingly even Maymuna
swallowed some - although she was fasting at the time - because the apostle swore
that all must taste it as a punishment for what they had done to him.

According to Aisha, 'When the apostle had become very ill, he said, "Order Abu Bakr
to pray with the people! " And I replied, "Abu Bakr is a tender-hearted man with a
weak voice, and he weeps much when he reads the Koran." But he said, "Order him to
pray with the people! " I objected only to spare my father, because I knew the people
would never wish another man to stand in the prophet's place, and would blame my
father for any evil which might occur.'

On the Monday on which Allah took His apostle he went out to the people at their
morning prayers. The curtain at Aisha's door was lifted, the door opened, and the
apostle of Allah came out and stood in the doorway. When the Muslims caught sight
of him they were almost diverted from their prayers through joy at his presence. He
signalled them to continue their devotions, and smiled with pleasure as he watched
them pray; never had the watchers seen him wear a more beautiful expression than
then. After the prayers he addressed the people in a voice loud enough to be heard
outside the door of the mosque. He said, 'The fire is kindled, and confusion descends
like darkness. But ye have nothing to reproach me for. I have allowed only what the
Koran allows, and have forbidden what the Koran forbids.' When the apostle had
finished speaking Abu Bakr said, Apostle of Allah! I see thou hast risen this morning,
by the favour and grace of Allah, in the state of health we love to see thee in!' Then

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the people went to their homes, satistied that the apostle was recovered from his
illness.

But al-Abbas had said that morning to Ali, 'I swear by Allah that I have seen death in
the face of the apostle.' And he was not mistaken.

Aisha said, 'When the apostle of Allah returned that morning from the mosque he
rested on my lap.' Usama, in command of the Syrian expedition, had camped outside
Medina , but when he heard the apostle was dangerously ill he went down to Medina
with his army. 'When I went in to the apostle he had already lost the power of speech
and said nothing; but he lifted his hands to heaven and then again lowered them, and I
knew he was praying for me.'

According to Aisha, 'a man of the family of Abu Bakr happened to enter with a fresh
toothpick in his hand and the apostle of Allah looked at it in such a way that I knew
he wanted it. I asked, "Shall I give thee this toothpick?" and he replied, "Yes". So I
took it and chewed it until it became soft and gave it to him. He rubbed it against his
teeth, more sharply than I had ever seen him do, and then he laid it down again. Then
I found that he was becoming heavy in my lap, and I looked at him and saw that his
eyes were turned upwards; and he said, "Nay! Rather the companion in paradise! " I
had often heard the apostle say, " Allah takes no prophet away without giving him a
choice", and when he died his last words were, "Rather the companion in paradise".
Then I thought, "He has not chosen our companionship". And I said to him, "The
choice was thine, and I swear by Him who sent thee that thou hast chosen what is
right." Then the apostle of Allah died, at noon on Monday.

'The apostle died on my breast, despite my foolishness and youth. I placed his head on
a cushion, and then I rose and began to strike my face and beat my breast with the
other women.'

Now Umar rose before the people and said, 'Some Hypocrites say that the apostle of
Allah is dead! He has not died, but has departed to his Lord, just as Moses left his
people for forty days, and returned to them when it was rumoured he was dead. By
Allah! The apostle will return just as Moses did, and the hands and feet of the men
who have said that the apostle is dead will be cut off!'

Abu Bakr arrived, and alighted at the door of the mosque while Umar was talking
thus. But he took no notice, and went in to see the body of the apostle in the house of
Aisha. It was laid out and shrouded with a striped mantle. This he removed from the
face of the apostle and, kissing it, said, 'Thou art to me as my father and mother! Thou
hast tasted the death which Allah decreed for thee; but after it, no death will ever
come to thee again.' Then he covered the face of the apostle and went out. He went to
Umar and said, 'Gently! Listen to me' but Umar paid no attention, and continued his
speech.

When Abu Bakr saw that he would not listen he himself turned to the people,
who left Umar and came to him. Then he gave praise to Allah and said, Let all who
adored Muhammad know that Muhammad is dead, and let all who adore Allah know
that Allah is eternal and never dies.' Then he recited the verse 'Muhammad is but an
apostle. Other apostles have passed away before him. If he die or be slain will ye turn

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back? He who turns back does no injury to Allah; and Allah will surely reward those
who give thanks.' And it was as if the people had never heard this verse until Abu
Bakr recited it then.

Umar told thereafter how 'When Allah had caused His apostle to die, the Helpers
disagreed with the Emigrants about what should next be done, and they gathered to
discuss it. I said to Abu Bakr, "Let us go to our brethren the Helpers", and we went,
and sat down with them. Then their orator pronounced the Confession of Faith,
uttered due praise to Allah, and said, "We are the Helpers of Allah and the army of
Islam, and you Emigrants are a part of us." And they intended thus to take dominion
away from us. When he ceased to speak I prepared to reply and had already thought
out an oration which pleased me when Abu Bakr said, "Gently, Umar! " And I was
unwilling to anger him.

Then he spoke and he was more learned and dignified than I. There was not a
sentiment I had intended to use which he did not express in the same or even in a
better way than I could have done. He said, "Whatever good qualities you claim, you
are possessed of! But the Arabs concede supremacy only to us of the Quraysh, who
are the centre of the Arab world by heredity and position. I propose to you one of
these two men as leader and you may pay homage to whichever you prefer!" Then he
took hold of my hand and that of Abu Ubayda. This was the only sentiment in his
speech which displeased me, for I would rather have had my head struck off than
govern over a man so great as Abu Bakr.

'Then a Helper rose and said, "Let there be one Amir selected from the Helpers, and
one from the Emigrants", and many voices were raised and there was confusion. So,
fearing dissension, I cried to Abu Bakr to stretch out his own hand and I paid him
homage. Then all paid him homage.'

Finally, Abu Bakr spoke again. He said, 'I am appointed to govern you, although I am
not the best of you. If I act well you must aid me, and if I act unjustly you must
correct me. Truth is faithfulness and falsehood is treachery! No nation has failed to
fight for Allah but Allah has punished it with abasement; nor has wickedness become
widespread without Allah sending calamity. Obey me as long as I obey Allah and His
prophet! But should I rebel against Allah and His prophet you will owe me no
obedience! Rise to your prayers and may Allah have mercy on you'

On Tuesday, after allegiance had been paid to Abu Bakr, the people made
preparations for the burial of the apostle of Allah. Ali, al-Abbas and his sons al-Fadl
and Qutham, with Usama and Shuqran, took it upon themselves to wash the corpse.
Ali leaned the body against his own breast, while al-Abbas, al-Fadl and Qutham
helped to turn him. Usama and Shuqran poured the water whilst Ali washed him. Ali
said, 'Thou art my father and my mother! How beautiful thou art, alive and dead.' And
there was nothing distasteful, as with other dead bodies, in the corpse of the apostle of
Allah.

Aisha said, 'When they were about to wash the apostle, they disagreed and said, "By
Allah! We do not know whether we ought to strip the apostle of Allah as corpses are
usually stripped, or whether to wash him in his clothes". As they were discussing,
Allah sent sleep upon them so that there was not a man among them who did not

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slumber; and they heard a voice which they knew not, saying, " Wash the prophet in
his garments! " They rose and washed the apostle of Allah in his shirt, pouring water
over it, and rubbing it with their hands, so that the shirt was between their hands and
the body.' After the washing had been completed, the apostle was wrapped in three
garments.

When the body had been arranged and laid out on the couch in his own house the
Muslims knew not where to bury him. One said, 'Let us bury him in his mosque.'
Another said, 'Let us bury him with his companions.' And Abu Bakr said, 'I have
heard the apostle of Allah say that every prophet should be buried on the spot where
he died.' Accordingly the bed on which the apostle had been resting was lifted up, and
the grave dug under it. But there was doubt about the form of the grave.

Abu Ubayda was accustomed to dig graves plainly, according to the fashion of
Mecca, but Abu Talha, the grave-digger of Medina, dug them in a vaulted shape.
Al-Abbas therefore called two men, and said to one of them, 'Go to Abu Ubayda', and
to the other, 'Go to Abu Talha.' He added, Allah, choose for Thy apostle.' Abu
Ubayda could not be found, but the man who went to Abu Talha found him and
brought him; so he dug the grave of the apostle in the Medina fashion.

Then the men entered in throngs to pray for him. When they had completed their
devotions the women came in; and when they had finished the children came. Yet no
one had directed the people to visit the corpse of the apostle of Allah.

The apostle of Allah was buried in the middle of the night on Wednesday. Aisha said,
'We knew nothing about the burial of the apostle until we heard the sound of pickaxes
in the middle of the night.' Those who went down into the grave of the apostle were
the same men as washed the corpse. When the apostle had been laid in the grave and
it was to be built up, his freed slave, Shuqran, took a wrapper which the apostle had
used often and worn out; and, burying it in the grave, he said, 'No one shall wear it
after thee.' It remained interred with the apostle.

According to Aisha, the apostle had said when he was dying, 'The curse of Allah is on
a nation which makes the graves of its prophets into places of worship', but he knew
that his own followers would do this. And it was true, for when the apostle died a
great calamity befell the Muslims. Aisha, who survived the apostle forty-seven years,
recorded, 'When the apostle of Allah died many Arabs relapsed into idolatry; Judaism
and Christianity rose again, and Hypocrisy became common, so that the Muslims
seemed like a flock of sheep on a wintry night, because of the loss of their prophet.
Then Allah roused them again under Abu Bakr.'

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