Part 18

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.

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.

[Sidenote: 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.

[Sidenote: 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, and _vice 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!'

[Sidenote: THE TAKING OF MAKKAH (_The 21st Day of Ramadhan Year VIII of the Hegira, January 11th A.D. 630_)]

It was not long before the idolaters of Makkah violated the ten years' truce, signed at Al-Hudaibiyah.

By surprise, one night, they massacred a score of Mussulmans belonging to the tribe of the Khuza'a, encamped at the well of Al-Watir. In face of such terrible treachery, the Prophet threw all scruples to the winds. Determined to attack, he proposed to organise an expedition.

The Makkans, well aware that their crime would not go unpunished, delegated Abu Sufyan to go to Al-Madinah, to offer compensation and ask for the truce to be maintained. On arriving, Abu Sufyan went to the dwelling of Umm Habiba, his daughter, who, as we know, was one of Mohammad's wives. But, when he made as if to sit down on a carpet, Umm Habiba, guessing his purpose, quickly folded up the rug and placed it on one side. 'O my daughter,' said Abu Sufyan in offended tones, 'dost find thy father unworthy of that carpet, or is that carpet unworthy of thy father?'--'That carpet belongeth to the Prophet,' she replied. 'Now thou art a worshipper of idols; therefore in a state of impurity, and thou wouldst sully it with thy impiety.'--'Of a surety, O my daughter, some misfortune hath happened, bringing disorder to thy mind, since the day thou left us!'

Understanding, by this kind of welcome, that there was no hope for him in that quarter, he sought out the Prophet from whom no reply was obtained. Then he made desperate attempts to circumvent Abu Bakr; and tried his best with Umar and Ali, supplicating them to intercede in favour of his fellow-citizens, but with no greater success. Full of apprehension, he mounted his camel and went back on the road to Makkah.

The steps taken by Abu Sufyan no longer allowed the Prophet to conceal his designs. His sole care was to hurry on with his preparation, so as to surprise the men of Makkah before they had time to place the city in a state of defence. On the tenth day of the month of Ramadhan, after having left Abu Ruhm Kulthum al-Shifari as his lieutenant at Al-Madinah, the Prophet set out, followed by an army of no inconsiderable strength, increased on the way by numerous tribes joining, and the total forces soon numbered ten thousand men.

The fast of Ramadhan was strictly kept by all the Faithful, but when they reached the well of Al-Kadid in the middle of the day exactly, the Prophet judged that their constancy had been sufficiently tested. Fearing that deprivation of drink, joined to extreme fatigue, might have a dangerous effect on their health, he asked for a jar filled with water to be brought to him. Overlooking the crowd on his tall she-camel, he swallowed a mouthful in front of all, so as teach by his example that they might break their fast when on a journey as soon as they felt their strength exhausted. Thus prescribes the Qur'an: "_But he among you who shall be sick, or on a journey, shall fast that same number of other days._" (II, 180.)