Chapter THE THIRD: Sidenote: DESERT RETIREMENT (1)

To him they called "Al-Amin," (the Reliable), his fellow-citizens were ready to grant the highest and most coveted honours, with a post of preponderance in their city.

But being of a disposition equally devoid of vanity or ambition, he disdainfully refused to reply to their flattering advances, and his fortuitous intervention in the dispute arising from the rebuilding of the Ka'bah was the only time he was mixed up with public affairs during a period of fifteen years, dating from his wedding-day.

How did he pass his time? Allah had inspired him with the love of solitude, and Mohammad loved more than anything to wander all alone on great empty plains stretching away farther than the eye could reach.

What were the causes of this liking? Doubtless, in the gloomy desert surrounding Makkah, he conjured up over and over again the delightful memories of his childhood, passed in the Badya; but his highly-gifted soul found satisfaction of a more exalted kind. In the first place, he was spared the sight of the moral and religious errors of the Arabs at that period.

The Arabs were, in the highest degree, aristocratic, proud, independent and courageous. Their generosity towards their guests was exemplified in a refined manner that has never been surpassed; and, among them, a certain Hatim Tay may be looked upon as the Prince of Generous Hosts.

By their natural gifts of eloquence and poetry, they can bear comparison with the most brilliant orators or magnificent poets of the universe. Their poetry, above all, allowing them to celebrate heroic exploits; and their open-minded generosity by which they were led to sing love's joy and sadness, became, for such hot-blooded men, the object of passionate adoration, marvellously well served by the most enchanting language ever known.

Their public fairs, particularly that held at Okaz, furnished an opportunity for real poetical contests, where the winner heard his poem applauded by a madly delighted throng, and then it was written out fully in letters of gold, and hung up in the Temple of the Ka'bah. Of these poetical triumphs, called "Al-Muaalaquate," ("The Suspended"), seven have been handed down to us and prove what great heights were attained by the genius of the Bedouin primitive poets.

But, at the same time as we admire such brilliant qualities innate in the Arabs, we have to deplore great errors. The monotheistic religion of their great ancestor Ibrahim (Abraham) was entirely forgotten, despite their continued veneration for the Temple built with their own hands. They had become "Mushrikun," ("Associates"). To Allah, the Only One, partners were adjoined in the shape of idols, who were generally preferred. Every tribe and family possessed a favourite idol; and, at that epoch, three hundred and sixty false gods, of wood or stone, dishonoured the Holy Ka'bah.

The most gross superstition flourished in addition to idolatry. Games of chance, divining by arrows, drunkenness and sorcery debased the brains of these men, all otherwise remarkably gifted. Fretting under all restraint, lacking all ideas of decency, they married as many women as they could afford to feed; and as widows were considered to belong to their husbands' estate, revolting unions took place between stepmothers and stepsons.

Still more abominable was the custom of the "Wa'du'l-Binat," (Burying Girls Alive). By some strange morbid decay of the feeling of honour, and also through fear that the debauchery of daughters or their capture by an enemy might one day bring opprobrium on their families, many unnatural fathers preferred to get rid of their female offspring, by burying them alive as soon as they were born.

To sum up: the Arabs' leaning towards ostentation, their aristocratic prejudice and overweening pride, caused them to rebel against all discipline or authority. Consequently, union and progress becoming impossible, incessant warfare and pitiless vendettas between tribes and families submerged all Arabia in a sea of blood.

Such were the errors that saddened Mohammad. He could no longer bring himself to look upon them, and as he saw no cure for such deep-rooted and general evil, which he thought was infallibly destined to draw down on his people the terrible punishment of Heaven, such as annihilated the inhabitants of Thamud and Ad, he hid himself away in the most deserted spots he could find. Far from the contact of human beings, he was able to drive out of his memory the odious remembrance of their iniquity.

It was then that he gave way entirely to the imperious need of meditation and religious worship that mastered his soul. He wandered in sandy ravines, following capricious meandering watercourses, or climbing up the steep sides of rocky mountains, to recline at their summits and let his glance and imagination be lost in the depths of the arid expanse that stretched away at his feet as far as the most unattainable horizon.

During many long hours, stock-still in the midst of such impressive empty space; in this ocean of light where deathly silence reigned, he would be engrossed in mute and ecstatic contemplation of the sight--incomparably grand and varied--offered to him by the elements of heaven and earth obeying a mysterious, unknown, inconceivable, universal and unique Power....

He gazed on dunes and rocks, veiled at first by the dawn's rosy gauze, studded with humble pebbles that became sparkling precious stones when the early rays of the sun broke forth. Next came the shroud of dazzling light which the orb of day, at its zenith, spread over the tired earth that was as still as a corpse. Then followed a golden flood that the sun, as it declined, let loose in great waves all over the world, as if wishing that its departure should give rise to even greater regret. At last was seen the moon's scarf, irisated like a pigeon's breast, splashing the sky with its sparks that changed into myriads of stars.

And there arose proud columns that in still weather the sand erected joyously, as if trying to reach the blue vault above; or furious spouts which, on stormy days, gushed from the bottom of ravines, to attack dark, lightning-loaded mists. Caravans of clouds sometimes careered, shaped like flocks of white sheep, driven by the wind away from the high peaks where they were formed; forced to depart before they could bedew their birthplace with rainy tears. On other days, diluvian storms broke in cascades over bare mountains, vomiting forth impetuous torrents, thundering in the valleys.

In comparison with these formidable elements, which never dared to rebel against the law imposed upon them by Supreme Power, how weak and arrogant Humanity seemed to be! It relied upon the strength of mundane institutions, and now such feeble trifles were liquefied by the mirage viewed by Mohammad in the mirrored waves of seething ether, as if to proffer the image of the absolute vanity of the things of this world.

The "Khelous" (Desert Retirement), was the main source of Mohammad's education. It cleansed his heart of all worldly thoughts. That is why tradition has named it "Safat as Safa,"--The Purity of Purity.

Little by little, the soul of the boundless Desert penetrated his soul, bringing him the intuition of the unlimited grandeur of the Lord of All the Worlds. The most imperceptible secrets of Nature communed in the uttermost hidden depths of his being, impregnating his mind so violently that these eternal truths were on the point of escaping from his lips. Carlyle, the great thinker, cannot restrain his admiration in this connection. "The word of such a man is a Voice direct from Nature's own heart. Men do and must listen to that as to nothing else;--all else is wind in comparison." (_The Hero as Prophet_, London, 1840.)

How is it that some Orientalists of the West have put forward the theory that Mohammad profited by this retirement to arrange and elaborate his future task in its most minute details? Some of these scholars have even gone so far as to insinuate that, during his seclusion, he composed the Qur'an in its entirety. Have they not noticed that, in this Divine Book, there is no preconceived plan according to human methods; and that each of the Surahs, taken alone, is applicable to events that happened later, extending over a period of more than two decades and which it was impossible for Mohammad to foresee?

That they could find no other explanation of his long meditation is due to their ignorance of the Arab mind. If these learned men had lived among the Bedouins long enough to understand that the contemplation in which the denizens of the desert are often seen engrossed, squatting on a hill-top, staring into vacancy, is not that state of empty-headed idiocy described by a few travellers, possessed of more humour than observation. If, above all, they themselves had the opportunity of revelling in the unutterable charm of the ecstasy, which can only arise from viewing the immensity of the desert, they would have acknowledged that thereby surprising advantage accrues to the intuitive faculties of the intellect, and therefore they could never have been so clumsily mistaken.

This contemplation is as a crucible in which melt nascent emotive feelings and thoughts, issuing therefrom in a state of extraordinary purity. It may be also be compared to an accumulator storing up supernatural force, although hidden and unknowing, such as the latent power of fire lurking in the core of a tree-trunk. The forces accumulated by contemplation remain unsuspected by all, even by those in whom they reside. But let the tiniest spark fly out and a flashing flame will immediately rise heavenwards to dazzle the universe.

At that epoch, it is certain that Mohammad had none of the intentions with which Orientalists have credited him. He had not even made a plan of any kind. In his "Khilwah" there was meditation, but no premeditation. Mohammad, at last, enjoyed luminous visions and heard mysterious calls, at the moment fixed by Providence to manifest His bounty by the intervention of the man He had chosen to be His Prophet.

Mohammad has said: "For ten months before the first Revelation, my sleep was disturbed by dazzling dreams, like unto the rays of early dawn, and when I could no longer be seen from the houses, I heard voices calling: 'O Mohammad! O Mohammad!' I turned round and looked behind me, first to the right, then to the left, but I could only see shrubs and stones. It was then that I was overwhelmed with frightful anguish. Hating sorcerers and diviners, I feared lest I had become like them, unknowingly and against my will. These voices that seemed to spring from inanimate objects, might have been those of the Jinn in hiding--the Jinn that give informations to wizards and fortune-tellers concerning celestial matters and so help them to carry on their nefarious trade."

[Sidenote: THE REVELATIONS (_A.D. 611_)]

Hollowed out of a block of red granite on the Jabal An-Noor, or Mountain of Light, about three miles from Makkah, to the left of the Arafa road, is the grotto of Hira, chosen by Mohammad to seek seclusion there yearly for one whole month, living day and night in absolute retirement.

He would take some provisions, consisting mainly of "Kaak" (a kind of biscuit cooked in oil and which possessed the advantage of remaining indefinitely in a good state of preservation), so as not to be forced to return to the town. If, by any chance, his stock of food became exhausted and he was obliged to go and fetch other eatables, he went back to his cave, for any interruption of his ecstatic meditations made him suffer greatly.

He was now forty, and, for the last fifteen years, by dint of anxious Adoration, he tried to rid the Hanif religion, that is to say the monotheistic creed of his ancestor Abraham, of the vulgar modifications from which it had suffered at the hands of the citizens of Makkah, when one night, the twenty-fifth, twenty-seventh or twenty-ninth of the month of Ramadhan (January 15-17, or 19, A.D. 611), the unforgettable Event occurred by which the Merciful One proved His generosity to His creature, by sending His Revelation on earth in the first verses of the Qur'an, by the lips of His Messenger.

The Prophet has said: "I had fallen asleep in the grotto of Hira, when the angel Jibra'il appeared to me, and unfolding before my eyes a long strip of silken stuff embroidered with written letters: 'Read!' said he.--'I am not one of those who read,' I replied. He caught hold of me at once, tightening the silken folds round my limbs, mouth and nostrils with such violence that I could not breathe. I thought the hour of my death had arrived.

"Letting me go, he repeated: 'Read!'--'I am not one of those who read,' I answered as before. Again he clutched me and I felt my last breath about to escape from my breast. Finally he loosened his hold and repeated for the third time: 'Read!'--'What am I to read?' I asked, in my affright lest he tighten the silk around me anew and this time I felt certain that my lungs would not have held out.

"It was then that he said to me: '_Read! in the name of thy Lord who created * Created man from clots of blood * Read! For thy Lord is the most beneficent * Who hath taught the use of the pen * Hath taught Man that which he knew not._' (THE QUR'AN, XCVI, 1-5).

"I recited these words after him. He vanished. Starting out of my sleep, I had the impression that the whole of a Book had just been engraved on my heart.

"I went out of the cave to collect my thoughts, when halfway down the mountain, I heard a voice that came from Heaven, crying out to me: 'O Mohammad, thou art the Prophet of Allah and I am Jibra'il!' I raised my glance to the sky. It was filled by Jibra'il's presence. Despite all I could do to turn my eyes, wellnigh blinded, in the direction of other parts of the horizon, the angel's dazzling apparition was always before me. And I stood rooted to the spot, unable to go backwards Or forwards. I was petrified.

"For the second time, Jibra'il said to me: 'O Mohammad, thou art the Prophet of Allah and I am Jibra'il!' He then disappeared like a vision in a dream. It was then that in great haste, my heart beating in the most terrible anguish, I ran towards my dwelling...."

When the Prophet crossed the threshold of his house, he rushed to Khadijah, hiding his face in her lap and trembling as if in a fit of ague, as he cried: 'Cover me up! Cover me up!' His servants flocked busily round him, keeping him enwrapped until his emotion had subsided. Khadijah, much upset, questioned him: 'O Father of Qasim, where wert thou? By Allah, what befell thee? I sent some of my servants to meet thee, but they came back without having met thee, either at Hira, or on the outskirts of the city.'

The Prophet told her what had happened to him. 'I thought I should have died!' he added. 'That could not be,' answered Khadijah, regaining her composure. 'Surely Allah sought not to do thee harm, for thou art kind to thy family, merciful to the weak and helpful towards the victims of injustice. O son of my uncle! thou dost bring me excellent tidings and that I do affirm. I swear, by the name of Him who holdeth in His hands the soul of Khadijah, that I hoped for this news. There is no doubt about it--thou wilt be the Prophet of our nation.'

Ever since she had heard the miraculous reports that Maisarah, her slave, brought her, and which confirmed what she had remarked herself, Khadijah was convinced that the highest destiny was in store for her husband, and she was not at all astonished at such a Revelation. She quickly gathered her flowing robes about her, and hastened to the house of her cousin Waraqah ibn Naufal to apprise him of what had just come to her ears.

No man in Makkah was more conversant with Holy Writ than Waraqah, a convert to Christianity; and, like the Syrian monks, he lived in hopes of the advent of a Prophet to be born in Arab-land. Therefore, he had no sooner heard his cousin's story than he cried out, while tears of joy welled up in his eyes: 'Most Holy God! If what thou sayest is exact, O Khadijah, He who manifested His presence to thy husband is the great Namus, Allah's confidant: the Angel who appeared to Our Lord Moses! Mohammad will be the Prophet of our Nation! Doubt it not and repeat my words to him that he be convinced thereof.'

What time the Prophet, according to his wont after each term of retirement, was performing the ritual circuits round the Ka'bah, Waraqah, despite weakness due to his great age and blindness caused by too much reading, had himself led at once into Mohammad's presence, so as to listen to the story of his adventure from his own lips. When the sightless old man was satisfied that Mohammad told the truth and had repeated to him the same predictions, he exclaimed: 'Ah! I should like to be still in the land of the living when your fellow-men will send thee into exile!'--'How so?' cried the Prophet. 'Shall I be banished?'--'Of a surety, they will send thee into exile,' Waraqah went on, 'for never hath mortal man brought what thou bringest without falling a victim to the most dastardly persecution. Ah! if God deigned to lengthen my days until then, I would devote all my energies to helping thee to triumph over thy enemies!' Death, however, prevented Waraqah from seeing his wishes fulfilled.

All Mohammad's doubt vanished. The fulgurating Revelation set all his unknowing aspirations in a blaze and fanned the flame of the latent forces stored in his soul during fifteen years of contemplation. It had opened his eyes and taught him the formidable, superhuman part he had to play and which was now forced upon him. In reality, all this was quite unexpected, despite the monks' predictions that he had forgotten long ago, even if he had ever paid the slightest attention to them. His anguish and his fear lest he should have fallen a victim to diabolical hallucinations furnishes us with indisputable proofs of his state of mind.

He who had fled from his fellows and had never aspired to fill any post of public utility, such as his citizen-comrades would have been glad to grant, was ready now, with resolute faith and courage, to fulfil the most overwhelming mission that can be confided to a human being, and he cared not a jot for the terrible ordeals that he knew were inevitable.

During that night, for ever memorable, known by the name of "Leilat-al-Qada," or "Night of Destiny," the Qur'an came down in its entirety from the highest Heaven where it was kept, as far as the inferior Heaven, situated immediately above the earth. And there it had been deposited in the "Bait-al-Izza," or "House of Glory," underneath which was erected the "Baitu'l-Lah," or "House of Allah," which signifies the Holy Ka'bah.

"_Verily, we have caused It (the Qur'an) to descend on the night of Power * And what shall teach thee what the Night of Power is? * The Night of Power is better than a thousand months! * Therein descend the angels and the Spirit by permission of their Lord for every matter. * All is peace until the breaking of the morn._" (THE QUR'AN, XCVII, 1-5.)

Then, from this lower Heaven, after the first verses are revealed to Mohammad, together with a general comprehension of his Mission, the words of Allah, comprising the Qur'an, come down now from between his lips, Surah following Surah, for a period of twenty-three years, so as to guide all his actions, establish the laws of religion and organise the triumph of Islam.

For the benefit of our European readers, we consider it needful to add the following commentary to this story of the Revelation, according to Arab historians:

The angel Jibra'il, who sought out the Prophet at Hira is none other than the angel Gabriel who appeared to Daniel; and to Mary, the mother of Jesus; but real Moslems say that Jibra'il is totally unlike the pink-cheeked, fair-haired youth, with wings of varied hues, as seen in the cheap, religious, saintly images of the Europeans. The angel Jibra'il is "ar-Ruh," the "Pure Spirit," (THE QUR'AN, XCVII, 6); and also "An Namus," or "The Invisible Adviser." Sometimes he manifested his presence to Mohammad by stray sounds resembling tinkling bells or the hum of bees, by which he caused Allah's Messenger to suffer more than anything. His brow would be bathed in sweat, even during cold wintry days, and it was only when the noise died away that he understood what the angel had revealed to him. At other times, when Jibra'il taught Mohammad ritual movements, the angel made his presence manifest by assuming the appearance of a mortal resembling Dihyah ibn Khalifah, one of the Prophet's companions.

The Revelation, of which this angel is the symbolic intermediary, is a divine Irradiation and should be looked upon as the highest degree of the mysterious Force, evidently surrounding mortals, since it is totally independent of a man's will-power, and which we call Inspiration.

[Sidenote: THE FIRST MOSLEMS.]

Prayer, preceded by ablutions, was the first duty taught to the Prophet by the celestial envoy.

Mohammad, having returned to the place where he had first heard the Revelation, Jibra'il appeared again, in the shape of a human being. 'O Prophet!' he said, 'You must lead men to proclaim that there is no God but Allah.'

He drove him towards a watercourse where Jibra'il stamped on the ground with his foot. A spring immediately gushed forth, and setting the example, the angel taught Mohammad the rites of Purification by means of ablutions preceding all prayers. He then went through the prayers, with the bowing, prostrations and sentences of which they should be comprised; and the Prophet prayed with him, guided by the angel's movements and words.

Mohammad felt his body relieved from a weighty burden by the purification, and his soul brightened by the benefits of these prayers. Then it was that, thrilling with the faith of belief, Mohammad was about to return home to his wife when Jibra'il appearing once more, said to him: 'Teach Khadijah salvation by Islam!' That is to say, by voluntary resignation to all the Creator's commands. He obeyed and spoke thus: 'O Khadijah! Jibra'il ordereth me to teach thee salvation by Islam.' And Khadijah answered: 'Allah is Salvation; from Him cometh Salvation, and let Salvation be on Jibra'il.'

Thus it came about that, of all living beings, Khadijah was Islam's first convert. The Prophet took her at once to the miraculous spring, where he taught her what he had just learnt. Copying her husband, she purified herself by the ablutions and recited the prayers. Ever since that day, Allah made use of this admirable woman to mitigate the sorrows and pains of His Prophet in all the ordeals he had to undergo. Khadijah's devotion endowed Mohammad with deep contempt for mortals' wickedness, and his wife's firm faith served to comfort him when he was looked upon as an impostor.

One of the first of the Prophet's companions to believe in his mission was Ali, son of Abu Talib, only about ten years old just then, and who Mohammad had adopted during a period of famine, so as to relieve his uncle, at the head of a very large family.

Noticing that Mohammad and Khadijah kept aloof and became absorbed in prayer, he marvelled greatly at seeing no object of worship set up in front of them and he put this question to the Prophet: 'What rites were ye both performing just now?'--'We were saying the prayers of the pure religion that Allah hath just chosen for Himself and for which He hath chosen me to be the Prophet,' he replied. 'O Ali! I do invite thee to join with me. I invite thee to worship the Only Allah that hath no partners and I call upon thee to renounce the idols Lat and Uzza who can neither benefit nor harm their worshippers.'

'Say then: "_He is one Allah: * Allah the everlasting! * If He begetteth not, and He is not begotten; * And there is none like unto him. * He is Allah beside whom there is no god. He knoweth things visible and invisible. He is the Compassionate, the Merciful! * And when He decreeth a thing, He only saith to it, 'Be,' and it is. * There is no Allah but He; the Living, the Self-subsisting. Neither slumber seizeth Him, nor sleep. * No vision taketh in Him, but He taketh in all vision: and He is the Subtile, the All-informed! It is He who causeth to laugh and to weep * He causeth to die and maketh alive * He bringeth forth the living out of the dead and the dead out of the living: He quickeneth the earth after its death; thus it is that ye too shall be brought forth. * The East and the West is Allah's: therefore, whichever way ye turn, there is the Face of Allah: truly Allah is Omnipresent and Omniscient ... * This is Allah, your Lord. All power is His, But gods whom ye call on beside Him have no power over the husk of a date-stone!_" (THE QUR'AN, CXII, 1, 4. LIX, 22. II, III, 256. VI, 103. LIII, 44, 45. XXX, 18. II, 109. XXXV, 14.)

'Never until this day,' Ali replied, 'have I hearkened unto such words and I wish to consult Abu Talib, my father.'--'Do nothing of the sort!' the Prophet hastened to tell him, for Mohammad feared lest the news of his Mission should be noised abroad before the hour arrived to divulge it in open day. 'If thou dost come to Islam, O Ali! thou must keep the secret.'

Greatly troubled in his mind by all he had just heard, Ali passed a sleepless night, but Allah (Glory be to Him!) guided him on the Road to Salvation. Early in the morning, he went to Mohammad and professed the religion of Islam with all his heart. From that day onwards, when came the hour of prayer, Ali followed Mohammad to the ravine to pray with him, unbeknown to the boy's father and uncles.

But one day, when they were both praying at the place called, "Nakhlat-al-Mahal," Abu Talib caught them unawares and questioned the Prophet, saying: 'O son of my brother, what is this religion of which thou dost follow the rites in thy prayers?'--'It is the religion of Allah, of his Angels and His Prophets--the religion of our ancestor Ibrahim. Allah hath sent me to preach it to all men; and thou, the most worthy and the nearest of my relatives, I invite thee to tread the Road to Salvation.'--'I cannot give up the religion and the tradition of my fathers,' Abu Talib declared; 'and yet I hold thee to be so sincere that I believe in the truth of what thou sayest. Continue, however, to fufill thy Mission without anxiety, for no harm shall come to thee so long as I live.' Turning towards his son, he added: 'Thou mayest hearken to Mohammad, and follow him as obediently as thou canst, for he will never guide thy footsteps except in the path of righteousness.'

Zayd ibn Harith, a captive, freed and adopted by Mohammad, and who had so much affection for his liberator that he refused to go away with his father when he came to pay the ransom, soon followed All's example and became a convert to Islam. Next followed one of the most noted men of Makkah, Abdul-Ka'bah, son of Abu Quhafah, whom we shall call henceforward Abu Bakr, being the name he assumed later and caused to become celebrated.

He happened one day to be at the house of Hakim ibn Hazam, when a slave of the household came and spoke to his master as follow: 'Khadijah, thy aunt, maintaineth that her husband is a Prophet sent by the Most High, like Moses!' Hearing this, Abu Bakr, who had great faith in Mohammad's sincerity, and had heard some of Waraqah's predictions, jumped up hurriedly, much moved; and sought out the Prophet to interrogate him. No sooner had Abu Bakr hearkened to Mohammad's utterances giving details of the Revelation, than he was overtaken by enthusiasm and cried out: 'By my father and my mother and by all the friends of truth, I believe what thou hast told me and I bear witness that there is no God but Allah and that thou art His Prophet!' Hearing his speech, Khadijah, draped in a crimson veil, came out of a near-by room and said to Abu Bakr: 'Praised be Allah who hath guided thee, O son of Abu Quhafah!'

This conversion was a source of great joy for the Prophet. Abu Bakr held high rank in the city. He was very rich; remarkably well favoured, with fine features and aristocratic bearing; conversant with the sciences of genealogy and the meanings of dreams. Truthful in his speech; affable in neighbourly intercourse, he had been chosen by his fellow-citizens for the extremely delicate post of the umpire whose duty it was to judge cases of homicide and fix the amount of the "Qisas," or money compensation for wilful murder.

A fervent Believer, Abu Bakr's entire efforts were now devoted to leading his friends and the people of his party to the Prophet, so that he might invite them to Islam. Abu Bakr's activities were successful; the confidence he inspired induced his partisans to hearken with favour to Mohammad's discourse. The enunciation of this religion, so simple and withal so great; in such conformity with the inward longings of the soul of mortals, led them gradually to look with horror upon the state of gross idolatry in which they had hitherto wallowed. Besides, this religion was that of Abraham, their ancestor, and as his creed was still dormant in their hearts, despite themselves, it was easy for them to acknowledge it. Last of all, the superhuman accents of the man who preached this new belief and his radiant, expressive looks, stirred their whole being and they hastened to be converted by him.

About fifteen of the leading men of the Quraish tribe came to the Prophet in the same way and became ennobled by Islam. We may mention Usman ibn Affan, Abd ar Ralman ibn Auf, Sad ibn Abi Waqqs, Zubayr ibn al-Auwam, Talha Ubaydullah, Ubayda ibn Harith, Jafar ibn Abdul Muttalib, and many others.

At the same time as these conversions, so important by reason of the proselytes ranking highly, we must not forget one more humble, but most touching: that of Mohammad's nurse. As soon as the call of her foster-son came to her ears, good Halimah, who had always believed that the boy she had reared would make his mark in life, hastened with Haris, her husband, to be counted among the Faithful. Every person, too, belonging to Mohammad's household, had become a convert from the onset, and among them, his daughters, still very young; without forgetting a negress, Umm al Ayman. This little group of Believers now led a life filled with ever-changing emotion. What could be more charming than their secret meetings when they prayed and adored Allah in perfect union? But they had to take unheard-of precautions so as not to awaken the hostile suspicions of idolaters. Even in his own house, the Prophet was forced to beware of his neighbours, and when he proclaimed the "Takbir," he spoke into a pitcher buried in the ground, so as to deaden the sound of his voice. In these circumstances, only clandestine propaganda was possible, and during the first three years, the progress of Islam was excessively slow and timid.

On the other hand, Revelation had suddenly stopped; and Mohammad, no longer feeling himself upheld by the inspiration of the Almighty, began to doubt and despair.

He was wandering to and fro, anxious and alone, in a wild valley, when he heard a celestial voice causing him to look up. In the vivid brightness of great light, he recognised the Angel that had appeared to him at Hira. He could not support the brilliancy of this formidable apparition and, blinded, rushed to his dwelling where he had himself wrapped up in his mantle, so as to calm the tremor of his frame and shade his dazzled eyes. It was then that Allah sent down the following verses: "_O thou enwrapped in thy mantle! * Arise and warn! * Warn thy relatives of nearer kin * And lower Thy wing over the Faithful who follow Thee. * And if they disobey thee, then say: 'I verily am clear of your doings' * And put thy trust in the Mighty, the Merciful_." (THE QUR'AN, LXXIV, 1, 2. XXVI, 214-220).

The Prophet rose up, his eyes sparkling with sublime energy. Until that day, he had never dared to proclaim his Mission publicly, for he foresaw the hatred it would foment among his idolatrous fellow-citizens. But having been ordered by his Supreme Master to preach the doctrines of Islam, which was Mohammad's most earnest wish, he threw off the restraint that crushed him, and resolved to have recourse to strong measures. He ordered Ali to prepare a meal composed of a leg of lamb, hot corn and a jar of milk. He then invited his relatives to partake of it.

Not one refused, and there came forty persons all told; among them his uncles on his father's side: Abu Talib, Hamzah, Abbas and Abu Lahab. When the guests had eaten their fill, much to their great surprise, for this modest repast could have been easily swallowed up by any one man among them, Mohammad made as if to address the meeting. But Abu Lahab, having some suspicions respecting his nephew's ideas which did not meet with his approval, took the words out of his mouth. 'What kind of spell does our host seek to cast over us?' he cried. In superstitious fear of being bewitched, the proof of such a dire fate being furnished by the fact that their hunger had been appeased by a most meagre banquet, the guests scattered away in great haste.

Affronted by their lack of courtesy, the Prophet said to Ali: 'Didst thou give heed to my uncle when he cared not how impolitely he behaved in preventing me from speaking? But no matter! Get another meal ready for to-morrow, and go round and invite all the same people.'

Next day, in the presence of the guests once more gathered together, Mohammad hastened to make himself heard and succeeded in so doing. 'No one living hath ever brought to the Arabs what I bring,' he declared; 'that is to say, glorious good fortune in this world and supreme felicity in the next. Allah the Most High hath commanded me to summon all men to Him. Who among ye wisheth to share my work and help me to accomplish my mission? Such a man shall be my proxy and my lieutenant--nay, my brother!'

At this unexpected declaration, all the people present stared at each other in stupefaction; and knowing not what to reply, their features betrayed naught else but fierce enmity and showed what their answer would have been. Faithful Ali, expecting an outburst of joy, at such great, good news, coupled with ardent competition in hopes of the honour of becoming Mohammad's henchman, forgot that his youth demanded his silence in the midst of such a gathering of noble folks; and standing up erect, carried away by his enthusiasm, he cried out: 'O Prophet of Allah! I will be thy lieutenant!'

Instead of smiling at the pretensions of the lad, the Prophet patted Ali's neck affectionately while proclaiming: 'Here is my proxy and my lieutenant! Here standeth my brother! Listen to him and obey!'

By this time the stupefaction of the guests was boundless, but they suppressed their rage and received the declaration with great bursts of merriment. Abu Lahab turned to Abu Talib and shouted ironically: 'Hast heard thy nephew's speech? He ordereth thee to listen to his son and obey him!'

With the exception of Abu Talib, saddened by this scandalous scene, all went away, jeering sarcastily and exasperated.

It is certain that this utter defeat grieved the Prophet, without discouraging him in the least, for, from that day, the Revelation gave him support, instruction and guidance unceasingly.

[Sidenote: THE ANNOUNCEMENT OF THE HOUR]

And Mohammad began to preach. He was hurried along by the Revelations which came to him quickly, one after the other, all terrible; and announcing "The Frightful Blow," being the End of the World and the Day of Judgment.

"_The Blow! what is the Blow? * And what shall teach thee what the Blow is? * The Day when men shall be like scattered moths, * And the mountains shall be like flock of carded wool._" (THE QUR'AN, CI, 1, 4.)

Mohammad thought this disaster, destined to punish mankind for its perversity, was imminent. So he increased his reproofs among his fellow-men, in order to deliver them from the sway of their passions and guide them into the Path of Salvation before the Blow fell. But they answered him, saying: "_The Hour will not come upon us!_" (THE QUR'AN, XXXIV, 3.)

Obeying the orders of Allah, he reiterated his adjurations: "_Verily, the Hour will surely arrive: there no doubt with regard to it. * O Men, fear your Lord! Verily, the earthquake of the Hour will be a tremendous thing! * When the Earth is shaken with its shaking, * And when the Earth hath cast forth her burdens of buried dead, * And man shall say: What aileth her? * On that day shall she tell out her tidings, * Because thy Lord hath inspired her. * On that day shall men come forward in bands to behold their works, * And whosoever shall have wrought an atom's weight of good shall behold it, * And whosoever shall have wrought an atom's weight of evil shall behold it._" (THE QUR'AN, XL, 61. XXII, 1. XCIX, 1-6.)

As a result of these gruesome prophecies, given out with accents of firm conviction, unbelievers felt a shudder of anguish convulsing their being; but as they saw nothing take place as time went on, not even precursory signs, they soon regained their equanimity and fell back again into their erring ways.

The Prophet could not tell for what time the hour was fixed: _The knowledge of it is only with my Lord._ (THE QUR'AN, VII, 186.) But Mohammad knew punishment was inevitable in this world or the next, and he was in despair at having to think that his infidel fellow-men would meet with a fate even sadder than that of the peoples of Thamud and Ad.

[Sidenote: THE FIRST HOSTILITIES]

Following the Prophet's first sermons, the Faithful sought no longer to hide their belief; but, to avoid useless disputes, they held clandestine meetings in a desert ravine where they said their prayers.

A group of idolaters dogged their footsteps and having succeeded in discovering their retreat, lavished foul epithets on them. The Believers, unable to put up with the insults offered to their religion, grew furious and a fight took place, during which Sad ibn Abi Waqqs picked up the jawbone of a camel's skeleton in the sand and dashed it violently in the face of one of the Associates, causing the vital fluid to flow. These were the first drops of blood shed in the struggle now beginning between Islam and idolatry.

Wishing to prevent a renewal of these incidents, the Prophet resolved to retreat to pray in peace with his disciples in the house of Arqam, situated on the Sufah hill. Nevertheless, fury increased among the idol-worshippers. So long as Mohammad had gone no further than to summon them to salvation, even blaming them and threatening them with the punishment of divine wrath, his adversaries merely shrugged their shoulders and laughed at him; but when he retaliated by turning their wooden or stone images into ridicule, pointing out that they were dumb, deaf, blind and powerless, the rage of the idolaters was unbounded. Not only did he sting them to the quick through attacking their beliefs, but he did them great harm commercially, for in the hands of leading citizens, the idols were a source of considerable revenue, and constituted efficacious means of domination over the superstitious common people.

Alone, among the men of his party who had refused to embrace the Islamic faith, his uncle, Abu Talib, still gave him proofs of affection, thus greatly scandalising the other members of the Quraish tribe, who sent him a deputation of the most influential among them: Utbah ibn Rabiyah, Abu Sufyan ibn Harib, Abu Jahal and several chieftains of equal note.

'O Abu Talib!' said these delegates, 'your brother's son insulteth our gods and our beliefs. He mocketh at the religion and traditions of our forefathers. Shall we not rid ourselves of him? Or wilt thou not remain neutral and thus let us be free to act towards him as we think fit? For we know that thou dost not share his convictions any more than we do.' Abu Talib dismissed them with a polite and conciliatory reply.

Mohammad, as may well be surmised, continued his sermons with unfailing ardour. The enmity of the Quraish tribesmen assumed a more serious aspect; their representatives returning to see Abu Talib, to make the following declaration: 'We have the greatest respect for thine age, nobility and rank, but we asked thee to rid us of thy brother's son and thou didst not do so. Now, we can no longer put up with the affronts with which he overwhelmeth our beliefs and traditions, so deprive him of thy protection and leave us free to treat him as we choose. In case of refusal on thy part, we must reckon thee as being against us in the war we declare on him, and which will last until one of the two parties are exterminated!' They then departed, leaving Abu Talib in despair at being cut off from his partisans and, on the other hand, firmly resolving never to throw over his nephew.

In that state of mind, he sent for Mohammad. 'O son of my brother!' quoth he; 'our fellow-citizens of the Quraish have returned and made solemn declarations to me. Reflect; take compassion on me; have pity for thyself, and do not put upon me a burden too heavy to bear.

'O my uncle!' replied the Prophet; 'if in order to make me renounce my Mission, they placed the Sun on my left and the Moon on my right, I swear that, by Allah, I would not yield before I fulfilled my task triumphantly or perished in the attempt!'

Thinking that Abu Talib had spoken as he did as a hint that he would have to cast him adrift, by reason of his inability to protect him, his nephew burst into tears and went away. Abu Talib, much moved, called him back at once and said to him affectionately: 'Go, O son of my brother! Go forth and preach as thou wilt. By God, I'll never turn away from thee!'

Finding that no threats succeeded in estranging uncle and nephew, the delegates went back to Abu Talib for the third time, taking with them Ammarah ibn Walid, and then the deputation made the following proposal:

'O Abu Talib! here is Ammarah ibn Walid, one of the most accomplished and handsome young men among all the youths of Makkah. We bring him to thee. Adopt him for thy son. He belongeth to thee. In exchange, hand over to us thy brother's son thou didst adopt, so that we put him to death, for he hath stirred up strife in our tribe.'--'By God!' replied Abu Talib, 'what's this fine bargain ye now put forward? You would fain give me your son, so that I feed and clothe him; and I should have to let you take mine to be killed by you! That could not be! No, by God!--never!'

With rage in their hearts, the delegate's left him. The Mausam--the time for the pilgrimage--drawing nigh, the Quraish idolaters held a meeting at the dwelling of Walid ibn Moghayrah so as to consult together with regard to the way in which they ought to behave to the Prophet. Walid was spokesman, and he said: 'O assembly of Quraish men! the Mausam will soon bring innumerable pilgrims to Makkah. Of a surety, they have heard about Mohammad, and they will question you concerning him. How will ye answer? Ye must be all of one mind, so as not to contradict each other, which would nullify the effect of your utterances.'--'It is for thee to advise us, O Walid!'--'It is for you to speak first. I will listen and discuss your opinions.'--'Well then! we shall say that Mohammad is a diviner.'--'No! We know the diviners! He hath none of their mutterings or rhyming emphasis.'--'We'll say that he is possessed.'--'No! We have seen men possessed; and unlike them, he is not subject to fits of suffocation and convulsions.'--'We'll say he is a poet.'--'No! He is no poet. We know all the styles of versification as used by the poets, and his speech does not resemble that of any one of them.'--'We'll say he is a sorcerer.'--'No! for we have fallen across sorcerers, and he performeth none of their magical operations. Of a truth, his success is due to the charm and beauty of his discourse.'

Arraigned before the tribunal of their own conscience, the citizens assembled were forced to acknowledge the rigorous truth of this last remark. All of them, more or less, had felt the words springing from the ecstatic soul of Allah's Apostle go home to them. All of them had ofttimes been about to give way to the fascination caused by his accents, ringing with the inspiration of superhuman faith. The Quraish men were only restrained by the importance of their material interests and the violence of their earthly passions, thus seriously threatened by his pure doctrine.

Nevertheless, they were bound to come to a decision at once, so as to prevent, at all costs, the Arabs belonging to distant tribes from undergoing the same ordeal. Therefore, they agreed to say that Mohammad possessed potent spells by which he stirred up strife in families, estranging a brother from his brother, a son from his father, and a husband from a wife.

When the pilgrims began to pour in, Walid and his accomplices were on the watch, posted on all the roads leading to Makkah. Not a single Arab passed along these highways without being warned against Mohammad by the conspirators in ambush. But although a few pilgrims were alarmed at these warnings and feared the spells that they were informed were threatening them, the majority felt their curiosity increasing with regard to this extraordinary man, whose utterances gave rise to such great apprehension among the lords of the city. Thus it came to pass that when the travellers returned to their tribes, they told what they had seen; so that it plainly resulted that the campaign, organised against Mohammad by his enemies, only achieved the purpose of spreading his renown all over Arabia.

In order to add fresh fuel to the fire of their rage, increasing as the Prophet's reputation became established--a result partly due to their involuntary efforts--the idol-worshippers sought every opportunity to heap insults on him. Being all together, one day, in the precincts of the Temple, they worked each other up. 'No! never have we endured from anybody what this man hath made us endure,' they cried out in chorus. At that very moment, Mohammad came on the scene and began to perform the ritual circuits round the Ka'bah. They rushed at him, all at one bound. 'Art thou the man who dareth to insult the gods of our fathers?' they shouted. 'Aye, I am that man!' he replied, undisturbed.

One of the enraged citizens caught hold of the collar of his mantle, and twisting it roughly, tried to strangle him. Abu Bakr, who chanced to be standing near, interfered. 'How now? Would ye kill a man who proclaimeth that Allah is his God?' he said sadly, and freed the Prophet, not without suffering ill-treatment himself, for a portion of his beard was plucked out by Mohammad's assailant.

The danger he had risked in these circumstances did not prevent the Prophet from returning to the Ka'bah to perform his devotions, without letting the furious glances of his assembled adversaries trouble him. Acting under the orders of Abu Jahal, a man fetched some sheeps' entrails from the slaughter-house. He chose those of an animal that had been killed several days before, and while the Prophet was prostrate as he prayed, the rascal covered the nape of his neck and his shoulders with the offal. All those present were seized with such outrageous fits of mirth that they fell seated on the ground, rolling one against the other. As for Allah's Elect, he seemed not even to have noticed the affront offered to him, and continued to pray. It was his daughter Fatimah who, arriving a few moments later, threw the filth far from her father, and railed at the wretches who had belittled themselves by the infliction of such a repulsive insult.

On a par with Abu Jahal, ranking with those who are branded eternally in history's pages on account of their atrocious treatment of the Prophet, was one of his uncles, a son of Abu Muttalib, surnamed Abu Lahab, "The Man Vowed to Hell-fire." Mohammad was preaching one day on the hill of Safa, in the midst of a crowd of inhabitants of that region, when Abu Lahab interrupted him rudely. 'Mayst thou be annihilated!' he bawled; 'thou who hast called us together to listen to such nonsense!' To this insult the following surah of the Qur'an (CXI) replies: "_Let the hands of Abu Lahab perish, and let himself perish! * His wealth and his gains shall avail him not. * Burned shall he be at the fiery flame, * And his wife laden with the fire-wood, * On her neck a rope of twisted palm-fibre._"

This Surah, quickly becoming renowned, increased Abu Lahab's resentment and probably had even more effect on that of his wife, Umm Jemil, who found herself attacked therein in a way that was as annoying as it was deserved. To be nicknamed "carrier of fire-wood" was past endurance; but had she not, on one occasion, strewn the path of Mohammad with thorny branches; had not her tongue lit up the fires of hatred with the faggots of calumny that she hawked about everywhere? The odious couple resorted shamelessly to the vilest acts, daily throwing heaps of filth on the terrace of Mohammad's house or in front of his door, for he was their neighbour.

Worked up or terrorised by these fanatics, most of the dwellers in Makkah repulsed the Prophet or avoided him. Children and wastrels pursued him with their jibes in the street. He was perfectly indifferent to such provocations. What was it all to him? Nothing more than a passing breeze. He never even seemed to notice the persons who acted thus; he only looked at those he hoped to convert.

[Sidenote: THE INCIDENT OF THE BLIND MAN]

It happened one day when Mohammad had taken in hand some of the most noted townsmen who were beginning to be moved by his arguments, that a blind pauper, Ibn Umm Maktum, came forward, and humbly begged to be granted a small share of the knowledge vouchsafed to the Prophet by Allah. Engrossed in his discussion with the citizens whose conversion he so ardently desired; fearing, too, to miss an opportunity which might never occur again, Mohammad was seized with a fit of momentary vexation and replied curtly to the blind man, who stumbled away sorrowfully without having been enlightened.

Immediately afterwards, the Prophet fell a prey to remorse. Might not that blind man, enlightened by faith, have been able to open the eyes of other human beings imprisoned in the darkness of ignorance? And the Revelation increased Mohammad's remorse by confirming his error: "_He frowned, and he turned his back * Because the blind man came to him ... * As to him who hath become wealthy * Him therefore thou didst receive with honour * Yet it is not thy concern that he endeavours not to be pure; * But as to him who cometh to thee in earnest, * And full of fears, * Him dost thou neglect. * Do not so. Verily this surah is a warning._" (THE QUR'AN, LXXX, 1-11.)