VOL 7.3

Further Details About Expeditions

During this stay he sent 'Ubaydah b. al-Harith b. al-Muttalib at

the head of eighty or sixty horsemen from the Emigrants without

a single Ansari among them. He got as far as Aliya’, a watering

place in Hijaz, below the pass of al-Marah. 26 There he met a great

band of Quraysh, but there was no fighting between them, except

that Sa'd b. Abi Waqqas shot an arrow on that day, which was the

first arrow shot in Islam. Then the two groups separated from one

another, the Muslims leaving a rearguard. Al-Miqdad b. 'Amr al-

Bahranl, the confederate ( hallf) of the Banu Zuhrah, and 'Utbah b.

Ghazwan b. Jabir, the confederate of the Banu Nawfal b. 'Abd

Manaf, fled from the polytheists to the Muslims. They were Muslims,

but they had gone to try to effect a reconciliation between

the unbelievers and the Muslims. The commander of the Meccan

detachment was 'Ikrimah b. Abi Jahl.

Muhammad (b. Ishaq) says: The banner of 'Ubaydah, I have

heard, was the first banner which the Messenger of God entrusted

to a Muslim in Islam.

According to Ibn Humayd — Salamah — Muhammad b. Ishaq:

Some of the scholars assert that the Messenger of God sent him

26. Apparently the same expedition as that reported 1265 above.

The Events of the Year i

13

out while he was returning from the raid of al-Abwa’, before he

reached Medina.

During this stay he sent Hamzah b. 'Abd al-Muttalib at the

head of thirty horsemen from the Emigrants, without a single

Ansar! among them, to SIf al-Bahr, near al- 1 $, which is in the territory

of Juhaynah. He met Abu Jahl b. Hisham on the coast there

at the head of three hundred Meccan horsemen. Majdl b. 'Amr al-

Juhani intervened between them, being on friendly terms with

both parties, and the two sides separated without a battle. 17

Some say that the banner of Hamzah was the first banner

which the Messenger of God entrusted to a Muslim. This is because

he sent him and 'Ubaydah b. al-Harith at the same time, so

that there is confusion on this point.

What we have heard from scholars to whom we have spoken is

that the banner of 'Ubaydah b. al-Harith was the first banner to be

entrusted in Islam.

Expeditions Led by Muhammad s.a.w

Then the Messenger of God led an expedition in Rabi' al-Akhir

(which began October 2, 623) in search of Quraysh. He went as far

as Buwat in the region of Radwa and then returned without any

fighting. 1 *

He stayed in Medina for the rest of Rabi' al-Akhir and part of

Jumada al-Ula (which began October 31, 623) and then led another

expedition in search of Quraysh.” He took the mountain

track of the Banu Dinar b. al-Najjar (of Medina) and then crossed

the desert of al-Khabar, halting beneath a tree in the Batha’ Ibn

Azhar called Dhat al-Saq. He prayed there, and his mosque is

there. Food was prepared for him there, and he and those with

him ate. The site there of the stones on which his cooking-pot

was supported is still well-known. Water was brought to him

from water called al-Mushayrib. Then he set off, leaving al-

Khala’iq on the left and going through a pass, now called Shu'bat

'Abd Allah. From that point, he went down to the left until he

27. Apparently the same expedition as the one reported 1265 above before that

led by ‘Ubaydah.

28. Expedition to Buwa|: IH, 42 1; W, 12. See also 1271 below.

29. Expedition of al-'Ushayrah: IH, 42 if.; W, 12E See also 1271 below.

14

The Foundation of the Community

reached Yalyal, halting where Yalyal adjoined al-Dabu'ah. Water

was brought to him from a well at al-Dabu'ah. Next, he went

through the plain of Malal until he joined the road at Sukhayrat

al-Yamam, then kept to the road until he halted at al-'Ushayrah

in the Batn Yanbu'. He stayed there for the rest of Jumada al-Ula

and a few days of Jumada al-Akhira (which began November 30,

623). During this time, the Banu Mudlij and their confederates

from the Banu Damrah made a treaty of friendship with him.

Then he went back to Medina without any fighting. In the course

of this expedition he made certain remarks to 'All b. Abi Talib.

The Messenger of God had only spent a few days in Medina,

less than ten, after coming back from the expedition to al-'Ushayrah,

before Kurz b. Jabir al-Fihri raided the herds of Medina. The

Messenger of God went out in pursuit of him and reached a valley

called Safawan in the region of Badr, but Kurz eluded him and was

not caught. This was the first expedition of Badr. 30

Then the Messenger of God returned to Medina and stayed

there for the rest of Jumada al-Akhirah, Rajab and Sha'ban (December

623 to February 2s, 624). Among other expeditions he

sent out at this time was one under Sa'd b. Abi Waqqas at the

head of eight men. 31

Affair of Abu Qays

Al-Waqidi asserts that in this year, the first year of the Hijrah,

Abu Qays b. al-Aslat came to the Messenger of God,- 31 the Messenger

of God proposed Islam to him, and he said, "How excellent is

that to which you call me! I will settle my affairs and then return

to you." 'Abd Allah b. Ubayy 33 met him and said to him, "By God,

you are unwilling to fight the Khazraj!" So Abu Qays said, "I will

not become a Muslim for a year." He died, however, in Dhu al-

Qa'dah (which began May 7, 623).

30. Expedition of Safwan or Badr I: IH, 423; W,i2. See also 1271 below.

31. Possibly another version of the expedition to al-Kharrar. See also 1265 above

and n.23.

32. Abu Qays had been a prominent man in the struggles in Medina before the

Hijrah, as chief of the clan of Wa’il and leader of the wider group known as Aws

Manat; cf. Watt, Medina, index.

33. Leader of the Munafiqun or Hypocrites, who were nominally Muslims but

opposed Muhammad in various ways.

6

The

Events of the Year

2

(July 5, 623 -June 23, 624)

Expeditions Led by the

Messenger of God

In this year, according to all the Sirah-writers, the Messenger of

God personally led the expedition of Al-Abwa’, or, as it is sometimes

called, Waddan; the two places are six miles apart and opposite

one another. 34 When he went there, the Messenger of God

left Sa'd b. 'Ubadah b. Dulaym in command of Medina. 35 On this

expedition his banner was carried by Hamzah b. 'Abd al-Muttalib,

and was, it is said, white.

Al-WaqidI asserts that he stayed there for fifteen days and then

returned to Medina.

According to Al-Waqidi: Then the Messenger of God went on

an expedition at the head of two hundred of his companions in

the month of Rabi' al-Akhir (which began October 2, 623), and

reached Buwat. His intention was to intercept the caravan of

[1271]

34. See 12 66 above and n. 25.

35. Sa'd b. 'Ubadah of the clan of Sa'idah was a leader of the whole tribe of al-

Khazraj, and in Muhammad ; s closing years became leader of all the Ansar.

1 6 The Foundation of the Community

Quraysh, led by Umayyah b. Khalaf with a hundred men of

Quraysh and two thousand five hundred camels. 36 In the end he

returned to Medina without fighting. His banner was carried by

Sa'd b. Abl Waqqas, and he left Sa'd b. Mu'adh in command of

Medina during this expedition. 37

Earlier, in Rabi' al-Awwal (which began September 2, 623), he

went on an expedition at the head of the Emigrants in pursuit of

Kurz b. Jabir al-Fihri. 3 * This man had raided the flocks of Medina

which were pastured in al-Jamma’ and had driven them off,- the

Messenger of God pursued him as far as Badr but failed to catch

up with him. His banner was carried by 'All b. Abi Talib, and he

left Zayd b. Harithah in command of Medina.

In this year the Messenger of God set forth at the head of the

Emigrants to intercept the caravan of Quraysh when it set off for

Syria. This was the expedition of al-'Ushayrah, 39 and it went as far

as Yanbu'. He left Abu Salamah b. 'Abd al-Asad in command of

Medina. His banner was carried by Hamzah b. 'Abd al-Muttalib.

' Ali and the Name Abu Turab

According to Sulayman b. 'Umar b. Khalid al-Raqqi — Muham-

mad b. Salamah — Muhammad b. Ishaq 40 — Muhammad b. Yazid

b. Khuthaym — Muhammad b. Ka'b al-Qurazi — Yazid b.

Khuthaym (father of Muhammad b. Yazid b. Khuthaym) — 'Ammar

b. Yasir: I and 'All were companions with the Messenger of

God on the expedition of al-'Ushayrah. We halted on one occasion

and saw some men of the Banu Mudlij working in one of their

date groves, and I said, "Why don't we go and watch how they are

working?" So we went and watched them for a while,- then we

felt drowsy and went to a date grove and went to sleep on some

36. See 1268 above and n. 28.

37. Sa'd b. Mu'adh of the clan of 'Abd al-Ashhal was leader of the whole tribe of

al-Aws and in effect of all the Ansar.

38. See i269f. above and n. 30.

39. See 1268 above and n. 29.

40. IH, 422; but only the second isnad is given; there is confusion about

whether Yazid was the son of Khuthaym and Muhammad the grandson, or vice

versa. Abu Turab is literally "father of dust"; see also n.166 below.

The Events of the Year 2

17

dusty ground under the trees. The Messenger of God himself

woke us up, coming to us as we were covered in dust. He stirred

'All with his foot and said, "Arise, O dusty one! ( Abu Turab).

Shall I tell you who are the most wretched of men? Ahmar of

Thamud 41 who slaughtered the she-camel, and the person who

will strike you on this" — indicating the side of his head — "and

will stain this from it," — and he took hold of his beard.

According to Ibn Humayd — Salamah — Muhammad b. Ishaq —

Yazid b. Muhammad b. Khuthaym al-Muharibi — Muham-

mad b. Ka'b al-Qurazi — Muhammad b. Khuthaym, who is Abu

Yazid— 'Ammar b. Yasir: I and 'All were companions . . . (and he

gave a similar account).

A Variant Account

According to Muhammad b. 'Ubayd al-Muharibi — 'Abd al-'Aziz

b. Abi Hazim — his father: Someone said to Sahl b. Sa'd, 42 "A cer-

tain governor of Medina intends to send to you (ordering you to)

abuse 'All from the minbar." He said, "What shall I say?" The

man replied, "Say Abu Turab." Sa'd said, "By God, nobody called

him that but the Messenger of God." I said, "How was that, O

Abu al-'Abbas?" Sa'd replied, '"All went to pay a visit to Fatimah,

and then came out and lay down in the shadow of the mosque.

When the Messenger of God went to pay a visit to Fatimah, he (1273)

asked her, 'Where is your cousin?' She replied, There he is, lying

down in the mosque.' The Messenger of God went to him and

found him with his cloak fallen off his back and the dust in direct

contact with it. He began to wipe the dust off his back and to say,

'Sit up, Abu Turab!' By God, nobody but the Messenger of God

called him that, and, by God, he loved no name better than that."

41. The tribe of Thamud is frequently mentioned in the Qur'an as having been

punished because they hamstrung a sacred camel The perpetrator of the deed,

Ahmar (elsewhere Uhaymir) is not named in the Qur’an but is described as the

"most wretched" (ashqa) of them (Qur.91.1a).

4a. Sahl b. Sa’d, with the kunyah Abu al-'Abbas, was a well-known Ansari, said

to be aged fifteen in 63 a, who lived to be over ninety. The request to abuse 'All was

presumably made under the Umayyads to test whether he had Shiite sympathies.

1 8 The Foundation of the Community

 Sayyidina ' Ali Marries sayyidah Fatimah

According to Abu Ja'far (al-Tabari): In this year, a few days before

the end of Safar (which ended September i, 623), 'All b. Abl Talib

married Fatimah. 43 I have been told this on the authority of

Muhammad b. 'Amr — Abu Bakr b. 'Abd Allah b. Abi Sabrah —

Ishaq b. 'Abd Allah b. Abi Farwah — Abu Ja'far.

Expedition of Nakhlah 4 *

According to Abu Ja'far (al-Tabari): When the Messenger of God

returned to Medina from his pursuit of Kurz b. Jabir al-Fihri in

Jumada al-Akhirah (December 623), he sent out in Rajab (which

began December 29, 623) 'Abd Allah b. Jahsh with eight men of

the Emigrants without any Ansari among them. This was related

to me by Ibn Humayd — Salamah — Muhammad b. Ishaq — al-

Zuhri and Yazid b. Ruman — 'Urwah b. al-Zubayr. As for al-

Waqidi, he asserts that the Messenger of God sent 'Abd Allah b.

Jahsh (at the head of) a detachment of twelve Emigrants.

According to Ibn Ishaq — al-Zuhri and Yazid b. Ruman —

(1274) 'Urwah: The Messenger of God wrote him (i.e., 'Abd Allah b.

Jahsh) a letter, but ordered him not to look at it until he had travelled

for two days. Then he was to look at it and to carry out what

he was commanded in it but not to compel any of his companions

to do anything against their will. When 'Abd Allah b. Jahsh had

travelled two days, he opened the letter and looked at it, and it

said, "When you look at my letter, march until you halt at Nakhlah,

between Mecca and al-Ta'if. Observe Quraysh there, and find

out for us what they are doing." When 'Abd Allah looked at the

letter he said, "I heed and obey." Then he said to his companions,

"The Messenger of God has commanded me to go to Nakhlah and

observe Quraysh so that I can bring him news of them. He has -

43. Different dates are given for this marriage in other sources; see EP, art.

Fatimah.

44. For this expedition see IH, 423-7 and W, 13-19; also Watt, Medina, 5-8.

The leader, 'Abd Allah b. Jahsh, was son of a maternal aunt of Muhammad's. The

reason for the sealed orders was doubtless to prevent enemy agents in Medina

from learning the destination and passing on the information to Mecca. The precise location of this Nakhlah is uncertain; the road from Mecca to al-Ta’if runs

eastwards.

The Events of the Year 2

19

forbidden me to compel any of you against your will, so whoever of

you wishes and desires martyrdom, let him come with me, and

whoever does not, let him go back. As for myself, I am going to

carry out the command of the Messenger of God." He went, and

his companions went with him, and not one of them stayed behind.

He made his way through Hijaz, until, when he was at a

mine above al-Fur', called Buhran, Sa'd b. Abi Waqqas and 'Utbah

b. Ghazwan lost a camel of theirs which they were taking turns to

ride. They stayed behind to search for it, but 'Abd Allah b. Jahsh

and the rest of his companions went on until he reached Nakhlah.

A caravan of Quraysh went past him carrying raisins, leather,

and other goods in which Quraysh traded. Among the Quraysh in

it were 'Amr b. al-Hadrami, 'Uthman b. 'Abd Allah b. al-

Mughlrah and his brother Nawfal b. 'Abd Allah b. al-Mughlrah,

both of the clan of Makhzum, and al-Hakam b. Kaysan the

mawla 45 of Hisham b. al-Mughirah {also of Makhzum). When they

saw (the Muslims) they were afraid of them, since they had halted

very close to them. Then 'Ukkashah b. Mihsan came into view

and he had shaved his head, and when they saw him they felt safe

and said, "They are on their way to the 'umrah (or lesser pilgrimage);

there is nothing to fear from them." The (Muslims) consulted

oone another concerning them, this being the last day of

Rajab, and said, "By God, if you leave these people alone today,

they will get into the Haram (the sacred territory of Mecca) and be

out of your reach there; and if you kill them (today) you will have

killed them in the sacred month." They hesitated and were afraid

to advance upon them, but then they plucked up courage and

agreed to kill as many of them as they could and to seize what

they had with them. Waqid b. 'Abd Allah al-Tamimx shot an arrow

at 'Amr b. al-Hadrami and killed him, and 'Uthman b. 'Abd

Allah and al-Hakam b. Kaysan surrendered, but Nawfal b. 'Abd

Allah escaped and they were unable to catch him. Then 'Abd Allah

b. Jahsh and his companions took the caravan and the two

captives back to the Messenger of God in Medina.

45. At this period the mawla or "client" was usually a slave, probably one cap-

tured in warfare, who had been set free. A man could also become a mawla by ex-

changing oaths with a "patron" (also mawla). Later a non-Arab convert to Islam

was attached to an Arab tribe as a mawla. See I. Goldziher, Muslim Studies, ed.

S.M.Stem, London 1967, i.ior-4.

20

The Foundation of the Community

Questions After the Return to Medina

Some of the family of 'Abd Allah b. Jahsh relate that he said to his

companions, "The Messenger of God receives a fifth of the booty

you have taken." This was before God made (surrendering) a fifth

of booty taken a duty. 4 * He set aside a fifth of the booty for the

Mfessenger of God and divided the rest between his companions.

When they reached the Messenger of God he said, "I did not order

you to fight in the sacred month," and he impounded the caravan

and the two captives and refused to take anything of it. When the

Messenger of God said this they were aghast and thought that

they were ruined, and the Muslims rebuked them severely for

what they had done, saying to them, "You have done what you

were not commanded to do, and have fought in the sacred month

when you were not commanded to fight." Quraysh said, "Muhammad

and his companions have violated the sacred month and

[1276) shed blood in it, have seized property in it and taken men captive

in it." Those Muslims who were (still) in Mecca refuted this, saying,

"They seized what they seized in (the following month)

Sha'ban." The Jews, seeing in this (event) an omen unfavourable

to the Messenger of God, said, "'Amr b. al-Hadrami was killed by

Waqid b. 'Abd Allah. "Amr' means war is flourishing ('amaratj;

'al-Hadrami' means war is at hand ( hadarat ); 'Waqid b. 'Abd Allah'

means war is set ablaze ( waqadat )." However God turned

this to their disadvantage, not their advantage, and when people

began to say this frequently God revealed to His Messenger:

"They question thee with regard to warfare in the sacred month.

. . When the Qur’anic passage concerning this matter was re-

vealed, and God relieved the Muslims from the fear in which they

found themselves, the Messenger of God took possession of the

caravan and the two prisoners. Quraysh sent to him to ransom

46. The fifth, khums or khumus. In pre- Islamic Arabia it had been customary

for a tribal chief to receive a fourth of any booty taken in order to cover what he

expended on behalf of the tribe. Qur. 8.41 prescribes that Muhammad should receive a fifth and is said to have been revealed after Badr but first applied in the case

of the Jewish clan of Qaynuqa'. See Watt. Medina, 232, 255. Muhammad himself

was probably not worried at the violation of a month whose sacredness was part of

the pagan religion he was attacking, but he would be concerned because some of

his followers had strong scruples. These scruples, however, probably got their

strength from Muslim fears of Meccan reprisals.

47. Qur. 2.217.

The Events of the Year 2

21

'Uthman b. 'Abd Allah and al-Hakam b. Kaysan, but the Messenger

of God said, "We will not release them to you on payment of

ransom until our two companions (meaning Sa'd b. Abi Waqqas

and 'Utbah b. Ghazwan) get back, for we are afraid that you may

harm them. If you kill them, we will kill your companions." Sa'd

and 'Utbah came back, however, and the Messenger of God released

the (prisoners) on payment of ransom. As for al-Hakam b.

Kaysan, he became a Muslim, and an excellent one; he remained

with the Messenger of God until he was killed as a martyr at the

battle of Bi’r Ma'unah.

Expedition of Nakhlah — Another Account

Abu Ja'far (al-Tabari) says that al-SuddP 8 differs from both Muhammad

b. Ishaq and al-Waqidi on some points of this story.

According to Musa b. Harun — 'Amr b. Hammad — Asba$ —

al-Suddi: "They question thee with regard to warfare in the sacred

month. Say: Warfare therein is a great (transgression), but to turn

(man) from the path of Allah " This was revealed because the

Messenger of God sent a detachment of seven men under the

command of 'Abd Allah b. Jahsh al-Asadi, consisting of 'Ammar

b. Yasir, Abu Hudhayfah b. 'Utbah b. Rabi'ah, Sa'd b. Abi Waqqas,

'Utbah b. Ghazwan al-Sulami the confederate of the Banu

Nawfal, Suhayl b. Bayda’, 'Amir b. Fuhayrah and Waqid b. 'Abd

Allah al-Yarbu'i the confederate of 'Umar b. al-Khattab. He wrote

♦ ♦

a letter (which he gave) to Ibn Jahsh, ordering him not to read it

until he halted at Batn Malal. When he halted at Batn Malal, he

opened the letter, which read, "March until you halt at Batn

Nakhlah." He said to his companions, "Whoever desires death,

let him go on and make his will; I am making my will and acting

on the orders of the Messenger of God." He went on, and Sa'd b.

Abi Waqqas and 'Utbah b. Ghazwan, who had lost their riding-

camel, stayed behind. They went to Buhran in search of it, while

Ibn Jahsh went to Batn Nakhlah. Suddenly he encountered

al-Hakam b. Kaysan, 'Abd Allah b. Mughirah, al-Mughirah b.

'Uthman, and 'Amr b. al-Hadrami. They fought and took al-

Hakam b. Kaysan and 'Abd Allah b. al-Mughira captive, while al-

(ii77l

48. Well-known Qur’an-commentator, <1.128/745; see Sezgin, GAS , 1.52L

22

The Foundation of the Community

Mughlrah escaped and 'Amr b. al-Hadrami was killed by Waqid b.

'Abd Allah. This was the first booty taken by the companions of

Muhammad. When they returned to Medina with the two captives

and the property they had taken, the people of Mecca

[1278) wanted to ransom the two captives. The Prophet said, "Let us see

how our two companions fare." When Sa'd and his companion re-

turned, he released the two captives on payment of a ransom. The

polytheists spread lying slander concerning him, saying, "Mu-

hammad claims that he is following obedience to God, yet he is

the first to violate the holy month and to kill our companion in

Rajab." The Muslims said, "We killed him in (the previous

month) Jumada." Some say it was on the first night of Rajab, and

some say it was on the last night of Jumada and that the Muslims

sheathed their swords when Rajab began. God revealed in rebuke

of the Meccans, "They question thee with regard to warfare in the

sacred month. Say: Warfare therein is a great (transgression) "

Further Details About the Expedition of Nakhlah

According to Abu Ja'far (al-Tabari): It is said that the Prophet had

intended to ask Abu 'Ubaydah b. al-Jarrah to lead this expedition

but then thought it best to ask 'Abd Allah b. Jahsh.

According to Muhammad b. 'Abd al-A'la — al-Mu'tamir b.

Sulayman — his father — a man — Abu al-Sawwar — Jundub b. 'Abd

Allah: The Messenger of God sent a group of men with Abu

'Ubaydah b. al-Jarrah in charge of them. When he was about to set

off he wept in fervent love for the Messenger of God, so he sent

another man in his place named 'Abd Allah b. Jahsh. He wrote

him a letter, ordering him not to read it until he reached such-

and-such a place, (and said) "Do not compel any of your companions

to go with you against their will." When he read the letter he

said, "Verily, we belong to God and to him we shall return," and

also, "Heeding and obeying the command of God and his Messenger

(is incumbent)." He told the (others) the news and read them

[1279] the letter. Two men went back and the rest went on. They met

Ibn al-Hadrami and killed him, not knowing whether that day

was in Rajab or Jumada. The polytheists said to the Muslims,

"You have done such-and-such in the sacred month." They came

to the Prophet and told him the story, and God revealed, "They

The Events of the Year 2

23

question thee with regard to warfare in the sacred month ..." up

to ". . . for fitnah is worse than killing." The word fitnah here

means polytheism . 49

According to one of those whom I doubt: They were (several) in

the expedition, and, by God, only one person killed him, and he

said, "If it is a good deed, then I am responsible for it, and if it is a

sin, then I do it knowingly."

49. Fitnah originally meant the assaying or testing of metals; it then came to

have other meanings, such as trying to seduce. A civil war between Muslims is

regularly called a fitnah. The phrase in the verse (Qur.2.217) probably means trying to lure men away from their religion rather than simply "polytheism."

Other Events of the Second Year of the Hi j rah

The Change of Qiblah 50

One of these is God's cha n gi ng of the Muslims' Qiblah (the direction

faced in prayer) from Syria (that is, Jerusalem) to the Ka'bah.

This was in the second year of the Prophet's residence in Medina,

in Sha'ban (which began January 28, 624). The early scholars disagree

as to the date at which the Qiblah was changed in this year;

the majority say that it was changed halfway through Sha-'ban,

eighteen months after the arrival of the Messenger of God in

Medina.

Those who say this.

According to Musa b. Harun al-Hamdani — 'Amr b.

Hammad — Asbat — al-Suddi — Abu Malik and Abu Salih — Ibn

'Abbas and Murrah al-Hamdani — Ibn Mas'ud and

some companions of the Prophet: People used to pray towards

50. For the question of the Qiblah, the direction faced by the Muslims in prayer,

cf. Watt, Medina , 198-202. The date, middle of Sha'ban (about 11 February 624),

is that given in most sources; but it is possible that the change followed a period of

hesitation and was not made in a single day. This may explain the reports that the

change took place two months earlier, presumably in fumada al-Akhirah (December). The verse quoted is Qur.2.144, but the whole passage 2.142-52 deals with

the question of the Qiblah, though it is difficult to relate it to the historical accounts. The change was apparently linked with Muhammad's changing attitudes

towards the Jews.

The Events of the Year 2

25

Jerusalem when the Prophet came to Medina, and for eighteen

months after his Emigration. He used to raise his head to heaven

when he prayed, to see what he would be commanded; he used to

pray towards Jerusalem, and then this was abrogated in favour of

the Ka'bah. The Prophet used to like to pray towards the Ka'bah,

and God revealed the verse: "We have seen the turning of your

face to Heaven . .

According to Ibn Humayd — Salamah — Ibn Ishaq: The Qiblah

was changed in Sha'ban, eighteen months after the arrival of the

Messenger of God in Medina.

Ibn Sa'd — al-Waqidi offers a similar account, adding: The Qib-

lah was changed to the Ka'bah at midday on Tuesday, halfway

through Sha'ban.

According to Abu Ja'far (al-Tabari): Others say that the Qiblah

was changed to the Ka’bah sixteen months after the be ginning of

the Hijrah era.

Those who have said this.

According to Al-Muthanna b. Ibrahim al-Amuli — al-Hajjaj —

Hammam b. Yahya — Qatadah: They used to pray towards Jerusalem

while the Messenger of God was in Mecca before the Hij-

rah. After the Messenger of God emigrated, he prayed towards

Jerusalem for sixteen months and after that was turned towards

the Ka'bah.

According to Yunus b. 'Abd al-A'la — Ibn Wahb — Ibn Zayd: The

Prophet turned towards Jerusalem for sixteen months, and then it

reached his ears that the Jews were saying, "By God, Muhammad

and his companions did not know where their Qiblah was until

we directed them." This displeased the Prophet and he raised his

face toward Heaven, and God said, "We have seen the turning of

your face to Heaven."

Arrangements About Fasting s '

According to Abu Ja’far (al-Tabari): In this year, it is said, the fast

of Ramadan was prescribed, and it is said that it was prescribed in

Si. The Jewish fast of the 'Ashura* (Day of Atonement) had probably been observed by some Muslims in Medina before the Hijrah; cf. El 2 , art. f Ashura’ (A. J. Wensinck). The change to the fast of Ramadan is one aspect of the break with the Jews, but the precise details of the change are in dispute. The 'Ashura’, observed on 10 Muharram, remains an optional feast for Muslims. The problems are discussed at length in K.Wagtendonk, Fasting in the Koran, Leiden 1968.

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The Foundation of the Community

Sha'ban. When the Prophet came to Medina he saw the Jews fasting

on the day of 'Ashura’. He questioned them, and they told him

that it was the day upon which God drowned the people of Pharaoh

and so saved Moses and those with him from them. He said,

"We have a better right to Moses than they have," and he fasted

and ordered people to fast with him. When the fast of Ramadan

was prescribed, he did not order them to fast on 'Ashura’, nor did

he forbid them to do so.

In this year he commanded people to pay the zakat al-fitr. It is

said that the Prophet addressed the people one or two days before

the fitr and commanded them to do this.

In this year he went out to al-Musalla and prayed the 'id prayer

there. 51 This was the first occasion on which the people went out

to al-Musalla for the 'id prayer.

In this year, it is said, the Staff was carried to al-Musalla for

him and he prayed facing it. It belonged to al-Zubayr b. al-'Awwam

and had been given to him by the Negus, and it was carried

before him on festivals. I am informed that it is today in the custody

of the muezzins in Medina.

The Battle of Badr — the Date

In this year the greater battle of Badr 53 took place between the

Messenger of God and the Unbelievers of Quraysh. This was in

the month of Ramadan. There is a difference of opinion as to the

[1282) day on which the fighting took place between them. Some say the

Battle of Badr took place on 19 Ramadan (March 1$, 624).

Those who have said this.

According to Ibn Humayd — Harun b. al-Mughirah — 'Anbasah

52. The 'id prayer is that of Id al-fitr, the festival of the breaking of the fast. The

zakat al-fitr, alms of the breaking of the fast, is a prescribed quantity of food to be

given to needy persons not later than the day of the 'id. Both points imply that the

fast of Ramadan was observed in year i } but this is unlikely because of the expedition to Badr.

53. For the battle of Badr, see IH,427-539; W, 19- 174; also Watt, Medina,

10-13.

The Events of the Year 2

27

— Abu Ishaq — 'Abd al-Rahman b. al-Aswad — his father — Ibn Mas'ud: Make your requests (intended) for the Laylat al-Qadr 54 on the nineteenth night of Ramadan, for it is the night of Badr.

According to Muhammad b. TJmarah al-Asadl — 'Ubayd Allah b. Musa — Isra’il — Abu Ishaq — Hujayr al-Tha'labi — al-Aswad — 'Abd Allah: Make your requests (intended) for the Laylat al-

Qadr on the nineteenth of Ramadan, for its morning was the

morning of Badr.

According to Abu Kurayb — 'Ubayd b. Muhammad al-Muharibi — Ibn Abl al-Zinad — his father — Kharijah b. Zayd — Zayd: He used not to celebrate any night of Ramadan like the nights of the nineteenth and twenty-third, and in the morning his face would be pale from the effects of sleeplessness. They asked him why, and he said, "On its morning, God distinguished between Truth and Falsehood."

According to others: (The battle of Badr) was on a Friday, on the morning of 17 Ramadan (March 13, 624).

Those who have said this.

According to Ibn al-Muthanna — Muhammad b. Ja'far — Shu'bah —Abu Isliaq— Hujayr— al-Aswad and 'Alqamah— 'Abd Allah b. Mas'ud: Make your requests (intended) for it (the Laylat al-Qadr) on the seventeenth, and he recited the verse: "... the day when the two armies met. ..." that is, the day of Badr. Then he said,

"Or on the nineteenth, or the twenty-first."

According to Al-Harith — Ibn Sa'd — Muhammad b. 'Umar (al- Waqidl) — al-Thawri — al-Zubayr — *AdI — Ibrahim — al-Aswad — 'Abd Allah: Badr was on the morning of 19 Ramadan.

Al-Harith — Ibn Sa'd — Muhammad b. 'Umar — al-Thawri — Abu Ishaq — al-Aswad — 'Abd Allah give a similar report.

According to Al-Harith — Ibn Sa'd — al-Waqidi: I mentioned this to Muhammad b. Salih, and he said: "This is the most amazing thing! I never supposed that anyone in the world would doubt this! It was on the morning of 17 Ramadan, on Friday."

54. The Laylat al-Qadr (Night of Power or Decision) is spoken of in Surah L97, where it is said to be "better than a thousand months." It is popularly supposed that any prayer made on this night will be granted, but the precise date is not known. 19 Ramadan is only one suggestion. Cf. Wagtendonk, Fasting, 82-121, esp. 1 1 3.

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The Foundation of the Community

Muhammad b. $alih said to me (and I heard 'Asim b. 'Umar b. Qatadah and Yazid b. Rurnan saying this), "O my nephew, what need have you to name authorities on this subject? This is too obvious for that. Even the women in their houses are not ignorant of

this!"

Al-Waqidi says: I mentioned it to 'Abd al-Rahman b. Abi al- Zinad, and he said, "My father told me on the authority of Kha-rijah b. Zayd— Zayd b. Thabit: He used to celebrate the night of

17 Ramadan, and in the morning the traces of sleeplessness would be on his face, and he would say, 'On this morning God distinguished between truth and falsehood, and on this morning he made Islam mighty, and on it he revealed the Qur’an, and on it he humbled the leaders of unbelief; and the battle of Badr was on Friday.'"

According to Ibn Humayd — Yahya b. Wadih — Yahya b. Ya'qub, Abu Talib — Abu 'Awn Muhammad b. 'Ubayd Allah al-Tha- qaf! — Abu 'Abd al-Rahman al-Sulami 'Abd Allah b. Habib

— al-Hasan b. 'Ali b. Abi Talib: The Laylat al-Furqan, the day when the two armies met, was on 17 Ramadan. 55 What provoked the Battle of Badr and the other fighting that took place between the Messenger of God and the polytheists of Quraysh, according to 'Urwah b. al-Zubayr, was the killing of 'Amr b. al-Hadrami by Waqid b. 'Abd Allah al-Tamimi.

The Account of the Greater Battle of Badr in the Letter of ' Urwah 56

According to 'All b. Nasr b. 'All and 'Abd al-Warith b. 'Abd al- Samad b. 'Abd al-Warith — 'Abd al-Samad b. 'Abd al-Warith — his

• *

father — Aban al-' Attar — Hisham b. 'Urwah: 'Urwah wrote to 'Abd al-Malik b. Marwan as follows:

55. Part of Qur.8.41 is "on the day of the Furqan, the day the two armies met." The interpretation of the word furqan is difficult, but here it seems to mean something like "discrimination" or "deliverance"; God discriminated between believers and unbelievers, and delivered the believers. Laylat (night) has perhaps been introduced because of the relation to Laylat al-Qadr. For Furqan, see El % , art. Furkan (R. Paret), and Watt, Bell's Introduction to the Qur'an, Edinburgh 1970, 145 -7-

56. This letter from 'Urwah (cf.n.16) to the Umayyad caliph 'Abd al-Malik is an important source apparently unknown to Ibn Ishaq.

The Events of the Year 2

29

You have written to me asking about Abu Sufyan and the circumstances of his expedition. Abu Sufyan b. Harb came from Syria at the head of nearly seventy horsemen from all the clans of Quraysh. They had been trading in Syria and they all came together with their money and their merchandise. The Messenger of God and his companions were informed about them. This was after fighting had broken out between them and people had been killed, including Ibn al-Hadrami at Nakhlah, and some of Quraysh had been taken captive, including one of the sons of al-Mughirah and their mawla, Ibn Kaysan. Those responsible were 'Abd Allah b. Jahsh and

Waqid, the confederate of the Banu 'Adi b. Ka'b, together with other companions of the Messenger of God whom he had sent out with 'Abd Allah b. Jahsh. This incident had provoked (a state of) war between the Messenger of God and Quraysh and was the beginning of the fighting in which they inflicted casualties upon one another; it took place before

Abu Sufyan and his companions had set out for Syria.

Subsequently Abu Sufyan and the horsemen of Quraysh who were with him returned from Syria, following the coastal road. When the Messenger of God heard about them he called together his companions and told them of the wealth they had with them and the fewness of their numbers. The Muslims set out with no other object than Abu Sufyan and the horsemen with him. They did not think that these were anything but (easy) booty and did not suppose that there would be a great battle when they met them. It is concerning this that God revealed, "And ye longed that other than the armed one might be yours." 57

When Abu Sufyan heard that the companions of the Messenger of God were on their way to intercept him, he sent to Quraysh (saying), "Muhammad and his companions are going to intercept your caravan, so protect your merchandise." When Quraysh heard this, since all the clans of Ka'b b. Lu’ayy 511 were represented in Abu Sufyan's caravan, the

57. Qur.8.7- The previous words are: "When God promised you one of the two bands (either the caravan or the armed body which came out to protect it). ..."

58. Lu’ayy was the grandson of Quraysh (Fihr), and all the main clans of Quraysh except two were his descendants. Cf. the genealogical table, Watt, Mecca, 7.

(X28sj

30

The Foundation of the Community

people of Mecca hastened towards it. The body of men was drawn from the clans comprised in the Banu Ka'b b. Lu’ayy but did not contain any of the clan of 'Amir, except for some of the subclan of Malik b. Hisl. Neither the Messenger of God nor his companions heard about this force from Mecca until the Prophet reached Badr, which was on the route of those horsemen of Quraysh who had taken the coastal road to Syria. Abu Sufyan then doubled back from Badr and kept to the coastal road, being afraid of an ambush at Badr.

The Prophet marched forward and spent the night near Badr. He sent al-Zubayr b. al-'Awwam at the head of a group of his companions to the water of Badr. They did not suppose that Quraysh had come out against them, but while the Prophet was standing in prayer some water-carriers of Quraysh suddenly came to draw water at the water of Badr.

Among these water-carriers was a black slave of the Banu al- Hajjaj. The men whom the Messenger of God had sent with al-Zubayr to the water seized him, while some of the slave’s

companions escaped towards Quraysh. They brought him to the Messenger of God in his bivouac, and questioned him about Abu Sufyan and his companions, having no idea that

he was not of that party. The slave began to tell them about (the protecting force of ) Quraysh, which of them had set out and who their leaders were, and gave them a true account.

This account, however, was the most unwelcome possible, for the only object of their expedition at the time was Abu Sufyan and his companions. Meanwhile the Prophet was

praying, bowing and prostrating himself, (and also) seeing and hearing the treatment of the slave. When (the slave) told them that Quraysh had come to meet them, they began to beat him and call him a liar, saying, "You are trying to conceal the whereabouts of Abu Sufyan and his companions."

When they beat him severely and asked him about Abu Sufyan and his companions, although he had no knowledge about them and was only one of Quraysh's water-carriers he said, "Yes, this is Abu Sufyan." In fact the convoy was below them, as is referred to in the word of God: "When ye were on the near bank (of the valley) and they were on the yonder bank, and the caravan was below you (on the coast plain). . . ." up to "... a thing that must be done."”

When the slave said to them, "This is Quraysh who have come out against you," they beat him, but when he said, "This is Abu Sufyan," they left him alone. When the Prophet saw what they were doing he left off his prayer, having heard the information which (the slave) had given them. They assert that the Messenger of God said, "By Him in Whose hand my soul rests, you beat him when he tells the truth and leave him alone when he lies." They said, "He is telling us that Quraysh have come." He replied, "He is telling the truth. Quraysh have come to protect their horsemen." He called the slave and questioned him, and the slave told him about Quraysh, and said, "I know nothing about Abu Sufyan." He asked him how many people there were, and the slave said, "By God, I do not know. There is a large number of them."

They assert that the Prophet said, "Who fed them the day before yesterday?" and the slave named a man who had fed them. Then he said, "How many camels did he slaughter for them?" and the slave said, "Nine." Then he said, "Who fed them yesterday?" and the slave named a man. "How many camels did he slaughter for them?" he asked. "Ten," the slave said. They assert that the Prophet said, "There are between nine hundred and a thousand of them." The force of Quraysh on that day was, in fact, nine hundred and fifty.

The Prophet set off and dismounted at the water. He filled up the cisterns and stationed his companions round them, waiting for the enemy to arrive. When the Messenger of God came to Badr, he said, "This is where you will fight." Thus Quraysh found that the Prophet had reached Badr before them and occupied it. When they came upon him, they assert that the Prophet said, "This is Quraysh, who have come with their hubbub and their boasting to oppose you and to show your Messenger to be a liar. O God, I ask you for what you

(1288]

59. Qur.8.42. The verse asserts that the encounter between the Muslims and the

armed party of Quraysh could not have happened in the normal course of events

but was purposely brought about by God.

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The Foundation of the Community

have promised me." When Quraysh advanced he met them and threw dust in their faces, and God put them to flight. 60

Before the Prophet met the force from Mecca a horseman from Abu Sufyan and his convoy came to these and said, "Go back!" 41 — meaning that Quraysh was to withdraw while they were at al-Juhfah. They said, "By God, we will not go back without halting at Badr and staying there for three nights so that the men of Hijaz who have come to us can see us, for none of the Arabs will see us and our army and dare to fight us." They are the people concerning whom God said, "... who came forth from their dwellings boastfully and to be seen of men." 62

The Meccan force and the Prophet met and God gave victory to His Messenger, shamed the leaders of the unbelievers, and satisfied the Muslims' thirst for revenge on them.

Another Account

According to Harun b. Ishaq — Mus'ab b. al-Miqdam — Isra’il — Abu Ishaq 63 — Harithah — 'All: When we came to Medina we are of its produce and became jaded with it and unwell from eating it.

The Messenger of God was making enquiries about Badr, and when we learnt that the polytheists had come the Messenger of God went to Badr (which is a well) and we got there before the polytheists. We found there two of them, a man of Quraysh and a mawla of 'Uqbah b. Abi Mu‘ay$. As for the Qurashi, he escaped, and as for 'Uqba's mawla, we took him and began to say, "How many men are there?" He said, "By God, they are many and for- midable," and when he said that the Muslims began to beat him. Finally, they took him to theMessenger of God, and he said to him, "How many men are there?" He said, "By God, they are many and formidable." The Prophet tried to get him to tell him how many there were, but he refused. Then the Messenger of God

60. This is said to be evidence of a belief in magic, and it is claimed that Qur. 8.17 refers to it: "thou threwest not when thou didst throw but God threw"; but cf. Watt, Medina, 3tif. (W,8i has the word ram a in the story.) Cf. 1322 below.

61. Omitting the words wa-l-rakabu alladhina in De Goeje's text.

62. Qur. 8.47.

63. The historian Abu Ishaq al-SabH (d. 127/745); cf. Sezgin, GAS, i.283.

The Events of the Year 2

33

asked him how many camels they slaughtered (for food) every day and he replied, "Ten each day." The Messenger of God said, "There are a thousand of them."

During the night there was a light drizzle, and we went under trees and leather shields to shelter from the rain there. The Messenger of God spent the night calling upon his Lord as follows: "O God, if this group perishes you will not be worshipped on earth."

When dawn broke, he called out, "Come to prayer, servants of God!" and the people came from under the trees and the leather shields. The Messenger of God led us in prayer and urged us on to fight. Then he said, "The army of Quraysh is by that hillside."

When they approached us and we drew ourselves up against them we suddenly saw a man on a red camel moving among them. The Messenger of God said, "'All, summon Hamzah to me (he was the closest to the unbelievers) and ask him who the man on the red camel is, and what he is saying to them." The Messenger of God said, "If there is anyone among them who will give them good advice, perhaps it will be the man on the red camel. " Hamzah came to him, and said, "It is 'Utbah b. Rabi'ah, and he is telling them not to fight, and is saying to them, 'I see people who are determined to fight to the death. Your meeting them will not have any

good outcome for yourselves. Wrap up my head, men, and say, "'Utbah b. Rabi’ah has turned coward"; yet you know that I am not the most cowardly of you.'"

Abu Jahl heard that and said, "Is this what you are saying? By God, if it were anyone else saying this, I would bite him! Your lungs and your belly are full of fear?" 'Utbah replied, "Are you abusing me, you cowardly wretch? You will see today which of us is the greater coward!" Then 'Utbah b. Rabi’ah, his brother Shaybah b. Rabi'ah, and his son al-Walid went in front of the army in a fighting frenzy, and said, "Who will meet us in single combat?"

Six young men of the Ansar came forward, but 'Utbah said, "We do not want these; we want some of our cousins from the sons of 'Abd al-Muttalib!" 64 The Messenger of God said, '"Ali, rise up! Hamzah, rise up! 'Ubaydah b. al-Harith, rise up!" Then God killed 'Utbah b. Rabi'ah, Shaybah b. Rabi'ah, and al-Walid b. 'Utbah

64. Muhammad's grandfather; but f Ubaydah b. al-Harith is from the clan of al- Muttalib, which was closely associated with the clan of Hashim.

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The Foundation of the Community

, and 'Ubaydah b. al-Harith was wounded, and then we killed seventy of them and took seventy of them captive.

A short man of the Ansar brought al-'Abbas b. 'Abd al-Muttalib M captive, and the latter said, "O Messenger of God, it was not this man who took me captive, but a man with bald temples, one of the most handsome of men, on a piebald horse, whom I cannot see among your army." The Ansar! said, "It was I who took him captive!" The Messenger of God replied, "God assisted you with a noble angel." 'Al! said, "Of the sons of 'Abd al-Muttalib there were taken captive al-'Abbas, 'Aqil, and Nawfal b. al-Harith.

According to Ja'far b. Muhammad al-Buzuri — 'Ubayd Allah b. Musa — Isra’il — Abu Ishaq — Harithah — 'All: When it was the day of Badr, and we were facing the enemy, we feared for the Messenger of God, for he was one of the most intrepid of men, and none of us was closer to the enemy than he.

According to 'Amr b. 'All — 'Abd al-Rahman b. Mahdi — Shu'bah — Abu Ishaq — Harithah b. Mudarrib — 'Ali: I heard him saying, "There was no horseman among us on the day of Badr except for Miqdad b. al-Aswad, 64 and I saw no one among us who was not sleeping except for the Messenger of God, who was standing by a tree praying and calling upon God until the morning."

Account of Badr by Ibn Ishaq

According to Ibn Humayd — Salamah — Muhammad b. Ishaq: 67

The Messenger of God heard that Abu Sufyan b. Harb was coming from Syria in a great caravan belonging to Quraysh containing money and merchandise of theirs and including thirty or forty horsemen of Quraysh, among them Makhramah b. Nawfal b.

65. The Prophet's uncle. Because he was the ancestor of the 'Abbasid dynasty, the historians of that period tend to minimize the extent of his opposition to Muhammad; but references such as this show that he fought with the Meccans at Badr and was taken prisoner. Cf. A. Guillaume, The Life of Muhammad (translation of Ibn Ishaq), London 1955, xliv, 338m; also 1323, 1339L, 1344, and n.ioi below.

66. W, 27 says there were two horses and calls this man al-Miqdad b. 'Amr, a confederate of the clan of Zuhrah.

67. From this point on, al-Tabari gives Ibn Ishaq's account of the battle of Badr (commencing IH, 428) with some slight additions and some omissions (cf. n. iox).

The Events of the Year i

35

Uhayb b. 'Abd Manaf b. Zuhrah and 'Amr b. al-'A? b. Wa’il b. Hisham b. Su'ayd b. Sahm.“

According to Ibn Humayd— Salamah— Muhammad b. Ishaq — Muhammad b. Muslim al-Zuhri and 'Asim b. 'Umar b. Qatadah and 'Abd Allah b. Abi Bakr and Yazid b. Ruman — 'Urwah and other scholars — 'Abd Allah b. 'Abbas: All of them have told me part of this narrative, and their narrative is combined in the narrative I have given concerning Badr : 69 When the Messenger of God heard that Abu Sufyan was coming from Syria, he called the Muslims, both Emigrants and Ansar, to go against them, saying, "This is the caravan of Quraysh, containing their wealth; so go out against it, and it is to be hoped that God will give it to you as booty." The people went out in answer to his urging, some eagerly and some reluctantly, as the latter did not suppose that the Messenger of God would take any booty. Abu Sufyan had been seeking information and questioning the riders whom he met as he approached Hijaz, being fearful for his people's wealth. Finally he received news from some riders; "Muhammad has called his

companions together to fight against you and your caravan." He was on his guard after that, and he engaged the services of Damdam b. 'Amr al-Ghifari and sent him to Mecca, telling him to go to Quraysh and summon them to come out to fight to protect their property, and to inform them that Muhammad and his companions had set off to intercept the caravan. So Damdam b. ' Amr set off swiftly to Mecca.

The Dream of 'Atikah, and the Relief Force

According to Ibn Humayd — Salamah — Ibn Ishaq — one whose veracity I do not doubt — 'Ikrimah the mawla of Ibn 'Abbas — Ibn 'Abbas: also Yazid b. Ruman — 'Urwah: Three days before Damdam got to Mecca, 'Atikah bt. 'Abd al-Muttalib had a dream which frightened her, so she sent for her brother al-'Abbas b. 'Abd

68. Of these two men, the former became a Muslim after the capture of Mecca; the latter was converted before that event and played a prominent part in affairs as a Muslim; cf. EP, art. 'Amr b. al-'As |A.J. Wensinck).

69. Ibn Ishaq is speaking; he describes how he has used his sources.