There were certain executions of culprits who had perpetrated the crime of high treason against the Moslem Commonwealth. These executions, and certain other cases of murders not grounded on any credible evidences, are narrated by European biographers of Mohammad as assassinations committed through the countenance and connivance which he lent them. They were about five or six in number, and they are styled assassinations from there being no trials of the prisoners by a judge and a jury, nor by any systematic court-martial. The punishment of death was inflicted upon the persons condemned, either from private enmity or for the unpardonable offence of high treason against the State, but it cannot be said, as I will hereafter show, that these so-called cases of assassinations had received the high sanction of Mohammad, or they were brought about at his direct instigation and assent for their commission. The alleged instances are as follows:—
1. Asma-bint Marwán.
2. Abú Afak.
3. Káb-ibn Ashraf.
4. Sofian-ibn Khalid.
5. Abú Ráfe.
6. Oseir-ibu Zárim.
7. The attempted assassination of Abú Sofian.
Before reviewing the truth and falsity of evidence in each of these cases, and showing how far the Prophet was privy to them, I will avail myself of a quotation from Mr. Stanley Lane Poole, who has remarked with his usual deep discernment and accurate judgment, in his Introduction to Mr. E.W. Lane's Selections from the Koran:
"The execution of the half-dozen marked Jews is generally called assassination, because a Muslim was sent secretly to kill each of the criminals. The reason is almost too obvious to need explanation. There were no police or law-courts, or even courts-martial, at Medina; some one of the followers of Mohammad must therefore be the executer of the sentence of death, and it was better it should be done quietly, as the executing of a man openly before his clan would have caused a brawl and more bloodshed and retaliation, till the whole city had become mixed up in the quarrel. If secret assassination is the word for such deeds, secret assassination was a necessary part of the internal government of Medina. The men must be killed, and best in that way. In saying this I assume that Mohammad was cognisant of the deed, and that it was not merely a case of private vengeance; but in several instances the evidence that traces these executions to Mohammad's order is either entirely wanting or is too doubtful to claim our credence."[205]
1.—Asma-bint Marwán.
"The first victim was a woman," writes Major Osborn, "Asma, daughter of Marwan; she had composed some satirical verses on the Prophet and his followers; and Muhammad, moved to anger, said publicly: 'Who will rid me of this woman?' Omeir, a blind man, but an ardent Moslem, heard the speech, and at dead of night crept into the apartment where Asma lay asleep surrounded by her little ones; he felt about in the darkness till his hand rested on the sleeping woman, and then, the next instance his sword was plunged into her breast."[206]
The story of Asma's murder has been variously related by the Arabian writers, and the testimonies on which it rests are contradictory and conflicting in themselves. Wákidi, Ibn Sád, and Ibn Hishám relate a very strange thing about it, that she was killed by Omeir the blind at the dead of night. A blind person commits murder in a stranger's house during nocturnal quietness, and is not arrested by any one! Doctor Weil writes, that Omeir was a former husband of Asma, and the origin of the murder may be traced to a long-brooding and private malice. Ibn Asákar in his history (vide Seerat Shámee) relates that Asma was a fruit-seller; some person of her tribe asked her if she had better fruits. She said 'yes,' and entered her house followed by that man. She stooped down to take something up, the person turned right and left, and seeing that nobody was near, gave a violent blow on her head, and thus dispatched her.
The historians even relate that Omeir, being offended at the verses composed by Asma, had volunteered himself of his own free-will to kill her.[207] She might have been a sacrifice to envy or hatred by the sword of her assassin, but Mohammad really had no hand in her death. She had made herself an outlaw by deluding the people of Medina to a breach of treaty with the Moslems, whereby the rights and jurisdictions of Jews and Moslems were definitively settled.
Ibn Ishak quietly leaves unnarrated any transaction with regard to Asma. Wakidi and Ibn Sád do not affirm that Mohammad, being annoyed at her lampoons, said dejectedly, "Who would rid me of that woman?" On the contrary, Wakidi writes, that Omeir had voluntarily swore to take her life. It is only Ibn Hisham who relates without citing his authority, that Mohammad, hearing Asma's verses, declared: "Is there nobody for me (i.e., to rid me) from Bint Marwán?" This version of the story has no corroborative proofs from the earliest biographers, and we are not inclined to put any faith in it.[208]
2.—Abú Afak.
It has been related that Abú Afak of Bani Amr had enraged the Moslems by fomenting enmity and sedition against their Government, when one Háris was executed for his murdering treacherously his fellow-comrade in the battle of Ohad during the time they were fighting together side by side. A convert from amongst the Bani Amr vowed to slay Abú Afak, and falling unawares upon him killed him with a cruel blow of his sword. From Ibn Ishak we learn that Mohammad had said with reference to Abú Afak, "Who would rid me of this pestilent fellow?"[209] The biographers do not give their authorities whence they derived their information of the words attributed to Mohammad which he is said to have uttered with relation to Abú Afak before his followers; while at the same time it is no fair justice to form a hasty opinion of the fact without a critical examination and well-balancing of evidences of men like Ibn Ishak and others who have forgotten to tell us the original sources of their own assertion. Besides, the words quoted above are not equivalent to a peremptory order, and even granting this last condition, we are not justified in construing them to mean assassination. Sir W. Muir writes that, "the Secretary of Wâckidi says distinctly—'Now this was by command of the Prophet.'" (Vol. III, p. 133, f.n.) But it is a very easy thing for the secretary or other biographers to give an ample play to their fancies, or to fabricate commands, which the Prophet had never given out, on a very slender basis, or on no reasonable basis at all. The tendency of the biographers is always to exonerate the companions of the Prophet at the expense of truth, and to justify their deeds by casting the whole blame upon him.
3.—Káb, son of Ashraf.
Káb-ibn Ashraf was an influential Jew connected with the tribe of Bani Nazeer. Being very much mortified by the defeat of the Meccans at the battle of Badr, he soon after proceeded to Mecca, where he stirred up the Koreish to avenge themselves on the Moslems of Medina. On his return to the latter place he manifested avowed hostility towards the Moslem Commonwealth. He was a traitor and a turncoat, for he not only violated his allegiance to the Moslems, but preached rebellion among their enemies. Under such circumstances, he deserved execution by the military and international law, and was decapitated at Medina accordingly. The mode of execution was a sudden violence or deception, but Mohammad never fulminated any harsh commands against him either for his assassination or for his murder. He deserved capital punishment for his treachery, which was duly measured out to him in the absence of any legal tribunals for trials of criminals by jury, for in that case any man was authorized to execute the sentence of the law. Even if it be taken for granted that the Prophet had prayed "O Lord, deliver me from the son of Ashraf, in whatsoever manner seemeth good unto thee, because of his open sedition and verses;" or said, "Who can ease me of the son of Ashraf?"[210] This does not amount to a fiat for murder or execution, much less for assassination.
The biographers and narrators of the campaigns of Mohammad generally relate untrustworthy and fabulous details of such events, and are by no means to be relied upon. Mohammad Ibn Ishak, the earliest biographer, whose work exists, does not relate that Mohammad the Prophet ever prayed for, or said to his followers, to be got rid of Káb; whereas the latest biographers and traditionalists give us to understand that the Prophet sanctioned the murder of Káb by his own express orders. "I am far from asserting," says Sir W. Muir, "that every detail in the foregoing narrative, either of instigation by Mahomet or of deception by the assassins, is beyond suspicion. The actors in such scenes were not slow to magnify and embellish their own services at the expense of truth. There may also have been the desire to justify an act of perfidy, at which even the loose morality of the day was startled, by casting the burden of it on the infallible Prophet. But, after allowing all due weight to both of these considerations, enough remains to prove, in this case, the worst features of assassination, and the fact that they were directly countenanced, or rather prompted, by Mahomet himself."[211] There is no substantial proof in this case which tends to establish the instigation Mohammad offered for the murder of Káb. The best traditions for the story of Káb's assassination rest with Jábir-bin Abdullah,[212] and Ibn Abbás through Ikrama.[213]
None of them can be an authority, for they were neither eye-witnesses, nor they heard the Prophet countenancing or prompting the assassination, nor they allude to their own authorities. Jábir-bin Abdullah was a mere boy at that time. He was not allowed to appear even at the battle of Ohad, which took place after the alleged execution of Káb, on account of his tender age.[214] Ibn Abbás was even younger than Jábir, and besides, was putting up at Mecca at the period in question.[215] Ikrama was a slave of Ibn Abbás, and was notoriously given to the forging of fictitious traditions.[216]
4.—Sofian-bin Khalid.
After the reverse at Medina, in the battle of Ohad, large gatherings were organized in various quarters of Arabia against the Moslems. The Bani Lahyán, and other neighbouring tribes, rallied round the standard of their chief Sofián, the son of Khálid, at Orna with the avowed purpose of taking this occasion by the forelock when the tables were turned at Ohad. "Mahomet, knowing that their movements depended solely upon Sofiân, despatched Abdullah ibn Oneis with instructions to assassinate him."[217] The accredited envoy volunteered himself for the service, which he accomplished by destroying Sofian by surprise. Neither Ibn Ishak, nor Ibn Hisham, nor Ibn Sád have anything to say about 'instructions' for assassination. Abdullah-bin Oneis may have been sent as a spy to reconnoitre the movements of Sofián and his army, or to bring advices concerning him, but it cannot be affirmed that he was tutored by Mohammad to assassinate Sofian, even on the supposition that his mission was to kill the latter.
Among the Arabs the international law of estates in their hostile relations, and the military law and usage of former times, not forgetting to mention the European international law as late as the last century, maintained the broad principle that "in war everything done against an enemy is lawful that he may be destroyed, though unarmed and defenceless; that fraud or even poison may be employed against him; that a most unlimited right is acquired to his person and property."[218] Every sort of fraud except perfidy was allowed to be practised towards an enemy in war. "I allow of any kind of deceit," writes Bynkershoek, a writer on international law, the successor of Puffendorf and the predecessor of Wolff and Vattel, "perfidy alone excepted, not because anything is unlawful against an enemy, but because when our faith had been pledged to him, so far as the promise extends, he ceases to be an enemy."[219]
In the case of Sofián there was no perfidy, treachery, or violation of faith, nor was there any permission granted by Mohammad for his assassination. He sent, if it be proved he did (but it is never proved), Abdullah against Sofián who had made every preparation of arms, and who had mustered together several Bedouin tribes to attack Mohammad, to fight and kill him; it was a straightforward course allowed by the usages of the military law. Mohammad had distinctly and expressly interdicted perfidy, deceit and assassination. "Do not," said he, charging his commanders and soldiers on the point of marching for a military expedition, "commit perfidy, and do not mutilate, and do not kill a child."[220] He also laid down the golden maxim, "Belief is the restraint to assassination. No believer should commit assassination."[221]
5.—Abú Rafe.
Abú Rafe, called also Sallám Ibn Abul Hokeik, was the chief of Bani Nazeer, who had warred with the Moslems at Medina, and had been banished to Khyber. He had taken a prominent part in the assembling of most of the Bedouin tribes at the war of the confederates when they besieged Medina. Subsequently, he had excited Bani Fezara and other Bedouin tribes to carry on their depredations among the Moslems. A band of the latter was dispatched to inflict condign punishment upon him, and he met with his death at their hands. But the account of his execution are full of contradictions and discrepancies. But none of these diverse stories has, that Mohammad commanded the assassination of Abú Rafe, while Ibn Ishak gives no account of him at all. Ibn Hisham has—"That Abú Rafe had brought the confederate army against Mohammad, and some of Khazraj had asked permission to kill him, and Mohammad permitted them."[222] Sir W. Muir narrates that Mohammad "gave them command to make away with Abul Huckeick,"[223] whilst the Secretary of Wákidi, whom he follows, simply says, "He gave command to kill him." "Making away with a person" creates an idea of secret murder tantamount to 'assassination,' but such is not the wording of the original. Sending a party to kill, or fight with an enemy are synonymous, and permissible by the international or military law, the Arab mode of fighting mostly consisting of single combats.
6.—Oseir-bin Zárim.[224]
Oseir-ibn Zarim, the chief of Bani Nazeer, had maintained a hostile animosity against the Moslems of Medina, to war with whom he had enrolled himself in the adverse tribe of Ghatafán. Preparations were briskly made by this tribe to make a havoc of Medina, and Oseir had been made the hero of the enterprise. Hereupon Mohammad delegated the mission of bringing the insurgent to Medina to Abdullah-bin Rawáha and some others, with a promise of making him Governor of Khyber,[225] and treating him with marked distinction, if he yielded to the wishes of the Prophet. Oseir complied, and set out with his followers to Medina. On a camel were mounted Abdullah-bin, Oneis, and Oseir. Hardly they had travelled six miles when Oseir repented of his determination to go to Medina, and stretched forth his hand towards the sword of Abdullah, who leaped from the camel and cut off his leg, Oseir in the meantime wounding Abdullah's head with his camel staff.[226]
Now, whether Oseir was assassinated or murdered perfidiously; whether he meditated treachery, and Abdullah struck him in his self-defence,—whatever might be the case, certainly there is nothing in the narrative of Oseir's death to show that Mohammad had sent him "on a secret errand with a view of getting rid of the Jewish chief" as Sir W. Muir explains.[227] The story is not imparted by earliest writers like Ibn Ishak, and the traditions of a later date are incoherent, one-sided, and imperfect. Notwithstanding these inaccuracies, no account tells us that mandates were issued for fighting with or killing Oseir, much less for his assassination.
7.—The alleged intended Assassination of Abú Sofian.
A Bedouin Arab was sent by Abú Sofian to Medina to assassinate Mohammad. The emissary was tracked in his evil attempt, and confessed the purpose with which he had come. This is related by Ibn Sád Katib Wakidi as the cause of Mohammad's sending Amr Ibn Omeya to assassinate Abú Sofian.[228] According to Hishamee, Amr was commissioned by the Prophet to fight with Abú Sofián, and to kill him in immediate revenge for the murder of Khobeib and his companions captured at Raji.[229] Now, Ibn Ishak and Wákidí preserve absolute silence on this head. Ibn Hisham relates nothing about assassination. It is only Ibn Sád Kátib Wákidí who hands down to posterity the orders of Mohammad for the assassination of Abú Sofian. This tradition is neither strengthened by any sterling witness, nor is it a genuine one; and for this very reason it was not accepted by Ibn Ishák or even by Wakidi, so prone to the recital of apocryphal traditions.
Referring to the above attempted assassination Mr. Washington Irving says: "During this period of his career Mahomet in more than one instance narrowly escaped falling by the hand of an assassin. He himself is charged with the use of insidious means to rid himself of an enemy, for it is said that he sent Amru Ibn Omeya on a secret errand to Mecca, to assassinate Abu Sofian, but the plot was discovered, and the assassin only escaped by rapid flight. The charge, however, is not well substantiated, and is contrary to his general character and conduct."[230]
Sir W. Muir writes: "There is just a shadow of possibility that the tradition may have been fabricated by the anti-Omeyad party to throw odium on the memory of Abu Sofiân, as having been deemed by Mahomet worthy of death. But this is not to be put against the evidence of unanimous and apparently independent traditions."[231] But, in fact, there are no unanimous and apparently independent traditions of the command of Mohammad to assassinate Abú Sofian; there is only one and but one, by Ibn Sád, which is wholly unreliable, and that too from the lips of the would-be assassin himself who before the introduction of Islam was a professional cutthroat, whose narration, therefore, deserves not our belief.
Even if it be taken for granted that Mohammad did send some one to assassinate Abú Sofian, who had already sent some one to assassinate Mohammad as related by Ibn Sád, it was justified in self-defence. It was a measure for retaliation, not one of mere revenge, but only a means of protective retribution, which is lawful under the military law.[232]
Some of the war prisoners had received the condign punishment of execution for their crimes in conformity with the laws of war. It has been alleged by some European biographers of Mohammad that their (the war prisoners') execution was cruel, and that they were accused of no crime except their scepticism and political antagonism.[233]
The persons executed were as follows:—
1. Nadhr-bin-Harith.
2. Okba.
3. Abul Ozza.
4. Moavia-bin-Mughira.
Before reviewing the case of each prisoner, I must note, by way of introductory remarks, that, under the international or military law, a prisoner of war is a public enemy armed or attached to the hostile army for active aid, and who has fallen into the hands of the captor, either fighting or wounded, on the fields or in the hospitals, by individual surrender or capitulation. All soldiers, of whatever species of arms; all men who belong to the rising en masse of the hostile country; all those who are attached to the army for its efficiency and promote directly the object of the war, except religious persons, officers of medical staff, hospital nurses and servants, all disabled men or officers on the field, or elsewhere, if captured, all enemies who have thrown away their arms and asked for quarters, are prisoners of war, and as such exposed to the inconveniences as well as entitled to the privileges of a prisoner of war. He is subject to no punishment for being a public enemy, nor is any revenge wreaked upon him by the international infliction of any suffering or disgrace, by cruel imprisonment, want of food, by mutilation, death, or any other barbarity. But a prisoner of war remains answerable for his crimes committed against the captor's army or people before he was captured, and for which he has not been punished by his own authorities. All prisoners of war are liable to the infliction of retaliatory measures.
1.—Nadhr-bin-Harith.
Nadhr (Nazr), one of the prisoners of war, was executed after the battle of Badr for his crime of severely tormenting the Moslems at Mecca. Musáb had distinctly reminded him of his torturing the companions of Mohammad,[234] so there was nothing of a cruel and vindictive spirit of the Prophet displayed towards his enemies in the execution of Nazr as it is made out by Sir W. Muir.[235] On the other hand, his execution is denied by some critics, like Ibn Manda and Abú Naeem, who say, that Nazr-bin-Haris was present at the battle of Honain, A.H. 8, six years after that of Badr, and was presented with one hundred camels by Mohammad. Sir W. Muir himself puts down very quietly Nadhir Ibn al Harith's name in a foot-note (Vol. IV, page 151) as a recipient of one hundred camels at Honain. The same Nadhr-bin-Harith is shown among the earliest Moslem refugees who had fled to Abyssinia. These discrepancies leave no doubt that the story of Nadhr's execution is not a fact. It is also related by the narrators, who assert Nazr's execution at Badr, that his daughter or sister came to Mohammad and addressed him several verses, the hearing of which produced such a tender emotion in him, that his eyes shed tears and said, he would not have issued orders for his execution had he heard these verses before. The following are two of the verses which Mohammad heard:
"Má kán Zarraka lao mananta va rubba mámannal
fata va ho-al mughizul mohnihoo."
Thou wouldst no harm have seen to set him free,
Anger how high for pardon has no plea.
But Zobier-bin-Bakár says, he heard some learned men who objected to these verses on the ground that they were all concocted; and I think that the whole story of Nazr's execution is a spurious one.
2.—Okba-bin-Mueit.
Another prisoner, named Okba, was executed after the battle of Badr for a crime similar to that of Nazr. It is related that while he was going to be executed, he asked who would take care of his little girl. Mohammad replied, "Hell-fire!" This is altogether an apocryphal story, and owes its origin to the relation of Okba to the tribe of Banunnar, or the "children of fire." Wackidi does not give his authorities for the story, and Ibn Is-hak gives only one immediately before him, which is cut short of another intervening link of authorities up to the scene of occurrence. Abu Daood narrates it from Masrook, who gave it on the authority of Abdullah-bin-Mas-ood, who does not say he was present at the scene or he heard it directly or indirectly from Mohammad. Besides the circumstances under which Masrook gave out this story are very suspicious, and show that calumny was at work. Masrook was proposed by Zohak to be entrusted with the administration of a certain district. Ommara, the son of Okba, objected to this, as Masrook was one of the murderers of Osman, the third Khalif. Masrook in reply said to Ommara, on the authority of Ibn Masood, that "when thy father was being executed, he had asked the Prophet, who will take care of his little girl." The Prophet replied, "Hell-fire." Therefore, I am satisfied for thee with what the Prophet had chosen for thy father.[236]
There is a discrepancy in the mode of Okba's execution as well as about the person who executed him. Ibn Is-hak says, that it was Asim who killed him, and Ibn Hisham, that it was Ali. Ibrahim is of opinion, that Okba was executed at Taimee,[237] and Mohammad-bin-Khobeib Hashimi,[238] that he was crucified, from which others differ and say that he was beheaded. I have no belief in Okba's execution at all.
Abul Ozza, one of the prisoners of Badr, and who was one of the persecutors of the Moslems at Mecca, had besought Mohammad to release him by way of compassion for his five daughters. Mohammad granted him his life and his liberty.[239] This directly points to the universal generosity of the Prophet, and from this it will appear that the story of Okba's execution runs contrary to his general character and conduct. On these grounds the execution of Okba might be rejected as a fiction.
3.—Abul Ozza.
Abul Ozza, one of the prisoners of Badr, was allowed his freedom without any ransom, on the condition that he would never again bear up arms in any war against the Prophet; but he proved a traitor. He exhorted the Arabs to make war on Mohammad, and joined himself the invading army of Mecca. He was doomed to misfortune, he was caught at Hamra, and duly executed.[240] This was in full accordance with the laws and usages of war (vide ante, para. 58).
4.—Moavia Ibn Mughira.
Moavia Ibn Mughira, also a prisoner of war, was granted three days' truce, on the condition that if he were found in Medina after the appointed time, he was to be executed. The period had passed, and he was still lurking at Medina. At length he was found out and killed by Zeid and Ammar on their return from Hamra-al-Assad, after five or six days. It is apparent that Moavia violated his truce, and his lurking in Medina might be either as a spy[241] or scout secretly seeking information.
Sir W. Muir, who calls him Othmân Ibn Mughîra, makes out a favourable case in his behalf. He writes: He "incautiously lingered at Medîna till the last day of his term of grace, when he set out for Mecca."[242] But Ibn Hisham distinctly writes that he "stayed at Medina after the three days had passed and was found lurking there." Even according to Wackidi he was caught on the fourth day. But this is far from truth, for, according to his own account, Mohammad was absent after the battle of Ohad for five days at Hamra-al-Assad; then how he (Ibn Mughira) could have endeavoured to avoid the returning Moslem force from Hamra-al-Assad, and lose his way, as Sir W. Muir gives it out, only on the fourth day?
One of the enemies, who had invaded Medina and attacked Mohammad, was, after being captured, allowed three days' truce on explicit conditions that he was to be killed there if found after three days, and was also provided with a camel and provisions for the way, was discovered lurking thereabout on the fifth or sixth day, in consequence of which he lost his life. This is called by Sir W. Muir as being "perished by a too great confidence in the generosity of his enemy,"[243]—i.e., Mohammad.
The intended Execution of the Prisoners of Badr.
Sir W. Muir writes: "It would even seem to have been contemplated at the close of the battle to kill all the prisoners. Mahomet is represented by tradition as himself directing this course." In a foot-note he says, "Thus Mahomet said: 'Tell not Saîd of his brother's death'" (Mábad, a prisoner, see above, page 110 note); "but kill ye every man his prisoner."—(Wâckidi, 100.) Again: "Take not any man his brother prisoner, but rather kill him" (page 101). "I would not, however, lay too much stress on these traditions. I am inclined rather to view them as called into existence by the passages quoted below from the Coran."[244] The contemplated execution of the prisoners is not borne out by the traditions which Sir W. Muir himself looks upon as fabricated ones. The true translation of the passages in Wackidi referred to above is as follows:—
First passage.—"Tell not Said of his brother's killing (i.e., being killed), so he will kill every prisoner in your hands."—(Wackidi, page 100.) This obviously means, that do not let Saeed know that his brother Wáhid, who was made prisoner and killed by Omar or Abu Barda, was killed. If you do so, he will, being enraged, kill every prisoner now in your hands. It is very strange that Sir W. Muir translates the sentence to mean "kill ye every man his prisoner!"
Second passage.—"No body must take his brother's prisoner, so that he may be killed," meaning none of you should seize other person's prisoner. If you do so, perhaps, the other person may kill the prisoner in the contest. Sir W. Muir has quite misunderstood the sentence.
There are some fictitious traditions on the subject that Mohammad was reprimanded in the Koran (Sura, viii, 68, 69) for releasing the prisoners of Badr, meaning that he ought to have executed them. The verse is translated thus:—
"It is not for a Prophet to take prisoners until (hatta) he hath slaughtered in the land. Ye wish to have the goods of this world, but God wishes for the next, for God is Mighty, Wise! Were it not for a book from God that had gone before, there would have touched you, for which ye took, a mighty punishment."
The verse 68, if it is rightly translated, will mean that prisoners should not be executed. The word 'hatta' means 'until,' and is also used as a causative word. I prefer the latter, and translate—
"It is not for any Prophet that prisoners may be brought to him in order that he may make slaughter in the land," which means, that it is not proper for a Prophet to take prisoners of war in order to slaughter them. This meaning is in consonance with the other passage in the Koran (xlvii, 4), which restricts the treatment of the prisoners of war to either free dismissal or ransom.
In the first place, the verse rather reprimanded those who wished to kill the prisoners; and in the second, those who desired to exact ransom for their liberty. They ought to have set them at liberty without any pecuniary advantage, if they knew any good in their deserving free liberty.
Kind Treatment of the Prisoners of War by Mohammad.
The prisoners of war were always treated kindly by Mohammad, and the ancient practice of killing and enslaving them was much discouraged and abolished by the Koran.
"And when ye meet those who misbelieve, then strike off heads until ye have massacred them, and bind fast the bonds!"
"Then either a free grant (of liberty) or a ransom until the war shall have laid down its burdens."—Sura, xlvii, 4 and 5.
Regarding the prisoners of Badr Sir W. Muir writes: "In pursuance of Mahomet's commands, the citizens of Medina, and such of the refugees as possessed houses, received the prisoners and treated them with much consideration." "Blessing be on the men of Medina!" said these prisoners in latter days. "They made us ride, while they themselves walked; they gave us wheatened bread to eat, when there was little of it, contenting themselves with dates." It is not surprising that when, some time after, their friends came to ransom them, several of the prisoners who had been thus received declared themselves adherents of Islam: and to such the Prophet granted a liberty without the usual payment.[245]
The prisoners of the Bani Mustalik were released without paying any ransom.[246]
The Bani Hawazin were made prisoners of war at Honain, fought in the eighth year of the Hegira, but were all set free without any exaction of ransom from them. Mohammad first released his prisoners, and the men of Mecca and Medina cheerfully followed his example.[247] The prisoners were six thousand in number.[248]
A party of eighty, as related by Moslim in his Saheeh, or of forty or fifty Koreish, as narrated by Ibn Hisham (p. 745), went round about Mohammad's camp while stationed at Hodeibia in A.H. 6, seeking to cut off any stray followers, and having attacked the camp itself with stones and arrows, they were caught and taken prisoners to Mohammad, who, with his usual generosity, pardoned and released them.
Khalid-Ibn-Waleed, in the year of his victory, A.H. 11, when he was sent to call the Bani Jazima to embrace Islam, had made them prisoners and ordered their execution. Some of the better-informed of the Moslems of the injunctions of the Koran, of releasing prisoners either freely or by exacting ransom, interposed and accused him of committing an act of the Time of Ignorance. Mohammad, much displeased, grieved at the intelligence, and said twice, 'O God! I am innocent of what Khalid hath done.'[249]
The Execution of the Bani Koreiza.
The Bani Koreiza, a Jewish tribe living in the vicinity of Mecca had entered into an alliance with the Moslem Commonwealth to defend the city of Medina from the attack of the aggressors. While Medina was besieged by the ten thousand Koreish and other Bedouin tribes in A.H. 6, they (the Koreiza), instead of co-operating with the Moslems, defected from their allegiance and entered into negotiations with the besieging foe. After the cessation of the siege, they were besieged in their turn, and a fearful example was made of them, not by Mohammad, but by an arbiter chosen and appointed by themselves. The execution of some of them was not on account of their being prisoners of war; they were war-traitors and rebels, and deserved death according to the international law. Their crime was high treason against Medina while it was blockaded. There had no actual fighting taken place between the Bani Koreiza and the Moslems, after the former had thrown off their allegiance to the latter and had aided and abetted the enemies of the realm. They were besieged by the Moslems to punish them for their high treason, and consequently they were not prisoners of war. Even such prisoners of war suffer for high treason.
"Treating, in the field, the rebellious enemy according to the law and usages of war, has never prevented the legitimate Government from trying the leaders of the rebellion, or chief rebels for high treason, and from treating them accordingly, unless they are included in a general amnesty."[250]