106 In liH FtxifJItPI oj 1m Propbttwas also present and who had also secretly embraced Islam, rus hed o n her
bro th er-in-law and gave him a violent blow with a tent post. The deep
head wound became infected in the following days and the infection even-
tually spread to Abu Lahah's entire body; he died within a few weeks. Both
Abu Lahab and his wife had always given free rein to theif hatred of
Islam, and in fact the Quran had, years before, announced his fate, as well
as his wifc's.19 Unlike some other oppressors who eventually changed
their minds, neither Abu Lahab nor his wife ever showed the least sympa-
thy for Muhammad's message. Abu Lahah's death, which occurred in
rejection and violence, confirmed what Revelation had announced: both
of them would, [0 the end, remain among those who deny and rebel.
The 1{uslims had buried their dead and were preparing to go back to
Medina. They had seventy prisoners, and a discussion of their fate took
place between the Prophet, Abu Bah, and Umar. Umar wanted the pris-
oners to be killed, while Abu Bakr disagreed. J\'luhammad decided to
spare their lives, except for (wo prisoners who had been particularly cruel
to the Muslims in Mecca, humiliating them and torturing them to death.
Holding prisoners represented an added means of humiliating the
QU11lysh, who would be compeUed to go [0 Medina and pay a heavy ran-
som (which would also bring the r-o-tuslims considerable profit). However,
a QU11lnle Revelation was to reproach the Prophet for this choice, which
indeed was mainly motivated by the desire to acquire wealth.^20
Mo reover, the f..fuslim soldiers had already quarreled over th e sharing
o f spoils, and different opinions had been expressed as [0 the merits of
the vario us groups of soldiers and the way the spoils should be divided.
Pre -Islamic cus[Oms, in which the quanti£}' of spoils gained after a war
contributed to the victors' pride and honor, remained deeply rooted. A
Quranic Revelation referred to this dispute and stated that the spoils must
go to " G od and the tvlessenger," which implied that the Prophet was to
distribute the wealth equitably according to Q uranic injunctions, thereby
putting an end to such disputes.^21 Muhammad was again and again to be
confronted with such disputes among his Companions, and each time,
Revelation or the Prophct himself would repear that thcy must ask them-
selves what their intentions wcre: did they seek wealth in this world or
peace in the hercafter? T hey remained human beings, with their weakness-
es and temptations; they needed reminders, spiritual education, and
patience, as does everyone, whether near the Prophet or at any other point