The Life of Mohammad Part 25

At last, a Revelation called the accusers liars, and condemned calumny: "_With Allah it was a grave matter_," (THE QUR'AN, XXIV, 14), thus ridding the Prophet of all suspicion and putting an end to a painful situation.

[Sidenote: THE BIRTH AND DEATH OF IBRAHIM]

In Year VIII of the Hegira, Mary, the Coptic concubine, gave birth to a boy. The Prophet, who had never found consolation for the death of his sons brought into the world by Khadijah, was beside himself with joy. He gave a slave as a present to Abu Rafi'a, for having brought the news that a son was born, and Mohammad declared that the child's advent freed the mother.

On the seventh day, the baby's hair was shaved off and buried; two sheep were sacrificed and alms were distributed to the poor. All the wet-nurses vied with each other for the honour of suckling the Prophet's son, who was called Ibrahim. He was given into the care of Umm Burda, wife of Al-Bara ibn Aws, and she, was rewarded by the gift of a palm-garden.

She took her nursling into the country, to the Banu Mazin, where the Prophet went frequently to see his son. He used to take him in his arms, unceasingly "smelling" him and covering him with kisses. The affection he felt for the child's mother, Mary the Copt, also increased, much to the great vexation of his other wives.

It happened, too, that he broke his strictly impartial household laws, and granted Mary a night that rightly belonged to Hafsa, Umar's daughter. She was grieved to the heart by her rights being forgotten and reproached Mohammad so bitterly that he promised to cease all intercourse with his freed slave on condition that Hafsa held her tongue. But haughty Hafsa broke her word. She told her grievances to Ayishah, who was likewise furiously exasperated at the favour shown to Mary. It was now the turn of Hafsa to rouse the indignation of the other joint wives.

Scenes, scandal and shrieks caused life to be unbearable; so, renouncing all consideration and refusing to let his spouses dictate to him, the Prophet put Hafsa away, after having blamed her severely for her indiscretion. For a whole month, he refused to have anything to do with his helpmates who, although there was now no cause for jealousy, still continued their quarrels; each woman accusing the other of being the cause of their common husband's neglect. All his wives swore that in future they would not pester him with their scolding.

But Mohammad kept his oath strictly. He sought seclusion in a room to which access could only be had by a staircase of palm-tree trunks, and where his sole couch consisted of a mat, of which the rough fibre made dents in his flesh. His meals were brought to him by a black guardian who stood--an inexorable sentinel--in front of the door, which remained closed even to the most beloved among the Prophet's companions. At last, on the twenty-ninth day, mindful of the grief felt by Umar and Abu Bakr at the humiliation experienced by their daughters, Hafsa and Ayishah, Mohammad took them both back, and all his other wives as well, after he had recited the following verses:

"_If ye a.s.sist one another against the Prophet, then verily, Allah is his Protector and Gabriel and every just man among the Faithful; and the angels are his helpers besides. * Haply if he put you both away, his Lord will give him in exchange other wives better than you: Moslems, Believers, devout, penitent, wors.h.i.+ppers, observant of fasting._" (THE QUR'AN, LXVI, 4, 5.)

The joy and hopes accompanying the birth of Ibrahim were not destined to last long. The child breathed its last sigh at the age of seventeen months, under his father's eyes, and Mohammad could not repress showers of tears.

Seeing the Prophet's grief and remembering that in cases of mourning he forbade all lamentations, rending of garments, or laceration of faces, Abdu'r-Rahman ibn Awf said to him: 'Thou also, O Messenger of Allah?'--'O Ibn Awf!' he replied. 'Tears arise from compa.s.sion. They are not prohibited like shrieks and lamentations which are protestations inspired by the Evil One against the decrees of Providence.'

Then, as his tears flowed in still greater abundance, he added: 'The eyes shed tears; the heart is full of affliction, but we utter no exclamation displeasing to the Lord. True resignation is manifested at the first shock; as, later, time bringeth succour. O Ibrahim, we are deeply saddened by being separated from thee; but we belong to Allah and to Him shall we return!'

Zaira, mother of the wet-nurse, washed the poor little dead body; Al-Fadl ibn al-Abbas and Usama ibn Zayd carried it to the cemetery of Al-Bagi and lowered it into the grave. When the earth covered the son on whom he had founded such great hopes, the Prophet prayed over the tiny tomb, and exclaimed: 'Declare, O my son! Allah is my Lord, His Messenger is my father, and Islam is my Religion!'

All who a.s.sisted at this scene were shaken by sobs. All of a sudden, their faces took on a livid tint, which, at the same time, spread over the earth, the sand, and the rocks. The azure of the sky changed to a leaden hue; the sunlight paled and gradually faded away, although no clouds gathered to veil it. An icy shudder, resembling that of fever, caused the whole face of nature to be stirred; and the birds, with cries of fright, took refuge in their nocturnal shelters. The last rays, still illuminating surrounding objects with dim and sinister light, began to die away and darkness came on in open day, whilst a few twinkling stars appeared in the sky.

The people in terror knew not which way to turn so as to escape the fearful cataclysm they antic.i.p.ated. Many in the crowd, struck by the phenomenon coinciding with the death of Ibrahim, cried out: 'O Prophet! the eyes of the sun itself are dimmed by tears and it hath departed to take part in thy mourning!'

The Prophet, struggling against his grief, drew himself up erect and proclaimed in firm accents: 'Nay; it is not so. The Sun and the Moon are two tokens of Allah's Almightiness. Like everything beautiful in this world, their beauty is liable to be eclipsed by His orders....

But there is no eclipse for the death of any mortal!'

[Sidenote: GHAZWAH, OR EXPEDITION OF TABUK (_Jumada, Year VIII of the Hegira, August A.D. 630_)]

At the battle of Mutah, the Christian Greeks learnt to their cost what it meant to put the valour of Allah's warriors to the test; and in their hatred of Islam's steady growth, they busied themselves in mustering a most terrible army to crush it.

The Prophet heard of this. He resolved to be first in the field and attack. Only his unshaken confidence in divine protection could have inspired him with such temerity. How many thousands of soldiers must he gather together so as not to court irretrievable disaster? Now the moment was not in the least favourable: a long drought had withered crops and herbage; flocks were decimated; horrible famine plunged the whole region in desolation; and the torrid heat of the second half of summer destroyed all energy. The harvest of the savoury fruit of each oasis, watered by inexhaustible wells, alone promised to be abundant and invigorating; and it was precisely when the Faithful were about to profit by the only benefits of this lean year that the Apostle issued his marching orders.

Secret discontent invaded every heart and the incorrigible "Hypocrites" hastened to exploit it by hawking about everywhere perfidious remarks, such as these: 'Do ye think this war against the Banu'l-Asfar (the descendants of fair-headed Ishaq) will be child's play, as was that against the swarthy sons of Ishmael? Remember that arriving exhausted by the intolerable heat of the season and the superhuman fatigue of the road, ye will have to face the Nazarene soldiers encased in armour!'

These arguments, which would have been logical if the struggle had not been in the cause of Allah, began to weaken the minds of those who were hesitating. As for those who were convinced, they could not get away from the unheard-of difficulties bound to be met with in feeding the troops, by reason of the dearth of provisions; and means of transport, in consequence of the scarcity of camels. Following the lack of pasturage, the majority of these animals that had not succ.u.mbed to hunger, were in a pitiful state of decline. All these circ.u.mstances were unfavorable; but no obstacle could stop the Chosen One.

As the "Hypocrites" met to conspire in the house of Suwaylim, a Jew, the Prophet sent Talha ibn Ubaydu'llah to burn their den. They said, "_March not out in the heat." Say: "A fiercer heat wilt be the fire of h.e.l.l! Little then let them laugh, and much let them weep as the meed of their doings._" (THE QUR'AN, IX, 82, 83.)

Caring nothing for his own toil, the Prophet spared no pains to impress upon his disciples the grandeur of the goal. So as to arouse general interest, he treated each man differently according to the inward aspirations of his being. If in some he awakened the pure hope of celestial satisfaction, suitable to their souls loving ideality; in others, he did not discourage hopes of material gratification, such as booty and profane pleasures.

Al-Jadd ibn Qays was a man of intrigue. He said to the Prophet: 'Thou knowest that in my "qawm" no man loveth woman better than I. Now, I fear I shall not be able to restrain myself at the sight of the charming la.s.ses of the Banu'l-Asfar. In that case, wilt thou blame me?'

The Prophet avoided answering. Al-Jadd interpreted such silence as showing that Mohammad promised to shut his eyes. The debauchee could not repress a start of joy, despite the presence of his son, who made a gesture of disapproval, and his father threw his sandal in the lad's face.

Thanks to the indefatigable activity of their leader, it was not long before the Believers were carried away by enthusiasm. The difficulties to be overcome; the sacrifices to be made, instead of diminis.h.i.+ng their optimism, only succeeded in feeding it, and those whose poverty or infirmities prevented them from joining the ranks of the fighters, became so sad that they were nicknamed the "Bakka'un," or "Weepers."

Nevertheless, they are excused by this Revelation: "_It is no crime in the weak, and in the sick, and in those who find not the means of contributing, to stay at home, provided that they are sincere with Allah and His Apostle. Nor in those who when they came to thee that thou shoulsdt mount them, and thou didst say: "I find not wherewith to mount you," and turned away their eyes, and shed floods of tears for grief, because they found no means to contribute towards the expense._" (THE QUR'AN, IX, 92, 93.)

Moved by their despair, the Prophet made an urgent appeal to the devotion of all the Believers who, with admirable emulation, replied at once by bringing considerable sums. Abu Bakr placed the whole of his fortune at the disposition of the Prophet. Usman ibn Affan furnished ten thousand warriors with provisions and weapons. All vied with each other in acts of generosity and women stripped themselves of their most precious jewellery.

The expeditionary force was soon organised and numbered between thirty to forty thousand men; a figure hitherto unknown in Arabia. The troops were a.s.sembled at the Sanniyat-ul-Wida pa.s.s. Seeing the exaltation of the Believers, the "Hypocrites" considered it prudent to conceal their sentiments, but they arranged to group themselves together in the rear and when the army had disappeared behind the "Farewell Pa.s.s," the shufflers dropped out, one after the other, and made their way back to Al-Madinah.

Their conduct was not surprising, but unfortunately their fatal advice had deterred four good Moslems from their duty: the poet Ka'b ibn Mabk, Murara ibnu'r-Rabi', Hilal ibn Umayya and Abu Khaythama. The latter, suffocated by the extreme heat and also, perchance, by feelings of shame, went into his orchard, surrounded by protecting walls. It was there, under intertwining palms and vine-branches with leaves and grapes, which stretched like serpentine bind-weeds from one date-tree to another, that two shelters were erected, built of palm-tree trunks and foliage; so impervious to sunlight that the obscurity therein seemed to be the shades of night. To complete the resemblance, the mysterious darkness of each of these arbours was illuminated by a young woman's face, as brilliant as the moon in the fulness of its fourteenth night.

Kindly attentive as well as beautiful, these loving spouses had carefully watered the sandy soil, whence arose exquisite, moist odours. Ingeniously, too, they had hung up, in draughty corners, oozing goat-skins in which water got to be as cool as snow; and they had prepared delicate dishes of which the aroma sufficed to excite the most rebellious appet.i.te....

Abu Khaythama, bathed in sweat, powdered all over with sand, experienced a sensation of Eden-like comfort, when he glanced at the delights in readiness and was about to revel in enjoyment by lazily stretching his limbs on soft rugs. But, suddenly, the emerald-tinted reflection of the shade that gently caressed his tired eyes, was furrowed by the flash of a vision:

In a gloomy, wild, boundless s.p.a.ce, beneath the deep azure hue of a cloudless sky, under the unbearable sting of a pitiless sun, a long line of human beings dragged itself along with difficulty, coming into view and then being lost to sight amid yellowish waves formed by rocks or sandheaps.... He recognised these mortals. They were his brethren in Islam. At their head was ... Allah's Chosen One!

'The Prophet leads an expedition, under yon blazing sky! And Abu Khaythama is at rest, in this fresh shade, with fresh water and two fresh beauties! No! that cannot be!' he cried; and turning to his wives, each of them hoping to gain the preference: 'By Allah! I go not into the shelter of any among you! I rejoin the Prophet! Prepare my provisions for the journey; and that quickly!'

They obeyed. Releasing his camel, busy just then in drawing water, he clapped on the saddle. Then he took down his sword, spear and s.h.i.+eld from where they were hanging, and without a look behind, abandoned fresh shade, fresh water and fresh beauties, to hurry in the track of the army. He rejoined it at Tabuk.

Meanwhile, after having followed the windings of the Wadi'l-Qura, a broad valley where the verdant splashes of colour of more than one oasis, encircling many villages or strongholds, stood out in gay, bold relief on the dull hue of the arid landscape, the expedition had reached the fringe of the frightful desert surrounding Al-Hijr, or Mada'in Salih, the Thamud country. The sight of this inhospitable region oppressed the hearts of the Believers. With its Harra, or burning soil cracked and laid waste by celestial flames that marked it with a distinguis.h.i.+ng funereal hue of ashes and charcoal, it offered to their view the most startling image of a country cursed by the Almighty.

[Sidenote: THE THAMUD COUNTRY]

In the earliest ages, the idolatrous and debauched inhabitants of Thamud, proud of the prosperity of their seven towns and ma.s.sive dwellings, hewn out of the solid rock, welcomed with derision the Prophet Salih, sent by Allah to lead them in the right path.

So as to show them that his mission was genuine, Salih implored the Most High to grant him the aid of a miracle. Thereupon, a rock split itself, with a roar which may be compared to that of ocean waves, and brought forth a wonder in the shape of a gigantic she-camel, wonderfully hairy and advanced ten months in pregnancy. She dropped a little foal, already weaned, and bearing an astonis.h.i.+ng resemblance to its mother.

Miracles have nearly always been powerless to convert hardened sinners and the only result of this marvel was a recrudescence of perversity among the people of Thamud. To testify how little they valued such a portent, these impious wretches resolved to do away with the prodigy.

With sharp blades, they studded the two steep sides of a narrow rocky pa.s.s, through which, each morning, the she-camel pa.s.sed to graze in the plains. In the evening, returning with her little camel, she rushed through and tore her flanks most cruelly. The poor beast, quivering, uttered groans and, it is said, the echo thereof resounds even nowadays, from time to time. She dropped down and died at the egress of the defile that was called: "Al-Huwayra,"--the camel-foal--remarkable by reason of a rock that took on a faithful resemblance to the young animal.

Salih, after such sacrilege, realised how useless were his efforts, and called down the curse of Allah on the head of the Thamud people, upon whom punishment was quickly inflicted: "_And they hewed them out secure abodes in the mountains * But they rebelled against their Lord's command: so the tempest took them as they watched its coming ... * So that they were not able to stand upright, and could not help themselves.... * We sent against them a single shout; and they became like the dry sticks of the fold-builders._" (THE QUR'AN, XV, 82. LI, 44, 46. LIV, 31.)

Ever since the wrath of Heaven destroyed its inhabitants, the country of Thamud is deserted. The abodes of this unG.o.dly people alone were left and are still remaining. Under the brows of their frontals, the wide-open doors look like the pupils of fantastic eyes, dilated by the horror of the formidable sight they witnessed. The crevices scarring the walls seem, likewise, to be mouths distorted by affright and calling out to those who dare set foot in this desolate domain: "Admire by our example, the vanity of mortals' pride and the emptiness of their undertakings. Who can describe the mighty efforts by which our masters carved us out of the heart of the mountain and adorned us with slender pillars and graceful sculpture? Sheltered in our bosom, stronger than iron, were they wrong to reckon that they were in perfect safety?

"How mad were they! In vain their contracted hands clung despairingly to the angles of our walls, the storm of divine wrath pa.s.sed over them ... and they disappeared for evermore. Even we tottered on our foundations like unto the limbs of a man devoured by fever whose teeth chatter noisily. If we were spared, it was only so that we might serve as a lesson to travellers straying into our mournful land."

When the army of the Believers penetrated into the midst of strangely-shaped stone blocks, emerging like reefs from a sea of sand, and showing in their smooth sides the dark openings that were the abodes of the people of Thamud, the Prophet covered his face with a corner of his mantle, so as to avoid looking at these vestiges of impiety. He closed his mouth and nostrils, not wis.h.i.+ng to breathe the impure air emanating from the ruins, and urged on his camel to get away from them as quickly as possible.

Fearing lest irresistible curiosity might lead the Soldiers of Islam astray, he exhorted them thus: 'If ye enter these dens of the unG.o.dly, do so only with tears in your eyes as ye recall their sad fate.' He knew that tears of this kind, welling up by reason of such terrible remembrances, would cause the attraction of curiosity to be dominated by fear of the Almighty. Impressed, however, by the strangeness of these dwellings, seemingly those of superhuman beings or evil spirits; and by the deathly silence that reigned in these parts where formerly a powerful people lived a riotous life of pride and debauchery, the Faithful sought but to follow the example of their inspired guide and flee from the accursed ruins.

Besides, the soldiers were urged onwards by thirst; and when, in the midst of the sandy plains, the famous well of the Thamud people came in sight where the she-camel of the miracle used to drink, they broke their ranks in the greatest disorder, trying to outstrip each other, racing to be the first to slake their thirst. The Prophet, who had been unable to restrain them, hurried along with his she-camel, caught them up, and gave his orders in accents of great severity: 'Beware of that water, tainted by impiety. Take care not to use it for drinking purposes; nor for your ablutions; nor for cooking your food! Let all who have drunk of it, vomit it forth! Those who have kneaded "hays"

with it must throw that "hays" to their camels! Those who have used it to cook their victuals must scatter those victuals on the ground without touching them!' To put an end to all temptation, he ordered the march to be resumed, without taking into account the fatigue or the thirst of his troops.

His face still veiled by a fold of his mantle, the Prophet, obeyed and followed blindly by his soldiers, among whom deception and suffering had not caused the slightest murmur, soon reached the entrance to the narrow, weird pa.s.s of the "Mabraku'n-Naqa."

Skirted on each side by crags from one hundred and fifty to two hundred cubits high, the dark defile produced the most sinister impression. The Faithful felt their b.r.e.a.s.t.s shrinking as if crushed between the dizzy dominating walls. What they most feared was to hear the resounding echoes of the miraculous, disembowelled she-camel. In that case, no power on earth could have mastered the mad terror that must have overwhelmed the animals ridden by the soldiers. By dint of wild leaps and bounds, the camels would have thrown off their loads of arms and food, and ridding themselves of their drivers, taken to flight; when, after throwing down and trampling all those who might have tried to stop them, the men must have been abandoned on foot in the midst of the most frightful of all deserts.

The slightest noises, amplified by the sonorous echoes of the rocky heights, made the Believers start and shudder. They went on in the most profound silence, thinking only of how best to speed their camels. At last the lugubrious pa.s.sage was traversed; the soldiers'

breath came and went normally in their b.r.e.a.s.t.s now relieved of all oppression, and a wide, open s.p.a.ce, suitable for pitching the tents, offered itself to their gaze.