Chapter X: Part 10

The flight of Mahomet from Mecca to Medina occurred June 20, 622,
and was called the _hegira_, or departure of the prophet. That
event marks the commencement of the Mahometan era, which is called
there-from the _Hegira_. According to the civil calculation it is
fixed at Friday, July 16th, the date of the Mahometans, although
astronomers and some historians assign it to the day preceding.
While primarily referring to the flight of Mahomet, the term is
applied also to the emigration to Medina, prior to the capture of
Mecca (630) of those of Mahomet's disciples, who henceforth were
known as Mohajerins--Emigrants or Refugees--which became a title of
honor.

A scion of the family of Hashem and of the tribe of Koreish, the
noblest race in Arabia, and the guardians of the ancient temple and
idols of the Kaaba, Mahomet was born at Mecca, August 20, A.D. 570.
He acquired wealth and influence by his marriage with Kadijah, a
rich widow, but, about his fortieth year, by announcing himself as
an apostle of God, sent to extirpate idolatry and to restore the
true faith of the prophets Abraham, Moses, and Jesus, he and his
converts were exposed to contumely and persecution.

It was, as Irving's recital shows, necessary for the preservation
of his life--which was threatened by his own tribe, the
Koreishites--that Mahomet should leave Mecca, and he escaped none
too soon. It must also be observed that by this going out he found
ampler means for the spread of his doctrine and the increase of his
followers. His very presence among strangers drew multitudes to the
support of his cause, and the enthusiasm aroused by the prophet at
Medina made that city the centre of his first great propaganda.
There Mahomet died; in the Great Mosque is his tomb, and Medina is
sometimes called the "City of the Prophet." From this centre began
the development and spread of Islam into a world-religion, which
has flourished to the present day, when its followers are estimated
at nearly two hundred millions, having large empire and still wider
influence among some of the most important races of the East.

WASHINGTON IRVING

The fortunes of Mahomet were becoming darker and darker in his native place. Kadijah, his original benefactress, the devoted companion of his solitude and seclusion, the zealous believer in his doctrines, was in her grave; so also was Abu-Taleb, once his faithful and efficient protector. Deprived of the sheltering influence of the latter, Mahomet had become, in a manner, an outlaw in Mecca; obliged to conceal himself, and remain a burden on the hospitality of those whom his own doctrines had involved in persecution. If worldly advantage had been his object, how had it been attained? Upward of ten years had elapsed since first he announced his prophetic mission; ten long years of enmity, trouble, and misfortune. Still he persevered, and now, at a period of life when men seek to enjoy in repose the fruition of the past, rather than risk all in new schemes for the future, we find him, after having sacrificed ease, fortune, and friends, prepared to give up home and country also, rather than his religious creed.

As soon as the privileged time of pilgrimage arrived, he emerged once more from his concealment, and mingled with the multitude assembled from all parts of Arabia. His earnest desire was to find some powerful tribe, or the inhabitants of some important city, capable and willing to receive him as a guest, and protect him in the enjoyment and propagation of his faith.

His quest was for a time unsuccessful. Those who had come to worship at the Kaaba[49] drew back from a man stigmatized as an apostate; and the worldly-minded were unwilling to befriend one proscribed by the powerful of his native place.

At length, as he was one day preaching on the hill Al Akaba, a little to the north of Mecca, he drew the attention of certain pilgrims from the city of Yathreb. This city, since called Medina, was about two hundred and seventy miles north of Mecca. Many of its inhabitants were Jews and heretical Christians. The pilgrims in question were pure Arabs of the ancient and powerful tribe of Khazradites, and in habits of friendly intercourse with the Keneedites and Naderites, two Jewish tribes inhabiting Mecca, who claimed to be of the sacerdotal line of Aaron. The pilgrims had often heard their Jewish friends explain the mysteries of their faith and talk of an expected messiah. They were moved by the eloquence of Mahomet, and struck with the resemblance of his doctrines to those of the Jewish law; insomuch that when they heard him proclaim himself a prophet, sent by heaven to restore the ancient faith, they said, one to another, "Surely this must be the promised messiah of which we have been told." The more they listened, the stronger became their persuasion of the fact, until in the end they avowed their conviction, and made a final profession of their faith.

As the Khazradites belonged to one of the most powerful tribes of Yathreb, Mahomet sought to secure their protection, and proposed to accompany them on their return; but they informed him that they were at deadly feud with the Awsites, another powerful tribe of that city, and advised him to defer his coming until they should be at peace. He consented; but on the return home of the pilgrims, he sent with them Musab Ibn Omeir, one of the most learned and able of his disciples, with instructions to strengthen them in the faith, and to preach it to their townsmen.

Thus were the seeds of Islamism first sown in the city of Medina. For a time they thrived but slowly. Musab was opposed by the idolaters, and his life threatened; but he persisted in his exertions and gradually made converts among the principal inhabitants. Among these were Saad Ibn Maads, a prince or chief of the Awsites, and Osaid Ibn Hodheir, a man of great authority in the city. Numbers of the Moslems of Mecca also, driven away by persecution, took refuge in Medina, and aided in propagating the new faith among its inhabitants, until it found its way into almost every household.

Feeling now assured of being able to give Mahomet an asylum in the city, upward of seventy of the converts of Medina, led by Musab Ibn Omeir, repaired to Mecca with the pilgrims in the holy month of the thirteenth year of "the mission," to invite him to take up his abode in their city. Mahomet gave them a midnight meeting on the hill Al Akaba. His uncle Al Abbas, who, like the deceased Abu-Taleb, took an affectionate interest in his welfare, though no convert to his doctrines, accompanied him to this secret conference, which he feared might lead him into danger. He entreated the pilgrims from Medina not to entice his nephew to their city until more able to protect him; warning them that their open adoption of the new faith would bring all Arabia in arms against them.

His warnings and entreaties were in vain; a solemn compact was made between the parties. Mahomet demanded that they should abjure idolatry, and worship the one true God openly and fearlessly. For himself he exacted obedience in weal and woe; and for the disciples who might accompany him, protection; even such as they would render to their own wives and children. On these terms he offered to bind himself to remain among them, to be the friend of their friends, the enemy of their enemies.

"But, should we perish in your cause," asked they, "what will be our reward?"

"Paradise," replied the prophet.

The terms were accepted; the emissaries from Medina placed their hands in the hands of Mahomet, and swore to abide by their compact. The latter then singled out twelve from among them, whom he designated as his apostles; in imitation, it is supposed, of the example of our Saviour. Just then a voice was heard from the summit of the hill, denouncing them as apostates and menacing them with punishment. The sound of this voice, heard in the darkness of the night, inspired temporary dismay. "It is the voice of the fiend Iblis," said Mahomet scornfully; "he is the foe of God; fear him not." It was probably the voice of some spy or eavesdropper of the Koreishites; for the very next morning they manifested a knowledge of what had taken place in the night, and treated the new confederates with great harshness as they were departing from the city.

It was this early accession to the faith, and this timely aid proffered and subsequently afforded to Mahomet and his disciples, which procured for the Moslems of Medina the appellation of Ansarians, or auxiliaries, by which they were afterward distinguished.

After the departure of the Ansarians, and the expiration of the holy month, the persecutions of the Moslems were resumed with increased virulence, insomuch that Mahomet, seeing a crisis was at hand, and being resolved to leave the city, advised his adherents generally to provide for their safety. For himself he still lingered in Mecca with a few devoted followers.

Abu Sofian, his implacable foe, was at this time governor of the city. He was both incensed and alarmed at the spreading growth of the new faith, and held a meeting of the chief of the Koreishites to devise some means of effectually putting a stop to it. Some advised that Mahomet should be banished the city; but it was objected that he might gain other tribes to his interest, or perhaps the people of Medina, and return at their head to take his revenge. Others proposed to wall him up in a dungeon, and supply him with food until he died; but it was surmised that his friends might effect his escape. All these objections were raised by a violent and pragmatical old man, a stranger from the province of Nedja, who, say the Moslem writers, was no other than the devil in disguise, breathing his malignant spirit into those present.

At length it was declared by Abu-Jahl that the only effectual check on the growing evil was to put Mahomet to death. To this all agreed, and as a means of sharing the odium of the deed, and withstanding the vengeance it might awaken among the relatives of the victim, it was arranged that a member of each family should plunge his sword into the body of Mahomet.

It is to this conspiracy that allusion is made in the eighth chapter of the _Koran_:

"And call to mind how the unbelievers plotted against thee, that they might either detain thee in bonds, or put thee to death, or expel thee the city; but God laid a plot against them; and God is the best layer of plots."

In fact, by the time the murderers arrived before the dwelling of Mahomet, he was apprised of the impending danger. As usual, the warning is attributed to the angel Gabriel, but it is probable it was given by some Koreishite, less bloody-minded than his confederates. It came just in time to save Mahomet from the hands of his enemies. They paused at his door, but hesitated to enter. Looking through a crevice they beheld, as they thought, Mahomet wrapped in his green mantle, and lying asleep on his couch. They waited for a while, consulting whether to fall on him while sleeping or wait until he should go forth. At length they burst open the door and rushed toward the couch. The sleeper started up; but, instead of Mahomet, Ali stood before them. Amazed and confounded they demanded, "Where is Mahomet?" "I know not," replied Ali sternly, and walked forth; nor did anyone venture to molest him. Enraged at the escape of their victim, however, the Koreishites proclaimed a reward of a hundred camels to anyone who should bring them Mahomet alive or dead.

Divers accounts are given of the mode in which Mahomet made his escape from the house after the faithful Ali had wrapped himself in his mantle and taken his place upon the couch. The most miraculous account is, that he opened the door silently, as the Koreishites stood before it, and, scattering a handful of dust in the air, cast such blindness upon them that he walked through the midst of them without being perceived. This, it is added, is confirmed by the verse of the thirtieth chapter of the _Koran_: "We have thrown blindness upon them, that they shall not see." The most probable account is that he clambered over the wall in the rear of the house, by the help of a servant, who bent his back for him to step upon it.[50]

He repaired immediately to the house of Abu-Bekr, and they arranged for instant flight. It was agreed that they should take refuge in a cave in Mount Thor, about an hour's distance from Mecca, and wait there until they could proceed safely to Medina; and in the mean time the children of Abu-Bekr should secretly bring them food. They left Mecca while it was yet dark, making their way on foot by the light of the stars, and the day dawned as they found themselves at the foot of Mount Thor. Scarce were they within the cave when they heard the sound of pursuit. Abu-Bekr, though a brave man, quaked with fear.

"Our pursuers," said he, "are many, and we are but two."

"Nay," replied Mahomet, "there is a third; God is with us!"

And here the Moslem writers relate a miracle, dear to the minds of all true believers. By the time, say they, that the Koreishites reached the mouth of the cavern, an acacia-tree had sprung up before it, in the spreading branches of which a pigeon had made its nest and laid its eggs, and over the whole a spider had woven its web. When the Koreishites beheld these signs of undisturbed quiet, they concluded that no one could recently have entered the cavern; so they turned away, and pursued their search in another direction.

Whether protected by miracle or not, the fugitives remained for three days undiscovered in the cave, and Asama, the daughter of Abu-Bekr, brought them food in the dusk of the evenings.

On the fourth day, when they presumed the ardor of pursuit had abated, the fugitives ventured forth, and set out for Medina, on camels which a servant of Abu-Bekr had brought in the night for them. Avoiding the main road usually taken by the caravans, they bent their course nearer to the coast of the Red Sea. They had not proceeded far, however, before they were overtaken by a troop of horse headed by Soraka Ibn Malec. Abu-Bekr was again dismayed by the number of their pursuers; but Mahomet repeated the assurance, "Be not troubled; Allah is with us." Soraka was a grim warrior, with shagged iron-gray locks and naked sinewy arms rough with hair. As he overtook Mahomet, his horse reared and fell with him. His superstitious mind was struck with it as an evil sign. Mahomet perceived the state of his feeling, and by an eloquent appeal wrought upon him to such a degree that Soraka, filled with awe, entreated his forgiveness, and turning back with his troop suffered him to proceed on his way unmolested.

The fugitives continued their journey without further interruption, until they arrived at Kobe, a hill about two miles from Medina. It was a favorite resort of the inhabitants of the city, and a place to which they sent their sick and infirm, for the air was pure and salubrious. Hence, too, the city was supplied with fruit; the hill and its environs being covered with vineyards and with groves of the date and lotus; with gardens producing citrons, oranges, pomegranates, figs, peaches, and apricots, and being irrigated with limpid streams.

On arriving at this fruitful spot Al Kaswa, the camel of Mahomet, crouched on her knees, and would go no farther. The prophet interpreted it as a favorable sign, and determined to remain at Koba, and prepare for entering the city. The place where his camel knelt is still pointed out by pious Moslems, a mosque named Al Takwa having been built there to commemorate the circumstance. Some affirm that it was actually founded by the prophet. A deep well[51] is also shown in the vicinity, beside which Mahomet reposed under the shade of the trees, and into which he dropped his seal ring. It is believed still to remain there, and has given sanctity to the well, the waters of which are conducted by subterraneous conduits to Medina. At Koba he remained four days, residing in the house of an Awsite named Colthum Ibn Hadem. While at this village he was joined by a distinguished chief, Boreida Ibn al Hoseib, with seventy followers, all of the tribe of Saham. These made profession of faith between the hands of Mahomet.

Another renowned proselyte who repaired to the prophet at this village was Salman al Parsi--or the Persian. He is said to have been a native of a small place near Ispahan, and that, on passing one day by a Christian church, he was so much struck by the devotion of the people, and the solemnity of the worship, that he became disgusted with the idolatrous faith in which he had been brought up. He afterward wandered about the East, from city to city and convent to convent, in quest of a religion, until an ancient monk, full of years and infirmities, told him of a prophet who had arisen in Arabia to restore the pure faith of Abraham.

This Salman rose to power in after years, and was reputed by the unbelievers of Mecca to have assisted Mahomet in compiling his doctrine. This is alluded to in the sixteenth chapter of the _Koran_: "Verily, the idolaters say, that a certain man assisted to compose the _Koran_; but the language of this man is Ajami--or Persian--and the _Koran_ is indited in the pure Arabian tongue."

The Moslems of Mecca, who had taken refuge some time before in Medina, hearing that Mahomet was at hand, came forth to meet him at Koba; among these were the early convert Talha, and Zobeir, the nephew of Kadijah. These, seeing the travel-stained garments of Mahomet and Abu-Bekr, gave them white mantles, with which to make their entrance into Medina. Numbers of the Ansarians, or auxiliaries, of Medina, who had made their compact with Mahomet in the preceding year, now hastened to renew their vow of fidelity.

Learning from them that the number of proselytes in the city was rapidly augmenting, and that there was a general disposition to receive him favorably, he appointed Friday, the Moslem Sabbath,[52] the sixteenth day of the month Rabi, for his public entrance.

Accordingly on the morning of that day he assembled all his followers to prayer; and after a sermon, in which he expounded the main principles of his faith, he mounted his camel Al Kaswa, and set forth for that city, which was to become renowned in after ages as his city of refuge.

Boreida Ibn al Hoseib, with his seventy horsemen of the tribe of Saham, accompanied him as a guard. Some of the disciples took turns to hold a canopy of palm leaves over his head, and by his side rode Abu-Bekr. "O apostle of God!" cried Boreida, "thou shalt not enter Medina without a standard"; so saying, he unfolded his turban, and tying one end of it to the point of his lance, bore it aloft before the prophet.

The city of Medina was fair to approach, being extolled for beauty of situation, salubrity of climate, and fertility of soil; for the luxuriance of its palm-trees, and the fragrance of its shrubs and flowers. At a short distance from the city a crowd of new proselytes to the faith came forth in sun and dust to meet the cavalcade. Most of them had never seen Mahomet, and paid reverence to Abu-Bekr through mistake; but the latter put aside the screen of palm leaves, and pointed out the real object of homage, who was greeted with loud acclamations.

In this way did Mahomet, so recently a fugitive from his native city, with a price upon his head, enter Medina, more as a conqueror in triumph than an exile seeking an asylum. He alighted at the house of a Khazradite, named Abu-Ayub, a devout Moslem, to whom moreover he was distantly related; here he was hospitably received, and took up his abode in the basement story.

Shortly after his arrival he was joined by the faithful Ali,[53] who had fled from Mecca, and journeyed on foot, hiding himself in the day and travelling only at night, lest he should fall into the hands of the Koreishites. He arrived weary and way-worn, his feet bleeding with the roughness of the journey.

Within a few days more came Ayesha, and the rest of Abu-Bekr's household, together with the family of Mahomet, conducted by his faithful freedman Zeid, and by Abu-Bekr's servant Abdallah.

SIMON OCKLEY

Mahomet had hitherto propagated his religion by fair means only. During his stay at Mecca he had declared his business was only to preach and admonish; and that whether people believed or not was none of his concern. He had hitherto confined himself to the arts of persuasion, promising, on the one hand, the joys of paradise to all who should believe in him, and who should, for the hopes of them, disregard the things of this world, and even bear persecution with patience and resignation; and, on the other, deterring his hearers from what he called infidelity, by setting before them both the punishments inflicted in this world upon Pharaoh and others, who despised the warnings of the prophets sent to reclaim them; and also the torments of hell, which would be their portion in the world to come. Now, however, when he had got a considerable town at his command, and a good number of followers firmly attached to him, he began to sing another note. Gabriel now brings him messages from heaven to the effect that, whereas other prophets had come with miracles and been rejected, he was to take different measures, and propagate Islamism by the sword. And accordingly, within a year after his arrival at Medina he began what was called the holy war. For this purpose he first of all instituted a brotherhood, joining his Ansars or helpers, and his Mohajerins or refugees together in pairs; he himself taking Ali for his brother. It was in allusion to this that Ali, afterward when preaching at Cufa, said, "I am the servant of God, and brother to his apostle."

In the second year of the Hegira, Mahomet changed the Kebla of the Mussulman, which before this time had been toward Jerusalem, ordering them henceforth to turn toward Mecca when they prayed. In the same year he also appointed the fast of the month Ramadan.

Mahomet having now a pretty large congregation at Medina found it necessary to have some means of calling them to prayers; for this purpose he was thinking of employing a horn, or some instrument of wood, which should be made to emit a loud sound by being struck upon. But his doubts were settled this year by a dream of one of his disciples, in which a man appearing to him in a green vest recommended as a better way, that the people should be summoned to prayers by a crier calling out, "Allah acbar, Allah acbar," etc.; "God is great, God is great, there is but one God, Mahomet is his prophet;[54] come to prayers, come to prayers." Mahomet approved of the scheme, and this is the very form in use to this day among the Mussulmans; who, however, in the call to morning prayers, add the words, "Prayer is better than sleep, prayer is better than sleep"--a sentiment not unworthy the consideration of those who are professors of a better religion.

The same year the apostle sent some of his people to plunder a caravan going to Mecca; which they did, and brought back two prisoners to Medina. This was the first act of hostility committed by the Mussulmans against the idolaters. The second was the battle of Beder. The history of the battle is thus given by Abulfeda: "The apostle, hearing that a caravan of the Meccans was coming home from Syria, escorted by Abu Sofian at the head of thirty men, placed a number of soldiers in ambuscade to intercept it. Abu Sofian, being informed thereof by his spies, sent word immediately to Mecca, whereupon all the principal men except Abu Laheb--who, however, sent Al Asum son of Hesham in his stead--marched out to his assistance, making in all nine hundred and fifty men, whereof two hundred were cavalry. The apostle of God went out against them with three hundred and thirteen men, of whom seventy-seven were refugees from Mecca, the rest being helpers from Medina; they had with them only two horses and seventy camels, upon which they rode by turns. The apostle encamped near a well called Beder, from the name of the person who was owner of it, and had a hut made where he and Abu-Bekr sat. As soon as the armies were in sight of each other, three champions came out from among the idolaters, Otha son of Rabia, his brother Shaiba, and Al Walid son of Otha; against the first of these, the prophet sent Obeidah son of Hareth, Hamza against the second, and Ali against the third: Hamza and Ali slew each his man and then went to the assistance of Obeidah, and having killed his adversary, brought off Obeidah, who, however, soon after died of a wound in his foot.

"All this while the apostle continued in his hut in prayer, beating his breast so violently that his cloak fell off his shoulders, and he was suddenly taken with a palpitation of the heart; soon recovering, however, he comforted Abu-Bekr, telling him God's help was come. Having uttered these words, he forthwith ran out of his hut and encouraged his men, and taking a handful of dust threw it toward the Koreishites, and said, 'May their faces be confounded,' and immediately they fled. After the battle, Abdallah, the son of Masud, brought the head of Abu Jehel to the apostle, who gave thanks to God; Al As, brother to Abu Jehel, was also killed; Al Abbas also, the prophet's uncle, and Ocail son of Abu Taleb, were taken prisoners. Upon the news of this defeat Abu Laheb died of grief within a week."

Of the Mussulmans died fourteen martyrs (for so they call all such as die fighting for Islamism). The number of idolaters slain was seventy; among whom my author names some of chief note, Hantala son of Abu Sofian, and Nawfal, brother to Kadijah. Ali slew six of the enemy with his own hand.

The prophet ordered the dead bodies of the enemy to be thrown into a pit, and remained three days upon the field of battle dividing the spoil; on occasion of which a quarrel arose between the helpers and the refugees, and to quiet them the eighth chapter of the _Koran_ was brought from heaven. It begins thus, "They will ask thee concerning the spoils: say, The spoils belong to God and his apostle": and again in the same chapter, "And know that whenever ye gain any, a fifth part belongeth to God, and to the apostle, and his kindred, and the orphans, and the poor." The other four-fifths are to be divided among those who are present at the action. The apostle, when he returned to Safra in his way to Medina, ordered Ali to behead two of his prisoners.

The victory at Beder was of great importance to Mahomet; to encourage his men, and to increase the number of his followers, he pretended that two miracles were wrought in his favor, in this, as also in several subsequent battles: first, that God sent his angels to fight on his side; and second, made his army appear to the enemy much greater than it really was. Both these miracles are mentioned in the _Koran_, chapter viii. Al Abbas said he was taken prisoner by a man of a prodigious size (an angel, of course); no wonder, then, he became a convert.

As soon as the Mussulmans returned to Medina the Koreishites sent to offer a ransom for their prisoners, which was accepted, and distributed among those who had taken them, according to the quality of the prisoners. Some had one thousand drachms for their share. Those who had only a small or no part of the ransom Mahomet rewarded with donations, so as to content them all.

The Jews had many a treaty with Mahomet, and lived peaceably at Medina; till a Jew, having affronted an Arabian milk-woman, was killed by a Mussulman. In revenge for this the Jews killed the Mussulman, whereupon a general quarrel ensued. The Jews fled to their castles; but after a siege of fifteen days were forced to surrender at discretion. Mahomet ordered their hands to be tied behind them, determined to put them all to the sword, and was with great difficulty prevailed upon to spare their lives and take all their property. Kaab, son of Ashraf, was one of the most violent among the Jews against Mahomet. He had been at Mecca, and, with some pathetic verses upon the unhappy fate of those who had fallen at Beder, excited the Meccans to take up arms. Upon his return to Medina he rehearsed the same verses among the lower sort of people and the women. Mahomet, being told of these underhand practices, said, one day, "Who will rid me of the son of Ashraf?" when Mahomet, son of Mosalama, one of the helpers, answered, "I am the man, O apostle of God, that will do it," and immediately took with him Salcan son of Salama, and some other Moslems, who were to lie in ambush. In order to decoy Kaab out of his castle, which was a very strong one, Salcan, his foster-brother, went alone to visit him in the dusk of the evening; and, entering into conversation, told him some little stories of Mahomet, which he knew would please him. When he got up to take his leave, Kaab, as he expected, attended him to the gate; and, continuing the conversation, went on with him till he came near the ambuscade, where Mahomet and his companions fell upon him and stabbed him.

Abu Sofian, meditating revenge for the defeat at Beder, swore he would neither anoint himself nor come near his women till he was even with Mahomet. Setting out toward Medina with two hundred horse, he posted a party of them near the town, where one of the helpers fell into their hands and was killed. Mahomet, being informed of it, went out against them, but they all fled; and, for the greater expedition, threw away some sacks of meal, part of their provision. From which circumstance this was called the meal-war.

Abu Sofian, resolving to make another and more effectual effort, got together a body of three thousand men, whereof seven hundred were cuirassiers and two hundred cavalry; his wife Henda, with a number of women, followed in the rear, beating drums, and lamenting the fate of those slain at Beder, and exciting the idolaters to fight courageously. The apostle would have waited for them in the town, but as his people were eager to advance against the enemy, he set out at once with one thousand men; but of these one hundred turned back, disheartened by the superior numbers of the enemy. He encamped at the foot of Mount Ohud, having the mountain in his rear. Of his nine hundred men only one hundred had armor on; and as for horses, there was only one besides that on which he himself rode. Mosaab carried the prophet's standard; Kaled, son of Al Walid, led the right wing of the idolaters; Acrema, son of Abu Jehel, the left; the women kept in the rear, beating their drums. Henda cried out to them: "Courage, ye sons of Abdal Dari; courage! smite with all your swords."

Mahomet placed fifty archers in his rear, and ordered them to keep their post. Then Hamza fought stoutly, and killed Arta, the standard-bearer of the idolaters; and as Seba, son of Abdal Uzza, came near him, Hamza struck off his head also; but was himself immediately after run through with a spear by Wabsha, a slave, who lurked behind a rock with that intent. Then Ebn Kamia slew Mosaab, the apostle's standard-bearer; and taking him for the prophet cried out, "I have killed Mahomet!" When Mosaab was slain the standard was given to Ali.

At the beginning of the action the Mussulmans attacked the idolaters so furiously that they gave ground, fell back upon their rear, and threw it into disorder. The archers seeing this, and expecting a complete victory, left their posts, contrary to the express orders that had been given them, and came forward from fear of losing their share of the plunder. In the mean time Kaled, advancing with his cavalry, fell furiously upon the rear of the Mussulmans, crying aloud at the same time that Mahomet was slain. This cry, and the finding themselves attacked on all sides, threw the Mussulmans into such consternation that the idolaters made great havoc among them, and were able to press on so near the apostle as to beat him down with a shower of stones and arrows. He was wounded in the lip, and two arrow-heads stuck in his face. Abu Obeidah pulled out first one and then the other; at each operation one of the apostle's teeth came out. As Sonan Abu Said wiped the blood from off his face, the apostle exclaimed, "He that touches my blood, and handles it tenderly, shall not have his blood spilt in the fire" (of hell). In this action, it is said, Telhah, while he was putting a breast-plate upon Mahomet, received a wound upon his hand, which maimed it forever. Omar and Abu-Bekr were also wounded. When the Mussulmans saw Mahomet fall, they concluded he was killed and took to flight; and even Othman was hurried along by the press of those that fled. In a little time, however, finding Mahomet was alive, a great number of his men returned to the field; and, after a very obstinate fight, brought him off, and carried him to a neighboring village. The Mussulmans had seventy men killed, the idolaters lost only twenty-two.

The Koreishites had no other fruit of their victory but the gratification of a poor spirit of revenge. Henda, and the women who had fled with her upon the first disorder of the idolaters, now returned, and committed great barbarities upon the dead bodies of the apostle's friends. They cut off their ears and noses, and made bracelets and necklaces of them; Henda pulled Hamza's liver out of his body, and chewed and swallowed some of it. Abu Sofian, having cut pieces off the cheeks of Hamza, put them upon the end of his spear, and cried out aloud, "The success of war is uncertain; after the battle of Beder comes the battle of Ohud; now, Hobal,[55] thy religion is victorious!" Notwithstanding this boasting, he decamped the same day. Jannabi ascribes his retreat to a panic; however that may have been, Abu Sofian sent to propose a truce for a year, which was agreed to.

When the enemy were retreated toward Mecca, Mahomet went to the field of battle to look for the body of Hamza. Finding it shamefully mangled, in the manner already related, he ordered it to be wrapped in a black cloak, and then prayed over it, repeating seven times, "Allah acbar," etc. ("God is great," etc.). In the same manner he prayed over every one of the martyrs, naming Hamza again with every one of them; so that Hamza had the prayers said over him seventy-two times. But, as if this were not enough, he declared that Gabriel had told him he had been received into the seventh heaven, and welcomed with this eulogium, "Hamza, the lion of God, and the lion of his prophet."

The Mussulmans were much chagrined at this defeat. Some expressed a doubt of the prophet being as high in the divine favor as he pretended, since he had suffered such an overthrow by infidels. Others murmured at the loss of their friends and relations. To pacify them he used various arguments, telling them the sins of some had been the cause of disgrace to all; that they had been disobedient to orders, in quitting their post for the sake of plunder; that the devil put it into the minds of those who turned back; their flight, however, was forgiven, because God is merciful; that their defeat was intended to try them, and to show them who were believers and who not; that the event of war is uncertain; that the enemy had suffered as well as they; that other prophets before him had been defeated in battle; that death is unavoidable. And here Mahomet's doctrine of fate was of as great service to him as it was afterward to his successors, tending as it did to make his people fearless and desperate in fight. For he taught them that the time of every man's death is so unalterably fixed that he cannot die before the appointed hour; and, when that is come, no caution whatever can prolong his life one moment;[56] so that they who were slain in battle would certainly have died at the same time, if they had been at home in their houses; but, as they now died fighting for the faith, they had thereby gained a crown of martyrdom, and entered immediately into paradise, where they were in perfect bliss with their Lord.

In the beginning of the next year the prophet had a revelation, commanding him to prohibit wine and games of chance. Some say the prohibition was owing to a quarrel occasioned by these things among his followers.[57]

In the fifth year of the Hegira, Mahomet, informed by his spies of a design against Medina, surrounded it with a ditch, which was no sooner finished than the Meccans, with several tribes of Arabs, sat down before it, to the number of ten thousand men. The appearance of so great a force threw the Mussulmans into a consternation. Some were ready to revolt; and one of them exclaimed aloud, "Yesterday the prophet promised us the wealth of Khusrau (Cosroes) and Caesar, and now he is forced to hide himself behind a nasty ditch." In the mean time Mahomet, skilfully concealing his real concern, and setting as good a face upon the matter as he could, marched out with three thousand Mussulmans, and formed his army at a little distance behind the intrenchment. The two armies continued facing each other for twenty days, without any action, except a discharge of arrows on both sides. At length some champions of the Koreishites, Amru son of Abdud, Acrema son of Abu Jehel, and Nawfal son of Abdallah, coming to the ditch leaped over it; and, wheeling about between the ditch and the Moslem army, challenged them to fight. Ali readily accepted the challenge, and came forward against his uncle Amru, who said to him, "Nephew, what a pleasure am I now going to have in killing you." Ali replied, "No; it is I that am to have a much greater pleasure in killing you." Amru immediately alighted, and, having hamstrung his horse, advanced toward Ali, who had also dismounted and was ready to receive him. They immediately engaged, and, in turning about to flank each other, raised such a dust that they could not be distinguished, only the strokes of their swords might be heard. At last, the dust being laid, Ali was seen with his knee upon the breast of his adversary, cutting his throat. Upon this, the other two champions went back as fast as they came. Nawfal, however, in leaping the ditch, got a fall, and being overwhelmed with a shower of stones, cried out, "I had rather die by the sword than thus." Ali hearing him, leaped into the ditch and despatched him. He then pursued after Acrema, and having wounded him with a spear, drove him and his companions back to the army. Here they related what had happened; which put the rest in such fear that they were ready to retreat; and when some of their tents had been overthrown by a storm, and discord had arisen among the allies, the Koreishites, finding themselves forsaken by their auxiliaries, returned to Mecca. Mahomet made a miracle of this retreat; and published upon it this verse of the _Koran_, "God sent a storm and legions of angels, which you did not see."

Upon the prophet's return into the town, while he was laying by his armor and washing himself, Gabriel came and asked him, "Have you laid by your arms? we have not laid by ours; go and attack them," pointing to the Koraidites, a Jewish tribe confederated against him. Whereupon Mahomet went immediately, and besieged them so closely in their castles that after twenty-five days they surrendered at discretion. He referred the settlement of the conditions to Saad, son of Moad; who being wounded by an arrow at the ditch, had wished he might only live to be revenged. Accordingly, he decreed that all the men, in number between six and seven hundred, should be put to the sword, the women and children sold for slaves, and their goods given to the soldiers for a prey. Mahomet extolled the justice of this sentence, as a divine direction sent down from the seventh heaven, and had it punctually executed. Saad, dying of his wound presently after, Mahomet performed his funeral obsequies, and made a harangue in praise of him.

One Salam, a Jew, having been very strenuous in stirring up the people against the prophet, some zealous Casregites desired leave to go and assassinate him. Permission being readily granted, away they went to the Jew's house, and being let in by his wife, upon their pretending they were come to buy provisions, they murdered him in his bed, and made their escape.

Toward the end of this year Mahomet, going into the house of Zaid, did not find him at home, but happened to espy his wife Zainab so much in dishabille as to discover beauties enough to touch a heart so amorous as his was. He could not conceal the impression made upon him, but cried out, "Praised be God, who turneth men's hearts as he pleases!" Zainab heard him, and told it to her husband when he came home. Zaid, who had been greatly obliged to Mahomet, was very desirous to gratify him, and offered to divorce his wife. Mahomet pretended to dissuade him from it, but Zaid easily perceiving how little he was in earnest, actually divorced her. Mahomet thereupon took her to wife, and celebrated the nuptials with extraordinary magnificence, keeping open house upon the occasion. Notwithstanding, this step gave great offence to many who could not bring themselves to brook that a prophet should marry his son's wife; for he had before adopted Zaid for his son. To salve the affair, therefore, he had recourse to his usual expedient: Gabriel brought him a revelation from heaven, in which God commands him to take the wife of his adopted son, on purpose that forever after believers might have no scruple in marrying the divorced wives or widows of their adopted sons; which the Arabs had before looked upon as unlawful. The apostle is even reproved for fearing men in this affair, whereas he ought to fear God. (_Koran_, chapter xxxiii.)

In the sixth year he subdued several tribes of the Arabs. Among the captives was a woman of great beauty, named Juweira, whom Mahomet took to wife and, by way of dowry, released all her kindred that were taken prisoners.

When Mahomet went upon any expedition, it was generally determined by lots which of his wives should go with him; at this time it fell to Ayesha's lot to accompany him. Upon their return to Medina, Ayesha was accused of intriguing with one of the officers of the army, and was in great disgrace for about a month. The prophet was exceedingly chagrined to have his best-beloved wife accused of adultery; but his fondness for her prevailed over his resentment, and she was restored to his favor, upon her own protestation of her innocence. This, however, did not quite satisfy the world, nor, indeed, was the prophet's mind perfectly at ease on the subject, until Gabriel brought him a revelation, wherein Ayesha is declared innocent of the crime laid to her charge; while those who accuse believers of any crime, without proof, are severely reproved, and a command given, that whosoever accuses chaste women, and cannot produce four eye-witnesses in support of the charge, shall receive eighty stripes. (_Koran_, chapter xxiv.) In obedience to this command, all those who had raised this report upon Ayesha were publicly scourged, except Abdallah, son of Abu Solul, who was too considerable a man to be so dealt with, notwithstanding he had been particularly industrious in spreading the scandal.[58]

Mahomet, being now increased in power, marched his army against Mecca, and a battle being fought on the march, wherein neither side gaining the advantage, a truce was agreed upon for ten years, on the following conditions: All within Mecca, who were disposed, were to be at liberty to join Mahomet; and those who had a mind to leave him and return to Mecca, were to be equally free to do so; but, for the future, if any Meccans deserted to him, they should be sent back upon demand; and that Mahomet or any of the Mussulmans might come to Mecca, provided they came unarmed, and tarried not above three days at a time.

Mahomet was now so well confirmed in his power that he took upon himself the authority of a king, and was, by the chief men of his army, inaugurated under a tree near Medina; and having, by the truce obtained for his followers, free access to Mecca, he ordained they should henceforward make their pilgrimages thither.[59] Among the Arabs it had been an ancient usage to visit the Kaaba once a year, to worship there the heathen deities. Mahomet, therefore, thought it expedient to comply with a custom with which they were pleased, and which, besides, was so beneficial to his native place, by bringing a great concourse of pilgrims to it, that when he afterward came to be master of Mecca, he enforced the pilgrimage with most of the old ceremonies belonging to it, only taking away the idols and abolishing this worship. Though he now took upon himself the sovereign command and the insignia of royalty, he still retained the sacred character of chief pontiff of his religion, and transmitted both these powers to his caliphs or successors, who, for some time, not only ordered all matters of religion, but used, especially upon public occasions, to officiate in praying and preaching in their mosques. In process of time this came to be all the authority the caliphs had left, for, about the year of the Hegira 325, the governors of provinces seized the regal authority and made themselves kings of their several governments. They continued, indeed, to pay a show of deference to the caliph, who usually resided at Bagdad, whom, however, they occasionally deposed. At this present time most Mahometan princes have a person in their respective dominions who bears this sacred character, and is called the _mufti_ in Turkey, and in Persia the _sadre_. He is often appealed to as the interpreter of the law; but, as a tool of state, usually gives such judgment as he knows will be most acceptable to his prince.

Mahomet used at first, when preaching in his mosque at Medina, to lean upon a post of a palm-tree driven into the ground; but being now invested with greater dignity, by the advice of one of his wives he had a pulpit built, which had two steps up to it and a seat within. When Othman was caliph he hung it with tapestry, and Moawiyah raised it six steps higher, that he might be heard when he sat down, as he was forced to do, being very fat and heavy; whereas his predecessors all used to stand.

Mahomet had now a dream that he held in his hand the key of the Kaaba, and that he and his men made the circuits round it and performed all the ceremonies of the pilgrimage. Having told his dream next morning, he and his followers were all in high spirits upon it, taking it for an omen that they should shortly be masters of Mecca. Accordingly, great preparations were made for an expedition to this city. The prophet gave it out that his only intent was to make the pilgrimage. He provided seventy camels for the sacrifice, which were conducted by seven hundred men, ten to each camel; as, however, he apprehended opposition from the Koreishites, he took with him his best troops, to the number of fourteen hundred men, besides an incredible number of wandering Arabs from all parts. The Koreishites, alarmed at the march of the Mussulmans, got together a considerable force and encamped about six miles from Mecca. Mahomet continued his march, but finding, by his spies, the enemy had posted their men so as to stop the passes in his feints and counter-marches, came to a place where his camel fell upon her knees. The people said she was restive, but the prophet took it for a divine intimation that he should not proceed any farther in his intended expedition, but wait with resignation till the appointed time. He therefore turned back, and encamped without the sacred territory, at Hodaibia. The Koreishites sent three several messengers, the two last men of consequence, to demand what was his intention in coming thither. He answered that it was purely out of a devout wish to visit the sacred house, and not with any hostile design. Mahomet also sent one of his own men to give them the same assurance; but the Koreishites cut the legs of his camel, and would also have killed the man had not the Ahabishites interposed and helped him to escape. Upon this he wished Omar to go upon the same errand; but he excused himself, as not being upon good terms with the Koreishites. At last Othman was sent; who delivered his message, and was coming away, when they told him he might, if he wished, make his circuits round the Kaaba. But upon his replying he would not do so until the apostle of God had first performed his vow to make the holy circuits, they were so greatly provoked that they laid him in irons. In the Mussulman army it was reported that he was killed, at which Mahomet was much afflicted and said aloud, "We will not stir from hence till we have given battle to the enemy." Thereupon the whole army took an oath of obedience and fealty to the prophet, who, on his part, by the ceremony of clapping his hands one against the other, took an oath to stand by them as long as there was one of them left.

The Koreishites sent a party of eighty men toward the camp of the Mussulmans to beat up their quarters. Being discovered, by the sentinels, they were surrounded, taken prisoners, and brought before Mahomet; who, thinking it proper at that time to be generous, released them. In return, Sohail son of Amru was sent to him with proposals of peace, which he agreed to accept.

Mahomet, pretending he had a divine promise of a great booty, returned to Medina and, having concluded a peace for ten years with the Koreishites, was the better enabled to attack the Jews, his irreconcilable enemies. Accordingly, he went to Khaibar, a strong town about six days' journey northeast of Medina, and took that and several other strong places, whereto the Jews had retired, and carried a vast deal of treasure; this all fell into the hands of the Mussulmans. Being entertained at Khaibar, a young Jewess, to try, as she afterward said, whether he were a prophet or not, poisoned a shoulder of mutton, a joint Mahomet was particularly fond of. One of those who partook of it at the table, named Basher, died upon the spot; but Mahomet, finding it taste disagreeable, spat it out, saying, "This mutton tells me it is poisoned." The miracle-mongers improve this story, by making the shoulder of mutton speak to him; but if it did, it spoke too late, for he had already swallowed some of it; and of the effects of that morsel he complained in his last illness, of which he died three years after.