THE MIRACLE OF THE QUR'AN
Nevertheless there was one miracle, the only one placed to Mohammad's credit, and which was the cause of great anxiety among the Quraish idolaters: the miracle of the "Ayates," a word generally rendered by "Verses," but really meaning: "miraculous signs" of the Qur'an.
The miracles wrought by earlier Prophets had been transient, so to say, and for that very reason, rapidly forgotten, while that of the Verses may be called "The Permanent Miracle." Its activity was unceasing. Everywhere and at all hours, each Believer, by reciting the Verses, helped to realise the miracle, and in this can be found the explanation of many sudden conversions, incomprehensible for the European who knows nothing of the Qur'an, or judges it by cold and inaccurate translations.
The wonderful charm of this Book, resembling no other masterpiece of the literature of mankind, needs not to be explained to us Moslems, because we consider it emanates from the words of Allah Himself, sent down through the mouth of His Prophet. In this connection, we think it will be interesting to quote the opinion of two Orientalists, justly celebrated.
This is the conception of Savary, the first to translate the Qur'an into French: "Mohammad was learned in the study of his language, the richest and the most harmonious in the world, and which, by the composition of its verses, permits thoughts as they soar to be correctly described. By the harmony of its sounds, it imitates the cries of animals, murmuring waters, thunder and the breeze. Mohammad, I repeat, being past master of a language that so many poets have embellished and which exists since the beginning of the world, took great pains to add every charm of elocution to his precepts of morality. Poets were greatly looked up to in Arabia. Labid ibn Rabyah, an illustrious poet, nailed one of his poems on the door of the Temple of Makkah. His reputation and the value of his works kept all competitors away. None came forward to compete for the prize.... The second chapter of the Qur'an—some writers say the 55th—was then placed by the side of the poem. Labid, although a worshipper of graven images, was seized with a fit of admiration after reading the first verses and confessed himself vanquished."
He became a convert very soon after and one day, his admirers being desirous of gathering together his complete works, questioned him on this subject. 'I have no recollection of any of my poetry,' he replied, 'for my entire memory hath been absorbed by the verses of the Book of Revelation.'
We will now give the opinion of Stanley Lane Poole: "The style (of the Surahs) is haughty in every part and full of passion. The words are those of a man who tries with all his heart to convince his readers. Even nowadays, they give an impression of the vehemence and fire with which they were originally hurled forth at Mohammad's hearers surrounding him. These are the broken utterances of a human heart totally incapable of hypocrisy; the heart of a man who has exercised extraordinary influence over mankind."
If the magic of the style and the thoughts of the Qur'an produced this effect on learned men, who were neither Arabs nor Moslems, how great then was the enthusiasm created among the Arabs of the Hijaz, especially as the verses were couched in their own poetical language? You only, travellers who have had an opportunity of seeing the emotion that overcomes the audience of an Imam reciting the Sacred Verses, can have a slight idea of this feeling. You may have seen poor caravaneers, still powdered all over by the sand of their desert, where they have just endured the greatest fatigue, rushing towards the Mosque, instead of seeking refreshing repose; drawn thither, as if hypnotised by the Imam's voice. Sometimes even, in the time of Ramadhan, Moslems, after having fasted all day, pass the whole of the night in ecstasy, as they listen to the Divine Word.
It is certain that the illiterate Bedouins of our day do not always understand the real meaning of the words recited by the Imam, but the rhythm, the cadence, the harmony of the assonances animating the wonderful verses, echoing in their breasts to the beatings of their hearts, convey to them an explanation, vague perhaps, but truly in accordance with the spirit of the text, and above all, full of incomparable suggestion. On the other hand, how vapid would seem to them the explanation, more literal but less emotional, of a "Talib" pedant or a frigid grammarian.
As for the Arab of the Hijaz, comprehending the most subtle hints of the language of the Qur'an—his own language—and who welcomed the Surahs as they issued from the lips of his fellow-countryman: the genial, inspired Messenger of Allah, that listener was overwhelmed by such sudden surprise that he remained as if petrified. Could this supernatural language come from Mohammad, known to be completely illiterate and possessing no other knowledge than that due to nature and intuition? This seemed perfectly impossible. The Arab was therefore forced to admit that Mohammad's words were dictated by the Almighty. Besides, it was following no ingenious falsehood that the Prophet attributed the verses of the Qur'an to Allah. He was absolutely convinced of their divine origin. The terrible crises by which the Revelation manifested itself, bringing him the solution of unknown problems in language so new to him; so different to his own; even upbraiding him when he made mistakes and commanding him to recite these verses, despite any resistance he might make, left him without the slightest doubt on that head.
Consequently, it was with the most perfect faith that he felt boundless admiration for the Qur'an; that is to say for the Words of Allah. Had not Allah revealed to him these verses: "Say: Then bring ten Surahs like it of your devising, and call whom ye can to your aid beside Allah, if ye are men of truth." (The Qur'an, xi, 16). Convinced of their powerlessness, "The Unlettered Prophet", (The qur'an, vii, 156), challenged the most celebrated poets, giving them the right to call him a cheat, if they could compose ten Surahs resembling his.
To doubt the absolute and strangely moving sincerity of Mohammad and picture him as a vulgar, but clever, ambitious man, as some modern historians have done, one must be blinded by preconceived ideas, worthy of the days of the Inquisition. Carlyle, in his book, "On Heroes," treated such fanaticism or stupidity as it deserved: "A false man found a religion?" he exclaims, speaking of Mohammad. "Why a false man cannot build a brick house! If he do not know and follow truly the properties of mortar, burnt clay and what else he works in, it is no house that he makes, but a rubbish-heap. It will not stand for twelve centuries, to lodge a hundred-and-eighty millions; it will fall straightway."
HOW IT WAS FORBIDDEN TO LISTEN TO THE QUR'AN
Being powerless to struggle against the irresistible effect produced by the recitation of the Qur'an, the Quraish idol-worshippers resolved to forbid people to listen to it.
By threats, the tribesmen frightened those who tried to approach the Prophet, when as was his wont, he recited, on the threshold of the Ka'bah, a few passages of the Revealed Book. So as not to hear him, they put their fingers in their ears; or else, to drown his voice, they whistled, clapped their hands, or bawled, as loudly as they could, scraps of doggerel composed by idolater-poets. The unexpected result was that the very men who had made it a crime to listen to the celebrated verses, were moved by that unconquerable curiosity which attracts weak mortals towards forbidden things.
One night, Abu Sufyan, Abu Jahal and Al-Akhnas went out of their houses, bending their steps, each unknown to the other, towards the dwelling of the Prophet. Once there, their ears glued to the wall, they tried to overhear the recital of some of the Divine Surahs. In the darkness of the night, they did not see one another. But when day dawned, they came face to face on their homeward road, and blamed each other mutually: 'What would our partisans think, if they had caught us doing this thing?' And they took a solemn oath never to be so imprudent again.
But the next night and the night after that, the same thing occurred, followed by the same exchange of reproaches.
Calligraphy: O thou enwrapped in thy mantle! * Arise and warn! * And thy Lord--magnify Him!O thou enwrapped in thy mantle! * Arise and warn! * And thy Lord--magnify Him!
O thou enwrapped in thy mantle! * Arise and warn! * And thy Lord--magnify Him!
Illustration: Ornamental page CHAPTER THE FOURTHOrnamental page - CHAPTER THE FOURTH
Ornamental page - CHAPTER THE FOURTH
Illustration: Ar Ruku, or Inclination."Ar Ruku," or Inclination.
"Ar Ruku," or Inclination.
Calligraphy: Ye shall assuredly be tried in your possessions and in yourselves.Ye shall assuredly be tried in your possessions and in yourselves.
Ye shall assuredly be tried in your possessions and in yourselves.
PERSECUTION
Quoth the Prophet: "Allah created Paradise for the man who obeyeth Him, even if only a black Abyssinian slave; and Hell for the man rebelling against Him, even if he be a nobleman of the Quraish."
Islam, tending towards the perfect equality of castes and races, naturally attracted all the poor and downtrodden of the city. With increasing vexation, the idolatrous masters saw their slaves, in eager crowds, converted to the new faith. But as these wretched folks were in the tyrants' power, they glutted their vengeance on them, not daring to attack disciples of the Prophet occupying higher rank.
Oummayatah ibn Khalaf, having become aware of the conversion of his black slave, Bilal ibn Hammah, was engrossed with but a single thought: that of torturing him with the most dastardly refinements. Placing his neck in a noose made from a rough rope of palm-fibre, he gave him into the hands of boys knowing no pity. They dragged him along behind them, like a beast of burden, just for amusement. The rope, pulled this way and that by the juvenile wrongdoers, ploughed a sanguinary furrow in Bilal's flesh. Nevertheless, he seemed insensible to pain. Thereupon his master deprived him of food and drink, and led him from the town at noonday, in the middle of summer, throwing him out in the "Ramda," a sandy plain, so torrid that a slice of meat, thrown on the ground, cooked itself immediately. He made his slave lie down, stretched out on his back, an enormous stone on his breast. 'Thou shalt stop there,' he ordered, 'until thou dost abjure Mohammad's doctrines, and worship Lat and Uzza.'
But the stoical Moslem did nothing more than lift the forefinger of his right hand, saying again and again: 'Ahad! Ahad! Allah is one! Allah is one!' thus testifying the scorn he felt for his master who dared to couple wooden or stone associates with the Master of the Worlds. The affirmation of the slave produced insensibility to pain, because the ineffable joy of the sacrifice for his faith mingled with and mastered the bitterness of torture.
Passing one day near the Ramda, Abu Bakr witnessed this cruel sight. 'Fearest thou not the justice of Allah, the Most High, O Oummayatah! when thou dost inflict such torment on that wretched man?' he cried indignantly.—'Thou didst corrupt him; therefore 'tis thy duty to save him,' was the cynical reply.—'Willingly! I possess a young black slave, stronger and a better worker than thine. Moreover, he is entirely devoted to thy idols. I offer him to thee in exchange.' Oummayatah accepted and turned Bilal over to Abu Bakr who granted him his freedom straightway. Besides, this generous man (may Allah make him welcome in His Grace!) purchased six other slaves, men and women, all Islamic converts, merely to set them free, and deliver them out of the hands of their idolatrous masters.
These persecutions continued notwithstanding, becoming more and more barbarous. The Banu Makhzum tribe took Ammar, with Yaser, his father, and Summayy, his mother, out on the Ramda, in order to make them suffer all the tortures prompted by diabolical ferocity. Ammar was enclosed in an iron breastplate that held him down on the ground, exposed to the blazing rays of the sun at its zenith. His flesh crackled as if in contact with molten metal. But the same thing happened as with Bilal; the idolaters were unable to drag from Ammar or his parents, tortured in like fashion, one blasphemous word. It was then that, blinded by rage, Abu Jahal drove his spear through Summayy's heart, mocking the dying woman by telling her: 'If thou dost believe in Mohammad, 'tis because thou art in love with his beauty!'
Summayy was the first martyr to Islam, but such constancy was not to be found in all. A few Believers, enfeebled by privation and torture to such an extent that they could not stand upright, finished by letting fall from their lips, despite themselves, the blasphemous utterances ensuring release. For such as these, crushed by shame and shedding tears of repentance, the following Surah of consolation has come down: "Whoso after he hath believed in God, denieth Him, if he were forced to it and if his heart remain steadfast in the faith (shall be guiltless:) * But whoso openeth his breast to infidelity—on them in that case shall be wrath from God, and a severe punishment awaiteth them." (The Qur'an, xvi, 108).
When the Prophet saw what tortures were inflicted on his disciples and that he was powerless to protect them, he was overwhelmed with intense sadness. The martyrs' courage proved to him how deeply the roots of faith were planted in their hearts; nevertheless he considered that such sacrifices should be avoided. So he advised all who were weak, or even such as were not forced by imperious necessity to remain in Makkah, to emigrate to Abyssinia, a land inhabited by Christians, whose Chieftain, the Najashi (Negus) was celebrated for his tolerance and justice.
THE EMIGRATION TO ABYSSINIA(A.D. 615)
Sixteen Moslems were the first to depart. Among them was Usman ibn Affan and his wife Ruqaiyah, one of the Prophet's daughters. They went out from Makkah secretly and on foot. Reaching the shore of the Red Sea, they chartered afeluccawhich carried them over to the opposite bank, from whence they journeyed to the Court of the Najashi who welcomed them kindly. Another caravan soon joined them, and the little Mussulman colony, having taken refuge in Abyssinian territory, was made up of eighty-three men and eighteen women.
Exasperated at seeing their victims escape from their clutches; and still more furious to have to include among the emigrants members of their own families, such as Umm-i-Habibah, daughter of Abu Sufyan, the idolaters despatched to the Najashi two ambassadors, Umar ibn al As and Abdullah, son of Abu Rabiyah, bearing rich presents, with a view to claiming the fugitives, described as being dangerous agitators, capable of causing a revolution in his kingdom.
The Najashi had already seen that the contrary was the case. By their honesty and virtue, the fugitives had gained the esteem and sympathy of his subjects, so that he did not feel inclined to favour the request of the ambassadors, despite their valuable gifts. They then thought it would be as well to touch upon the religious susceptibilities of the Christian monarch, and put him on his guard against the danger of Islam. 'Know then what these impostors seek to attain,' said they to him. 'They have set foot in thine empire in order to turn thy subjects away from the religion of Jesus, even as they sought to lead the Quraish astray from the religion of their ancestors. Shouldst thou wish to put our veracity to the test, question them concerning their opinions with regard to Jesus, thy God.'
The Najashi followed this piece of advice. He interrogated the most learned among the emigrants and elicited the following reply from Jafar, Mohammad's cousin, son of Abu Talib: 'These are the Verses revealed to the Prophet: "The Messiah Isa (Jesus), son of Maryam (Mary), is only an apostle of Allah, and His Word which He conveyed into Maryam..." (The Qur'an, iv, 169.)
This answer was not at all displeasing to the Najashi. If it did not acknowledge the divinity of Jesus, it showed, at least, the deep veneration in which He was held by the Moslems, and the Abyssinian monarch was fully reassured as to the fugitives' intentions. So he sent the ambassadors away, without accepting any of their presents or giving them the slightest satisfaction.
THE CONVERSION OF UMAR, SON OF AL-KHATTAB
The Unbelievers had succeeded in making fierce Umar think that he would save his country by ridding it of Mohammad. So Umar, having buckled on his sword, and his eyes flashing fire, bent his steps in the direction of the Safa district, where he fancied he might fall across the Prophet. Umar, on his way, met Na'im, who had gone over to Islam unbeknown to his fellow-tribesmen. 'Wither goest thou, O Umar?' queried the convert.—'To seek out this fellow Mohammad who hath stirred up strife in the midst of the Quraish. Oh, by our Gods! I must kill him!'—'By Allah! thy soul leadeth thee to do a mad act, O Umar! Dost thou think that the Abd-i-Manaf will leave thee in peace on the face of the earth, if thou dost put to death their relative, Mohammad?' he added, trying to deter him from carrying out his abominable plan. 'Would it not be far better to get certain members of thine own household to explain their doings?'—'Who are these persons under my roof?'—'Thy sister Fatimah and thy brother-in-law Said ibn Zayd. They, too, are Moslems.'
At these words, Umar stopped dead, the direction of his fury changing, and in great haste, he hurried to the dwelling of Fatimah, his sister. Just as he got there, Khubab, a fervent disciple, was reading the Surah "Ta-Ha" written out on a piece of parchment. At the sound of Umar's furious knocking, Khubab fled into an adjoining room, and Fatimah hid the parchment in the folds of her attire.
But Khubab's voice had been overheard by Umar who asked in imperative accents: 'What is this recitation in an undertone that I heard, and which ye cut short when I arrived?'—'There was nothing to hear. Thou art mistaken,' his brother-in-law and sister protested in chorus.—'No, no! There is no mistake; neither do I err when I tell you I have learnt that ye follow Mohammad's religion!' Without waiting for any further explanation, he rushed at his brother-in-law, knocked him down, sat on his chest and seized him by the beard.
Fatimah threw herself on her brother and made desperate efforts to free her husband. 'Thou speakest the truth! We are Moslems!' Umar lost his wits at this confession and by a brutal blow in the face, he dashed courageous Fatimah to the ground. 'Yea, we are Moslems, O enemy of Allah!' she repeated, staring boldly at him, her blood flowing freely. 'Yea, we believe in Allah and His Prophet! Now do with us as thou wilt!'
When Umar saw his sister's blood, the indomitable courage of the weak woman impressed him greatly and he was ashamed of what he had done. 'Give me the parchment that I heard you reading,' he asked his sister in softer accents; 'I wish to get some idea of that which hath been revealed to Mohammad.'—'We fear thou mayest destroy the writing.'—'Be not afraid! By Allah! ye shall have it back so soon as I shall have read it.'
Despite her wish to try and convert her brother, Fatimah raised objections. 'O my brother! I cannot confide it to thee, for thou art unclean. Only pure hands are allowed to touch the Book in which are inscribed the words of Allah.'
Umar rose with docility and performed his ablutions. Then did Fatimah hand over the parchment on which was written the Surah, "Ta-Ha", which begins with these words:Not to sadden thee have We sent down this Qur'an to Thee * But as a warning for him who feareth.(xx, 1 and 2.)
Immediately after the reading of the first verses, Umar, who was remarkably well learnt, could not refrain from uttering a cry of admiration: 'How beautiful! What sublime language!'—'O Umar!' exclaimed Khubab, coming out of his hiding-place, 'I had great hopes that the Almighty would fulfil, in thy favour, the wish I heard the Prophet make but yesterday: 'O Allah!' said he, 'strengthen Islam by the conversion of either one or the other of those two men: Abu Jahal or Umar.'—'Lead me at once to Mohammad,' replied Umar, 'so that I may become a convert to Islam in his presence. Where is he?' Khubab, in triumph, sent him to the dwelling of Arqam in the Safa district.
In that house, the disciples, clustering in union round the Prophet, were drinking in his words, when imperative knocks shook the door. One of the comrades rose up and, by a crack in the wood, caught sight of the terrible warrior, his sword dangling from his belt. Thunderstruck at this apparition, he came back to warn the Prophet who calmly told him: 'Bring him in here. If he cometh with good intentions, we will grant him generous welcome, but if evil designs guide his footsteps, we will kill him with his own sword.'
The companions having obeyed, Umar entered. Mohammad went to meet him, and coming face to face with him in the entrance-hall, he caught him by the collar and, with a sudden pull, dragged him into the midst of the company assembled. 'What is thy motive in coming here, O son of Al Khattab?' he asked. 'Dost thou still mean to remain wallowing in impiety until the wrath of the Almighty crusheth thee?'—'O Prophet!' answered Umar with unaccustomed humility, 'I come to declare my faith in Allah, His Messenger, and His Revelation.'—'Praise be to Allah! Glory to Him!' cried Mohammad. When his companions were informed of Umar's sudden conversion, they went their different ways, full of gratitude towards Him who had decreed it.
Umar was not a man to remain patient and conceal his convictions. In the street, he stopped the first passer-by he met, one Jamil ibn Mamar, of the Jumah tribe, and said to him: 'Dost know, O Jamil, that I have become a Mussulman?' The words were hardly out of his mouth, before Jamil, an incorrigible gossip, tucked his mantle tightly round him and ran to the Temple. 'O Assembly of the Quraish men!' shouted he to the idolaters who were there in groups. 'An astounding piece of news! The son of Al Khattab hath lost his reason!'—'Thou liest!' interrupted Umar who had followed him. 'On the contrary, I have set out on the Road to Salvation. I bear witness that there is no other God but Allah and that Mohammad is His Prophet!'
On hearing these words, amounting to insulting aggression, the Quraish bounded forward, as one man, to throw themselves on Umar, who steadfastly awaited their attack and a fearful struggle took place. The sun, darting its flaming rays on the fighters, forced them to desist for a short space of time. During the truce, Umar sat down on the ground, surrounded by his enemies whose threatening hands were stretched over his head. 'Do with me as ye will,' he told them in tones of the most scornful indifference, 'but, by Allah! if I were only at the head of three hundred Mussulmans, we should not be long before we wrested this Temple from you, and never would ye be able to retake it!'
Illustration: The Friday Visit of Moslems to the Cemetery.The Friday Visit of Moslems to the Cemetery.
The Friday Visit of Moslems to the Cemetery.
At this juncture, a respected old man, attired in a striped mantle and a sumptuously embroidered tunic, drew nigh, brought there by the tumult of which he asked the cause. 'Umar is demented,' was the answer.—'How so?' said the old man to the idolaters. 'If this man hath voluntarily chosen some religion different to yours, hath he not a right to do so? What want ye of him? Moreover, think ye that his relatives will not feel inclined to interfere on his behalf?' Struck more by the fear of reprisals than by the wisdom of his words, Umar's assailants clustering round him, dropped back and dispersed. It seemed as if a heavy cloak had been lifted from his shoulders.
No one, except Mohammad, dared to pray in public. Umar, caring naught for the fury he might cause, made up his mind to follow the Prophet's example, and every day, the sturdy warrior turned like Mohammad in the direction of the Bait-ul-Muquaddas (The Holy Temple of Jerusalem). Doing exactly the same as the Prophet, Umar took his stand between the angle of the Ka'bah where the Black Stone is enframed and the angle looking towards the Yaman; and there publicly said his prayers. Encouraged by this audacity, numerous were the Moslems who came to pray in public by his side, despite the angry glances of the Unbelievers, only restrained by the reputation of Umar who had earned the surname of "Al Faruq," (The Cleaver), because he had once cleft in twain an Arab who refused to bow down to a decision given out by the Prophet.
THE EXILE OF THE BANU HA SHAM(A.D. 626)
Despite the superiority of numbers, the idol-worshippers of the Quraish were obliged to acknowledge the critical state of their party. Unless they could put an end to the irresistible movement that daily brought new conversions, their domination over the Arabs would soon become a thing of the past.
They called a meeting, and, after consulting, resolved to break off all relations with the Banu Hasham and the Banu Muttalib who were to be banished from Makkah until they consented to hand over Mohammad, their relative. In order to prevent themselves being tempted to break their word, the Quraish leaders wrote out the conditions of this compact on a sheet of parchment which they hung up inside the Ka'bah.
Their plan was most cunning. Among the Banu Hasham and the Banu Muttalib were a large number of idolaters who the Quraish thought would refuse to identify themselves with Mohammad and suffer for his cause. Therefore, strife would be stirred up in the bosom of the Prophet's family. But, contrary to the idol-worshippers' conjectures, the example of Abu Talib, Mohammad's uncle, carried away all the members of his family—with the exception of irreducible Abu Lahab—actuated by feelings of unanimous solidarity.
This fact enables us to divine one of the reasons that prevented Abu Talib from adopting the Islamic religion, although he worked hard and successfully, helping it to triumph. He did not forget Abu Lahab's ironical remark: 'Thou hast naught else to do than to obey thy son Ali, now that Mohammad hath chosen him to be his lieutenant.' Abu Talib's pride caused him to dread mockery. 'I would willingly become a convert to Islam,' said he, one day, 'were it not that I fear to become the laughing-stock of the men of Makkah when they would see me saying my prayers.' Nevertheless, these motives would not have held him back, if he had not considered that the protection he granted to his nephew, threatened on all sides, would lose all its power following the day when the uncle also should have abjured the religion of his forefathers.
Directly after the proclamation of the decree of expulsion, the members of the Prophet's family, Mussulmans or idolaters, left their houses, scattered here and there in different districts of the town, and assembled in a neighbouring ravine where Abu Talib possessed a stronghold.
During a period of two years, the exiles endured the greatest privations. Their provisions were quickly exhausted and it was impossible to renew them. They were forbidden to show themselves in the markets, and if one among them, having succeeded in getting to follow a caravan, tried to procure a few articles of food, the dealers, watched by Abu Jahal or fearing to be denounced, asked such high prices that the luckless wight was obliged to give up all ideas of purchase, and return empty-handed to his starving family.
The outlaws were sometimes secretly revictualled by compassionate folks, such as Hisham ibn Umar who had recourse to the following stratagem. At nightfall, he led a camel, laden with provisions, to the entrance of the ravine, and gave him a violent cut with a whip, in such a way that the animal bolted in the direction of the starving fugitives and was captured by them. But such a godsend was not an everyday occurrence, and Mohammad and his family were driven to feed on the leaves of the thorny bushes growing in the valley.
THE DECREE OF EXPULSION DESTROYED BY A WORM
Meanwhile, the Prophet was apprised by a vision that, in order to destroy the impious document, written by the Quraish, Allah had sent a gnawing worm and only the Holy Name had been respected.
Abu Talib, hearing about this, and having faith in his nephew's vision, went with his brothers and sought out the Unbelievers. They exulted on seeing him approach, his features distorted by the pangs of hunger. Conquered by famine, was Abu Talib about to throw over his nephew? They were so sure that this was the case, that they accepted his proposals without hesitation. 'Let us go and look at the parchment,' he said. 'If Mohammad speaketh truly, the act is abolished. Should that be, ye must swear to cancel your ruling of outlawry that oppresseth us. For my part, I swear to give Mohammad up to you if he hath lied.'
The act was sealed with three seals. Since it had been deposited in the Ka'bah, it had neither been seen nor touched by anyone. Therefore Allah's enemies thought it impossible that the Prophet's vision could be authentic and, anticipating victory, they went to the Temple with Abu Talib, to see the state of the parchment. The Prophet's words had come true. In the act in question, the gnawing maggot had destroyed every unjust and impious sentence. Naught remained intact except a narrow strip of parchment on which could be read these words: "In Thy name, Allah!"
This verification plunged the idolaters into a state of unspeakable stupor. Abu Jahal was the first to leave the Temple and he tried to retract the promise given by the Quraish. Thereupon, many among them, Hisham ibn Umar, Zohair ibn Abi Ommayah, Moutam ibn Adiyy, etc., whose interests and intercourse had suffered on account of the odious decree, having only signed it under duress, protested one after the other. "We supported this iniquitous law against our will. Now it no longer exists. Therefore the impious pact set forth therein should be annulled."
Abu Jahal was forced to bow down in the face of the prodigy and these vehement protestations. The compact was cancelled. The Banu Hasham and the Banu Muttalib returned without let or hindrance to their dwellings.
THE DEATH OF ABU TALIB AND KHADIJAH
It seemed as if Islam was henceforward to soar aloft safely, when two events suddenly caused its wings to be clipped. First came the death of Abu Talib, its indefatigable protector, who had passed the age of eighty.
We have already mentioned that, despite all his sympathy for Islam, Abu Talib had never consented to profess it. Abu Talib, in his dying moments, having advised all present to obey Mohammad in everything, for he was sure to lead them into the Path of Righteousness, the Prophet risked a supreme effort. 'O my uncle!' said Mohammad, 'thou dost soothe their souls with wise counsel, but wilt thou do nothing for thine own?'—'What wouldst have me do?'—'Bear witness simply that there is no Allah but Allah!—'O son of my brother! I know that thou dost speak truly, but I fear to be accused of only testifying in affright at the approach of death. Were it not for this fear, be assured that I would follow thy advice, in order to freshen thine eyes in which I read the high degree of thy affection.'
Some writers maintain that Abbas, seeing the dying man's lips move, and having placed his ear close to them, made the following declaration to the Prophet: 'Be not uneasy, O son of my brother! thy uncle hath just uttered the words thou didst wish him to say.' But the most accredited traditions refuse to accept this version. Where is the truth? Allah only knows!
Three days after this bereavement, fraught with fatal consequences, the Prophet had to put up with a still more grievous loss.
Khadijah, his admirable companion, who gave herself to him when he was poor and had believed in him when he was called an impostor; Khadijah, to whom he confided all his hopes; Khadijah, the sweet consoling creature when he was crushed by the weight of despair; Khadijah, the first female Moslem, the "Mother of the Believers," was taken from him by the Fates at the age of sixty-five. (May Allah welcome her in His Grace!)
Khadijah's ascendancy over him was so great and yet so tender that while she lived, he had never been unfaithful. Never, although he was then in the prime of life, would he consent to have other wives or concubines, as permitted by the customs of his country, in spite of being invited on all sides to do so. And never, when Khadijah was no more, did he forget her.
Ayishah, who later on became Mohammad's favourite spouse, was keenly jealous of the remembrance of his first wife, daily evoked by him. "Never was I so jealous of any wife of the Prophet as of Khadijah," Ayishah is known to have said, "although I never met her and notwithstanding that her death took place long before my marriage. But the Prophet was always talking about her, and when he slaughtered a sheep, he always kept back a liberal share to be given to Khadijah's female friends.
"I said to him once: 'It seems as if Khadijah was the only woman in the whole world!' Thereupon he began to enumerate her incomparable qualities and declared that she would have a palace built of pearls in Paradise, with no noise or household cares to trouble her.
"Hala bint Khuaild, Khadijah's sister, was taken to see Allah's Messenger. He noticed that she spoke in the same way as his dead wife, and was so stirred that, overcome by jealousy, I could not help showing temper and I exclaimed: 'What meanest thou by continually conjuring up the remembrance of these old Quraish females, with their toothless, red gums and faces betraying the ravages of age? Hath not Allah given thee better women in their stead?'"
But despite these scenes, despite the beauty and intelligence of Ayishah and his other wives, the Prophet always preferred Khadijah. He included her among the four most perfect women that ever came on earth. The three others were Asiyah, Pharoah's wife who saved Moses; Maryam (Mary), mother of Isa (Jesus); and Fatimah-tuz-Zahra, one of Mohammad's daughters by Khadijah.
THE JOURNEY TO TAIF
Stricken by his double mourning, threatened by the Unbelievers who no longer concealed their intentions, now that his noble protector was no more, the Prophet resolved to preach outside Makkah. If he succeeded in gaining over some of the neighbouring Arab peoples, these reinforcements, increasing the number of citizens of Makkah already converted, and which was far from inconsiderable, would make up a party sufficiently strong to hold his detractors in respect.
His first attempt was made at Taif, a small town about seventy-two miles to the east of Makkah, renowned for its grapes, figs, pomegranates and the roses of its enchanting gardens. Accompanied by Zayd ibn Haris, the Prophet arrived in the market-place where he found many noted Saqifs assembled. He sat by their side and stated the reasons of his journey: his Divine Mission and the hostility of his party.
Most of those present were beginning to fall under the influence of the wonted charm of his words, when three brothers, ranking among the most noble and predominant of the Saqifs, interrupted him abruptly. 'This man hath doubtless stolen or torn the veil of the Ka'bah!' exclaimed the first of the brothers, 'and now, having taken to his heels, he tells ye a story about being Allah's Messenger!'—'Hath Allah not been able to find anyone but thee?' jeered the second.—'By Allah! I'll never have anything to do with thee!' declared the third. 'If thou art truly the Prophet of Allah, as thou dost assert, thou art so far above me that I dare not argue with thee; and if thou art merely an impostor, it would not be fitting that I belittle myself by replying.'
These remarks broke the charm, and the crowd, veering round, showed its hostility by shouting insults. The Prophet saw that there was no hope for him in that town for the moment, and rose up to depart.
So as to make it impossible for him to renew his attempt, his contradictors stirred up the lowest dregs of the populace against him. Slaves and vagabonds, arrayed in a double row, awaited him on each side of the road he was bound to take. They found amusement in stoning his bare legs. When exhausted by his sufferings, he sat down in the middle of the road, trying to shield his bleeding feet, his tormentors lifted him up by the arms and continued their barbarous fun. In vain, devoted Zayd tried to protect him by getting in front of him; the faithful henchman was struck down by a stone that cut his face. Staggering, falling, rising and dragging themselves along in the midst of sneering jibes, Mohammad and his companion at last reached a garden wall, behind which they took refuge, and dropped extenuated in the shade of a tree covered with vine branches, leaves and grapes.
'O Allah!' cried the Prophet, 'To Thee I complain of my puny strength and the failure of my zeal with regard to these men. O Thou! most Compassionate and Merciful, Thou art the Lord of the weak and Thou art my Lord! I have none but Thee on whom to lean! But if Thou be not angry with me because I am powerless to ensure love and respect for Thy Word, I care nothing for all the ordeals I undergo!'
The villanous mob did not dare to trespass in the garden in order to follow up their victims. The owners of the property, charitable folks, indignant at the scene they had just witnessed, ordered Adas, their gardener, to gather bunches of grapes and carry a basketful to their momentary guests.
When the inflammation of their limbs, covered with bruises, had subsided by reason of repose in the beneficial shade; and their thirst being quenched by the honeyed juice of the celebrated grapes of Taif, the Prophet and his companion set out again on the road to Makkah.
Illustration: The Departure.The Departure.
The Departure.
Illustration: The Departure.The Departure.
The Departure.
Foreseeing the welcome in store for him, Mohammad could not do otherwise than claim the assistance of some influential citizen. Halting at the cave of Mount Hira, he sent Zayd to find a protector. After two rebuffs at the hands of Al Akhnas and Sohail, who excused themselves, Zayd approached Muta'm bin Adiyy who, consenting to take the responsibility on himself, armed his serving-men and posted them in the precincts of the Ka'bah. Brought back by Zayd, Mohammad was then enabled, thanks to the escort of this little army, to make the seven ritual circuits before returning to his dwelling.
THE NOCTURNAL JOURNEY AND ASCENSION
"Al-Isra," the Nocturnal Journey, and "Al-Miraj" the Prophet's Ascension, have given rise to innumerable debates between the doctors of Islam. Some think that this miraculous journey was really, physically accomplished; whilst others, relying on the most accredited traditions—among which is that of Ayishah, Abu Bakr's daughter and Mohammad's favourite wife—maintain that Mohammad's soul alone undertook the journey, and that it should only be looked upon as a veracious vision such as frequently came to the Prophet in his sleep.
One night, the twenty-seventh of the month of Rabi'-ul-Awwal, the angel Jibra'il, upon whom devolved the duty of directing the heavenly bodies, was ordered by the Almighty to increase the moon's brilliancy by adding a part of the sun's radiance; and that of the stars by a share of the moon's brightness, so that the firmament that night should be resplendent with light. The Angel was then to descend to where Mohammad was sleeping, and carry him up to Allah through the seven zones of Heaven.
Quoth the Prophet: "I was in a deep sleep when Jibra'il appeared to me, bringing Al-Buraq, the Prophet's usual mount. This animal ressembled none to be found on earth. His size was greater than that of an ass; less than that of a mule. His coat was more dazzlingly white than snow; he had the face of a man, but was dumb. Great wings like those of a bird allowed him to rise in the air and career through space. His mane, tail, feathers and breast-piece were studded with priceless precious stones that sparkled like myriads of stars.
"I got on his back and, in a twinkling, he carried me from the "Masjidu'l-Haram" to the "Masjidu'l-Aqsa" (i.e.the Sacred Makkan Temple to the faraway Temple of Jerusalem). I alighted and fastened his bridle to the ring used by the Prophets. A man appeared in front of me, offering a cup of milk and a cup of wine. I drank the milk and refused the wine. Jibra'il, who had accompanied me without outstripping me or allowing me to outrun him, approved what I had done. 'If thou hadst preferred wine to milk,' he told me, 'thy people would have preferred Error to Truth.'"
After visiting the Temple, the Prophet climbed up the "Sakhrah," the Sacred Rock (on which now stands the marvellous dome of the Mosque of Umar) which bowed down in his honour and also so as to enable him to remount Al-Buraq. Still led by his celestial guide, he continued his journey by ascending through the Heavens.
We need not copy the descriptions of this Ascension, or "Miraj," in every detail. Many writers, particularly the Persians, have given a free rein to their imagination in this connection, whilst others, more serious, such as Ibn-i-Hisham, Ibn-i-Sad and Abul Fida, are content to set forth an extremely simple narrative. We shall only mention Mohammad's meeting with the Prophets known before him: Abraham, Moses and Jesus; then his visit to the Paradise of Believers, where the gardens honoured him by giving out sweet odours and his halt in Hell, destined to receive Unbelievers, where the flames congealed when he went along.
After having passed through the seven zones of the Heavens, it was not long before he heard the scratching of pens writing in the "Book of Fate," and the thanksgivings of the angels glorifying the Almighty. Finally, he reached the "Sidratu'l-Muntaha," the "Lote-tree of the Extremity." At this spot, Jibra'il left him, saying: "Here is the boundary of Knowledge, where I am forced to halt. As for thee, O Prince of Messengers! O friend of the Master of the Worlds! continue thy glorious Ascension and progress in the Light of thy Lights." And the Chosen One continued to pass through the veils covering that which is hidden, until he reached the veil of Unity and looked upon that which eyes cannot see, nor minds imagine. The eyes of his body would not have been able to support the brilliancy of this sight which must have brought on blindness. Therefore, Allah opened the eyes of Mohammad's heart, thus permitting him to contemplate the Infinite Splendour.
Allah bade him draw near to His throne, "at the distance of two bows, or even closer" (The Qur'an, liii, 9), and after having confirmed the choice He had made in charging Mohammad to be the carrier of Good Tidings to His servants, He fixed the number of prayers—fifty in all—that each Believer should offer up daily to the Creator, in gratitude for His bounty.
When the Chosen One went down, Moses met him again and questioned him. 'O Prophet of Allah! what hath our Master ordered thee with regard to the number of prayers which His disciples should offer up?'—'Fifty prayers during the day and the night.'—'O thou, the best of created beings!' Moses rejoined, 'go back to our Master, and beg Him to lighten this burden, too heavy for the weakness and laziness of mankind.' So Mohammad went back several times into the presence of the Master of the Worlds, until he prevailed upon Him to reduce the number of prayers to five only.
This parable, which serves to decide definitively the number of daily prayers, also demonstrates admirably that an excess of devotion, in the Islamic creed, is considered to be an error. "Allah desireth to make your burden light to you: for man hath been created weak." (The Qur'an, iv, 32.) Why should the Almighty be in need of the prayers of mankind? "We ask not of Thee to make provision for thyself—We will provide for Thee." (The Qur'an, xx, 132.)
Allah has sent prayer to His servants as one of His most salutary favours. Five times daily, devotion brings absolute rest to Believers; that is to say, complete interruption of the feelings that stir them, whether an excess of joy leading to ruin in the aberrations of debauchery, or an excess of sadness causing them to perish in the madness of despair. Five times daily, prayer forces them by its accompanying ablutions, to call to mind the cleanliness of the body, at the same time as the purity of the soul.
The day after his vision, the Prophet, beaming with delight, was met by his mortal enemy, Abu Jahal, who addressed him ironically: 'O Mohammad! hast thou not one of those marvellous tales which we are used to hear from thee to tell us this morning?'—'Indeed I have!' replied the Prophet. 'Between yesternight and this morning I have been to Jerusalem and back.'—'Gather round quickly, O Quraish! Hasten and hearken to the wonderful adventure of the nocturnal journey undertaken by Mohammad!' shouted Abu Jahal.
The crowd soon grew, and the Prophet gave out the narrative we have just set forth. Most of his hearers, belonging to the clan of the idol-worshippers, followed the example of their chieftain and received it with outbursts of the coarsest merriment. Some clapped their hands; others held their heads in their hands as if to stop their brains from bursting. As for the Believers, one party was undecided whether to put faith in the story or not; and the remainder, unsettled by the attitude of the public, dared not manifest their confidence openly.
Profiting by the confusion, Abu Jahal hastened to speak to Abu Bakr. 'Maybe thou dost not know the last extraordinary adventure of thy Prophet? He pretends to have accomplished in the night the journey from the "Holy Temple" of Makkah to the "Faraway Temple" of Jerusalem—there and back!' Abu Jahal was full of glee, in anticipation, at the thought of the vexation and bewilderment which were sure to be seen in the face of his fellow-citizen.
Contrary to Abu Jahal's expectations, however, Abu Bakr replied without uneasiness: 'Whatever Mohammad asserts is true and I believe it. If he maintains that he went up to the seventh Heaven in an hour and came back in the same space of time, I should still have faith in his declarations.'
Such dependable testimony caused the Faithful to take heart; thus it turned out that Abu Jahal, by trying to instil incredulity in men's minds, only succeeded in strengthening their beliefs. Desirous of catching the Prophet redhanded as a cheat, Abu Jahal interrogated him concerning the Temple of Jerusalem, calling on him for a description thereof. But he was utterly routed when Mohammad, whom his foe thought had never set foot in Jerusalem, except during this nocturnal vision, described the city in all its peculiarities and with great accuracy, endorsed by all among those assembled who had ever undertaken that journey.
Therefore the Believers, their faith revived, hastened to put on the five "Garments of Purity," which means that they offered up the five prayers brought down to them from Heaven by the Prophet.