The Life of Mohammad Part 11

By a small door at the back of the house, the two fugitives went off secretly, stepping softly, and making their way to the Saur cave. The Prophet's naked feet were soon bleeding, cut by the sharp, loose stones of the mountain paths. Abu Bakr, in despair at seeing the blood of G.o.d's Chosen One flowing, carried him on his back the rest of the way, and put him down in front of the entrance to the grot in which he entered first. He explored every hole and corner to make sure that it did not serve as a refuge for wild beasts or reptiles. He picked up all the stones, which he piled in his cloak, and threw them down the side of the mountain. Then, with torn fragments of his apparel, he stopped up any holes which might have been places of concealment for scorpions or other venomous insects. Then only did he admit Mohammad who fell asleep, his head resting on his companion's thigh.

But under the sand carpeting the cave, was hidden a viper which had thus escaped Abu Bakr's vigilant, searching glances. By an involuntary movement, the devoted disciple stamped on the reptile which, furious, turned with a hiss, and drove its dart into Abu Bakr's heel. The pain was atrocious, but, fearing to awaken the Prophet whose head was pillowed on his companion's thigh, Abu Bakr made not the slightest movement, nor did he let a cry escape his lips.

Shortly afterwards, the venom began its malignant course through his veins, and the intensity of the pain drew tears from his eyes. A few burning drops fell on Mohammad's cheek. Waking up with a start, the Prophet asked: 'What ails thee, O sincere friend?'--'I have been stung by a viper.'

The sacrifice of his being, made by Abu Bakr, had overwhelmed him with joy bringing warmth to his heart, and triumphed over the evil effects of the poison that had begun to freeze his limbs, so that directly the Prophet rubbed the poisonous wound with a little of his saliva, all pain and swelling disappeared.

The Quraish, disturbed and maddened by the flight of Mohammad and Abu Bakr, despatched two town-criers, one on each side of the city of Makkah, charging them to offer a reward of a hundred she-camels for anyone who should overtake the fugitives. The most cunning trackers set out in all directions.

Abu Jahal lost no time in rushing to Abu Bakr's dwelling, and knocked furiously at the door. Asma, Ayishah's sister, came out to him. 'Where is thy father?' he asked.--'By G.o.d! I know not,' she replied. He lifted his hand and slapped her face so brutally that he tore out one of her earrings. He then rejoined a group of young men who were following a clue that took them to the Jabal Saur.

Scarcely had His Apostle sought shelter in the grot, then Allah ordered a shrub, grown to about a man's height, and known as "Umm-ul-Ghilan," a little way off from the cave, to leave the spot where it flourished and block up the entrance. Then He sent a spider to spin its web between the branches of the shrub and the jagged edges of the cavern's mouth; and also a pair of wild pigeons that built a nest and laid eggs in the narrow entrance.

At that juncture, the trackers began to arrive from all parts, enticed by the bait of the reward; but they were brought to a standstill by the fragile barrier built by the most humble among insects: a web that the slightest breath of the breeze sufficed to destroy.

'There is nothing to be done in this cave,' declared one of the Unbelievers, Ummayyata ibn Khalaf, just as they were getting ready to enter. 'See this cobweb. It dates, without a doubt, from before the birth of the man we are pursuing. How could Mohammad have entered the cave without tearing these slender threads? And look at those pigeons'

eggs. Would he not have broken them as well?'

All found these deductions well-grounded and gave up a search that seemed futile. Abu Jahal was the only one who guessed they were on the right track. 'Nevertheless, I feel that our enemy is not far off,' he said. 'He is looking at us now, but magic spells cloud our eyes!' They went away, never thinking about searching on the ground for the tell-tale traces of the fugitives' footsteps.

While this scene was being enacted, Abu Bakr trembled greatly; not for his own life, but for that of his companion, to whom he said: 'My death means nothing more than a man dying; but thine means all the lives of thy disciples!'

They remained in their hiding-place three days and three nights.

Abdullah, son of Abu Bakr, pa.s.sed the whole of the day among the Unbelievers of Makkah; and at night, brought all the news he could gather. Ibn-i-Fuhairah, one of Abu Bakr's shepherds, led his flock to graze among those of the Quraish. At night, he drove his sheep in front of the cave, thus bringing food to the fugitives: milk and the flesh of the lambs. The following day, he went away with his flock, leading it over Abdullah's tracks so as to efface them.

On the third day, the vigilance of the Quraish being somewhat relaxed, Ibn-i-Arqas kept his appointment punctually, bringing Abu Bakr's two she-camels, and a third belonging to him. Asma, too, had not been idle. She brought bags filled with provisions. All being in readiness, Abu Bakr made the best camel kneel down in front of the Prophet, whom he asked to mount on her back. 'I cannot ride a camel that doth not belong to me', replied Mohammad.--'By my father and mother, she's thine! I give her to thee.'--'I cannot accept the gift. Tell me what she cost thee. I'll buy her for the same price.'

The bargain concluded, the Prophet bestrode that she-camel. Abu Bakr rode the other, taking up behind him, Ibn-i-Fuhairah, his faithful serving-man. Ibn-i-Arqas, on his own camel, guided the little caravan on the western road to Yasrib which runs, now and again, along the seash.o.r.e.

[Sidenote: SURAQA'S MISHAP]

Quoth Suraqa ibn Malik: "I was in a group of Makkans gossiping over recent events and the price set upon Mohammad's head, when a man of the nomadic tribes, coming from the Badya-land, told us the following story: 'On the road leading to the sea, I pa.s.sed a small caravan comprising three she-camels. I seemed to recognise the riders. They were Mohammad and his companions.'

"I winked to him to be silent and said out loud, in an indifferent sort of tone: 'Thou art mistaken. The folks thou didst meet were Bedouins that I sent out to search for straying camels belonging to me.'

"I remained a little longer in the midst of the citizens, before returning to my dwelling, where I ordered my serving-maid to lead my horse to a secluded spot in the valley. I also ordered one of my slaves, a negro gifted with prodigious strength and indomitable courage, to drive one of my camels to the same place and there await my coming. I left my house by a back-door, bending down, trailing my spear low, on a level with the ground, so as to prevent the glistening of steel in the sunlight. I took all these precautions so as not to call the attention of those who, allured by the promised reward, might have followed and forced me to share with them, were I successful.

"Arrived at the place of meeting, I mounted my camel and, accompanied by my slave who ran behind, holding my horse by the bridle, I diligently followed the track of the fugitives. When I thought I was sufficiently near to them, I mounted my horse, and left my camel to the care of my slave, giving him orders to rejoin me as quickly as possible.

"My steed was fresh, not having been ridden for some days and he was renowned lor his speed. I put him at a gallop. But after a few strides, he stuck his toes in the ground and fell, his nostrils in the sand, snorting and trembling. I was thrown off. Impressed by this evil omen, I pulled some "azlams" (divining arrows) out of my quiver to consult the decrees of fate. The signs pointed to bad luck, but the reward excited my greed, so I stuck to my plan and continued in pursuit.

"Shortly afterwards I caught sight of the fugitives and, urging on my steed, I got so near that I could hear the voice of the Prophet reciting the Qur'an; but to my great astonishment, the noise of my galloping horse's hoofs did not cause him the least uneasiness. He did not even deign to turn his head. On the other hand, Abu Bakr kept on looking round, and seemed to be in a state of the liveliest anxiety.

"Just another effort and I was right up with them, when suddenly my horse's legs sank up to his knees into the earth, although it seemed very hard and firm in that spot. I was thrown over his head. I got up, exasperated, swearing at him and lashing him to make him get a foothold. But all in vain. His struggles and efforts only succeeded in making him sink more deeply down, as far as his belly, whilst a dust-cloud resembling a pillar of smoke, issued from the hole where he was swallowed up. I was overcome by sudden fear.

"Once more I tried my luck by the arrows. The forebodings of evil fortune were just as plainly shown. Feeling sure, therefore, that some great calamity was in store to punish me for my projects, I cried out: 'O Mohammad, I plead for mercy at thy hands! In exchange, I'll bring thee useful tidings and beguile all those who are following me; but pray to thy G.o.d that He set my horse free.'

"Mohammad threw up his hands, saying: 'O Allah! if Suraqa is sincere, deliver his steed.' The words were no sooner out of his mouth than the soil lessened its grip, and getting up on my horse whose legs were now at liberty, I rejoined the fugitives with whom I offered to share my arms, and provisions. They refused, not wishing to accept anything from an unbeliever and they commanded me to leave them in peace.

"From what I had witnessed, I became convinced that Mohammad would conquer in the end, and I persisted in demanding a safe-conduct proving that he granted me his pardon and that there no longer existed any cause for enmity between him and me. Obeying his orders, Abu Bakr made out, on a piece of leather, the doc.u.ment I claimed. It saved my life during the Taif expedition. I then turned back. Once more in Makkah, I told my black slave and all my fellow-citizens--who had guessed the motives governing my journey--that I had seen nothing, and I cursed the information that had led me to set out on such a useless and fatiguing expedition."

[Sidenote: THE PROPHET'S ARRIVAL AT QUBA (_June 28th A.D. 622_)]

Thanks to the inconceivable rapidity with which news travels in Arabian countries, the Mussulmen of Yasrib had already heard of the Prophet's departure and that he intended to rejoin them.

Quoth one among them: "Every day, after the morning prayer, we go to the Hira, a burning plain, covered with scattered black pebbles and which stretches out south-west of the town. There, our hands shading our eyes from the dazzling sun, we gaze as far as our sight permits, hoping to catch sight of Allah's Apostle. We turn not back in the direction of our dwellings until high noon, doubly defeated by the blaze of the perpendicular rays of the sun and their reverberation on white sand and calcined stones.

"One day, among all these days of overwhelming heat, we had just returned, when a Jew, noted for the extraordinary acuity of his sight, made out, from the top of one of the towers on the ramparts, a caravan consisting of a few men in white garb, mounted on camels. They seemed rising and falling, driven to and fro by the eddying mirage.

"Guessing that he saw the Prophet and his companions, the Jew turned round in the direction of the city. 'O a.s.sembly of the Arabs!' he shouted in resouding accents, 'the good luck ye did expect hath come at last!'

"Awakened from our siesta, we rushed in the direction of the caravan.

It was encamped at the foot of a solitary palm-tree, a few paces off the Quba oasis. With Abu Bakr, the Prophet was resting in the shade of this tree. As both appeared to be about the same age, and considering that the majority had never met Allah's Apostle, we hesitated, not knowing to whom of the couple we should pay homage.

"Just then, the palm's scanty shade having changed its direction, the sunlight fell on the face of one of the travellers. Thereupon, we noticed the other rise to his feet and stretch his mantle over the head of his companion, to protect him from the rays of the orb of day.

Thus an end was put to our hesitation."

The Banu Amir ibn Auf to whom the hamlet of Quba belonged, now arrived, transported with joy, to invite to sojourn in their midst the ill.u.s.trious guest sent to them by Allah. The Prophet lodged with Kulsum ibn Hidmi; Abu Bakr with Khubib ibn Saf, while the other Muhajirun took up their quarters with Sad ibn Khazimah, one of the Najibs.

[Sidenote: THE ERA OF THE HEGIRA]

This happy ending of Mohammad's journey took place on a Monday, at noon, the twelfth day of the month Rabi'u'l-Awwal. The year of this emigration, renowned under the name of "Hijrah" (called "Hegira" by the Europeans), has been adopted by Mussulmans for the beginning of their era. It corresponds to A.D. 622.

At first, such a choice creates surprise, and yet no other event in the Prophet's existence exercised more decisive influence over the world-wide success of his cause. Had he remained in Makkah, granting even his final triumph, Islam would have remained there with him. The Arabs of all Arabia, fearing the power with which Islam endowed the Quraish alone, would have formed a coalition to prevent it spreading out of the Sacred City. Whereas, after having begun, despite all malice, to plant the roots of his religion firmly in his native town, it was easy for the Prophet to return there when he had won over the rest of the Arabs to his cause.

This proves how impenetrable are the designs of Providence, and how frequently the misfortunes with which G.o.d afflicts us, burdening us with suffering, determine the cause of our successes. If the Prophet had not been persecuted and banished by his own people, he would never have been able to fulfil his universal mission, and the world would never have been enlightened by Islam.

The Prophet sojourned at Quba Tuesday, Wednesday and Thursday. All rejoined him there. His faithful henchman, after having rest.i.tuted all the deposits confided to his care to their rightful owners, arrived at Quba, his feet badly lacerated, having tramped night and day. Mohammad embraced him warmly, bandaged his wounds with his blessed hands, and made him rest by his side in Kulsum's dwelling.

Mohammad also busied himself with laying the first brick of a Mosque--the first place of public prayer in Islam--and left to Ammar ibn Yasar the care of finishing it. This Mosque was called "At Taqwa,"

_i.e._ the Mosque of "The Fear of G.o.d." Reference is made to it in these verses: "_There is indeed a Mosque founded from its first day upon the fear of G.o.d; More right is it that thou take thy stand therein; therein are men who aspire to keep themselves pure and Allah loveth those who purify themselves._" (THE QUR'AN, IX, 109.)

[Sidenote: ARRIVAL OF THE PROPHET AT YASRIB]

Despite the persistence of the Banu Amir who wished him to remain in their hamlet, the Prophet departed on Friday, at daybreak, riding the she-camel he had bought of Abu Bakr, and which became celebrated under the name of "al-Qaswa," _i.e._ "She that hath split ears and nostrils." A great throng of hors.e.m.e.n and people on foot followed him, and his companions fought for the honour of holding his bridle.

The hour of prayer arrived when he was pa.s.sing through the territory of the Banu Salim ibn Auf. He alighted and recited, for the first time, the Friday prayer, leading a numerous band of Believers in pious array behind him. At the termination of the prayer, he turned towards the Faithful to preach them a sermon. Then he once more bestrode his she-camel, and escorted by a crowd animated by the most ardent enthusiasm, made a triomphal entry into Yasrib.

On every terrace-roof, the "Zawat-ul-Khidar," those who are generally hidden inside houses--women and young girls--were grouped together, ressembling, in their bright-hued draperies, pretty birds of vividly-tinted plumage, perched on the edges of cliffs. With melodious voices, quavering by reason of emotion, they sang in chorus:

"The full moon hath risen above our heads--Emerging from the Sanniyat-ul-Wida (the Farewell Mountain Pa.s.s)!--Numerous are the thanksgivings we must offer up to Allah,--With the purest fervour of our supplications!--O thou, His Messenger among us,--The orders thou dost bring us shall be piously executed!"

In every district through which the Prophet pa.s.sed, that of the Banu Baid, Banu Saida, Banu Haris, Banu Adyy, etc., a deputation of leading men caught his camel by the bridle and stopped it, to be able to say: 'Remain with us, O Prophet! Here wilt thou find riches, power and safety.' But he replied: 'Let my she-camel go, for she hath received orders from on High.' And smiling kindly, he added: 'The blessing of Allah be upon you!'

He let the reins hang loose on the neck of the animal he was riding, and she, stretching her long neck far above the escort of Believers, turned her head first to the right and then to the left, as if searching, with her great black eyes shaded by lengthy lashes, for the halting-place a.s.signed to her by Providence. After a thousand windings and turnings, she stopped in the middle of a wide expanse of waste ground, and knelt down; but as the Prophet did not alight, she rose and took a few more strides, hesitatingly. Finally, and decisively, she went back to the spot where she had stopped at first, and knelt down again. She stretched the entire length of her neck on the ground and uttered low grunts.

So then Mohammad alighted, saying: 'Allah causeth me to set foot on the ground in a blessed spot. Here will be the finest place in which to dwell.' This piece of property was a "marbad," _i.e._ a barn-floor, where dates were laid out to dry. It was situated in the district of the Banu Nijar, not far from the house of Abu Ayyub Ansari who offered hospitality to the Prophet, and took his saddle and saddle-bags to his dwelling. Whilst the Apostle, momentarily freed from the veneration of the populace, was settling under that friendly roof, young people and slaves dispersed in all directions, singing: 'Mohammad hath come! The Prophet of Allah hath come to our town!'

Ever since that day, eternally memorable, the city of Yasrib was called, "Madinatu'n-Nabi," the City of the Prophet; and by abbreviation, "Al-Madinah." (Medinah).