HOW SIX INHABITANTS OF YASRIB WERE CONVERTED(A.D. 620)
Towards the end of the year, Usman ibn Affan and his wife Ruqaiyah returned from Abyssinia, accompanied by a few emigrants, among whom, one of them, called Sukran, died on arrival. The Prophet married his widow, Sauda, daughter of Zoma, thus rewarding the zeal of one of the first female converts to Islam, who had so valiantly undergone the ordeals of persecution and exile.
Wishing, in the same way, to show his appreciation of the unchanging devotion of Abu Bakr, the Veracious, and to bind him still closer by a matrimonial alliance, the Prophet, at the same epoch, espoused his daughter Ayishah, although she had barely reached the age of ten. But, in her case, the marriage was not consummated until many years later, at Al-Madinah, after the Hegira.
Despite Abu Bakr's energetic affirmations; despite the strengthening of the Believers' zeal by the rule of the five prayers, the story of the Nocturnal Ascension was far from being advantageous to the cause of Islam. The narrative, on the contrary, furnished its enemies with an opportunity of petty triumph, enabling them to pile up fresh mockery and institute greater persecution.
The case would have seemed hopeless to any other but Mohammad. He knew not what it meant to be discouraged, feeling certain that the Almighty would never abandon His Apostle to whom He had revealed the following verses: "Say: I betake me for refuge to the Lord of Men, * The King of Men, * Allah of Men * Against the mischief of the stealthily withdrawing whisperer (Satan) * Who hides himself at the Name of Allah, * Who whispereth in man's breast against Jinn and men." (The Qur'an, cxiv, 16.)
Postponing for the time being the conversion of the Makkans, the Prophet turned his attention towards Arab strangers in the town, attracted in great crowds by the ceremonies of the pilgrimage to the Ka'bah and the ritual circuits. During the fair that was held at that time, he went untiringly from group to group. But, just as indefatigable, close behind, was his uncle, Abu Lahab, who, as soon as he saw the Prophet in the centre of a ring of men, would call out loudly to them: 'Hearken not to that man! His sole thought is to tear the cult of Lat and Uzza from out of your hearts; and trick ye all with the insane doctrines that he pretends it is his Mission to preach.'
These words aroused the Arabs' suspicions, and they turned away from Mohammad with remarks after this fashion: 'Thy fellow-citizens know thee better than we, so begin by convincing them!' Or else: 'If Allah should cause thee to triumph, thy glory will not profit us, but only thy party. Therefore, it is not to our advantage to ally ourselves to thee.'
These rebuffs had no effect on the Prophet. No sooner did any noteworthy person arrive in Makkah than Mohammad sought his presence at once.
One day, on the hill of Aqabah, he went up to a group of six men, fresh arrivals, and with his usual politeness, he addressed them thus: 'What are you, O my good Lords?'—'We are of the Khazraj tribe.'—'Masters over the Jews settled in Yasrib, methinks?'—'We are indeed their masters.'—'Will ye not sit down here awhile, so that I may speak with you?'—'Willingly.'
They sat by his side, and he tried to gather them into the fold of Islam by reciting verses of the Qur'an. Charmed by his eloquence and the novelty of his words, the Khazraj men listened attentively and paused to reflect.
The Jews, inhabiting their land and bent beneath their yoke, were folks well versed in the knowledge of Holy Writ. Thus it was that whenever disagreement arose between them and their masters, these children of Israel were wont to murmur: 'We await the coming of a Prophet. When his hour arrives, we shall all follow him and thanks to his assistance, we shall triumph over you and become your masters in our turn.' Whilst Mohammad spoke unto the tribesmen, they exchanged glances and came to this conclusion: 'Evidently this is the Prophet whose advent is threatened by the Jews. We must not let them forestall us with him.'
So they replied to his appeal, saying: 'Our land is made desolate by perpetual war waged between us and our Arab brothers, the Aus tribe. We will go to them, and call their attention to thy cause and thy religion. If through thee, Allah should reconcile and unite us, there will not be in all Arabia a man more powerful than thee!'
THE TWO OATHS OF THE AQABAH(A.D. 621)
The new converts kept their word and spread Mohammad's doctrines in their region. The following year, twelve Mussulmans from Yasrib, ten being of the Khazraj and two belonging to the Aus, arrived in Makkah for the Mausam rejoicings. They met the Prophet on the Aqabah and took an oath of fidelity towards him. With a view to completing their religious education and making fresh converts, Mohammad delegated Musab ibn Umr, one of his most learned disciples, who went away with them.
In Yasrib, the Islamic creed did not meet with the difficulties that hampered its progress in Makkah, where it was harmful to the interests of the exploiters of the idols. Musab's task turned out to be particularly easy, and the "Permanent Miracle" of the Surahs of the Qur'an, recited by him, produced its effect with lightning-like rapidity. Resembling a beneficial rainstorm which might have broke, in a few minutes, over every part of a country suffering from drought, restoring life and fertility, Islam had diffused its wholesome dew over every district of the town, calming dissensions and causing the virtues necessary for its triumph to take root and flourish in the citizens' hearts.
Soon there was not a single family among the Aus or the Khazraj which did not count several Believers among its members. Musab, who had good reasons to be proud of the result of his mission, returned to Makkah to report progress to Mohammad. When the date of the pilgrimage came due, seventy-five Mussulmans, two being women, joined the caravan of their fellow-citizens who were still idolaters. The converts, full of zeal, arranged to meet the Prophet on the Aqabah, during the night preceding the second day of Tashriq, in order to offer a safe place of refuge in their city, for him and his disciples.
Ka'b ibn Malik, one of the pilgrims, has said: "We made up our minds to keep our movements secret from our idolatrous fellow-citizens, among whom we slept until one third of the night was passed. We then went out, one after another, stealthily, making our way, slowly and silently, towards a pass on the slopes of the Aqabah, where we all met together to await the Prophet. He soon arrived, accompanied by his uncle Abbas ibn Abdul-Muttalib.
"He had not yet abjured the religion of his ancestors, but he had great affection for his nephew from whom he wished to ward off all misfortune, following the example of his brother, Abu Talib. Having been informed of the plans of the people of Yasrib, Abbas wanted to see for himself what amount of confidence Mohammad could have in their proposals. Abbas was the first to address the meeting and spoke as follows: 'O Assembly of the Khazraj and the Aus! my brother's son, as ye know, holds high rank among us, and although we do not share his convictions, we have hitherto protected him against his fellow-citizens. In our "qawm" he finds honour and safety. Nevertheless, at the present hour, he turns towards you, and desires to settle in your midst. Reflect! if ye decide to remain faithful to your promises and shield him from all dangers whatsoever, it will be well. But should ye fear to be forced one day to throw him over, and give him into the hands of his enemies, it would be better, now at once, to confess that your purpose is not steadfast by withdrawing your proposals and leaving him with his own party.'
"Without the slightest hesitation, we answered Abbas: 'Thou hast heard what we proposed. Thou canst rely on us absolutely!' Then we turned to Mohammad: 'Speak, O Prophet! What dost thou want of us, for thy Lord and for thyself?'
"After having recited a few Surahs and recapitulated the fundamental principles of Islam, the Prophet added: 'Swear that ye will fight to defend me and my disciples, as ye would fight to defend your wives and children.'
"We took the required oath with unanimous enthusiasm: 'By Allah! we are war-children, and our fathers have taught us how to manufacture all weapons!'—'O Prophet!' broke in Abul Hasham, 'there exists a compact, between the Jews of Yasrib and us, which we shall have to break, perhaps, in order to uphold thy cause. What would be our position, in our land, if, after being victorious thanks to us, thou didst go back to thy "qawm"?'
"The Prophet smiled and protested: 'Rest easy on that score! Your blood hath become my blood and your honour, my honour. He who wrongeth you, wrongeth me. I'll fight the enemies you fight, and support whom ye support; ye are mine and I am yours! Choose then twelve Najibs among you as leaders.'
"After having consulted together, we chose nine Khazraj and three Aus. When we brought the twelve men to him, he said: 'Ye shall be my delegates in your "qawm," as were the apostles of Jesus, son of Mary, among their people.'
"The Najibs pledged their words; but, just as the solemn oath was about to be sworn, Ibn-i-Ubadah rose and said: 'O Assembly of the Khazraj and Aus! have ye reflected seriously anent the consequences of the compact ye intend to make with this man? For his sake ye swear to go to war with white, swarthy and black men. But if, in days to come, seeing your property pillaged and your nobles massacred, ye were to forsake him, shame would be brought upon you in this world and the next.'—'We are resigned in anticipation to the loss of our property and to the death of our best men, if such a sacrifice is useful for the cause of Islam,' we replied unhesitatingly, 'but may we ask the Prophet what we shall receive in exchange?' He replied: 'Paradise!'
"Who, from desire to behold the face of their Lord, are constant amid trials, and observe prayer, and give alms in secret and openly out of what We have bestowed upon them and turn aside evil by good: for these is the recompense of the abode * Gardens of Eden—into which they shall enter together with the just of their fathers, and their wives, and their descendants: and the angels shalt go in unto them at every portal: * Peace be upon you! say they, because ye have patiently endured! * And charming is the recompense of the Abode!
"So oft as they are fed therefrom with fruit for sustenance, they shall say, 'This same was our sustenance of eld!' But they will only resemble those of earth, being infinitely more delicious ... * And theirs shall be the Houris with large black eyes like close-kept pearls ... * No vain discourse shall they hear therein, nor charge of sin * We will remove whatever rancour was in their hearts ... and they shall say 'Praise be to Allah who hath guided us hither.' *
"And other things which ye desire will He bestow: Help from Allah and greedy conquest! ... * O ye who believe! be ansars of Allah! (i.e. helpers, soldiers.)(The Qur'an, xiii, 22, 23, 24. ii, 23. lvi, 22, 24. vii, 41. lxi, 13, 14.)"
"When they heard these promises of inconceivable bliss in Paradise, announced by such tokens as are understood by mortals' weak brains, the Faithful felt their souls filled with hope and said to the Prophet: 'Stretch out thine hand!' Mohammad offered his hand, opened out, the palm turned upwards; and Asad ibn Zarara came and struck it with his right hand, followed by Abul Hisham and Al Bara; and, one after the other, all the Yasrib pilgrims, who from that day forth called themselves, "Ansars."
"We were getting ready to return furtively to our encampment, our hearts brimming over with joy and hope, when, in the silence of the night, on the summit of the Aqabah, a voice resounded, the most shrill I had ever heard. 'O Assembly of the Quraish!' it shouted, 'be on your guard! The sons of the Khazraj and Aus have sworn to fall upon you with the sword!'
"We shuddered, but the Prophet removed our fears by saying: 'That is the voice of the demon of the Aqabah which means that Iblis (Satan) is shrieking. He is Allah's enemy, and his cry has not been heard by any of our adversaries.' We returned to our tents, where we found our fellow-citizens sleeping soundly, suspecting naught of that which had taken place.
"Nevertheless, upon awaking, next day, a deputation of Quraish nobles arrived, warned either by the voice of Iblis, or by reports of spies dogging the Prophet's footsteps. 'O Assembly of the Khazraj and Aus!' said these delegates, 'it hath come to our ears that ye have allured one of our men, Mohammad ibn Abdullah and taken an oath with him to wage war upon us.'
"The idolaters of our party, knowing nothing about the events of the night, swore with most evident sincerity that the Quraish were mistaken. 'This business is improbable!' exclaimed one of their chieftains, Abu Salul by name. 'My "qawm" would not have hidden it from me and I have heard naught about it.'"
The Quraish tribesmen went away, more or less tranquilised, but they met on their road some Bedouins who had been witnesses of the strange gathering in the Aqabah ravine and who imparted their suspicions. The Quraish, convinced of the treachery of the Khazraj and the Aus, turned back in great haste to the encampment. But the tents were struck; the birds had flown and were far off by that time, out of danger.
THE PLOT AGAINST THE PROPHET
Henceforward the Prophet could reckon on safety and shelter in the town of Yasrib and he gave orders to all his disciples to take refuge within its walls.
The idolaters could not help feeling great apprehension, by reason of their victims meeting with the inhabitants of a rival city. The worshippers of images impeded the union by means of great violence, and it was only one by one, or in small, successive groups, that the Believers were able to reach their place of safety. From that day onwards, they took the name of "Muhajirun," or emigrants.
As for the Prophet, relieved of all anxiety concerning them, he stopped in Makkah with Ali and Abu Bakr only. They knew full well the risk they ran, but despite Abu Bakr's adjurations, Mohammad wished to make a supreme effort, and resort to force before leaving his native town. He still hoped to rescue some of his fellow-countrymen from idolatry, especially as he now had a shelter to offer them; and besides, he did not like to leave his post without authorisation from the Lord.
The emigration of the Believers carried the fury of the Quraish idolaters to the highest pitch as well as causing them great anxiety. They resolved to strike a decisive blow.
They called a meeting in the "Dar-un-Nadwa," "House of Counsel," built by their ancestor, Qusayy ibn Kilab. The most important resolutions were taken in this "Dar-un-Nadwa," where only the descendants of Qusayy were admitted, but not until they had reached the age of forty.
Just as representatives of every division of the Quraish were entering the "House of Counsel," a tall, old man of haughty bearing, attired in woollen garments, appeared on the threshold. In reply to questions as to who he was and what he wanted, he replied: 'I am a Shaikh of the Najd. Attracted by your noble gait and the sweetness of your favourite scents, I feel great desire to hear you speak. If ye consent to admit me to your noble assembly, perchance my advice may not be entirely useless.'
The inhabitants of the Najd lived too far away to be suspected of acting in complicity with Mohammad, therefore the Committee of the Elders found that nothing prevented them from authorising the noble stranger to be present during the meeting, and he followed them into the hall of debate. The Head Committee started the discussion at once. 'We all know,' they said to each other, 'about the intrigues of this man Mohammad and the danger with which he threatens our country. We will talk over the best means of defence. Let each of us give his opinion freely.'
The first to speak was Abul Bukhtari who made this proposal: 'Let us cast our enemy into a dungeon, load him with chains, and bolt the door upon him until he die.'—'Such a proceeding would be fraught with fatal consequences,' the Shaikh of the Najd objected, 'if you carry it out. The news of your act of violence would filter through the prison gates and reach the ears of Mohammad's companions who, ye may be sure, would quickly attack you in order to free him. Thanks to assistance of the Yasrib Mussulmans, they would be victorious. Let us hear some one else's proposition.'
Asad ibn Rabiya rose and said: 'Why cannot we expulse him from among us and banish him from our country? When he is gone, little we reck where he taketh refuge or what becometh of him. We shall be well rid of him.'—'Truly, a fine piece of advice!' exclaimed the Shaikh of the Najd. 'Know ye nothing about the beauty of your adversary's speech, the charm of his voice and the strength of his arguments? Scarcely will he have set foot among the neighbouring Arab tribes, when he will dominate them by his eloquence, cause them to follow in his wake, and come back from exile at their head, to have his own way with you all! Try and find a more reasonable plan to crush him.'
Then it was the turn of Abu Jahal. 'By our gods!' said he, 'I have a project which, I am certain, will satisfy you entirely.'—'Speak! What is thy plan?' exclaimed his audience.—'This is it. In each subdivision of our tribe we'll choose a young, vigorous warrior belonging to a family equally noble and respected, and we'll place in his hand a well-sharpened sword. These young warriors, banded together, shall throw themselves on Mohammad at the same instant; all striking him at once. By acting in this way, the responsibility of shedding his blood will be shared among all the subdivisions to which the murderers belong, and the Abd Manaf, relatives of the dead man, unable to declare war upon every subdivision of our tribe, will be obliged to content themselves with receiving the "Diyah" (blood ransom) that we may be good enough to offer.'—'These are words of intelligence!' exclaimed the Shaikh of the Najd, who was no other than Iblis (Satan) disguised in human shape. 'That man's motion points to the only way out of your difficulty.'
This perfidious counsel met with the unanimous approval of the assembly. The Unbelievers flattered themselves that their enemy was already got rid of, but they had reckoned without the will of the Almighty. The angel Jibra'il, sent by Him, warned the Prophet of the conspiracy to take his life, and brought him orders to emigrate in his turn, at the same time warning him as follows: 'Sleep not this night upon thy wonted couch.'
In Mohammad's house were several sums of money deposited with him by Unbelievers, and he did not care to go away before having given back what was due to each rightful owner. He charged his faithful Ali to carry this out, after having told him what he had just heard and saying: 'Sleep in my stead, on my habitual couch, and wrap thyself in this—my green mantle of the Hazramaut. Fear naught; no harm can come to thee from my enemies.'
When the first four hours of the night had gone by, the conspirators, among whom was Abu Jahal who had come to excite their zeal, were posted in ambush close to the door of the house, to prevent Mohammad from escaping. They did not wish to consummate their crime in darkness, for people might then have denied the participation of the Quraish. They preferred to await daybreak, so that it might be plainly visible that each and every one had an equal share in the murder. But He who never sleeps watched over His Prophet surrounded by foes.
"Verily on their necks, We have placed chains which reach the chin, and forced up are their heads * And before them have We set a barrier and behind them a barrier, and We have shrouded them in a veil, so that they shall not see." (The Qur'an, xxxvi, 7-8.)
Confiding in the protection of his Lord, Mohammad crept quietly out of his dwelling, picking up some loose earth and throwing a handful or two on the head of each conspirator. He then went away. The eyes of the miscreants, beneath lids heavy with tedious waiting and blinded by the bandage of sleep that Allah had placed thereon, saw nothing.
'For whom are ye watching here?' quoth a passer-by, coming on the scene.—'For Mohammad.'—'Allah hath saved him and he hath tricked you all. He hath just departed right under your noses and after covering your pates with dust, he strode away gaily.'
Each startled man swiftly clapped his hand to his head and, withdrawing his fingers dirty with dust, gave signs of stupefaction. But, peering through a crack in the door, they saw Ali asleep on the Prophet's couch and wrapped in his green mantle. This sight set the villains' minds at rest and they all stood sentinel till dawn.
Actuated by the same impulse, when the sun rose, they battered down the door and with swords unsheathed, threw themselves on Ali. He sat up facing them. They recognised him and called out: 'How now! Can it be thee, O Ali? Where is thy companion?'—'I know not.'
In their fury at having been so finely tricked, they seized up Ali and imprisoned him in the Temple; but quickly recognising what a grave mistake they would make by being revenged on the son of Abu Talib, they set him free.
Calligraphy: And before them have We set a barrier and behind them a barrier, and We have shrouded them in a veil, so that they shall not see.And before them have We set a barrier and behind them a barrier, and We have shrouded them in a veil, so that they shall not see.
And before them have We set a barrier and behind them a barrier, and We have shrouded them in a veil, so that they shall not see.
Illustration: Ornamental page CHAPTER THE FIFTHOrnamental page - CHAPTER THE FIFTH
Ornamental page - CHAPTER THE FIFTH
Illustration: Interior of a Mosque. Al Mihrab: the niche marking the direction of Makkah.Interior of a Mosque.Al Mihrab: the niche marking the direction of Makkah.
Interior of a Mosque.Al Mihrab: the niche marking the direction of Makkah.
Calligraphy: And fight for the cause of Allah against those who fight against you.And fight for the cause of Allah against those who fight against you.
And fight for the cause of Allah against those who fight against you.
THE HEGIRA, OR THE EMIGRATION OF THE PROPHET TO MADINAH
At the moment when the Mohammedans were emigrating to Yasrib, Abu Bakr begged the Prophet to let him join them, but was answered thus: 'It is needless to hurry. Maybe Allah may give thee the companion thou dost prefer to undertake the journey in thy company.'
Hoping that this companion would turn out to be the Prophet in person, Abu Bakr purchased two swift she-camels, which he stabled in the courtyard of his house, feeding them liberally, and keeping them in readiness to take to the road.
Ayishah has said: "The Prophet, who never let a day go by, without coming to see my father, morning or evening, arrived suddenly at an unwonted hour. Abu Bakr guessed that some serious matter brought his son-in-law to our dwelling, and made room for him on the bench. The Prophet sat down and told him: 'Allah authoriseth me to depart from Makkah with my "qawm." My turn hath come to emigrate.'—'With me, O Prophet! in company with me?' supplicated Abu Bakr, plying him with questions. 'Yea, in thy company.'—'At this answer, tears of joy such as I had never seen before, welled up in my father's eyes, and he apprised Mohammad of his preparations for travel.'"
The she-camels, in rare fettle, were handed over to Ibn-i-Arqas, an idolater, but in whom, nevertheless, Abu Bakr placed great confidence. Ibn-i-Arqas was to take them to graze, and three days later, lead them to a meeting-place appointed at the mouth of a cave in the Jabal Saur, about an hour and half's walk from Makkah, on the road leading to the sea. Ibn-i-Arqas would then serve as a guide as far as Yasrib.
By a small door at the back of the house, the two fugitives went off secretly, stepping softly, and making their way to the Saur cave. The Prophet's naked feet were soon bleeding, cut by the sharp, loose stones of the mountain paths. Abu Bakr, in despair at seeing the blood of God's Chosen One flowing, carried him on his back the rest of the way, and put him down in front of the entrance to the grot in which he entered first. He explored every hole and corner to make sure that it did not serve as a refuge for wild beasts or reptiles. He picked up all the stones, which he piled in his cloak, and threw them down the side of the mountain. Then, with torn fragments of his apparel, he stopped up any holes which might have been places of concealment for scorpions or other venomous insects. Then only did he admit Mohammad who fell asleep, his head resting on his companion's thigh.
But under the sand carpeting the cave, was hidden a viper which had thus escaped Abu Bakr's vigilant, searching glances. By an involuntary movement, the devoted disciple stamped on the reptile which, furious, turned with a hiss, and drove its dart into Abu Bakr's heel. The pain was atrocious, but, fearing to awaken the Prophet whose head was pillowed on his companion's thigh, Abu Bakr made not the slightest movement, nor did he let a cry escape his lips.
Shortly afterwards, the venom began its malignant course through his veins, and the intensity of the pain drew tears from his eyes. A few burning drops fell on Mohammad's cheek. Waking up with a start, the Prophet asked: 'What ails thee, O sincere friend?'—'I have been stung by a viper.'
The sacrifice of his being, made by Abu Bakr, had overwhelmed him with joy bringing warmth to his heart, and triumphed over the evil effects of the poison that had begun to freeze his limbs, so that directly the Prophet rubbed the poisonous wound with a little of his saliva, all pain and swelling disappeared.
The Quraish, disturbed and maddened by the flight of Mohammad and Abu Bakr, despatched two town-criers, one on each side of the city of Makkah, charging them to offer a reward of a hundred she-camels for anyone who should overtake the fugitives. The most cunning trackers set out in all directions.
Abu Jahal lost no time in rushing to Abu Bakr's dwelling, and knocked furiously at the door. Asma, Ayishah's sister, came out to him. 'Where is thy father?' he asked.—'By God! I know not,' she replied. He lifted his hand and slapped her face so brutally that he tore out one of her earrings. He then rejoined a group of young men who were following a clue that took them to the Jabal Saur.
Scarcely had His Apostle sought shelter in the grot, then Allah ordered a shrub, grown to about a man's height, and known as "Umm-ul-Ghilan," a little way off from the cave, to leave the spot where it flourished and block up the entrance. Then He sent a spider to spin its web between the branches of the shrub and the jagged edges of the cavern's mouth; and also a pair of wild pigeons that built a nest and laid eggs in the narrow entrance.
At that juncture, the trackers began to arrive from all parts, enticed by the bait of the reward; but they were brought to a standstill by the fragile barrier built by the most humble among insects: a web that the slightest breath of the breeze sufficed to destroy.
'There is nothing to be done in this cave,' declared one of the Unbelievers, Ummayyata ibn Khalaf, just as they were getting ready to enter. 'See this cobweb. It dates, without a doubt, from before the birth of the man we are pursuing. How could Mohammad have entered the cave without tearing these slender threads? And look at those pigeons' eggs. Would he not have broken them as well?'
All found these deductions well-grounded and gave up a search that seemed futile. Abu Jahal was the only one who guessed they were on the right track. 'Nevertheless, I feel that our enemy is not far off,' he said. 'He is looking at us now, but magic spells cloud our eyes!' They went away, never thinking about searching on the ground for the tell-tale traces of the fugitives' footsteps.
While this scene was being enacted, Abu Bakr trembled greatly; not for his own life, but for that of his companion, to whom he said: 'My death means nothing more than a man dying; but thine means all the lives of thy disciples!'
They remained in their hiding-place three days and three nights. Abdullah, son of Abu Bakr, passed the whole of the day among the Unbelievers of Makkah; and at night, brought all the news he could gather. Ibn-i-Fuhairah, one of Abu Bakr's shepherds, led his flock to graze among those of the Quraish. At night, he drove his sheep in front of the cave, thus bringing food to the fugitives: milk and the flesh of the lambs. The following day, he went away with his flock, leading it over Abdullah's tracks so as to efface them.
On the third day, the vigilance of the Quraish being somewhat relaxed, Ibn-i-Arqas kept his appointment punctually, bringing Abu Bakr's two she-camels, and a third belonging to him. Asma, too, had not been idle. She brought bags filled with provisions. All being in readiness, Abu Bakr made the best camel kneel down in front of the Prophet, whom he asked to mount on her back. 'I cannot ride a camel that doth not belong to me', replied Mohammad.—'By my father and mother, she's thine! I give her to thee.'—'I cannot accept the gift. Tell me what she cost thee. I'll buy her for the same price.'
The bargain concluded, the Prophet bestrode that she-camel. Abu Bakr rode the other, taking up behind him, Ibn-i-Fuhairah, his faithful serving-man. Ibn-i-Arqas, on his own camel, guided the little caravan on the western road to Yasrib which runs, now and again, along the seashore.
SURAQA'S MISHAP
Quoth Suraqa ibn Malik: "I was in a group of Makkans gossiping over recent events and the price set upon Mohammad's head, when a man of the nomadic tribes, coming from the Badya-land, told us the following story: 'On the road leading to the sea, I passed a small caravan comprising three she-camels. I seemed to recognise the riders. They were Mohammad and his companions.'
"I winked to him to be silent and said out loud, in an indifferent sort of tone: 'Thou art mistaken. The folks thou didst meet were Bedouins that I sent out to search for straying camels belonging to me.'
"I remained a little longer in the midst of the citizens, before returning to my dwelling, where I ordered my serving-maid to lead my horse to a secluded spot in the valley. I also ordered one of my slaves, a negro gifted with prodigious strength and indomitable courage, to drive one of my camels to the same place and there await my coming. I left my house by a back-door, bending down, trailing my spear low, on a level with the ground, so as to prevent the glistening of steel in the sunlight. I took all these precautions so as not to call the attention of those who, allured by the promised reward, might have followed and forced me to share with them, were I successful.
"Arrived at the place of meeting, I mounted my camel and, accompanied by my slave who ran behind, holding my horse by the bridle, I diligently followed the track of the fugitives. When I thought I was sufficiently near to them, I mounted my horse, and left my camel to the care of my slave, giving him orders to rejoin me as quickly as possible.
"My steed was fresh, not having been ridden for some days and he was renowned lor his speed. I put him at a gallop. But after a few strides, he stuck his toes in the ground and fell, his nostrils in the sand, snorting and trembling. I was thrown off. Impressed by this evil omen, I pulled some "azlams" (divining arrows) out of my quiver to consult the decrees of fate. The signs pointed to bad luck, but the reward excited my greed, so I stuck to my plan and continued in pursuit.
"Shortly afterwards I caught sight of the fugitives and, urging on my steed, I got so near that I could hear the voice of the Prophet reciting the Qur'an; but to my great astonishment, the noise of my galloping horse's hoofs did not cause him the least uneasiness. He did not even deign to turn his head. On the other hand, Abu Bakr kept on looking round, and seemed to be in a state of the liveliest anxiety.
"Just another effort and I was right up with them, when suddenly my horse's legs sank up to his knees into the earth, although it seemed very hard and firm in that spot. I was thrown over his head. I got up, exasperated, swearing at him and lashing him to make him get a foothold. But all in vain. His struggles and efforts only succeeded in making him sink more deeply down, as far as his belly, whilst a dust-cloud resembling a pillar of smoke, issued from the hole where he was swallowed up. I was overcome by sudden fear.
"Once more I tried my luck by the arrows. The forebodings of evil fortune were just as plainly shown. Feeling sure, therefore, that some great calamity was in store to punish me for my projects, I cried out: 'O Mohammad, I plead for mercy at thy hands! In exchange, I'll bring thee useful tidings and beguile all those who are following me; but pray to thy God that He set my horse free.'
"Mohammad threw up his hands, saying: 'O Allah! if Suraqa is sincere, deliver his steed.' The words were no sooner out of his mouth than the soil lessened its grip, and getting up on my horse whose legs were now at liberty, I rejoined the fugitives with whom I offered to share my arms, and provisions. They refused, not wishing to accept anything from an unbeliever and they commanded me to leave them in peace.
"From what I had witnessed, I became convinced that Mohammad would conquer in the end, and I persisted in demanding a safe-conduct proving that he granted me his pardon and that there no longer existed any cause for enmity between him and me. Obeying his orders, Abu Bakr made out, on a piece of leather, the document I claimed. It saved my life during the Taif expedition. I then turned back. Once more in Makkah, I told my black slave and all my fellow-citizens—who had guessed the motives governing my journey—that I had seen nothing, and I cursed the information that had led me to set out on such a useless and fatiguing expedition."
THE PROPHET'S ARRIVAL AT QUBA(June 28th A.D. 622)
Thanks to the inconceivable rapidity with which news travels in Arabian countries, the Mussulmen of Yasrib had already heard of the Prophet's departure and that he intended to rejoin them.
Quoth one among them: "Every day, after the morning prayer, we go to the Hira, a burning plain, covered with scattered black pebbles and which stretches out south-west of the town. There, our hands shading our eyes from the dazzling sun, we gaze as far as our sight permits, hoping to catch sight of Allah's Apostle. We turn not back in the direction of our dwellings until high noon, doubly defeated by the blaze of the perpendicular rays of the sun and their reverberation on white sand and calcined stones.
"One day, among all these days of overwhelming heat, we had just returned, when a Jew, noted for the extraordinary acuity of his sight, made out, from the top of one of the towers on the ramparts, a caravan consisting of a few men in white garb, mounted on camels. They seemed rising and falling, driven to and fro by the eddying mirage.
"Guessing that he saw the Prophet and his companions, the Jew turned round in the direction of the city. 'O Assembly of the Arabs!' he shouted in resouding accents, 'the good luck ye did expect hath come at last!'
"Awakened from our siesta, we rushed in the direction of the caravan. It was encamped at the foot of a solitary palm-tree, a few paces off the Quba oasis. With Abu Bakr, the Prophet was resting in the shade of this tree. As both appeared to be about the same age, and considering that the majority had never met Allah's Apostle, we hesitated, not knowing to whom of the couple we should pay homage.
"Just then, the palm's scanty shade having changed its direction, the sunlight fell on the face of one of the travellers. Thereupon, we noticed the other rise to his feet and stretch his mantle over the head of his companion, to protect him from the rays of the orb of day. Thus an end was put to our hesitation."
The Banu Amir ibn Auf to whom the hamlet of Quba belonged, now arrived, transported with joy, to invite to sojourn in their midst the illustrious guest sent to them by Allah. The Prophet lodged with Kulsum ibn Hidmi; Abu Bakr with Khubib ibn Saf, while the other Muhajirun took up their quarters with Sad ibn Khazimah, one of the Najibs.
THE ERA OF THE HEGIRA
This happy ending of Mohammad's journey took place on a Monday, at noon, the twelfth day of the month Rabi'u'l-Awwal. The year of this emigration, renowned under the name of "Hijrah" (called "Hegira" by the Europeans), has been adopted by Mussulmans for the beginning of their era. It corresponds to A.D. 622.
At first, such a choice creates surprise, and yet no other event in the Prophet's existence exercised more decisive influence over the world-wide success of his cause. Had he remained in Makkah, granting even his final triumph, Islam would have remained there with him. The Arabs of all Arabia, fearing the power with which Islam endowed the Quraish alone, would have formed a coalition to prevent it spreading out of the Sacred City. Whereas, after having begun, despite all malice, to plant the roots of his religion firmly in his native town, it was easy for the Prophet to return there when he had won over the rest of the Arabs to his cause.
This proves how impenetrable are the designs of Providence, and how frequently the misfortunes with which God afflicts us, burdening us with suffering, determine the cause of our successes. If the Prophet had not been persecuted and banished by his own people, he would never have been able to fulfil his universal mission, and the world would never have been enlightened by Islam.
The Prophet sojourned at Quba Tuesday, Wednesday and Thursday. All rejoined him there. His faithful henchman, after having restituted all the deposits confided to his care to their rightful owners, arrived at Quba, his feet badly lacerated, having tramped night and day. Mohammad embraced him warmly, bandaged his wounds with his blessed hands, and made him rest by his side in Kulsum's dwelling.
Mohammad also busied himself with laying the first brick of a Mosque—the first place of public prayer in Islam—and left to Ammar ibn Yasar the care of finishing it. This Mosque was called "At Taqwa,"i.e.the Mosque of "The Fear of God." Reference is made to it in these verses: "There is indeed a Mosque founded from its first day upon the fear of God; More right is it that thou take thy stand therein; therein are men who aspire to keep themselves pure and Allah loveth those who purify themselves." (The Qur'an, ix, 109.)
ARRIVAL OF THE PROPHET AT YASRIB
Despite the persistence of the Banu Amir who wished him to remain in their hamlet, the Prophet departed on Friday, at daybreak, riding the she-camel he had bought of Abu Bakr, and which became celebrated under the name of "al-Qaswa,"i.e."She that hath split ears and nostrils." A great throng of horsemen and people on foot followed him, and his companions fought for the honour of holding his bridle.
The hour of prayer arrived when he was passing through the territory of the Banu Salim ibn Auf. He alighted and recited, for the first time, the Friday prayer, leading a numerous band of Believers in pious array behind him. At the termination of the prayer, he turned towards the Faithful to preach them a sermon. Then he once more bestrode his she-camel, and escorted by a crowd animated by the most ardent enthusiasm, made a triomphal entry into Yasrib.
On every terrace-roof, the "Zawat-ul-Khidar," those who are generally hidden inside houses—women and young girls—were grouped together, ressembling, in their bright-hued draperies, pretty birds of vividly-tinted plumage, perched on the edges of cliffs. With melodious voices, quavering by reason of emotion, they sang in chorus:
"The full moon hath risen above our heads—Emerging from the Sanniyat-ul-Wida (the Farewell Mountain Pass)!—Numerous are the thanksgivings we must offer up to Allah,—With the purest fervour of our supplications!—O thou, His Messenger among us,—The orders thou dost bring us shall be piously executed!"
In every district through which the Prophet passed, that of the Banu Baid, Banu Saida, Banu Haris, Banu Adyy, etc., a deputation of leading men caught his camel by the bridle and stopped it, to be able to say: 'Remain with us, O Prophet! Here wilt thou find riches, power and safety.' But he replied: 'Let my she-camel go, for she hath received orders from on High.' And smiling kindly, he added: 'The blessing of Allah be upon you!'
He let the reins hang loose on the neck of the animal he was riding, and she, stretching her long neck far above the escort of Believers, turned her head first to the right and then to the left, as if searching, with her great black eyes shaded by lengthy lashes, for the halting-place assigned to her by Providence. After a thousand windings and turnings, she stopped in the middle of a wide expanse of waste ground, and knelt down; but as the Prophet did not alight, she rose and took a few more strides, hesitatingly. Finally, and decisively, she went back to the spot where she had stopped at first, and knelt down again. She stretched the entire length of her neck on the ground and uttered low grunts.
So then Mohammad alighted, saying: 'Allah causeth me to set foot on the ground in a blessed spot. Here will be the finest place in which to dwell.' This piece of property was a "marbad,"i.e.a barn-floor, where dates were laid out to dry. It was situated in the district of the Banu Nijar, not far from the house of Abu Ayyub Ansari who offered hospitality to the Prophet, and took his saddle and saddle-bags to his dwelling. Whilst the Apostle, momentarily freed from the veneration of the populace, was settling under that friendly roof, young people and slaves dispersed in all directions, singing: 'Mohammad hath come! The Prophet of Allah hath come to our town!'
Ever since that day, eternally memorable, the city of Yasrib was called, "Madinatu'n-Nabi," the City of the Prophet; and by abbreviation, "Al-Madinah." (Medinah).
HOW THE MOSQUE OF AL-MADINAH WAS BUILT
At Al-Madinah, Mohammad's first care was to erect a Mosque.
He sought for the owners of the ground where his she-camel had knelt, and they turned out to be two orphans, named Sahil and Sohail, whose guardian was Muaz ibn Afra. The Prophet asked them how much they wanted for their piece of property. 'Allah's reward is the only price we ask,' was their reply. Mohammad, however, refused the gift. The purchase-money, fixed at ten dinars, was advanced by Abu Bakr, who had transferred all his wealth from Makkah to Al-Madinah.
Acting under the Prophet's orders, the Believers lost no time in getting to work. They cleared up the "Marbad," where there were ruined walls, a palm-tree and a few neglected tombs. They levelled the ground and, as soon as the foundations were dug, Mohammad lifted a big stone to place in the cavity, and his noble breast became covered in dust. Seeing this, his companions tried to prevent him from doing manual labour; but he said to Abu Bakr: 'Say no more, but follow my example. Put a stone next to mine.' He then commanded Umar to place another at the side of the one set down by Abu Bakr; and each of the leading Moslems contributed in succession his stone to the structure.
When the stone foundations reached up to a third of the eventual height of the walls, the Believers began to knead clay with water, making unbaked bricks, with which they intended to finish the building. The Prophet, as before, continued to encourage his followers by his example, and he carried bricks in his mantle. Seeing one of the workers with a double load on his back, Mohammad wiped his disciple's hair and neck, soiled with clay, and said: 'The reward of the labourer awaits him in heaven, but thou wilt find a double reward.'
All the Believers toiled in high spirits, and to quicken their task by working in measure, the masons sang in chorus, and the verses of their chants related to their exalted hopes. When the walls were seven cubits high, the Faithful covered the building with a flat roof, made of palm-tree trunks, thatched with lathes and palm-leaves. On this, they spread a layer of beaten earth, thick enough to prevent rain filtering through. The ceiling was supported inside by columns of date-tree trunks, and the floor was sprinkled with gravel.
The building was one hundred cubits in length; its breadth being a little less. It could be entered by three doors; of which the principal was called "Bab-ur-Rahma," or "Door of Mercy." The "Mimbar," or pulpit, was fashioned out of a simple palm-tree trunk on which the Prophet mounted when he preached his sermons.
It can thus be seen that this first Mosque, identical with those of the poorest villages of the Sahara, was far from resembling the marvellous edifices which were to be constructed a little later for the Islamic religion.
At the same time as the Mosque was being finished, Mohammad had caused two little hovels to be built with clods of earth—"Hujrah"—leaning against the walls of the temple. The Prophet proposed to live there with his family and he sent Zayd, his adopted son, to Makkah to fetch them. When the houses were finished, he left the dwelling of Abu Ayyub and settled down with his people who lost no time in arriving.
As for the Muhajirun, they had all been generously and hospitably welcomed by the Ansars, proud and joyful to receive beneath their roof-trees those of the strangers who fell to them by lot.
Mohammad was especially moved by the cordial welcome extended to his fellow-countrymen by his new disciples. But, with his great insight concerning the souls of mortals, he resolved to tighten the bonds of such touching friendship. So that it should be proof against all insinuations dictated by the rivalry, inevitable in the future, between the Muhajirun who had forsaken their country, families and wealth to follow him; and the Ansars who had offered the safe shelter and material assistance to which his triumph was due. Would not each party have some little reason to claim for it alone first rank in the Prophet's affection and the annals of Islam?
In order to avoid such dangerous contingencies and create real family ties for the exiles, Mohammad profited by the cloudless exaltation uniting Muhajirun and Ansars just then, to issue a decree of perfect brotherhood between them. He ordained that they should pair off in couples consisting of a man of the Mohajirun and an Ansar. 'Fraternise in Allah!' he told them. 'Ye are brothers!' Henceforward, every Mussulman of Al-Madinah had for brother a Mussulman of Makkah.
It would be sheer madness to try and find words to express the degree of devotion attained by this brotherhood of religion, stronger than ties of blood, for it was supernatural. All these men's hearts, united in the love of Allah, were now nothing more than a single heart, palpitating in different breasts. Each man loved his brother better than himself, and during the first years of the Hegira, when one died, the other inherited his property, to the exclusion of his natural heirs.
Among the fraternal unions thus constituted, we may note those of Abu Bakr with Kharijah ibn Zayd; Ummar with Usman ibn Malik; Abu Ubaidah with Sad ibn Muaz; and Usman ibn Affan with Aus ibn Najar. The prophet had been the first to choose Ali for his brother, thus sealing the bond of fraternity that he had signed when beginning his mission. But as Ali belonged to the Muhajirun, the Ansars might have been vexed because the Apostle did not choose a brother in their ranks. That was why, at the death of one of their Najibs, Asad ibn Zararah, Mohammad took his place as Najib, pretexting that he was one of them, because his uncle on his mother's side had formerly dwelt in their city.
In this way, thanks to his sense of psychology and diplomatic skill, Mohammad achieved a wonderful result: the wars between the Kajraz and the Aus which, for centuries past, had deluged Yasrib with blood, ceased as by magic, soon after his arrival. He metamorphosed the inhabitants of Al-Madinah into the brothers of the Makkan emigrants, formerly their rivals.