# A Critical Exposition of the Popular 'Jihád'/Appendix B/3

[Sidenote: None of the prisoners of war were enslaved.]
3. None of the prisoners of Badr A.H. 2, of Karkart-al-Kadr A.H. 3, of Katan in Najd A.H. 4, of Zat-al Riqa A.H. 5, of Bani Mustalik A.H. 5, of Koreiza A.H. 5, of Batan Makka A.H. 6, or of Honain (Hawázin) A.H. 8, was enslaved. All, without an exception, were set free either by way of free dismissal, or by exacting ransom (in cash or in exchange of Moslem prisoners) in strict conformity with the dictates of Sura XLVII, 5. There were no prisoners in the battles of Ohad A.H. 3, Ahzab A.H. 5, and Khyber A.H. 7.

## Footnotes

* ↑ Vide Muir's Life of Mahomet, Vol. III, page 223.
* ↑ According to Hishámi, p. 745, a party of fifty or forty Koreish went round about Mohammad's camp at Hodeibia, seeking to cut off any stray followers; and having attacked the camp itself with stones and arrows, they were caught and taken to Mohammad, who pardoned and released them.—Vide Muir's Life of Mahomet, IV, p. 31, f.n.; and Moslim's collection of genuine traditions Kitab-ul Jihad vas-Siyar, chapter on Tanfeel and Ransom.
* ↑ All the prisoners of Hawázin at Honain were released without taking any ransom and were not made slaves. See Muir's Life of Mahomet, Vol. IV, pp. 148-149. That Mohammad had presented three female slaves to Ali, Othman, and Omar from the captives of Bard Hawázin, as stated by Sir W. Muir, Vol. IV, p. 149, is void of all truth. The captives were not enslaved. They were mere prisoners, as Sir W. Muir himself calls them so (Ibid, pp. 148-149); yet he styles these three of them "female slaves." The captives together with the captured camp were removed to the valley of Jierána, pending negotiations (Ibid, p. 142). At the end of the negotiations the prisoners were released. Thus there could be no distribution of prisoners to anyone.
* ↑ Sir W. Muir writes:—"Hishámee says that from the time of Kheibar slaves became very plentiful among the Moslems, p. 333. I do not find that, excepting the family of Kinâna, any mention is made of slaves taken at Kheibar. But money, which the victors obtained plentifully at Kheibar, could purchase them cheaply in any part of Arabia." (The Life of Mahomet, Vol. IV, pp. 73-74, and footnote.) But the word originally used by Hishamee, "sabaya," means captives and property captured, and not slaves, though captives, if not ransomed, were used to be made slaves under the Arab International Law. Besides this even the family of Kinána was never enslaved. Kinána was taken captive and executed, because he had killed Mahamúd bin Muslama. Vide para. 75 of this book. The story that Mohammad immediately on Kinána's execution sent for her and cast his mantle over her, signifying that she was to be his own, and consummated his marriage with her, and that her dower was her freedom (vide Muir, ibid, pp. 68-69), is not genuine and authentic. His family, by which is meant Sofia and her cousin, was not enslaved, and there is no tradition, genuine or apocryphal, to corroborate it. I here take the opportunity of quoting a speech ascribed to Mohammad while addressing Sofia, the widow of Kinána, copied by Abul Mo'tamar Soleiman (died A.H. 143) in his "Campaigns of Mohammad." Mohammad addressed her thus:—"I give thee choice either of Islam, or of Judaism. If thou acceptest Islam, perhaps I may keep thee for myself. But if thou preferest Judaism, I may perhaps liberate thee, and join thee to thy family." Vide Wákidi's "Campaigns of Mohammad," page 393, Calcutta, 1856. This speech shows amply that Mohammad had no intention of enslaving Sofia. The story of Mohammad's marriage with Sofia after her being given to and purchased from Dihya, emanates from Anas, who cannot be relied upon. Anas had very recently been associated with Mohammad. He entered Mohammad's service only the other day when he started for the expedition of Khyber, and was but a boy only a dozen-years old at that time. It is related by Bokhari from Anas himself, who said that the Prophet had asked Abu Tulhah to get him a boy to serve him during the Khyber expedition. So he took me to him, and I was a boy close to maturity (Bokhari-Kitabul Jihad). Anas has given two contradictory accounts about Sofia; in one he says, "Dihya asked Mohammad's permission for a captive girl, and took Sofia. When Mohammad heard about Sofia, he asked Dihya to take another one; and having liberated Sofia married her, and her freedom was her dower." In another tradition, Anas relates that "Sofia fell to the lot of Dihya, and Mohammad purchased her from him for seven camels." He says:—"The people did not know whether he had married her, or had made her a concubine-slave, but when she rode on a camel, and Mohammad put veil round her, the people knew from this that she was his wife." Both these traditions are narrated from Anas by Moslem in his Saheeh (Book on Marriage). The idea that Mohammad married Sofia under the circumstances noted above is not satisfactorily established. It was only the fancy of the people, or was a conjecture of Anas. Yet Sir W. Muir has the effrontery to remark against Mohammad that: "Indeed, he is not free from the suspicion of being influenced in the destruction of Kinána by the desire of obtaining his wife." (The Life of Mahomet, Vol. IV, page 68, footnote.) Kinána was executed for killing Mahmood bin Muslama, and Sofia was neither enslaved nor married by Mohammad. Even if it be shown that Mohammad married her afterwards under some other circumstances, it (Sir W. Muir's presumption) is an idle guess unwarranted by any reasonable argument. The traditionists, Anas and others, have probably confounded Sofia, the aunt of Mohammad, who was with him during the expedition of Khyber (vide Muir's Life of Mahomet, Vol. IV, page 66, footnote), with Kinána's widow of the same name, whom they fancied Mohammad might have married and carried with him on the same camel. The lady for whom Mohammad lowered his knee to help her to ascend the camel (Ibid, page 70) was most probably Sofia, his aunt.