The Life of Mohammad Part 13

"I ran to her without knowing what she wanted of me. She took my hand, and made me stop on the threshold until I had got my breath. She then washed my face and forehead and led me into the house. Many women of the Ansars were there and they said to me: 'Happiness do we wish thee, and blessings, and the best of luck!'

"My mother left me to the care of these women. They decked me out and had scarcely finished when Allah's Apostle suddenly came in...."

[Sidenote: HOSTILITY OF THE JEWS AND THE MUNAFIQIN]

In the beginning, a certain number of Jews--and among them, the learned Mukhariq and Abdullah ibn Salam, were so moved by the advances and arguments of the Prophet that they came and were converted by him.

As for the others, their vanity was greatly flattered by the fact that the Temple of Solomon, their ancestor, had been chosen for the Qiblah, or direction in which Moslems were to pray. Their pride, therefore, led them to conclude that their Temple was immensely superior to that of Makkah, and consequently that the Jewish race dominated the Arabs.

When, following the orders of Allah, the Qiblah was changed from Jerusalem to the Ka'bah, they were deeply mortified. Besides, they soon found out how prejudicial to their interests was the coming of Mohammad to Al-Madinah. Thanks to his efforts, fraternity reigned among the Arab factions, whose feuds had hitherto been a source of profit. The Prophet, whose advent was foreshadowed in their books and on whom they founded great hopes, was born at last. They saw him in their midst, but he did not belong to their race; he sprung from that of Ishmael. Mohammad brought with him the pure light of Islam which they sought to extinguish by every means in their power.

Not venturing to rely on their own strength, they sought to embroil the Arab townsmen and met with valuable a.s.sistance granted by a few n.o.blemen, whose prejudices were wounded by the principles of equality of the Qur'an. They felt belittled at merely becoming the brothers of those they scorned as being beneath them.

These fresh adversaries, who were called "Munafiqin," or Hypocrites, were particularly dangerous, for they mingled in the ranks of sincere Mussulmans and, to all appearances, professed the same doctrines. In this way, they wormed out secrets and sold them to Jews and idolaters.

[Sidenote: AL-JAHAD (THE HOLY WAR), AND HOW IT WAS INSt.i.tUTED]

The Prophet began to feel the urgency of taking up arms for the triumph of the faith, which could not be definitive until after the conquest of Makkah where stood the Holy Temple of the Arabs. He had received the Revelation of the warlike undertaking with orders to unsheath the sword in his struggle against idolaters: "_And fight for the cause of Allah against those who fight against you: but commit not the injustice of attacking them first: verily Allah loveth not the unjust: * And kill them wherever ye shall find them, and eject them from whatever place they have ejected you..._" (THE QUR'AN, II, 186, 187.)

Such were the ordinances of "Al-Jahad," "the Holy War" so violently criticised by Christians.

But did not Jesus--their Lord and ours--Himself declare: "Think not that I am come to send peace on earth: I come not to send peace, but a sword." (ST. MATTHEW, X, 34.) "I am come to send fire on the earth; and what will I, if it be already kindled?" (ST. LUKE, XII, 49.)

If the inst.i.tution of the "Jahad," destined for the triumph of truth over idolatry, stirred up strife among the families of Mohammad's fellow-countrymen for a few years, did not the words of Jesus, still more imperative in this connection, lead to much more terrible consequences; lasting too, for centuries among all Christian nations?

"For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law." (ST. MATTHEW, X, 35.) "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple." (ST.

LUKE, XIV, 26.)

The "Jahad" was not inst.i.tuted to attack the adversaries of religion only; it was also proclaimed against those enemies, no less perfidious, that lurk in every man's own heart. Quoth the Prophet: "The most meritorious Holy war is that which one declares against one's own "pa.s.sions.""

Mohammad and the Believers had been patient quite long enough.

Banished from the land of their birth after having endured pitiless persecution, did they not have the right, relying on the Revealed Verses, to resort to the force of arms? The site of Al-Madinah ensured victory, for that city overlooked all the caravan routes to Syria, of which the commerce formed the sole resource of Makkah, surrounded by barren wastes. By stopping these caravans, the Prophet could starve out the ungrateful town and force its citizens to beg for mercy. In this way, the Apostle would not be compelled to kill too many of his fellow-countrymen, whom he still loved despite their iniquity. He wanted to spare them, hoping to win them over and induce them to become steadfast supporters of religion.

Thus began the long series of campaigns called "Ghazwah" when the Prophet was personally in command; and "Saria," when one of his lieutenants led the van. We shall only mention the most characteristic of these innumerable expeditions; putting on one side the first minor skirmishes and come at once to the famous Ghazwah of Badr.

[Sidenote: THE GHAZWAH OF BADR (_Year of the Hegira, A.D. 624_)]

A caravan of exceptional importance, comprising a thousand camels, had been sent into Syria by the citizens of Makkah. It was to bring back the most valuable and highly-prized merchandise. This was the opportunity awaited by the Prophet. If he succeeded in capturing the caravan, he would deal a ruinous blow at those who banished him and, as he hoped, without useless bloodshed, for the escort of the convoy numbered at most two score. These men could oppose no real resistance and would be obliged to surrender without fighting.

The Prophet arrived too late. The caravan had gone past. He made up his mind to fall upon it by surprise during its return journey. One of his partisans, posted by him to watch the roads, brought the news that the caravan had been seen, and would soon be near Al-Madinah, following the usual route, between the mountains and the sea.

Thereupon, the Prophet summoned all the Believers, of any origin whatsoever. The call was answered by more than three hundred men, all desirous of inflicting exemplary punishment on the idolaters.

Seventy-three Mohadjirun joined the ranks and, for the first time, two hundred and forty Ansars stood shoulder to shoulder with their brothers in Islam. Seventy camels were gathered together to carry water and food; and also to relieve men on foot who took it in turns to ride.

The expedition was poor in cavalry, possessing only four horses whose names were Beraja, Al-Bahrmi, Yasum and Sail. They were led riderless by the bridle, only to be used at some propitious moment during the battle. The "Liwa," or white banner, was confided to Musab-al-Abdri, and the flag of the Ansars was carried by Sad ibn Muaz.

Unfortunately, the organisation of such a numerous "qawm" could not be kept secret. The "Hypocrites" and the Banu Israil, watching every step taken by Mohammad, found out what he was preparing and also his destination. They send messengers to Abu Sufyan, the leader of the caravan, to inform him of the threatening danger. He sent an Arab of the Ghifar tribe, named Dhamdham, to beg for a.s.sistance and promised him a rich reward if, thanks to his diligence, the convoy could be saved.

All the inhabitants of Makkah had contributed, more or less, to the organisation of the great caravan; and, counting upon its approaching return, they were already revelling in the fine profits that would accrue to them. All day long, in groups, they wended their way to the city gates, gazing, till their eyes ached, into the depths of the valley following the road to Syria, hoping to catch sight of a messenger.

At last there came a day when a man, swaying to and fro, by reason of the swift amble of his racing camel, appeared at the end of the ravine, advancing towards them. When he was near enough to enable his aspect and that of the animal to be made out, the stupefaction of the Makkans was inconceivable. To show his despair, the man, who was no other than Dhamdham, had rent his garments, turned his saddle round, slit the nostrils and cut the ears of his camel. As soon as he was near enough to make himself heard, weak from fatigue, gasping for breath, he cried out: 'Woe unto you, O men of the Quraish! Your caravan--your caravan!...'

In great anxiety, the Quraish gathered round him, besieging him with questions; and when he could breathe freely, he described the perilous plight of their caravan. Their fury broke loose. Just when they were on the point of fulfilling their most dazzling hopes, this man Mohammad, of whom they thought they had rid themselves for ever, threatened them with ruin!

An urgent council, called together hastily, decided that there was not a moment to lose. To prevent such a catastrophe, every one, rich or poor, was ready to sacrifice riches and life. An army was immediately raised, composed of nine hundred and fifty men, having at their disposal one hundred horses and seven hundred camels. The idolatrous troops marched out of the town amidst frenzied cheers; groups of young singing-girls, each as dazzling as the sun; their faces radiant; their eyes sparkling; their garb of the brightest hues, glittering with gold and precious stones, headed the warriors. These girls shouted bitter mockery against the Mussulmans; or recited epic poems, accompanying their rhymes with the thumping of tabors, causing the hearts of their lovers to palpitate with burning ardour.

What spurred them on even better were the suggestions of Iblis (Satan) who, lurking in the recesses of their souls, filled the Unbelievers with dreams of victory and vengeance, although ready to desert his victims shamelessly in case Allah should exert His Might in favour of their adversaries.

"_The Evil One had already bewitched them by exaggerated praise of their actions; and furthermore had said: 'No man shall conquer you this day; and verily I will be near to help you._'" (THE QUR'AN, VIII, 50)

The Prophet had no idea of his enemies' preparations. After having laid in a stock of water at Al-Rouha, he halted near the village of Safra; pitched his tents in the valley of Zufran, and sent out two scouts, Bisbas and Adi, to seek for information.

At early morn, the following day, he took to the road again, halting a few miles away from the wells of Badr. The two scouts, guessing that the caravan was heading towards this important spot for replenishing water supplies, reached there by having urged on their camels unmercifully. On arriving, they met two Bedouin women who were quarrelling loudly, while they filled their goat-skins. With insulting remarks, one claimed the repayment of a loan, and the woman in debt replied: 'Have patience until to-morrow or the day after, for by then the great caravan will have come back and thereby I shall have earned enough to settle with thee.'--'She is right,' broke in An Najd, chief of the Juhinna tribe, who happened to be at the well. 'They tell me that the caravan will certainly be here to-morrow or the next day.'

Having got to know all they wanted, Bisbas and Adi watered their animals and rode back in all haste to bring the news to the Prophet, well pleased to see that things had turned out exactly as he foresaw.

A few minutes later, however, he was rejoined by one of his partisans in his pay at Makkah. This friend brought bad news: the expedition of the idol-worshippers was coming by forced marches to the succour of Abu Sufyan. These tidings caused Mohammad the greatest anxiety: the ardour of the Mussulmans, who had set out to attack a caravan defended by a weak escort, might perhaps be damped upon finding themselves faced by superior forces? He did not intend to hide the gravity of the situation, but calling the head-men together, he laid the information before them, and asked where they thought it would be best to make their effort.

They were submerged by a great wave of vacillation. It must be confessed that the irresistible bait of booty added great charm to a wish to inflict punishment on the idolaters. Under the necessity of coming to a decision, some of them objected: 'Dost thou lead us to be slaughtered?' They were severely blamed for speaking thus. "_And remember when Allah promised you that one of the two troops should fall to you, and ye desired that they who had no arms should fall to you._" (THE QUR'AN, VIII, 7.)

Then uprose Mikdad, protesting stoutly: 'O Prophet! go without hesitation whither thou art ordered. By Allah! we'll not tell thee as the Banu Israil told Moses: "Go fight by the side of the Lord and we'll await thy return here!" On the contrary, we say to thee: "Go fight by the side of thy Lord and thou wilt find us with thee, always and everywhere."'

The Prophet called down divine blessings on the head of his courageous disciple; and then added: 'Reflect, O my partisans!' He then turned towards the Ansars who might not have considered themselves bound by the oath of the Aqbah to do anything else than to protect him so long as he dwelt in their town.

But Sad ibn Muaz rose to his feet, pained to have to think that the devotion of the Ansars could be doubted, if only for a moment. 'Our confidence in thee is unlimited. We have given thee our word,' he exclaimed. 'Go where thou art ordered and I swear by Him who sendeth thee to bring about the triumph of truth, that shouldst thou ask us to jump in the sea, we would leap with thee!'

This declaration freed the Prophet from the anxiety that weighed him down, and which had prevented him from having recourse to the Ansars in preceding expeditions. His features were radiant with inspired, grateful emotion; and fixing his eyes on a vision that he alone was privileged to see: 'Rejoice, O men of my "qawm!" he cried. 'I look upon warriors fighting, and the enemy's troops are routed!' There was not a man but what understood that soon the battle would rage and all made preparations with admirable confidence.

As for Abu Sufyan, ever since he had been warned that the Mussulmans were on the march, he was constantly on the look-out. He accelerated the speed of the caravan and, going on in front himself, arrived at Badr soon after the Prophet's scouts. He questioned An Najd who had not yet left the well. 'Hath no prowler been seen about here?'--'I only saw two camels, each ridden by a man; and they watered their animals.'

Abu Sufyan hastened to the spot where the traces could still be seen, showing where the camels had knelt whilst their masters drew water from the well. He found fresh droppings, and, crumbling some in his fingers, picked out many date-kernels. 'By our G.o.ds! these camels hail from Al-Madinah, and the enemy is not far off!' he thought, knowing that in all the country round, only the camels of Al-Madinah were fed on soaked kernels of dates.

Therefore, changing the direction of the caravan at once so as to leave the Badr well on one side, he turned off the direct road and took a westerly route along the sea-sh.o.r.e. He was thus able to escape from the soldiers of Islam; and when he was safe, sent another messenger to the Quraish, to inform them of what he had done, advising them to return to Makkah, as he no longer desired their aid.

'Nothing of the kind!' exclaimed their chief, Abu Jahal, carried away by hatred. 'Let us push on to the well of Badr. We'll camp there three days and three nights, pa.s.sing the time in joyous revels, slaughtering cattle, enjoying the meat, and drinking our fill of wine. Every year a fair is held there, lasting a week, attracting Arabs from far and near. When they hear of our expedition to that spot, the echo of the news will have a great effect, inspiring all with salutary fear of our power!'

Puffed up with pride by reason of this speech, so flattering to their vanity, and allured by the festivals and liquors in store for them, the idolaters approved their chieftain's plan and continued on the march to Badr.

The Believers bent their steps towards the same goal, not knowing whether they would meet the caravan, the Quraish army, or both united.

In order to find out, Mohammad sent Ali and Zubayr as scouts. They caught two young men seeking for a well from which to fill their empty goat-skins, strapped to their shoulders. They were made prisoners and taken to the camp to be interrogated, but as the Prophet was at his devotions, the scouts questioned the lads. 'We were looking for water for the Quraish army,' the two captives confessed.

The Quraish forces, therefore, were already in these parts? This seemed most unlikely, for the scouts did not know the strength of the enemy in camels and horses, and considered the prisoners' avowal to be a falsehood. So they fell to brutally beating the young idolaters.

'Think not that ye can hoodwink us with your lies,' said Ali and Zubayr. 'We know perfectly well that ye belong to the caravan of Abu Sufyan.'

Again they rained blows on the boys. To escape such unjust chastis.e.m.e.nt, and also to keep the Mussulmans in this state of error so profitable to Abu Jahal's plans, because it prevented Mohammad's men from suspecting how close their enemies were to them, the prisoners began to supplicate their tormentors. 'Mercy, my lords!

Verily nothing escapeth your sharp sight! Yea, we confess it--we belong to Abu Sufyan's caravan.'

Proud of their perspicacity and content with having obtained this avowal, Ali and Zubayr set them free. Meanwhile the Prophet had finished praying, and as he knew how to read men's minds, he upbraided his disciples. 'What is all this? When your prisoners tell you the truth, ye beat them, and now they lie and ye set them free?' He continued the examination. 'Where are the Quraish?'--'On the other side of that high hill of sand.'--'How many are they?'--'We know not.'--'How many camels do they slaughter daily?'--'Nine or ten.'--'Oho? they number from nine hundred to a thousand,' said Mohammad to himself. 'Who is at their head?' The prisoners quoted the names of the most noted men of the city, and the Prophet, shaking his head sadly, turned to his companions, saying: 'Of a truth, Makkah sends against us the best part of its liver!' (Meaning its best beloved children.)