Calligraphy: Nay rather Allah is your liege lord, and He is the best of helpers.Nay rather Allah is your liege lord, and He is the best of helpers.
Nay rather Allah is your liege lord, and He is the best of helpers.
Illustration: Ornamental page CHAPTER THE SEVENTHOrnamental page - CHAPTER THE SEVENTH
Ornamental page - CHAPTER THE SEVENTH
Illustration: An Arab Horseman of the Desert.An Arab Horseman of the Desert.
An Arab Horseman of the Desert.
Calligraphy: Verily, We have won for thee an undoubted victory.Verily, We have won for thee an undoubted victory.
Verily, We have won for thee an undoubted victory.
Mohammad was never able to get the Jews to ally themselves with him, despite all his advances, and the encouragement he had lavished on them. As we have seen already, they could not admit of the expected Prophet belonging to any other race but theirs; nor pardon him for having, by means of religious fraternity, put an end to the secular quarrels of the citizens of Al-Madinah, which, in olden days, had been a source of abundant profit. To sum up, the victories of the Islamic Arabs led the Jews to fear that they would never be able to free themselves from the Arabic yoke. Therefore each fresh success of the Mussulman armies increased the jealousy of the Jews and their perfidy soon degenerated into open hostility, necessitating a long series of expeditions against them.
For the sake of clarity, we gather into one chapter the whole of these expeditions, although they took place at long intervals.
EXPEDITION AGAINST THE QAYNUQA JEWS(Year II of the Hegira A.D. 624)
An Arab woman, seated close to the shop belonging to a jeweller of the Qaynuqa Jews, was the victim of a most insulting practical joke. Without her knowing it, someone had hooked the lowest edge of her robe to the part of the apparel covering her shoulders, so that when she rose to her feet, her nakedness was displayed to the gaze of the Jews in the shop, who were all overtaken by a fit of the most indecent hilarity.
An Arab, very indignant, struck down the insulter with a blow from a club. He was felled in his turn, by the jeweller's relatives. Other Arabs rushed to avenge him, and a pitched battle took place in the open, blood flowing on both sides.
Jews being the agressors, the Prophet, knowing their deep-rooted inimical feelings, profited by the opportunity to demand in due form that they should become converts to Islam. At first he tried persuasion: 'By so doing, you will be making a loan to Allah which will bring you in marvellous interest,' he told them.—'Allah must be very poor,' they replied, 'since He is reduced to borrow of us who are rich?'
At this blasphemy, the Prophet threatened them with exemplary punishment, unless they embraced Islam immediately. They shrugged their shoulders. 'Thou art proud indeed by reason of thy victory over soldiers of no account,' said the Jews. 'Try now to attack us and thou wilt see that we are in nowise like thy fellow-countrymen of Makkah.'
Mohammad called upon the Mussulmans to come to his aid, and the Banu Qaynuqa, losing their arrogance as soon as Allah's warriors showed themselves, ran away and took refuge in neighbouring strongholds belonging to their co-religionists. After holding out for a fortnight, they had to surrender and beg for mercy. The Prophet ordered their throats to be cut as an example to the other Jews that would deliver them from the temptation of copying their slaughtered brethren. Abdullah, the "Hypocrite," with whom they were allied, interceded with Mohammad in their favour. Twice he answered: 'Let me be.'
Abdullah placed his hand on the heart of Allah's Apostle and supplicated him, saying: 'I cannot stand by and see them massacred! It would be black ingratitude on my part!'—'They are at thy disposal,' the Prophet told him at last. 'But their belongings are ours.'
The Qaynuqa, saved by the intervention of the "Hypocrite," had to go into exile in Syria, and their property was divided among the victors.
EXPEDITION AGAINST THE JEWS OF THE BANU NADIR(Year III of the Hegira, A.D. 625)
The Jews of the Banu Nadir having claimed money compensation for the death of two of their brethren killed by the soldiers of Amr, the Prophet went among the tribesmen to enquire into the matter.
He had just given them satisfaction; and, whilst conversing with a few companions, the Prophet was seated in the shade of a house, when a Jew, son of Jahsh ibn Ka'b, climbed stealthily on to the flat roof with the intention of crushing Mohammad with great stones already brought there. By celestial inspiration, Mohammad looked up just as the son of Jahsh was about to commit the crime. The Apostle of Allah moved quickly away from the wall, dragging his companions with him.
As soon as he returned to Al-Madinah, he called his warriors together, and set out with them to punish the authors of this treacherous act. The Banu Nadir, having failed in their attempt, shut themselves up in their strongholds, but after holding out for six days, they had to follow the example of the Qaynuqa and surrender unconditionally, throwing themselves on the mercy of their conqueror.
Their lives were spared, but of all their immense wealth, each man was only allowed the load of one camel.
EXPEDITION AGAINST THE JEWS OF THE BANU QURAIZAH(Year V of the Hegira, A.D. 627)
The Confederates, being dispersed following their defeat at the Battle of the Ditch, the Mussulmans had laid down their arms. One day, when taking their siesta, recuperating after passing sleepless nights and undergoing great fatigue during the siege, they were suddenly awakened by the voice of the Mua'zzin. Acting under the Prophet's orders, he shouted: 'Let all who hear and obey refrain this day from saying the prayer of "Asr" (afternoon), unless in the midst of the Banu Quraizah.'
Mohammad judged that the treachery of these tribesmen, renouncing their alliance and joining his enemies, deserved immediate punishment. The same day, he camped with his soldiers at the well of Enna, in front of his enemies' citadels; and after a blocus of twenty-five days, forced them to capitulate.
The Aus, to whom the Banu Quraizah had long been allied, begged the Prophet to spare their lives, as in the case of the Qaynuqa. The Prophet, however, considered that the treachery of the Banu Quraizah was a much more serious matter and he was not at all inclined to let himself be mollified. At last, desirous of meeting them halfway, he said: 'O Assembly of the Aus! will ye not consent to let one among you become arbitrator and decide what shall be done with your allies?'—'Yea! we consent.'—'Then let one of your chieftains, Sa'b ibn Mu'adh, seal their fate.'
Now, Sa'b ibn Mu'adh had been badly wounded during the Battle of the Ditch by an arrow which had severed an artery in the arm and he prayed Allah to let him live long enough to punish the Banu Quraizah for their felony. Sa'b, corpulent and too weak to walk, had himself placed on the back of an ass; where propped up by cushions and supported by two Believers, he was led to the assembly of the Mohadjirun and the Ansars, who stood up to do him honour, saying: 'The Prophet hath commissioned thee to decide the fate of they allies.'—'Will ye swear by Allah that my decision be carried into effect!'—'We swear it!'—'Well then, I decide that the men shall be slain, their property divided, and their wives and children sent into bondage.'—'Thy decision hath been inspired by the will of Allah!' concluded Mohammad.
Seven hundred Jews paid for their unjustifiable treachery with their lives. The wish for which Sa'b had lived was fulfilled. His old wound burst open, causing the last drops of his blood to flow away, and he earned the crown of martyrdom.
EXPEDITION AGAINST THE JEWS OF KHAIBAR(Year VI of the Hegira, A.D. 628)
Notwithstanding these grave defeats, the power of the Jews in Arabia was not definitively crushed.
The land of Khaibar, about ninety-six miles north of Al-Madinah, still belonged to them and it was richer and more important than the territory they had lost. Many Jews, driven from the neighbourhood of Al-Madinah, had taken refuge there; and by their thirst for revenge, they rekindled the hatred which the inhabitants already felt towards Islam.
The Jews of Khaibar, fancying themselves safe from any attack of the Mussulmans, never let an opportunity escape to do them harm; and copying the manner in which Mohammad had proceeded against the Makkans, the Jews found out a good way to satisfy their rancour. The region between Khaibar and the sea was inhabited by the tribe of the Ghatafans, their allies, and they had come to an agreement to block the road and stop all Mussulman caravans leaving Al-Madinah to travel to Syria. The damage inflicted from these tactics had often made the Prophet think about sending an expedition against the Jews of Khaibar, but he was too busy round about Makkah, to carry out this plan.
On returning from Al-Hudaibiyah, the ten years' truce, signed with the Quraish, freed him from all anxiety as regarded them, and the Revelation he received at that moment: "He rewarded them with a speedy victory. * And with a rich booty," (The Qur'an, xlviii, 18-19), seeming to him to apply to Khaibar, and nothing else, he hesitated no longer, and decided to march against this fortress, the last stronghold of the Jews in Arabia.
The Ghatafans, secretly forewarned by Abdullah, the "Hypocrite," rushed to the aid of the Jews, their allies, but on arriving at the Wadi'r Raji, they found that the Mussulman forces had outstripped them and thus they were cut off from the road to Khaibar. Whilst brought to a dead stop, disagreeably surprised, they heard noises behind them, near their tents, and imagining that part of the Mussulman "qawm" had been diverted to take them in the rear, they turned back in great haste.
The palm-gardens of Khaibar, spreading between the sombre heights of the Harra like an emerald lake whence emerged rocky, citadel-crowned islets, came suddenly into view, after passing through a ravine. To be able to take possession of them, the Prophet invoked the aid of the Almighty. But night coming on, Mohammad postponed the attack till the following day. When the first rays of the sun gilded the tops of the date-trees, the Khaibar husbandmen left their strongholds to go in their gardens; their spades, pickaxes and baskets hanging from their shoulders. Suddenly, they found themselves confronted by the Believers' army debouching from the Harra; spearheads and swords reflecting the light of the rising sun in ensanguined radiance.
'Mohammad and his Jihsh!' they cried, and throwing away implements and baskets, fled as fast as their legs would carry them. 'Allah is great!' proclaimed the Prophet. 'Khaibar shall be destroyed. When we swoop down on the territory of a nation, its awakening is terrible! Lo and behold the sinister omen! On our behalf, its inhabitants abandon their tools that will serve to undermine their ramparts and dig their graves.'
The first of the many Khaibar citadels to fall into the Mussulmans' hands was that of Na'im. It was there they had to mourn the loss of Mahmud ibn Maslama, who, tired of having fought all day in the sun, wearing heavy armour, had imprudently gone close to the rampart to rest in the shade. A mill-stone, hurled from an embrasure, smashed the valiant soldier's helmet, split his skull, and caused the skin of his forehead to fall down over his eyes. In that parlous state, the wounded man was brought into the presence of the Prophet who put the strip of flesh back in its place, fastening a turban round it; but the best of attention was unavailing in face of such a serious injury, and it was not long before Mahmud gave up the ghost.
The citadels of Natha, the next to be invested, resisted more obstinately. In order to force the besieged to capitulate, the Prophet gave orders to cut down under their eyes four hundred palm-trees of their oasis, but all in vain. He therefore put an end to such devastation, contrary to his principles, for as he has said: 'Among all trees, there is one which is blessed like a Mussulman: 'tis the palm.'
The siege continuing, famine began to make itself felt, discouraging the besiegers, when Umar, having taken a Jew prisoner, the captive, to save his life, offered to give the Prophet valuable information. In the cellars of Sa'b ibn Mu'adh, one of the Natha citadels, called after the man, instruments of warfare of all kinds were stored: battering-rams; catapults for siege purposes; and armour, shields, pikes, lances and swords for the equipment of combatants. Just then, this fort happened to be weakly garrisoned, and the Jewish captive undertook to take the Mussulmans inside by means of a secret itinerary known to him alone.
Mohammad having accepted the offer, seized upon Sa'b easily, and thanks to the machines he found therein, which he used to destroy the ramparts, he captured the remaining fortresses of Natha, one after the other. They all contained provisions in abundance. While taking one of these forts, the poet Amr ibn u'l-Uhayha, pursuing one of the enemy, dealt him a furious sabre-cut, aiming at his legs to stop him in his flight. But the blade, too short, striking the empty air, rebounded from the force of the blow and pierced Amar's knee, setting up such strong hemorrhage that he expired soon afterwards, being sacrificed by his own hand, whilst fighting for Allah.
The most important of all the Khaibar citadels was still standing: that of Al-Qamus, in which Kinana, Prince of the Banu-Nadir, had taken refuge. It was defended by Marhab al-Yahudi, an illustrious warrior. Built on the top of a vertical black rock, with smooth sides, and surrounded by cleverly-designed fortifications, this fort was said to be impregnable. After ten days of desperate efforts against the ramparts, the Believers, however, succeeded in effecting a breach, into which leapt the Prophet, setting the example to his companions; but after having been in the greatest danger, he was compelled to retrace his steps.
The shooting pains of neuralgia forcing him to take forty-eight hours' rest, he entrusted the standard to Abu Bakr, who led an attack through the breach, with the most ardent courage, but he also had to beat a retreat at last. Umar took his place, accomplishing prodigies of valour, likewise without success.
Hearing of their failure, Mohammad declared: 'By Allah! to-morrow I'll confide the flag to an intrepid fellow, to whom flight is unknown. He loveth Allah and His Messenger, and by them he is beloved. 'Tis he who will capture Al-Qamus by sheer strength.'
Next day, all the companions clustering close to the Prophet were anxious to learn who was the man among them to be so greatly honoured. But without glancing at the group, he sent for Ali who had to remain in the rear because he was suffering from painful ophthalmia. Led by a friend, he came into the Prophet's presence. Ali's eyes were covered by a bandage.
'Come hither, close to me,' said Mohammad. 'Take this flag and keep a hold on it until the Almighty shall open a way for thee through these ramparts.'—'I suffer cruelly from my eyes, O Prophet!' replied Ali. 'I cannot even see to walk.'
Mohammad made Ali rest his head in his lap; separated the young man's swollen eyelids, and rubbed the bloodshot eyes with a little saliva. All inflammation vanished immediately and every vestige of pain disappeared.... The Prophet then buckled his own breastplate on Ali and armed him with his own sword, celebrated under the title of "Dhu'l-Fiqar".
Ali went towards the fortress, planting in the ground, close to the ramparts, the white flag on which stood out in bold relief, embroidered in black letters, the Islamic profession of faith. He then got ready to storm the breach.... Al-Harith, at the head of a few Jews, tried to bar the way and drive back the Mussulman hero, but the leader of the children of Israel succumbed, struck down by Ali; and the soldiers who had followed all ran away.
The brother of Al-Harith, Marhab, famous and feared, came now to the front, eager for revenge. He produced an effect of terror by his gigantic stature, double armour, a pair of swords, a three-headed spear, a double turban; and his helmet on which sparkled a jewel as big as an egg. His eyes, too, glistened like two carbuncles. Puffed up by pride, he strode to the breach. 'The whole of the land of Khaibar, from end to end, knoweth my valour! When war rageth, sometimes I pierce with my lance; and sometimes I slice with my sword! Doth there exist in all the world a champion who dare stand up against me?'
Without being moved by this bragging bombast, Ali showed himself to take up the challenge: 'I'll be that man! Verily I, called by my mother Haydra, the lion cub, in memory of my father, known as the Lion. With my sabre I'll give thee good measure!'
Hearing this reply, Marhab became purple with rage. Brandishing his scimitar, he rushed at Ali. The formidable blade hissed through the air and it seemed as if the champion of Islam had just been annihilated. But the sword of the terrible Jew was stopped by Ali's shield in which it penetrated deeply and stuck therein. Without giving his adversary time to drag it away, Ali loosened his hold of the buckler, now useless and in his way, and replied to the attack by a wonderful cut that split the helmet, turban and skull of his enemy, scattering the brains in every direction. The steel was only stopped by the Jew's teeth, forming barrier. The giant fell in a huddled heap, like a tower ruined by an earthquake, in a cloud of dust, with a noise as of thunder....
Seized with affright, the Jewish soldiers fled, pursued by Ali's men. He tore from its hinges the heavy door of the ramparts and it served him as a shield in place of the one broken in the fight. Resistance was cut short and Al-Qamus, the impregnable, was captured by the warriors of Islam.
When the fall of the famous fort became known, the Jews of Fadak and of Wadi'l-Qura, two places a few days' march towards the north, sent in their submission. In concordance with their co-religionists of Khaibar, they supplicated the Prophet to let them live as farmers on their estates which they alone knew how to cultivate properly; and to allow them to take half of the crops as remuneration for their labour. Mohammad consented, on condition that the Believers would have the right to alter this decision, should they deem it necessary.
Khaibar was the most fertile land of all the Hijaz; the spoils were therefore considerable. One half was set apart to defray the expenses of the pilgrimage to take place during the current year; the rest was distributed among the warriors. The land, with the exception of the portion due to the Prophet and to orphans, was divided in such a way that each man received one share, and each charger two shares; making three shares for each horseman. This was done with the aim of encouraging the breed of horses. A supplementary gift fell to the lot of any soldier being the owner of a pure-blooded courser.
IMPORTANCE OF HORSE-BREEDING ACCORDING TO THE PROPHET
These measures show the importance attributed by the Prophet to the equine race in the life of the Arabs.
Up till then, horses were very rare in Arabia, being looked upon as articles of luxury, as it were. Led by the bridle by the side of the camels ridden by the warriors, the steeds were only called upon when charging or pursuing the enemy. The Prophet completed these arrangements by founding race-meetings destined to develop emulation among breeders and horsemen. In the Qur'an, so as to inspire Believers with the fear, of the Day of Retribution, horses galloping breathless are called to witness: "By the panting chargers! * And those that dash off sparks of fire * And those that scour to the attack at morn! * And stir therein the dust aloft! * And cleave therein their midway through a host! * Truly, Man is to his Lord ungrateful! * And of this he verily is himself a witness * And truly he is vehement in the Love of this world's good. * Knoweth he not, then, that when that which is in the graves shall be torn forth * And that which is in men's breasts shall be brought out * Verity their Lord shall on that day be well informed concerning them?" (The Qur'an, c, 1-11.)
Unfortunately, tame translation is powerless to give an idea of the dizzy, whirling rhythm and the panting, galloping, neighing—if one may venture so to write—assonance of the first verses of this surah. One of the most celebrated horsemen of that epoch, Abdullah ibn Abi Sarh, afterwards governor of Egypt and who inflicted cruel defeats on the Romans, by land and sea, was such an enthusiastic admirer of this surah that it was always on his lips, and he recited it even on his deathbed.
Thanks to the vigorous impulsion given by the Prophet to horse-breeding, the race of pure-blooded barbs unrivalled in the world, was soon formed, to be kept up ever afterwards.
THE POISONED LAMB
After sunset, when the Prophet had said the prayer of "Magrib," he went back to the camp. Near his tent, he saw seated the Jewess Zainab, daughter of Al-Harith, and wife of Sallam ibn Mishkam. She awaited Mohammad's coming to give him the present she had brought: a lamb spitted on a spear, and which had been roasted at a fire fed with aromatic wood from the desert. He thanked the woman, and when she had taken her leave, he invited his companions to sit down and partake of the roast. Its crisp, golden outer skin looked very tempting.
The Prophet was the first to fall to, twisting off a shoulder, into which he bit and began to chew a morsel. Following his example, Bishr ibn U'l-Bara took a mouthful of meat; masticating and swallowing it. The other guests had already reached out their hands in like fashion, when the Prophet spat out the piece he was chewing and stopped them abruptly, shouting: 'Hold your hands! This shoulder hath just told me that it is poisoned!'—'By Him who is Generosity incarnate!' exclaimed Bishr, 'I thought that my mouthful had a peculiar flavour and guessed what it meant; but seeing thee chew thine, I could not spit it out, saving your reverence. If this poison should destroy thy life, what liking can remain to me for mine?'
Scarcely had Bishr uttered these words than his face, overspread by a blackish hue, became distorted, and he writhed on the ground, a prey to unbearable suffering.
The Prophet sent at once for the Jewess and said to her: 'Thou hast poisoned this lamb?'—'Who told thee so?'—'This!' and he showed her the fragment of shoulder he held.—'It is true,' she confessed.—'Why didst thou do this thing?'—'My father, my uncle, my husband and many of my people have suffered the sad fate thou knowest of, by thy fault. And I did think: if Mohammad is naught but a mighty monarch, I end his days and glut their vengeance and mine. If, on the contrary, he is truly a Prophet, he is in no danger, because his Allah will warn him of my purpose.'
This clever answer calmed the Prophet and he was perchance on the point of pardoning the guilty woman for her abominable crime, when Bishr expired at that moment. Mohammad delivered the Jewess into the hands of the dead man's relatives who came clamouring to be avenged. Zainab was crucified and the remains of the fatal lamb were burnt.
Although the Prophet spat out the perfidious piece of meat almost as soon as it passed his lips, the poison filtered through his body as far as his entrails, and he never fully recovered from its pernicious effects. Three years later, when fatally ill, Bishr's sister coming into his house to ask after his health, he told her: 'The vein of my heart was torn by the food I ate with thy brother, at Khaibar.'
AMRATU'L-QADA OR THE PIOUS VISITATION(Year VII of the Hegira, A.D. 629)
At the same time as the expeditionary forces, laden with spoils, came back from Khaibar, the last emigrants arrived from Abyssinia. Among them was Jafar, son of Abu Talib and brother to Ali. Their return made Mohammad very joyful. With sincere effusion, he kissed Jafar between the eyes and declared: 'I know not which causeth me the greatest joy: the taking of Khaibar, or the return of Jafar.'
Among those returning was also Umm Habiba, daughter of Abu Sufyan, the Prophet's mortal enemy. She had emigrated with her husband, Ubaydu'llah ibn Jahsh, but he was a convert to Christianity and had died in Abyssinia, while she remained steadfast to Islam. As a reward for such fidelity, as well as hoping to disarm by alliance one of his most fierce adversaries, the Prophet had sent Amr ibn Umayya to the Negus, asking to be married by proxy to Umm Habiba and to have her sent back afterwards with the other emigrants. This being done, Umm Habiba, on arriving at Al-Madinah, was received in the dwelling of her illustrious husband.
As for the emigrants, Mohammad proposed that they should be allowed a share of the Khaibar booty. This arrangement being ratified by unanimous consent, they were thus compensated for having sacrificed their property and left their country in order to remain true to their faith.
The date on which the treaty of Al-Hudaibiyah gave the Prophet the right to come to Makkah with his disciples to visit the Holy Places having arrived, he was now on the point of being able to fulfil one of his most ardent aspirations and also see his native land.
Followed by the same number of pilgrims, and driving before him the same number of camels, destined to be sacrificed, as in the expedition of Al-Hudaibiyah, he made his partisans disarm and left in the valley of Batn Ya'jiju, a great quantity of weapons, brought as a precautionary measure, in the care of a guard, two hundred strong, commanded by Aws ibn Khawli. 'We only penetrate into the Holy Land,' declared the Prophet, 'carrying the arms of the traveller: our swords in their scabbards, according to the terms of our oath, but if we detect in the glances of the idolatrous Quraish the slightest sign of treachery, our other weapons will be found handy.'
He then pushed on. Self-communing, he climbed the Kuda hill, in order to descend into the valley near the cemetery of Al-Hajun where rested his beloved Khadijah (May Allah welcome her in His Grace!) When he cast eyes on the first houses of Makkah, unspeakable emotion overpowered him by reason of the remembrances and hopes they evoked. Fearing lest treachery, on the part of the Infidels, should force him to order reprisals, causing the blood of his fellow-countrymen to sully the streets of the city where he was born, he cried out: 'O Allah, spare us all misfortune in the Holy City!' He never ceased repeating this request until he left the precincts of Makkah.
On the approach of the Believers, the leading citizens, exasperated at the triumphant return of the men they had banished, went out of the town and hid their impotent rage in tents pitched in the neighbouring ravines. As for the mass of the inhabitants, like all mobs, they were dominated by a feeling of curiosity and clustered either on the heights of the Jabal Qu'ayqu'an, or on the terrace-roof of the "Dar-un-Nadwa", House of Council, from which they were able to look down into the interior of the Temple. From the gossip of the crowd could be gathered the general hope: that the Prophet and his partisans would arrive in a state of complete exhaustion, their blood and bodies impoverished by the torrid summer heat and pernicious fevers of Al-Madinah.
Forewarned by divine inspiration, Mohammad cautioned his companions. 'Allah will be merciful to those,' said he, 'who this day display their bodily vigour.'
With the exception of the common people mustering on the roof of the "Dar-un-Nadwa," the city was quite empty. The Prophet could have captured it without striking a blow; but his soul, incapable of such treachery, was entirely engrossed by pious thoughts. Riding his she-camel, Qaswa, its bridle held by Abdullah ibn Rawaha, and surrounded and followed by his disciples, he passed through the outlying districts, under the eyes of enemies, without even honouring them by a single glance. He alighted on the Temple threshold, wrapping himself up in the folds of his mantle, by throwing one end over his left shoulder, leaving his right arm and shoulder at liberty. Followed and imitated by all the Faithful, he kissed the Black Stone and performed the "Tawaf," the seven ritual circuits round the Ka'bah. The three first were made with swift, measured strides (called "Ramal," or "Harwala"), with a view of proving the fine state of health of the Believers to the Infidels looking on. They shook their heads gloomily, saying to each other: 'So these are the men described to us as enfeebled by the heat and fevers of Al-Madinah!' At the bottom of their hearts, the Unbelievers were forced to confess that such men as these, their mental well-being surpassing even their bodily health, were unconquerable. The four remaining circuits were made with slow dignity, as Mohammad had no desire to demand useless efforts from his partisans; and ever since that day, this manner of performing the "Tawaf" is religiously copied by pilgrims.
Illustration: Among all trees, one is blessed like the Mussulman, 'tis the palm, said the Prophet."Among all trees, one is blessed like the Mussulman, 'tis the palm," said the Prophet.
"Among all trees, one is blessed like the Mussulman, 'tis the palm," said the Prophet.
Illustration: Among all trees, one is blessed like the Mussulman, 'tis the palm, said the Prophet."Among all trees, one is blessed like the Mussulman, 'tis the palm," said the Prophet.
"Among all trees, one is blessed like the Mussulman, 'tis the palm," said the Prophet.
The Prophet then ordered Bilal to call the Faithful to prayer. When the idolaters heard the resounding accents of the black freed slave, reverberating in the echoes of the valley, they were so deeply annoyed that they envied the fate of their illustrious dead, Abu Jabal and Abu Lahab, prevented from hearing this call by the weight of the earth piled on their graves. After the prayer, Mohammad again bestrode his she-camel, to perform the "Sa'y" which is the run between the two hills of Safa and Marwa. His example swept away the Believers' scruples; for until then, they had hesitated about going through this ceremony, being embarrassed by the presence of the idols Isaf and Na'ila, set up at that spot.
By the performance of these rites, instituted by Abraham and perpetuated by the Arabs, the Prophet had in view a nationalist and political goal, which he wished to combine with his religious aims. If he kissed the Black Stone, it was not by reason of a feeling of superstitious worship which would have contradicted all the principles of the Qur'an much too flagrantly, but solely through a feeling of reverence for this relic of his glorious ancestor.
Quoth Ibn Abi Shayba, following Isa ibn Talha: "Addressing the Black Stone, the Prophet declared: Verily, I know that thou art nothing more than a stone, powerless to do harm, or be of any use. Then he kissed it.... In this conjuncture, Abu Bakr, followed by Umar, one after the other, came and kissed it, declaring: By Allah! I know that thou art nothing more than a stone, powerless to do harm or be of any use, and if I had not seen the Prophet kiss thee, I should not have kissed thee!"
In like fashion, by the "Sa'y" and the ablutions at the well of Zamzam, Mohammad kept alive the touching remembrance of the Arab's ancestor Ishmael and of his mother Hajar (Hagar). "Being too weak to carry any farther her wretched child succumbing athirst in a horrible desert, Hajar placed her offspring on the ground in the shade of a shrub and ascended a hill, hoping to see from afar a well or spring; but all in vain. Then, fearing that the soul of Ishmael might have escaped from his body, she came back, panting, to his side, and climbed another hill for the same purpose, but with no more success than before. So she went down again, tortured by the same anguish.
"Seven times did she run in despair between the two hills until, maddened, she thought she would only find a corpse, when she caught sight of her beloved son quenching his thirst at a spring which, by order of the Compassionate, had gushed forth under the heel of the poor child. And to this miraculous well was given the name of Zamzam."
In imitation of Hajar, pilgrims pass seven times along the path of agony which she trod between the two hills known as Safa and Marwa, and it is their duty to drink and perform their ablutions at the Zamzam spring.
On the following day, in commemoration of the sacrifice of Abraham, the victims were immolated in the valley of Mina. Their flesh was shared among the pilgrims who, having shaved their heads, were once again in the state of "halal," ordinary life, which they had relinquished since Zu'l-Holifah.
While still in the state of "ihram," Mohammad, thanks to the special privilege derived from his position as Allah's Messenger, married a woman of Makkah, named Maimunah. She was fifty years of age and extremely poor; but this matrimonial alliance was bound to bring notable recruits to Islam. In the first place, her brother-in-law, Al-Abbas, was Mohammad's uncle. He was her "wakil," or guardian, and decreed her union with the Prophet. But the marriage was only consummated at the first halt on the return journey to Al-Madinah.
Despite the rage of the idolatrous Quraish, who could not bear to look upon the sight of their enemy's pilgrimage, the Prophet had gained his end: to inform the Arabs of the whole of the Peninsula that he had no intention of abolishing their secular traditions; but on the contrary, would devote all his efforts to consolidate them, by restoring their primitive purity.
The "Amratu'l-Qada" was thus the cause of great reaction; bringing about immediate conversions; among others, those of three great personages: Uthman ibn Talha, Amr ibnu'l-As and Khalid ibn Walid, besides preparing the minds of the majority of the Arabs to follow their example.
THE PROPHET SENDS AMBASSADORS TO THE PRINCIPAL MONARCHS OF THE WORLD
The definitive defeat of the Jews rallied a great part of Arabia to the Prophet; and the rest of the Peninsula was fatally bound, in course of time, to come under the sway of Islam.
It was then that Mohammad turned towards neighbouring empires. Allah's presence filled the universe and Islam, which counted already in its ranks disciples of many different origins, was not destined to be merely confined to the land of the Arabs. It spread over the whole world. As it is written in the Qur'an: "We have not sent thee otherwise than to mankind at large." (xxxiv, 27).
To the most powerful monarchs of Europe, therefore, Mohammad despatched envoys carrying letters inviting those potentates to embrace the religion of Allah, the Only One; and the missives bore a seal on which the Prophet had caused to be engraved these words, set out in three lines: "From Allah—the Prophet—Mohammad."
On receipt of the message, Al-Mundhir, King of Bahrayn, and Badhan, Persian Satrap of Yaman, became converts to Islam. Al-Muqawqas, Viceroy of Egypt, sent rich presents, among which, as well as Duldul, a white mule, and Ya'fur, an ass, was a young slave, Mary the Copt. She at once became Mohammad's concubine. Hirqal, (Heraclius), the Roman Emperor, and the Najashi, (Negus), of Abyssinia, both replied by most courteous letters.
Kesra (Chosroes), King of Persia, swore he would punish the Prophet for his audacity and the Almighty immediately chastised the monarch, for he was murdered by his son Shiru'e, (Siroes), who took his father's place on the throne. Al-Harith, son of Abu Shamar, was fated to see his kingdom torn asunder, even as he had torn the letters delivered to him by the Prophet's envoy.
Only one of these ambassadors, Al-Harith ibn Amr, was received with contumely and afterwards treacherously murdered near Karak in the Balqua region, following orders given by Shurabil al-Ghassani who governed this region under Roman rule.
THE EXPEDITION OF MUTAH(Year VII of the Hegira, A.D. 629)
When the news of the outrage on his ambassador came to the Prophet's ears, he determined to be instantly avenged, although he did not conceal from himself the dangers of the undertaking.
This time the Believers had to face, not only the Syrian Arabs, outnumbering those of the Hijaz, but also the Roman troops who occupied the Balqua-Land. The Prophet placed Zayd ibn Al-Haris at the head of three thousand men; but foreseeing that in this unequal struggle, his army might be deprived of its leader, he nominated in advance, as successor, Jafar, son of Abu Talib; and if misfortune befell Jafar, Abdullah ibn Rawaha; and lastly, in the case of anything unluckily happening to the latter, it was left to the soldiers to choose a commander themselves.
A Jew was present at the council of war and made the following remarks: 'O Abul Qasim! (a surname of Mohammad), if thou art really a Prophet, all the men thou hast appointed are irretrievably lost. When our prophets of Israel, after having placed a general at the head of their armies, used to add: 'and, if he is killed, name such an one in his place,' that infallibly meant that he was bound to lose his life.' Then, turning to Zayd, he went on: 'I swear to thee that if Mohammad is a true Prophet, thou wilt never return from this expedition.' Zayd replied simply: 'I swear to thee that Mohammad is the Prophet of Allah.' Then the Apostle tied the white "Liwa" (flag) to a spearhead and gave it into the hands of Zayd.
Filled with funereal sentiments, Mohammad accompanied his troops to Saniyat-ul-Wida, (the Pass of Farewells). It was there that he halted and gave them his final instructions: 'Remain ever in fear of Allah. Fight in his name and kill His foes who are yours. But leave in peace such men as dwell in the seclusion of monasteries. Spare women, children and the blind. Destroy no monuments; cut down no trees; and when ye shall have avenged the death of Al-Harith ibn Amr, summon the Arab tribes of Syria to Islam.'
Shurahbil, anxious as to the results of his cowardly outrage, called upon all the Arabs of the surrounding country: the Banu Bahra, the Banu Lakhm, the Judham, the Baliyy, etc., and he notified his fears to Theodurus, lieutenant of Heraclius, who sent him all the Roman troops then occupying the land.
Shurahbil had therefore mustered an army of nearly a hundred thousand men before the Mussulman forces arrived at Mu'an. When they found themselves fronting such formidable cohorts, the Believers remained two days and two nights in consultation and many among them proposed that a messenger should be despatched to the Prophet who would then decide whether they were to turn back or fight. Perhaps he might send them reinforcements. But the utterances of Abdullah ibn Rawaha revived the courage of the Believers. 'O comrades! how is it that ye seem to fear the very thing ye come to seek: martyrdom in the Holy War? We reckon not on numbers to gain the victory, but on the faith with which Allah hath inspired us!'—'Thou dost speak truly!' they cried and, hesitating no longer, advanced towards the enemy, coming in contact with him at Mutah, a little village situated south of the Karab fort.
Like lions, they dashed into the centre of their massed foes, whose chief, Malik ibn Rafila, was killed by a spear-thrust.... Recovering from their first surprise and profiting by their great numerical superiority, the Infidels were not long in getting the best of the struggle and they encircled the Mussulmans completely. Outnumbered, Zayd ibn Al-Haris died the death of a hero; and Jafar, obeying the Prophet's instructions, bounded forward to uphold the standard that Zayd's contracted fingers still gripped, and to take command in his place.
Jafar rode a magnificent chestnut charger, but seeing the immediate danger, he alighted and hamstrung his steed, so that if the master succumbed, his horse should not be captured by the enemy to be used against Islam. By his example, he was able to rally the Believers and lead them in an enthusiastic charge, whilst waving the Islamic standard which proudly spread its wings above their heads. But soon, like an eagle wounded in its flight, the flag fell down; the hand that held it being hacked off by a blow from a scimitar.
Jafar picked up the standard, grasping it in his left hand, when another sword-cut sliced his unwounded wrist. Jafar stooped, and seizing the flag between the bleeding stumps of his arms, he kept it aloft by pressing the staff against his breast, and with sublime heroism, continued to charge the enemy until he fell, riddled with ninety wounds.
Abdullah ibn Rawaha succeeded him and met with the same fate shortly afterwards. The Mussulmans, attacked on all sides, seeing their leaders struck down, gave way and began to flee in disorder. Arqam ibn Amir stopped them. 'O comrades!' he cried out, ''tis better to be struck in the breast than in the back!' Picking up the standard, he passed it on to Khalid ibn Walid who refused it at first, saying: 'Thou hast a better right to this honour than I, for thou wert at Badr.'
But Arqam insisting, Khalid took charge of the flag. His impetuous energy instilled fresh courage and confidence into the hearts of the Believers, ashamed of their momentary weakness, and being a skilful strategist as well as a valiant soldier, he succeeded with the help of Allah, in freeing the Mussulman troops and reorganising the fighting front in such masterly fashion that the Infidels were unable to claim the victory.
At sunrise, the next day, he was first to attack, so as not to give the enemy time to recover from his partial defeat. To deceive him with regard to the numerical weakness of the Islamic forces, he resorted to the following stratagem: by rapid evolutions of various sections of his army, he made the rearguards pass to the van, andvice versa, in such a way that the enemy, continually seeing fresh adversaries confronting him, imagined that the Mussulmans had been greatly reinforced during the night. The Infidels' certainty of triumph, mainly founded on their numbers, vanished; and seized with indescribable terror, they gave way, pursued by the Believers who slaughtered them ruthlessly. During that memorable day, Khalid had nine sabres broken in his hand.
By divine inspiration, the Prophet was informed of the ordeals of his army. After general prayer, he went up in the pulpit, his eyes full of tears, and cried out three times: 'The Gate of Good! Know ye all that Zayd hath fallen a martyr; implore the mercy of Allah in his favour. Then Jafar and Abdullah died martyrs; implore the mercy of Allah for them. Then the standard was upheld by Khalid ibn Walid, who is the sword among all the swords of Allah. And the Almighty granted him victory.'
Mohammad afterwards went to see Asama bint Omis, the wife of Jafar, and bent down over his children to "smell" them; tears welling up in his eyes and trickling pearl-like down his beard. 'O Prophet!' asked Asama, 'what maketh thee weep? Hast thou had news of Jafar and his comrades?'—'Aye, and now they are no more!'
The wretched woman dropped down, groaning in despair and, lacerating her cheeks with her nails. Attracted by her shrieks, the other wives imitated her and the whole house resounded with lugubrious lamentation. The Prophet ordered one of his companions to impose silence on the women. 'It is not fitting,' said Mohammad, 'to mourn thus for Jafar. Hath he not obtained the great reward? I pray Allah that He may permit the father's place on this earth to be taken in posterity by the most accomplished among his children!'
Suddenly he lifted his eyes to heaven and murmured: 'The Salvation and Mercy of Allah be upon you!'—'To whom dost thou speak, O Prophet?' asked one of his followers.—'I have just seen Jafar go by in the midst of a procession of angels. He was mounting to Paradise with ruby-studded wings in lieu of his amputated hands. He greeted me and I returned his greeting.'
Sohail, who recorded this tradition, is careful to add: 'Such are merely images: the wings are symbols of the supernatural strength of Jafar's soul; and the rubies are the precious drops of his blood.'
In the midst of the universal mourning at Al-Madinah, the Prophet ordered the funereal repast know as "Al-Oudhim," to be prepared. It was destined for the families of the martyrs; for it is hard for those whose souls are saddened to have to think about preparing nourishment for the body.
When the return of the army was announced, the whole of the population of the city, rich or poor, went out to meet it. The Prophet ordained that the mounted men should lift up the children and give them a ride on the pummels of the saddles. He took the son of Jafar in his arms and seated the child in front of him. The soldiers, on arriving, confirmed the tidings of their leaders' death and the people of Al-Madinah, thinking that these heroes had not been fully avenged, threw handfuls of dust in the soldiers' faces, and inveighed against them: 'O cowards! ye fled, even when ye trod the Path of Allah!'
The Prophet bade the crowd be silent and made this declaration: 'On the contrary, these warriors deserve your greatest praise, for they returned and charged courageously!'