As for armed struggle (jihād) by which the rules of Islam were established and by the establishment of which the religious stipulations and laws of the community (milla) were settled, the Commander of the Faithful, peace be on him, was so outstanding that his fame is spread among men and reports about him are abundant both among his special followers and the general populace. The learned do not differ on that nor do the specialists in law dispute its truth. The only doubt (which could be raised) about that would be (as a result of) the deliberate neglect of one who did not consider the historical reports. None of those who reflect on the account can reject it except an obstinate liar who has no shame.

 

 

 

An example of that is what he did at the Battle of Badr, which is mentioned in the Qur’ān. It was the first battle in which there was a test (of the Muslims’) faith. Fear filled the hearts of a number of Muslims and they wanted to hold back from it out of that fear and dislike, as is shown absolutely in the Explanation (tibyān i.e. Qur ān) where He, may His name be exalted, speaks of them in what He reports of them with full explanation and clarity: Similarly your Lord brought you out of your house according to the truth while a group of believers were unwilling to (follow you) and were disputing with you about the right course after it had been explained as though they were being driven to death while they were watching. (VIII 5-6). Concerning the verses connecting that to Allāh’s words: Do not be like those who came out of their houses in insolence and as hypocritical people to stop (them) from the path of Allāh. And Allāh encompasses what they do (VIII 47) to the end of the sūra.

 

Most accounts of their circumstances in that follow each other; even though the expressions may be different yet their import agrees. The brief outline of the account of this attack is that the polytheists came to Badr intent on battle and determined to gain victory in it because of their vast equipment, their number, supplies and men. At that time the Muslims were a group, few in number. Some of them came (to the battle) unwillingly and showed their reluctance and compulsion. Quraysh challenged them to single combat and called on them to draw up in battle line and to take the field. They suggested that equals (in rank) among them should meet (in battle). The Anṣār delayed coming forward. Indeed, the Prophet, may Allāh bless Him and His Family, stopped them from doing that.1

 

“The people have asked for equals to them,” he told them. Then he ordered ‘Alī to go out against them. He summoned Ḥamza b. ‘Abd al-Muṭṭalib and ‘Ubayda b. al-Ḥārith, the pleasure of Allāh be with them, to go forward with him. When they had drawn up before them, the people did not accept them at first because they were wearing helmets. “Who are you?” they asked. They told them their ancestry. “Noble equals,” they replied. Then the battle began between them.

 

 Al-Walīd came out against the Commander of the Faithful, peace be on him. Soon he (i.e. the Commander of the Faithful) killed him. ‘Utba came out against Ḥamza, may Allāh be pleased with him, and Ḥamza killed him. Shayba came out against ‘Ubayda, may Allāh have mercy on him. Blows were exchanged between them. One of them cut the thigh of ‘Ubayda. The Commander of the Faithful, peace be on him, rescued him by striking Shayba with a blow which surprised him and killing him. Ḥamza, may Allāh be pleased with him, participated in that.

 

The killing of those three was the first (sign) of weakening within (the ranks of) the polytheists. Weakness came upon them and terror by which they were overcome with fear of the Muslims. In that way indications of a Muslim victory were (already) apparent. Then the Commander of the Faithful, peace be on him, came forward (to fight) al-‘Āṣ b. Sa‘īd b. al-‘Āṣ after all (the Muslims) except him had drawn away from him. Soon he had slain him. Ḥanẓala b. Abī Sufyān came against him and he killed him. Ṭu‘ayma b. ‘Adī came against him and he killed him. After him, he killed Nawfal b. Khuwaylid - he was one of the devils (shayāṭīn) of Quraysh. He, peace be on him, continued to slay one of them after another until he had managed (to kill) half of those of them who were killed. There were seventy men (killed) in all, of whom all the Muslims who were present at al-Badr together with three thousand angels who had been sent undertook the killing of half of them while the Commander of the Faithful, peace be on him, undertook the killing of the other half alone with Allāh’s help for him, His support, success and victory. Thus victory was brought about at his hands. The matter was finally sealed by the Prophet, may Allāh bless Him and His Family, taking a handful of pebbles and throwing it into their faces while he said, “May their faces be deformed in ugliness (through the evil eye).”

 

None of them remained without turning their backs in flight. Allāh had been sufficient in battle for the believers through the Commander of the Faithful and his partners in support of religion, who were from the special group of family of the Apostle, peace be on Him and His Family, and those who supported him among the noble angels. As Allāh the Most High said: Allāh was sufficient in the battle for the believers. Allāh was Strong and Mighty. (XXXIII 25)

 

The narrators, both non-Shī‘a (‘āmma) and Shī‘a (khāṣṣa), confirmed the names of those of the polytheists whom the Commander of the Faithful killed at Badr; (this has been established) with agreement and accord about what they have reported. Among those whom they named were:

 

• 1. Al-Walīd b. ‘Utba: he, as we have mentioned before, was brave, daring, brazen and murderous; a man whom men were terrified of;
• 2. Al-‘Āṣ b. Sa‘īd: he was a very awesome man whom (even) heroes feared and he was the man from whom ‘Umar b. al-Khaṭṭab fled - the story of him concerning what we have just mentioned is well known and we will present it later, Allāh willing;
• 3. Ṭu‘ayma b. ‘Adī b. Nawfal: he was one of the leaders of the misguided people;
• 4. Nawfal b. Khuwaylid: he was one of the fiercest in opposition to the Apostle of Allāh, may Allāh bless Him and His Family, and Quraysh used to give him precedence and great position and obey him. He was the one who bound Abū Bakr and Ṭalḥa together in Mecca before the emigration (hijra) and tied them with a rope and tortured them night and day so that he might interrogate them about their involvement (amr). When the Apostle of Allāh, may Allāh bless Him and His Family, knew of his presence at Badr, he beseeched Allāh that his affair would be sufficient (to destroy) him. He said: “O Allāh, be sufficient on my behalf (to destroy) Nawfal b. Khuwaylid.” Thus, the Commander of the Faithful, peace be on him, killed him.
• 5. Zam‘a b. al-Aswad;
• 6. ‘Aqīl b. al-Aswad;
• 7. Al-Ḥārith b. Zam‘a;
• 8. Al-Naḍr b. al-Ḥārith b. ‘Abd al-Dār;
• 9. ‘Umayr b. ‘Uthman b. Ka‘b b. Taym, the paternal uncle of Ṭalḥa b. ‘Ubayd Allāh;
• 10. ‘Uthmān
• 11. and Mālik, the two sons of ‘Ubayd Allāh and brothers of Ṭalḥa b. ‘Ubayd Allāh;
• 12. Mas‘ūd b. Abī Umayya b. al-Mughīra;
• 13. Qays b. al-Fākih b. al-Mughīra;
• 14. Ḥudhayfa b. Abī Ḥudhayfa b. al-Mughīra;
• 15. Abū Qays b. al-Walīd b. al-Mughīra;
• 16. Ḥanẓala b. Abī Sufyān;
• 17. ‘Amr b. Makhzūm;
• 18. Abū al-Mundhir b. Abī Rifā‘a;
• 19. Munabbih b. al-Ḥajjāj al-Sahmī;
• 20. Al-‘Āṣ b. Munabbih;
• 21. ‘Alqama b. Kalda;
• 22. Abū al-‘Āṣ b. Qays b. ‘Adī;
• 23. Mu‘āwiya b. al-Mughīra b. Abī al-‘Āṣ;
• 24. Lawdhān b. Rabī‘a;
• 25. ‘Abd Allāh b. al-Mundhir b. Abī Rifā‘a;
• 26. Mas‘ūd b. Umayya b. al-Mughīra;
• 27. Ḥājib b. Sā’ib b. ‘Uwaymir;
• 28. Aws b. al-Mughīra b. Lawdhān;
• 29. Zayd b. Mulīs;
• 30. ‘Āsim b. Abī ‘Awf;
• 31. Sā‘id b. Wahb, ally of the Banū ‘Āmir;
• 32. Mu‘āwiya b. ‘Abd al-Qays;
• 33. ‘Abd Allāh b. Jamīl b. Zuhayr b. al-Ḥārith b. al-Asad;
• 34. Al- Sā’ib b. Mālik;
• 35. Abū al-Ḥakam b. al-Akhnas;
• 36. Hishām b. Abī Umayya b. al-Mughīra.

 

 That is thirty-six men,2 excluding those with regard to whose (death) there is some dispute or in which the Commander of the Faithful, peace be on him, participated with others. They are more than half those killed at Badr as we have mentioned.

 

(Here is) a brief survey of the reports which have come down in explanation of what we have put forward.

 

[The report which Shu’ba related on the authority of Abū Isḥāq, on the authority of al-Ḥārith b. Muḍarrib, who said:] 3 I heard ‘Alī b. Abī Ṭālib, peace be on him, say: We came to Badr without there being a horseman among us except al-Miqdād b. al-Aswad. We spent the night before Badr and there was not a man among us who did not sleep except the Apostle of Allāh, may Allāh bless Him and His Family. He was standing upright at the trunk of a tree where he performed the ritual prayer and called to Allāh until morning  [‘Alī b.Hāshim reported on the authority of Muḥammad b. ‘Ubayd Allāh b. Abī Rafī‘, on the authority of his father, on the authority of his grandfather, Abū Rafī‘, the retainer of the Apostle of Allāh, may Allāh bless Him and His Family, who said:] 4

 

When the people awoke on the morning of the day of the battle of Badr, Quraysh drew up their ranks. At their front was ‘Utba b. Rabī‘a and his brother, Shayba, and his son, al-Walīd. ‘Utba called out to the Apostle of Allāh, may Allāh bless Him and His Family, saying: “Muḥammad, send out against us our equal from Quraysh.” Three young men of the Anṣār went forward against them. ‘Utba said to them: “Who are you?”

 

They gave their lineage to him. “There is no need for us to take part in single combat with you,” he replied. “We only seek (to fight) our kinsmen.” “Withdraw to your positions,” the Apostle of Allāh, may Allāh bless Him and His Family, ordered the Anṣār. Then he said: “Arise, ‘Alī. Arise, Ḥamza. Arise, ‘Ubayda. Fight for your truth with which Allāh sent your Prophet, since they have brought their falsehood to extinguish the light of Allāh.” They arose and arrayed themselves before the people.

 

They were wearing helmets so that they were not recognized. ‘Utba said to them, “Speak. If you are our equals then we will fight you.” “I am Ḥamza b. ‘Abd al-Muṭṭalib, the lion of Allāh and the lion of His Apostle, may Allāh bless Him and His Family,” declared Ḥamza “A noble equal,” said ‘Utba. “I am ‘Alī b. Abī Ṭālib b. ‘Abd al-Muṭṭalib,” declared the Commander of the Faithful, peace be on him. “I am ‘Ubayda b. al-Ḥārith b. ‘Abd al-Muṭṭalib,” declared ‘Ubayda. Then ‘Utba told his son al-Walīd: “Arise, al-Walīd.” The Commander of the Faithful, peace be on him, came forward against him. At that time they were both the youngest of the assembled company. They exchanged blows. Al-Walīd’s blow missed the Commander of the Faithful, peace be on him, and then he warded off the blow of the Commander of the Faithful, peace be on him, with his left hand and (the blow) cut it off.

 

 

1.  cf. al-Ṭabarī, I, 1317-8. Ibn Hishãm, Sira, 443.
2.  Of these thirty-six names more detailed accounts follow concerning Al-Walīd b. ‘Utba, Al-‘Āṣ b. Sa‘īd, Ṭu‘ayma b. ‘Adī and Nawfal b. Khuwaylid. Many of them are reported in the list given by al-Wāqidī, al-Maghāzī, I, 148-52, which makes the number killed by ‘Ali 22.
3.  Same report and isnād in al-Ṭabarī, 1291.
4.  cf. al-Ṭabarī, I, 1317-8, Ibn Hishām, Sira, 443, without the verses.

 

It is related that he (i.e. the Commander of the Faithful) used to mention Badr and the killing of al-Walīd. He would say in his conversation: “It was just as if I was looking at the flashing of the ring on his left hand. Then I struck him with another blow, brought him down and plundered him. I saw he had a robe of saffron and I realised that he had recently been married.”

 

‘Utba advanced against Ḥamza, may Allāh be pleased with him, and Ḥamza killed him. ‘Ubayda, who was the oldest of the people, marched against Shayba. They exchanged blows and the sharp edge of Shayba’s sword struck ‘Ubayda’s knee and cut it. However, the Commander of the Faithful and Ḥamza rescued him from Shayba and they killed Shayba and carried ‘Ubayda away. He died at al-Safrā’.

 

Hind, the daughter of ‘Utba, recited concerning the killing of ‘Utba, Shayba and al-Walīd: O my eye, profuse with flowing tears, he never withdrew to a better man of Khindif. His group and the Banū Ḥāshim and Banū al-Muṭṭalib summoned him at morning. They made him taste the blades of their swords. They stripped him after he had perished. [Al-Ḥasan b. Ḥumayd reported: Abū Ghāssan told us: Abū Ismā‘īl ‘Umayr b. Bakkār told us on the authority of Jābir, on the authority of Abū Ja‘far, peace be on them, who said:] The Commander of the Faithful, peace be on him, said: “I was amazed at the bravery of the people at Badr. I had killed al-Walīd. Ḥamza had killed ‘Utba and I shared with him in the killing of Shayba. Then Ḥanẓala b. Abī Sufyān advanced towards me. When he was near me, I struck him a blow with my sword and his eyes flowed with tears as he cleaved to the ground, dead.”

 

[Abū Bakr al-Hudhalī reported on the authority of al-Zuhrī, on the authority of Ṣāliḥ b. Kaysān, who said:] (A shorter version of this account is given by al-Wāqidī, I, 92.)

 

‘Uthmān b. ‘Affān passed Sā‘īd b. al-‘Āṣ and said: “Come with us to the Commander of the Faithful, ‘Umar b. al-Khaṭṭab so that we may talk with him.” They both went. Sā‘īd reported: As for ‘Uthmān, he could take whatever place he wished, but as for me, I had to keep to the side of the people. ‘Umar looked towards me and said: “What is (the feeling) towards me which I see in you; as if you felt some (animosity) towards me? Do you think that I killed your father? By Allāh, if I had wanted to be his killer and if I had killed him, I would not have made any excuse for killing an unbeliever.

 

However I passed him on the day of Badr and I saw him seeking for battle just as an ox seeks for its mate. His jaws were foaming like a lizard. When I saw that, I became terrified of him and turned aside from him. He said: ‘Where are you going, Ibn al-Khaṭṭab?’ Then ‘Alī directed himself towards him and caught up with him. By Allāh, I remained in my place until he killed him.” ‘Alī, peace be on him, was present at the assembly (when ‘Umar was telling this). He said: “O Allāh, let there be forgiveness; polytheism has gone with what was in it. Islam has wiped out what existed before. Why do you (say that)? You will rouse the people against me.” So ‘Umar desisted.

 

 Sā‘īd, (later) commented: “Yet it was the only pleasure for me (in the death of my father) that the one who killed him was ‘Alī b. Abī Ṭālib.” The people put forward (this story) in another narration.

 

 [Muḥammad b. Isḥāq reported on the authority of Yazīd b. Rūmān on the authority of Urwa b. al-Zubayr:] (This extract is not reported by al-Ṭabarī or Ibn Hishām.)

 

At the battle of Badr, ‘Alī, peace be on him, advanced toward Tu‘ayma b. ‘Adī b. Nawfal and thrust his spear at him, saying to him: “By Allāh, you will never oppose us concerning Allāh after today.” [‘Abd al-Razzāq reported on the authority of Ma‘mar on the authority of al Zuhrī, who said:] ( cf. al-Wāqidī, I, 91-2.)

 

When the Apostle of Allāh, may Allāh bless Him and His Family knew of the presence of Nawfal b. Khuwaylid at Badr, he said: “O Allāh, be sufficient (to destroy) Nawfal on my behalf.” When Quraysh were routed, ‘Alī b. Abī Ṭālib, peace be on him, saw him. He was perplexed, not knowing what to do. He directed himself towards him and struck at him with his sword. He took hold of his shield and pulled it away from him. Then he struck his leg as his armour was covering (the top of his body). He cut it and then gave him a final blow and killed him. When he returned to the Prophet, may Allāh bless Him and His Family, he heard him say: “Who has knowledge of Nawfal?”

 

“I have killed him, O Apostle of Allāh,” he, peace be on him, replied. The Prophet, may Allāh bless Him and His Family, said: “Allāh is greater! Praise be to Allāh who has answered my prayer concerning him.” (The poet) Usayd b. Abī Iyyās said about the exploits of the Commander of the Faithful, peace be on him, at Badr, in order to urge on the polytheists of Quraysh against him: At every meeting there is a purpose which confounds you, a strong youngster who overcomes experienced full-grown horses. Your abundance comes from God! Do you not deny (it)?

 

Perhaps the noble free man does deny and feels shame. This is the son of Fāṭima who has destroyed you in slaughter and death with a single blow not with (wild) striking. They gave him money to avoid his blows - the action of the servile, a contract which brings no profit. Where were the mature men? Where were all the chiefs (of the people) amid (these) misfortunes? Where was the best of the valley (al-abṭaḥ)? He destroyed them with violent death and blows which he struck as he used his sword whose blade did not (cease) striking (down).

 

 

 

 

 

 The battle of Uḥud came after Badr. During it the standard of the Apostle of Allāh, may Allāh bless Him and His Family, was carried by the Commander of the Faithful, peace be on him, as it had been at Badr. On that day he also carried the banner (liwā ̓ ): he was noted as the one who carried both the standard and the banner.

 

The same (individual) success was (achieved) by him during this battle as had been (achieved) by him at Badr. However, during it he was outstanding for his noble (suffering) of misfortune, his endurance and his firm footedness when the feet of other men were slipping (backwards). His distress for the Apostle of Allāh, may Allāh bless Him and His Family, was such as no other of the people of Islam had.

 

Allāh killed through his sword (many of) the leaders of the people of polytheism and misguidance. Through him Allāh dispelled the tragedy (of the battle) from His Prophet, peace be on him. Gabriel, peace be on him, spoke to the angels of heaven and earth about his merit in that situation. The Prophet of guidance, peace be on him, set him apart by virtue of his characterising him with what was hidden from ordinary men.

 

 [Of that is what Yaḥyā b. ‘Umāra reported: al-Ḥasan b. Mūsā b. Riyāḥ, retainer of the Anṣār, told me: Abū al-Bakhtarī al-Qurashī:] The standard and banner of Quraysh were both in the hands of Qusayy b. Kilāb. The standard remained in the hand of the sons of ‘Abd al-Muṭṭalib, the one of them who was present at war used to carry it until Allāh sent His Apostle, may Allāh bless Him and His Family. The standard and the rest of the things came (under the authority of) the Prophet, may Allāh bless Him and His Family. He settled it on the Banū Hāshim.

 

The Apostle of Allāh, may Allāh bless Him and His Family, gave it to ‘Alī b. Abī Ṭālib, at the battle of Waddān; it was the first battle at which the standard was carried in Islam, on behalf of the Prophet, may Allāh bless Him and His Family. It remained with him (i.e. ‘Alī) at the events at Badr -- the greatest victory - and at the battle of Uḥud. At that time the banner was in the hands of the sons of ‘Abd al-Dār. However, the Apostle of Allāh, may Allāh bless Him and His Family, gave it to Muṣ‘ab b. ‘Umayr. He was martyred and the banner fell from his hand. The tribes (men) were looking down at him. The Apostle of Allāh, may Allāh bless Him and His Family, seized it and thrust it to ‘Alī b. Abī Ṭālib, peace be on him. On that day he made him combine the standard and the banner and both of them remain to the present day with the Banū Hāshim.

 

 [Al-Mufaḍḍal b. ‘Abd Allāh reported on the authority of Simāk, on the authority of ‘Ikrima, on the authority of ‘Abd Allāh b. ‘Abbās, who said:] Four things were given to ‘Alī b. Abī Ṭālib, peace be on him, which were not given to anyone else: he was the first person, Arab or non-Arab, to pray with the Apostle of Allāh, may Allāh bless Him and His Family; he was the one who carried his banner in every march; he was the one who remained with him at the Battle of Mihrās, that is the Battle of Uḥud; and he was the one who took (his corpse) into his tomb.

 

 [Zayd b. Wahb al Juhnī reported through the following isnād: Aḥmad b. ‘Ammār told us: al-Ḥimmānī told us: Sharīk told us on the authority of ‘Uthman b. al Mughīra, on the authority of Zayd b. Wahb, (Zayd ibn Wahb’s version was probably taken by al-Mufīd from a book written by al-Ḥimmānī. cf. Ṭūsī, Fihrist, 148, 361.) who said: One day we found ‘Abd Allāh b. Mas‘ūd in a good mood. We asked him if he would tell us about the Battle of Uḥud and how it had been. “Yes,” he replied and he carried on the account until he came to the mention of the battle itself. He said:] The Apostle of Allāh, may Allāh bless Him and His Family, ordered (us): “Go out against them with the name of Allāh.”

 

We went out and we arrayed ourselves in a long line against them. He positioned f ifty men of the Anṣār over the hill-pass. He put one of their number in charge of them and he told them: “Do not leave this position of yours, for if we are going to be killed right up to the last of us, we will be attacked through your position.”

 

Abū Sufyān Ṣakhr b. Ḥarb positioned Khālid b. al-Walīd opposite them. The banners of Quraysh were in (the possession of) Banū ‘Abd al-Dār and the banner of the polytheists was in (the hands of) Ṭalḥa b. Abī Ṭalḥa - he was called the leader of the phalanx. The Apostle of Allāh, may Allāh bless Him and His Family, gave the banner of the emigrants (muhājrīn) to ‘Alī b. Abī Ṭālib, peace be on him. He went forward and stood beneath the banner of the Anṣār. Abū Sufyān came up to the banner-carriers and declared: “Banner-carriers, perhaps you know that the people will only come forward for the sake of their banners. At the battle of Badr, you only came forward for the sake of your banners. (Today) if you think that you will be too weak (to defend) them, give them to us to defend them for you.”

 

 Ṭalḥa b. Abī Ṭalḥa became angry and said: “Are you saying this to us? By Allāh, I will lead you with them today to the waters of death.” Ṭalḥa was called the leader of the phalanx. He advanced and ‘Alī b. Abī Ṭālib, peace be on him, advanced. “Who are you?” demanded ‘Alī. “I am Ṭalḥa b. Abī Ṭalḥa,” he replied. “I am the leader of the phalanx. Who are you?” “I am ‘Alī b. Abī Ṭālib b. ‘Abd al-Muṭṭalib,” he answered. They drew together and blows were exchanged between them. ‘Alī b. Abī Ṭālib, peace be on him, struck him on the front of the head. His eyes flowed with tears and he let out a scream, the like of which has never been heard (before or since). The banner fell from his hand. His brother called Mūs‘āb seized hold of it but ‘Āṣim b. Thābit shot an arrow at him and killed him. Then his brother called ‘Uthman seized hold of it. Again ‘Āṣim b. Thābit shot an arrow and killed him. Their slave called Ṣawāb, who was one of the fiercest of men, took hold of it. ‘Alī, peace be on him, struck his hand and cut it. He took the banner with his left hand and he cut that (too). He took hold of the banner with his chest and both his severed arms. ‘Alī, peace be on him, struck him on the crown of his head and he fell prostrate.

 

The people were put to flight and the Muslims occupied themselves with spoils. When the men at the mountain-pass saw the people plundering, they said: “Those men will take (all) the spoils while we stay (here).”

 

They asked their leader, ‘Abd Allāh b. ‘Umar b. Ḥazm: “We want to take part in the plunder like the people are.” “The Apostle of Allāh, may Allāh bless Him and His Family, has ordered me not to leave this position,” he replied. “He ordered you to do that without knowing that the matter would come to what we now see,” they told him and went off towards the booty leaving him behind. He remained in his position. Khālid b. al-Walīd attacked and killed him. Then (Khālid) came up behind the Apostle of Allāh, may Allāh bless Him and His Family, making straight for him. He could see the Prophet, may Allāh bless Him and His Family, amid a small troop of his Companions. He said to those with him: “Behold this is the man you want. Your business is with him.”

 

 They attacked him as one, striking with swords, thrusting with spears, shooting arrows and hurling stones. The Companions of the Prophet, may Allāh bless Him and His Family, began to fight to (defend) him until seventy of them were killed. The Commander of the Faithful, peace be on him, Abū Dujāna and Sahl b. Ḥunayf supported the people in defending the Prophet, may Allāh bless Him and His Family. The polytheists attacked them. The Apostle of Allāh, may Allāh bless Him and His Family, had been overcome by faintness from (a wound) which he had received.

 

He opened his eyes and saw the Commander of the Faithful, peace be on him. “‘Alī ,” he said, “what have the people done?” “They have broken their pledge and turned their tracks in flight,” he answered. “But these who have shown purposefulness will be sufficient for me (to carry out) my purpose.” The Commander of the Faithful, peace be on him, attacked them and routed them. Then he went back (to the Prophet), who had been attacked from another side. He launched himself against them and routed them. Abū Dujāna and Sahl b. Ḥunayf stood beside him, each with a sword in his hand, in order to defend him.

 

Fourteen of his Companions who had fled came back to him. Among them were Ṭalḥa b. ‘Ubayd Allāh and ‘Āṣim b. Thābit. The rest had gone up the hill and people began to cry out throughout Medina: “The Prophet has been killed.” As a result of that their spirits abandoned them, and defeated and confused they scattered to right and left.

 

Hind, the daughter of ‘Utba, had urged a savage man to kill the Apostle of Allāh, or the Commander of the Faithful or Ḥamza b. ‘Abd al-Muṭṭalib, peace be on them. He had told her: “As for Muḥammad, there is no way I can get to him because his Companions always surround him. In the case of ‘Alī, when he f ights, he is more wary than a wolf. However, I am quite hopeful with regard to Ḥamza, for when he becomes angry, he does not see what is in front of him.” At that time, Ḥamza could be recognized by an ostrich feather (he wore) on his breast.

 

The savage man lay in wait for him. He reported: “My lance quivered (in my hand) until I was in a good position to hurl it at him. Then it struck him just above the thigh and pierced it. I left him until when he was cold (with death), I went back to him and took my spear from him. Meanwhile the Muslims had been distracted by their flight from (what had happened between) him and me.” Hind had come forward and ordered Ḥamza’s stomach to be split open, his liver to be cut out and his body to be mutilated. They cut off his nose and ears. The Apostle of Allāh, may Allāh bless Him and His Family, was also too occupied to be aware of what had happened to him.

 

 

****

 

[The narrator of the account - Zayd b. Wahb - reported:] I asked Ibn Mas‘ūd: “Did the people flee from the Apostle of Allāh, may Allāh bless Him and His Family, so that only ‘Alī b. Abī Ṭālib, peace be on him, Abū Dujāna and Sahl b. Ḥunayf remained with him?” “Ṭalḥa b. ‘Ubayd Allāh joined them,” he answered. “Where were Abū Bakr and ‘Umar?” I asked. “They were among those who had turned their backs,” he answered. “Where was ‘Uthmān?” I asked. “He only came three hours after the battle,” he replied.

 

The Apostle of Allāh, may Allāh bless Him and His Family, said to him: “Have you brought a petition for (your absence from) it?” “Where were you?” I (i.e. Zayd) asked (Ibn Mas‘ūd). “I was among those who had turned their backs (in flight),” he said. “Who told you about this, then?” I enquired. “‘Āṣim and Sahl b. Ḥunayf,” was his answer. “The confirmation of ‘Alī in that position is a source of wonder,” I said. “You may well be amazed at that,” he said, “for the angels themselves were amazed at it. Didn't you know that Gabriel, peace be on him, said, as he was ascending to heaven: “There is no sword except Dhū al-Fiqār; there is no young man except ‘Alī?” “How is that known about Gabriel, peace be on him?” I asked. “The people heard a voice crying that, in the sky,” was his reply. “They asked the Prophet, may Allāh bless Him and His Family, about it. He told them that that was Gabriel.”

 

 

****

 

[In the account of ‘Imrān b. Ḥusayn, he reported:]

(A similar but briefer account in al-Ṭabarī, I, 1402)

 

At the battle of Uḥud when the people scattered from the Apostle of Allāh, may Allāh bless Him and His Family, ‘Alī, peace be on him, came, girding his sword. He stood in front of him and the Apostle of Allāh, may Allāh bless Him and His Family, raised his head and asked: “Why haven’t you fled with the people?” “Apostle of Allāh, would I return to being an unbeliever after I had submitted to Islam?” he answered. (The Prophet) pointed out to him some of the enemy who had come down from the hill. (‘Alī) attacked them and put them to flight. Then, (the Prophet) pointed out to him some more of the enemy. Again he attacked them and put them to f light. The Prophet then pointed out to him another group of the enemy. Yet again he attacked them and put them to flight. Gabriel, peace be on him, came and said: “The angels are amazed, and we are amazed with them, at the selflessness of ‘Alī.” “What could prevent him from being like this?” replied the Apostle of Allāh, may Allāh bless Him and His Family. “He is from me and I am from him.” “And I, Apostle of Allāh, am from you both,” said Gabriel. [Al-Ḥakam b. ẓuhayr reported on the authority of al-Suddī, on the authority of his father, on the authority of Ibn ‘Abbās:] (Report from al-Ṭabarī, 1,1395-6.)

 

On that day Ṭalḥa b. Abī Ṭalḥa went forward, stood between the two ranks and called out: “Companions of Muḥammad, you claim that Allāh will hurry us towards hellfire through your sword and that we will hurry you towards heaven with our swords. Which of you will come forward to fight me in single combat?” The Commander of the Faithful, peace be on him, went forward and declared: “By Allāh, today I will not leave you until I have hurried you towards hell-fire with my sword.”

 

The two men exchanged blows. ‘Alī b. Abī Ṭālib, peace be on him, struck him on both his legs and cut them. He fell down and was overcome. He said to ‘Alī: “I implore you before Allāh and kinship (to leave me), cousin.” Then he withdrew from him to his position. The Muslims said to him: “You have not finished him.” “He implored me by Allāh and kinship (to leave him),” (‘Alī) told them, “but he will never survive after that.” Ṭalḥa died where he was. The good news of that was reported to the Prophet, may Allāh bless Him and His Family. He was delighted with that and said: “This is the captain of the phalanx.”

 

 [Muḥammad b. Marwān reported on the authority of ‘Umāra, on the authority of ‘Ikrima, who said: I heard ‘Alī, peace be on him, say:] When the people fled from the Apostle of Allāh, may Allāh bless Him and His Family, at the battle of Uḥud, I became more worried than I have ever been and I was unable to control myself. I had been in front of him fighting with my sword. I went back to look for him. I could not see him. I said to myself: ‘The Apostle of Allāh would not flee.’ Yet I could not see him among those who had been killed. I thought he had been taken up, amid us, into heaven. I broke the sheath of my sword and said to myself: ‘I will fight with my sword without (ever putting it back into a sheath) until I am killed.’ I attacked the enemy and they scattered away from me. Then suddenly (I found that) the Apostle of Allāh, may Allāh bless Him and His Family, had fallen to the ground, unconscious. I stood beside his head. He looked towards me and spoke: “‘Alī, what have the people done?” “They have lost their faith, Apostle of Allāh,” I answered. “They have turned their backs in flight and surrendered you.”

 

 The Prophet, may Allāh bless Him and His Family, looked towards a phalanx (of the enemy) which had approached him. He told me: “Drive this phalanx away from me, ‘Alī”. I attacked them with my sword and struck out at them to right and left until they turned their backs in flight. “‘Alī, don’t you hear the praise for you in the heavens?” the Prophet, may Allāh bless Him and His Family, asked me. An angel called Raḍwān was calling out: “There is no sword except Dhū al Fiqār; there is no young man except ‘Alī.” I wept with joy and praised Allāh, all praise be to Him and may He be extolled for His favour. [Al-Ḥasan b. ‘Arafa reported on the authority of ‘Umāra b. Muḥammad, on the authority of Sa‘d b. Ṭarīf, on the authority of Abū Ja‘far Muḥammad b. ‘Alī, on the authority of his fathers, peace be on them:] At the battle of Uḥud an angel called out from heaven: “There is no sword except Dhū al-Fiqār; there is no young man except ‘Alī.” [Similarly Ibrāhīm b. Muḥammad b. Maymūn has reported on the authority of ‘Amr b. Thābit, on the authority of Muḥammad b. ‘Ubayd Allāh b. Abī Rafi‘, on the authority of his father, on the authority of his (i.e. Muḥammad’s) grandfather, who said:] ( Fuller version in al-Ṭabarī, I, 1402, using the earlier authorities)

 

 

“We still hear the Companions of the Prophet say that at the battle of Uḥud a voice called out from heaven: “There is no sword except Dhū al-Fiqār; there is no young man except ‘Alī.” [Sallām b. Miskīn reported on the authority of Qatāda, on the authority of Sa‘īd b. al-Musayyib, who said:]

 

If I had seen the position of ‘Alī, peace be on him, at the battle of Uḥud, I would have found him standing at the right of the Apostle of Allāh, may Allāh bless Him and His Family, defending him with his sword when all except him had turned their backs in flight. [Al-Ḥasan b. Maḥbūb reported: Jamīl b. ‘Ṣāliḥ told us on the authority of Abū ‘Ubayda, on the authority of Abū ‘Abd Allāh Ja‘far b. Muḥammad, on the authority of his fathers, peace be on them, who said:] At the battle of Uḥud, nine persons held the banner (of Quraysh).

 

‘Alī b. Abī Ṭālib, peace be on him, killed them down to the last of them and the enemy were put to flight. On that day (the clan of) Makhzūm tried to escape but ‘Alī, peace be on him, destroyed them. ‘Alī, peace be on him, went forward to fight al-Ḥakam b. al-Akhnas. He struck his leg off from half way up his thigh and he died from that. When the Muslims scattered in that way, Umayya b. Abī Ḥudhayfa b. al-Mughīra advanced. He was in armour and he was declaring: “Today is the day (of vengeance) for Badr.” One of the Muslims opposed him but Umayya b. Abī Ḥudhayfa killed him. ‘Alī b. Abī Ṭālib directed himself towards him and struck him on the head with his sword and it was caught in the middle of his helmet. Umayya struck out with his sword and the Commander of the Faithful, peace be on him, warded off the blow with his leather shield. It (also) got caught there.

 

The Commander of the Faithful, peace be on him, pulled his sword away from his helmet and Umayya also freed his sword from the shield. They both attacked each other again. ‘Alī, peace be on him, reported: “I could see a gap (in his armour, below his arm-pit. I struck at it with my sword and killed him. Then I went away from him.”

 

When the people fled from the Prophet, may Allāh bless Him and His Family, at the battle of Uḥud and the Commander of the Faithful, peace be on him, stood f irm, the Prophet, may Allāh bless Him and His Family, asked him: “Why don't you go with the people?” “Go and leave you, Apostle of Allāh!” exclaimed the Commander of the Faithful, peace be on him. “By Allāh, I will not leave you until I am killed or Allāh has fulfilled His promise of help to you.” “Know the good news. ‘Alī,” the Prophet, may Allāh bless Him and His Family, told him. “Indeed Allāh is one who fulfils his promises, and they will never inflict the like of this on us again.”

 

 Then he looked towards a troop which had advanced towards him. He said to him: “Attack them, ‘Alī.” The Commander of the Faithful, peace be on him, attacked them. He killed Hishām b. Umayya al-Makhzūmi, who was among them, and the people fled. Another troop advanced. (Again) the Prophet, may Allāh bless Him and His Family, told him: “Attack them.” He attacked them and killed ‘Amr b. ‘Abd Allāh al-Jumaḥī, who was among them. They also fled. Yet another troop advanced and again the Prophet, may Allāh bless Him and His Family, told him to attack them. He attacked them and killed Bishr b. Mālik al-‘Āmirī, who was among them. The troop fled. After that none of them returned and those of the Muslims who had fled began to come back to the Prophet, may Allāh bless Him and His Family. The polytheists withdrew towards Mecca and the Muslims went back to Medina with the Prophet, may Allāh bless Him and His Family. Fāṭima, peace be on her, met him. She had with her a jar of water. He washed his face with it and then the Commander of the Faithful, peace be on him, followed him. Blood covered him from his arm to his shoulder. He had (his sword) Dhū al-Fiqār with him and he gave it to Fāṭima, peace be on her. “Take this sword,” he told her. “It has been true to me today.” He began to recite: ( Similar verses in al-Ṭabarī, 1, 1436)

 

 

Fāṭima,this sword in not without honour and I am no coward, nor am I blameworthy. By my life, I have been free from blame in the support (I gave to) Aḥmad (i.e. Muḥammad) and in the obedience (I showed) to a Lord Who knows about (those who perform) the worship (of Him).

 

Remove the blood of the people from it. Indeed it has offered the cup of death to the family of ‘Abd al-Dār for them to drink. “Take it, Fāṭima,” the Apostle of Allāh, may Allāh bless Him and His Family, told her. “For your husband has done his duty and through his sword Allāh has killed the leaders of Quraysh.” The biographers of the Prophet (ahl al-siyar) mention the dead of the polytheists at Uḥud and the majority were slain by the Commander of the Faithful.

 

[‘Abd al-Malik b. Hishām reported: Ziyād b. ‘Abd Allāh told us on the authority of Muḥammad b. Isḥāq, who said:] The standard-bearer of Quraysh at the battle of Uḥud was Ṭalḥa b. Abī Ṭalḥa b. ‘Abd al-‘Uzzā b. ‘Uthmān b. ‘Abd al-Dār. He was killed by ‘Alī b. Abī Ṭālib. The latter killed his son Abū Sa‘īd b. Ṭalḥa and his brother Khālid b Abī Ṭalḥa. He also killed ‘Abd Allāh b. Ḥumayd b. Zuhra b. al-Ḥārith b. Asad b. ‘Abd al-‘Uzzā and he killed Abū al-Ḥakam b. al-Akhnas b. Sharīq al-Thaqafi and al Walīd b. Abī Ḥudhayfa b. al-Mughīra. He

 

killed the latter’s brother, Umayya b. Abī Ḥudhayfa b. al-Mughīra. He also killed Arṭa’a b. Sharḥabīl, Hishām b. Umayya, ‘Amr b. ‘Abd Allāh al-Jumaḥī and Bishr b. Mālik. He killed Sawāb, the retainer of the Banū ‘Abd al-Dār.

(In the version we have from Ibn Hishām most but not all of these names are included. cf. Ibn Hishām, Sira, 610-11.)

 

His was success. The people came back from their rout to the Prophet, may Allāh bless Him and His Family, (while he was in) the same position in which he had been, defending him apart from them. Allāh, the Most High, sent disgrace down on all of them because of their flight on that day except for him and those of the Anṣār who stood firm with him. They were eight or (as) it has been said four or f ive. Concerning (the prowess of the Commander of the Faithful in) killing those whom he killed at the battle of Uḥud, his hardship and his noble suffering, al Ḥajjāj b. ‘Alāṭ al-Sulamī recited: A man who protects Allāh’s people (ḥizb) belongs to Allāh -- I mean the son of Fāṭima (i.e. ‘Alī), the man with important paternal and maternal uncles. How two hands acted against him with a speedy thrust when you left Ṭalḥa, lying dead (because of a blow) to his forehead.

 

You attacked fiercely like a brave man and you scattered them at the foot of the hill when they were descending to the bottom.

 

You gave your sword a second draught of blood and you did not refuse it while it was thirsty until it had quenched its thirst.

 

 

 

When the Apostle of Allāh, may Allāh bless Him and His Family, set out against the Banū al-Naḍīr with the intention of besieging them, he set up his tent in the furthest (dry) river bed of the Banū Khaṭma. 14

 

When it was dark night, a man from the Banū al-Naḍīr shot an arrow at him and hit the tent. The Prophet, may Allāh bless Him and His Family, ordered his tent to be moved to the foot of the mountain, and the Emigrants and Anṣār surrounded him. In the confusion of darkness, they lost the Commander of the Faithful, peace be on him. The people said: “O Apostle of Allāh, we cannot see ‘Alī.” He, peace be on him, answered: “I can see him engaged in some enterprise which will bring advantage to your task.”

 

It was not long before (‘Alī), peace be on him, came back with the head of the Jew who had shot at the Prophet, may Allāh bless Him and His Family. He was called Gharūr. He threw it down before the Prophet, may Allāh bless Him and His Family. The latter asked him: “How did you do that, Abū al-Ḥasan?”

 

 “I saw this wicked man coming forward bravely,” he, peace be on him, answered. “I lay in wait for him. I said to myself: ‘What has encouraged him to come out in the middle of the night is that he seeks to catch us unawares.’ He advanced with his sword drawn amid a group of nine Jews. I attacked him and killed him. His companions escaped but they are still near. Send me with a group of men and I hope that I will overcome them.”

 

The Apostle of Allāh, may Allāh bless Him and His Family, sent ten men with him. Among them were Abū Dujāna Simāk b. Kharasha and Sahl b. Ḥunayf. They reached them before they could take refuge in the fort and they killed them. They brought back their heads to the Prophet, may Allāh bless Him and His Family. He ordered that they should be thrown in the wells of the Banū Khaṭma. That was the reason for the conquest of the forts of the Banū al-Naḍīr. On that night Ka‘b b. al-Ashraf was killed.15

 

 

• 14 Khaṭma has been adopted from al-Wāqidī instead of Ḥaṭma. The following anecdote occurs in al-Wāqidī, al-Maghāzi, I, 371-2. al-Wāqidī names the Jew as Ghazūk.
• 15 In fact Ka‘b seems to have been killed before this campaign. al-Wāqidī, dates it the beginning of Rabī‘ al-Awwal 3 A.H. cf. al-Wāqidī, al-Maghāzi, I, 184, and al-Ṭabarī, I. 1368.

 

The Apostle of Allāh, may Allāh bless Him and His Family, appropriated the property of the Banū al-Naḍīr. It was the first palm grove which the Apostle of Allāh, may Allāh bless Him and His Family, had divided among the earliest Emigrants. He ordered ‘Alī, peace be on him, to take possession of that part of it which was (allocated) to the Apostle of Allāh, may Allāh bless Him and His Family. He made it ṣadaqa and it was in (the Prophet’s) possession throughout his life. Then it came into the possession of the Commander of the Faithful, peace be on him, after him. It is in the possession of the offspring of Fāṭima to this day.

 

Concerning the part played by the Commander of the Faithful, peace be on him, in this campaign and his killing of the Jew and bringing the heads of the group of nine to the Prophet, may Allāh bless Him and His Family, Ḥassān b. Thābit recited: To Allāh belongs any adversity with which you were tested by the Banū Qurayẓa and the men who came in search. He destroyed their chief and he brought back ten (heads). Time after time he dashed against them and drove them away.

 

 

 

The campaign against the allies took place after the campaign against the Banū al-Naḍīr.16 A group of Jews including Sallām b. Abī al-Ḥuqayq al-Naḍīrī, Ḥuyayy b. Akhṭab, Kināna b. al-Rabī‘, Hawdha b. Qays al-Wā‘ilī and Abū ‘Umāra al Wā‘ilī together with a number of the Banū Wā‘ilī left for Mecca. They went to Abū Sufyān Ṣakhr b. Ḥarb because they knew of his hostility to the Apostle of Allāh, may Allāh bless Him and His Family, and his (desire) to hasten to fight him. They told him about how he (i.e. the Prophet) had treated them and they asked him to help them to fight against them. Abū Sufyān told them: “I will support you in whatever you want. Therefore go to Quraysh and urge them to make war on him and give them guarantees of help and support in order to root him out.”

 

• 16 The first part of this account seems to be summary based on al-Ṭabarī, II, 1463-76, this mainly depends on Ibn Isḥāq, cf. Ibn Hishām, Sira, 669-79. However, al-Ṭabarī gives information about the trench bang Salman’s idea and does not include the verses of ‘Ali which are given by Ibn Hishām. In the translation some slight mistakes in names have been corrected in accordance with al-Ṭabarī and Ibn Hishām’s versions.

Quraysh answered: “People of the Jews, you are the people of the first Scripture and of former knowledge. You know the religion which Muḥammad has brought and the religion which we believe in. Is our religion better than his religion or is he more endowed with truth than we are?” “Indeed, your religion is better than his,” they answered them.

 

Quraysh were encouraged because of the war which they had urged them to against the Apostle of Allāh, may Allāh bless Him and His Family. Abū Sufyān came to them and said to them: “God has given you power over your enemy and these Jews will fight alongside you and they will not part from you until all of them are destroyed or until we extirpate him and those who follow him.” At that time their passion to fight against the Prophet, may Allāh bless Him and His Family, became intense. The Jews left and went to the tribes of Ghaṭafān and Qays ‘Aylān. They urged them to make war on the Apostle of Allāh, may Allāh bless Him and His Family. They guaranteed them help and aid and informed them of Quraysh’s (desire) to pursue that course.

 

They assembled together. Quraysh came and their leader at that time, Abū Sufyān Ṣakhr b. Ḥarb. Ghaṭafān came with their leader ‘Uyayna b. Ḥiṣn, accompanied by the Banū Fazāra. With the Banū Murra was al-Ḥārith b. ‘Awf and Mas‘ūd b. Rukhayla b. Nuwayra b. Ṭarīf (came) with his people, the clan of Ashja‘. Quraysh gathered with them.

 

 When the Apostle of Allāh, may Allāh bless Him and His Family, heard of the gathering of the allies (aḥzāb) against him, and the strength of their desire to f ight against him, he consulted his Companions. It was their unanimous view that they should remain in Medina and fight the people if they came against them across the mountain paths. Salmān, may Allāh have mercy on him, suggested to the Apostle of Allāh, may Allāh bless Him and His Family, about a trench. He ordered it to be dug. He himself worked on it as did the Muslims.

 

 The allies advanced against the Apostle of Allāh, may Allāh bless Him and His Family. Their power filled the Muslims with fear and they felt terror at their number and their gathering. They camped near the ditch and remained in their positions for some twenty days without any action taking place between them except for the shooting of arrows and (the throwing of) stones. When the Apostle of Allāh, may Allāh bless Him and His Family, perceived the weakness of spirit of the majority of Muslims as a result of the siege, and their reluctance to fight, he sent to ‘Uyayna b. Ḥiṣn and al-Ḥārith b. ‘Awf - they were both leaders of Ghaṭafān. He urged to make peace with him, to leave him and to withdraw with their people from the war against him, on the condition that he would give them a third of the produce of Medina. He consulted Sa‘d b. Mu‘ādh and Sa‘d b. ‘Ubāda about the terms he sent to ‘Uyayna and al-Ḥārith. They said: “Apostle of Allāh, this situation requires us to adopt this plan because Allāh has ordered you to do what you have done with regard to it and inspiration from Allāh has come to you. Therefore do what seems appropriate to you. If you choose to do this on our behalf, then that is our view on the matter.” “Inspiration from Allāh has not come to me,” he, peace be on him, answered. “However, I saw the Arabs united against you (lit., shooting at you from one bow) and they had come from every side and I wanted to break up their attack against you for a while.”

 

 “These people and ourselves used to be polytheists and worship idols,” said Sa‘d b. Mu‘ādh. “We did not know of Allāh and we did not worship him. But then we did not feed them with our produce except by invitation or by selling it. Now when Allāh has honoured us with Islam, has guided us with it and has made us strong through you, shall we give them our property? What need have we to do this? By Allāh, we will give them nothing except the sword until Allāh decides between us and them.” “I realise your attitude,” replied the Apostle of Allāh, may Allāh bless Him and His Family. “Therefore remain in your belief. Allāh, the Most High, will never desert his Prophet nor hand him over to (his enemy) until He fulfils His promise.” The Apostle of Allāh, may Allāh bless Him and His Family, stood up before the Muslims and urged them to strive against the enemy. He encouraged them and he told them of Allāh’s help. Leading horsemen of Quraysh volunteered to take part in single combat against (Muslim fighters).

 

(They were) ‘Amr b. ‘Abd Wudd b. Abī Qays b. ‘Āmir b. Lu’ayy b. Ghālib, ‘Ikrima b. Abī Jahl, Hubayra b. Abī Wahb - (the last two were both from the clan of) Makhzūm - ḍirār b. al-Khaṭṭāb and Mirdās al-Fihrī. They dressed for battle and went out until they passed the houses of the Banū Kināna. They called out: “Banū Kināna, get ready for battle.” They went on, with their horses hurrying forward, until they stopped at the trench. After they had pondered it, they said: “This is a cunning trick which the Arabs have never used.”

 

They aimed themselves at a place in the trench which was narrow. They struck their horses and they rushed blindly at it. (Their horses) brought them on to the swampy ground between the ditch and (the hill of) Sulay‘.

 

The Commander of the Faithful, peace be on him, came out with a group of Muslims so that they could hold the gap (in their defences) which these men had charged through. ‘Amr b. ‘Abd Wudd advanced with the group who had come out with him. He raised his standard so that his position could be seen. When he saw the Muslims, he and the cavalry with him stopped. “Is there anyone who will engage in single combat?” he called out. The Commander of the Faithful, peace be on him, advanced towards him. “Go back, cousin,” ‘Amr told him. “I don't want to kill you.” “You have made a promise to God, ‘Amr, that no man of Quraysh would give you two courses without you choosing one of them from him,” said the Commander of the Faithful, peace be on him. “Indeed,” he replied, “what is that?” “I summon you to Allāh, His Apostle and to Islam,” he said. “I have no need of that,” he answered. “Then I summon you to fight.” “Go back,” he told him, “there was great friendship between me and your father and I don't want to kill you.” “By Allāh, I am willing to kill you as long as you continue to deny the truth,” retorted the Commander of the Faithful, peace be on him. At that he became angry and said: “Will you kill me?”

 

He dismounted from his horse, hocked it and struck its face until it leapt away. Then he advanced towards ‘Alī, peace be on him, with his sword drawn. He brought his sword quickly against him but he got his sword caught in the shield of ‘Alī, peace be on him.

 

The Commander of the Faithful, peace be on him, struck a (fierce) blow against him and killed him. When ‘Ikrima b. Abī Jahl, Hubayra b. Abī Wahb and ḍirār b. al-Khaṭṭāb saw ‘Amr lying prostrate they turned their horses and fled until they rushed across the trench without looking at anything. The Commander of the Faithful, peace be on him, went back to his former position. The spirits of those who had come out to the trench with (‘Amr) were full of grief while (‘Alī) recited: He supported stone idols because of his view which lacked judgement while I supported the Lord of Muḥammad because of true guidance. I struck him and I left him fallen like the stump of a palm tree between sandy ground and hills.

 

I refrained from taking his clothes even though if I had fallen, he would have robbed me of my clothes. O people of the alliance (aḥzāb), do not think that Allāh will abandon His religion and His Prophet.

 

 [Muḥammad b. ‘Umar al-Wāqidī reported: ‘Abd Allāh b. Ja‘far told me on the authority of Abū ‘Awn on the authority of al-Zuhrī, who said:] 17

 

•  17 The account follows al-Wāqidī, al-Maghāzi, II, 470-72. But the isnād given is incorrect. al Mufīd’s account is .shorter.

 

‘Amr b. ‘Abd Wudd, ‘Ikrima b. Abī- Jahl, Hubayra b. Abī Wahb, Nawfal b. ‘Abd Allāh b. al-Mughīra and ḍirār b. al-Khaṭṭāb came one day during the campaign of the alliance to the trench. They began to go around it looking for a narrow place along it so that they could cross. They came to an (unguarded) place where they forced their horses to cross. They began to ride their horses in the area between the trench and Sulay‘.

 

The Muslims held back: none of them advanced against them. ‘Amr b. ‘Abd Wudd began to call for a single-combat while he chided the Muslims saying: I have become hoarse through calling to all of you, is there anyone who will come forward to fight in single combat? All that time ‘Alī was standing ready to go out and fight against him. The Apostle of Allāh, may Allāh bless Him and His Family, ordered him to sit down and wait so that someone else might take action. However, on that day, the Muslims remained motionless as if birds were resting their heads because of the (great) status of ‘Amr b. ‘Abd Wudd and their fear of him, and those with him and those behind him.

 

 After ‘Amr had been calling for battle for a long time and the Commander of the Faithful, peace be on him, started to stand up again, the Apostle of Allāh, may Allāh bless Him and His Family, said to him: “Come close to me, ‘Alī.” He went close to him and (the Prophet) took off his turban from his own head and put it on him and he gave him his sword, saying: “Carry out your task.” Then he said: “O Allāh, give him assistance.” He ran out towards ‘Amr. With him went Jābir b. ‘Abd Allāh al-Anṣāri, may Allāh have mercy on him, so that he might see what happened between the two men. When the Commander of the Faithful, peace be on him, reached ‘Amr, he said to him: “‘Amr, in the days of ignorance (before the Prophet’s mission), you used to say: ‘No one will summon me to three - meaning al-Lāt, al-‘Uzzā (and Manāt) - without me accepting them or one of them.’” “Indeed,” he replied. “I summon you to the testimony that there is no God but Allāh and that Muḥammad is the Apostle of Allāh, and to submit to Allāh, Lord of the worlds,” he said. “Cousin,” he answered, “delay this matter from me for a time.” “It would be better for you, if you adopted it,” replied the Commander of the Faithful, peace be on him. Then he said, “Here is an alternative.” “What is that?” “That you go back to where you came from,” he replied. “The women of Quraysh would never accept that,” he answered. “Then here is yet another alternative.” “What is that?” “That you dismount and fight me,” (‘Alī) replied. ‘Amr laughed and said: “This is not the course that I thought an Arab would desire of me. I am unwilling to kill a noble man like you. Moreover your father was a bosom companion of mine. (Go back, you are only a young man. I only want to fight the two older men (shaykhayn) of Quraysh, Abū Bakr and ‘Umar.)”18 “But I want to fight you,” retorted ‘Alī, peace be on him. ‘Amr became angry and dismounted. He struck his horse in its face so that it went back.

 

 [Jābir, may Allāh have mercy on him, reported:] The dust rose up around them so that I could not see them. But I heard the words Allāhu Akbar (Allāh is greater) coming out of it and I knew that ‘Alī, peace be on him, had killed him. His companions fled with the horses jumping over the trench. The Companions of the Prophet, may Allāh bless Him and His Family, hurried forward when they heard the words Allāhu Akbar, searching for what these people had done. They found Nawfal b. ‘Abd Allāh in the middle of the trench. His horse could not jump out of it. They began to hurl stones at him. “Death should be nobler than this,” he shouted to them. “Let one of you come down to me and fight against me.” The Commander of the Faithful, peace be on him, went down to him, struck him down and killed him.19

 

• 18 The two sentences in brackets are not in al-Mufīd’s text.
• 19 In al-Wāqidī’s version the rest of the fighting is attributed to al-Zubayr.

He followed Hubayra and hit him from behind. Then the binding of his saddle was struck and the armour on (his horse) fell off. ‘Ikrima fled and ḍirār b. alKhaṭṭāb made his escape.

 

Jābir said (of this): I do not know how to describe ‘Alī’s killing of ‘Amr except with the words which Allāh used to tell the story of David and Goliath where He, may His affair be exalted, says: So by the permission of Allāh, they routed them and David killed Goliath (II 251). [Qays b. Rabī‘ reported: Abū Hārūn al-‘Abdī told us on the authority of Rabī‘a al-Sa‘dī, who said:] I went to Ḥudhayfa b. al-Yamān and asked him: “O Abū ‘Abd Allāh, let us talk about ‘Alī, peace be on him, and his great qualities, for the Baṣrans say to us that we exaggerate (the qualities of) ‘Alī. Aren’t you someone who reports traditions about him?”

 

Ḥudhayfa answered: “Rabī‘a, do not ask me about ‘Alī, peace be on him. For, by Allāh in Whose hand is my soul, if all the actions of the Companions of Muḥammad, may Allāh bless Him and His Family, from the time of Allāh giving Muḥammad his mission until this present day were put in one balance of the scales and the actions of ‘Alī, peace be on him, were put in the other, ‘Alī's actions, peace be on him, would outweigh all their actions.” “This is something which no one could accept either standing or sitting,” retorted Rabī‘a.

 

“O vile fellow,” declared Ḥudhayfa, “how do you think (otherwise)? Where were Abū Bakr, ‘Umar, Ḥudhayfa and all the Companions of Muḥammad, may Allāh bless Him and His Family, on the day ‘Amr b. ‘Abd Wudd (called them to fight)? He called on them to fight in single combat and all the people drew back in fear except ‘Alī, peace be on him. He went forward to fight him and Allāh killed him acting through his hand. By Allāh in Whose hand is Ḥudhayfa, his action on that day was greater in measure than the action of the Companions of Muḥammad, may Allāh bless Him and His Family, until the Day of Resurrection.” [Hishām b. Muḥammad reported on the authority of Ma‘rūf b. Kharrabūdh, who said:] At the battle of the Trench, ‘Alī b. Abī Ṭālib recited: Was it against me that the horsemen rushed? Tell my companions about me and it.

On that day, my zeal (to defend the Prophet) prevented me from fleeing. A penetrating sword in the head is not a blunt one.

 

I destroyed ‘Amr because he became tyrannical, with a sword of Indian iron, (a sword) of pure iron, a sharp cutting (sword). I went away after I had left him fallen like the stump of a palm tree between sandy ground and hills. I refrained from taking his clothes even though if I had fallen, he would have robbed me of my clothes.20

 

 [Yunūs b. Bukayr reported on the authority of Muḥammad b. Isḥāq:] 21

 

When ‘Alī b. Abī Ṭālib, peace be on him, had killed ‘Amr, he came towards the Apostle of Allāh, Allāh bless Him and His Family, with a smiling face. ‘Umar asked him: “‘Alī, have you plundered his armour, for there is not any like it among the Arabs?” “I was ashamed to uncover the private parts of my cousin,” answered the Commander of the Faithful, peace be on him, [‘Umar b. Abī al-Azharī reported on the authority of ‘Amr b. ‘Ubayd on the authority of al-Ḥasan:] When ‘Alī, peace be on him, killed ‘Amr b. ‘Abd Wudd, he cut off his head, and took it and threw it before the Prophet, may Allāh bless Him and His Family. Abū Bakr and ‘Umar got up and kissed the head of ‘Alī, peace be on him. [‘Alī b. al-Ḥakīm al-Awdī reported: I Heard Abū Bakr. b. ‘Ayyāsh say:] ‘Alī struck a more powerful blow than any other in Islam - that is the blow (which killed) ‘Amr b. ‘Abd Wudd. He, peace be on him, was struck down by a blow more inauspicious than any struck in Islam - that is the blow of Ibn Muljam, may Allāh curse him.

 

With regard to (the campaign) against the allies, Allāh the Exalted revealed: When they came against you from above you and from below you and when your eyes looked away and your hearts were in your throats and you were entertaining doubts about Allāh, then at that place were the believers tested and violently shaken. The Hypocrites and those with sickness in their hearts were saying: Allāh and His Apostle have promised us nothing except deceit. (XXXIII 10-12) Allāh relieved the believers from fighting. Allāh was powerful and mighty. (XXXIII 25)

 

• 20 The last two verses are reported in the verses on page 65.
• 21 cf. Guillaumes’s translation, The Life of Muhammad, (Oxford, 1955), 456, where he translates the following from Ibn Isḥāq on the authority of Ibn Sayyid al-Nāṣ.

 

Thus he directed against them censure, blame, reproof and a sermon. By (common) consent the only person excluded from the blame was the Commander of the Faithful, peace be on him, since the conquest had been brought about by him and through his hands. His killing of ‘Amr and Nawfal b. ‘Abd Allāh was the cause of the defeat of the polytheists. The Apostle of Allāh, may Allāh bless Him and His Family, said: “From this moment we will raid them, and they will (no longer) raid us.”

 

 [Yūsuf b. Kulayb reported on the authority of Sufyān b. Zayd, on the authority of Qurra and others, on the authority of ‘Abd Allāh b. Mas‘ūd:] He (‘Abd Allāh b. Mas‘ūd) used to recite this verse (XXXIII 25): Did not Allāh relieve you from fighting (through ‘Alī?) Allāh was powerful and mighty. About the killing of ‘Amr b.‘Abd Wudd, Ḥassān b. Thābit, may Allāh have mercy on him, used to recite: The young ‘Amr b. ‘Abd has come close to the flanks of Yathrib. Repayment (for his death) is not expected. You found our swords drawn, you found our good horses were not deficient. On the morning of the battle of Badr you saw a band who struck you with a blow which was not weak. You have come (to a state), ‘Amr, when you will (no longer) be summoned to a great campaign, or to the mighty execution of repugnant deeds.22

 

It is said that when the poetry of Ḥassān b. Thābit reached the Banū ‘Amīr, one of their young men. answered him. He recited in reply to Ḥassān’s boasting and great praise about the Anṣār: By the Sacred House of God, you have lied. You did not kill us but it was by the sword of the Hāshimites, so boast on (about nothing to do with yourselves). By the sword of the son of ‘Abd Allāh, Aḥmad (i.e. Muḥammad) and by the arm of ‘Alī in the battle, you gained that. So stop. You did not kill ‘Amr b. ‘Abd through your courage. But it was a rival like a great old lion.

 

• 22 cf. Ibn Hishām, Sira, 710.

It was ‘Alī, whose standing in pride has lasted long. So do not make so many claims against us and look scornful. At Badr, you came out for battle and the leaders of Quraysh openly held back from you and delayed. Then when Ḥamza and ‘Ubayda came against them and ‘Alī came forward brandishing his Indian sword, They said: “Yes these are truly our equals.” So they came forward against them quickly since they wished (for battle) and showed pride. ‘Alī circled the field in Hāshimite style. (It was he who) destroyed them when they showed haughtiness and pride. There is no case for your pride over us with anyone else. There is no case for your proud boasts to be considered and mentioned.

 

 [Aḥmad b ‘Abd al-‘Azīz reported: Sulaymān b. Ayyūb told us on the authority of Abū al-Ḥusayn al-Madā’inī, who said:] When ‘Alī b. Abī Ṭālib, peace be on him, killed ‘Amr b. ‘Abd Wudd and the news of his death was given to his sister, she asked: “Who attacked him?” “‘Alī b. Abī Ṭālib,” they told her. She said: “His death can only be considered (as being brought about) at the hand of a noble equal. There is no reason that my tears should cease since I have shed them for him who has killed heroes and has come forward in battle against an equal. His fate was at the hand of a noble equal. I have not heard of a man with more (right to) pride than this man, O Banū ‘Amīr.” Then she began to recite: If the killer of ‘Amr had been any other man, I would have wept for ever. But the killer of ‘Amr cannot be charged with any defect. He was a man who was called of old the foremost of the land.

 

She also recited concerning the killing of her brother and remembrance of ‘Alī b. Abī Ṭālib, the blessings and peace of Allāh be on him: Two lions attacked one another in a narrow field of battle, each of them was a noble and brave equal. Both of them wanted to tear the souls away from each other in the middle of the battlefield, either by stealth or by fighting. Both attended the struggle with zeal. No distracting distraction diverted either man from that.

 

Then ‘Alī, go, for you have never gained a victory like this. That is a true statement in which there is no unfairness. ‘Alī, vengeance will be mine. Would that I could come upon him, then my blood-vengeance would be complete. Quraysh have been humiliated after the death of a (noble) horseman. Thus humiliation is what will destroy them and disgrace is all-embracing. Then she said: “By Allāh, as long as Quraysh do not avenge my brother, the old she-camel will remain unmarried.”

 

 

 

(This account summarises the reports of al-Ṭabarī, I, 1385, and Ibn Hishām, Sira, 684-89. However, they do not include the details about ‘Alī and the fear he caused, nor his words at the time of the execution, though al-Ṭabarī gives his name as one of the executioners.)

 

When the allies were routed and turned their backs (in flight) from the Muslims, the Apostle of Allāh, may Allāh bless Him and His Family, turned his attention to the Banū Qurayẓa. He sent the Commander of the Faithful, peace be on him, to them with thirty men from (the tribe) of Khazraj. He told him: “See whether Banū Qurayẓa have left their fortresses.”

 

When he looked over their walls, he heard them cursing. He returned to the Prophet, may Allāh bless Him and His Family, and gave him the information. He said: “Leave them. Indeed Allāh will give us power over them, for He who gave you power over ‘Amr b. ‘Abd Wudd will not desert you. Therefore wait until the people gather before you and tell them of the victory brought through Allāh. Allāh, the Most High, has helped me by (spreading) terror from here to a distance of a month’s (travel).”

 

‘Alī, peace be on him, reported: The people gathered before me. I went up close to their walls. One of them shouted out: “The killer of ‘Amr has come against you.” Another called out: “The killer of ‘Amr has come towards you.” They began to shout to one another, telling each other about that. Allāh threw terror into their hearts and I heard a reciter say:

 

‘Alī has killed ‘Amr. ‘Alī has hunted down a hawk.

‘Alī has punished a wrongdoer.

‘Alī has weakened (their) affair.

‘Alī has brought (them) shame.

 

I said: “Praise be to Allāh Who has given victory to Islam and suppressed polytheism.” The Prophet, may Allāh bless Him and His Family, had said to me when I had set off towards the Baūu Qurayẓa: “Go with the blessing, of Allāh, the Most High. Indeed Allāh has promised you their land and their estates.” I went in the certainty of the help of Allāh, the Mighty and High. I planted the standard at the chief fortress. They received me, while remaining in their fortresses, with curses against the Apostle of Allāh, may Allāh bless Him and His Family.

 

When I heard them cursing him, I so hated to hear that being said against the Apostle of Allāh, may Allāh bless Him and His Family, that I determined to return to him. Yet he, may Allāh bless Him and His Family, had already appeared and had heard them cursing him. He called out to them: “Brothers of apes and pigs, when we arrive at the court of the people, then how evil will be the morning of those who have been warned.”

 

They replied: “Abū al-Qāsim, you did not use to be an ignorant man nor one who cursed much.” The Apostle of Allāh, may Allāh bless Him and His Family, felt ashamed and went back for a little while. Then he ordered his tent to be pitched opposite their fortresses. The Prophet, may Allāh bless Him and His Family, remained besieging the Banū Qurayẓa for twenty-five days. At last they asked him (for surrender terms), agreeing that they should submit to the judgement of Sa‘d b. Mu‘ādh. Sa‘d decreed the sentence that the men should be killed, the women and children enslaved and their property divided out.

 

“Sa‘d, you have given judgement on them according to Allāh’s judgement from above the seven firmaments,” the Prophet, may Allāh bless Him and His Family, told him. Then the Prophet ordered their men to be brought - they were nine hundred - and they were taken to Medina. The property was divided out and the women and children were enslaved.

 

When the prisoners were brought to Medina, they were detained in the houses of the Banū al-Najjār. The Apostle of Allāh, may Allāh bless Him and His Family, went out to the place which is now the market. Trenches had been dug there. The Commander of the Faithful, peace be on him, was present and with him were the Muslims.

 

He had ordered them to come out. He had earlier told the Commander of the Faithful, peace be on him, that the heads (of the prisoners) should be struck (so that they fell) into the trench. (The prisoners) were brought out in groups. Among them were Ḥuyayy b. Akhṭab and Ka‘b b. Asad. At that time they were the leaders of the people. They had said to Ka‘b when they were about to be taken to the Apostle of Allāh: “Ka‘b, what do you think he will do with us?”

 

He answered: “You don’t seem to understand anything anywhere. Don’t you see that the man who summons you will not desist and that whoever goes will not return? By God, (your future) is to be killed.” Ḥuyayy b. Akhṭab was brought out with his two hands tied around his neck. When he looked towards the Apostle of Allāh, may Allāh bless Him and His Family, he said: “By God, I do not blame myself for my hostility to you. Yet whomsoever God deserts, is deserted.” Then he approached the people and said: “People, there is no escape from the order of God. It is written and ordained. It has been decreed that such slaughter is the lot of the Banū Isrā’īl.”

 

Then he stood before the Commander of the Faithful, peace be on him, while saying: “Noble victims are slain by a noble hand.” “Rather,” replied the Commander of the Faithful, peace be on him, “the select of the people will kill the evil ones among them and the evil ones among them will kill the select.

 

There will be woe to those whom the select and noble kill and there will be happiness for those whom the wicked unbelievers kill.” “True,” he replied, “but do not plunder my robes.” “It would be most despicable of me to do that,” he answered. “You have covered me, may God cover you,” he said and stretched out his neck. ‘Alī, peace be on him, struck it and he did not plunder him in front of them. Then the Commander of the Faithful, peace be on him, asked those who had brought him: “What was Ḥuyayy saying while he was being led to his death?” They replied that he was saying: By your life, Ibn Akhṭab does not blame himself but whomsoever God deserts is deserted.

 

He strove until his soul attained (the maximum) of its exertion, and he has attempted to search for greatness in every disturbing situation. The Commander of the Faithful, ‘Alī, blessings and peace be on him, said: He was a man of earnestness, earnestness in his unbelief. He was brought out to us in bonds as he was forcibly pulled along.

 

I put my sword around his neck with a blow of one who preserves (the truth). He went to the pit of Hell as the captive he was. That is the place of return for unbelievers, while those who obey the commands of Allāh are the creatures who will dwell in eternal (happiness). The Apostle of Allāh, may Allāh bless Him and His Family, chose from their women (Rayḥāna, daughter of) ‘Amr b. Khunāfa.

 

Of their women, only one was killed. She had thrown a stone at him when he had come in front of the Jews in order to negotiate with them before the war broke out between them. Allāh protected him from that stone. The conquest of the Banū Qurayẓa and Allāh’s victory to the Prophet, may Allāh bless Him and His Family, was brought about through the Commander of the Faithful, and because of those whom he had killed and because of terror which Allāh, the Mighty and High, threw into their hearts with regard to him. This great virtue has already been described among his virtues, peace be on him, just as this quality has already been mentioned in the enumeration of his qualities, peace be on him.

 

 

 

(This account is out of place. A fuller version is given, pages 240-244. cf al-Ṭabarī, I, 1604-5 and al-Wāqidī, al-Maghāzī, II, 769-71. In their account, first ‘Amr b. al-‘Āṣ is sent and then Abū ‘Ubayda. There is no mention of ‘Ali)

 

 (The part played) by the Commander of the Faithful, peace be on him, in the campaign of Wādī al-Raml - it is reported that it was named the campaign of Dhāt al-Salāsil - has been preserved by religious scholars, recorded by jurists, handed down by traditionists (aṣḥāb al-athār) and reported by historians (naqalat al-akhbār) as being one of the matters which may be attributed to his qualities, peace be on him, and described as one of his outstanding virtues in battle (jihād). (The account) has been agreed as a single unit in sense by all men.

 

The biographers of the Prophet (aṣḥāb al-siyar) have reported that one day the Prophet, may Allāh bless Him and His Family, was sitting down when a Bedouin came and squatted in front of him and said: “I have come to advise you.” “What is your advice?” he asked. “A group of Arabs,” he told him, “have plotted to come and attack you at night in Medina.”

 

Then he described them to him. Then (the Prophet) ordered the Commander of the Faithful, peace be on him, to call out: “The prayer is general (al-ṣalāt jāmi‘a, i.e. all should attend the prayer).” The Muslims gathered and the Prophet went up on to the pulpit. He praised and glorified Allāh. Then he said: “People, there is an enemy of Allāh and of you. (News) has come for you that they will attack you at night in Medina. Who will go to the valley?”

 

 One of the Emigrants stood up and said: “I will go there, Apostle of Allāh.” So he gave him the flag and gathered seven hundred men for him. Then he said to him: “Depart in the name of Allāh.” He arrived before the people at mid-morning. They said to him: “Who is the man?” “I am a messenger of the Apostle of Allāh,” he answered. “Either you declare: There is no God but Allāh alone, Who has no partner and Muḥammad is His servant and His Apostle; or I will strike you down with my sword.” “Go back to your master,” they told him, “for we are in such numbers as you could have no power over.” The man returned and informed the Apostle of Allāh about that. The Prophet, may Allāh bless Him and His Family, (again) asked: “Who will go to the valley?” Another man from the Emigrants stood up and said: “I will go there, Apostle of Allāh.” He gave him the standard and he set out. Then he returned exactly as his f irst colleague had returned. Then the Apostle of Allāh, may Allāh bless Him and His Family, said: “Where is ‘Alī b. Abī Ṭālib?”

 

The Commander of tile Faithful, peace be on him, stood up and said: “I am here, Apostle of Allāh.” “Go to the valley,” he told him. “Yes,” he replied.

 

He had a turban which he could not put on until the Prophet, may Allāh bless Him and His Family, sent him on a difficult mission. He went to the house of Fāṭima, peace be on her, and he asked her for the turban. “Where are you going?” she asked. “Where has my father sent you?” “To Wādī al-Raml,” he answered. She wept in anxiety for him.

 

The Prophet came in while she was still in that state. “Why are you crying?” he said. “Are you afraid that your husband will be killed? No indeed, not if Allāh, the Exalted, wishes (him not to be).” “Don’t deprive me of heaven, Apostle of Allāh,” ‘Alī, peace be on him, said to him. Then he set out. With him he took the standard of the Prophet. He went on until he reached people in the evening. He waited until morning and then prayed the morning prayer with his companions. He put them in ranks and leant on his sword as he advanced towards the enemy. “Men,” he called out, “I am the messenger of the Apostle of Allāh to you that you should declare: There is no God but Allāh and Muḥammad is His servant and His Apostle. If you do not, I will strike you down with my sword.”

 

“Go back like your colleagues went back,” they said. “By Allāh, I will not go back until you submit to Islam or I have struck you down with this sword of mine,” he answered. “I am ‘Alī b. Abī Ṭālib b. ‘Abd al-Muṭṭalib.” The people became agitated when they realised who he was. Then they became courageous enough to fight against him, peace be on him. He killed six or seven of them. Then the polytheists fled and the Muslims were victorious. They collected up the booty and he set off back to the Prophet, may Allāh bless Him and His Family. [It is reported on the authority of Umm Salama, the mercy of Allāh be on her, who said:]

 

The Prophet of Allāh, may Allāh bless Him and His Family, used to take a siesta in my house. When he woke up frightened by a dream, I told him: “Allāh is He Who will give you neighbourly protection.” “True,” he said, “Allāh is the One Who will give me neighbourly protection. But Gabriel, peace be on him, told me that ‘Alī is coming.”

 

Then he went out to the people and ordered them to meet ‘Alī. The Muslims positioned themselves in two ranks with the Apostle of Allāh, may Allāh bless Him and His Family. When (‘Alī) saw the Prophet he dismounted from his horse and bent to (the Apostle’s) feet to kiss them. The (Prophet) said to him, peace be on him: “Mount (your horse). Allāh, the Exalted, and His Apostle are pleased with you.”

 

The Commander of the Faithful, peace be on him, wept with joy and went off to his house. The Muslims handed over the booty. Then the Prophet, may Allāh bless Him and His Family, asked some of those who were with him in the army: “What did you think of your commander?” “We were aware of nothing from him except that he never led us in the prayer without reciting in it: Say: He is One Allāh (CXII),” they answered. “I will ask him about that,” said the Prophet, may Allāh bless Him and His Family. When he came upon him, he asked him, “Why in the statutory prayers, did you only recite Sūrat al-Ikhlāṣ (CXII) with them?” “Apostle of Allāh,” he answered, “I loved it.” “Indeed Allāh has loved you as you have loved it,” said the Prophet, may Allāh bless Him and His Family.

 

Then he said: “‘Alī if it was not for the fact that I am concerned that some factions will say of you what the Christians say of Jesus, son of Mary, I would say of you today words such as (after them) you would never pass a gathering of men without them taking the soil from your feet.” The conquest in this campaign was especially due to the Commander of the Faithful, peace be on him, after others had completely failed in it. ‘Alī, peace be on him, was especially singled out for praise for it from the Prophet, may Allāh bless Him and His Family.

 

These are virtues the like of which did not occur in anyone else. Many biographers of the Prophet (aṣḥāb al-siyar) have mentioned that it was with regard to this campaign that the Sūrat al-‘Ādiyāt (the Swift Runners) (C) was revealed to the Prophet and that it includes the report of the circumstances in which the Commander of the Faithful, peace be on him, acted there.

 

 

 

 

(Ali’s exploits are reported by al-Ṭabarī, I, 1516, and Ibn Hishām, Sira, 729, but in that account he does not have any part in the Prophet’s acquisition of Juwayra.)

 

Then there are the reports which are well known among religious scholars of his heroism, peace be on him, against the Banū al-Muṣṭaliq. The conquest was due to him in that campaign after men from the Banū ‘Abd al-Muṭṭalib had been struck down. The Commander of the Faithful, peace be on him, killed two of the enemy: they were Mālik and his son.

 

The Prophet of Allāh took many prisoners whom he divided out among the Muslims. Among the prisoners captured on that day were Juwayra daughter of al-Ḥārith b. Abī ḍirār. The battle-cry of the Muslims during the battle with the Banū al-Muṣṭaliq was: Ya Manṣūr, amit. “O He Who is victorious, bring death,” The Commander of the Faithful, peace be on him, captured Juwayra and took her to the Prophet, may Allāh bless Him and His Family.

 

Her father came to the Prophet after the rest of the tribe had submitted to Islam and said: “O Apostle of Allāh, my daughter should not be a prisoner because she is a noble woman.” “Go and ask her choice,” he told him. “You are good and kind,” he replied. Then her father went to her and said: “My little child, do not disgrace your tribe.” “I have chosen Allāh and His Apostle,” she answered. “Allāh has now done this for you,” her father told her. It was settled and the Apostle of Allāh freed her and put her in the group of his wives.

 

 

 

(The details of ‘Alī’s involvement with women’s pledge do not seem to be reported by the early histories nor the prophecy of ‘Alī’s treaty. The other accounts are not recorded by them.)

 

 (The expedition to) al-Ḥuḍaybiyya followed (the campaign against) the Banū al Muṣṭaliq. At that time the standard was given to the Commander of the Faithful, peace be on him, just as it had been on many occasions before that. His bravery in the ranks of the men on that day both in war and battle has appeared from what was reported and mention of it has become widespread. That was after the pledge of allegiance (bay‘a) which the Prophet, may Allāh bless Him and His Family, took from his Companions and (they gave) their covenants to remain steadfast.

 

The Commander of the Faithful, peace be on him, was the one who took the women’s pledge of allegiance on behalf of the Prophet, may Allāh bless Him and His Family.

 

On that day their pledge of allegiance took the form that he threw a robe between himself and them and he rubbed it with his hand and they made their pledge of allegiance to the Prophet, may Allāh bless Him and His Family, by rubbing the robe.

 

Then the Apostle rubbed the robe of ‘Alī, peace be on him. Other things connected with (the expedition to) al-Ḥuḍaybiyya are (as follows). When Suhayl b. ‘Amr saw them and came towards their position, he begged the Prophet, may Allāh bless Him and His Family, for peace. Inspiration came down on the Prophet in answer to that, and that he should make the Commander of the Faithful, peace be on him, his writer on that day and the one who would take down the peace treaty in his handwriting.

 

The Prophet, may Allāh bless Him and His Family, said to him: “‘Alī, write down: In the name of Allāh, the Merciful, the Compassionate.” “This is something which is being written between us and you, Muḥammad,” Suhayl b. ‘Amr intervened. “Therefore begin with something which we accept and write: In Your name, O God.” The Prophet, may Allāh bless Him and His Family, said to the Commander of the Faithful, peace be on him: “Remove what you have written and write: In Your name, O God.”

 

 “If it was not for the fact that I obey you, Apostle of Allāh, I would not remove: In the name of Allāh, the Merciful, the Compassionate,” the Commander of the Faithful, peace be on him, replied.

 

Then he removed it and wrote: In Your name, O God. Then the Prophet, may Allāh bless Him and His Family, told him: “Write: This is what the Apostle of Allāh and Suhayl b. ‘Amr have agreed upon.” However Suhayl b. ‘Amr again intervened, saying: “If I accepted this description of you in this document which is being made between us, I would have admitted prophethood to you, otherwise by agreeing to that I would be witnessing against myself or at least expressing it with my tongue. Remove this name and write:

 

This is what Muḥammad b. ‘Abd Allāh has agreed upon.” “Indeed, by Allāh, he is truly the Apostle of Allāh despite your arrogance,” said the Commander of the Faithful, peace be on him. “Write his name as the condition which must be carried out,” retorted Suhayl. “Suhayl, woe on you, cease from your obstinate behaviour,” the Commander of the Faithful, peace be on him, said to him. “Remove it, ‘Alī,” the Prophet, may Allāh bless Him and His Family, ordered him. “Apostle of Allāh,” he said, “my hand will not move to remove your name from association with prophethood.”

 

“Then put my hand on it,” he said to him. He did that and the Apostle of Allāh removed it with his own hand. Then he said to the Commander of the Faithful, peace be on him: “You will be asked to do the same and you will agree to it despite any pain (it causes you).”

 

 The Commander of the Faithful, peace be on him, completed the document. When the truce had been completed, the Apostle of Allāh, may Allāh bless Him and His Family, slaughtered his sacrificial victim, which had been destined for Mecca, where he was. The system of the organisation of this expedition had been dependent on the Commander of the Faithful, peace be on him.

 

All that took place in it including the pledge of allegiance, the drawing up of the people in ranks for battle and then the truce and the writing of the document, had been due to the Commander of the Faithful, peace be on him. There was in what Allāh had arranged, the sparing of the shedding of blood and the well-being of the position of Islam. The people have reported of the raid, two virtues with which he was specially singled out, in addition to what we have already mentioned. We have added these to his great virtues and noble qualities.

 

 [Ibrāhīm b. ‘Umar reported on the authority of those men he relies upon, on the authority of Qāyid, the retainer of ‘Abd Allāh b. Sālim, who said:] When the Apostle of Allāh, may Allāh bless Him and His Family, set out on the ‘umra (the minor pilgrimage) of al-Ḥuḍaybiyya, he stopped at al-Juḥfa and did not find any water there. He sent Sa‘d b. Mālik with the water-skins.

 

However Sa‘d returned with the water-skins after only going a little way. He said: “Apostle of Allāh, I was not able to continue. My legs stopped moving out of fear of the enemy.” “Sit down,” the Prophet, may Allāh bless Him and His Family, told him. Then he sent for another man. He went out with the water-skins but when he reached the place where the first had stopped, he also returned. The Apostle of Allāh asked him: “Why have you returned?” “Apostle of Allāh,” he answered, “by Him Who sent you with the truth as a prophet, I was not able to continue because of my fear.”

 

The Apostle of Allāh summoned the Commander of the Faithful and sent him with the water-skins. Those who were thirsty came out but they were not complaining about his return since they had seen the return of those who had gone before him. ‘Alī, peace be on him, went out with the water-skins. Eventually he reached al-Ḥarār and looked for water.

 

Then be brought them back to the Prophet, may Allāh bless Him and His Family. There were shouts of joy for them. When he entered, the Prophet, may Allāh bless Him and His Family, declared: “Allāh is greater (Allāhu akbar),” and he prayed for goodness for him. In this expedition, Suhayl b. ‘Amr approached the Prophet and said to him: “Muḥammad, our slaves have joined you, send them back to us.”

 

The Apostle of Allāh was so angry that the anger could be seen in his face. He said: “Men of Quraysh, desist or Allāh will send on you a man whose heart Allāh has examined for faith who will strike your necks according to (the requirements of) religion.” One of those present asked: “Apostle of Allāh, is Abū Bakr that man?” “No,” he answered. “Then is it ‘Umar?” he asked. “No,” he replied, “it is he who is patching sandals within the enclosure.”

 

The people hurried to the enclosure to see who the man was and there was the Commander of the Faithful, ‘Alī b. Abī Ṭālib peace be on him. A group of men report this tradition on the authority of the Commander of the Faithful. In it they say that ‘Alī, peace be on him, told this story and then he said: “I heard the Apostle say: Whoever vies against ‘Alī deliberately, will take as his own a place in Hell-fire.” What the Commander of the Faithful, peace be on him, was repairing was the strap of one of the sandals of the Prophet, may Allāh bless Him and His Family. It had broken and he was patching the place and repairing it.

 

 [Ismā‘īl b. ‘Alī al-‘Ammī reported on the authority of Na’il b. Najīḥ, on the authority of ‘Amr b. Shamir, on the authority of Jābir b. Yazīd, on the authority of Abū Ja‘far Muḥammad b. ‘Ali, on the authority of his father, peace be on them, who said:]

 

The strap of the sandal of the Prophet, may Allāh bless Him and His Family, had broken. He gave it to ‘Alī, peace be on him, to repair. Then he walked with one sandal for the distance of about a bow-shot. He approached his Companions and said: “One among you will fight for the interpretation (of the Qur’ān) as he fought with me for its revelation.” “I am that man, Apostle of Allāh,” said Abū Bakr. “No,” he replied. “I, Apostle of Allāh,” said ‘Umar. “No,” he replied. The people desisted and looked at one another.

 

The Apostle of Allāh, may Allāh bless Him and His Family, said: “It is the one who is repairing the sandal.” Then he indicated with his hand towards ‘Alī b. Abī Ṭālib, peace be on him. “He will fight for the interpretation (of the Qur’ān) when my practice (sunna) is abandoned and neglected and the Book of Allāh is distorted and when those who have no right speak of religion, ‘Alī, peace be on him, will fight them in order to revive the religion of Allāh, the Exalted.”

 

 

 

 After al-Ḥuḍaybiyya, there followed the campaign against Khaybar. In that too, beyond any doubt, success was due to the Commander of the Faithful, peace be on him. What has been gathered from the accounts of the reporters makes clear his great merit in this campaign, and uniquely characterizes him in the qualities shared by no other person. [Yaḥyā b. Muḥammad al-Azdī reported on the authority of Mas‘ada b. Yasa‘ and ‘Abd Allah b. ‘Abd al-Raḥīm, on the authority of ‘Abd al-Mālik b. Ḥishām and Muḥammad b. Isḥāq and other traditionists (aṣḥāb al-āthār), who say:] 27

 

• 27 In parts it follows Ibn Hishām’s account (Sira, 567-62) very closely but it omits large portions that do not concern ‘Alī and elaborates those that do. According to Ibn Hishām Marḥab is killed by Muhammad b. Maslama. The account of the gate is given in several versions, but according to Ibn Hishām’s version it was seven men who could not lift it.

 

When the Apostle of Allāh, may Allāh bless Him and His Family, drew near to Khaybar, he said to the people: “Halt” The people halted and he raised his hand towards the sky and said: “O Allāh, Lord of the seven heavens and what they shade, Lord of the seven earths and what they maintain, Lord of the devils and what they lead astray, I ask You for the good of this village and the good of what is in it and I seek refuge with You from its evil and the evil that is in it.”

 

Then he went down under a tree in that place. He stayed there and we stayed there for the rest of that day. On the next day at mid-day, the herald of the Apostle of Allāh, may Allāh bless Him and His Family, summoned us and we gathered before him. There was a man sitting with him. He said: “This man came to me while I was sleeping. He drew my sword and said: ‘Muhammad, who can save you from me today?’

 

I told him: ‘Allāh will save me from you.’ Then he sheathed the sword and has remained sitting here without moving as you see.” “Apostle of Allāh, perhaps something has disturbed his reason,” we suggested. “Yes,” said the Apostle of Allāh, may Allāh bless Him and His Family, “leave him.” Then he turned away and did not pay any attention to him.

 

The Apostle of Allāh, may Allāh bless Him and His Family, besieged Khaybar for more than twenty days. At that time the standard was held by the Commander of the Faithful, peace be on him. He was suffering from pains in his eyes which kept him from the battle (for a time). The Muslims used to attack the Jews in front of their forts and at the sides. One day they overcame the gate but they had dug a trench around themselves. Marḥab came out on foot to oppose them in battle.

 

The Apostle of Allāh, may Allāh bless Him and His Family, summoned Abū Bakr and said to him: “Take the standard.” He took it with a number of the Emigrants and they fought without achieving anything. He returned vigorously denouncing the people who had followed him while they were just as vigorously blaming him. The next day he gave it to ‘Umar. The latter went a little way with it and then came back accusing his followers of cowardice while they were also accusing him of cowardice.

 

Then the Prophet, may Allāh bless Him and His Family, said: “This standard is not for anyone to carry whom they can accuse of cowardice to me. It is for ‘Alī b. Abī Ṭālib.” “He has bad eyes,” he was told. “Show him to me and you will show me a man who loves Allāh and His Apostle and whom Allāh and His Apostle love. He takes things up in the right way and he will not flee,” he said.

 

They brought ‘Alī b. Abī Ṭālib, peace be on him, leading him to him. “What is troubling you, ‘Alī?” the Prophet, may Allāh bless Him and His Family, asked him. “Sore eyes which prevent me from seeing and a pain in my head,” he answered. “Sit down,” he told him, “and put your head on my thigh.” ‘Alī, peace be on him, did that and the Prophet, may Allāh bless Him and His Family, prayed for him. He spat some saliva into his hand and rubbed it on his eye and his head. His eyes opened and the pain in the head which he had had was eased.

 

He had said in his prayer: “O Allāh, make the heat and the cold obedient.” He gave him the standard; it was a white standard. He said: “Take the standard and set forth with it. Gabriel is with you. Victory is in front of you and terror is spread into the hearts of the enemy. Be aware, ‘Alī, that they have found in their Book that the name of the one who will destroy them is Īliyā. When you meet them, say: I am ‘Alī, then they will forsake (the field) if Allāh, the Exalted, wishes.”

 

 The Commander of the Faithful, peace be on him, reported: I set out with it until I came to the fortress. Marḥab came out. He was wearing a helmet in which a stone had made a hole showing the white of his head. He was reciting: Khaybar knows that I am Marḥab - the carrier of arms, a hero who has been tested. I answered: I am he whom my mother called a lion. Like a lion of the forests, fierce in strength, With my sword I will make you weigh the weight of an ear torn off.

 

 We exchanged blows. I came quickly against him and struck him. I cut through (the place where) the hole (was) in the helmet and through his head so that my sword reached his teeth. He fell dead. In the account it is reported that when the Commander of the Faithful said: “I am ‘Alī b. Abī Ṭālib,” one of the rabbis of the people called out to them: “I swear by what was revealed to Moses that you are defeated.” As a result such terror entered their hearts that they were not able to bear it. When the Commander of the Faithful, peace be on him, killed Marḥab, those who had gone out with Marḥab withdrew and barred the gate of the fortress to keep him out. The Commander of the Faithful, peace be on him, advanced against it. He worked on it until he opened it. However, most of the people from the other side of the trench did not come across against him. Thus did the Commander of the Faithful, peace be on him, capture the gate of the fortress. Then he used it as a bridge across the trench so that they might go across and conquer the fortress. They seized booty.

 

When they withdrew from the fortress the Commander of the Faithful, peace be on him, took the gate in his right hand and spread it out many metres over the ground. It used to take twenty men to lock that gate. After the Commander of the Faithful, peace be on him, had brought about the conquest of the fortress and had killed Marḥab and Allāh had granted their property as booty to the Muslims, Ḥassān b. Thābit al-Anṣāri sought permission from the Apostle of Allāh to recite a poem about him. He told him: “Recite it.” He recited: ‘Alī was ashen-eyed, needing medicine, even then he did not find (the help of anyone) to nurse him.

 

The Apostle of Allāh healed him with saliva. He blessed the healer (raqī) and He blessed the healed. He said: I will give the standard today, to a dauntless man, brave, one who loves the Apostle as a follower.

 

He loves Allāh and Allāh loves him. Through him Allāh will overcome the fortress, returning it to Allāh. He distinguished ‘Alī by that apart from all other creatures and he named him his helper and his brother.

 

 [The traditionists have reported on the authority of al-Ḥasan b. Ṣālih, on the authority of al-A‘mash, on the authority of Abū Isḥāq, on the authority of Abū ‘Abd Allāh al-Judalī, who said:] I heard the Commander of the Faithful, peace be on him, say: “When I broke down the gate of Khaybar, I used it as a shield and I fought against them with it. When Allāh brought about their humiliation and I had made the gate a means of overcoming their fort, I threw it into their trench.”

 

A man asked him: “How were you able to bear the weight of it?” “It was only like my shield which was in my hands on other occasions,” he answered. The biographers of the Prophet (aṣḥāb al-siyar) report that when the Muslims left Khaybar, they tried to carry the gate. It could only be lifted by seventy men. Concerning the Commander of the Faithful, peace be on him, carrying the gate, the poet says: Indeed a man who carried a huge gate at Khaybar in the campaign against the Jews was supported by great power.

 

He carried the great gate, a gate which was the door to the restless hearts, while the Muslims and the people of Khaybar were mustered. He threw it down and it took seventy men to undertake the burden of picking it up again - all of these exerting themselves fully to do it. At last they picked it up with much effort and difficulty and urging of one another to pick it up again. One of the Shī‘a poets also spoke of this, praising the Commander of the Faithful, peace be on him, and disparaging his enemies, as has been reported by Abū Muḥammad al-Ḥasan b. Muḥammad b. Jamhūr, who said: I recited this to Abū ‘Uthmān al-Māzinī: The Prophet sent with his victorious standard ‘Umar b. Ḥantama, the blackest of black. He went forward with it until they came out against him. Without spirit, he bent, he was filled with fear and he withdrew. He brought back to the Prophet a standard which he had refused (to take forward). He did not fear the shame of it and the blameworthiness of it. The Prophet wept for him and criticised him for it. Then he called for a man, noble of vision, who would go forward. He advanced with it amid a group of men, while (the Prophet) prayed for him. Surely he would not shun it nor be defeated? He brought the Jews to a sad state of withdrawal when he slaughtered. The leader of their army, a man with a sharp sword, who struck out f iercely. Then he turned to (the rest of) the people after that and scattered them.

 

The flies flee and every eagle is a lion. Allāh oppressed them because of His love for the family of Muḥammad And because of His love of those who support (the family) by shedding blood.

 

 

 

 The campaign against Khaybar was followed by situations which were not the same as those which had occurred before. We now (briefly) allude to them. The majority of these consisted of missions which the Prophet did not take part in. Nor was their importance the same as it had been before. This was due to the present weakness of the enemy and that some of the Muslims did not need the others. We have passed over the enumeration of these matters even though the Commander of the Faithful, peace be on him, played a great role both in word and deed in all of these events.

 

Then followed the conquest of Mecca. By it the situation of Islam was strengthened and the religion became powerful by virtue of what Allāh, may He be exalted, (had bestowed) on His Prophet, may Allāh bless Him and His Family. Through it the promise was fulfilled, which Allāh had earlier given in His words, may He be exalted: When the help of Allāh and the conquest comes, you will see the people enter into the religion of Allāh in group after group (CX 1-2). And Allāh, the Mighty and High, had said a long time before that: You will enter the sacred Mosque in safety with your heads shaven or trimmed and without fear (XLVIII 27).

 

Eyes were turned towards it and necks were stretched out (in expectancy) of it. Yet the Prophet of Allāh organised that affair by keeping his journey to Mecca secret and by keeping the purpose of his intentions towards the inhabitants of that city hidden. Allāh, the Most High, had demanded that he keep reports of it concealed from the Meccans so that he should surprise them when he entered the city. In the group to whom the secret was confided was the Commander of the Faithful, ‘Alī b. Abī Ṭālib, peace be on him. He was the partner of the Apostle of Allāh, may Allāh bless Him and His Family, in the plan. Then the Prophet, may Allāh bless Him and His Family, spread it to a further group. The matter was arranged with regard to it according to circumstances, in all of which the Commander of the Faithful was unique in merit insofar as no other person participated in them to the same extent.

 

 Among (the indications of) that (is the incident that occurred when) Hāṭib b. Abī Balta‘a - who was from Mecca and had been present at Badr alongside the Apostle of Allāh, may Allāh bless Him and His Family - wrote to the Meccans, informing them of the secret that the Apostle of Allāh, may Allāh bless Him and His Family, was coming against them. Inspiration came to the Apostle of Allāh, informing him of what had been done and of Hāṭib’s letter being sent to the people (of Mecca). The Apostle of Allāh, may Allāh bless Him and His Family, restored the situation through the Commander of the Faithful, peace be on him. If the situation had not been restored by him, the organisation on whose success the victory of the Muslims depended, would have been put in jeopardy. A report of this story has already been given earlier and there is no need for us to repeat it. (cf.35-37.)

 

 

****

 

Abū Sufyān came to Medina to renew the treaty between the Apostle of Allāh, may Allāh bless him and grant him peace, and Quraysh, after the incident caused by a group of the Banū Bakr against (the tribe of) Khuzā‘a when they had killed some of them. Abū Sufyān intended to restore his leading position among his people.

 

He was afraid of the help of the Apostle of Allāh, may Allāh bless Him and His Family, might give to (al-Khuzā‘a). Also he was afraid about what would happen to them (i.e. Meccans) on the day of the conquest. He came to the Prophet and spoke to him about it but he did not give any answer. He left him and met Abū Bakr and caught hold of him. He thought that he could gain his request from the Prophet, may Allāh bless Him and His Family, through him. “I cannot do that,” Abū Bakr answered because he knew that his asking about that would achieve nothing.

 

Then Abū Sufyān thought that ‘Umar might have the same (influence) as he had previously thought Abū Bakr had had. He spoke to him about it but the latter pushed him away with a roughness and a harshness which would almost have corrupted one’s view of the Prophet, may Allāh bless Him and His Family. He turned aside to the house of the Commander of the Faithful, peace be on him.

 

He asked permission to enter and permission was granted. With (the Commander of the Faithful) were Fāṭima, al-Ḥasan and al-Ḥusayn, peace be on them. “‘Alī,” he said, “you are the closest of the people to me in relationship and kin and so I have come to you. Do not send me back as much without hope as I came. Intercede for me with the Apostle of Allāh for what I came for.” “Woe upon you, Abū Sufyān,” he replied. “When the Apostle of Allāh, may Allāh bless Him and His Family, has decided on a matter, we cannot speak to him about it.” Abū Sufyān turned to Fāṭima, peace be on her, and said: “Daughter of Muḥammad, can you tell your two sons to give me neighbourly protection among the people?

 

For they are lords of the Arabs to the end of time.” “My sons have not reached the age to grant neighbourly protection among the people,” she answered, “and no one will grant neighbourly protection against the Apostle of Allāh, may Allāh bless Him and His Family.”

 Abū Sufyān was bewildered and felt helpless. Then he went up to the Commander of the Faithful, peace be on him, and said: “Abū al-Ḥasan, I see that matters have become confused as far as I am concerned. (Please,) advise me.” “I cannot see anything which will avail you,” the Commander of the Faithful, peace be on him, told him. “However, you are the leader of the Banū Kināna. Therefore arise and grant protection among the people. Then go back to your land.” “Do you think that will help me at all?” he asked. “No, by Allāh, I do not think so,” he answered. “Yet, I can find nothing else.”

 

So Abū Sufyān went and stood in the mosque and called out: “I have come to grant protection among the people.” Then he mounted his camel and departed. When he came back to Quraysh, they asked him: “What (was the situation you left) behind you?” “I went to Muḥammad, may Allāh bless Him and His Family, and I spoke to him,” he told them. “But he gave me no answer. Then I went to Ibn Abī Quḥāfa (Abū Bakr) and I found nothing better from him. Then I met Ibn al-Khaṭṭāb and I found him harsh and rough without any kindness in him. Then I went to ‘Alī and I found him the gentlest of men to me. He advised me to do something, which I did.

 

By Allāh, I do not know whether it will be of any avail to me or not.” “What did he tell you to do?” they asked. “He told me to grant protection among the people and I did so,” he answered. “Did Muḥammad permit that?” they asked. “No,” he replied. “By Allāh, the man did no more than play with you,” they told him. “It will not be of any use to you.” “No, by Allāh, but I could not find anyone else (to suggest anything),” he answered.29

 

•  29.This account follows al-Ṭabarī, I, 1623-4 and Ibn Hishām, Sira, 807-808.

 

The attitude of the Commander of the Faithful, peace be on him, towards Abū Sufyān was the most correct in terms of the fulfilment of the Muslims’ task and for the (success) of the plan.

 

Thus he (Abū Sufyān) brought about for the Apostle of Allāh, may Allāh bless Him and His Family, something, in the attitude of the people, which he would not have been able to achieve, if he had not been able to demonstrate that ‘Alī had given Abū Sufyān the truth about his position. Also he achieved this because of his gentleness towards him, so that when he left Medina, he thought that there was some (hope for him).

 

Thus through his departure in those circumstances he ceased from attempting to make a plot by which he might have thrown some disorder into the plan of the Prophet, may Allāh bless Him and His Family. For, if he had left in despair in the way the two men (i.e. Abū Bakr and ‘Umar) had filled him with despair, he would have renewed the people’s view of fighting against (the Prophet), peace be on him, and of guarding against him in a way which did not occur to them, after Abū Sufyān brought (news of) what he had done to them.

 

For he had stayed in Medina to intrigue to gain his purpose of seeking intercession with the Prophet, may Allāh bless Him and His Family. In that way, he had intended to bring about a situation which would keep the Prophet away from Quraysh and by delaying him from them, (the Prophet) would have missed his opportunity.

 

The success which was brought about through Allāh, the Most High, was connected with the vision of the Commander of the Faithful, peace be on him, insofar as he saw by dealing with Abū Sufyān he would enable the Prophet, may Allāh bless Him and His Family, to occupy Mecca as the latter had intended.

 

When the Apostle of Allāh, may Allāh bless Him and His Family, ordered Sa‘d b. ‘Ubāda to enter Mecca carrying the standard, he became aggressive towards the people and showed the anger he felt against them. He entered Mecca shouting:

 

 “Today is the day of slaughter, the day of capturing any daughter.” Al-‘Abbās heard him and asked the Prophet: “Haven’t you heard what Sa‘d b. ‘Ubada is saying? I am afraid that he will attack Quraysh fiercely.” “‘Alī,” said the Prophet, may Allāh bless Him and His Family, to the Commander of the Faithful, peace be on him, “go to Sa‘d and take the standard away from him. You be the one who enters Mecca with it.”

 

 The Commander of the Faithful, peace be on him, went up to him and took it from him. Sa‘d did not stop him from taking it from him. ( cf.37-38.)

 

The loss in this matter which would have been caused by Sa‘d, was restored by (the action of) the Commander of the Faithful, peace be on him. The Apostle of Allāh, may Allāh bless Him and His Family, did not regard any of the Emigrants or Anṣār as suitable to take away the standard from the leader of the Anṣār except the Commander of the Faithful, peace be on him. He knew that if anyone else had wanted to do that, Sa‘d would have refused him, and in his refusal there would have been caused a disruption of the plan and a dispute between the Anṣār and the Emigrants.

 

Since Sa‘d would not have lowered his position for any of the Muslims or for all the people except the Prophet, may Allāh bless Him and His Family, and since it would not be sound judgement for the Apostle of Allāh to take the standard from (Sa‘d) himself, he appointed someone who could really take his place and could not be distinguished from him (the Prophet), someone to whom no one else within the group should be shown greater obedience.

 

There was no one else characterised by rank and merit for this except the Commander of the Faithful, peace be on him. In such a quality no one else had a share nor was anyone else his equal. It was a lesson from Allāh, the Most High, and His Apostle, with regard to the attainment of public interest through the despatch of the Commander of the Faithful, apart from anyone else, which indicated his choice for decisive affairs, just as it was a lesson from Allāh with regard to whom He chose for prophethood and the fulfilment of the public good by sending him. This revealed their (i.e. the Prophet and the Commander of the Faithful) being the best of all creatures.

 

 

****

 

The Apostle of Allāh, may Allāh bless Him and His Family, gave an instruction to the Muslims on setting out for Mecca that they should only kill those who fought against them. He guaranteed the security of those who clung to the veils of the Ka‘ba except a group of them who had committed evil actions against him. Among these were Miqyas b. Ṣubāba, Ibn Khaṭal, Ibn Abī Sarḥ and two songstresses who had sung insulting songs about the Apostle of Allāh, may Allāh bless him an his family, and lamentations for the Meccans killed at Badr. The Commander of the Faithful, peace be on him, killed one of the songstresses and the other fled until refuge was found for her. A Persian struck her in al-Abṭah during the rule (imāra) of ‘Umar b. al-Khaṭṭāb and killed her. The Commander of the Faithful, peace be on him, also killed al-Ḥuwayrith b. Nufayl b. Ka‘b.

 

He was one of those who had abused the Apostle of Allāh at Mecca.

(Ibn Hishām, Sira, 820.)

 

 

He, peace be on him, learnt that his sister, Umm Hāni’, had given refuge to some people from Banū Makhzūm, including al-Ḥārith b. Hishām and Qays b. al-Sā’ib. He, peace be on him, set out for her house wearing an iron helmet. He called: “Send out those to whom you have given refuge.”

 

By Allāh, they began to act out of fear of him just like birds who let their droppings fall (from the sky). Umm Hāni’ came out to him and she did not recognize him. “Servant of Allāh,” she said, “I am Umm Hāni’, a cousin of the Apostle of Allāh, may Allāh bless Him and His Family. I am the sister of ‘Alī b. Abī Ṭālib, peace be on him. Therefore go away from my house.” “Bring them out,” demanded the Commander of the Faithful, peace be on him. “By Allāh, I will complain about you to the Apostle of Allāh, may Allāh bless Him and His Family,” she told him.

 

Then he took his helmet off his head. She recognized him and she came close to him so that she might embrace him. “May I be your ransom,” she said, “I swore that I would complain about you to the Apostle of Allāh, may Allāh bless Him and His Family.” “Go and make good your oath,” he told her. “He is at the top of the valley.” Umm Hāni’ reported: I went to the Prophet while he was in his tent washing. Fāṭima, peace be on her, was keeping him veiled (from view).

 

When the Apostle of Allāh, may Allāh bless Him and His Family, heard the sound of my voice, he said: “Welcome to Umm Hāni’.” “By my father and mother (whom I would ransom for) you,” I said, “I have come to complain to you of the treatment I have received today from ‘Alī b. Abī Ṭālib.” “Have you given neighbourly protection to those to whom you (are reported to) have given neighbourly protection?” the Apostle of Allāh, may Allāh bless Him and His Family, asked.

 

 

Then Fāṭima, peace be on her, said: “You have only come to complain of ‘Alī because he caused the enemies of Allāh and of His Apostle to be afraid.” “May Allāh, the Most High, be thanked for the efforts of ‘Alī b. Abī Ṭālib,” said the Apostle of Allāh, may Allāh bless Him and His Family. “I grant neighbourly protection to those whom Umm Hāni’ gave neighbourly protection because of her position through (her brother) ‘Alī b. Abī Ṭālib, peace be on him.”

(32 Ibn Hishām, Sira, 820.)

 

When the Apostle of Allāh, may Allāh bless Him and His Family, entered the (Sacred) Mosque, he found there three hundred and sixty idols. Some of them were attached to others by lead. “Give me a handful of pebbles,” he said to the Commander of the Faithful, peace be on him.

 

The Commander of the Faithful, peace be on him, picked up a handful and gave it to him. Then he threw it at them, saying: “Say: Truth has come and falsehood has disappeared. Indeed falsehood was ever disappearing.” (XVII 81). Every idol fell face downwards. Then he ordered them to be taken out, thrown down and broken.

 

 In the actions of the Commander of the Faithful, peace be on him, which we have mentioned concerning the enemies of Allāh he killed in Mecca, the fear he caused to those who had been traitors and the help which he gave to the Apostle of Allāh, may Allāh bless Him and His Family, in cleansing the (Sacred) Mosque of idols, his great bravery and his ignoring of kinship in obedience to Allāh, the Mighty and High, - all this - is evidence for him being characterised by great merit which no one else shared as we have already said.

 

 

****

 

 

 In connection with the conquest of Mecca is the despatch of Khālid b. al-Walīd by the Apostle of Allāh, may Allāh bless Him and His Family, to the Banū Ḥudhayfa b. ‘Āmir. They were at al-Ghumayṣā’. He was supposed to summon them to Allāh, the Mighty and High. He only sent him because of the hostile connection which existed between him and them. In the Jāhiliyya, they had seized some women from the Banū al-Mughīra and killed al-Fākih b. al-Mughīra, the uncle of Khālid b. al-Walīd, and they had also killed ‘Awf b. ‘Abd al-Raḥmān b. ‘Awf. It was for that reason that the Apostle of Allāh, may Allāh bless Him and His Family, had sent him.

 

He also sent with him ‘Abd al-Raḥmān b. ‘Awf, who had a similar hostile relationship with them. If it had not been for that, the Apostle of Allāh, may Allāh bless Him and His Family, would not have deemed  Khālid appropriate for command over the Muslims. We have already mentioned matters connected with him insofar as he had opposed the covenant of Allāh and the covenant of His Apostle and he had worked in the service of the practice of the Jāhiliyya; he had put the authority of Islam behind him; he had renounced the Apostle of Allāh through his action and losses caused by him had to be restored by the Commander of the Faithful, peace be on him. We have explained all this earlier, so that there is no need to repeat it here.

 

 

 

 

Then there was the campaign against Ḥunayn when the Apostle of Allāh, may Allāh bless Him and His Family, sought for help, because of the great number of those gathered against him. (The Prophet), peace be on him, went out towards the enemy with ten thousand Muslims. The majority of them thought that they would be victorious when they saw their gathering, their great numbers and their weapons. On that day, Abū Bakr was full of wonder at the great number. He said: “Today we will never be defeated as a result of being few in number.” (al-Wāqidī, al-Maghāzī, 111, 890.)

 

 As it happened the affair turned out the very opposite to what they had thought and Abū Bakr had contributed to this by his wonder at their (great number). However, when they met the polytheists, it was not long before they (the polytheists) put them all to flight so that only ten men remained with the Prophet, nine of them were Hāshimites and the tenth was Ayman b. Umm Ayman. Ayman was killed, may Allāh have mercy on him. Eventually those who had fled began to return to the Apostle of Allāh, may Allāh bless Him and His Family. They returned one by one until they joined one another and there were (sufficient for) an attack on the polytheists.

 

Concerning Abū Bakr’s wonder at the great number, Allāh, the Most High, revealed: At the Battle of Ḥunayn when your great number pleased you, it did not avail you in any way. The earth became too narrow for you (to escape) to the same extent (as before) it had been too wide for you. You turned your backs and fled. Then Allāh sent down calm (fortitude) on His Apostle and the Faithful (IX 25-26). He means by “the Faithful”, the Commander of the Faithful, ‘Alī, peace be on him, and those of the Banū Hāshim who remained with him. On that day they were eight, and with the Commander of the Faithful they were nine.

 

Al-‘Abbās b. ‘Abd al-Muṭṭalib was on the right of the Apostle of Allāh, al-Faḍl b. al-‘Abbās was on his left. Abū Sufyān b. al-Ḥārith was holding his saddle at the rear of his mule, while the Commander of the Faithful, peace be on him, stood before him with his sword. Nawfal b. al Ḥārith, Rabī‘a b. al-Ḥārith, ‘Abd Allāh b. al-Zubayr b. ‘Abd al Muṭṭalib and ‘Utba and Ma‘tib the two sons of Abū Lahab stood around him. All the rest, save those we have  mentioned, turned their backs in flight. (Ibn Hishām, Sira, 845, and al-Wāqidī, al-Maghāzī, III, 900 both include Abu Bakr and ‘Umar in the group who remained with the Prophet.)

 

Concerning this Mālik b. ‘Ubāda al Ghāfiqī recited: None consoled the Prophet except the sons of Hāshim in the face of the swords of the battle at Ḥunayn. The people fled, save for this group of nine. They were calling to the people: Where are you?

 

Then they stood with the Prophet to face death. They denied us any ornament except shame. Ayman guarded the trusty one (i.e. Muḥammad) from the people (and died) a martyr, and thus gained (eternal) happiness as a reward. Al-‘Abbās b. ‘Abd al-Muṭṭalib recited concerning this situation: We, nine, helped the Apostle of Allāh in the battle. The rest who could flee f led and scattered. Whenever al-Faḍl attacked with his sword against the people, my words (were): “Again my son, lest they return”

 

The nine of us faced death itself because of what is given in the service of Allāh causes no (real) suffering. (In the first poem) there is a reference to Ayman b. Umm Ayman, may Allāh have mercy upon him. When the Apostle of Allāh, may Allāh bless Him and His Family, saw the flight of the people from him, he said to al-‘Abbās, who was a man with a loud strong voice: “Call to the people and remind them of the covenant.” Al-‘Abbās called out at the top of his voice: “People who made the pledge of allegiance at the tree, men of Sūrat al-Baqara, where are you fleeing? Remember the covenant which you made to the Apostle of Allāh, may Allāh bless Him and His Family.” However, the people went on and turned their backs (in flight).

 

It was a pitch black night and the Apostle of Allāh was in the valley. The polytheists came against him from the mountain passes into the valley, and from the sides of the valley, and its narrow defiles, with their swords drawn, and with clubs and stones. [They reported:] The Apostle of Allāh, may Allāh bless Him and His Family, looked toward the people (turning) part of his face (towards them) in the darkness. And he gave light as if he was the moon on the night of the full-moon. Then he called out to the Muslims: “Where are you who gave your pledge to Allāh (to protect) him?” The first heard and then others of them. Not a man of them heard but did not fling himself to the ground and crawl down to where they were in the valley. When they met the enemy, they fought against them. [They reported:]

 

One of the Ḥawāzin approached in front of the people on a red camel with a black standard in his hand fixed on a long spear.

(al-Wāqidī, al-Maghāzī, III, 902, gives a briefer account and involves Abū Dujāna with ‘Alī in the killing.)

 

Whenever he gained a victory over the Muslims, he would turn them face downward. If any of the people escaped him, he would pass him on to the polytheists behind him and they would follow him. He was reciting: I am Abū Jarwal, there will be no ceasing today until we destroy or are destroyed. The Commander of the Faithful, peace be on him, directed himself towards him. He struck the buttocks of his camel and brought it down.

 

Then he struck him and overcame him. He recited: Now the people know with whom the morrow belonged. In battle I am one who brings disgrace (to others). The flight of the polytheists began with the killing of Abū Jarwal, may Allāh curse him.

 

Then the Muslims felt rebuked and formed ranks against the enemy. The Apostle of Allāh, may Allāh bless Him and His Family, said: “O Allāh, you have made the first of Quraysh taste defeat, give the last of them pleasure (of victory).” The Muslims and the polytheists began to fight together. When the Prophet, may Allāh bless Him and His Family, saw them, he put his saddle on my mount so that he might have a view of their group. Then he said: Now war has been kindled. I am the Prophet, that is no lie. I am the descendant of ‘Abd al-Muṭṭalib.

 

It was very soon after that the (enemy) turned their backs (in flight). The prisoners were brought in bonds to the Apostle of Allāh, may Allāh bless Him and His Family. When the Commander of the Faithful, peace be on him, killed Abū Jarwal and the people shrank away because of him being killed, the Muslims began to ply them with their swords. The Commander of the Faithful, peace be on him, led them in this so that he killed forty men from these people. Thus was the defeat and the capturing of prisoners brought about at that time.

 

 

*****

 

 

Abū Sufyān Ṣakhr b. Ḥarb b. Umayya took part in this campaign. He was among the number of those of the Muslims who had fled (at first). [It is reported on the authority of Mu‘āwiya b. Abī Sufyān that he said:] I met my father fleeing with the Meccans of the Banū Umayya.

 

I yelled out to him: “Son of Ḥarb, by Allāh, won’t you endure with fortitude alongside your cousin? You have not fought for your religion nor have you faced these bedouin Arabs in order to protect your womenfolk.” “Who are you?” he asked. “Mu‘āwiya,” I answered. “The son of Hind?” he said. “Yes,” I replied. “May I ransom you with my father and mother,” he exclaimed. Then he stopped and the Meccans gathered with him. I joined them. Then we attacked the people and scattered them.

 

The Muslims continued to fight the polytheists and take them prisoner until day began to break. Then the Apostle of Allāh, may Allāh bless Him and His Family, ordered that none of the people taken prisoner was to be killed.

 

 

*****

 

 

During the days of the conquest (of Mecca) the tribe of Hudhayl had sent a man called Ibn al-Anza‘ to spy on the Prophet, may Allāh bless Him and His Family, so that he would gain information about him. He had gone back to Hudhayl with his report. At the battle of Ḥunayn, he was captured. ‘Umar b. al-Khaṭṭāb passed by him. When he saw him, he went up to one of the Anṣār and said: “This is the enemy of Allāh, who came to us as a spy. Here he is a prisoner. Kill him.” The man from the Anṣār cut off his head.

 

When the Prophet learnt of that, he disliked it and said: “Didn’t I order you not to kill prisoners? Yet after that you killed Jamīl b. Mu‘ammar b. Zuhayr while he was a prisoner.” Then the Prophet, may Allāh bless Him and His Family, sent to the Anṣār while he was still angry. He demanded: “What prompted you to kill him when the messenger had come to you (telling you) not to kill any prisoners?” “We only killed him at the behest of ‘Umar,” they answered. The Apostle of Allāh turned away (from them) until ‘Umayr b. Wahb spoke to him about forgiving (them).

 

 

*****

 

 

The Prophet of Allāh made the distribution of the booty of Ḥunayn, particularly among the Quraysh. He gave a generous share to reconcile the hearts of some of them like Abū Sufyān Ṣakhr b. Ḥarb, ‘Ikrima b. Abī Jahl, Ṣafwān b. Umayya, al-Ḥārith b. Hishām, Suhayl b. ‘Amr, Zuhayr b. Abī Umayya, ‘Abd Allāh b. Abī Umayya, Mu‘āwiya b. Abī Sufyān, Hishām b. al-Mughīra, al-Aqra‘ b. Ḥābis, ‘Uyayna b. Ḥiṣn and their like. It is reported that he gave the Anṣār only a small part but that he gave most of it to the people whom we have named. A group of the Anṣār became angry on account of that. The Apostle of Allāh, may Allāh bless Him and His Family, was informed of their words of discontent against him.

 

He summoned them and they gathered. He told them: “Sit down but do not let anyone other than your own people sit with you.” When they were seated the Prophet, may Allāh bless Him and His Family, came out and the Commander of the Faithful, peace be on him, followed him.

 

He sat down in their midst and said to them: “I will ask you about a matter and then you answer me about it”. “Speak, Apostle of Allāh,” they said. “Were you not going astray and then Allāh sent you guidance through me?” he asked. “Indeed”, they answered, “the grace for that belongs to Allāh and His Apostle.” “Were you not on the edge of the pit of Hell-fire and then Allāh rescued you through me?” he asked. “Indeed”, they answered, “the grace for that belongs to Allāh and His Apostle.” “Were you not few and then Allāh made you many through me?” he asked. “Indeed”, they answered, “the grace for that belongs to Allāh and His Apostle.”

 

“Were you not enemies (of each other) and then Allāh reconciled your hearts through me?” he asked. “Indeed”, they answered, “the grace for that belongs to Allāh and His Apostle.” The Prophet fell silent for a short time and then he said: “Will you answer me according to what is in your minds?” “How else can we answer you?” they said. “Indeed it is our fathers and mothers (who have required) that we answer you by saying that you have outstanding merit, favour and stature over us.”

 

“If you had wanted,” he said, “you could have said: You came to us an exile and we gave you refuge. You came to us in fear (of your life) and we protected you. You came to us denounced as a liar and we believed in you.”

 

They raised their voices in weeping. Their shaykhs and leaders stood up before him and kissed his hands and feet. Then they said: “We are satisfied with Allāh and His Apostle. Here is our wealth (placed) before you. If you wish, divide it among your people. Those of us who spoke earlier (against you), only spoke out of jealousy, deception in the breast and sin in the heart. They had thought that (your action) was taken in anger against them and to reduce them. They seek forgiveness from Allāh for their sins. O Apostle of Allāh, forgive them.” Then the Prophet, may Allāh bless Him and His Family, said: “O Allāh, grant forgiveness to the Anṣār and the sons of the Anṣār, and the sons of the sons of the Anṣār. People of the Anṣār, are you not content that no one except you will return with grace and favour?

 

For when you return (part of) your share (of the rewards of battle) will be (the presence of) the Apostle of Allāh (in your city).” “Indeed,” they replied, “we are content.”

 

The Prophet, may Allāh bless Him and His Family, said: “On that day the Anṣār were my close supporters and my family. If the people had gone along the valley and the Anṣār had gone along a mountain pass, I would have gone along the mountain pass of the Anṣār. O Allāh, grant forgiveness to the Anṣār.” On that day the Apostle of Allāh, may Allāh bless Him and His Family, had given al-‘Abbās b. Mirdās four camels. He was angry at this and recited: Do you divide my share of the booty and the share of al-‘Ubayd between ‘Uyayna and al-Aqra‘?

 

 At any gathering (of people) neither Ḥiṣn nor Ḥābis would take   precedence over my leader.  I am no less a man than those two. Whoever you put down today will not be raised. The Prophet, may Allāh bless Him and His Family, learned of what he had said and summoned him to attend him. “You are the one who spoke these words: Do you divide my share of the booty and the share of al-‘Ubayd between al-Aqra‘ and ‘Uyayna,” he said. “No, may my father and mother be a ransom for you, you are not the poet,” interrupted Abū Bakr. “How is that?” he asked. “Rather he said between ‘Uyayna and al-Aqra‘,” he replied. “Arise, ‘Alī,” the Apostle of Allāh, may Allāh bless Him and His Family, told the Commander of the Faithful, peace be on him, “and cut out his tongue for (what) it said.”

 

“By Allāh, because of these words you are harsher with me than at the battle with Khath‘am when they came against us in our houses,” al-‘Abbās b. Mirdās cried out. He caught hold of the hands of ‘Alī b. Abī Ṭālib (and said): “Take me away. If I knew anyone who would free me from this, I would summon him. So I say to you, ‘Alī, will you be the one who cuts out my tongue?” “I will only carry out with you what I have been ordered to do,” he said. Al-‘Abbās reported: He set off and remained with me until he brought me to the enclosures. He told me: “Count out the numbers between four and a hundred.” I said: “May I ransom you with my father and mother. How generous, considerate and learned you are!” “The Apostle of Allāh gave you four camels,” he said, “and thus made you one of the number of the Emigrants. If you wish, just keep them.

 

However, if you wish, take a hundred and be included with the people (who were given) a hundred.” “Advise me,” I asked. “I would advise you to take what the Apostle of Allāh, may Allāh bless Him and His Family, has given you and be satisfied with that,” he told me. “Then I will do so,” I said.36

 

•  (36Ibn Hishām, Sira, 881-3, al-Wāqidī, al-Maghāzī, 946-7, without the part ‘Ali played in the affair.)

 

When the Apostle of Allāh, may Allāh bless Him and His Family, had distributed the booty at Ḥunayn, a tall man with a lump of skin between his eyes, as a result of much prostration approached him. He greeted him without any specific reference to the Prophet. Then he said: “I have seen what you have done with this booty.” “How do you see it?” he asked. “I consider that you have gone astray,” he said. At this, the Apostle of Allāh became angry and said: “Shame on you, since I have no injustice, who has it?” “Shall we not kill him?” the Muslims asked. “Leave him,” he said. “He will have followers who will dart from this religion like the arrow darts from the bow. Allāh will bring about their death at the hand of the man most loved by Him after me.” (Ibn Hishām, Sira, 884-5.)

 

The Commander of the Faithful, ‘Alī b. Abī Ṭālib, peace be on him, killed him among the Khawārij he killed at the battle of al-Nahrawān. Consideration should be given to the qualities displayed by the Commander of the Faithful, peace be on him, in this campaign. If you ponder them and think about their implications, you will find that he, peace be on him, carried out every outstanding action which took place in it.

 

Thus he is uniquely characterised by qualities which nobody else in the community (umma) shares. It was he, peace be on him, who stayed with the Apostle of Allāh when all the rest of the people f led except the small group who remained alongside him, peace be on him.

 

We already have thorough knowledge of his precedence in courage, bravery, fortitude and vigour over al-‘Abbās and al-Faḍl, his son, and Abū Ṣufyān b. al Ḥārith and the rest of the group. (We have this) by the example of his actions on other occasions at which none of them were present. Reports of him are famous concerning his battle with men of equal rank and his killing of heroes.

 

None of these has been known for anything similar to his exploits. No death of an enemy (in battle) is traced back to them by any famous report. Thus it can be realised that their remaining steadfast was through him, peace be on him. If it had not been for him, a crime would have been committed against religion which would not have been set right.

 

By his taking up that attitude and his endurance with the Prophet, may Allāh bless him and grant him peace, the return of the Muslims to the battle was made possible and their encouragement to attack the enemy. His killing Abū Jarwal, the foremost of the polytheists, was the reason for the defeat of the people and the victory of the Muslims.

 

Through the killing by him, peace be on him, of the forty whom he killed, weakness came upon the polytheists and thus he was the cause of the their desertion and anxiety, and the victory of the Muslims.

 

(The Muslims’ flight) was contributed to by the lack of judgement of this man (when he caused them to be overconfident) through expressing wonder at their great numbers. (It was this man) who preceded ‘Alī to the rank of the caliphate (khilāfa) after the Apostle of Allāh, may Allāh bless Him and His Family. Thus he was the cause of their initial defeat, or at least one of the causes. Then it was his colleague who caused prisoners of the enemy to be killed after the Prophet, may Allāh bless Him and His Family, had forbidden them to be killed.

 

Thus he committed a great crime against Allāh, the Exalted, and against His Apostle. (On the other hand, ‘Alī) was a help to the Prophet, may Allāh bless Him and His Family, in reconciling the Anṣār, by gathering them together and speaking to them. Religion was strengthened by him and by him was removed fear of discord which overshadowed the people because of the distribution of the booty. Thus he shared with the Apostle of Allāh, may Allāh bless Him and His Family, in that merit which no one else participated in.

 

In the matter of al-‘Abbās b. Mirdās, he carried it out in such a way that he was the cause of the strengthening of faith in his heart and the removal of doubts about religion from his soul and his accepting of His Apostle, peace be on him, by obeying his command and being content with his judgement.

 

Then the Apostle of Allāh, may Allāh bless Him and His Family, made him the one who would carry out the judgement on the man who protested against his decision, as a sign of the right of the Commander of the Faithful, peace be on him, in his actions, and in the correctness in his f ighting. He called attention to the duty of obedience (to ‘Alī) and warned against disobedience (to him). Indeed truth was in his heart and loins and he testified to it by being the best of creatures.

 

This is in contrast to the actions carried out by his rivals who usurped his position. It shows the contradictory nature of their actions and excludes them from merit (leading them) to a low position which would cause such a man to perish, or would almost (cause it). This is apart from the greatness (of ‘Alī’s actions which are above) the actions of even those loyal men in that campaign and their closeness in the battle which they fought in. By this they are excluded from the praise which we have given to him by virtue of their deficiency which we have described.

 

 

 

 

 

When Allāh, the Exalted, had scattered the gathering of the polytheists at Ḥunayn, they separated into two groups. The Bedouin and those who followed them went to Awṭās while Thaqīf and those who followed them went to al-Ṭā’if. The Prophet, may Allāh bless Him and His Family, sent Abū ‘Āmir al-Ash‘arī to Awṭās with a group of men which included Abū Mūsā al-Ash‘arī. He sent Abū Sufyān Ṣakhr b. Ḥarb to al-Ṭā’if.

 

Abū ‘Āmir went forward carrying the standard and fought until he was killed protecting it. The Muslims said to Abū Mūsā: “You are the cousin of the commander and he has been killed. So take up the standard so that we might fight before it.” Abū Mūsā took it up and he and the Muslims fought until Allāh gave them victory. Abū Sufyān, on the other hand, came against Thaqīf and they made a direct attack on him. He was put to flight and he returned to the Prophet, may Allāh bless Him and His Family. He said: “You sent me with men who would not even have been able to lift the buckets of Hudhayl and the Bedouin. They were of no use to me.” The Prophet, may Allāh bless Him and His Family, turned away from him in silence. Then he went, himself, to al-Ṭā’if and laid siege to it. He sent out the Commander of the Faithful, peace be on him, with some horsemen. He ordered him to plunder everything he found and to destroy every idol he found. He went forward until the horsemen of Khath‘am met him amid a great group.

 

One of their men called Shihāb came forward in the darkness just before dawn. He called: “Is there anyone who will fight me in single combat?” “Which (of you) will be for him?” the Commander of the Faithful, peace be on him, asked them. No one rose. So the Commander of the Faithful rose to go against him. Then Abū al-‘Āṣ b. al-Rabī‘ jumped up and said: “You will be too much for him, Commander of the Faithful.” “Indeed,” he replied, “but if I am killed, you take command over the men.” The Commander of the Faithful went forward against him while reciting: Duty is required of every leader that he water the straight lance (with blood) or it is broken.

 

Then he struck him down and killed him. He went along with those horsemen until he had broken the idols. Then he returned to the Apostle of Allāh, may Allāh bless him-and his family, while the latter was besieging the inhabitants of al-Ṭā’if. When the Prophet, may Allāh bless Him and His Family, saw him, he magnified Allāh for his victory. Then he took him by the hand and went aside with him and spent a long time in confidential talk with him.

 

[‘Abd al-Raḥmān b. Ṣubāba and al-Ajlaḥ both report on the authority of Abū al Zubayr, on the authority of Jābir b.‘Abd Allāh al-Anṣārī:] When the Apostle of Allāh, may Allāh bless Him and His Family, had been alone with ‘Alī, peace be on him, on the campaign against al-Ṭā’if, ‘Umar b. al-Khaṭṭāb came to him and said: “Why do you take him aside and speak to him alone, apart from us?” “‘Umar,” he replied, “I have not made him my confidant. Rather Allāh has made him His confidant.” ‘Umar opposed him, saying: “This is just the same as you said to us before al Ḥuḍaybiyya that we would enter the Sacred Mosque safely if Allāh wished it. Then we did not enter it and we were turned away from it.” “I did not tell you that you would enter it in that year,” the Prophet, may Allāh bless Him and His Family, shouted at him. Later Nāfi‘ b. Ghaylān b. Ma‘tib came out from the fortress of al-Ṭā’if with some horsemen from Thaqīf.

 

The Commander of the Faithful, peace be on him, met him at Baṭn Wajj. There he killed him and the polytheists were put to flight. Terror seized the people and a group of them came down to the Prophet, may Allāh bless Him and His Family, and submitted to Islam. The Prophet’s siege had lasted a little more than ten days.

 

In this campaign Allāh, may He be glorified, also characterised the Commander of the Faithful, peace be on him, with qualities which none of the other people shared. During it, the conquest was brought about at his hands; he killed those men of Khath‘am whom he killed apart from anyone else; there occurred the confidential conversation which the Apostle of Allāh, may Allāh bless Him and His Family, attributed to Allāh, may His name be exalted.

 

By this is clearly demonstrated his outstanding merit, his special consideration by Allāh, the Exalted, by which he was separated from the rest of men. The intensity of his opponents’ reaction to these events indicates their awareness of his inner significance and Allāh’s revelation of the reality of His secret communications with him. In that there is a lesson for those who have minds.

 

 

 

With regard to the expedition to Tabūk, Allāh, may His name be exalted, revealed to His Prophet, may Allāh bless Him and His Family, that he should go there himself and summon the people to set out with him. He told him that in the expedition there would be no need for war and there would be no fighting against the enemy since these matters would come to him without the sword. It was a device by which to test and try his Companions’ (willingness) to set out, so that in that way they could be distinguished and their secret feelings revealed to him.

 

The Prophet, may Allāh bless Him and His Family, summoned them to set out for the lands of the Byzantine (Empire). However, their fruit had ripened and the heat was oppressive for them. Most of them were slow in obeying him out of a desire for delay, out of greed for their own livelihoods and their improvement, and out of fear of intense heat, of the extent of the distance and of meeting the enemy. But some of them, despite finding it burdensome, arose to set out while others lingered behind.

 

When the Prophet, may Allāh bless Him and His Family, was ready to go out, he appointed the Commander of the Faithful, peace be on him, as his deputy over his family, his children and his place of emigration. He told him: “‘Alī, Medina will only be properly looked after by myself or by you.”

 

He said that because he, peace be on him, knew the wicked intentions of the Bedouin and many of the Meccans, and those around them whom he had attacked and whose blood he had shed. He was concerned that they would seek (to control) Medina when he was away from it and occupied in Byzantine territory. Since there was no one to take his place there, there would be no safety from their treachery, from the corruption they would cause in (Medina) the place of emigration, and from their overreaching themselves to actions which would hurt his family and his successors. He, peace be on him, knew that no one could take his place in terrifying the enemy, guarding the place of emigration and protecting those who were there except the Commander of the Faithful. Thus he clearly appointed him as his deputy, and gave an explicit nomination of him to the Imamate after him.

 

 This is indicated by the account that has made clear that when the Hypocrites learnt that the Apostle of Allāh, may Allāh bless Him and His Family, had appointed ‘Alī, peace be on him, as his deputy over Medina, they were envious of him because of that. After (the Prophet’s) departure, (‘Alī’s) position there began to distress them; for they knew that (the city) would be protected and that there would be no opportunity for a man with hostile or covetous intent. That grieved them and they would have preferred (‘Alī) to leave with (the Prophet) because of the occurrence of corruption and confusion which they hoped for during the absence of the Apostle of Allāh, may Allāh bless Him and His Family, from Medina and while it would be free of a man to guard it who would cause terror and fear.

 

Therefore they accused him of (seeking) luxury and ease by remaining with the people while those of them who had departed were undergoing hardships, through journeying and (risking) danger. They spread rumours about him, peace be on him, and said: “The Apostle of Allāh, may Allāh bless Him and His Family, did not appoint him as deputy as an act of honour, privilege and love. He only left him behind because of his finding him burdensome.”

 

With this rumour they slandered him like Quraysh had slandered the Prophet by (attributing to him) madness sometimes, and poetry at other times, by (accusing him of) magic at times and of being a pagan soothsayer at others. They knew that (the facts) were opposite and contrary to that, just as the Hypocrites knew that (the facts) were opposite and contrary to the slanders they were spreading against the Commander of the Faithful, peace be on him. The Prophet had specifically recommended the Commander of the Faithful, peace be on him, to the people.

 

He was the most lovable of the people to him, the happiest of them in his view, the most favoured by him, and the closest to him. When the Commander of the Faithful, peace be on him, learned of the rumours spread by the Hypocrites against him, he wanted to show them to be liars and to reveal their shameful action. So he followed the Prophet, may Allāh bless Him and His Family, and told him: “Apostle of Allāh, the hypocrites are alleging that you left me behind because of finding (me) burdensome and because of hatred.” “Go back to your position, brother,” the Prophet said to him. “Medina will only be properly looked after by myself and by you. You are my deputy (khalīfa) among my family (ahl al-bayt) and in the place of my emigration and my people. Are you not content, ‘Alī, that you have the same rank with regard to me as Aaron had with regard to Moses, except that there is no prophet after me?”38

 

• (38 Ibn Hishām, Sira, 894, omits mentioning that the Prophet appointed ‘Ali as his deputy. al Ṭabarī, I, 1696, says that he actually appointed Siba‘ b. ‘Urfata as his deputy leaving ‘Ali responsible for his family.)

 

 

This statement by the Apostle of Allāh is his designation of him for the Imamate and his setting him apart from the rest of the people for succession (khilāfa). Through it he indicated a merit in him which no one else shared and by it he required for him all the ranks which Aaron received from Moses except those which custom specifies to be required from (natural) brotherhood. He also excluded him from prophethood. Do you not see that (the Prophet), peace be on him, gave him all the ranks of Aaron with the only exceptions which his expressed word and reason would exclude?

 

Everyone who has contemplated  the meaning of the Qur’ān, who has pondered on the accounts and reports, has realised that Aaron was the brother of Moses, peace be on him, through his father and mother, his partner in his affair, and his helper in his prophethood and in propagating the messages from his Lord Allāh, may He be praised, his loins were strengthened through him and he was his deputy (khalīfa) over his people. His (authority) over them was from the Imamate; for the requirement of obedience to him (Moses) was like the Imamate of him (Aaron) and the requirement of obedience to him.

 

He (Aaron) was the most lovable of the people to him (Moses) and the most meritorious of them in his view. Allāh, the Mighty and High, has said, putting words in the mouth of Moses, peace be on him: My Lord, enlarge my breast for me and let my affair give joy to me. Loosen the knot of my tongue so that they may understand my speech. Make Aaron, my brother, my helper from my family. Strengthen my loins through him and make him a partner in my affair so that we may praise You much and mention You frequently. (XX 25-34). Allāh, the Exalted, answered his request and gave him his request and desire when He said: Your request has been granted, Moses. (XX 36). And Allāh, the Exalted, said, putting the words into the mouth of Moses: Moses said to his brother Aaron: Be my deputy over my people, be righteous and do not follow the path of the corrupters. (VII 142).

 

 When the Apostle of Allāh, may Allāh bless Him and His Family, gave ‘Alī the same rank with regard to himself as Aaron had with regard to Moses, he required for him by that everything which we could mention except what custom specifies for natural brotherhood, and the exception of prophethood which was expressly stated. This is a virtue which no other creatures shares with the Commander of the Faithful, peace be on him. Nor does anyone else equal him in its significance, nor does anyone come near to it in any circumstance. If Allāh, the Mighty and High, had known that His Prophet, may Allāh bless Him and His Family, would have any need of fighting and support on this expedition, He would not have allowed him to leave behind the Commander of the Faithful, peace be on him, as we have already mentioned. However He realised that the public interest (maṣlaḥa) lay in making him his deputy and that (‘Alī) taking his place in (Medina) the place of emigration was the best action. (Allāh) had organised creation and religion as He had decreed concerning that and He brought it about as we have outlined and explained.

 

 

 

When the Apostle of Allāh, may Allāh bless Him and His Family, returned from Tabūk to Medina, ‘Amr b. Ma‘dīkarib came to him. The Prophet said to him: “Submit to Islam, ‘Amr, and then Allāh will protect you from the greatest terror.”

 

“What is the greatest terror, Muḥammad?” he asked. “For I have no fear.” “‘Amr,” he told him, “it is not as you think and suppose. Indeed there will be one great shout among the people. Not one person will remain who does not attend, nor a living person who does not die, except as Allāh wishes. Then there will be another great shout among them and those who are dead will assemble and all get into ranks. The heavens will split open and the earth will be crushed. The mountains will be cut asunder at the crushing and the fire will hurl the mountains like sparks.

 

No one who has a soul will remain except his heart be stripped bare while he mentions his sins and is occupied with his soul, except as Allāh wishes. Then, where will you be, ‘Amr, at this?” “Indeed I am hearing of a terrible event,” said ‘Amr.

 

Then he believed in Allāh and His Apostle. People from his tribe also believed with him and then they returned to their tribe. ‘Amr b. Ma‘dīkarib looked towards Ubayy d. ‘Ath‘ath al-Khath‘amī. He seized him by the neck and brought him to the Prophet, may Allāh bless Him and His Family. “Give me back this sinner who has killed my father,” he said. “Islam leaves unavenged acts committed in the Jāhiliyya,” replied the Apostle of Allāh, may Allāh bless Him and His Family. ‘Amr departed as an apostate. He made a raid on people from the Banū al-Ḥārith b. Ka‘b and went on to his own tribe.

 

The Apostle of Allāh, may Allāh bless Him and His Family, summoned ‘Alī b. Abī Ṭālib, peace be on him. He put him in charge of some of the emigrants and despatched him to the Banū Zubayd. He sent Khālid b. al-Walīd with a group of Bedouin and ordered him to head against (the tribe of) Ju‘fā. When the two men (‘Alī and Khālid) met, ‘Alī b. Abī Ṭālib, peace be on him, was to be the commander of the people. The Commander of the Faithful, peace be on him, set out.

 

He put Khālid b. Sa‘īd b. al-‘Āṣ in charge of his vanguard. Khālid (b. al-Walīd) put Abū Mūsā al-Ash‘arī in charge of his vanguard. When Ju‘fā heard about the army, they split into two groups. One group went to Yemen and the other group attached themselves to the Banū Zubayd. The Commander of the Faithful, peace be on him, learnt of that and wrote to Khālid b. al-Walīd: “Stop where my messenger reaches you.” He did not stop, so (‘Alī) wrote to Khālid b. Sa‘īd b. al-‘Āṣ: “Intervene so that you stop him.” Khālid (b. Sa‘īd) met him and stopped him.

 

The Commander of the Faithful, peace be on him, caught up with him and upbraided him severely for his opposition to his orders. Then he went on until he came upon the Banū Zubayd in a valley called Kisr. When the Banū Zubayd saw him, they said to ‘Amr: “How are you, Abū Thawr? When this young man meets you, he will take tribute from you.” “He will know that he has met me,” he said. Then ‘Amr went forward and cried out: “Who will meet me in combat?”

 

The Commander of the Faithful, peace be on him, rose to go against him but Khālid b. Sa‘īd also stood up and said: “Abū al-Ḥasan, (I would ransom) you with my father and mother, let me meet him in combat.” “If you consider that you owe any obedience to me, remain in your place,” the Commander of the Faithful, peace be on him, told him. He stayed and the Commander of the Faithful went forward. There was a great clamour. ‘Amr was put to flight and his brother and cousin were killed.

 

His wife, Rukāna daughter of Salāma, was taken, and his (other) womenfolk were captured. The Commander of the Faithful, peace be on him, departed and left Khālid b. Sa‘īd behind in charge of the Banū Zubayd to collect their taxes and to provide security for those who, having submitted to Islam, returned to him from their f light. ‘Amr b. Ma‘dīkarib returned. He asked permission (to visit) Khālid b. Sa‘īd and the latter gave him permission.

 

Then he returned to Islam. He spoke to him about his wife and children and he gave them to him. When ‘Amr stood at the door of Khālid b. Sa‘īd, he found (there) an animal which had been slaughtered. He gathered the bones of it together and struck them with his sword, cutting through them all. His sword was called Ṣimṣama.

 

When Khālid b. Sa‘īd gave ‘Amr his wife and children, ‘Amr gave him al-Ṣimṣama. (Earlier) the Commander of the Faithful, peace be on him, had chosen a slave girl from among the prisoners. Now Khālid b. al-Walīd sent Burayda al-Aslamī to the Prophet, may Allāh bless Him and His Family. He told him: “Get to (the Prophet) before the army does. Tell him what ‘Alī, peace be on him, has done in choosing a slave-girl for himself from the khums (fifth of the booty that was to go to the Prophet and others, including the family of the Prophet) and bring him dishonour.” Burayda went and came to the door of the Apostle of Allāh. There he met ‘Umar al-Khaṭṭāb.

 

The latter asked him about how their expedition had gone and about why he had come. He told him that he had only come to bring dishonour to ‘Alī and he mentioned his choosing a slave-girl from the khums for himself. “Carry out what you have come to do,” ‘Umar told him, “for he (the Prophet) will be angry at what ‘Alī, peace be on him, has done on account of his daughter.” Burayda went in to the Prophet, may Allāh bless Him and His Family. He had with him the letter from Khālid with which he had been sent. He began to read it. The face of the Prophet began to change. “Apostle of Allāh,” said Burayda, “if you permitted the people (to act) like this, their fay’ (booty to be distributed) would disappear.”

 

 “Woe upon you, Burayda,” the Prophet, may Allāh bless Him and His Family, told him. “You have committed an act of hypocrisy.‘Alī b. Abī Ṭālib is allowed to have what is allowed to me from their fay’. ‘Alī b. Abī Ṭālib, peace be on him, is the best of men for you and your people and the best of those whom I will leave behind after me for the whole of my community. Burayda, I warn you that if you hate ‘Alī, Allāh will hate you.” Burayda reported: I wanted the earth to split open for me so that I could be swallowed into it.

 

Then I said: “I seek refuge in Allāh from the anger of Allāh and the anger of the Apostle of Allāh. Apostle of Allāh, forgive me. I will never hate ‘Alī and I will only speak good of him.” The Prophet, may Allāh bless Him and His Family, forgave him. In this expedition, the Commander of the Faithful (demonstrated) qualities which were beyond comparison with the qualities of anyone else. In particular, victory in it was brought about by his hand. It also showed his great merit and his sharing with the Prophet, may Allāh bless Him and His Family, in the fay’ which Allāh had permitted to the latter.

 

Thus it showed his special designation for something which none of the other people could have and it set him apart by reason of the Apostle of Allāh’s love for him and his preference for him which had been hidden to those who had no previous knowledge of it.

 

There is also his warning Burayda and others against hating him and against enmity towards him, and his urging him to love him and accept his authority (wilāya). In addition the response to the plot of his enemies in their attempt to vilify him indicates that he was the best (afḍāl) of creatures in the view of Allāh, the Exalted, and of him (the Prophet), peace be on him, and the one with the most right for his position (of authority) after him. In himself he was the most special of (the Muslims) with (the Prophet) and the most influential of them with him.

 

 

 

• ( cf. footnote 24 referring to pages 74-77.)

 

Then there was the campaign of (Dhāt) al-Silsila. That was when a Bedouin came to the Prophet, may Allāh bless Him and His Family. He squatted in front of him and said: “I have come to advise you. A group of Arabs have gathered together at Wadī al-Raml and they have plotted to come and attack you at night in Medina.” Then he described them to him. The Prophet, may Allāh bless Him and His Family, ordered the call to be given: “The prayer is general (al-ṣalāt jāmi‘a i.e. all should attend the prayer).”

 

The Muslims gathered and he went up on to the pulpit. He praised and glorified Allāh. Then he said: “There is an enemy of Allāh and an enemy of yours who has plotted to attack you at night. Who will (go against) them?” A group of the poor people stood up and said: “We will go against them, Apostle of Allāh. Therefore appoint whoever you wish over us.” He drew lots among them and the lot fell upon eighty from among them and others.

 

He summoned Abū Bakr and said to him: “Take the flag and depart against the Banū Sulaym. They are near al-Ḥarra.” He departed and with him went the people until he drew near their land. There were many stones and trees there and the people (i.e. the Banū Sulaym) were in the middle of the valley and the descent to it was difficult.

 

When Abū Bakr got to the valley, he intended to go down but the people came out against him and put him to flight. They killed a great number of the Muslims and Abū Bakr fled from the people. When they came to the Prophet, may Allāh bless Him and His Family, he gave the command to ‘Umar b. al-Khaṭṭāb and sent him against them.

 

They lay hidden under the stones and trees. When he went to descend, they came out against him and put him to flight. The Prophet, may Allāh bless Him and His Family, was grieved at this. ‘Amr b. al-‘Āṣ said to him: “Send me against them, Apostle of Allāh. For warfare is deception and perhaps I can deceive them.”

 

He sent him with a group of men and commissioned him (to carry out the task). When he got to the valley, they came out against him and put him to flight. They killed a number of those who accompanied him. (After this,) the Apostle of Allāh, may Allāh bless Him and His Family, delayed for several days praying (for Allāh’s help) against them.

 

Then he summoned the Commander of the Faithful, peace be on him. He gave him the command and said: “I have sent him as one who will attack, not one who will flee.” Then he raised his hands to the heavens and said: “O Allāh, if You know that I am Your Apostle, then protect him for me. Act through him, act.” Thus he prayed for the will of Allāh for him.

 

‘Alī b. Abī Ṭālib set out and the Apostle of Allāh, may Allāh bless Him and His Family, went out to say farewell to him. He went with him to the mosque of the allies (al-aḥzāb). ‘Alī, peace be on him, was riding a shorn-haired bay. He was wearing two Yemenī garments and carrying a spear.

 

The Apostle of Allāh, may Allāh bless Him and His Family, said farewell to him and prayed for him. He had sent among those who had been sent with him, Abū Bakr, ‘Umar and ‘Amr b. al-‘Āṣ. (‘Alī) set off towards Iraq deviating from the (usual) route so that they would think that he was heading with (his men) in another direction. Then he took them along a little known track and brought them along so that he approached the valley from (the direction of) its entrance. When he was near the valley, he ordered those with him to tie up their horses and he made them stop in their place. He said to them: “Do not leave your position.” Then he went forward in front of them.

 

He stood at a distance from them. When ‘Amr b. al-‘Āṣ saw what he had done, he had no doubt that victory would be his. (Resenting this, he) said to Abū Bakr: “I know that place better than ‘Alī, peace be on him. There, there is something which will attack us more fiercely than the Banū Sulaym. There are hyenas and wolves. If they come out against us, I am afraid that they will cut us down. Speak to him to let us go up the valley.” Abū Bakr went forward and spoke to him.

 

He spoke at length but the Commander of the Faithful, peace be on him, did not answer a single word. He went back to them and said: “No, by Allāh, he did not say a single word in reply.” Then ‘Amr b. al-‘Āṣ said to ‘Umar b. al-Khaṭṭāb: “You are more powerful with him.” So ‘Umar went and spoke to him. He treated him exactly as he had treated Abū Bakr. He returned to them and told him that he had not answered him. ‘Amr b. al-‘Āṣ spoke to (the men): “It is not fitting that we should lose our lives.

 

So come with us up the valley.” “No, by Allāh,” retorted the Muslims, “we will not do so. The Apostle of Allāh ordered us to listen to ‘Alī, peace be on him, and to obey him. Shall we abandon his command and listen to you and obey you?” They continued in this manner so that the Commander of the Faithful, peace be on him, felt (a feeling of) pride.

 

He was able to surround the people while they were still unaware. Allāh, the Exalted, gave him power over them. Sūrat al-‘Ādiyāt ḍabḥan (C) was revealed to the Prophet, may Allāh bless Him and His Family. The Prophet, may Allāh bless Him and His Family, announced the news of the victory to his Companions and ordered them to meet the Commander of the Faithful, peace be on him.

 

They went to meet him with the Prophet, may Allāh bless Him and His Family, at their head. The Muslims positioned themselves in two ranks. When (‘Alī) saw the Prophet, he dismounted from his horse. The Prophet said to him: “Mount (your horse). Allāh and His Apostle are pleased with you.”

 

The Commander of the Faithful, peace be on him, wept with joy. Then the Prophet, may Allāh bless Him and His Family, said: “‘Alī, if it was not for the fact that I am concerned that some factions of my community would say (of you) what the Christians say of the Messiah, Jesus, son of Mary, I would say of you today such as (after them) you would never pass a gathering of men without them taking the soil from under your feet.”

 

Victory in this expedition was entirely due to the Commander of the Faithful after the corruption which had occurred through the others. He was singled out for special praise by the Prophet with regard to it, for virtues which in no way occurred in anyone else. He distinguished him with a rank in which no one else had any share.