The Life of Mohammad Part 26

When the Believers had finished the work of encampment, the Prophet warned them that a heavy tempest would rage during the night, and he enjoined them solemnly: 'Let those in charge of camels tie them securely and no man leave his tent without a companion.'

They had scarcely time to give a look at the hobbles of their beasts than the Prophet's prediction began to come true. The sun had set, covered by a misty veil, contrasting with its habitual sumptuous purple; its rayless pallor was the sign of an extraordinary storm.

All of a sudden, a brownish curtain sprung up from the horizon, to drag in its moving folds the orb of day, and the shades of coming night took on a tarry tint. The darkness thickened to such an extent that each man might have thought he was struck blind. A strange rumbling sound arose from the depth of the desert and approached with incredible rapidity, soon changing its deafening uproar which might have been taken for the hissing of monstrous vipers, accompanied by diabolical vociferation. At the same moment, the camp was crushed by a gigantic whirling spout of sand, tearing away in its gyrations everything that was not securely fastened. The pitchy darkness gave way to yellow obscurity, still more impenetrable to the eye.

Sheltered behind their camels, turning their backs to the tempest whilst shuddering and snorting in terror, the Faithful veiled their faces and covered their arms and legs, so as to guarantee their limbs against the fury of the raging sand that sank painfully into their flesh like thousands of wasps' stings. The soldiers flattened themselves face downwards on the ground, digging in their nails; holding fast in fear of being swept away like flock of wool....

Despite the horror of the hour, two soldiers forgot the formal directions of the Prophet. One of them, urged by necessity, left the encampment and at once fell suffocated. The other tried to run after his maddened camel that had broken its trammels and galloped away, only to be caught immediately in the whirlwind, and rolled round and round in its spirals, like a pebble spinning when hurled from a sling; and he was whisked up to the summit of the Jabala Tay. When told of this, the Prophet exclaimed: 'Did I not forbid you to leave the camp without a companion?'

He invoked the Mercy of the Compa.s.sionate in favour of the suffocated soldier who gradually regained consciousness and came back to life. As for the other victim, the Tay mountains restored him when the expedition returned.

The hurricane, at last, after having exhausted its impotent fury against the soldiers of Allah, pa.s.sed away to ravage other regions and the Faithful had no further accidents to deplore. But they were broken down by their former difficult marches; and that night, instead of granting invigorating rest, only brought them fresh fatigue. The simoon having dried up the last vestiges of moisture in their bodies, their thickened blood circulated difficultly in their veins and the beatings of their temples led to unbearable singing in the ears.

What would become of them on the long road they still had to travel before reaching the first well? The aspect of the surrounding country was not at all calculated to encourage them. They fancied that they were tramping through the ruins of a world destroyed by an inconceivable outbreak of fire. A black line marked the horizon: the never-ending Harra, which seemed in some parts to be formed of coal, soot and ashes; and in others, of iron congealed when molten, with enormous bubbles which, in bursting, had laid great crevices open, bordered with scattered slag as sharp as broken gla.s.s....

There, at any rate, the flames were extinguished, whereas, on the way they went, fires seemed to be still smouldering. Blocks of rock rose up on all sides, like a real forest, and by their shape and colour, they could bear comparison with gigantic tree-trunks, partly calcined and partly incandescent. Some were distorted in such strange fas.h.i.+on that, in the eyes of the Faithful, they looked like mouthing demons escaped from h.e.l.l and posted where they stood to revel in the torments of Allah's soldiers pa.s.sing by.

Slippery slabs and pointed black stones of volcanic origin covered the earth, except where it was carpeted by sand of dazzling whiteness which, by its intense reverberation, kindled myriads of white-hot embers under every stone and in all the windings and turnings of the crags and peaks. Even in the depths of the sapphire sky, a hovering vulture and a rare fleeting cloud were tinted with a bright orange hue, as if they reflected the blaze of an immense furnace. To complete the illusion, lofty pillars of sand hung over all these remains, like columns of smoke issuing from a badly-extinguished conflagration.

The Believers' eyes, inflamed by the sandstorm, reddened by the refraction on the dunes, produced--even in their sockets--the effect of burning embers. Each time they put their feet, lacerated by the pebbles of the Hammada, to the overheated ground, their sufferings were unbearable. Their thickened saliva, mixed with impalpable dust, formed a firm paste, which the throat would not allow to pa.s.s. Their skin, stretched as on a drumhead, resounded at the slightest touch, cracking in broad furrows, and split lips made speech impossible.

Some of the soldiers were a prey to delirium, caused by thirst; a sure sign of death. To bring them back to life, the only resource of their companions was to make the sufferers drink the liquid contained in the stomach of a slaughtered camel, and to plaster the dying man's parched breast with the still moist residue.

The Prophet endured the sufferings of each of his disciples, but at no moment was his confidence shaken; he knew that if Allah often sees fit to put His servants to the test, never does He abandon them. So Mohammad never ceased to implore His mercy.

Would the day never come to an end? The sun, as if fastened in the sky by invisible bonds, at last seemed determined to come down to earth.

The orb was veiled, as on the preceding eve; its ruby disc was swallowed up on the horizon by the dark cloud in waiting and which, travelling fast towards the zenith, covered the camp with an ebony canopy, fringed with stalact.i.tes reflecting coppery tints. A series of lightning flashes struck furiously against the sides of this cupola, breaking it into a thousand fragments. From between them, large drops of rain escaped, and then came more and more, to be followed at last by a diluvian downpour. The poor, parched soldiers shuddered delightfully in feelings of indescribable comfort when the blessed shower, soaking through their garments, refreshed their racked limbs; and they rushed to quench their thirst at the numerous pools which the waters of the heavens, rolling in cascades on the bare slopes, formed in every depression of the soil.

[Ill.u.s.tration: _The Pilgrims of Mount Arafa, on the Ninth Day of the month of Zu'l Hijjah._ 2 views]

Thus reinvigorated, and their goat-skins filled again, the Believers joyfully resisted the fatigue of the march between each successive halting-place and finally emerged, safe and sound, from that accursed region.

[Sidenote: ARRIVAL AND SOJOURN OF THE PROPHET AT TABUK]

A vast plain of sparkling sand, streaked by a thin line of a beautiful peac.o.c.k blue, now spread itself out to the gaze of the Prophet and his men. This line, the goal of their efforts, soon became notched; and at last appeared, sharply outlined on the turquoise sky, the slender tufts of the palm-trees of which it was formed.

This was the oasis of Tabuk! No pen can describe the joy of those, who having endured the anguish of thirst, arrived at this safe haven, an oasis of date-trees; nor give an idea of the expression on their faces when, having slaked their thirst and performed their ablutions, they looked down on the crystal water rippling in the "Sawaqi;" nor of their satisfaction when they laid themselves down in the light shade of the palm-trees.

The Prophet's soldiers had got through the hardest part of their task.

They had triumphed over the obstacles opposed to them by Nature, and henceforward could look with deep disdain on any barriers formed by the weapons of the Infidels. Besides, thanks to the fantastic rapidity with which tidings travel through the desert, their arrival at Tabuk soon came to the ears of the Christians and the Syrian Arabs who had formed a coalition to fight the Believers.

The enemies of Allah were overcome by stupor, for they had felt certain that if the Prophet should try to carry out his audacious plan at such a time of year, the bones of all the men of his army would be scattered over the lonely Hijaz wilderness.

Therefore, in spite of their enormous numerical superiority, they concluded that any struggle against forty thousand Believers who had just accomplished this prodigious feat would be madness, and finish by overwhelming their opponents with indescribable disaster. Strife broke the ranks of their innumerable army, and each party it comprised fled towards its own part of the country without having dared to face the Prophet. The pitiful helter-skelter retreat of the allies enhanced the magic power of Islam as greatly as the most brilliant victory; and if Mohammad had not been kept back by the necessity of fulfilling his mission in the Hijaz before any other undertaking, he could have penetrated in the depth of the Palatinat almost without striking a blow.

As it was, established at Tabuk, he received the eager submission of the Arab lords who hurried to him, one and all, coming not only from the vicinity, but also from distant regions, such as those of Sinai and Syria. Alone, the proud Prince of "Dawmatu'l-Jandal," an important town situated on the outskirts of the "Nefud" (Desert of Red Sand), having refused submission, the Prophet sent Khalid the Terrible to him; and he was brought to his knees at once.

During the few weeks' rest granted to his army, Mohammad never ceased the work of organising the country and teaching new converts.

One event only saddened him in his success: the death of a most devoted comrade, known as "Dhu Nijadayn," (the man with the two shoulder-belts). To prove to all in what esteem he held this perfect Mussulman, he insisted in helping, with his own n.o.ble hands, the gravedigger to lower the body into the earth, and Ibn Mas'ud, jealous at seeing the dead man so highly honoured, exclaimed: 'Ah! why am I not buried in that tomb?'

[Sidenote: THE PROPHET GOES BACK TO AL-MADINAH]

The return journey took place without any incident worthy of narration. The hot months having gone by, the army was spared the pangs of thirst; and during the first days of the month of Ramadhan, the soldiers re-entered Al-Madinah.

In such a moment, in the midst of the acclamations greeting the returning, energetic soldiers, the perfidious "qawm" of the "Hypocrites" knew not where to turn to hide their shame. To palliate their meanness, they invoked the most specious pretexts in vain. The Apostle did not even deign to honour them by resentment, reserved for the shaming of the three Ansars, deterred from their duty by the double-faced crew.

Despite the repentant humility of the abashed men, the Prophet sentenced them most rigorously by putting them under interdict and forbidding the Believers to have anything to do with them. The delinquents were completely isolated and the Faithful fled from them as if they were plague-stricken. Allah, notwithstanding, moved by their remorse, pardoned them:

"_He hath also turned in Mercy unto the three who were left behind, so that the earth, s.p.a.cious as it is, became too strait for them; and their souls became so straitened within them, that they bethought them that there was no refuge from Allah but unto Himself. Then was he turned to them that they might turn to him. Verily Allah is He that turneth, the Merciful!_" (THE QUR'AN, IX, 119.)

The "Ghazwah" of Tabuk was the last expedition led by the Prophet. To conclude the conquest of Arabia, he was satisfied thenceforth to send his lieutenants to accomplish a certain number of "Saraya" or expeditions, all fully successful, but which it would take too long to describe here.

He dwelt in Al-Madinah, kept busy in receiving the numerous submissions brought about by the victories of Islam. There were those of the Princes of Dawmatu'l-Jandal; of the Yaman; of the Uman, of Buhayra; of the Yamama; of Taif; of Najran, etc. He also devoted his energies to the most difficult task of governing the Arabs, for the first time united to form a people of brothers; and in his work as legislator, he displayed the resources of as much genius as when he was at the head of his armies.

About this time, the famous chief of the "Hypocrites," Abdullah ibn Salul, died. Seized with remorse in his last moments, Abdullah implored Mohammad's pardon and, despite the objections of ungovernable Umar, the Prophet was not to be stopped from saying prayers over the body of his perfidious foe and burying him with his own hands. After this proof of clemency and forgetfulness of offences, there no longer remained a single "Hypocrite" in Al-Madinah.

In his turn, Ka'b ibn Zuhayr, who had pa.s.sed his life in composing virulent satires against the Prophet, came to be converted by him, and recited a poem which he had written in his honour. When Ka'b got as far as the fifty-first verse:

"The Messenger of Allah is a flaming sword illuminating mortals; a sword of India, unsheathed by Allah," Mohammad pardoned him, making him a present of his mantle which he threw over the poet's shoulders.

After the return of his victorious lieutenants, the Prophet despatched missionaries to the newly-converted tribes, in order to prevent them backsliding by introducing any of their past superst.i.tions into the religion.

One of the princ.i.p.al missionaries was Mu'adh ibn Jabal, who was about to set out for the Yaman. So that all should see the consideration he attached to the mission entrusted to Mu'adh, the Prophet bound a turban round his envoy's head, helped him to mount his camel, and walked by the animal's side, giving final instructions. Mu'adh confused, made as if to alight, but Mohammad stopped him. 'Remain in the saddle, O sincere friend!' he said. 'I follow the orders of Heaven and satisfy my heart. It is needful that a man performing important duties should be honoured. Ah! if only I had hopes of seeing thee again, I should cut our conversation short; but probably I now speak to thee for the last time.' Much moved, they separated; never to meet again in this world....

In the month of Zu'l-Qa'dah, the Apostle, ever mindful of the religious and political importance of the pilgrimage to Makkah, sent Abu Bakr to accomplish it at the head of three hundred Mussulmans.

Scarcely had Abu Bakr reached Zu'l Holifah, when the Surah of "Bara'ah" was revealed:

"_O Believers! only they who join G.o.ds with Allah (that is to say, those who in any way whatsoever, a.s.sociate Allah the Only One with other divinities or persons) are unclean! Let them not therefore, after this their year, come near the Sacred Temple (of Makkah)._" (THE QUR'AN, IX, 28.)

This Surah, remarkable as being the only one in the Qur'an without the introductory form: "In the name of Allah, the Merciful, the Compa.s.sionate," was of the greatest importance, in so far as the pilgrimage was concerned. It forbid all who were not Mussulmans from setting foot in Holy Territory and even nowadays this prohibition being rigorously enforced, the pilgrims of Islam are safeguarded against enemy spies, and protected from the unseemly curiosity of foreigners.

This was also the final blow struck at idolatry among the Arabs who could no longer come to Makkah unless they disowned their idols.

Consequently, the Prophet charged Ali to rejoin the pilgrims' caravan in all haste and recite this imperative Surah to the a.s.sembled Faithful, after the sacrifices had been made in the valley of Mina.

[Sidenote: THE VALEDICTORY PILGRIMAGE (_Zul-Hijjah, in Year X of the Hegira, March A.D. 632_)]

The following year, the Prophet determined to lead the pilgrimage to Makkah personally. Since the Hegira, he had only accomplished the "Amratu'l-Qada," or pious visitation, at a time when Makkah had not yet been entirely won over to Islam. Now the "Hajj u'l-Akbar," or Greater Pilgrimage, which imposes, besides the visit to the Sacred Temple of Allah, a visit to the mountain of Arafa, or of Recognition, (so called because our first parents, Adam and Eve, met each other there after having been driven out of Paradise), is one of the five pillars of the practical religion of Islam.

Mohammad also wished to see his native land for the last time, having a presentiment of his coming end, for he felt himself secretly undermined by the vestiges of poison remaining in his veins. He solemnly announced his intention. The idea of seeing the Apostle of Allah and accomplis.h.i.+ng the pilgrimage with him, stirred the enthusiasm of the whole of Arabia, and the number of pilgrims who accompanied him from Al-Madinah or joined him on the way, may be set down at about hundred thousand.

At Zu'l Hobfah, all the Faithful, following the Prophet's example, put themselves in the state of "Ihram," as described in the chapter of al-Hudaibiyah, and a.s.sumed the robe also called "Ihram," consisting of two seamless wrappers free from any dye likely to stain the skin. One piece of drapery is wrapped round the waist and the other, thrown loosely over the shoulders, covers the chest; the head, arms, and legs being left bare. After the Prophet had proclaimed the "Talbiyah," the pilgrims took it up in chorus: "_I stand up for thy service, O Allah!

There is no Partner with Thee! Verily Thine is the Praise, the Blessing and the Kingdom!_"

During the journey, two unimportant incidents arose which we note nevertheless, because they show that a pilgrim is obliged to suppress all feelings of impatience or anger. The camel of Safiyah, one of the Prophet's wives, was a slow animal, and being heavily laden, did not keep up with the caravan, despite the efforts of its driver. Ayishah's camel, possessing a good turn of speed and lightly burdened, Mohammad, after having tried to explain these facts to its fair rider, gave orders to change the loads of the two animals. But this displeased Ayishah. She lost her temper and cried out: 'Thou sayest thou art Prophet? Then why not do things justly?'

No sooner had these words escaped her lips, than her father, Abu Bakr, slapped her face; and as Mohammad upbraided him, he replied: 'Didst hear what she said?'--'Yea; but she must be excused. The essence of a woman's mind is jealousy; and when jealousy masters her, she is incapable of seeing in what direction runs the current of a wadi!'