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THE 

-^  OK  777 


LIFE    OF    MAHOMET. 


WITH  INTRODUCTORY  CHAPTERS  ON  THE  ORIGINAL  SOURCES 

FOR  THE  BIOGRAPHY  OF  MAHOMET,  AND   ON   THE 

PRE-ISLAMITE  HISTORY  OF  ARABIA. 


WILLIAM    MUIR,    ESQ., 

Bengal  Civil  Service. 


X'V. 


LONDON: 

SMITH,    ELDER    AND    CO.,    65,    CORNHILL. 
1861. 


[The  Right  of  Translation  is  reserved']. 


CONTENTS. 

VOL.    IV. 


CHAPTER     EIGHTEENTH. 

Sixth  Year  of  the  Hegira.     A.D.  627,  628.     ^Etat.  59. 

Page 

Numerous  minor  Expeditions  undertaken  in  the  sixth  year  of  the  Hegira  .  1 

Expedition  by  Mahomet  against  the  Bani  Lahyan.  1st  Eabi,  A.H.  VI. 

June — July,  A.D.  627  .  .  -  .  . 2 

Pursuit  of  Uyeina,  who  had  fallen  upon  the  camels  of  Mahomet  near  Medina. 

1st  Rabi,  A.H.  VI.  July,  A.D.  627 3 

Affair  at  Dzul  Cassa  :  party  of  Moslems  cut  up.  2nd  Rabi,  A.H.  VI. 

August,  A.D.  627 5 

A  Meccan  caravan  plundered  at  Al  Is.  1st  Jumad  A.H.  VI.  September, 

A.D.  627  .  .  .  . 6 

Abul  Aas  and  Zeinab,  Mahomet's  daughter ib. 

Abul  Aas  taken  prisoner  at  Badr,  is  freed  on  condition  of  sending  Zeinab  to 

Medina 7 

Conversion  of  Abul  Aas.  A.H.  VI 8 

Mahomet  commands  that  the  two  Coreish  who  pursued  his  daughter  be  put 

to  death  if  caught 9 

The  Bani  Judzam  chastised  for  robbing  Dihya,  who  had  been  sent  by 

Mahomet  on  an  embassy  to  Syria.  2nd  Jumad  A.H.  VI.  Oct.  A.D.  627  10 
Second  Expedition  to  Duma.  Shaban  A.H.  VI.  Nov.  627  .  .  .  11 
The  Bani  Fezara  chastised  for  waylaying  a  Medina  caravan.  Ramadhan 

A.H.  VI.  December,  A.D.  627 12 

Barbarous  execution  of  Omm  Kirfa 13 

Assassination  of  Abul  Huckeick  (Abu  Rafi),  a  Jewish  chief.  Ramadhan 

A.H.  V.  Dec.  A.D.  627 14 

Oseir  ibn  Zarim,  and  a  party  of  Jews  slain  by  treachery.  Shawwal  A.H.  VI. 

Jan.  A.D.  628 16 

Certain  Urnee  robbers  executed  barbarously  for  plunder  and  murder    .         .         18 
Mutilation  recognized  as  a  legal  punishment         .         ...      .         .         .         .         19 

Attempt  under  the  orders  of  Mahomet  to  assassinate  Abu  Sofian  .  .  20 

CHAPTER    NINETEENTH. 

Pilgrimage  to  Al  Hodeilia.     Dzul  Cdda  A.H.  VI.     March,  A.D.  628. 

Mahomet  and  his  followers  anxious  to  perform  the  pilgrimage  to  Mecca      .         22 
Political  considerations  which  added  force  to  the  desire        .        .        .        .        ib. 

a  2 


iv  CONTENTS. 

Page 

Inducements  for  making  the  Lesser  Pilgrimage  in  the  month  of  Dzul  Cada .  23 
The  surrounding  tribes  invited  to  join  the  pilgrimage,  but  most  of  them 

decline 24 

Mahomet  and  his  followers  set  out  from  Medina  .  .  .  .  25 

Alarm  of  the  Coreish,  who  arm,  and  oppose  the  advance  of  Mahomet  .  26 

Mahomet  leaves  the  direct  road  and  encamps  at  Al  Hodcibia  .  .  .  ib. 

Negotiations  between  the  Corefeh  and  Mahomet 28 

Deputation  of  Othman  to  the  Coreish 31 

The  Pledge  of  the  Tree  in  consequence  of  the  report  of  the  murder  of  Othman, 

who  had  been  sent  as  ambassador  to  Mecca  ....  .32 

Treaty  between  Mahomet  and  the  Coreish 33 

The  deputies  of  the  Coreish  depart  .  .  .  .  .  .  .  .  35 

Mahomet  and  his  followers  sacrifice  their  victims ib. 

Although  the  people  were  disappointed,  the  treaty  gave  to  Mahomet  great 

poh'tical  advantages ib. 

In  the  Coran  it  is  styled  a  victory  ........  36 

Nature  and  effects  of  the  victory H. 

The  Bedouins  denounced  for  not  joining  the  pilgrimage  ....  38 

Notices  of  this  expedition  in  the  XLVIII.  Sura 39 

The BaniKhozaa  join  alliance  with  Mahomet;  the  Bani  Bakr  with  the  Coreish  41 

The  son  of  Soheil  given  up  by  Mahomet  .  .  •  .  .  .  .  .  $. 

Abu  Basir  gathers  a  band  of  marauders  and  harasses  the  Coreish  .  .  42 

Mahomet's  support  of  him  in  contravention  of  the  spirit  of  the  treaty  .  44 

Rule  as  to  women  who  fled  from  Mecca  to  Medina  .  .  .  .  .  if,. 

Mahomet's  dream  of  universal  submission  to  Islam 46 

Seal  engraved,  and  despatches  prepared  for  foreign  princes  .  .  .  .  43 

CHAPTER  TWENTIETH. 
Embassies  to  various  Sovereigns  and  Princes.     A.H.  VII.     A.D.  627. 

Glance  at  the  state  of  the  Roman  and  Persian  empires         .  49 

Struggles  between  the  Roman  empire  and  Persia          .         .  ib 

Despatch  of  Mahomet  to  Heraclius       .....  50 

Despatch  of  Mahomet  to  the  Ghassanide  Prince  .....  52 

Despatch  to  the  King  of  Persia 

Conversion  of  Badzan,  governor  of  Yemen 54 

Despatch  of  Mahomet  to  the  governor  of  Egypt  ....  55 

Despatch  to  the  King  of  Abyssinia 57 

Omm  Habiba  betrothed  to  Mahomet :—  arrival  of  the  Abyssinian  refugees  .  59 

Mahomet's  despatch  to  the  Chief  of  Yemama       .         .  ^ 

CHAPTER  TWENTY-FIRST. 

The  Conquest  of  Kheibar.     August— September,  628.     JEtat.  60. 

Mahomet  resolves  on  attacking  the  Jews  at  Kheibar    ....  61 

The  army  marches:— Kheibar  surprised        ...  62 
The  fortresses  one  by  one  fall  before  Mahomet 
A  general  action  before  the  fort  of  Camuss  .     • 


CONTENTS.  v 

Page 

The  Jews  beaten  back  with  loss 66 

Kinana,  the  chief,  tortured  and  put  to  death          . .      ".  •     ,.-       .-       .         .  67 
The  marriage  of  Mahomet  with  Safia,   Kinana's  bride,  consummated  at 

Kheibar ...-•..:•-.:    .-";"•      .        '.         .'     ''.'•.-'.  69 

Safia's  dream       .  .      .  . .         .  -      .  .       .         .         .  70 

Mahomet  partakes  of  a  poisoned  kid    ...        .  '      .'"      ".        .        .         .  71 

The  remaining  fortresses,  with  Fadak,  capitulate         .--       .                  .         .  73 

Wadi  al  Cora  besieged  and  taken.     2nd  Jumad  A.H.  VII.     Sept.  A.D.  628  ib. 

Division  of  the  plunder         .  .       .  .       .  .       .         .         .         .       -.         .         .  ib. 

Disposal  of  the  lands    .-       ..      ...        .        .        .        .  -  '   .         .        .  74 

Special  ordinances  promulgated  at  Kheibar .         ...         .         .         .  70 

A  martyr  in  Paradise  who  had  never  prayed        ...        .         .         .  78 

Mahomet  welcomes  Jafar  and  the  other  Abyssinian  exiles    .         ...  79 

And  completes  his  marriage  with  Omm  Habiba  .         .                 .        .        .  80 

Mahomet  bewitched  by  the  Jews .         .        .'       .        V.       .         .        .        .  ib. 

The  cxin.  and  cxiv.  Suras ib. 

Considerations  as  to  the  credibility  of  the  tale       .         .         .         .         .        .  81 

The  sorcerer  allowed  to  escape      .        .        .        .        .        ...        .       ..  82 

CHAPTER  TWENTY-SECOND. 

Pilgrimage  to  Mecca.     Dzul  Cdda  A.H.  VII.     Feb.  A.D.  629. 

Expeditions  undertaken  in  the  autumn  and  winter  of.  A.H.  VII.    A.D.  628  83 

Mahomet  sets  out  on  the  Lesser  Pilgrimage  to  Mecca  .         .     -    .         .  84 

Precautionaiy  arrangements  before  entering  Mecca      .        .        .         .    •    .  ib. 

Mahomet  enters  Mecca,  performs  the  circuit  of  the  Kaaba,  and  slays  victims  86 

The  guard  over  the  weapons  do  the  same     .        .        .        ....  87 

Public  prayer  performed  at  the  Kaaba .        ...         .         .         .         .  ib. 

Mahomet  takes  Meimuna  to  wife          ;        .        .        .         .         .         .         .  ib. 

Mahomet  warned  to  leave  Mecca ..       .-       .        .*      .         .        .         .-  88 

Consummates  his  marriage  with  Meimuna  .         .        .        .        .         .        .  89 

Number  of  his  Harem  now  complete .  ib. 

The  sister  and  niece  of  his  bride  accompany  him  to  Medina          .        .         .  90 

Khalid,  Amru,  and  Othman  ibn  Talha,  go  over  to  Mahomet        .         .         .  ib. 

Mahomet's  position  at  Mecca  improving     .         .  •    .  .         .         .         .         .  92 

A  coup  d'ttat  becoming  possible          .        .         .        .                 .         .        .  ib. 

CHAPTER  TWENTY-THIRD. 

Battle  of  Muta,   and  other  Events  in    the  first  Eight  Months  of 
A.H.  VIII.     A.D.  629.     JEtat  61. 

Unfortunate  expedition  against  the  Bani  Suleim  .         .      ^,_     f;      .        .  93 

A  marauding  party  sent  against  the  Bani  Leith    .         .   .     .         .         .         .  94 

The  Bani  Murra  chastised .        .  ib. 

Mishap  at  Dzat  Atlah.     1st  Eabi  A.H.  VHI.     July  A.D.  629     .         .         .  ib. 

Perhaps  the  cause  of  the  subsequent  attack  on  Muta    .    '"}    '"\        .        .  95 

A  large  army  marches  from  Medina  upon  Muta   .        .        .  .      .        .        .  ib. 

Preparations  made  by  the  Syrian  Tribes  for  its  repulse        ..       ..      ;.        .  97 

a  3 


vi  CONTENTS. 

Council  of  war  held  by  the  Moslems  at  Maan       ....  97 

Battle  of  Muta    ........        .        .                 .         .  98 

Khalid  saves  the  broken  army       ....         ...  100 

Mahomet's  grief  at  the  death  of  Jafar  and  Zeid    .         .  .       ....  101 

Martyrdom  of  Farwa  .  .       .  :      .  .      .  .      .  .       .         .         .  102 

Amru,  reinforced  by  Abu  Obeida,  restores  the  prestige  of  Mahomet  on  the 

Syrian  border.     2nd  Jumad  A.H.  VIII.     Oct.  A.D.  629          .  104 

Expedition  of  the  Fish.     Eajab  A.H.  VIII.     Nov.  A.D.  629       .         '  106 
Raid  upon  the  B.  Khudhra  .         .... 

Various  tribes  tender  their  submission          ...        ...  $' 

CHAPTER    TWENTY-FOURTH. 

The  Conquest  of  Mecca.    Ramadhdn  A.H.  VIII.    January,  A.D.  630. 

Pretext  arises  for  attacking  Mecca        .        ...        ,  109 
The  BaniBakr  attack  the  Bani  Khozaa.  Shaban  A.H.  VIII.  Dec.  A.D.  629        ib. 

The  Hiozaa  appeal  to  Mahomet,  who  promises  aid       ...  no 

Unsuccessful  mission  of  Abu  Sofian  to  Medina    ...  #. 

Preparations  for  an  advance  upon  Mecca      ...  Uo 
Hatib's  endeavour  to  communicate  the  intelligence  to  his  family  at  Mecca 

frustrated 
The  army  marches.     Ramadhan  A.H.  VIII.     Jan.  A.D.  630 

Abbas  joins  Mahomet 

Abu  Sofian  visits  the  camp  of  Mahomet      .         .  $ 

Abu  Sofian  carries  a  message  of  quarter  to  Mecca        .  119 

Was  there  collusion  between  Abu  Sofian  and  Mahomet  ?  120 

The  army  moves  forward  upon  Mecca  .        ...  12i 

Abu  Cuhafa  watches  the  advance  of  the  Moslem  army  194 

Khalid  encounters  opposition,  and  pursues  his  enemy  into  Mecca'  125 
Mahomet's  concern  at  this  encounter 


Mahomet  reposes  in  his  tent 

Worships  at  the  Kaaba,  and  destroys  the  idols  there 

Mahomet's  attachment  to  Mecca  ....  12g 

Abu  Bakr  brings  his  father  to  visit  Mahomet 

Certain  citizens  proscribed   . 


Huweirith  and  Habbar  :  the  former  executed 

Two  murderers  and  a  singing  girl  put  to  death 

Abdallah,  an  apostate,  escapes     .        .        .  , 

Safwan,  Ikrima,  Hind,  and  Sarah  escape 

Treatment  of  Mecca  by  Mahomet  magnanimous  and  forbearing  ' 

Bloodshed  prohibited   . 

Parties  sent  out  to  destroy  the  images  in  the  neighbourhood 

Cruelty  of  Khalid  to  the  Bani  Jadzima 

•       .  •         •         .        135 

CHAPTER  TWENTY-FIFTH. 

The  Battle  of  Honein,  and  Siege  of  Tdyif. 

M 


13G 


CONTENTS.  vii 

Page 

Mahomet  marches  to  Honein  to  disperse  them 137 

The  B.  Hawazin  also  advance  upon  Honein  .         .      -,      •  -.         .         .         .  138 

Battle  of  Honein.     10th  Shawwal  A.H.  VIII.     1st  Feb.  A.D.  630       .         .139 

The  B.  Hawazin  beaten  back        .         .         .         .         .         .         ,         .'    ?.'\  141 

Their  families  and  camp  captured         .         ..       ...        .       ;.  -      .         .  142 

Pursuit  of  the  fugitive  columns    .         .-       .        '.'        .         ,         .         .    '     .  ib. 

Loss  on  the  side  of  Mahomet       .     •    .         .         .         .     -  ..        *        .         .  ib. 

Victory  ascribed  to  angelic  aid      .-       .         .    •     .        .     .    .         .         .        .  143 

Siege  of  Tayif.     Shawwal  A.H.  VIII.     Feb.  A.I).  630        ...         .         .  144 

Testudos  and  catapults  tried  without  success         .        .        .        .        .        .  ib. 

Vineyards  cut  down, -and  liberty  offered  to  the  slaves  of  the  garrison     .         .  145 

Siege  raised:  the  army  returns  to  Jierrana          ...        ..         .         .  146 

Scene  between  Mahomet  and  his  foster-sister        .         .      •  ..-•      .         .        .  147 

The  prisoners  of  the  B.  Hawazin  given  up  to  them       .         .  .    •  „  .     -,,.       .  148 

Mahomet  presents  female  slaves  to  Ali,  Othman,  and  Omar       -  ,         .        .  149 

Mahomet  is  mobbed  on  account  of  the  booty .150 

Presents  made  to  the  Meccan  and  Bedouin  chiefs         ...        .         .  151 

Discontent  occasioned  thereby  among  the  older  followers      .     -  .         .         .  152 

The  subject  noticed  in  the  Coran .         .         .        .        .        .         .        .        .  154 

Malik,  the  Hawazinite  chief,  gained  over      .         .       ..         .  ,      .  .      .         .  155 

Booty  distributed.     26th  Feb.  to  12th  March  A.  D.  630       .         .   '      .         .  156 

Mahomet  performs  the  Lesser  Pilgrimage     .         .         .         .         .        .        .  ib. 

Attab  left  in  the  government  of  Mecca         .                 .         .        .        .        .  ib. 

Despatches  to  Bahrein,  &c.  .     .   ,        .        .                 ib. 

CHAPTER    TWENTY-SIXTH. 

Mary,  the  Coptic  Maid,  and  her  son  Ibrahim,     jfitat.  61-62. 

Death  of  Zeinab,  Mahomet's  daughter 157 

Mary,  the  Coptic  Maid,  presents  Mahomet  with  a  son 158 

Jealousy  of  Ayesha,  and  Mahomet's  other  wives          ..        .         .        .         .  159 

An  affair  with  Mary  creates  scandal  in  Mahomet's  harem     .         .        .         .  160 

Mahomet's  displeasure  with  his  wives  .         .         .         .        .         .         .         .  161 

Notice  of  the  affair  in  the  Coran  .     •    .         .        ...        .         .  162 

Sickness  of  Ibrahim     .         .        ...        .        .         .-        .'        ;  .      .  164 

Ibrahim's  death.     1st  or  2nd  Rabi  A.H.  X.     June  or  July,  A.D.  631  .         .  165 

Burial  of  Ibrahim        .'      .        ...         .         ...        .         .  K,6 

Eclipse         .         .        .         .         .        .        .         .        .        .         .''.-'.  ib. 

Reward  of  Ibrahim's  nurse   .        .         .         .     '   .         .-"       ...  166 

General  history  anticipated  .         . "•     .        .         .         .        •;        .      •  .  157 

CHAPTER    TWENTY- SEVENTH. 

First  half  of  the  Ninth  Year  of  the  Hegira.  April  to  September,  A.D.  630. 

Political  Supremacy  attained  by  the  conquest  of  Mecca        ..      ...     .        .  168 

Spiritual  power  gained   thereby :    involving  in  its   turn  absolute   secular 

power      .         .         ....        .    '  .  ..       .        .  .      .  .  170 


viii  CONTENTS. 

Page 

Collectors  deputed  to  gather  the  tithes          .        ..        .        .         .        .  171 

The  B.  Tamim  attacked,  and  a  number  taken  prisoners        .        .                 .  ib. 

They  send  a  deputation  for  the  release  of  the  prisoners        .         .        .        .  172 

The  poet  and  orator  of  the  B.  Tamim  worsted  by  Thabit  and  Hassan  .         .  173 

Mahomet  liberates  the  prisoners  .        .......        .        .        .  174 

Notice  of  this  deputation  in  the  Goran         .....     • .-,      •        .        .        .  ib. 

Deputation  from  the  B.  Mustalick.     Moharram  A.H.  IX.     May,  A.D.  630  175 

Expeditions  against  the  Abyssinians  at  Jedda 176 

Campaign  against  the  B.  Tay  :  conversion  of  the  son  of  Hatim  Tay    .         .  177 

Conversion  of  the  poet  Kab  ibn  Zoheir         .        ...        .       -.         .         .  178 

Deputations  from  Arab  tribes       .        ..        .        .        .        .        .        .        .  179 

Mode  in  which  they  were  treated  .        ...        .        .....        .  180 

The  IX.  of  the  Hegira,  called  "  The  Year  of  Deputations  "        ...  181 

The  embassy  from  Najran  noticed  in  the  Second  Volume     .         .        .         .  ib. 


CHAPTER    TWENTY-EIGHTH. 

Campaign  of  Tabuk,  and  other  events  in  the  second  half  of  the  Ninth 
Year  of  the  Hegira.     October,  630,  to  April,  631,  A.D. 

Gathering  of  the  Koman  feudatories  on  the  Syrian  border   .         .         .         .182 

Mahomet  projects  a  counter-expedition 183 

Backwardness  of  the  Bedouins  and  of  some  of  the  Medina  citizens  ib. 

Exemplary  zeal  of  the  true  believers    ....  1 84 

Arrangements  at  Medina  on  Mahomet's  departure        .  185 

The  army  marhces  for  Tabuk.     Rajab  A.H.  IX.     Sept.— Oct.,  A.D.  630  186 

Valley  of  Hejer ' ib 

The  army  halts  at  Tabuk  ;  and  Mahomet  opens  communications  with  sur 
rounding  tribes         .        .        ...        .        .        .    ,  187 

Treaty  with  John,  the  Christian  prince  of  Ayla  ....  $. 

Who  was  dismissed  with  honour .         .         .                 ..  189 

Terms  made  with  the  Jews  of  Macna,  Adzru,  and  Jarba      .  190 

Mahomet  returns  to  Medina.     Dec.  630       ...  191 

Khalid  conquers  Duma,  and  takes  its  chief  prisoner  to  Medina     .         .        .  ib. 

The  chief  embraces  Islam   ......  192 

The  malingerers  and  the  hypocrites  chided  in  the  Coran      .         .  194 

Mahomet  desired  not  to  pray  for  them  on  their  death   .        .        .  196 

The  Bedouins  specially  reprobated    •  .        t        .  ^ 

Such  as  confessed  were  more  leniently  treated       •        .        .        .  197 

Kab  and  his  two  companions  :  a  ban  put  upon  them    .        ."        .  n, 

Kab  received  back  into  favour      .         ,         .         .  100 

Mahomet  destroys  a  Mosque  at  Coba  .        '.    '     ."  '    .         .  ^ 

Death  of  Abdallah  ibn  Obey        .         .                  .         .  200 

The  faction  of  the  Disaffected  dies  out  with  him  ...  # 
Mahomet  tells  his  followers  that  war  shall  be  carried  on  by  Islam  even  till 
Antichrist  appear    ..... 

Provision  made  for  the  study  of  theology,  notwithstanding  .  202 


CONTENTS.  ix 


CHAPTER    TWENTY-NINTH. 

Embassy  from    Tayif,  and  pilgrimage  of  Abu   BaJcr.     Ramadhdn  to 
Dzul  Cdda  A.H.  IX.     December  630,  to  March  631.  A.D. 

Page 

Tayif  continues  to  resist  Mahomet's  authority 203 

Martyrdom  of  Orwa ib. 

The  people  of  Tayif  send  an  embassy  to  Mahomet  .  .  .  .  .  204 

Having  been  admitted  to  terms,  their  idol  Taghia  is  destroyed  by  Mughira  .  206 

Tayif  the  only  place  where  the  destruction  of  an  idol  excited  sympathy  .  207 

Mahomet  does  not  go  up  to  the  yearly  pilgrimage.  March,  A.D.  631  .  ib. 
Abu  Bakr's  pilgrimage.  The  "Discharge"  (Baraaf)  committed  to  Ali 

for  publication 208 

Ali  publishes  the  Baraat.  10th  Dzul  Hijj,  A.H.  IX.  20th  March  631  .  ib. 

Ali  reiterates  the  commands  of  the  Prophet  .'  .  .  .  .  .  210 

The  concourse  breaks  up  quietly  .  . 211 

The  universal  annihilation  of  Idolatry,  now  the  declared  mission  of  Islam  .  ib. 
And  also  the  reduction  of  Judaism  and  Christianity  to  a  humiliating  and 

dependent  position ib. 

Contempt  with  which  Judaism  and  Christianity  are  cast  aside  .  .  .  212 


CHAPTER    THIRTIETH. 

Embassies  of  submission  received  at  Medina.     Ninth  and  Tenth  Years, 
of  the  Hegira.     A.D.  630-631.     Mtat.  62-63. 

Numerous  embassies  during  the  tenth  year  of  the  Hegira     .         .         .         .213 

Embassies  from  the  south  and  east  follow  the  submission  of  Tayif        .         .  ib. 

Conversion  of  the  Province  of  Oman ib. 

Conversion  of  the  Himyarite  princes  of  Mahra  and  Yemen  .         .         .         .214 

And  of  Bahrein  and  Hejer 216 

Embassies  from  the  Bani  Hanifa  and  other  Christian  tribes          .         .         .  217 

A  Christian  tribe  desired  to  demolish  their  Church 218 

Deputations  from  the  south 219 

Submission  of  the  Bani  Azd  and  people  of  Jorsh          .....  ib. 

Chiefs  of  the  Bani  Kinda  from  Hadhramaut  visit  Medina     ....  220 

Al  Ashath  marries  Abu  Bakr's  daughter 221 

Muadz  sent  forth  at  the  head  of  a  band  of  collectors  or  envoys  to  the  south 

of  Arabia         .         .         .         .........         .         .         .  222 

Najran  submits  to  Khalid.     Rabi  1st.    A.H.  X.     June,  A.D.  631        ..         .  224 

Campaign  of  Ali  to  Yemen  against  the  Bani  Nakha,  &c.      .         .         .        .  225 

Numerous  embassies  and  despatches     ...._..         .-       .         .         ...  226 

The  Bani  Aamir  ibn  Sassaa.     Abu  Bera  applies  to  Mahomet  for  a  cure       .  ib. 

Interview  of  Aamir  ibn  Tofail  with  Mahomet:  conversion  of  the  Bani  Aamir  227 

Prejudices  of  the  Bani  Jufi           ..        .:        .         .         .         .         .  -      .         .  228 

Two  of  their  chiefs  cursed  by  Mahomet  for  robbing  his  tithe  camels    .         .  229 


x  CONTENTS. 

CHAPTER    THIRTY-FIRST. 
The  Farewell  Pilgrimage.     Dzul  Hijj,  A.H.  X.     March,  A.D.  630. 

Page 
Mahomet  resolves  to  go  up  to  the  Greater  Pilgrimage,  in  the  tenth  year  of 

the  Hegira        .         .         .         .         .         ..'...         .         .       230 

Journey  from  Medina  to  Mecca    .  .         .  "  .         .         .         .         ib. 

Most  of  his  followers  perform  the  Lesser  Pilgrimage  only    ....       232 

Mahomet  performs  the  pilgrimage  to  Arafat 233 

Returns  to  Mozdalifa  ,. 235 

Completes  the  pilgrimage  at  Mina ib. 

Parting  exhortation  at  Mina.        .         '.        .      . .         .         .         .         .         .237 

Abolition  of  the  intercalary  year ...         .         .         .  .         .         .239 

Mahomet  takes  God  to  witness  that  he  has  fulfilled  his  mission    .        .        .       242 
He  returns  to  Mecca  :  further  ceremonies  there    ......        ib. 

Mahomet  returns  to  Medina 243 

CHAPTER    THIRTY-SECOND. 

Opening  of  the  Eleventh  Year  of  the  Hegira.   April  and  Mai/,  632  A.D. 
The  Pretenders  who  rise  up  against  Mahomet. 

Death  of  Badzan,  and  division  of  his  territories    .......  244 

Three  impostors  arise,  claiming  the  prophetic  office      .         .         .  245 

The  moment  propitious  for  such  pretensions          ...  ib. 

Tuleiha  :  his  rebellion  crushed  by  Khalid 246 

Museilama  :  his  advances  indignantly  rejected  by  Mahomet          .         .         .  ib. 

Rebellion  of  Aswad :  crushed  about  the  time  of  Mahomet's  death        .         .  249 

CHAPTER    THIRTY-THIRD. 

Sickness  and  Death  of  Mahomet.     June,  A.D.  632.     Mtat.  63. 

The  principles  of  Islam  required  continued  prosecution  of  war     .        '.        .  251 

Osama  appointed  to  command  an  army  destined  for  the  Syrian  border  .         .  252 

Banner  presented,  and  camp  formed  at  Jorf         ....  ib 

Difficulty  in  weaving  a  connected  narrative  of  the  Prophet's  sickness   .         .  253 

Mahomet  attributes  his  illness  to  the  poisoned  meat  which  he  ate  at  Kheibar  ib. 

Circumstances  which  may  have  affected  the  strength  of  his  constitution       .  254 
Notwithstanding  increasing  infirmity,  Mahomet  maintains  his  habits  of  sim- 

Plicity      .                        . ... .    :.        ..    .   t        t        t  255 

His  anticipation  that  his  end  was  near          ...  fa 

He  visits  the  burying  ground        ....  257 

Ayesha's  raillery  when  he  seeks  her  commiseration       ...  258 

Mahomet  retires  to  Ayesha's  house 259 

He  addresses  the  people  regarding  their  murmurs  against  Osama's  appoint- 

men* .260 

Announcing  his  conviction  that  the  disease  was  his  last,  he  directs  the  private 

doors  leading  into  the  Mosque  to  be  closed 262 

He  commends  the  citizens  of  Medina  to  the  care  of  his  followers  .  263 


CONTENTS.  xi 

Page 

Abu  Bakr  appointed  to  lead  the  public  prayers  in  the  absence  of  Mahomet  .  263 
Mahomet  thus  signified  the  transfer  of  the  ruling  power  to  Abu  Bakr  as 

deputy      .         .         .  ...    -     .         .        ...       ...        .         .         .  265 

He  urges  the  despatch  of  Osama's  army,  and  that  all  embassies  should  be 

treated  well      .         .        .        .         .        .         .'    :   .       ;.        .         .         .  266 

Increase  of  his  illness.     Saturday  night,  llth  of  1st  Rabi,  6th  June     .         .  ib. 

Sayings  of  Mahomet  on  his  death-bed          .         .     -    .         .         .         .         .  268 

Osama  visits  him  on  Sunday,  the  7th  June  .  .-.»•...  .  .  ib. 

Mahomet  physicked  by  his  wives 269 

Mahomet  curses  the  Jews  and  Christians 270 

He  calls  for  writing  materials .^  .  .  .  .271 

He  distribiites  alms 272 

Improvement  on  Monday  morning.  13th  of  1st  Rabi,  8th  June  .  .  .  273 
Mahomet  comes  out  to  the  morning  prayer,  and  takes  his  seat  beside  Abu 

Bakr  ..  <.'..-->  .-.'..  .  . 275 

Abu  Bakr  goes  to  visit  his  wife  at  Al  Sunh 276 

Mahomet  speaks  with  the  people  around  him  in  the  Mosque  .  .  .  ib. 

He  retires  exhausted  to  Ayesha's  room  .  ..  .  .  .  .  277 

The  hour  of  death  draws  near ib. 

Mahomet  dies  in  the  amis  of  Ayesha 278 

Ayesha  replaces  his  head  on  the  pillow,  and  joins  in  the  wailing  ...  .  280 

CHAPTER    THIRTY-FOURTH. 

The  Events  which  followed  on  the  Death  of  Mahomet.     13th  and  14th 
of  1  Ratt  A.H.  XI.     Sth  and  Qth  June,  632  A.D. 

The  news  of  Mahomet's  death  reaches  Abu  Bakr 281 

Omar  wildly  declaims  in  the  Mosque  that  Mahomet  had  only  swooned  away  ib. 
Abu  Bakr  visits  the  scene  of  death,  and  coming  forth  convinces  Omar  and 

the  people  that  Mahomet  is  really  dead 283 

The  army  at  Jorf  breaks  up  and  returns  to  Medina 285 

Abu  Bakr  chosen  as  the  Caliph,  or  successor  of  Mahomet  ....  ib. 

The  body  of  Mahomet  is  washed  and  laid  out 288 

Allegiance  publicly  sworn  to  Abu  Bakr.     Tuesday,  9th  June       .         .         .  ib. 

Speech  of  Omar          .*..., 289 

Speech  of  Abu  Bakr  on  his  inauguration ib. 

Discontent  of  Ali  and  Fatima      . 290 

Fatima  renounces  the  society  of  Abu  Bakr  .         .        , .  .    .        .        .         .  291 

CHAPTER    THIRTY-FIFTH. 

The  Burial  of  Mahomet. 

Grave  prepared  in  Ayesha's  house.     Tuesday,  9th  June       .        .       - .        J  293 

It  was  dug  in  the  vaulted  fashion          •..       ..       .         ..       .   =    '.,      •.*•'.  it. 

The  body  is  visited  by  the  people  :  Orations  of  Abu  Bakr  and  Omar   .         .  294 

Mahomet's  burial 295 

Ayesha  continued  to  occupy  an  apartment  next  the  grave     .         .         .         .  296 


xii  CONTENTS. 

CHAPTER    THIRTY-SIXTH. 

Campaign  of  Osama  on  the  Syrian  Border. 

Page 

Campaign  of  Osama.     1  and  2  Rabi  A.H.  XI.     May,  June,  A.D.  632        .  297 

Osama's  triumphant  return  to  Medina 298 

The  rapid  spread  of  Mussulman  conquest 299 

Simplicity  and  earnestness  of  primitive  Moslems  after  Mahomet's  death,  an 

argument- in  favour  of  his  sincerity 301 

CHAPTER   THIRTY-SEVENTH. 

The  Person  and  Character  of  Mahomet. 

General  review  of  Mahomet's  character       .        ..       ,  302 

Personal  appearance:  gait  and  habits          .        .         .         .  303 

Simplicity  of  his  life 304 

His  urbanity  and  kindness  of  disposition 305 

His  friendship,  moderation,  and  magnanimity      .         .  306 

Cruelty  towards  his  enemies 307 

Mahomet's  craftiness  and  perfidy 303 

His  domestic  life :  polygamy       .         .         .         .         .  309 

Conviction  of  a  special  Providence      ....  311 

Mahomet's  conflict  at  Mecca  and  Medina  :  unwavering  stedfastness    .         .  312 

His  denunciations  of  polytheism  and  idolatry      .  315 

Earnestness  and  honesty  of  Mahomet  at  Mecca  .         .  316 
At  Medina,  worldly  motives  mingle  with  his  spiritual  objects       .         .         .318 

Rapid  moral  declension  the  natural  consequence          .  319 

Benefits  of  Mahometanism  outweighed  by  its  evils      .         .  320 

Inconsistencies  in  the  character  of  Mahomet,  and  in  the  Coran    .  322 


SUPPLEMENT  TO  CHAPTER  THIRTY-SEVENTH 

ts  from  the 
icies  regardi 
sposition:  h: 
Customs  at  prayer 


Extracts  from  the  secretary  of  Wackidi       .         .  325 

Prophecies  regarding  Mahomet  ...  -i 

His  disposition:  his  speech,  gait,  and  moderate  habits  in  eating  .  326 


327 

Mahomet's  refusal  to  make  use  of  the  tithes        ...  ^ 

The  food  he  liked  and  disliked 

Women  and  scents 

His  straitened  means  at  Medina  . 

Appearance,  habits,  &c 

Seal  of  prophecy '  ^ 

Hair,  cupping,  moustache,  and  dress    ....  332 

Golden  and  silver  rings 
Articles  of  toilet,  &c. 
His  camels  and  flocks 

His  servants,  property,  &c. 

oo7 

INDEX 

'         •         •         •.  -         .         .       339 


LIFE    OF     MAHOMET. 


CHAPTER     ETOHTEENTH, 


Sixth  Year  of  the  Hegira. 
A.D.  627,  628. 


59. 
THE  Sixth  year  of  the  Hegira  was  one  of  consider-  Numerous 

minor  expe- 

able  activity  at  Medina.  No  important  battle  indeed  (litions  under- 

taken  in  the 

was  fought,  nor  any  grand  expedition  undertaken,  sixth  year  of 

J  .  the  Hegira. 

But  small  parties  were  almost  incessantly  in  motion, 
either  for  the  chastisement  of  hostile  tribes,  for  the 
capture  of  caravans,  or  for  the  repulse  of  robbers 
and  marauders.  We  read  of  as  many  as  sixteen  or 
seventeen  such  expeditions  during  the  year.  They 
generally  resulted  in  the  dispersion  of  the  enemy, 
and  the  capture  of  flocks  and  herds,  which  greatly 
enriched  the  followers  of  Mahomet,  and  stimulated 
their  zeal  for  active  service.  They  also  main 
tained  or  increased  the  name  and  terror  of  the 
new  potentate.  But  few  of  them  were  otherwise 

VOL.  IV.  B 


2  Expedition  against  the  Bani  Laliydn.  [CHAP. 

attended  with  marked  results;  and  it  will  not  there 
fore  be  necessary  to  give  a  narrative  of  them  all.* 
Expedition  by      TWO  of  the  expeditions   were  led  by  Mahomet 

Mahomet  J 

against  the      himself.     One  was  against  the  Bani  Lahyan,  whom 

Buni  Lahyau.  J 

ist  Rabi,  he  had  long  been  desirous  of  chastising  for  their 
june-juiy,  treacherous  attack,  two  years  before,  on  the  little 
band  of  his  followers  at  Raji.f  In  the  early  part  of 
the  year  he  set  out  with  a  selected  body  of  two 
hundred  men  on  camels,  and  twenty  horse.J  That 
he  might  the  more  surely  fall  upon  his  enemy  un 
awares,  he  first  took  the  road  towards  Syria.  After 
two  or  three  marches  in  that  direction,  he  suddenly 
turned  south,  and  travelled  rapidly  along  the  sea 
shore  by  the  road  to  Mecca.  But  the  stratagem 
wras  of  no  avail,  for  the  Bani  Lahyan  had  notice  of 
his  approach,  and  taking  their  cattle  with  them, 
retired  to  the  heights,  where  they  were  safe  from 
attack.  At  the  spot  where  his  followers  had  been 
slaughtered,  he  halted,  and  invoked  pardon  and 

*  Weil  regards  the  comparative  insignificance  of  these  expedi 
tions,  and  especially  the  smallness  of  Mahomet's  following  on  the 
pilgrimage  to  Hodeibia,  as  a  proof  how  low  his  authority  had  sunk. 
I  see  no  grounds  whatever  for  this  conclusion.  There  was  no 
object  to  call  forth  on  these  occasions  any  great  exertion  or  any 
extensive  gathering  of  his  followers.  I  regard  the  authority  of 
Mahomet  as  continuing  steadily  and  uniformly  on  the  advance, 
and  as  having  been  greatly  increased  by  his  successful  resistance 
of  the  grand  confederation  which  laid  siege  to  Medina.  The 
expedition  to  Hodeibia  was  purely  for  the  purpose  of  pilgrimage. 

f  Vol.  ii.  p.  201. 

J  Mahomet  took  only  one  of  every  two  who  volunteered,  telling 
hem  that  both  should  have  the  merit  of  the  expedition. 


xvin.]  Attack  of  Uyeina.  3 

mercy  on  them.  Small  parties  were  then,  for  one 
or  two  days,  sent  to  scour  the  vicinity,  but  no  traces 
of  the  tribe  were  found  in  any  quarter.  Mahomet 
being  now  about  two  marches  only  from  Mecca, 
advanced  to  Osfan,  with  the  view  of  alarming  the 
Coreish.  From  thence  he  sent  Abu  Bakr  with  ten 
horsemen,  as  it  were  his  vanguard,  to  approach  still 
nearer.*  Satisfied  with  this  demonstration,  the 
force  retraced  its  steps  to  Medina.  On  his  way 
back  from  this  unsuccessful  journey,  Mahomet,  who 
had  been  greatly  incommoded  by  the  heat,  is  said 
to  have  prayed  thus  :  —  "  Returning  and  repentant, 
yet  if  it  please  the  Lord,  praising  His  name  and 
serving  Him,  I  seek  Refuge  in  God  from  the  troubles 
of  the  way,  the  vexation  of  return,  and  the  Evil  eye 
affecting  family  and  wealth""\ 

Not    many  days    after  his  return,  Medina   was,  Pursuit  of 

.  Uyeina,  who 

early  one  morning,  startled  by  a  cry  ol  alarm  irom  had  fallen 
the  adjoining  height  of  Sila.  Uyeina,  chief  of  the  camds  of 
Bani  Fezara,  had  come  down  during  the  night,  with  near  Medina. 


a  troop  of  forty  horse,  upon  the  plain  of  Al  Ghaba, 
within  a  few  miles  of  Medina,  had  fallen  upon  the  J*ly>  A-D- 
milch  camels  of  Mahomet  which  were  grazing  there, 
and  driven  off  the  whole  herd,  killing  the  keeper,  and 
carrying  away  his  wife  a  prisoner.     A  citizen,  early 

*  He  had  halted  at  Ghiran,  and  thence  marched  to  Osfan,  distant 
five  Arabian  miles.  Abu  Bakr  went  on  to  Kara  al  Ghamim,  three 
miles  farther  on  the  road  to  Mecca.  Osfan  is  two  ordinary  stages 
from  Mecca. 

|  Kdtib  al  Wdckidi,  p.  114J  ;  Hishdmi,  p.  308. 


4  Uyeina  is  pursued  by  Mahomet.  [CHAP  . 

on  his  way  to  the  pasture  lands,  saw  the  marauding 
band,  and  gave  the  alarm.  The  call  to  arms  was 
ordered  by  Mahomet.  A  troop  of  horse  was  im 
mediately  at  the  gate  of  the  Mosque.  These  were 
despatched  at  once  in  pursuit, — Mahomet  himself, 
with  five  or  six  hundred  men  following  shortly  after. 
Sad  ibn  Obada,  with  three  hundred  followers,  re 
mained  behind,  to  guard  the  city.  The  advanced 
party  hung  upon  the  rear  of  the  marauders,  slew 
several  of  them,  and  recovered  half  of  the  plundered 
camels.  On  the  side  of  the  Mussulmans  only  one  man 
was  killed.  Mahomet,  with  the  main  body,  marched 
as  far  as  Dzu  Carad,  in  the  direction  of  Kheibar; 
but  by  this  time  the  robbers  were  safe  in  the  desert 
among  the  Bani  Ghatfan.  The  captive  female 
effected  her  escape  on  one  of  the  plundered  camels, 
which  she  vowed,  if  she  reached  Medina  in  safety, 
to  offer  up  as  a  sacrifice  of  thanksgiving.  On 
acquainting  Mahomet  with  her  vow,  he  rallied  her 
on  the  ingratitude  of  seeking  to  slay  the  animal 
which  had  saved  her  life,  and  which  moreover  was 
not  hers  to  offer  up.  He  bade  her  go  to  her  home 
in  peace.  The  force  was  five  days  absent  from 
Medina.* 


*  K.  Wdckidi,  115  ;  Hishdmi,  309.  The  Secretary  gives  some 
stirring  details  connected  with  this  adventure, — especially  the 
narrative  by  Salma  of  his  pressing,  single-handed,  on  the  enemy's 
rear  along  the  narrow  passes  and  thickets  of  the  road.  He  and 
Abu  Cotada  greatly  distinguished  themselves. 

Al  Micdtld  was  the  first  to  come  up  to  the  Mosque  on  Mahomet's 


Mishap  at  Dzul  Cassa.  5 

Scarcity  still  prevailing  in  [the','  desert,  and  "rain  Affair  at  Dzul 
having  fallen  plentifully  in  the  direction  of  Medina,  of  Moslems 

.  cut  up. 

the  Ghatfan  tribes  were  tempted,  in  their  search  2nd 


for  pasture,  to  encroach  upon  the  bounds  assigned 
to  them  in  the  treaty  with  Uyeina.*  The  herds  of  627' 
camels  belonging  to  Medina,  greatly  increased  by 
the  plunder  of  late  years,  had  been  sent  out  to  graze 
in  the  same  vicinity.f  They  offered  a  tempting 
prize  for  a  foray,  and  the  neighbouring  tribes 
were  suspected  to  be  gathering  for  the  purpose. 
Mohammad  ibn  Maslama  was  deputed  with  ten 
followers  to  ascertain  how  matters  stood.  J  At 
Dzul  Cassa,  a  place  well  advanced  in  the  desert,§ 
he  was  surrounded  in  the  night-time  by  over 
powering  numbers  ;  after  a  short  resistance,  all  his 
men  were  slain,  and  he  himself,  severely  wounded, 


call ;  and  Mahomet,  having  mounted  the  banner  on  his  spear,  sent 
him  in  advance  with  the  horse  ;  some  say  that  he  was  the  leader 
of  the  party,  but  others  give  that  honour  to  Sad  ibn  Zeid,  also  a 
citizen.  For  the  curious  anecdote  connected  with  this  point,  see 
vol.  i.  Introd.  p.  Ixxxvi. 

*  See  above,  vol.  iii.  p.  226.  The  siege  of  Medina,  in  which  these 
Bedouins  took  a  prominent  part,  may  perhaps  have  been  regarded 
as  obliterating  that  treaty,  and  this  is  the  more  likely  with  refer 
ence  also  to  the  raid  on  Al  Ghaba. 

•f  They  were  sent  out  to  Heifa,  U_ju&  seven  Arabian  miles 
from  Medina. 

\  This  is  not  mentioned  by  tradition  as  the  object  of  the  expe 
dition  ;  but  it  could  have  been  the  only  object  of  so  small  a  party, 
unless,  indeed,  it  was  intended  as  a  deputation,  or  embassy. 

§  Dzul  Cassa  was  twenty-four  Arabian  miles  from  Medina,  on 
the  road  to  Rabadza.  K.  Wdckidi,  116. 


6  Plunder  of  a  Mcccan  Caravan.  [CHAP. 

left  on  the  'field  as  dead.  An  adherent  of  Mahomet, 
happening  to  pass  that  way,  assisted  him  on  his 
journey  back  to  Medina.  Immediately  a  force  of  forty 
well-mounted  soldiers  was  despatched  to  chastize  the 
offenders  ;  but  these  had  dispersed  among  the  neigh 
bouring  heights,  and  excepting  the  plunder  of  some 
flocks  and  household  stuff,  no  reprisals  were  effected. 
A  Meccan  During  the  Autumn  of  this  year,  a  force  of  one 

caravan  plun 

dered  at  AI  is.  hundred  and  seventy  men  was  despatched  toward 
A.H.'VL'''  Al  Is,  to  intercept,  on  its  return,  a  rich  caravan, 
which  the  Coreish  had  ventured  to  despatch  by  the 
route  of  the  seashore  to  Syria.  The  attack  was  com 
pletely  successful.  The  whole  caravan,  including  a 
large  store  of  silver  belonging  to  Safwan,  was  plun 
dered,  and  some  of  those  who  guarded  it,  taken. 
prisoners. 
d  ^mong  the  prisoners  was  Abul  Aas,  son-in-law 


hornet's          of  Mahomet.      His  romantic  story  deserves  recital, 

daughter.  ^  ^  J 

as  well  for  its  own  interest,  as  for  the  share  which 
the  Prophet  himself  bore  therein.  The  reader  will 
remember  that,  at  Khadija's  desire,  Mahomet  mar 
ried  his  daughter  Zeinab  to  her  nephew,  Abul  Aas, 
a  prosperous  trader  in  Mecca.*  On  the  assumption 
of  the  prophetic  office  by  his  father-in-law,  Abul 
Aas  declined  to  embrace  Islam.  But  he  listened 
with  equal  unwillingness  to  the  Coreish  who  bade 
him  abandon  Zeinab,  and  offered  him  the  choice  of 
their  own  daughters  in  her  stead  :  —  "  I  will  not 
separate  from  my  wife,"  he  said,  —  "neither  do  I 

*  See  vol  ii.  pp.  45,  264. 


xvin.]  Story  of  Abul  Aas  and  Zeinab.  1 

desire  any  other  woman  from  amongst  your  daugh 
ters."  Mahomet  was  much  pleased  by  the  faithful 
ness  of  Abul  Aas  to  his  daughter.  The  attachment 
was"  mutual,  for  when  Mahomet  and  the  rest  of  his 
family  emigrated  to  Medina,  Zeinab  remained  behind 
at  Mecca  with  her  husband. 

In  the  battle  of  Badr,  Abul  Aas  was  taken  pri-  Abul  Aas 
soner.  When  the  Coreish  deputed  men  to  ransom 
their  prisoners,  Zeinab  sent  by  their  hands  such 
property  as  she  had,  for  her  husband's  freedom. 
Among  other  things,  was  a  necklace,  whichKhadija  Medina- 
had  given  her,  on  her  marriage  with  Abul  Aas. 
When  the  Prophet  saw  this  touching  memorial  of 
his  former  wife,  he  was  greatly  overcome,  and  said 
to  the  people : — "  If  it  seem  right  in  your  eyes,  let 
my  daughter's  husband  go  free,  and  send  back  these 
things  unto  her."  All  agreed  to  this.  But  as  a 
condition  of  his  freedom,  Mahomet  required  of  Abul 
Aas  that  he  should  send  Zeinab  to  Medina.  Ac 
cordingly,  on  his  return  to  Mecca,  Abul  Aas,  having 
made  arrangements  for  her  departure,  sent  her  away 
mounted  on  a  camel-litter,  under  the  charge  of  his 
brother  Kinana.  Some  of  the  baser  sort  from 
amongst  the  Coreish,  hearing  of  her  departure,  went 
in  pursuit,  determined  to  bring  her  back.  The 
first  that  appeared  was  Habbar,  who  struck  the 
camel  with  his  spear,  and  so  affrighted  Zeinab,  as  to 
cause  her  a  miscarriage.  Kinana  at  once  made  the 
camel  sit  down  and,  by  the  mere  sight  of  his  bow 
and  well-filled  quiver,  kept  the  pursuers  at  bay. 


8  Story  of  Alul  Aas  [CHAP. 

Just  then  Abu  Sofian  came  up  and  held  a  parley 
with  Kinaiia :  "  Ye  should  not,"  he  said,  "  have 
gone  forth  thus  publicly, — knowing  the  disaster  we 
have  so  lately  sustained  at  the  hands  of  Mahomet. 
The  open  departure  of  his  daughter  will  be  accounted 
a  proof  of  our  weakness  and  humiliation.  But  it  is 
no  object  of  ours  to  keep  back  this  woman  from  her 
father,  or  to  retaliate  our  wrongs  on  her.  Return, 
then,  for  a  little  while  to  Mecca,  and  when  this  excite 
ment  shall  have  died  away,  then  set  out  secretly." 
They  followed  his  advice:  and  some  days  after, 
Zeinab,  escorted  by  Zeid  ibn  Harith,  who  had  been 
sent  to  meet  her,  reached  Mahomet  in  safety. 
Conversion  of  it  was  between  three  and  four  years  after  this  that 

Abul  Aas.  J 

A.H.  vi.  Abul  Aas,  as  above  related,  was  again  made  prisoner 
at  Al  Is.  As  the  party  approached  Medina,  he 
contrived  by  night  to  have  an  interview  with  Zeinab, 
who  granted  the  protection  which  he  sought.  He 
then  rejoined  the  other  prisoners.  In  the  morning, 
the  people  being  assembled  for  prayers  in  the 
Mosque,  Zeinab  called  out  in  a  loud  voice  from  her 
apartment,  that  she  had  given  to  Abul  Aas  her 
guarantee  of  protection.  When  the  prayers  were 
ended,  Mahomet  thus  addressed  the  assembly: — 
"Ye  have  heard,  as  I  have,  the  words  of  my 
daughter.  I  swear  by  Him  in  whose  hands  is  my 
life,  that  I  knew  nothing  of  her  guarantee  until  this 
moment.  But  the  pledge  of  even  the  least  of  my  fol 
lowers  must  be  respected."  Thus  saying,  he  retired 
to  his  daughter,  and  desired  her  to  treat  Abul  Aas 


xvin.]  and  Zeinab.  9 

with  "honour,  as  a  guest,  but  not  to  recognize  him 
as  her  husband.  Then  he  sent  for  the  captors  of 
the  caravan,  and  reminding  them  of  his  close  con 
nexion  with  Abul  Aas,  said, — "If  ye  treat  him 
well,  and  return  his  property  unto  him,  it  would 
be  pleasing  to  me ;  but  if  not,  the  booty  is  yours, 
which  the  Lord  hath  given  into  your  hands,  and 
it  is  your  right  to  keep  the  same."  They  all  with 
one  consent  agreed  to  let  the  prisoner  go  free,  and 
to  return  the  whole  of  his  property.  This  gene 
rosity,  and  the  continued  attachment  of  Zeinab, 
so  wrought  upon  Abul  Aas,  that,  when  he  had 
adjusted  his  affairs  at  Mecca,  he  made  profession 
of  Islam,  and  joined  his  wife  at  Medina.  Their 
domestic  happiness,  thus  renewed,  was  not  of  long 
continuance;  for  Zeinab  died  the  following  year 
from  disease,  said  to  have  originated  in  the  mis 
carriage  caused  by  the  attack  of  Habbar  at  Mecca. 

The  treatment  of  his  daughter  on  that  occasion,  Mahomet 

commands 

and  especially  the  unmanly  and  barbarous  conduct  that  the  two 

_          Coreish  who 

of  Habbar,  greatly  incensed  Mahomet.    Once,  when  pursued  his 

-, .   .  n     daughter,  be 

a  party  was  setting  out  on  an  expedition  towards  put  to  death, 
Mecca,    he    commanded    that  if  Habbar,    or    the lf 
comrade  who  joined  him  in  the  pursuit*  of  Zeinab, 
fell  into  their  hands,  they  should  both   be  burned 

*  The  name  of  this  second  person  is  not  given,  but  it  may 
possibly  have  been  Huweirith,  who  was  killed  by  Ali  on  the  cap 
ture  of  Mecca,  for  having,  as  is  alleged,  made  an  attack  on  Fdtima 
and  Omm  Kolthum  when  they  were  leaving  Mecca.  Hishdmi,  3G3. 
I  do  not  find  any  other  evidence  of  an  attack  on  Fatima  arid 
Omm  Kolthftm,  which,  had  it  actually  occurred,  would  have  been 

VOL. iv.  c 


10 


The  Bani  Judzdm  chastized. 


[CHAP. 


The  Bani 
Judzam  chas 
tized  for 
robbing  Dihya, 
who  had  been 
sent  by  Ma 
homet  on  an 
embassy  to 
Syria. 

2nd  Jumad, 
A.H.  VI. 
October, 
A.D.  627. 


alive.  But  during  the  night  he  reconsidered  the 
order,  and  sent  to  countermand  it  in  these  words : — 
"  It  is  not  fitting  for  any  to  punish  by  fire  but  God 
only;  wherefore  if  ye  find  the  culprits,  put  them  to 
death  in  the  ordinary  way."* 

The  following  incidents  are  connected  with  the 
first  communication  held  by  Mahomet  with  the 
Roman  Empire.  Dihya,  one  of  his  followers,  was 
sent  on  a  mission  to  the  Emperor,  or  perhaps  to 
one  of  the  Governors  of  Syria.f  He  was  graciously 
received,  and  presented  with  a  dress  of  honour. 
On  his  way  home,  he  was  plundered  of  everything 
at  Hisma,  beyond  Wadi  al  Cora,  by  the  Bani  Jud 
zam.  A  neighbouring  tribe,  however,  to  whom 
Dihya  at  once  complained,  attacked  the  robbers, 
recovered  the  spoil,  and  restored  it  to  him  uninjured. 
On  the  robbery  reaching  the  ears  of  Mahomet,  he 
despatched  Zeid  with  five  hundred  men,  to  chastize 

plentifully  spoken  off.  I  conclude  that  the  present  was  really  the 
attack  in  which  Huweirith  was  engaged;  and  that  as  All  was 
his  executioner,  tradition  consequently  represents  Ali's  wife  Fatima, 
instead  of  Zeinab,  as  the  object  of  that  ruffian's  attack. 

*  Hishdmi,  234;  K.  WdcJcidi,  116£.  It  is  satisfactory  to  find 
that  at  Mecca,  the  cruelty  of  Habbar  was  scouted  as  unmanly. 
Even  Hind,  wife  of  Abu  Sofian,  gave  vent  to  her  indignation  at 
it.  Meeting  the  party  as  it  returned,  she  extemporized  some 
severe  verses  against  them:—"  Ah!  in  time  of  peace  ye  are  very 
brave  and  fierce  against  the  weak  and  unprotected,  but  in  the 
battle  ye  are  like  women  with  gentle  speeches,"  &c. 

f  The  nature  of  the  mission  is  not  stated  by  the  Secretary. 
M.  C.  de  Perceval  says  that  it  was  to  demand  from  the  Emperor, 
in  the  name  of  Mahomet,  liberty  of  commerce  with  the  Roman 
Provinces.  Vol  iii,  p.  157.  • 


xvin.]  Second  Expedition  to  Duma.  1  1 

the  delinquents.*  Marching  by  night,  and  con 
cealing  themselves  by  day,  they  fell  unexpectedly  on 
the  Bani  Judzam,  killed  several  of  them,  including 
their  chief,  and  carried  off  a  hundred  of  their 
women  and  children,  with  a  great  collection  of 
herds  and  flocks.  Another  chief  of  the  same  tribe, 
who  had  previously  tendered  his  submission  to 
Mahomet,  hastened  to  Medina,  and  appealed  against 
these  proceedings.  He  produced  the  letter  of  terms 
which  Mahomet  had  made  with  his  tribe,  and  de 
manded  justice.—"  But,"  said  Mahomet,  "  how  can 
I  compensate  thee  for  those  that  have  been  slain?  " 
"  Kelease  to  us  the  living,"  was  the  chiefs  reply;— 
"  as  for  the  dead,  they  are  beneath  our  feet."  Ma 
homet  acknowleged  the  justice  of  the  demand,  and 
despatched  AH  to  order  restoration.  He  met  Zeid 
on  his  way  back  to  Medina,  and  the  prisoners  and 
booty  were  immediately  surrendered  to  the  chief. 

Soon  after,  Abd  al  Rahman  set  out  with  seven  Second 
hundred  men,  on  a  second  expedition  to  Dumat  al  Duma. 


Jandal.     Mahomet  bound  a  black  turban  in  token 

of  command,  about  his  head.     He  was  to  endea-  November, 

vour  first  to  gain  over  the  people  of  Duma,  and 

to  fight  only  in  the  last  resort:  —  "but  in  no  case," 

continued  the  Prophet,  "  shalt  thou  use  deceit  or 

perfidy,  nor  shalt  thou  kill  any  child."     On  reach 

ing   Duma,  he  summoned   the  tribes  to   embrace 

*  Zeid  ibn  Harith  commanded  five   or  six  of  the  expeditions 
undertaken  this  year. 


12  The  Bani  Fezdra  chastized.  [CHAP. 

Islam,  and  allowed  them  three  days'  grace.  Within 
that  period,  Al  Asbagh,  a  Christian  chief  of  the 
Bani  Kalb,  gave  in  his  adhesion,  and  many  followed 
his  example.  Others  preferred  to  be  tributaries, 
with  the  condition  of  being  allowed  to  maintain 
the  profession  of  Christianity.  Abd  al  Rahman 
communicated  these  tidings  by  a  messenger  to 
Mahomet,  who,  in  reply,  desired  him  to  marry 
Tamadhir,  daughter  of  the  chief.  Abd  al  Rahman 
accordingly  brought  this  lady  with  him  to  Medina, 
where  she  bore  him  Abu  Salma  (the  famous 
jurisconsult  of  after  days),  and  amid  many  rivals, 
maintained  her  position  as  one  of  his  wives,  till  her 
husband's  death.* 
The  Bani  After  several  warlike  raids  of  inferior  impor- 

Fezara  chas 

tized  for  way-  tance,  Zeid  ibn  Harith  set  out  upon  a  mercantile 

laying  a  Me-  .  .  .  ,      ,  . 

dina  caravan,  expedition  to   oyria,  carrying  with  him   ventures, 

Ramdhan,          for    barter    ^^    from    many    Qf   ^    ^^^       The 

Dec.  A.D.  caravan  was  waylaid  near  Wadi  al  Cora,  seven 
marches  from  Medina,  and  plundered  by  the  Bani 
Fezara.  This  occasioned  much  exasperation  at 
Medina.  When  Zeid  was  sufficiently  recovered 
from  the  injuries  inflicted  by  the  robbers,  he  was 
sent  forth  with  a  strong  force  to  execute  vengeance 


*  1L  Wackidi,  117,  2031.  For  some  account  of  Abd  al  Rahmans 
conjugal  relations,  see  vol  ii.  pp.  272,  273.  Besides  concubines, 
he  had  issue  by  sixteen  wives,  and  may  have  married  many  others 
who  bore  him  no  children.  As  he  could  have  no  more  than 
four  wives  at  a  time,  the  frequent  changes  and  divorces  may  be 
imagined. 


xviii.]        Barbarous  Execution  of  an  Aged  Woman.  13 

upon  them.     He  approached  stealthily,  and  effecting 
a  complete  surprise,  captured  the  marauders'  strong 
hold.    Omm  Kirfa,  aunt  of  Uyeina,  who  had  gained 
celebrity  as  the  mistress  of  this  nest  of  robbers,  was  Omm  Kirfa- 
taken  prisoner  with  her  daughter.    Neither  the  sex, 
nor  the  great  age  of  Omm  Kirfa,  saved  her  from  a 
death  of  extreme  barbarity.  Her  legs  were  tied  each 
to  a  separate  camel.     The  camels  were  driven  in 
different  directions,  and  thus  she  was  torn  in  sunder. 
Two  young  brothers  of  the  same  family  were  also 
put   to    death.      Zeid,  on  his  return,  hastened  to 
visit  Mahomet,  who,  eager  to  learn  the  intelligence, 
came  forth  to  meet  him  with  his  dress  ungirded; 
and  learning  the  success  of  the  expedition,  embraced 
and  kissed  him.     We  read  of  no   disapprobation 
expressed  by  the  Prophet  at  the  inhuman  treatment 
of  Omm  Kirfa,  and  are  therefore  warranted  in  holding 
him  to  be  an  accomplice  in  the  ferocious  act.     The 
daughter  was  given  as  a  slave  to  Mahomet,  who 
presented  her  to  one  of  his  followers.  * 

His  old  enemies,  the  Jews,  were  still  the  cause  Assassination 

4-*    A  \       1 

of  annoyance  to  Mahomet.     A  party  of  the  Bani  Huckeick 
Nadhir,  with  their  chief,  Abul  Huckeick,  after  being  Jewish  ehiefc 

*  K.  Wdckidi,  117.  Omm  Kirfa  was  grand-daughter  of  Badr, 
a  patriarch  of  the  tribe,  and  had  married  her  cousin  Malk,  uncle 
of  Uyeina.  They  formed  a  branch  of  the  Fezara,  which  again 
belonged  to  the  Bani  Dzobian,  a  tribe  of  the  Bani  Ghatafan, 
vol  i.  p.  ccxxiv.  table.  Hisn,  the  father  of  Uyeina,  was  a  leader 
in  the  battle  of  Jabala.  Ibid.  p.  ccxxvi.  The  person  who  put 
Omm  Kirfa  to  death  was  Cays  ibn  al  Mohsin,  a  name  I  am  not 
familiar  with. 


14  Assassination  of  Abul  Huckeick.  [CHAP. 

expelled  from   Medina,    had   settled  among   their 

A.H.  VI. 

December,  brethren  at  Kheibar.  Abul  Huckeick  (called  also 
Sallam  and  Abu  Kafi)  had  taken  a  prominent  part 
among  the  confederates  who  besieged  Medina,  and 
he  was  now  suspected  of  inciting  the  Bani  Fezara 
and  other  Bedouin  tribes  in  their  depredations. 
An  expedition,  was  undertaken  by  Ali,  with  one 
hundred  men,  against  a  combination  of  the  Bani 
Sad  ibn  Bakr,  said  to  have  been  concocted  with 
the  Jews  of  Kheibar  ;  but  besides  a  rich  booty 
of  camels  and  flocks,  it  produced  no  other  result.* 
As  a  surer  means  of  putting  a  stop  to  these  machina 
tions,  Mahomet  resolved  on  ridding  himself  of 
their  supposed  author,  the  Jewish  chief.  The  Bani 
Khazraj,  emulous  of  the  distinction  which  the  Bani 
Aws  gained  some  years  before,  by  the  assassination 
of  Kab,  had  long  declared  themselves  ready  to  per 
form  a  similar  service.  Mahomet  therefore  chose  five 
men  from  amongst  that  tribe,  and  gave  them  com 
mand  to  make  away  with  Abul  Huckeick.  On 
approaching  Kheibar,  they  concealed  themselves 
till  nightfall  when  they  repaired  to  the  house  of 
their  victim.  Abdallah  ibn  Atik,  the  leader  of 
the  party,  who  was  familiar  with  the  Bani  Nadhir, 
and  spoke  their  language  fluently,  addressed  the  wife 

*  This  expedition  occurred  in  Shaban  (November),  i.  e.  a  month 
before  the  assassination  of  Abul  Huckeick.  K.  Wackidi,  117. 
Ali  advanced  as  far  as  Hamaj  between  Kheibar  and  Fadak.  The 
Bani  Sad,  a  branch  of  the  Hawazin,  were  among  the  confede 
rates  who  besieged  Medina. 


xviii.]  Assassination  of  Abul  Huckeick.  15 

of  the  chief,  who  came  at  his  summons  to  the  door, 
and  gained  admittance  on. a  false  pretext.*  When 
she  perceived  that  the  men  were  armed,  she  screamed 
aloud,  but  they  pointed  their  weapons  at  her,  and 
forced  her  to  be  silent  at  the  peril  of  her  life.  Then 
they  rushed  into  the  inner  chamber,  and  despatched 
Abul  Huckeick  with  their  swords.  They  hastily 
withdrew,  and  hid  themselves  in  some  adjacent  caves 
till  the  pursuit  was  over.  Then  they  returned  to 
Medina.  When  Mahomet  saw  them  approaching, 
he  exclaimed,  "  Success  attend  you!" — "  And  thee, 
O  Prophet!"  they  replied.  They  recounted  to  him 
all  that  had  happened;  and  as  each  one  claimed  the 
honour  of  the  deed,  Mahomet  examined  their  weapons, 
and  from  the  marks  on  the  sword  of  Abdallah  ibn 
Oneis,  assigned  to  him  the  merit  of  the  fatal  blow.f 

The  assassination  of  Abul  Huckeick  did  not  re-2?eJribn., 

Zanm  and  a 

lieve  Mahomet  of  his  apprehensions  from  the  Jews  Pa?y  of  Jew* 


slain : 


*  According  to  one  account,  he  pretended  he  had  brought  a 
present  for  her  husband ;  according  to  another,  that  he  had  come 
to  traffic  with  him  in  corn  . 

f  It  is  the  same  Abdallah  ibn  Oneis  who  had  assassinated 
Sofian.  See  above,  vol.  iii.  p.  200. 

I  have  chiefly  followed  the  secretary  of  Wackidi,  p.  117|-. 
There  are  variations  in  Hishdmi,  p.  306 ;  and  Tabari,  p.  342,  et 
seq. ;  but  none  which  diminish  the  share  taken  by  Mahomet  in 
the  foul  deed.  The  variations  are  chiefly  caused  by  the  eager 
ness  of  each  member  of  the  party,  and  their  respective  friends,  to 
magnify  the  part  taken  by  them  in  the  assassination. 

One  account  relates  that  Abdallah  ibn  Atik,  in  hastening  from 
the  victim's  house,  fell  over  the  stair  and  had  his  leg  broken,  which 
Mahomet,  touching,  miraculously  cured. 


16  Oseir  and  a  party  of  Jews  slain.  [CHAP. 

of  Kheibar;  for  Oseir  ibn  Zarim,  elected  chief  in  his 

.  v .  1 1 .   \  J.. 

January,        room,  maintained  the  same  relations  with  the  Bani 

A.D.  628. 

Ghatafan,  and  was  reported  to  be  designing  fresh 
movements    against    Medina.      Mahomet    deputed 
Abdallah  ibn  Rawaha,  a  leader  of  the  Bani  Khazraj, 
to  Kheibar,  with  three  followers,  to  make  inquiries 
as  to  how  Oseir  also  might  be  taken  unawares.    But 
Abdallah  found  the  Jews  too  much  on  the  alert  to 
admit  of  a  second  successful  attempt  at  assassination. 
On  his  re  turn,  therefore,  a  new  stratagem  was  devised. 
Abdallah  ibn  Rawaha,  was  sent  openly  with  thirty 
men  mounted  on  camels,  to  persuade  Oseir  to  visit 
Medina.  They  assured  him  that  Mahomet  would  make 
him  ruler  over  Kheibar,  and  would  treat  him  with 
great  distinction ;  and  they  gave  him  a  solemn  gua 
rantee  of  safety.     Oseir  consented,  and  set  out  with 
thirty  followers,  each  Moslem  taking  one   behind 
him    on   his   camel.      The    unfortunate    chief  was 
mounted  on  the  camel  of  Abdallah  ibn  Oneis,  who 
relates  that,  after  they  had  travelled  some  distance, 
he  perceived  Oseir  stretching  forth  his  hand  towards 
his  sword.    Urging  forward  his  camel  till  he  was 
well  beyond  the  rest  of  the  party,  Abdallah  called  out, 
"  Enemy  of  the  Lord!     Treachery!     Twice  hath  he 
done  this  thing."     As  he  spoke,  he  leaped  from  the 
camel,  and  aimed  a  deadly  blow  at  Oseir,  which 
took  effect  on  the  hip  joint.    The  chief  fell  mortally 
wounded  from  the  camel ;  but  in  his  descent  he  suc 
ceeded  in  wounding  Abdallah's  head,  with  the  camel 
staff,  the  only  weapon  within  his  reach.     At  this 


xvin.]  Treacherous  Murder  of  Oseir.  ~  17 

signal,  each  of  the  Mussulmans  turned  upon  the 
man  behind  him,  and  the  Jews  were  all  murdered, 
excepting  one  who  eluded  pursuit.  The  party  con 
tinued  their  journey  to  Medina,  and  reported  the 
trajedy  to  Mahomet,  who  gave  thanks  and  said,— 
"  Verily,  the  Lord  hath  delivered  you  from  an  un 
righteous  People." 

The  reader  will  not  fail  to  have  remarked  that  By  treachery. 
we  have  the  evidence  only  of  the  practised  assassin, 
Abdallah  ibn  Oneis,  for  the  treachery  of  Oseir. 
This  man  knew  that  Abdallah  ibn  Rawaha  had 
already  been  despatched  on  a  secret  errand  with  the 
view  of  getting  rid  of  the  Jewish  Chief ;  and  from 
his  previous  history,  it  is  too  evident  that  he 
scrupled  little  as  to  the  means  employed  for  taking 
the  life  of  any  one  proscribed  by  the  Prophet. 
Abdallah  alleges  that  Oseir  suddenly  repented  of 
his  determination  to  go  to  Medina,  and  meditated 
treachery.  On  which  side  the  treachery  lay  may  be 
gathered  from  the  result.  Oseir  was  unarmed,  and 
so  apparently  were  all  his  followers :  for  excepting 
the  wound  inflicted  with  the  camel-staff  upon  Ab 
dallah,  no  injury  was  sustained  by  any  of  the  Mos 
lems.  The  probabilities  are  entirely  opposed  to  the 
charge  of  Abdallah ;  and  even  supposing  the  sus 
picions  against  Oseir  well-founded,  they  will  hardly 
be  viewed  as  a  sufficient  justification  of  the  cold 
blooded  massacre  of  his  unoffending  companions.* 

*  K.  Wdckidi,  117£. 

VOL.  IV.  D 


18 


Barbarous  Execution  of  eight  Robbers.          [CHAP. 


Certain  Urnee 
robbers  exe 
cuted  barba 
rously,  for 
plunder  and 
murder. 


A  party  of  eight  Bedouin  Arabs  *  had  some  time 
previously  come  to  Medina  and  embraced  Islam. 
The  damp  of  the  climate  disagreed  with  them,  and 
they  pined  away  from  disease  of  the  spleen.  Ma 
homet  bade  them,  for  a  cure,  to  join  themselves  to 
one  of  his  herds  of  milch  camels,  which  grazed  in 
the  plain  south  of  Cuba,  under  the  hill  of  Ayr,  f 
and  drink  of  their  milk.J  Following  his  advice 
they  soon  recovered;  but  with  returning  strength, 
there  revived  also  the  innate  love  of  plunder.  They 
drove  off  the  camels,  and  attempted  to  escape  with 
them.  The  herdsman,  joined  by  a  few  others,  pur 
sued  the  plunderers,  but  was  repulsed  and  bar 
barously  handled;  for  they  cut  off  his  hands  and 
legs,  and  stuck  thorny  spikes  into  his  tongue  and  eyes, 
till  he  died.§  When  tidings  of  this  outrage  reached 
Mahomet,  he  despatched  twenty  horsemen  in  pur 
suit.  ||  They  surrounded  and  seized  the  robbers. 

*  Of  the  Urnee  tribe.  H.  Y.  Kremer  has  mistaken  the  name 
for  that  of  a  place.  Campaigns  of  Wdckidi,  notes,  p.  4. 

•f  The  place  called  Dzul  Jidr  was  six  Arabian  miles  from 
Medina.  Mahomet  had  many  herds  which  were  sent  to  graze 
wherever  there  was  good  pasture.  This  one  consisted  of  fifteen 
camels. 

J  And  it  is  added,  their  urine  also. 

§  His  name  was  Yasar.  He  was  a  slave  captured  in  the 
war  of  the  Bani  Muharib  and  Thalaba,  and  had  been  freed  by 
Mahomet.  The  cruelties  of  the  Bedouins  are  possibly  exaggerated 
to  justify  the  barbarity  of  Mahomet. 

|  They  were  commanded  by  Kurz  ibn  al  Jabir,  whom  we 
have  seen  above  (vol.  iii.  p.  68,)  as  engaged  in  one  of  the  first 
raids  against  Medina.  At  what  period  he  was  converted  and 
came  to  Medina  is  not  mentioned. 


xvin.]          Ordinances  regarding  Penal  Mutilations.  19 

and  recovered  all  the  camels  but  one.  which  had  Mutilation 

recognized  as 

been  slaughtered  and  eaten.     The   captives  were  a  legal  punish 
ment. 

conducted  to  Mahomet,  who  was  justly  exasperated 
at  their  ingratitude,  and  at  their  savage  treatment  of 
his  servant.  They  had  merited  death ;  but  the 
mode  in  which  he  inflicted  it  was  barbarous  and 
inhuman.  The  arms  and  legs  of  the  eight  men  were 
cut  off,and  their  eyes  put  out.  The  shapeless, sightless, 
trunks  of  these  wretched  Bedouins  were  then  impaled 
upon  the  plain  of  Al  Ghaba,  until  life  was  extinct.* 
On  reflection,  Mahomet  appears  to  have  felt 
that  this  punishment  exceeded  the  bounds  of 
humanity.  He  accordingly  promulgated  a  Reve 
lation,  in  which  capital  punishment  is  limited  to 
simple  death  or  crucifixion.  Amputation  of  the 
hands  and  feet  is,  however,  sanctioned  as  a  penal 
measure ;  and  amputation  of  the  hands  is  even 
enjoined  as  the  proper  penalty  for  theft,  whether 
the  criminal  be  male  or  female.  This  barbarous 
custom  has  accordingly  been  perpetuated  through 
out  the  Mahometan  world.  But  the  putting  out  of 
the  eyes  is  not  recognized  among  the  legal  punish 
ments.  The  following  is  the  passage  referred  to : — 

"  Verily  the  recompence  of  those  that  fight  against  God  and  his 
Prophet,  and  haste  to  commit  wickedness  in  the  land,  is  that 

*  What  Mahomet  was  doing  then  nt  Ghaba  is  not  quite  certain. 
According  to  Hishami,  he  was  on  his  way  home  from  Dzu  Carad, 
which  would  make  the  transaction  six  or  seven  months  earlier. 
The  place  is  also  called  "Al  Rodba,  at  the  meeting  of  the  waters," 
i.e.  near  Ohod.  Qy.  Al  Zaghdba,  which  is  another  name  for  Al 
Ghaba.  Burckhardt,  p.  328  :  K.  Wdckidi,  118  ;  Hislidmi,  454. 


20  Attempt  to  Assassinate  [CHAP. 

they  shall  be  slain  or  crucified  ;  or  that  their  hands  and  feet  of  the 
opposite  sides  be  cut  off  ;  or  that  they  be  banished  from  the  kind. 
That  shall  be  their  punishment  in  this  Life,  and  in  the  Life  to 
come  they  shall  have  great  torment. 

"  As  regards  the  Robber,  and  the  Female  robber,  cut  off  the 
hands  of  both."  * 


Attempt,  rpk    Secretary  of  Wackidi  assigns  to  this  periodf 

under  the  J  , 

orders  of  Ma-  an  attempt  made,  under  the  orders  ot  Manomet,  to 

hornet,  to  .  ,  -. 

assassinate  assassinate  Abu  Sofian.  As  its  cause,  he  states  that 
a  Bedouin  Arab  had  been  sent  by  Abu  Sofian  to 
Medina,  on  a  similar  errand  against  Mahomet;  but 
that  the  emissary  was  discovered,  and  confessed  the 
object  of  his  mission.  According  to  Hishami  (who 
makes  no  mention  of  this  latter  circumstance),  the 
attempted  assassination  was  ordered  by  Mahomet 
in  the  fourth  year  of  the  Hegira,  in  immediate 
revenge  for  the  execution  of  the  two  captives  taken 


*  Sura,  v.  39, 44.  For  repeated  robberies,  a  second,  third,  and 
fourth  hand  and  foot  may  be  cut  off,  rendering  the  criminal  a 
helpless,  shapeless,  cripple. 

|  K.  Wdclddi,  p.  118.  He  makes  the  attempt  to  assassinate 
Abu  Sofian  follow  the  affair  of  the  Urnee  robbers,  but  without 
specifying  the  month.  It  may  have  occurred  in  Shawwal,  or 
January,  628.  It  does  not  appear  in  the  list  of  expeditions 
which  prefaces  Wackidi's  campaigns.  Our  authorities  are  quite 
consistent  as  to  the  deputation  of  Amr,  its  object,  and  Mahomet's 
authority.  There  is  just  a  shadow  of  possibility  that  the  tradi 
tion  may  have  been  fabricated  by  the  anti-Omeyad  party  to 
throw  odium  on  the  memory  of  Abu  Sofian,  as  having  been 
deemed  by  Mahomet  worthy  of  death.  But  this  is  not  to  be  put 
against  the  evidence  of  unanimous  and  apparently  independent 
traditions. 


xvm.]  Abu  Sofidn.  21 

at  Raji.*  Whatever  the  inciting  cause,  there  is 
no  reasonable  doubt  that  a  commission  was  given 
by  the  Prophet  to  Amr  ibn  Omeya,  a  practised 
assassin, f  to  proceed  to  Mecca,  and  murder  his 
opponent  Abu  Sofian.  Amr  was  recognized,  as  he 
lurked  near  the  Kaaba,  before  he  could  carry  his 
design  into  effect,  and  he  was  obliged  to  flee  for  his 
life.  True,  however,  to  his  profession,  he  claims 
the  credit  of  having  assassinated  three  of  the  Coreish 
by  the  way,  and  a  fourth  he  brought  prisoner  to 
Medina. 

*  Hishdmij  p.  451.  To  confirm  this,  Hishami  adds  that  Amr 
passed  by  the  spot  of  the  execution,  and  saw  men  guarding  the 
corpse  of  Khobeib  the  martyr. 

f  He  is  the  same  who,  escaping  from  the  massacre  at  Bir 
Mauna,  assassinated  the  two  travellers  for  whom  Mahomet  paid 
compensation.  Vol.  iii.  p.  208.  He  is  stated  by  the  secretary  to  have 
been  before  Islam  a  professional  assassin, — L— 5ols>  p.  118,  .and 
marginal  note;  so  that  the  people  of  Mecca,  in  recognizing  him, 
immediately  understood  what  his  errand  was. 


22 


CHAPTER    NINETEENTH. 


Piljrimage  to  Al  Hodeibia.     Dzul  Cada,  A.H.  VI. 
March,  A.D.  628. 

Mahomet  and  Six  years  had  by  this  time  passed  away  since 
Mahomet,  and  those  who  emigrated  with  him,  had 
seen  their  native  city:  had  visited  the  Holy  house, 
and  the  sacred  places  around  it:  or  joined  in  the 
yearly  pilgrimage,  which  from  childhood  they  had 
grown  up  to  regard  as  an  essential  part  of  their 
social  and  religious  life.  They  longed  to  re-visit 
these  scenes,  and  once  more  to  unite  in  the  solemn 
rites  of  the  Kaaba. 

Political  con-       No  one  shared  in  these  feelings  more  earnestly 

whicifaTd'ed    than  Mahomet  himself.     It  was,  moreover,  of  great 

desire.0         importance  to  his  cause  that  he  should  practically 

show  his  attachment  to  the  ancient  faith  of  Mecca.  He 

had,  indeed,  in  the  Goran,  insisted  upon  that  faith  as 

an  indispensable  element  of  the  new  religion ;  he  had 

upbraided  the  Coreish  for  obstructing  the  approach 

of  pious  worshippers  to  the  Temple  of  God;    and 

had  denounced  them,  because  of  their  idolatrous 

practices,  as  not  the  rightful  guardians  of  it.*     Yet 

*  Sura  viii.   33.     After  threatening  the  Coreish,  the  passage 
proceeds, — "And  what  have  they  to  urge  that  God  should  not 


CHAP,  xix.]  Inducements  to  perform  the  Lesser  Pilgrimage.    23 

something  more  than  this  was  needed  practically 
to  exhibit  his  attachment  to  the  ancestral  creed 
and  customs  of  the  Coreish.  If  he  made  no  effort 
to  visit  the  holy  places,  and  fulfil  the  sacred  rites, 
he  would  lay  himself  open  justly  to  the  charge  of 
lukewarmness  and  neglect.  His  precept  must  be 
supported  by  example. 

Meditating  thus,  Mahomet  had  a  vision  in  the 
nio-ht.     Followed  by  his  people,  he  dreamed  that  thc  lesser  Pii 

o  *  grim  age  in 

he  entered  Mecca  in  peaceful  security,  and  having  the  month  of 

*  .      .          Dzul  Cada. 

made  the  circuit  of  the  Kaaba,  and  slain  the  victims, 
completed  all  the  ceremonies  of  the  pilgrimage. 
The  dream  was  communicated  to  his  followers,  and 
every  one  longed  for  its  realization.  It  foretold 
nothing  of  fighting  or  contest;  the  entrance  was 
to  be  quiet  and  unopposed.  Now  the  sacred 
month  of  Dzul  Cada  was  at  hand,  in  which  the 
Omra,  or  lesser  pilgrimage,*  might  with  much 
propriety  and  merit  be  undertaken.  There  would 
then  be  less  chance  of  collision  with  hostile 
tribes,  than  at  the  general  pilgrimage  in  the  suc 
ceeding  month.  Furthermore,  in  the  month  of 


chastize  them,  seeing  that  they  have  hindered  his  servants  from 
the  sacred  Temple;  and  they  are  not  the  Guardians  thereof, — 
veriiy,  none  are  its  Guardians  but  the  pious.  But  the  greater 
part  of  them  do  not  consider. 

"  And  their  prayers  at  the  Temple  are  nought  but  whistling 
through  the  fingers,  and  clapping  of  the  hands.  Taste,  therefore, 
the  punishment  of  your  unbelief." 

*  See  vol.  i.  p.  ccv. 


24  Preparations  for  the  Lesser  Pilgrimage.          [CHAP. 

Dzul  Cada,  war  was  unlawful  throughout  Arabia, 
much  more  within  the  inviolate  precincts  of  Mecca. 
If  Mahomet  and  his  followers,  therefore,  should 
at  this  time  approach  the  Kaaba  in  the  peaceful 
garb  of  pilgrims,  the  Coreish  would  be  bound 
by  every  pledge  of  national  faith  to  leave  them 
unmolested.  On  the  other  hand,  should  their  ad 
vance  be  opposed,  the  opprobrium  would  rest  with 
the  Coreish ;  and  even  in  that  case,  the  strength  of 
the  pilgrim  band  would  secure  its  safety, — if  not 
a  decisive  victory. 

The  surround-  So  soon  as  this  course  was  resolved  upon,  the 
people  of  Medina  were  invited  to  join  the  Prophet 
in  the  lesser  pilgrimage,  and  all  made  haste  to  pre- 
ine*  pare  themselves.  To  swell  the  camp  and  render 
it  more  imposing,  the  Arab  tribes  around,  who  had 
tendered  their  allegiance  to  Mahomet,  were  also 
summoned.*  But  few  of  them  responded  to  the 
call;  the  most  part  alleged  that  their  occupations 
and  families  prevented  their  leaving  home. 

Mahomet  and       Early  in  the  month  of  Dzul  Cada,  in  the  sixth 

his  followers  • 


*  I  see  no  reason  for  holding  with  M.  C.  de  Perceval  (v.  iii. 
p.  175,)  that  any  of  those  summoned  were  heathen  tribes.  On  the 
contrary,  those  who  declined  the  summons  are  all  reprobated  in 
terms  implying  that  they  had  professed  themselves  at  the  disposal 
of  Mahomet,  and  consequently  were  Moslems.  Sura  xlviii.  v.  2 ; 
and  it  is  added  as  a  punishment  that  they  would  not  be  permitted 
to  go  on  any  subsequent  expeditions  in  which  plunder  might  be 
expected,  v.  15.  et  seq.  The  commentators  say  that  the  Bani 
Aslam  Joheina,  Mozeina,  and  Ghifar,  are  the  tribes  intended. 


xix.]          Mahomet  and  the  Pilgrims  leave  Medina.  25 

year  of  the  Hegira,  arrangements  for  the  pilgrim-  set  out  from 

.  _  Medina, 

age  being  completed,  Mahomet  entered  his  house,  Dzui  cada, 
bathed  himself,  and  put  on  the  two  pieces  of  cloth  February, 
which  constitute  the  covering  of  the  pilgrim.  He 
then  mounted  his  camel,  Al  Caswa,  and  led  the 
cavalcade,  numbering  about  fifteen  hundred  men, 
across  the  valley  Al  Ackick,  to  Dzul  Huleifa,  on 
the  road  to  Mecca.*  There  they  halted,  and  Ma 
homet  with  the  rest  entered  the  pilgrim  state  by 
repeatedly  uttering  the  cry,— Labbeik  !  Labbeik ! 
which  signifies,  "  Here  am  I,  O  Lord!"  or — "  I  am 
entering,  Lord,  upon  thy  service  !"f  The  victims 
were  then  consecrated  for  sacrifice;  their  heads 
having  been  turned  towards  Mecca,  the  custo 
mary  ornaments  were  hung  about  their  necks,  and 
a  mark  affixed  upon  their  right  sides.  Seventy 
camels  were  thus  devoted;  amongst  them  was  the 
famous  camel  of  Abu  Jahl,  taken  on  the  field  of 
Badr.  This  done,  the  pilgrims  moved  forward  by  the 
ordinary  stages.  A  troop  of  twenty  horse  marched 

*  The  Secretary  gives  the  number  at  sixteen  hundred:  but 
adds  that  some  traditions  say  fourteen  hundred,  others  fifteen 
hundred  and  twenty-five.  Hishami  says  that  one  account  gives 
the  number  at  seven  hundred ;  but  that  has  evidently  grown  out 
of  the  fact  that  there  were  seventy  camels,  and  that  each  camel 
was  sacrificed  for  ten  of  the  pilgrims.  The  remaining  pilgrims 
had  of  course  other  animals,  sheep,  goats,  &c.  for  sacrifice. 
K.  Wdcfcidi,  118!;  Hishami,  320. 

f  From  this  moment  the  pilgrim  assumes  the  ceremonial  state, 
and  observes  the  abstinence  enjoined  in  consequence,  until  the 
rites  are  ended  and  the  victims  slain,  when  the  restrictions  cease. 
See  vol  i.  p.  ccv. ;  and  Sura  ii.  197,  and  xxii.  28. 

VOL.  i  .  E 


26 


The  Coreish  oppose  his  advance. 


[CHAP  . 


Alarm  of  the 
Coreish,  who 
arm  them 
selves  and 
oppose  the 
advance  of 
Mahomet. 


Mahomet 
leaves  the 
direct  road, 
and  encamps 
at  Al  Hodei- 
bia. 


in  advance  to  give  notice  of  danger.  The  pilgrims 
carried  no  arms  but  such  as  were  allowed  by  custom 
to  the  traveller,  namely,  each  a  sheathed  sword.* 
The  Prophet  took  one  of  his  wives,  Omm  Salma, 
with  him. 

Tidings  of  Mahomet's  approach  soon  reached 
Mecca;  and,  notwithstanding  the  pious  object  and 
unwarlike  attitude  of  the  Medina  pilgrims,  filled 
the  Coreish  with  apprehension.  They  did  not 
credit  these  peaceful  professions;  and,  perhaps  not 
without  reason,  suspected  treachery.  The  citizens 
of  Mecca,  with  their  allies  of  the  surrounding  tribes, 
were  soon  under  arms,  and  occupied  a  position  on 
the  Medina  road,f  resolved  to  perish  rather  than 
allow  the  enemy  to  enter.  A  body  of  two  hundred 
horsemen,  under  Khalid  and  Ikrima.J  was  pushed 
forward  in  advance. 

Mahomet  had  nearly  reached  Osfan,§  when  a  spy 
returned  with  this  intelligence : — "  The  Coreish,"  he 
said,  "  are  encamped  at  Dzu  Towa,  clothed  in  pan 
ther's  skins  ;||  their  wives  and  little  ones  are  with 


*  Some  add  among  "  the  travellers'  weapons  "  a  bow  and  a  quiver 
full  of  arrows;  but  generally,  the  sword  in  its  sheath  alone  is  men 
tioned.  Mahomet  had  a  bow  and  quiver,  as  will  be  seen  below. 

f  At  Baldah  jjj  The  horse  were  posted  at  Kara  al  Ghamim, 
the  place  Abu  Bakr  formerly  advanced  to.-  See  p.  3,  note. 

t  Son  of  Abu  Jahl. 

§  He  had  reached  as  far  as  a  spot  called  Ghadir  al  Ashtzatz. 

||  Expressive  symbolically  of  the  fixed  resolution  of  the  Coreish 
to  fight  to  the  last,  like  beasts  of  prey. 


XIX.]  Mahomet  halts  at  Hodeibia.  27 

them ;  and  they  have  sworn  to  die  rather  than  let 
thee  pass."  Shortly  after,  the  Meccan  cavalry  came 
in  sight,  and  Mahomet's  horse  went  forward  to  hold 
them  in  check.  Further  advance  on  the  high  road 
was  now  evidently  impossible,  without  a  pitched 
battle ;  and  for  this  Mahomet  was  not  yet  prepared. 
Having  therefore  halted  and  procured  a  guide,  he 
turned  off  in  the  evening  towards  the  right,  and  after 
a  fatiguing  march  through  rugged  and  difficult  de 
nies,  reached  the  open  space  called  Al  Hodeibia,  on 
the  verge  of  the  sacred  territory  which  encircles  Mecca. 
Here  his  camel  stopped,  and  planting  her  fore  legs 
firmly  on  the  ground,  refused  to  advance  another 
step.  "  She  is  wearied,"  said  the  people,  as  they  urged 
her  forward,  "  Nay,"  exclaimed  Mahomet,  "  Al 
Caswa  is  not  weary ;  but  the  same  hand  restraineth 
her  that  aforetime  held  back  the  elephant," — allud 
ing  to  the  preservation  of  Mecca  from  the  invasion 
of  Abraha.*  uBy  the  Lord!"  he  continued,  "no 
request  of  the  Coreish  this  day,  which  they  shall 
make  for  the  honour  of  the  holy  place,  shall  be 
denied  by  me."  So  he  alighted,  and  all  the  people 
with  him,  at  Hodeibia.  Some  wells  were  on  the 
spot,  but  having  been  choked  by  sand,  there  was 

*  See  vol  i.  p.  cclxvii.  The  inference  intended  is,  that  God 
was  again  interposing  to  prevent  bloodshed  and  the  devastation  of 
Mecca,  by  staying  the  farther  advance  of  Mahomet  in  the  same 
supernatural  manner  as  that  by  which  he  held  back  Abraha  from 
advancing  on  the  city.  "  The  Elephant,"  the  "  Year  of  the 
Elephant,"  were  used  to  designate  the  inroad  of  Abraha. 


28  Negotiations  at  Hodeibia  [CHAP. 

little  or  no  water  in  them.  Mahomet,  accordingly, 
taking  an  arrow  from  his  quiver  (the  only  imple 
ment  at  hand),  desired  one  of  his  followers  to 
descend  a  well,  and  with  it  dig  and  scrape  away 
the  obstructing  sand.  Abundance  of  water  soon 
accumulated.* 

The  road  though  Hodeibia  led  by  a  circuitous  route 
t0  Lower  Mecca.f  The  Coreish  no  sooner  learned  that 
the  pilgrims  had  taken  this  direction,  than  they  fell 
back  on  the  city  for  its  defence,  and  began  sending  de 
putations  to  ascertain  the  real  intentions  of  Mahomet. 
Hodeibia  being  only  a  short  stage  distant,  the  com 
munications  were  rapid  and  frequent.J  Bodeil,  a 
chief  of  the  Bani  Khozaa,  with  a  party  of  his  tribe, 
was  the  first  to  approach.  He  acquainted  Mahomet 
with  the  excited  state  of  the  Coreish,  and  their 
resolve  to  defend  the  city  to  the  last  extremity. 
The  Prophet  replied,  that  it  was  not  for  war  he 

*  This  has  been  magnified  into  a  miracle.  As  soon  as  the  arrow 
was  planted  in  the  hitherto  empty  well,  the  fountain  gushed  up, 
so  rapidly  that  the  people  sitting  on  the  brink  could  draw  water 
at  ease.  By  another  account,  Mahomet  spat  into  the  well,  on 
which  the  spring  immediately  Bubbled  up.  According  to  a 
third  tradition,  he  thrust  his  hand  into  a  vessel,  on  which  the 
water  poured  forth  as  it  were  from  between  his  fingers,  and  all 
drank  therefrom :— «  The  stream  would  have  sufficed  for  a  hundred 
thousand  people."  K.  Wdckidi,  118J,  119. 

t  It  probably  joined  the  Jedda  road,  some  little  distance  from 
Mecca. 

J  The  Secretary  of  Wackidi  (p.  1181),  makes  Hodeibia  nine 
Arabian  miles  from  Mecca.  M.  C.  de  Perceval  makes  it  twelve 
hours:  vol  iii.  177:  but  it  can  hardly  have  been  so  far. 


xix.]  between  Mahomet  and  the  Coreish.  29 

had  come  forth.  "  I  have  no  other  design,"  he 
said,  "  but  to  perform  the  pilgrimage  of  the  holy 
house:  and  whosoever  hindereth  us  therefrom,  we 
shall  fight  against  them."  Orwa,  a  chief  from 
Tayif,  connected  with  the  Coreish,  was  the  next 
ambassador.  He  came,  saying  "  that  the  people 
of  Mecca  were  desperate.  They  will  not  suffer  this 
rabble  of  thine  to  approach  the  city.  I  swear  that 
even  now  I  see  thee  as  it  were,  by  the  morrow, 
deserted  of  them  all."  At  this  Abu  Bakr  started 
up  and  warmly  resented  the  imputation.  Orwa,  not 
heeding  him,  became  still  more  earnest  in  his  speech, 
and  (according  to  the  familiar  Bedouin  custom) 
stretched  forth  his  hand  to  take  hold  of  Mahomet's 
beard.  "  Back !  "  cried  a  bystander,  striking  his  arm. 
"Hold  off  thy  hands  from  the  Prophet  of  God!" 
"And  who  is  this  ?"  said  Orwa,  surprised  at  the 
interposition  of  the  youth.  "  It  is  thy  brother's  son, 
Moghira."  "O  ungrateful !"  he  exclaimed  (alluding 
to  his  having  paid  compensation  for  certain  murders 
committed  by  his  nephew),  "  it  is  but  as  yesterday 
that  I  redeemed  thy  life."  These  and  other  circum 
stances  which  transpired  at  the  interview,  struck 
Orwa  with  a  deep  sense  of  the  reverence  and  devo 
tion  of  the  Moslems  towards  their  Prophet ;  and  this 
he  endeavoured  to  impress  upon  the  Coreish,  when 
he  carried  back  to  them  a  message  similar  to  that  of 
BodeiL*  But  the  Coreish  were  firm.  Whatever  his 

*  Orwa  had  married  Abu  Sofian's  daughter.     There  were  fre 
quent  intermarriages  between  the  inhabitants  of  Tayif  and  Mecca. 


30  Negotiations  with  the  Coreish.  [CHAP. 

intentions,  Mahomet  should  not  approach  the  city 
with  the  show  of  force,  and  thus  humble  them 
in  the  eyes  of  all  Arabia.  "  Tell  him,"  they  said, 
"  that  this  year  he  must  go  back ;  but  in  the  year 
following,  he  may  enter  Mecca  and  perform  the 
pilgrimage."  One  of  their  messengers  was  Jalis, 
chief  of  the  Arab  tribes  that  dwelt  around  Mecca. 
The  goodly  row  of  victims,  with  their  sacrificial 
ornaments,  and  the  marks  upon  their  necks  of 
having  been  long  tied  up  for  this  pious  object, 
at  once  convinced  him  of  the  sincerity  of  Mahomet's 
peaceful  professions.  But  the  Coreish.  on  his  return, 
refused  to  listen  to  him.  "  Thou  art  a  simple  Arab 
of  the  desert,"  they  said,  "  and  knowest  not  the 
devices  of  other  men."  Jalis  was  enraged  at  this 
slight,  and  swore  that  if  they  continued  to  oppose 
the  advance  of  Mahomet  to  the  Kaaba,  he  would 

Orwa  was  rough  of  speech:  his  dialogue  with  Mahomet  and  his 
followers  is  given  with  great  detail  and  vividness  by  Hishami, 
p.  323.  He  told  the  Coreish  that  he  had  seen  many  kings, — 
the  Chosroes,  the  Caysar,  the  Najashi,  &c.,  but  never  had  witnessed 
such  attention  and  homage  as  Mahomet  received  from  his  fol 
lowers; — they  rushed  to  save  the  water  in  which  he  had  per 
formed  his  ablutions,  to 'catch  up  his  spittle,  or  seize  a  hair  of 
his  if  it  chanced  to  fall.  But  these  are  all  fabrications  of  later 
days, — the  intense  veneration  of  which  was  reflected  back  upon 
this  period,  vol  i.  Introd.  pp.  xxix.  and  Ixiii.  There  is  no  reason 
to  believe  that  there  was  any  such  abject  worship  of  Mahomet 
during  his  lifetime. 

Orwa,  however,  saw  enough  to  convince  him  of  the  extraor 
dinary  influence  which  Mahomet  had  gained  over  his  followers ; 
and  what  he  saw  perhaps  contributed  to  his  own  conversion.  We 
shall  find  him  in  the  end  a  martyr  of  Islam. 


XIX.]  Othman  despatched  to  Mecca.  31 

retire  with  all  his  Arabs.  The  threat  alarmed  the 
Coreish.  "Have  patience  for  a  little  while,"  they 
said,  "  until  we  can  make  such  terms  as  are  needful 
for  our  security."  Negotiations  were  then  opened 
in  greater  earnest. 

The  first  messenger  from  the   Moslem   camp  to  Deputation 

1  of  Othman  to 

Mecca,  a  convert  from  the  Bani  Khozaa,  the  Coreish  the 
had  seized  and  treated  roughly;  they  maimed  the 
Prophet's  camel  on  which  he  rode,  and  even 
threatened  his  life.*  But  the  feeling  was  now 
more  pacific,  and  Mahomet  desired  Omar  to  proceed 
to  Mecca  as  his  ambassador.  Omar  excused  himself 
on  account  of  the  personal  enmity  of  the  Coreish 
towards  him;  he  had,  moreover,  no  influential  rela 
tives  in  the  city  who  could  shield  him  from  danger; 
and  he  pointed  to  Othman  as  a  fitter  envoy.  Othman 
consented,  and  was  at  once  despatched.  On  entering 
Mecca,  he  received  the  protection  of  a  cousin,  and 
went  straightway  to  Abu  Sofian  and  the  other  chiefs 
of  the  Coreish.  "  We  come,"  said  Othman,  "  to  visit 
the  holy  house,  to  honour  it,  and  to  perform  worship 
there.  We  have  brought  victims  with  us,  and  after 
slaying  them  we  shall  then  depart  in  peace."  They 
replied  that  Othman,  if  he  chose,  might  visit  the 
Kaaba  and  worship  there;  but  as  for  Mahomet,  they 
had  sworn  that  this  year  he  should  not  enter  the 

*  Hishami  also  says  that  a  party  of  forty  or  fifty  Coreish  went 
round  about  Mahomet's  camp,  seeking  to  cut  off  any  stray  fol 
lowers  ;  and  that  having  attacked  the  camp  itself  with  stones  and 
arrows,  they  were  caught  and  taken  to  Mahomet,  who  pardoned 
and  released  them.  The  Secretary  has  nothing  of  this. 


32  TJie  "  Pledge  of  the  Tree."  [CHAP. 

precincts  of  their  city.     Othman  declined  the  offer, 
and  returned  with  their  message  to  the  camp. 

Meanwhile,  during  the  absence  of  Othman,  there 
had  been  Sreat  excitement  at  Hodeibia.  Some 
delay  having  occurred  in  his  return,  a  report 
Tent  asaam-en  gained  currency  that  he  had  been  murdered  at 
Mecca°r  t0  Mecca.*  Anxiety  and  alarm  overspread  the  camp. 
Mahomet  himself  began  to  suspect  treachery:  he 
summoned  the  whole  company  of  the  pilgrims 
around  him,  and  taking  his  stand  under  the  thick 
shade  of  an  acacia,  required  a  pledge  from  each 
of  faithful  service  even  to  death.  When  all  had 
thus  sworn,  striking  one  by  one  their  hand  upon 
the  hand  of  Mahomet,  the  Prophet  struck  his  own 
left  hand  upon  his  right,  as  a  pledge  that  he  would 
stand  by  his  absent  son-in-law.  While  war  and 
revenge  thus  breathed  throughout  the  pilgrim  camp, 
their  fears  were  suddenly  relieved  by  the  reappearance 
of  Othman.  But  "  the  pledge  of  the  tree"  is  a  scene  to 
which  Mahomet,  and  all  who  were  then  present,  ever 
after  loved  to  revert;  for  here  the  strong  feelings 
of  devotion  and  sympathy  between  the  Prophet  and 
his  followers  had  found  a  fitting  and  ardent  ex- 
pression.*)*  Their  martial  spirit  and  religious  fervour 

*  Hishami  says  that  Othman  was  actually  placed  in  confine 
ment  at  Mecca.  But  this  is  not  stated  by  the  Secretary;  and  it 
does  not  appear  that  his  return  was  so  long  delayed  as  to  render 
this  probable. 

f  It  is  called  "the  oath  of  good  pleasure;" — ^^J!  4*Ju  i.e. 
well  pleasing  to  the  Lord,  referring  to  Sura  xlviii.  17,  which  will 
be  quoted  below. 


xix.]  Truce  of  Hodeibia.  33 

had  been  excited  to  the  highest  pitch;  and  they 
were  prepared  to  rush  upon  their  enemy  with  a 
resistless  onset.  It  was  one  of  those  romantic  occa 
sions  which  lives  in  the  memory  of  an  Arab. 

After  some  farther  interchange  of  messages,  the  The  Treaty 
Coreish  deputed  one  of  their  chiefs,  Soheil  ibn  Amr,  homet  and  the 

T        -i  .  Coreish. 

and  other  representatives,  with  full  powers  to  con 
clude  a  treaty  of  peace.  The  conference  was  long, 
and  the  discussion  warm.  But  at  last  the  terms 
were  settled.  Mahomet  summoned  Ali  to  write 
them  from  his  dictation.  And  thus  he  began: — 

"IN  THE  NAME  OF  GOD,  MOST  GRACIOUS  AND  MER 
CIFUL  !"--"  Stop! "  said  Soheil.  "As  for  God,  we 
know  him;  but  this  new  title  of  the  Deity,  we 
know  it  not.  Say,  as  we  have  always  said,  In  thy 
name,  0  God!"  Mahomet  yielded.  "Write,"  he 
said,— 

"  IN  THY  NAME,  O  GOD  !  These  are  the  conditions 
of  peace  between  Mahomet  the  Prophet  of  God,  and  of 
Soheil,  son  of" — "Stop  again!"  interposed  Soheil. 
"  If  I  acknowledged  thee  to  be  the  Prophet  of  God, 
I  had  not  taken  up  arms  against  thee.  Write,  as  the 
custom  is,  thine  own  name  and  the  name  of  thy 
father."*  "  Write  then,"  continued  Mahomet  calmly, 
— "between  Mahomet  the  son  of  Abdallah,  and  Soheil 
the  son  of  Amr.  War  shall  be  suspended  for  ten 
years.  Neither  side  shall  attack  the  other.  Perfect 

*  The  second  interruption  by  Soheil  is  not  mentioned  by  the 
Secretary. 

VOL.  IV.  F 


34  Treaty  of  Hodeibia.  [CHAP. 

amity  shall  prevail  betwixt  us.  Whosoever  wisheth 
to  join  Mahomet,  and  enter  into  treaty  with  him,  shall 
have  liberty  to  do  so;  and  whoever  wisheth  to  join 
the  Coreish,  and  enter  into  treaty  with  them,  shall 
have  liberty  so  to  do.  If  any  one  goeth  over  to 
Mahomet,  without  the  permission  of  his  guardian, 
he  shall  be  sent  back  to  his  guardian.  But,  if  any 
one  from  amongst  the  followers  of  Mahomet  return 
to  the  Coreish,  the  same  shall  not  be  sent  back. 
Provided,— on  the  part  of  the  Coreish,— that  Ma 
homet  and  his  followers  retire  from  us  this  year 
without  entering  our  city.  In  the  coming  year,  he 
may  visit  Mecca,  he  and  his  followers,  for  three 
days,  when  we  shall  retire  therefrom.  But  they 
may  not  enter  it  with  any  weapons,  save  those  of 
the  traveller,  namely,  to  each  a  sheathed  sword.* 
The  witnesses  hereof  are  Abu  Bakr"  $c.f 

*  I  have  mainly  followed  the  Secretary  of  Wackidi,  p.  119; 
his  version  is  the  same  in  substance  as  that  of  Hishami,  p.  326 ; 
it  differs,  however,  in  one  or  two  important  points,  in  the  arrange- 
ment  of  the  clauses.  It  is  clear  from  this  that  no  copy  of  the  treaty 
was  preserved,  but  that  the  contents  have  been  handed  down  by 
oral  tradition.  There  is  a  separate  tradition  given  by  the  Secre 
tary  (p.  119-k)  to  this  effect: — "  And  Mahomet  wrote  (i_^. j£)  at 
the  foot  of  the  treaty,  The  same  shall  be  incumbent  upon  you  towards 
us,  as  is  incumbent  upon  us  towards  you" 

f  Here  follow  eight  other  names,  viz,— Omar,  Abd  al  Rahman, 
Sad  ibn  Abi  Wackkas,  Ottoman,  Abu  Obeida,  Muhammad  ibn 
Maslama,  Huweitib  ibn  Abd  al  Ozza,  Mukriz  ibn  Hafaz  (the  two 
last  belonged  to  the  Coreishite  party,  see  Hishami,  p.  347),  and 
below  all  followed  this  sentence  : — "  The  upper  part  of  this  was 
written  by  Ali "  (meaning  probably  the  text  of  the  treaty  above 
the  signatures.)  Wackidi,  119. 


XIX.]  Advantages  gained  by  the  Treaty.  35 

A  copy  of  this  important  document,  duly  attested, 
was  made  over  to  Soheil  and  his  comrades,  who  depart. 
then  took  their  departure.     The  original  was  kept 
by  Mahomet  himself. 

Though   unable  to   enter   Mecca,  Mahomet   re-  Mahomet 

...  and  his  fol- 

solved  to  complete  such  ceremonies  or  the  pilgrimage  lowers  sacri- 
as  the  nature  of  the  spot  admitted  of.    So  he  sacrificed  victims!*" 
the  victims  and  concluded  the  solemnity  by  shaving 
his  head.     The  rest  of  the  pilgrims  having  followed 
his  example,*  the   whole   assembly  broke  up,  and 
began  their  march  honiewards.f 

The  people,  led  by  the  Vision  to  anticipate  an  Although  the 

J  4  \  people  were 

unopposed  visit  to  the  Kaaba,  were  disappointed  at  disappointed, 
this  imperfect  fulfilment  of  the  Pilgrimage,  and  crest-  gave  to  Ma- 

.  .  hornet  great 

fallen  at  the  abortive  result  of  their  long  journey,  political  ad- 

But,  in  truth,    a  great    step  had   been  gained  byv< 

Mahomet.      His  political  status,  as  an  equal   and 

independent  Power,  was  acknowledged  by  the  treaty : 

the  ten  years'  truce  would  afford  opportunity  and 

time  for  the  new  Religion  to  expand,  and  to  force 

its  claims  upon  the  conviction  of  the  Coreish  ;  while 

_______ . — — • 

*  Some  cut  their  hair  instead  of  shaving  it.  There  is  a  great 
array  of  tradition  to  prove  that  Mahomet  blessed  the  "  Cutters," 
aa  well  as  the  "  Shavers,"  of  their  hair. 

Amono;  the  miracles  mentioned  on  the  occasion  is  this,  "  that  the 

o 

Lord  sent  a  strong  wind  and  swept  the  hair  of  the  Pilgrims  into 
the  sacred  Territory,"  which  was  within  a  stone's  throw  of  the 
camp  ; — thus  signifying  acceptance  of  the  rite,  notwithstanding 
its  performance  on  common  ground.  K.  Wdckidi,  120^. 

f  Mahomet's  detention  at  Hodeibia  is  said  by  some  to  have 
lasted  ten,  by  others  twenty  days.  K.  Wdckidi,  119. 


36  Truce  of  Hodeibia  a  "  Victory."  [CHAP. 

conquest,  political  and  spiritual,  might  be  pursued 
unshackled  in  other  directions.  The  stipulation  that 
no  one  under  the  protection  of  a  guardian  should 
leave  the  Coreish  without  his  guardian's  consent, 
was  in  accordance  with  the  settled  principles  of 
Meccan  society;  and  the  Prophet  had  sufficient  con 
fidence  in  the  loyalty  of  his  people,  and  the  superior 
attractions  of  his  cause,  to  fear  no  ill  effect  from  the 
counter  clause,  that  none  should  be  delivered  up  who 
might  desert  his  own  standard.  Above  all,  the 
great  and  patent  success  in  the  negotiation  was  the 
free  permission  accorded  to  Mahomet  and  his  people 
to  visit  Mecca  in  the  following  year,  and  for  three 
days  to  occupy  the  city  undisturbed.  A  Eevelation 
was  accordingly  produced,  to  place  in  a  clear  light 
this  view  of  the  treaty,  and  to  raise  the  drooping 
sPirits  of  the  Pilgrims.  At  the  close  of  the  first 
march,  the  people  might  be  seen  hurrying  across  the 
plain,  urging  their  camels  from  all  directions,  and 
crowding  round  the  Prophet,  "  Inspiration  hath 
descended  on  him,"  passed  from  mouth  to  mouth 
throughout  the  camp.  Standing  on  his  camel,  Ma 
homet  began  his  address  with  the  opening  words  of 
the  Forty-eighth  Sura: — 

•l  Verily  WE  have  given  unto  thee  an  evident  Victory;— 
"  That  God  may  pardon  thee  the  Sin  that  is  past  and  that 
is  to  come,  and  fulfil  his  Favour  upon  thee,  and  lead  thee  in  the 
right  way ; — 

"  And  that  God  may  assist  thee  with  a  glorious  assistance," 

SectsTthe        Thls  Vict°ry  has  Puzzled  man7  of  the  commen- 
"  Victory.-      tators,  who  seek  to  apply  it  to  other  occasions;  but 


XIX<]  Advantages  of  the  Truce.  37 

all  their  applications  are  far-fetched  and  untenable.* 
When  the  passage  was  ended,  it  is  said  that  a  by 
stander  inquired,  "  What !  is  this  the  Victory  ?"- 
"  Yea,"  Mahomet  replied,  "  by  Him  that  holdeth  in 
His  hand  my  breath,  it  is  a  Victory."  Another 
reminded  him  of  the  promise  that  they  should  enter 
into  Mecca  unmolested.  "True;  the  Lord  hath 
promised  that  indeed,"  said  the  Prophet,  "  but  when 
did  He  promise  that  it  should  be  in  the  present 
year  ? "  The  comments  of  Zohri  (though  somewhat 
exaggerated)  are  very  much  to  the  purpose.f  (>c  There 
was  no  previous  Victory,"  he  says,  "  in  Islam,  greater 
than  this.  On  all  other  occasions  there  was  fighting: 
but  here  War  was  laid  aside,  tranquillity  and  peace 
restored;  the  one  party  henceforward  met  and  con 
versed  freely  with  the  other,  and  there  was  no  man 
of  sense  or  judgment  amongst  the  idolaters  who 
was  not  led  thereby  to  join  Islam.  And  truly  in  the 
two  years  that  followed,  as  many  persons  entered 
the  Faith  as  there  belonged  to  it  altogether  before, 
or  even  a  greater  number." — "  And  the  proof  of 
this,"  adds  Ibn  Hisham,  "  is  that,  whereas  Mahomet 
went  forth  to  Hodeibia  with  only  fourteen  hundred 
(or  fifteen  hundred)  men,  he  was  followed  two  years 
later,  in  the  attack  on  Mecca,  by  ten  thousand." J 

*  As  for  instance,  the  conquest  of  Kheibar,  of  Mecca,  &c.  In 
vv.  18 — 21,  it  is  true  that  such  future  victories  are  promised.  But 
the  words  here  are  descriptive  of  an  event  already  passed, 

t  Hishdmi,  p.  331. 

J  Ibid.  328.  The  truth  is,  that  men  looked  back  upon  this  treaty 


38  .Denunciation  of  the  Bedouins.  [CHAP. 

The  Bedouins      In  the  Sura  of  which  I  have  just   quoted   the 

denounced  for  ..-.'.. 

not  joining  the  opening  verses,  the  Arab  tribes  which  neglected  the 

pilgrimage. 

summons  to  go  forth  with  Mahomet  to  the  pilgrimage 
are  severely  reprimanded;  and  (the  severest  punish 
ment  for  on  Arab)  they  are  forbidden  to  join  the 
true  believers  in  any  future  marauding  excursion.* 


in  the  light  of  subsequent  events.  It  appeared  strange  that  he  who, 
in  less  than  two  years  was  supreme  dictator  at  Mecca,  could  be 
now  suing  for  permission  to  enter  that  city,  and  that  he  was  not 
only  satisfied  with  these  scanty  terms,  but  could  even  call  them  a 
"  Victory."  His  present  weakness  was  overlooked  in  the  con 
sideration  of  later  triumphs.  Hence  the  vaunting  speech  put  into 
Omar's  mouth,  that  "  had  these  terms  been  fixed  by  any  other 
than  by  Mahomet  himself, — even  by  a  commander  of  his  appoint 
ment,  he  would  have  scorned  to  listen  to  them  ;"  IL  Wdckidi, 
120;  and  the  indignant  conversation  he  is  said  to  have  held  with 
Abu  Bakr: — "What  !  Is  not  Mahomet  the  Prophet  of  God? 
Are  we  not  Moslems  ?  Are  not  they  Infidels  ?  Why  then  is  our 
divine  religion  to  be  thus  lowered  ?"  &c.  Hishdmi,  325.  Hence 
also  the  alleged  unwillingness  of  the  people  to  kill  their  victims 
at  Hodeibia;  for,  says  Hishami,  they  were  like  men  dying  of 
vexation,  p.  326. 

*  Not  to  swell  the  text  unreasonably  with  quotations,  I  trans 
cribe  the  passage  in  this  note : — 

"  The  Arabs  who  stayed  behind  will  say  to  thee, — Our  Possessions  and 
our  Families  engaged  us ;  wherefore  thou  ask  Pardon  for  us.  They  say 
that  with  their  tongues  which  is  not  in  their  hearts  ; — say  ; — And  who  could 
procure  for  you  any  (other)  thing  from  God,  if  he  intended  against  you 
Evil,— or  if  he  intended  for  you  Good.  Verily  God  is  acquainted  with  that 
which  ye  do. 

'*  Truly  ye  thought  that  the  Apostle  and  the  Believers  would  not  return 
to  their  Families  again  for  ever  ;  this  thought  was  decked  out  in  your 
Hearts  ;  ye  imagined  an  evil  Imagination  ;  and  ye  are  a  corrupt  People.*  * 

"  Those  that  stayed  behind  will  say  when  ye  go  forth  to  seize  the  Spoil, 
Suffer  us  to  follow  you.  They  seek  to  change  the  word  of  God.  Say  ; — Ye 
shall  not  follow  us  I  for  thus  hath  God  already  spoken.  And  they  will  say; 
— Nay  but  ye  grudge  us  (a  share  in  the  Booty).  By  no  means.  They  are 
a  People  that  understandeth  little. 


xix.]         The  Pilgrims  praised  for  their  constancy. 

The  pilgrims  who  took  the  solemn  oath  under 
the  tree  are  in  the  same  Sura  applauded  for  their 
faithfulness ;  it  was  the  hand  of  God  himself,  not  the 
hand  of  his  Apostle  merely,  which  was  upon  theirs 
when  the  pledge  was  given;*  Victory  and  great 
spoil  shall  be  their  reward  : — 

"  Verily  God  was  well  pleased  with  the  Believers,  when  they  Notices  of  this 
pledged  themselves  to  Thee  under  the  tree.     He  knew  what  was  S 
in  their  hearts,  and  he  caused  Tranquillity!  to  descend  upon  them,  Sura, 
and  granted  them  a  speedy  Victory ; — 

"  And  Spoils  in  abundance,  which  they  shall  take;J  and  God 
is  Glorious  and  Wise. 

"  God  hath  promised  you  great  Spoil,  which  ye  shall  seize;  and 
He  hath  sent  this  (Truce)  beforehand.  §  He  hath  restrained  the 

"  Say  unto  the  Arabs  that  stayed  behind,  Ye  shall  hereafter  be  called  out 
against  a  People  of  great  might  in  war,  with  whom  ye  shall  fight,  or  else 
they  shall  profess  Islam.  Then  if  ye  obey,  God  will  give  you  a  fair  Reward; 
but  if  ye  turn  back  as  ye  have  turned  back  heretofore,  he  shall  chastise  you 
with  a  grievous  chastisement."  Sura  xlviii.  11,  et  seq. 

The  meaning  apparently  is  that  these  Arabs  would  first  have  to 
prove  themselves  in  real  and  severe  fighting  (perhaps  in  Syria  or 
elsewhere)  before  they  were  again  allowed  to  join  in  easy  expe 
ditions  for  booty. 

*  v.  10. 

j  Sekina,  or  Shechina,  i.e.  Divine  influence  overshadowing  the 
heart. 

J  This  may  allude  to  the  promise  of  future  spoils.  Mahomet 
had  no  doubt  Kheibar,  and  other  expeditions  northward,  in  his 
mind's  eye  at  the  moment :  the  prospect  is  also  intended  to  aggra 
vate  the  grief  of  the  Arabs  at  the  loss  of  so  fine  a  prize. 

If  any  portion  of  these  or  the  following  verses  are  to  be  construed 
in  the  past  tense  as  booty  already  granted,  we  must  suppose  them 
to  have  been  revealed  after  the  conquest  of  Kheibar,  and  then 
placed  in  their  present  context.  But  this  supposition  I  do  not 
think  necessary. 

§  That  is,  cleared  the  way  for  victories  by  this  preparatory  truce. 


40     Revelation  regarding  the  Pilgrimage  to  Hodeibia.    [CHAP. 

hands  of  men  from  you,  that  it  may  be  a  sign  unto  the  Believers, 
and  that  He  may  guide  you  into  the  right  way. 

"  And  yet  other  (Spoils  are  prepared  for  you),  over  which  ye 
have  (now)  no  power.  But  God  hath  encompassed  them ;  for  God 
is  over  all  things  Powerful. 

"  If  the  Unbelievers  had  fought  against  you,  verily  they  had 

turned  their  backs.     *     * 

"It  is  God  that  restrained  their  hands  from  you,  and  your 
hands  from  them,  in  the  Valley  of  Mecca,  after  he  had  already 
made  you  superior  to  them  ;*  and  God  observed  that  which  ye 
did. 

"  These  are  they  which  disbelieve,  which  hindered  you  from 
visiting  the  holy  Temple;  and  (hindered)  the  Victims  also, — 
which  were  kept  back,  so  that  they  reached  not  their  destination. 

"  And  had  it  not  been  for  believing  men,  and  believing 
women,  whom  ye  know  not,  and  whom  ye  might  have  trampled 
upon,  and  blame  might  on  their  account  unwittingly  have  fallen 
on  you  (God  had  not  held  thee  back  from  entering  Mecca ;  but 
he  did  so)  that  God  might  cause  such  as  He  pleaseth  to  enter 
into  his  Mercy.  If  these  had  been  separable,  verily  we  had 
punished  those  of  them  j  (the  inabitants  of  Mecca)  that  disbelieve, 
with  a  grievous  Punishment. 

"When  the  Unbelievers  raised  scruples  in  their  own  hearts, — 


*  Or,  "  given  you  the  victory  over  them."  This  is  by  some 
referred  to  the  body  of  forty  or  fifty  Coreish  said  to  have  been 
captured  in  their  attempt  to  do  mischief  to  the  pilgrim  camp,  and 
who  were  liberated  by  Mahomet.  See  above,  note  p.  31.  But 
even  if  that  incident  were  certain,  the  mention  of  it  would  be 
here  irrelevant,  the  words  refer  generally  to  the  alleged  supe 
riority  in  the  negotiations,  which  it  was  Mahomet's  interest  and 
object  to  assume  throughout. 

•f  i.e.  those  of  the  Coreish.  Mahomet  would  here  make  it  appear 
that  there  were  numerous  Believers  in  his  mission  at  Mecca 
unknown  to  him,  and  that  God  held  him  back  from  attack  ing- 
Mecca  lest  these  should  have  been  involved  in  the  common  de 
struction. 


XIX>j  Effects  of  the  Truce.  41 

the  scruples  of  Ignorance,* — then  God  sent  down  Tranquillity 
upon  His  Apostle,  and  upon  the  Believers,  and  fixed  in  them  the 
word  of  Piety  ;f  and  they  were  the  best  entitled  to  it,  and  worthy 
of  the  same; — for  God  comprehendeth  all  things. 

"  Now  hath  God  verified  unto  His  Apostle  the  Vision  in  truth ; 
— Ye  shall  surely  enter  the  Holy  Temple,  if  it  please  God,  in 
security,  having  your  heads  shaven  and  your  hair  cut.  Fear  ye 
not :  for  he  knoweth  that  which  ye  know  not.  And  he  hath 
appointed  for  you  after  this,  a  speedy  Victory  besides. 

"  It  is  He  who  hath  sent  His  Apostle  with  Guidance,  and  the 
true  Religion, — that  he  may  exalt  it  above  every  other."J 

One  of  the  first  political  effects  of  the  Treaty  was  The  Bani 

-i  Khoziia  join 

that  the  Bani  Khozaa,  who  had  irom  the  first  shown  alliance  with 

,,.,,,  ...  -,.        -,  Mahomet;  the 

favour  to  the  new  laith, 9  entered  immediately  into  Bani  Bakr 
open    alliance    with    Mahomet.       The  Bani  Bakr, 


another   tribe   resident   in   the  vicinity  of  Mecca, 
adhered  to  the  Coreish. 

The  stipulation  for  the  surrender  of  converts  at  The  son  of 

.,-,  -,  Soheil  given 

the  instance  of  their  guardians,  was  soon  illustrated  up  by  Ma- 
by  one  or  two  peculiar  incidents.  The  son  of  Soheil, 
himself  the  representative  of  the  Coreish,  appeared 
at  Hodeibia,  just  as  the  Treaty  was  concluded,  and 
desired  to  follow  Mahomet.     But  his  father  claimed 

*  Alluding  to  their  having  objected  to  the  use  of  the  epithets 
of  the  Deity,  &c.  at  the  beginning  of  the  treaty. 

•f  i.e.  the  right  profession  of  faith,  which  ought  to  have  been  in 
the  treaty.  All  this  is  a  sort  of  apology  for  having  yielded  to 
Soheil. 

J  Sura,  xlviii.  18-28. 

§  See  vol.  i.  p.  cclxii.  They  had  of  old  been  closely  connected 
with  the  branch  of  Abdal  Muttalib,  as  distinct  from  that  of  Omeyn. 

VOL.  IV.  G 


42  Abu  Basir  and  his  Sand.  [CHAP. 

him,  and  although  the  lad  earnestly  remonstrated, 
the  claim  was  admitted.  "Have  patience,  Abu 
Jandal !"  said  Mahomet  to  him, — "  put  thy  trust  in 
the  Lord.  He  will  work  out  for  thee,  and  for  others 
like  thee,  a  way  of  deliverance."* 
Abu  Basir  Some  little  time  after  the  return  of  Mahomet.  Abu 

gathers  a  band 

of  marauders,  Basir,  a  young  convert,   effected  his  escape  from 

and  harasses  *  ' 

the  Coreish.  Mecca,  and  appeared  at  Medina.  His  guardians  sent 
two  servants  with  a  letter  to  Mahomet,  and  instruc 
tions  to  bring  the  deserter  back  to  his  home.  The 
obligation  of  surrender  was  at  once  admitted  by 
Mahomet,  and  Abu  Basir  set  out  for  Mecca.  But 
he  had  travelled  only  a  few  miles,  when  he  trea 
cherously  seized  the  sword  of  one  of  his  conduc 
tors,  and  slew  him,  The  other  servant  fled  back  to 
Medina ;  Abu  Basir  himself  followed  with  the  naked 
sword  in  his  hand,  reeking  with  blood.  Both  soon 
reached  the  presence  of  Mahomet;  the  servant  to 
complain  of  the  murder,  Abu  Basir  to  plead  for  his 
freedom.  The  youth  contended  that  as  the  Prophet 

*  The  story  is  told  by  tradition  with  much  over-colouring. 
Abu  Jandal  came  up  just  as  the  treaty  was  completed,  having 
escaped  from  Mecca  in  his  chains.  His  father  beat  him  and  dragged 
him  away.  He  screamed  aloud  to  the  Moslems  to  save  him  :  but 
Mahomet  said  that  he  could  not  diverge  from  the  terms  of  the  treaty 
just  concluded.  Omar  walked  by  the  lad  as  he  was  being  led 
back,  and  comforted  him  with  such  ideas  as  these : — "  The  blood 
of  these  infidels  is  no  better  than  the  blood  of  dogs."  The  whole 
story  is  so  exaggerated,  that  it  is  difficult  to  say  what  degree  of 
truth  there  is  in  it.  But  I  think  it  must  have  had  some  foundation 
in  fact. 


xix.  j  Harass  the  Coreish.  43 

Lad  once  fulfilled  the  letter  of  the  Treaty  in  de 
livering  him  up,  he  was  now  free  to  remain  behind. 
Mahomet  gave  no  direct  reply.  His  answer  was 
enigmatical:  after  an  exclamation  in  praise  of  his 
bravery,*  he  added  in  a  voice  of  admiration  :— 
"  What  a  kindler  of  War,  if  he  had  but  with  him 
a  body  of  adherents  !"  Thus  encouraged,  Abu 
Basir  quitted  Medina  and  went  to  Al  Is,  by  the 
sea  shore,  on  the  caravan  road  to  Syria.  The 
words  of  Mahomet  were  not  long  in  becoming 
known  at  Mecca,  and  the  restless  youths  of  the 
Coreish,  receiving  them  as  a  suggestion  to  follow 
the  same  example,  set  out  to  join  Abu  Basir,  who 
was  soon  surrounded  with  about  seventy  followers 
desperate  as  himself.  They  waylaid  every  caravan 
from  Mecca  (for  since  the  truce,  traffic  with  Syria 
had  again  sprung  up),  and  spared  the  life  of  no  one. 
The  Coreish  were  at  length  so  harassed  by  these 
attacks,  that  they  solicited  the  interference  of  Ma 
homet  ;  and,  on  condition  that  the  outrages  were 
stopped,  waived  their  claim  to  have  the  deserters 
delivered  up.  Mahomet  acceded  to  the  request, 
and  summoned  the  marauders  to  Medina,  where 
they  took  up  their  abode.f 

It  seems  obvious  to  remark  that,  however  much  Mahomet's 

su  pport  of 

Mahomet  may  have  been  within  the  letter  of  the  Mm  in  con- 


*  "  Alas  for  his  mother  !"  signifying  that  his  bravery  would 
likely  lead  him  to  be  killed  in  some  daring  conflict. 

•f  The  story  of  Abu  Basir  is  not  given  by  the  secretary. 


44 


Women  not  surrendered  under  the  Truce. 


[CHAP. 


Rule  as  to 
women  who 
fled  from 
Mecca  to 
Medina. 


travention  of    truce  in  this  proceeding,  the  encouragement  held 

the  spirit  of  .  r  ,  .  , 

the  Treaty,  out  by  him  to  Abu  Basir  and  his  comrades,  in  their 
hostility  to  the  Coreish,  was  a  breach  of  its  spirit. 
Abu  Basir  professed  himself  an  adherent  of  Islam, 
and,  as  such,  implicitly  subservient  to  the  commands 
of  the  Prophet.  To  incite  him,  therefore,  to  a  course 
of  plunder  and  rapine,  was  a  virtual  contraven 
tion  of  the  engagement  to  promote  amity  and 
peace. 

The  stipulation  for  the  surrender  of  deserters  made 
no  distinction  as  to  sex.  A  female  having  fled  to 
Medina,  whose  guardians  were  at  Mecca,  her  brothers 
followed  her,  and  demanded  her  restoration  under  the 
terms  of  truce.  Mahomet  demurred.  The  Divine 
Oracle  was  called  in,  and  it  gave  judgment  in  favour 
of  the  woman.  All  women  who  came  over  to 
Medina,  were  to  be  "  tried,"  and  if  their  profession 
was  found  sincere,  they  were  to  be  retained.  The 
unbelief  of  their  husbands  dissolved  the  previous 
marriage  ;  they  now  might  legally  contract  fresh 
nuptials  with  believers,  provided  only  that  restitution 
were  made  of  any  sums  expended  by  their  former 
husbands  as  dower  upon  them.  The  marriage  bond 
was  similarly  annulled  between  believers  and  their 
unbelieving  wives  who  had  remained  behind  at 
Mecca ; —  and  their  dowers  might  be  reckoned  in 
adjusting  the  payments  due  to  the  Coreish  on  ac 
count  of  the  women  retained  at  Medina.  Though 
the  rule  is  thus  laid  down  at  length  in  the  Goran, 


xix.]  Women  not  surrendered  under  the  Truce.  45 

but   few   cases   of  the  kind   are    cited    by   tradi 


tion.: 


*  ffishdmi,  p.  330.  The  woman  there  mentioned  as  coming 
over  to  Medina  was  daughter  of  Ocba,  so  cruelly  executed  by 
Mahomet  after  Badr.  See  vol.  iii.  p  116.  Another  similar  refugee 
is  noticed  by  M.  C.  de  Perceval  as  married  to  Omar  (iii.  187). 
On  the  other  hand,  Omar  divorced  Coreina,  his  wife,  who  re 
mained  at  Mecca,  and  who  was  then  married  by  Abu  Sofian. 
Another  similar  case  is  cited  by  Ilishdmi,  330. 

The  rule  is  given  in  the  Sixtieth  Sura.  It  opens  with  strong 
remonstrances  against  making  friends  of  Unbelievers ;  for  Mahomet 
probably  found  that  his  people  were,  since  the  truce,  becoming  too 
intimate  with  the  Meccans,  and  feared  lest  the  tendency  of  such 
friendships  would  relax  the  discipline  and  esprit  de  corps  of  Islam. 

Then  follows  the  passage  regarding  the  women  : — 

"  0  ye  that  believe  !  When  believing  women  come  over  unto 
you  as  Refugees,  then  try  them  ;  God  well  knoweth  their  faith. 
And  if  ye  know  them  to  be  believers,  return  them  not  again 
unto  the  infidels  ;  they  are  not  lawful  (as  wives)  unto  the  infidels ; 
neither  are  the  infidels  lawful  (as  husbands)  unto  them.  But 
give  unto  them  (the  infidels)  what  they  may  have  expended  (on 
their  dowers).  It  is  no  sin  for  you  that  ye  marry  them,  after 
that  ye  shall  have  given  them  (the  women)  their  dowers. 

"  And  retain  not  the  (honour  or)  patronage  of  the  unbelieving 
women  ;  but  demand  back  that  which  ye  have  spent  (in  their 
dowers) ;  and  let  the  infidels  demand  back  what  they  have  spent 
(on  the  women  which  come  over  to  you). 

"  This  is  the  judgment  of  God,  which  he  establisheth  between 
you  ;  and  God  is  knowing  and  wise. 

"  And  if  any  of  your  wives  escape  from  you  unto  the  infidels, 
and  ye  have  your  turn  (by  the  elopement  of  their  wives  unto  you), 
then  give  to  those  whose  wives  have  gone  (out  of  the  dower  of 
the  latter)  a  sum  equal  to  that  which  they  have  expended  (on 
the  dowers  of  the  former)  ;  and  fear  God  in  whom  ye  believe. 

"  O  Prophet !  When  believing  Women  come  unto  thee,  and 
plight  their  faith  unto  thee  that  they  will  not  associate  any  with 
God,  that  they  will  not  steal,  neither  commit  adultery,  that  they 


46  Dream  of  universal  Supremacy.  [CHAP. 

^^e  Pi%r™age  to  Hodeibia  is  the  last  event  of 
universal        importance   which    occurred  in  the  Sixth  year  of 

submission  to  » 

Islam.  Mahomet's  residence  at  Medina.     But  towards  its 

close  a  new  and  singular  project  occupied  his  atten 
tion.  It  was  nothing  less  than  to  summon  the 
sovereigns  of  the  surrounding  States  and  Empires 
to  his  allegiance  !  The  principles  of  Mahomet  had 
been  slowly  but  surely  tending  towards  the  univer 
sal  imposition  of  his  faith.  "Wherever  his  arms  had 
reached,  the  recognition  of  his  Divine  mission,  and 
of  his  spiritual  authority  as  the  Apostle  of  God,  was 
peremptorily  required.  An  exception  indeed  was 
made  in  favour  of  Jews  and  Christians ;  but  even 
these,  if  they  retained  their  faith,  must  pay  tribute, 
as  an  admission  of  its  inferiority.  It  may  seem  a 
^chimerical  and  wild  design  in  the  Prophet  of 


will  not  kill  their  children,  nor  promulgate  a  calumny  forged 
between  their  hands  and  their  feet,  and  that  they  will  not  be  dis 
obedient  unto  thee  in  that  which  is  reasonable,  —then  pledge  thy 
faith  unto  them,  and  seek  pardon  of  God  for  them.  For  God  is 
Gracious  and  Merciful."  Sura,'lx.  10-12. 

Stanley  on  Corinthians  (1  Cor.  vii.  1-40)  quotes  the  above 
passage,  and  says  that  the  rule  it  contains  "  resembles  that  of  the 
Apostle."  "Vol.  i.  p.  145.  But  there  is  reallyno  analogy  between 
them  ;  the  gospel  rule  differs  toto  caelo  from  that  of  Mahomet  : — 
"If  any  brother  hath  a  wife  that  believeth  not,  and  she  be 

pleased  to  dwell  with   him,  let  him  not   put  her  away." And 

similarly  the  case  of  a  believing  wife  with  an  unbelieving  hus 
band  (1  Cor.  vii.  12-16).  Whereas  Mahomet  declares  the&  mar 
riage  bond  de  facto  annulled  by  the  unbelief  of  either  party, 
which  indeed  was  only  to  be  expected  from  his  loose  ideas 
regarding  the  marriage  contract. 


xix.]  Dream  of  universal  Supremacy.  47 

Medina, — scarcely  able  as  he  was  to  maintain  his 
own.  position,  helplessly  besieged  twelve  months 
before,  and  forced  but  lately  to  retire  from  Mecca 
with  his  purpose  of  pilgrimage  unaccomplished, — 
that  he  should  dream  of  supremacy,  either  spiritual 
or  political,  over  Egypt,  Abyssinia,  and  Syria,  nay 
over  the  Roman  and  Persian  Empires.  But  so  it 
was.  Besides  the  stedfast  and  lofty  conviction 
which  he  had  of  his  duty  and  mission  as  the  Apostle 
of  God,  it  is  not  to  be  supposed  that  a  person  so 
sagacious  and  discerning  should  have  failed  to  per 
ceive  in  the  signs  of  the  times  a  grand  opportunity 
of  success.  The  Roman  Empire  was  broken  and 
wearied  by  successive  shocks  of  barbarous  invasion : 
and  together  with  the  Kingdom  of  Persia  it  had  been 
wasted  by  a  long  and  devastating  war.  Schism 
had  rent  and  paralyzed  the  Christian  Church.  The 
Melchites  and  the  Jacobites,  the  Monothelites  and 
the  Nestorians,  regarded  each  other  with  a  deadly 
hatred,  and  were  ready  to  welcome  any  intruder 
that  would  rid  them  of  their  adversaries.  The  new 
faith  would  sweep  away  all  the  sophistries  about 
which  they  vainly  contended:  holding  fast  the  sub 
stratum  of  previous  Eevelation,  it  substituted  a 
reformed  and  universal  religion  for  the  effete  and 
erring  systems  which  the  priesthood  had  introduced. 
The  claims  of  truth,  enforced  by  the  army  of  God, 
would  surely  conquer.  Such  perhaps  were  the 
thoughts  of  Mahomet,  when  he  determined  to  send 


48  Despatches  to  various  Kings  and  Princes.        [CHAP. 

embassies  to  the  Caesar  and  the  Chosroes,  to  Abys 
sinia,  Egypt.  Syria  and  Yemama.* 
Seal  engraved  It  was  suggested  by  one  of  his  followers  that  the 
kings  of  the  earth  did  not  receive  despatches,  unless 
they  were  attested  by  a  seal.  Accordingly  Mahomet 
had  a  seal  made  of  silver,  and  engraved  with  the 
words  MAHOMET  THE  APOSTLE  or  GoD.f  Letters 
were  written  and  sealed,  and  the  six  messengers 
simultaneously  despatched  to  their  various  destina 
tions,  on  the  opening  of  the  new  year,  as  shall  be 
farther  related  in  the  following  chapter.^ 

*  Weil  (p.  190)  thinks  that  the  good  treatment  of  the  Refugees 
by  the  Najashy  (Abyssinian  Prince)  may  have  suggested  the  idea. 
But  Mahomet's  views  had  evidently,  by  degrees,  been  taking  a 
wider  range,  independently  of  that  circumstance, 
f  K.  WdcJcidi,  491 :  see  vol.  i.  p.  Ixxvii. 

J  It  is  pretended  that  his  messengers,  "  like  the  Apostles  of 
Jesus,"  were  immediately  endowed  with  the  faculty  of  speak 
ing  the  language  of  the  country  to  which  they  were  deputed. 
K.  Wackidi,  51.  But  Mahomet  evidently  selected  for  the  purpose 
men  who,  as  travellers,  merchants,  or  otherwise,  had  before  visited 
the  respective  countries.  So  Dehya  was  sent  to  Syria.  See  above, 
p.  10. 

Less  trustworthy  authorities  make  these  embassies  to  have 
started  from  Medina,  on  various  dates.  But  Wackidi's  secretary 
states  distinctly  that  all  set  out  on  the  same  day,  in  Moharram, 
A.H.  VII.  K.  Wdclddi,  49  J. 

In  one  place  (p.  39£)  the  Secretary  says  that  the  embassy  to 
Abyssinia  started  on  the  1st  Rabi,  i.  e.  two  months  later  than  the 
date  above  given.  The  discrepancy  may  perhaps  be  accounted 
for  by  supposing  that  the  original  tradition  placed  the  date  seven 
years  after  the  Hegira  of  Mahomet; — -one  set  of  traditionists 
counting  from  the  nominal  opening  of  the  Hegira  era  (Moharram), 
the  other  from  the  actual  arrival  of  Mahomet  in  Medina,  two 
months  later.  See  vol.  ii.  p.  261. 


CHAPTER     TWENTIETH. 

Embassies  to  various  Sovereigns  and  Princes. 
A.H.  VII.     A.D.  627. 


A  BKIEF  glance  at   the   state  of  the  Roman    and  Glance  at  the 

T>       •         TI        •  i  .  state  of  the 

Persian  Empires  may  now  be  necessary,  to  connect  Roman  and 
the  salient  points  of  their  external  history  with  the  *££?*  em~ 
career  of  Mahomet. 

From  a  period  as  far  back  as  his  assumption  by  struggles  be- 

-»*-i  /»    -i       T-»         i       •         rv»  T  T.  tween  the 

Mahomet  of  the  Prophetic  omce,  the  two  kingdoms  Roman  empire 
had  been  waging  with  each  other  a  ceaseless  and  AD.  eosf-ear. 
deadly  warfare.    Until  the  year  621  A.D,  unvarying 
success  attended  the  Persian  arms.     Syria,  Egypt, 
Asia  Minor,  were  overrun.    Constantinople  itself  was 
threatened.     At  last,  Heraclius  awoke  from  his  in 
glorious  lethargy.  About  the  time  of  Mahomet's  flight  A.D.  022. 
from  Mecca,  the  Roman  Emperor  was  driving  his 
invaders  from  their  fastnesses  in  Asia  Minor.     In  A.D.  623-525. 
the  second  campaign  he  carried  the  war  into  the 
heart  of  Persia;  during  the  three  years  in  which, 
by  this  brilliant  stroke,  he  was  retrieving  the  for 
tunes  of  the  Empire,  Mahomet  was  engaged  in  his 
doubtful   struggle  with   the  Coreish.     Then  came 
the  critical  siege  of  Constantinople  by  the  Avars  and  JulJ>  G2$. 
Persians,  which  preceded,  by  little  more  than  half  a 

VOL,  IV.  H 


50 


Despatch  to  Heraclius. 


[CHAP  . 


March,  627. 


A.IX  627. 
A.H.  VI. 


Feb.  March, 
628. 


year,  the  siege  of  Medina,  known  as  the  battle  of 
the  Ditch.  It  is  curious  to  remark  that,  while  the 
Moslems  attributed  the  sudden  departure  of  Abu 
Sofian  and  his  Arab  hosts,  to  the  special  interposi 
tion  of  the  Almighty,  the  Komans  equally  ascribed 
their  signal  deliverance  from  the  hordes  of  the 
Chagan,  to  the  favour  of  the  Virgin.  In  the 
third  campaign,  Heraclius  followed  up  his  pre 
vious  success,  and  on  the  1st  December,  627, 
achieved  the  decisive  victory  of  Nineveh.  In  this 
action  the  forces  of  Persia  were  irretrievably  broken 
and  dispersed.  On  the  29th  of  that  month,  the 
Chosroes  fled  from  his  capital.  Before  the  close 
of  February,  628,  he  was  murdered  by  his  son 
i)zuicada,vi.  Siroes,  who  ascended  the  throne,  and  concluded  a 
treaty  of  peace  with  the  Emperor.  About  the 
same  epoch,  Mahomet  was  at  Hodeibia,  ratifying 
his  truce  with  the  chiefs  of  Mecca. 

In  the  autumn  of  this  year,  Heraclius  fulfilled 
his  vow  of  thanksgiving  for  the  wonderful  success 
which  had  crowned  his  arms;  he  performed  on  foot 
the  pilgrimage  from  Edessa  to  Jerusalem,  where  the 
"  true  cross,"  recovered  from  the  Persians,  was  with 
solemnity  and  pomp  restored  to  the  Holy  Sepulchre.* 
While  preparing  for  this  journey,  or  during  the 

*  The  note  by  Weil,  No.  309,  p.  198,  on  the  chronology  of  this 
journey,  appears  to  me  clearly  to  fix  it  in  August,  628,  and  not 
(as  usually  placed)  in  the  spring  of  629.  I  refer  the  reader  to 
that  note,  as,  having  no  fresh  authorities  available  for  research,  I 
could  only  recapitulate  the  arguments  of  Weil. 


I.  Despatch 
of  Mahomet 
to  Heraclius. 
A.D.  628. 
A.H.  VII. 


XXt-j  Despatch  to  Heraclius.  51 

journey  itself,  an  uncouth  despatch,  in  the  Arabic 
character,  was  laid  before  Heraclius.  It  was  for 
warded  by  the  Governor  of  Bostra,  into  whose  hands 
it  had  been  delivered  by  an  Arab  chief.  The  epistle 
was  addressed  to  the  Emperor  himself,  from  "  Ma 
homet  the  Apostle  of  God,"  the  rude  impression 
of  whose  seal  could  be  deciphered  at  the  foot.  In 
strange  and  simple  accents,  like  those  of  the  Pro 
phets  of  old,  it  summoned  Heraclius  to  acknowledge 
the  mission  of  Mahomet,  to  cast  aside  the  idolatrous 
worship  of  Jesus  and  his  Mother,  and  to  return  to 
the  Catholic  faith  of  the  one  only  God.*  The  letter 

Arab  writers,  in  order  to  give  sufficient  time  for  the  miraculous 
intimation  by  Mahomet  of  the  death  of  Chosroes,  place  that  event 
on  the  13th  of  the  first  Jumad,  A.H.  VII.,  or  21st  August  628. 
But  the  details  of  the  Greek  historians,  and  the  despatch  of  He 
raclius  to  the  senate  of  Constantinople,  inserted  in  the  Clironicon 
Paschale,  leave  no  doubt  as  to  the  dates  in  the  text. 

Supposing  the  embassies  to  have  started  from  Medina  during 
the  1st  Rabi  (see  the  last  note  in  the  preceding  chapter),  i.e.  in 
June  or  July,  the  despatch  would  reach  Heraclius  on  his  journey, 
as  represented  by  tradition.  If  we  take  the  earlier  date  of  Mo 
ri  arram  (April,  May,)  for  their  despatch,  it  is  open  for  us  to 
suppose  some  delay  on  the  road. 

*  The  terms  of  the  despatches  are  quite  uncertain.  The  draughts 
of  them  given  by  tradition,  with  the  replies,  are  apocryphal.  (But 
see  Mow  as  to  the  Egyptian  Despatch.}  The  ordinary  copy^of  the 
letter  to  Heraclius  contains  a  passage  from  the  Goran  which,  as 
Weil  shows,  was  not  given  forth  till  the  ninth  year  of  the  Hegira 
(note,  No.  309.)  The  passage  was  apparently  inserted  by  the 
Traditionists  as  being  a  probable  and  an  appropriate  address  from 
their  Prophet  to  a  Christian  king. 

Dehya,  the  bearer  of  this  despatch,  was  desired  by  Mahomet  to 
forward  it  through  the  governor  of  Bostra.  K.  Wdckidi,  p.  50. 


52  Despatch  to  HdritL  [CHAI>. 

was  probably  cast  aside,  or  preserved,  it  may  be, 
as  a  strange  curiosity,  the  effusion  of  some  harmless 
fanatic.* 
ii.  Despatch        Not   long   after,  another  despatch,  bearing   the 

totheGhassan-  J 

idc  Prince,  same  seal,  and  couched  in  similar  terms,  reached 
the  court  of  Heraclius.  It  was  addressed  to 
Harith  seventh,  son  of  Abu  Shammir,  Prince  of  the 
Bani  Ghassan,f  who  forwarded  it  to  the  Emperor, 
with  an  address  from  himself,  soliciting  permission 
to  chastise  the  audacious  impostor.  J  But  Heraclius, 

*  Tradition  of  course  has  another  story.  "  Now  the  Emperor 
was  at  this  time  at  Hims,  performing  a  pedestrian  journey,  in 
fulfilment  of  the  vow  which  he  had  made  that,  if  the  Romans 
overcame  the  Persians,  he  would  travel  on  foot  from  Constan 
tinople  to  Aelia  (Jerusalem).  So  having  read  the  letter,  he 
commanded  his  chief  men  to  meet  him  in  the  royal  camp  at  Hims. 
And  thus  he  addressed  them  : — "  Ye  chiefs  of  Rome !  Do  ye 
desire  safety  and  guidance,  so  that  your  kingdom  shall  be 
firmly  established,  and  that  ye  may  follow  the  commands  of  Jesus, 
son  of  Mary  ?"  "  And  what,  O  King  !  shall  secure  us  this  ?" 
— "  Even  that  ye  follow  the  Arabian  Prophet,"  said  Heraclius. 
Whereupon  they  all  started  aside  like  wild  asses  of  the  desert, 
each  raising  his  cross  and  waving  it  aloft  in  the  air.  Whereupon, 
Heraclius,  despairing  of  their  conversion,  and  unwilling  to  lose  his 
kingdom,  desisted,  saying  that  he  had  only  wished  to  test  their 
constancy  and  faith,  and  that  he  was  now  satisfied  and  rejoiced 
by  this  display  of  firmness  and  devotion.  The  courtiers  bowed 
their  heads;  and  so  the  Prophet's  despatch  was  rejected."  K. 
Wdckidi,  p.  50. 

f  See  vol.  i.  p.  clxxxviii, 

J  Tradition  tells  us  that  the  messenger  of  Mahomet  found  Harith 
in  the  gardens  of  Damascus,  busied  with  preparations  for  the  re 
ception  of  the  Emperor,  who  was  shortly  expected  there  on  his  way 
to  Jerusalem.  He  waited  at  the  gate  of  Harith  three  or  four  days, 


xx.]  Despatch  to  the  King  of  Persia.  53 

re^ardino-  the  ominous  voice  from  Arabia  beneath  his 

^O  O 

notice,  forbade  the  expedition,  and  desired  that  Ha- 
rith  should  be  in  attendance  at  Jerusalem,  to  swell 
the  imperial  train  at  the  approaching  visitation  of 
the  Temple.  Little  did  the  Emperor  imagine  that 
the  kingdom  which,  unperceived  by  the  world,  the 
obscure  Pretender  was  founding  in  Arabia,  would 
in  a  few  short  years  wrest  from  his  grasp  that 
Holy  City  and  the  fair  provinces  which,  with  so 
much  toil,  and  so  much  glory,  he  had  just  recovered 
from  the  Persians  ! 

The  despatch  for  the  king  of  Persia  reached  the 
court  probably  some  months  after  the  accession  of  of  Persia. 
Siroes.     It  was  delivered  to  the  Monarch,  who,  on 
hearing  the  contents,  tore  it  in  pieces.     When  this 
was  reported  to  Mahomet,  he  prayed,  and  said: — 


as  audiences  were  granted  only  at  certain  intervals.  During  this 
delay,  he  communicated  to  the  Porter  information  about  Mahomet 
and  his  doctrine.  The  Porter  wept  and  said,  "I  read  the  Gospel, 
and  I  find  therein  the  description  of  this  Prophet  exactly  as  thou 
tellest  me :"  thereupon  he  embraced  Islam,  and  sent  his  salutation 
to  the  Prophet.  The  story  is  in  the  stereotyped  form  of  tradi 
tional  fabrication. 

On  a  set  day,  Harith,  sitting  in  state,  called  for  the  messenger, 
and  had  the  Despatch  read.  Then  he  cast  it  aside  and  said, — 
"  Who  is  he  that  will  snatch  my  kingdom  from  me?  I  will  march 
against  him,  were  he  even  in  Yemen."  He  became  very  angry,  and 
having  called  out  his  army  in  battle  array,  said  to  the  messenger, 
— "  Go,  tell  thy  master  that  which  thou  seest."  The  messenger, 
however,  was  afterwards  permitted  to  wait  for  the  reply  of  Heraclius : 
on  its  receipt,  Harith  dismissed  him  with  a  present  of  one  hundred 
mithcals  of  gold.  When  the  messenger  reported  what  had  passed, 


54  Conversion  of  Bddzdn.  [CHAP. 

"  Even  thus,  0  Lord  !  rend  thou  his  kingdom  from 
him!"* 
™  Connected  with  the  court  of  Persia,  but  of  date 

of  Badzan, 

governor  of     somewhat  earlier  than  this  despatch,  is  a  remarkable 

Yemen. 

End  of          incident,  which  was  followed  by  results  of  consider- 
Beginningof   able  importance.     A  few  months  before  his  over- 

A.D.  628.  r 

throw,  Chosroes,  receiving  strange  reports  of  the 
prophetical  claims  of  Mahomet,  and  of  the  depreda 
tions  committed  on  the  Syrian  border  by  his  maraud 
ing  bands,  sent  orders  to  Badzan,  the  Persian  governor 
of  Yemen,  to  despatch  two  trusty  men  to  Medina, 
and  procure  for  him  certain  information  regarding 
the  Pretender.  Badzan  obeyed,  and  with  the  mes 
sengers  sent  a  courteous  despatch  to  Mahomet.  By 
the  time  they  arrived  at  Medina,  tidings  had  reached 
the  Prophet  of  the  deposition  and  death  of  Chosroes. 
When  the  despatch,  therefore,  was  read  before  him, 
lie  smiled  at  its  contents,  and  summoned  the  ambas- 


the  Prophet  said  that  the  kingdom  had  departed  from  Harith ; 
and  so  Harith  died  the  following  year.  K.  WdcJcidi,  50-^. 

*  Tradition  makes  all  this  apply  to  Chosroes,  whose  deposition 
is  accordingly  postponed  till  the  first  Jumad,  or  August.  But  the 
dates  are  clear  ;  Chosroes  died  six  months  before  ; — see  note, 
above,  p.  50. 

We  must  either  adopt  the  version  in  the  text,  with  the  recep 
tion  of  the  despatch  by  Siroes,  and  not  by  Chosroes ;  or  suppose 
the  embassy  to  have  been  despatched  previous  to  the  expedition 
of  Hodeibia.  And  it  is  far  less  likely  that  tradition  should  be 
mistaken  as  to  the  chronology  of  the  departure  of  the  messengers 
from  Medina,  than  as  to  the  chronology  and  history  of  the  distant 
court  of  Persia. 


xx.]  Conversion  of  Badzan.  55 

sadors  to  embrace  Islam.  He  then  apprised  them 
of  the  murder  of  Chosroes,  and  the  accession  of  his 
son; — "Go,"  said  he,  "inform  your  master  of  this, 
and  require  him  to  tender  his  submission  to  the 
Prophet  of  the  Lord."  The  glory  of  Persia  had 
now  departed.  She  had  long  ago  relaxed  her 
grasp  upon  Arabia ;  *  and  the  governor  of  Yemen 
was  free  to  choose  a  protectorate  more  congenial  to 
his  people.  Badzan,  the  distance  however  of  whose 
province  from  Medina  rendered  its  subordination  at 
first  little  more  than  nominal,  was  glad  to  recog 
nize  the  rising  fortunes  of  Islam,  and  signified  his 
adhesion  to  the  Prophet.f 


*  I  refer  the  reader  to  vol.  i.  p.  clxxxiii. 

f  The  story  of  Badzan  is  surrounded  with  miracles  and  ana 
chronisms.  The  order  given  by  the  monarch  to  him  is  made  to  fol 
low,  as  its  consequence,  upon  the  receipt  by  Chosroes  of  Mahomet's 
despatch.  But  we  have  seen  that  the  despatch  itself  did  not 
leave  Medina,  till  after  the  death  of  Chosroes.  The  message  to 
Badzan  must,  therefore,  have  been  anterior  to,  and  independent 
of  it.  The  order  of  Chosroes  to  Badzan  would  take  some  time  to 
reach  the  distant  province  of  Yemen,  and  the  messengers  of  Badzan 
would  be  perhaps  a  month  on  the  road  to  Medina ;  so  that  a  suf 
ficient  interval  is  allowed  not  only  for  the  revolution  in  Persia,  but 
for  notice  of  it  to  reach  Mahomet  in  time  for  communication  to  the 
messengers.  Intelligence  of  so  important  an  event  would  be 
quickly  obtained  by  Mahomet,  and  his  reply  may  have  been 
(in  the  disorganized  state  of  the  Persian  empire)  the  first  inti 
mation  of  the  news  received  by  Badzan. 

The  messengers  of  Badzan  would  naturally  be  startled  at 
the  unexpected  intelligence  communicated  by  Mahomet;  butr 
whether  he  really  represented  his  knowledge  of  the  fact  as  super- 


56  Despatch  to  the  Governor  of  Egypt.  [CHAP. 


embassy  to  Egypt  was  received  with  courtesy 
of  Egypt.        kv  Muckouckas,  the  Roman  governor.     While  re 
fusing  to  admit  the  claims  of  the  Prophet,  he  gave 
substantial  proof  of  friendly  feeling  in  the  valuable 
presents  which  he  forwarded  to  him,  with  this  reply: 
—  "  I  am  aware,"  he  wrote,  "  that  a  Prophet  is  yet 
to  arise  :  but  I  am  of  opinion  that  he  will  appear  in 
Syria.     Thy  messenger   hath   been   received  with 
honour.     I  send  for  thine  acceptance  two  damsels, 
highly   estimated   among  the  Copts,  a  present   of 
raiment,  and  a  mule  for  thee  to  ride  upon."    Though 
Mahomet  ascribed  the  unbelief  of  Muckouckas  to 
sordid  fear  lest  the  government  of  Egypt  should  slip 
from  his  hands,  yet  he  willingly  accepted  the  gifts, 
which,   indeed,   were   well   adapted  to  his   tastes. 
Mary,   the   fairest  of  the  two   Coptic  sisters,  was 
retained  for  his  own  harem;  Shirin,  the  other,  was 
presented  to  Hassan  the  Poet,  who,  since  his  recon 
ciliation  with   Ayesha,  had   entirely  regained  the 
Prophet's  favour.     The  mule  was  white,  —  a  rarity 

naturally   obtained,  it  is  impossible   to    decide.     Probability  is 
against  such  a  supposition. 

Tradition,  as  usual,  invents  a  marvellous  story  out  of  all  this. 
When  the  messengers  arrived,  Mahomet  dismissed  them,  we  are 
told,  and  desired  them  to  come  on  the  morrow.  Next  day  he 
addressed  them  thus:  —  "Tell  your  master  that  his  lord,  the 
Chosroes,  hath  been  slain  :  the  Lord  delivered  him  into  the  hands 
of  Shiruna  his  son,  in  this  very  night  that  hath  just  passed,  the 
thirteenth  of  the  first  Jumad,  at  the  seventh  hour;"  —  which 
miraculous  intimation  being  subsequently  confirmed,  was  the  oc 
casion  of  Badzan's  conversion.  K.  Wdckidi,  50. 


xx.]  Despatch  to  the  King  of  Abyssinia.  57 

in  Arabia ;  it  was  greatly  prized,  and  was  constantly 
ridden  by  Mahomet.* 

The  court  of  Abyssinia  stood  in  a  different  re-  v.  Despatch 
lation  to  Mahomet  from  that  of  any  of  the  courts  Abyssinia.  ° 
to  which   he  addressed   his    apostolical  summons. 
There  his  followers  had  found,  fifteen  years  before, 
a  secure  and  hospitable  retreat  from  the  persecu 
tions  of  the  Coreish;  and  although  about  forty  of 


*  The  Egyptian  governor  must  have  shrewdly  apprehended  the 
weakness  of  Mahomet,  when  he  sent  him  these  two  slave  girls ; — a 
strange  present,  however,  for  a  Christian  governor  to  make.  The 
messenger  was  treated  kindly:  he  was  not  kept  waiting  at  the 
gate,  and  was  not  detained  more  than  five  days. 

Though  I  have  copied  this  reply  from  the  Secretary  of  WCickidi 
(p.  50),  I  should  note  that  the  expressions  are  evidently  from  oral 
tradition  only. 

In  the  Journal  Asiatique  for  December  1854  (p.  482),  M.  Rei- 
naud  has  given  an  interesting  account  of  a  curious  discovery  by 
M.  Barthelemy  of  a  parchment  found  within  the  binding  of  a 
Coptic  manuscript,  which  bears  some  marks  of  being  the  original 
despatch  of  Mahomet  to  Muckouckas.  The  impression  of  a  seal, 
with  the  required  words  decipherable  on  it,  gives  an  air  of  possi 
bility  to  the  conjecture.  The  process,  however,  of  detaching  the 
parchment  from  the  overlying  materials  in  the  binding,  has 
rendered  the  forms  of  most  of  the  letters,  as  shown  in  the 
facsimile,  very  indistinct.  The  opening  words  .xx-s-  ]\  &\.\\  +^1 
and  a  few  others  appropriate  to  the  despatch  are  recognizable.  But 
without  farther  consideration,  it  would  be  rash  to  entertain  the 
hypothesis,  or  to  draw  any  conclusions  from  the  few  legible  words. 
I  may  notice  that  the  MS.  cannot  be  drawn  into  exact  correspond 
ence  with  the  ordinary  forms  of  this  letter,  as  given  by  tradition. 
But  this  is  no  argument  against  its  genuineness  ;  for  as  already 
stated,  I  believe  the  forms  given  by  tradition  of  all  these 
despatches  to  be  apocryphal, — though  they  probably  contain  some 
of  the  sentiments  and  expressions  of  the  originals. 

VOL,  IV,  I 


58  Despatch  to  the  King  of  Abyssinia.  [CHAP. 

these  exiles  had  rejoined  the  Prophet  after  his 
flight  to  Medina,  fifty  or  sixty  were  still  left  behind, 
who  during  all  this  time  had  enjoyed  the  protection 
of  the  Abyssinian  Prince.*  Amr  ibn  Omeya  was 
now  the  bearer  of  two  despatches  to  him.f  One 
was  couched  in  language  like  that  addressed  to  the 
other  Christian  kings  ;  and  to  this  the  Najdshy  is  said 
to  have  replied  in  terms  of  humble  acquiescence, — 
embracing  the  new  faith,  and  mourning  over  his 
inability  to  join  in  person  the  standard  of  the  Pro- 
phet.J  The  answer  was  entrusted  to  the  care  of 
Jafar,  son  of  Abu  Talib,  Mahomet's  cousin,  who  was 

*  See  vol.  ii.  p.  161;  Hishdmi  (p.  346)  gives  the  names  of 
twenty-six  persons,  men,  women,  and  children,  who  now  returned 
from  Abyssinia,  sixteen  being  men.  But  unless  we  suppose  that 
any  of  the  Refugees  still  remained  behind  in  Abyssinia,  which 
is  very  unlikely,  or  (which  is  more  probable)  that  during  the 
intervening  six  years  other  parties  returned  to  Medina,  the 
numbers  were  what  I  state  in  the  text.  There  must  have  been 
occasional  communications  between  the  exiles  and  Medina  ;  for 
Mahomet  had  evidently  received  intimation  of  Obeidallah's  death, 
and  apparently  also  of  his  widow's  willingness  to  marry  him. 

•f  This  is  the  person  repeatedly  mentioned  above,  as  a  noted 
assassin. 

J  I  have,  in  a  note  to  vol.  ii.  p.  172,  given  grounds  for  doubting 
the  conversion  of  the  Najashy.  See  also  Weil's  note,  No.  305, 
p.  196.  It  was  quite  possible  for  a  Christian  Prince,  more  espe 
cially  if  he  belonged  to  an  Arian  or  Nestorian  sect,  and  had  seen 
or  heard  only  certain  portions  of  the  Goran, — those  for  example 
containing  strong  attestations  of  the  Jewish  and  Christian  Scrip 
tures,  exhortations  against  idolatry,  &c.  to  have  expressed  an 
assent  to  the  vague  terms  of  Mahomet's  epistle.  For  the  efforts 
of  the  various  Christian  sects  to  gain  over  the  Abyssinians,  see 
Gibbon,  chapter  xlvii. 


xx.]  Abyssinian  Refugees  arrive  at  Medina.  59 

still  an  exile  at  the  Abyssinian  court.    In  the  second  Omm 

47  betrothed  to 

despatch,  the  Prophet  begged  that  his  remaining  Mahomet, 
followers  might  now  be  sent  back  to  Medina;  and 
the  singular  request  was  added  that,  before  their 
departure,  the  Prince  would  betroth  to  him  Omm 
Habiba,  whose  early  charms  still  held  a  place  in 
his  imagination.  The  husband  of  Omm  Habiba  was 
Obeidallah,  one  of  the  "  Four  Enquirers,"  who, 
as  before  related3  after  emigrating  as  a  Mussulman 
to  Abyssinia,  had  embraced  Christianity  there,  and 
died  in  the  profession  of  that  faith.*  By  this  alliance 
Mahomet  at  once  gratified  his  passion  for  fresh 
nuptials  (he  had  been  now  a  whole  year  without 
adding  to  his  harem)  ;f  and,  perhaps,  farther  hoped 
to  make  Abu  Sofian,  the  father  of  Omm  Habiba, 
more  favourable  to  his  cause.  The  Prince  performed  The  Abys- 

•     .        .  smian  re- 

with  readiness  the  part  allotted  to  mm  in  the  cere-  fugces  arrive 

at  Medina. 

mony.'l    He  also  provided  two  ships  for  the  exiles,  ist  jumad, 
on  which  they  all  embarked ;  and  during  the  Autumn  August,  A.D. 
they  reached  Medina  safely.§ 

The  sixth  messenger  of  Mahomet   was  sent   to  vi.  Despatch 

X-ST     •      •  *i  ™          to  the  chief 

Haudza,  the  chief  of  a  Christian  tribe,  the  iJani 


*  See  vol.  ii.  pp.  52,  109. 

•f  The  last  addition  to  the  number  of  his  consorts  was  Rihana, 
the  Jewess,  at  the  close  of  the  fifth  year  of  the  Hegira. 

\  The  dower  was  four  hundred  dirhems.  Khalid  ibn  Said  was 
the  guardian  who  gave  her  away.  K.  WdcJddi,  39£,  vol.  ii.  p.  110. 

§  They  first  made  for  Bowla  on  the  Arabian  shore,  "  which  is 
the  same  as  Al  Jar;"  then  they  reached  Karnal  Tzahar,  and  then 
Medina.  K.  Wdclcidi,  39  J-  aad  49  \. 

VOL.  IV.  1  * 


60  Despatch  to  the  Chief  of  Yemdna .        [CHAP.  xx. 

Hanifa,  of  Yemama.  The  messenger  was  hospitably 
entertained;  and  the  chief,  having  presented  him 
with  changes  of  raiment  and  provisions  for  the 
journey  home,  dismissed  him  with  this  reply  for  his 
master, — "  How  excellent  is  that  revelation  to  which 
thou  invitest  me,  and  how  beautiful!  Know  that 
I  am  the  Poet  of  my  tribe,  and  their  Orator.  The 
Arabs  revere  my  dignity.  Grant  unto  me  a  share 
in  the  rule,  and  I  will  follow  thee."  When  Mahomet 
had  read  the  answer,  he  said: — "Had  this  man 
stipulated  for  an  unripe  date  only,  as  his  share  in 
the  land,  I  would  not  have  consented.  Let  him 
perish,  and  his  vain  glory  with  him!"  And  so 
Haudza  died,  the  tradition  adds,  in  the  following 
year.* 

*  K.  Wackidi,  501. 


6i 


CHAPTER     TWENTY-FIRST. 


The  Conquest  of  Klieibar.     1st  and  2nd  Jumdd,  A.H.  VII, 
August  and  September,  A.D.  628. 


60. 

ON  his  return  from  Hodeibia,  as  I  have  before  Mahomet  re- 
related,  in  the  spring  of  the  year  628,  Mahomet  had  tacking  the 
promised  to  those  who  accompanied  him  in  that 
pilgrimage  the  early  prospect  of  a  rich  and  extensive 
plunder.  The  summer  passed  without  any  enter 
prise  whatever;  and  his  followers  began  to  be  im 
patient  for  the  fulfilment  of  their  expectations.  But 
quiet  and  peace  still  prevailed  around.  Mahomet 
probably  waited  for  some  act  of  aggression  on  the 
part  of  the  Jews  of  Kheibar  (it  was  the  fertile  lands 
and  villages  of  that  tribe  which  he  had  destined  for 
his  followers),  or  on  the  part  of  their  allies  the  Bani 
Ghatafan,  to  furnish  the  excuse  for  an  attack.  But 
no  such  opportunity  offering,  he  resolved,  in  the 
autumn  of  this  year,  on  a  sudden  and  unprovoked 
invasion  of  their  territory.* 

•--"•--     -  —  --••— -L— ™-     — —  -   -•    "-  — — ' "• -"---  ' 

*  HisMmi  places  this  expedition  in  Moharram  (April),  or  the 
second  month  after  the  pilgrimage  to  Hodeibia.  In  another  place 
he  mentions  Kamadhan,  or  December,  627,  which  is  evidently 
wrong.  The  date  given  by  Wackidi  and  by  his  Secretary,  which 
I  have  followed  is  (apart  from  their  strong  authority)  probable, — 


62  Mahomet  marches  against  Kheibar,  [CHAP. 

The  army  The  army  marched  from  Medina,  sixteen  hundred 

strong;  being  about  the  same  number  as  had  fol- 
lowed  the  Prophet  on  his  pilgrimage  to  Hodeibia. 
But  the  force  was  greatly  more  powerful  in  cavalry : 
— the    number    on    the    present    occasion    being 
variously   estimated  at  from  one  hundred  to  two 
hundred.*     The  Mussulman  horse  had  never  before 
exceeded  thirty.     Many  of  the  other  inhabitants  of 
Medina,  and  the  Bedouin  tribes,  who  had  neglected 
the  Prophet's  former  summons,  would  gladly  now 
have  joined  the  tempting  expedition  ;  but  they  were 
not  permitted,  and  their  mortification  was  great  at 
being  left  behind.     Omm  Salma,  the  same  wrife  who 
accompanied  the  Prophet  to  Hodeibia,  was  again 
his  companion  on  the  present  journey,  f 

Kheibar  sur-        The  distance,  perhaps  one  hundred  miles,    was 
accomplished  in  three  forced  marches.^     So  quick 

(1),  because   it   gives    sufficient   time  after   the   pilgrimage   to 
Hodeibia  for  the  embassy  to  travel  to  Abyssinia  and  return,  as 
it  did  at  the  close  of  the  Kheibar  campaign ;  and  (2),  because 
Wackidi  distinctly  says  that  Mahomet  returned  to  Medina  the 
following  month,  namely,  the  second  Jumad  (Sep.),  and  adds  that 
in  that  month,  he  warred  against  Wadi  al  Cora,  on  his  way  back. 
*  K.  Wackidi,  121  and  122£. 
f  K.  WdcJcidi,  1201. 

{  Kheibar  is  agreed  by  all  the  early  historians  to  be  eight 
stages  (bend)  from  Medina.  Each  stage  is  said  to  be  twelve 
Arabian  miles  (i.e.  four  parasangs,  of  each  three  miles);  this 
would  make  the  whole  distance  ninety-six  Arabian  miles;  but 
the  Arabian  mile  is  a  very  uncertain  quantity.  Burckhardt,  on 
hearsay,  makes  the  distance  "  four  or  five  days  (some  say  only 
three)  from  Medina,1'  p.  463.  "  Tayma  is  three  days  from  Kheibar, 


xxi.]  and  storms  its  Fortresses.  63 

was  the  movement,  the  surprise  so  complete,  that  the 
cultivators  of  Kheibar,  issuing  forth  in  the  morning 
to  their  fields,  suddenly  found  themselves  confronted 
by  a  great  army,  and  rushed  back  to  the  city  in 
dismay.  This  rapid  approach  cut  off  all  hope  to 
the  Jews,  of  timely  aid  from  the  Bani  Ghatafan.* 

The  rich  vale  of  Kheibar  was  studded  with  vil-  The  fortresses 

,  one  by  one 

lages  and  fortresses,   strongly  posted   on   rocks   or  fail  before 

7     ,  ~  .  -,  A  Mahomet. 

eminences,  which  here  and  there  rose  irom  amidst 
the  date  groves  and  fields  of  corn.  One  by  one, 
before  any  general  opposition  could  be  organized, 


and  as  many  from  Hedjer,  in  an  easterly  direction."  Kheibar  is 
six  hours  off  the  Hajj  route.  K.  WdcJcidi,  120-^. — These  points 
may  help  to  fix  its  position. 

Burton  (ii.  298,)  thinks  the  distance  between  Kheibar  and 
Medina  in  Burckhardt's  map  is  too  great  by  two  degrees  of  latitude, 
and  he  would  reduce  it  to  eighty  miles.  But  he  perhaps  unduly 
underrates  it,  especially  when  he  says  that  "camels  go  there 
easily  in  three  days." 

Hishami  gives  three  intermediate  stages: — Isn,  Sahba,  and 
Raji. 

*  The  Secretary  does  not  allude  to  the  Bani  Ghatafan,  but 
Hishami  says  that  Mahomet  took  up  a  position  so  as  to  cut  off 
their  assistance,  p.  332.  He  adds  that  the  Ghatafan  did  go  forth 
to  aid  their  allies,  but  returned  on  a  rumour  that  their  own  homes 
were  being  attacked.  But  the  fact  is,  that  Mahomet's  advent  was 
totally  unexpected.  So  the  Secretary : — "  When  the  Moslem  army 
alighted  before  Kheibar,  they  did  not  stir  that  night,  nor  did  a 
fowl  cackle  at  them,  till  the  sun  arose.  Then  the  Kheibarites 
opened  their  fortresses  as  usual,  and  went  forth  to  their  labours 
with  their  cattle,  their  spades,  hoes,  and  other  instruments  of 
husbandry ;  suddenly  they  perceived  the  army  in  front  of  them, 
and  fled  back  into  their  forts,  screaming  out, — "  It  is  Mahomet  and 
his  hosts!"  K.  WdcJcidi,  120f. 


64  Battle  before  the  [CHAP. 

these  forts  were  attacked  and  carried.*  "  Kheibar  is 
undone,  f  "  exclaimed  Mahomet,  as  he  passed  from 
one  stronghold  triumphantly  to  another: — "  Great  is 
the  Lord !  Truly  when  I  light  upon  the  coasts  of  any 
People  y  wretched  for  them  is  that  day  !  J  "  From  the 
villages  in  the  valleys  of  Natah  and  Shickk,  which 
were  gained  with  little  loss,  Mahomet  proceeded  to 
the  region  of  Kuteiba.  Here  the  Jews,  who  had 
now  had  time  to  rally  round  their  chief  Kinana  (he 
had  succeeded  to  the  command,  on  the  assassination 
A  general  of  his  grandfather  Abul  Huckeick,  and  of  Oseir, 
the  Fort  of  several  months  before §),  posted  themselves  in  front 
of  the  citadel  Camuss,  and  resolved  on  a  desperate 
struggle.  After  some  vain  attempts  to  dislodge 
them,  Mahomet  planned  a  grand  attack: — "Twill 

*  The  Secretary  mentions  the  following  forts  in  Kheibar : — Al 
Natah ;  the  fort  of  Sabs  of  Nairn ;  the  castle  of  Al  Zobeir ;  Al  Shickk  ; 
of  Obey ;  and  Al  Nozar.  Also  the  fortresses  in  the  region  of  Al 
Kateiba,  Al  Camuss,  Al  Watih,  and  Salalim  ;  this  latter  belonged 
to  the  family  of  Abul  Huckeick,  lately  assassinated. 

•f  A  play  on  the  word  Kheibar,  by  inversion  ju^   ^_^j y^, 

\  The  following  remarkable  prayer,  of  the  genuineness  of  which, 
however,  there  is  no  sufficient  evidence,  is  given  by  Hishami,  as 
recited  by  Mahomet  on  his  advance  to  the  attack  : — "  0  God ! 
Lord  of  Heavens,  and  of  that  which  they  overshadow  ;  Lord  of 
all  lands  and  of  what  they  bear  :  Lord  of  the  Devils  and  of  those 
they  mislead :  Lord  of  the  winds  and  of  that  which  they  drive 
before  them  !  We  beseech  thee  to  grant  us  whatever  good  is  in 
this  town,  its  inhabitants,  and  outskirts  :  and  we  implore  pro 
tection  from  the  evil  thereof,  from  the  evil  of  its  inhabitants  and 
of  its  outskirts.  Forward  I  in  the  name  of  the  Lord ! "  p.  332. 

§  See  above,  chapter  xviii. 


xxi.]  Fortress  of  Camuss.  65 

give  the  Eagle,"  he  said,  —  "  the  great  black  Flag,— 
into  the  hands  of  one  that  loveth  the  Lord  and 
his  Apostle,  even  as  he  is  beloved  of  them;  he 
shall  gain  the  victory."*  Next  morning  the  flag 
was  placed  in  All's  hands,  and  the  troops  advanced. 
At  this  moment,  a  soldier  stepped  forth  from  the 
Jewish  line,  and  challenged  his  adversaries  to  single 
combat:  —  "  I  am  Marhab,"  he  cried,  "  as  all  Kheibar 
knoweth,  —  a  warrior  bristling  with  arms,  when  the 
war  fiercely  burneth."  The  first  Moslem  who  an 
swered  the  challenge,  aimed  a  blow  at  the  Jewish 
champion  with  deadly  force,  but  the  sword  recoiled 
upon  himself,  and  he  fell  fatally  wounded.  f  Marhab 
repeated  his  vain-glorious  challenge,  and  then  Ali 
himself  advanced  saying,  —  u  I  am  he  whom  my 
mother  named  the  Lion,  —  like  a  lion  of  the  howling 


*  There  had  been  no  great  standard  like  this  before.     It  is  said 
to  have  been  made  out  of  a  black  dress,  or  mantle,  worn  by 
Ayesha,  —  a   gallant  device,  —  and  was   called  ucdb,  the  "  Black  / 
Eagle."     There  were  two  other  smaller  banners,  held,   one  by 
Hobab,  the  other  by  Sad  ibn  Obada,  both  Citizens.     K.  Wdckidij  J 
120. 

f  The  people  cried  out  "  Aamir  "  (that  was  his  name)  "  hath  killed 
himself  :  his  works  are  vain  "  (/.  e.  because  of  his  suicidal  death). 
"  Nay,"  said  Mahomet,  "  he  shall  have  a  double  reward  !"  On 
the  road  to  Kheibar,  this  man  had  recited  some  martial  verses 
before  Mahomet,  who  thanked  him,  saying,  —  "  The  Lord  have 
mercy  on  thee  !"  It  is  pretended  that  this  mode  of  blessing  from 
Mahomet,  invariably  portended  an  impending  martyrdom.  The 
verses,  by  the  way,  are  the  same  as  those  ascribed  to  Mahomet  at 
the  battle  of  the  Ditch.  K.  Wdckidi,  122. 


66  The  Jews  of  Kheibar  defeated.  [CHAP. 

wilderness,  I  weigh  my  foes  in  a  gigantic  balance."* 
The  combatants  closed,  and  All  cleft  the  head  of 
Marhab  in  two.  The  brother  of  Marhab  having 
The  Jews  rashly  renewed  the  challenge,  Zobeir  went  forth  and 
s^ew  him-t  The  Moslem  line  made  now  a  general 
advance,  and,  after  a  sharp  conflict,  drove  back  the 
enemy.  In  this  battle,  Ali  performed  great  feats  of 
prowess.  Having  lost  his  shield,  he  seized  the  por 
tion  of  a  door,  which  he  wielded  effectually  in  its 
stead.  Tradition,. in  its  expansive  process,  has  trans 
formed  this  extempore  shield  into  a  gigantic  beam, 
and  magnified  the  hero  into  a  second  Samson.  J  The 
victory  was  decisive,  for  the  Jews  lost  ninety-three 

*  That  is,  "  I  will  make  a  fearful  havoc."  The  two  words 
used  here  for  lion  by  Ali,  are  Haida  and  Laith. 

•j-  As  Zobeir  walked  forth  to  the  combat,  his  mother  Sana  ran 
up  to  Mahomet  in  alarm,  crying  out  that  her  son  would  be 
killed  : — "  Not  so,  my  Aunt !"  replied  Mahomet,  "  he  will  slay 
his  fellow,  if  the  Lord  will !"  Many  women  went  from  Medina 
on  this  campaign  to  minister  to  the  wounded.  A  story,  very 
illustrative  of  the  combined  simplicity  and  coarseness  of  Arab 
manners,  is  given  in  the  conversation  of  Mahomet  with  a  young 
woman  of  the  Bani  Ghifar,  who  rode  on  the  same  camel,  and 
confided  to  him  certain  of  her  ailments.  Hishdmi,  340. 

\  The  story  is  in  the  ordinary  cast  of  exaggerated  tradition. 
Abu  Kafi,  Mahomet's  servant,  went  after  the  battle  to  see  the  beam, 
in  company  with  seven  others,  who  together  tried  to  turn  it  over, 
and  were  unable  !  Hishdmi,  335.  The  Secretary  does  not  give 
this  foolish  story. 

According  to  Hishami,  it  was  not  Ali  who  killed  Marhab,  but 
Mohammad  ibn  Maslama;  the  latter,  he  says,  was  resolved  to 
avenge  the  death  of  his  brother  Mahmood,  who  had  been  killed 
by  a  millstone  cast  on  him  from  the  Avails  of  the  fortress  first 
attacked.  Ibid. 


XXI.]  Chief  of  Kheibar  put  to  death.  67 

men;  while  of  the  Moslems,  only  nineteen  were 
killed  throughout  the  whole  campaign.* 

After   this   defeat,   the  fortress  of  Camuss  sur-  Kinana,  the 

,.   .  1-11.  chief,  tortured 

rendered,  on  condition  that  the  inhabitants  were  and  put  to 
free  to  leave  the  country,  but  that  they  should  give 
up  all  their  property  to  the  conqueror.  With  the 
rest,  came  forth  Kinana,  chief  of  the  Jews  of  Kheibar, 
and  his  cousin.  Mahomet  accused  them  both  of 
keeping  back,  in  contravention  of  the  compact,  a 
portion  of  their  riches,  especially  the  treasures  of 
the  Bani  Nadhlr,  which  Kinana  had  obtained  as  a 
marriage  portion  with  his  wife,  the  daughter  of  the 
chief  of  that  tribe.f  "  Where  are  the  vessels  of  gold," 
he  asked,  "which  ye  used  to  lend  to  the  people  of 
Mecca?"  They  protested  that  they  no  longer  pos 
sessed  them.  "  If  ye  conceal  anything  from  me," 
continued  Mahomet,  "  and  I  should  gain  knowledge 
of  it,  then  your  lives  and  the  lives  of  your  families 
shall  be  at  my  disposal."  They  answered  that  it 
should  be  so.  A  traitorous  Jew,  having  divulged 
to  Mahomet  the  place  in  which  a  part  of  their 
wealth  was  deposited,  he  sent  and  fetched  it.  On 
the  discovery  of  this  attempt  at  imposition,  Kinana 

*  The  Secretary  gives  the  number  of  killed  at  only  fifteen ;  but 
Hishami  (who  specifies  the  names),  numbers  twenty  ;  and  both 
include  Bishr,  who  was  poisoned.  Of  the  killed,  four  were 
Eefugees. 

|  The  father  of  his  wife  Safia,  was  Huwey,  who  it  will  be 
remembered  was  sent  into  exile  with  the  Bani  Nadhir ;  but  he 
returned  with  the  Coreish  to  the  siege  of  Medina,  and  perished 
in  the  massacre  of  the  Bani  Coreitza. 


68  Mahomet  marries  Safia.  [CHAP. 

was  subjected  to  cruel  torture, — "  fire  being  placed 
upon  his  breast  till  his  breath  had  almost  departed," 
— in  the  hope  that  he  would  confess  where  the  rest 
of  his  treasures  were  concealed.  Mahomet  then 
gave  command,  and  the  heads  of  the  two  chiefs 
were  severed  from  their  bodies. 
The  marriage  The  scene  of  torture  and  bloodshed  was  hardly 

of  Mahomet 

with  Safia,      ended,  when  Mahomet  sent  Bilal  to  fetch  the  wife  of 

Kinana's  bride. 

Kin&na,  whose  beauty  was  probably  well  known  at 
Medina.*  Bilal  speedily  performed  his  errand.  Find 
ing  with  Safia  another  damsel,  her  cousin,  he  brought 
them  both  straight  across  the  battlefield  strewed  with 
the  dead,  and  close  by  the  corpses  of  Kinana  and 
his  cousin.  At  the  ghastly  sight  of  their  headless 
trunks,  the  companion  of  Safia  screamed  wildly, 
beating  her  face,  and  casting  dust  upon  her  head. 
"  Take  that  she-devil  hence,"  said  Mahomet  angrily : 
but  aside  he  chided  Bilal  for  his  want  of  considera 
tion  in  bringing  the  women  so  near  the  bodies  of 
their  relatives.  "Truly,"  said  Bilal,  "I  did  it  de 
signedly  ;  I  wished  to  see  their  grief  and  anger  stirred 
up."  But  Mahomet  was  moved  by  tenderer  emo 
tions  ; — turning  complacently  towards  Safia,  he  cast 
his  mantle  around  her,  in  token  that  she  was  to  be 
his  own,  and  then  made  her  over  to  the  care  of  Bilal. 

*  I  assume  this  to  be  the  case,  because  (1)  she  was  the 
daughter  of  a  chief  who  had  long  lived  at  Medina,  and  was  well 
known  there  ;  and  (2),  because  Mahomet,  immediately  upon 
Kinana's  execution,  sent  for  her  and  cast  his  mantle  over  her. 
Indeed  he  is  not  free  from  the  suspicion  of  being  influenced  in 
the  destruction  of  Kinana  by  the  desire  of  obtaining  his  wife. 


xxi.]  Marriage  with  Sofia.  69 

Dihya  had  also  coveted  this  Jewish  beauty;  which, 
coming  to  the  knowledge  of  Mahomet,  he  made  him 
content  with  the  present  of  her  cousin.* 

Mahomet  did  not  long  postpone  his  nuptials  with 
Safia.f  The  wedding  feast  was  celebrated  with Kheibar- 
abundance  of  dates,  curdled  milk,  and  butter.  Earth 
was  heaped  up  into  the  shape  of  tables  ;  on  these 
the  viands  were  spread,  and  the  guests  ate  and  were 
merry.  Meanwhile  the  Prophet  had  charged  a 
female  attendant  with  the  duty  of  suitably  arraying 
the  bride,  and  making  her  ready  for  him.  When 
the  feast  was  ended,  the  people  prepared  for  the 
march  ;  and  they  watched  Mahomet,  saying :  "  We 

shall  see  now  whether  he  hath  taken  her  for  his 

w — —     — 

*  I  have  followed  chiefly  the  Secretary,  p.  122;  and  Hishdmi, 
p.  336.  Some  traditions  state  that  Safia  fell  to  the  lot  of  Dihya, 
and  that  Mahomet  purchased  her  for  seven  camels  from  him.  K. 
Wdckidi,  123.  But  the  account  in  the  text  is  the  best  supported 
and  the  most  consistent. 

|  The  interval  is  not  exactly  stated  anywhere  ;  but  it  could 
not  on  any  supposition  have  been  of  long  duration.  Hishami  says, 
that  the  marriage  took  place  at  Kheibar,  or  on  the  way  returning 
from  it,  p.  339.  The  tenor  of  other  traditions  implies  no  delay 
whatever.  I  do  not  find  any  credible  tradition  intimating  Safia's 
conversion,  as  is  commonly  supposed,  before  her  marriage.  Under 
any  circumstances,  it  is  clear  that  the  period  (three  months) 
prescribed  as  necessary  to  intervene  before  marrying  a  woman 
who  had  previously  been  the  wife  of  another,  was  not  on  this 
occasion  observed  by  Mahomet.  Either  such  ordinance  was  not 
then  imposed,  or  Mahomet  exempted  himself  from  its  operation. 

Omm  Suleirn  was  the  servant  who  dressed  the  hair  of  Safia, 
arrayed  her  in  her  bridal  attire,  and  carried  her  to  Mahomet. 
She  was  mother  of  Mahomet's  servant  Anis,  a  citizen  of  Medina. 
Safia's  dower  was  her  freedom. 


VOL.  IV. 


70  Dream  of  Sofia.  [CHAP. 

wife  or  for  a  slave  girl."     And  when  he  called  for 
a  screen  to  hide  her  from  the  public  gaze,  they  knew 
from  thence  that  she  was  to  be  his  wife.     Mahomet 
then  lowered  his  knee  to  help  her  to  ascend  the 
camel:  after  some  coy  demur,  she  placed  her  foot 
upon  his  bended  knee,  and  Mahomet  (a  bridegroom 
now  of  sixty  years  of  age)  raising  her  into  the  litter, 
conducted  her  to  the  bridal  tent.     In  the  morning 
he  heard  the  noise  of  one  rustling  against  the  curtain 
of  the  tent.     It   was  Abu  Ayub,  who  had  there 
kept  watch  all  night  with  his  drawn  sword.*  "  What 
has  brought  thee  here  ?  "  asked  Mahomet,  surprised 
at  the  intrusion  of  his  friend:    "O  Prophet!"   he 
replied,  "  I  bethought  me  that  the  damsel  is  young ; 
it  is  but  as  yesterday  that  she  was  married  to  Kin&na, 
whom  thou  hast  slain.     And  thus,  distrusting  her, 
I  said  to  myself,  1  will  watch  by  the  tent  and  be  close 
at  hand,  in  case  she  attempt  anything  against  thee." 
Mahomet  blessed  him  for  his  careful  vigilance,  and 
desired  him  to  depart  in  peace. f 

Safia's  dream.  The  precaution  was  unnecessary :  for  (if  tradition 
speak  truly)  Sana  accommodated  herself  most 
readily  to  the  new  alliance.  It  is  related  that  she 
bore  the  mark  of  a  bruise  upon  her  eye ;  when  the 
Prophet  asked  her  tenderly  the  cause,  she  told  him 
that  while  yet  Kinana's  bride,  she  saw  in  a  dream 
as  if  the  moon  had  fallen  from  the  heavens  into 

*  The  citizen  with  whom  Mahomet  lived  on  his  first  arrival  at 
Medina. 

t  -AT.  Wdckidi,  123. 


xxi.]  Mahomet  poisoned  by  a  Jewess.  71 

her  lap;  and  that  when  she  told  Kinana,  he  struck 
her  violently,  saying  :  "  What  is  the  dream  but 
that  thou  covetest  this  king  of  the  Hejaz,  the  Pro 
phet,  for  thy  husband!"  The  mark  of  the  blow  was 
the  same  which  Mahomet  saw. 

But  all  the  women  of  Kheibar  were  not  equally  Mahomet  par- 
changeable  and  faithless.  The  nuptials  of  Mahomet  poisoned  kid. 
were  damped  by  the  revenge  of  Zeinab,  the  sister 
of  the  warrior  Marhab,  who  had  lost  her  husband, 
her  father,  her  brother,  and  other  relatives  in  the 
battle.*  She  dressed  a  kid,  and  having  steeped  it 
in  a  deadly  poison,  placed  it  with  fair  words  before 
Mahomet,  at  the  hour  of  his  evening  repast.  Gra 
ciously  accepting  the  gift,  he  took  the  shoulder  (the 
part  he  loved  to  eat,  and  which  Zeinab  had  there 
fore  impregnated  most  strongly)  for  himself,  tore 
off  a  choice  bone  for  Bishr  who  sat  next  him,  and 
distributed  portions  to  Abu  Bakr  and  his  other  fol 
lowers  around.  Scarcely  had  he  swallowed  the  first 
mouthful,  when  he  exclaimed:  "Hold!  surely  this 
shoulder  hath  been  poisoned;"  and  he  spat  forth 
what  was  in  his  mouth.  Bishr,  who  had  eaten  more 
than  Mahomet,  at  once  changed  colour,  and  stirred 
neither  hand  nor  foot,  until  he  died.f  Mahomet 

*  Her  husband  was  Sallam,  and  her  father  Harith,  both  chief 
men. 

f  Some  say  that  he  died  on  the  spot,  others,  that  he  lingered 
for  a  year,  but  unable  to  stir  his  limbs,  or  to  move  from  one  side 
to  the  other. 

It  is  a  favourite  tradition,  that  Mahomet  said,  u  the  shoulder 
tells  me,"  or  u  lets  me  know  that  it  is  poisoned."  It  was  natural 


72  Kheibar  completely  subdued.  [CHAP. 

was  seized  with  excruciating  pain,  and  caused  him 
self,  and  all  those  who  had  with  him  partaken  of  the 
dish,  to  be  freely  cupped  between  the  shoulders. 
Zeinab  was  then  summoned,  and  interrogated  as  to 
the  motive  of  her  offence: — "Thou  hast  inflicted," 
she  replied  boldly,  "  these  grievous  injuries  on  my 
people;  thou  hast  slain  my  father,  and  my  uncle, 
and  my  husband.  Therefore  I  said  within  myself* 
if  he  is  a  Prophet  he  will  be  aware  that  the  shoulder 
of  the  kid  is  poisoned,  but  if  he  be  a  mere  pretender, 
then  we  shall  be  rid  of  him,  and  the  Jews  will 
again  prosper."  She  was  put  to  death.*  The  effects 


for  this  tradition  to  grow  up,  as  it  might  very  easily  do  unin 
tentionally,  from  the  various  forms  of  expression  in  telling  the 
story,  or  being  in  order  to  screen  the  Prophet  from  the  charge 
of  being  devoid  of  prophetical  knowledge.  Mahomet  did  not 
assume  for  himself  the  ordinary  possession  of  such  knowledge  ; 
but  tradition  soon  did  so  to  a  great  extent  for  him, 

Mahomet  at  any  rate  swallowed  (  £j£\\)  his  first  mouthful 
before  he  perceived  the  evil  taste. 

Bishr  said  that  he  perceived  the  unusual  taste  at  once,  but  did 
not  stop  eating,  simply  because  he  did  not  wish  to  set  Mahomet 
against  the  food, — that  he  wished  to  die  for  Mahomet,  &c. 

*  K.  WdcTcidi,  121, 140£,  290|  ;  Hishdmi,  238.  Some  say  that 
she  was  set  free  upon  making  this  exculpatory  statement.  But 
the  balance  of  tradition  is  decidedly  as  in  the  text.  Certain 
traditions  state  that  she  was  made  over  to  the  relatives  of  Bishr, 
to  be  put  to  death  judicially,  for  having  poisoned  him.  The 
woman's  speech  in  justification  is  cast  in  a  rather  common  tra 
ditional  type.  Still,  under  the  circumstances,  it  is  not  so  un 
natural  as  the  common  speeches  of  this  kind  are  ;  and,  if  true,  it 
is  a  specimen  such  as  we  do  not  often  meet  with  in  servile  tra 
dition,  of  undaunted  opposition  to  the  Conqueror, — a  contrast  to 
the  fickle  heartlessness  of  Safia. 


xxi.]  Rich  Booty  divided  at  Kheibar.  73 

of  the  poison  were  felt  by  Mahomet  to  his  dying 
day.* 

After  the  victory  at  Camuss,  the  only  remaining  The  remain- 

J  J  ing  fortresses, 

strongholds  of  Kheibar,  namely  Watih,  and  Salalim,  with  Fadak, 

5.  J  ,        r      '  capitulate. 

were  invested;  and,  seeing  no  prospect  01  relief, 
capitulated.  They  were  thus  saved  from  being 
sacked;  but,  like  the  rest  of  Kheibar,  their  lands 
were  subjected  to  a  tax  of  half  the  produce.  Fadak, 
a  Jewish  town,  not  far  from  Kheibar,  profited  by 
its  example,  and  having  tendered  a  timely  submis 
sion,  was  admitted  to  the  same  terms. 

On  his  march  homewards  from  Kheibar,  Mahomet  Wadi  a]  Co™ 

besieged  and 

laid   siege   to  the  Jewish    settlement   at  Wadi  al taken- 

2nd  Jumad, 

Cora,  which  after  a  resistance  of  one  or  two  days,  A.H.  VIL 

*       Sept.  A.D. 

surrendered.     The  authority  of  Mahomet  was  thus  628.j 
established  over  all  the  Jewish  tribes  north  of  Me 
dina.  J 

The  plunder  of  Kheibar  was  rich  beyond  all  pre-  Division  of 

1         the  plunder. 

vious  experience.  Besides  vast  stores  of  dates,  oil, 
honey,  and  barley,  flocks  of  sheep  and  herds  of 
camels,§  the  spoil  in  treasure  and  jewels  was  very 

*  Hence,  the  traditionists  delight  to  hold  that  Mahomet  had  the 
merit  of  a  martyr.  And  the  same  is  also  said  of  Abu  Bakr,  one 
of  those  who  also  partook  of  the  kid. 

t  Wdckidi,  p.  6. 

J  M.  C.  de  Perceval  says  that  the  Jews  of  Tayma  also  tendered 
their  submission,  iii.  203.  This  is  likely  enough,  though  it  is 
not  mentioned  by  K.  Wackidi  or  Hishami. 

§  C.  de  Perceval,  iii.  202.  This  detail  is  not  given  in  my 
authorities,  which  deal  in  general  terms.  Hishami  says,  that 
from  the  time  of  Kheibar,  slaves  became  very  plentiful  among 
the  Moslems,  p.  333.  I  do  not  find  that,  excepting  the  family  of 


74  Lands  of  Kheibar  divided.  [CHAP. 

large.     A  fifth  of  the  whole  was  as  usual  set  apart 
for  the  use  of  the  Prophet,  and  for  distribution  at 
will  among  his  family  and  the  destitute  poor.     The 
remaining  four-fifths  were  sold  by  outcry,  and  the 
proceeds,  according  to  the  prescribed  rule,  divided 
into  one  thousand  eight  hundred  shares,  being  one 
share  for  a  foot  soldier,  and  three  for  a  horseman.* 
The  lands,          The  villages  and  lands  were   disposed  of  upon 
of.  another  principle.     One  half  was  reserved  for  Ma 

homet,  and  constituted  thereafter  a  species  of  Crown 
domain  ;  it  embraced  the  tract  of  Kuteiba  and  the 
forts  of  Watih  and  Salalim.  The  other  moiety  was 
divided  into  one  thousand  eight  hundred  portions, 
and  allotted  by  the  same  rule  as  the  personal  booty. 
A  large  and  permanent  source  of  revenue  was  thus 

Kin&na,  any  mention  is  made  of  slaves  taken  at  Kheibar.  But 
money,  which  the  victors  obtained  plentifully  at  Kheibar,  could 
purchase  them  cheaply  in  any  part  of  Arabia. 

*  K.  Wdckidi,  121.  M.  C.  de  Perceval  represents  the  Prophet 
as  taking  one  half  ;  but  this  was  clearly  not  the  case.  He  obtained 
one  half  of  the  land;  but  the  personal  plunder  took  its  usual  course. 
There  is  some  discrepancy  as  to  the  number,  and  the  shares,  of 
the  horsemen.  All  agree  that  there  were  one  thousand  eight 
hundred  shares  ;  but  some  say  that  there  were  only  one  hundred 
horse, — each  of  which  obtained  three  shares,  which  would  make 
the  army  one  thousand  five  hundred  strong  in  foot,  with  one 
hundred  horse.  Others  say,  there  were  two  hundred  horse:  of 
which  each  obtained  two  shares  ;  this  would  make  the  infantry 
one  thousand  four  hundred  in  number ; — in  either  case,  the  total 
strength  of  both  arms  to  one  thousand  six  hundred.  K.  Wdckidi, 
121,  122i. 

M.  C.  de  Perceval  says  that  something  additional  was  given  to 
those  who  had  chargers  of  pure  Arab  blood.  But  I  do  not  find 
notice  of  this  in  my  authorities. 


xxi.]  Lands  of  KJieibar  divided.  75 

secured  for  all  those  who  had  given  proof  of  their 
faith  and  loyalty,  by  accompanying  Mahomet  to 
Hodeibia,  and  the  promise  made  by  the  Prophet  on 
that  expedition  was  amply  redeemed. 

Even  in  those  portions  of  Kheibar  which  were 
gained  by  storm,  it  was  found  expedient,  in  the 
absence  of  other  cultivators,  to  leave  the  Jewish 
inhabitants  in  possession,  on  the  condition  already 
specified,  of  surrendering  half  the  produce.  An 
appraiser  was  deputed  yearly  to  assess  the  amount, 
to  realize  the  rents,  and  transmit  them  to  Medina.* 
This  arrangement  continued  till  the  Caliphate  of 
Omar,  when,  there  being  no  scarcity  of  Moslem 
husbandmen,  the  Jews  were  expatriated,  and  entire 
possession  taken  of  their  lands.f 

*  Abdallah  ibn  Rawaha  first  performed  this  duty,  being  a  sort 
of  arbiter  between  the  Jewish  cultivators  and  Moslem  proprietors. 
Whenever  the  former  charged  him  with  exceeding  in  his  estimate, 
he  would  say,  "If  it  seem  good  unto  you,  take  ye  the  estimated 
sum  and  give  us  the  crop,  or  give  us  the  estimated  sum-,  and 
keep  ye  the  crop."  The  Jews  greatly  esteemed  his  justice.  He 
was  killed  the  year  following  at  Muta.  Hishdmi,  343. 

f  This  is  the  plain  and  consistent  statement  of  the  Secretary. 
Advantage  was  naturally  taken  by  Omar,  in  carrying  out  the 
expatriation  of  the  Jews,  of  the  fact  that  his  son  Abdallah  had 
been  wounded  in  his  possessions  there  ;  but  it  is  distinctly  admitted 
that  there  was  no  proof  as  to  who  committed  the  outrage.  Omar 
concluded  that  it  must  have  been  the  Jews,  simply  because  it 
was  the  second  case  of  the  kind.  The  previous  case  was  the 
murder  of  Abdallah  ibn  Sahal;  but  here,  too,  there  was  no 
evidence ;  and  therefore  Mahomet  justly  paid  the  blood  money 
himself. 

Two  other  grounds  to  justify  Omar's  expulsion  of  the  Jews 


76 


Ordinances  promulgated  at  Kheibar. 


[CHAP. 


Special  ordi 
nances  pro 
mulgated  at 
Kheibar. 


Some  special  ordinances  were  promulgated  in  this 
campaign.  The  flesh  of  the  domestic  ass  (which 
the  army  on  their  first  approach  to  Kheibar  were 
driven  by  want  of  other  food  to  eat)  was  forbidden, 
as  well  as  that  of  all  carnivorous  animals.*  Some 
restrictions  were  laid  upon  the  immediate  liberty 
of  cohabitation,  heretofore  enjoyed  in  respect  of 
female  captives ;  but  of  whatever  nature  they  were, 
it  is  clear  that  they  did  not  fetter  Mahomet  in  the 
marriage  contracted  with  his  female  captive  Safia.f 

are  given  by  tradition : — (1),  Mahomet  plainly  stipulated  that  the 
Jews  were  to  hold  possession,  pending  his  pleasure, — they  were 
mere  tenants-at-will.  (2),  Mahomet  said  on  his  death-bed  that 
no  religion  but  Islam  was  to  be  permitted  throughout  the  Penin 
sula  ;  I  doubt  both  grounds,  and  believe  that  they  have  been 
adduced  simply  from  the  desire  to  justify  Omar's  cruel  expulsion 
of  the  Jews.  Hishdmi,  344. 

*  See  the  similar  rules  in  the  Goran,  Sura,  v.  4  ;  including 
what  is  torn,  or  dieth  of  itself,  &c.  There  are  some  curious  tradi 
tions  on  this  part  of  the  narrative.  The  soldiers  were  every  where 
boiling  asses'  flesh  in  their  pots  throughout  the  camp,  when  the 
order  was  given,  and  fortlrwith  they  all  overturned  their  pots. 
Horseflesh  is  allowed.  K.  WdcJcidi,  122. 

f  The  subject  is  one  into  which,  from  its  nature,  I  cannot  enter 
with  much  detail  ;  but  as  it  partly  affects  the  character  of  Ma 
homet,  in  not  having  himself  conformed  to  a  law  imposed  upon 
his  followers,  I  may  remark  that  some  traditions  hold  that  Mahornet 
now  prescribed  that  the  "  istibra"  or  interval  required  between 
divorce  and  re-marriage,  was  to  be  equally  observed  in  the  case 
of  women  taken  in  war  as  in  all  other  cases.  The  Sonna  has 
fixed  this  period  for  slaves  at  half  the  interval  required  for  free 
women, — that  is,  two  months  (or  possibly  a  month  and  a  half), 
before  the  lapse  of  which,  consorting  with  female  slaves  so  cap 
tured  is  unlawful.  Mahomet  evidently  did  not  himself  conform 
to  this  rule  in  the  case  of  Safia,  as  before  explained.  Some  tra- 


xxi.]  Fraudulent  appropriation  of  Booty.  77 

The  most  stringent  rules  were  issued  to  prevent 
fraudulent  appropriation  from  the  common  stock  of 
booty.  "  No  Believer  shall  sell  aught  of  the  spoil, 
until  it  has  been  divided;  nor  shall  he  take  a  beast 
therefrom,  and  after  riding  upon  it  until  it  become 
lean,  return  it ;  nor  shall  he  take  and  wear  a  gar 
ment,  and  then  send  it  back  threadbare."  A  fol 
lower  was  convicted  of  plundering  two  sandal  straps ; 
the  articles  in  themselves  were  insignificant:  yet, 
said  the  Prophet  to  the  thief,  "  Verily  there  shall 
be  cut  out  for  thee  hereafter  two  thongs  like  unto 
them  of  fire."  *  When  the  army  alighted  before 
Wadi  al  Cora,  Abd  al  Ghal,  a  servant  of  Mahomet, 
was  shot  by  an  arrow,  in  the  act  of  taking  the  litter 
down  from  one  of  the  camels : — "  Welcome  to  Para 
dise  !  "  exclaimed  the  bystanders.  "  Never !  "  said 
Mahomet ;  "  by  him  in  whose  hand  my  life  is  !  Even 
now  his  vestment  is  burning  upon  him  in  the  fire  of 
Hell ;  for  he  pilfered  it  before  Kheibar  from  amongst 
the  booty."f 

ditions  make  the  prohibition  delivered  on  the  present  occasion  to 
apply  to  pregnant  women  only:  Hishdmi,  333  ;  K.  Wdckidi,  122; 
but  if  so,  it  is  not  apparent  at  what  later  period  the  farther  and 
more  general  restriction  was  introduced. 
*  K.  Wdckidi,  122;  and  Hishdmi,  339. 

|  Hishdmi,  338.  The  story  is  very  possibly  exaggerated,  it 
being  an  object  among  the  Mussulmans  to  make  the  general  right 
of  the  army  in  all  the  booty  taken  by  it  as  secure  and  sacred  as 
possible.  But  it  shows  the  tendency  and  spirit  of  the  system, 
under  which  a  tradition  of  this  nature  could  be  put  into  the  mouth 
of  the  Prophet,  and  as  such,  gain  currency. 

VOL.  IV.  L 


78  A  Frayerless  Martyr.  [CHAP. 

A  martyr  in        As  a  counterpart  to  this  incident,  and  showing  the 

Paradise  who  .  .  . 

had  never  certainty  of  Paradise  secured  by  the  mere  profession 
of  Islam,  I  may  transcribe  the  following  tradition. 
Al  Aswad,  the  shepherd  of  one  of  the  Jews  of 
Kheibar,  came  over  to  Mahomet,  and  declared  him 
self  a  believer.  Abandoning  his  flock,  he  straight 
way  joined  the  Moslem  army  and  fought  in  its  ranks.* 


*  It  is  said  that  he  asked  Mahomet  what  he  was  to  do  with 
his  flock.  On  the  principle  that  a  believer  must  discharge  all  his 
trusts  and  obligations,  even  those  contracted  with  idolaters,  before 
joining  the  standard  of  Islam,  the  Prophet  desired  him  to  throw  a 
handful  of  gravel  in  the  faces  of  the  sheep  and  goats,  whereupon 
they  all  ran  off  forthwith  to  their  owner  in  the  fortress. 

On  the  same  principle,  it  is  said,  Ali  and  other  converts  first 
scrupulously  discharged  the  trusts  which  the  Coreish  had  com 
mitted  to  them,  before  leaving  Mecca  to  join  Mahomet  at  Medina. 
And  a  like  principle  has  been  applied  by  many  strict  Mahometans 
in  decisive  condemnation  of  the  perfidy  of  the  Sepoys  in  the  late 
Indian  rebellion.  They  were  the  servants,  say  they,  of  the  British 
Government ;  and  (even  if  there  had  been  grounds  for  a  religious 
war)  ought  first,  like  Ali  and  Al  Aswad,  to  have  discharged  their 
trusts  in  full,  and  rendered  up,  instead  of  plundering,  the  arsenals 
and  treasures  in  their  custody. 

*No  doubt  the  argument  and  inference  are  just,  but  they  stand 
in  unhappy  contrast  with  the  disregard  of  other  principles  of 
morality  shown  by  Mahomet  in  his  treatment  of  the  Jews,  and 
especially  in  the  perfidious  assassinations  which  he  countenanced 
or  ordered. 

As  a  counterpoise  to  Al  Aswad's  integrity,  I  may  mention  the 
artifice  by  which  Al  Hajaj  is  said  to  have  recovered  his  debts. 
With  Mahomet's  permission  he  went  to  Mecca,  and  he  told  the 
Coreish  that  Mahomet  had  been  vanquished  and,  with  all  his 
followers,  taken  prisoner.  The  Coreish,  in  ecstasies  at  the  intelli 
gence,  paid  off  all  his  claims.  Before  leaving  Mecca,  he  made 
known  to  Abbas,  on  condition  of  his  keeping  it  secret  for  three 


xxi.]  A  Prayerless  Martyr.  79 

He  was  struck  by  a  stone  and  killed,  before  he  had 
yet  as  a  Moslem  offered  up  a  single  prayer.  But  he 
died  fighting  for  the  faith,  and  therefore  had  secured 
a  Martyr's  crown.  Surrounded  by  a  company  of  his 
followers,  Mahomet  visited  the  corpse,  which  had 
been  laid  out  for  him.  to  pray  over.  When  he  drew 
close  to  the  spot,  he  abruptly  stopped  and  looked 
another  way.  "  Why  dost  thou  thus  avert  thy  face  !" 
asked  those  about  him.  "  Because,"  said  Mahomet, 
"  two  black-eyed  houries  of  Paradise,  his  wives,  are 
with  the  martyr  now  ;  they  wipe  the  dust  from  off 
his  face,  and  fondly  solace  him."* 

About  this  period,  Mahomet  had  the  pleasure  Mahomet 

welcomes 

to  welcome  back   his  cousin   Jafar,  Ali's  brother,  Jafar  and  the 


.,  j,  r  Abye- 

wno,  with  some  of  the  exiles  just  returned  from  sinian  exiles. 
Abyssinia,  went  out  to  meet  the  army  as  it  came  back 
from  Kheibar.  "  I  know  not,"  Mahomet  said,  "  which 
of  the  two  delighteth  me  the  most,  —  Jdfar's  arrival, 
or  the  conquest  of  Kheibar."  The  army  cheerfully 
acceded  to  his  proposal  that  their  newly  arrived 
friends  should  be  admitted  to  share  in  the  spoil. 

days,  that  he  had  told  a  lie,  —  for  that  Mahomet  had  vanquished 
Kheibar,  and  married  the  king's  daughter.  K.  Wdclddi,  121  ; 
Hishdmi,  342.  The  story  is  doubtful,  however. 

*  Hishdmi,  p.  341.  Neither  can  I  vouch  for  this  story,  but 
like  the  last,  it  illustrates  the  spirit  of  Islam,  and  the  teaching 
of  Mahomet,  under  the  influence  of  which  such  tales  grew  up. 

"  Whenever  a  martyr  is  slain  in  battle,"  so  runs  the  tradition, 
"  his  two  black-eyed  wives,  the  houries,  draw  near  unto  him, 
wipe  the  dust  from  off  his  face,  and  say,  —  '  The  Lord  cast  dust  on 
the  face  of  him  tvho  hath  cast  dust  on  thine,  and  slay  him  ivho  slew 
thee  !  '  " 


80 


Mahomet  bewitched 


[CHAP- 


And  completes 
his  marriage 
with  Omm 
Habiba. 
Autumn, 
A.H.  VI I. 
AD.  628. 


Mahomet  be 
witched  by 
the  Jews. 


The  cxiii.  and 
cxiv.  Suras. 


On  the  return  of  Mahomet  to  Medina,  he  com 
pleted  the  marriage  with  Omm  Habiba,  daughter  of 
Abu  Sofian,  which  the  Najashy  had  contracted  for 
him  in  Abyssinia.  There  were  now  nine  wives, 
besides  two  female  slaves,  in  the  harem  of  the  Pro 
phet. 

Before  closing  this  chapter,  which  contains  the 
last  notice  of  the  Jews  of  Arabia,  I  ought  to  men 
tion  the  tale  of  Mahomet's  having  been  bewitched 
by  a  Jewish  spell.  On  his  return  from  Hodeibia,  the 
Jews  who  still  remained  at  Medina  (ostensibly  con 
verted,  but  hypocrites  and  enemies  at  heart,)  bribed 
a  sorcerer  named  Labid  and  his  daughters  to  be 
witch  Mahomet.  This  they  did  by  secretly  pro 
curing  hairs  combed  from  the  Prophet's  head,  and 
tying  eleven  knots  with  them  on  the  branch  of  a 
male  palm,  which  was  then  put  at  the  bottom  of  a 
well,  with  a  large  stone  over  it.  The  enchantment 
took  effect :  Mahomet  began  to  pine  away, — to  fancy 
he  had  done  things  which  in  reality  he  never  had 
done,  to  lose  his  appetite,  and  to  neglect  his  wives. 
At  last,  Gabriel  told  him  the  secret  of  his  ailment. 
The  well  was  emptied,  and  the  knots  untied.  Imme 
diately  the  spell  broke,  and  the  Prophet  was  relieved. 

I  must  confess  myself  unable  to  decide  what  por 
tion  of  the  tale  is  true,  or  whether  it  has  any  founda 
tion  at  all  in  fact.  The  common  tradition  is,  that 
the  two  last  Suras  in  the  Goran  were  revealed  on  this 
occasion,  containing  a  charm  against  all  spells  and 


xxi.]  by  knots  tied  with  his  hair.  81 

incantations;  and,  that  during  the  recitation  of  the 
eleven  verses  which  they  contain,  the  knots  un 
ravelled  themselves  one  by  one  till  the  whole  were 
unloosed,  and  the  charm  dissolved.  The  hundred 
and  thirteenth  Sura  is  as  follows : 

"  Say: — I  flee  for  Refuge  to  the  Lord  of  the  Daybreak, — from 
the  evil  of  that  which  he  hath  created ;  and  from  the  evil  of  the 
darkness  when  it  overshadoweth ;  and  from  the  evil  of  the  Women 
that  blow  upon  the  knots;  and  from  the  evil  of  the  envious 
when  he  envieth." 

The  story  may  possibly  have  grown  out  of  the  jjJ 
penultimate  verse  of  this  Sura,  in  which  Mahomet  £j|ity  of  the 
prays  to  be  delivered  "  from  the  evil  of  the  women 
blowing  upon  knots."*  Or,  on  the  other  hand,  it  may 
be  founded  on  suspicions  actually  entertained  by 
Mahomet  against  the  Jews,  of  sorcery  by  the  tying 
of  knots,  and  other  forms  of  incantation ;  and  these 
suspicions  may  have  led  to  the  composition  of  the 
Sura. 

The  latter  alternative  is  supported  by  the  con- Its  credibility 

1  partly  sus- 

sideration,  that  Mahomet  was  by  nature  superstitious, tained- 
and  that  he  had  already  suspected  the  Jews  of  be 
witching  the  Moslem  women  into  barrenness.  On 
the  present  occasion,  he  is  said  to  have  caused  the 
well  into  which  the  mysterious  knots  had  been  cast 
to  be  dug  up,  and  another  sunk  in  its  place.  On 
his  return  from  visiting  the  spot,  he  told  Ayesha  that 
"  the  date-trees  in  the  garden  were  like  devils'  heads, 

*  Compare  Ezekiel,  xiii.  18,  to  end. 


82  The  Sorcerer  allowed  to  escape.         [CHAP,  xxi . 

and  the  water  of  the  well  dark  as  a  decoction  of 
Henna."  She  inquired  whether  the  incident  might 
with  propriety  be  spoken  of;  he  replied  that  it  would 
be  better  that  she  should  not  divulge  it,  lest  it  might 
cause  the  evil  of  witchcraft  to  spread  amongst  his 
people. 
The  sorcerer  Some  traditions  say  that  the  sorcerer  was  put  to 

allowed  to,..  _  TI  •-int/r 

escape.  death;  but  the  more  reliable  account  is,  that  Ma 
homet  let  him  go  free,  but  turned  with  aversion 
from  him.* 


*  The  Secretary,  p.  140,  has  a  profusion  of  traditions  on  the 
subject.  The  story,  upon  the  whole,  is  given  with  great  con 
sistency.  Some  say  that  it  was  Labid's  sisters  who  assisted  him ; 
and  that  it  was  two  Angels  who  revealed  the  plot  to  Mahomet. 


83 


CHAPTER    TWENTY-SECOND. 


Pilgrimage  to  Mecca. 

Dzul  Cdda.     A.H.  VIL— February,  A.D.  629. 
AFTER   returning  from  Kheibar,  Mahomet  passed  Expeditions 

undertaken  in 

the  rest  of  the  autumn  and  the  winter  at  Medina,  the  autumn 

-r,.  .  ,.   .  T  .  .          and  winter  of 

1  ive  or  six  expeditions  were,  during  this  period,  A.H.  vn. 
despatched,  under  command  of  different  Moslem 
chiefs,  in  various  directions.  Beyond  the  chastise 
ment  and  plunder  of  some  offending  tribes,  and  an 
occasional  reverse,  they  were  not  attended  by  any 
political  results.  But  they  show  that  the  influence 
of  Mahomet  was  fast  expanding,  and  bringing  him 
gradually  into  relations,  hostile  or  friendly,  with 
even  distant  tribes.  It  will  be  sufficient  to  enu 
merate  these  excursions  in  a  note.* 


*  In  Shaban,  or  November,  there  were  three  expeditions  : — 

1.  Thirty  men  under  Omar,  went  in  quest  of  a  tribe  of  the  Bani 
Hawazin  on  the  road  to  Sanaa  and  Najran,  but  without  success. 

2.  Abu  Bakr  headed  a  considerable  party  against  the  Bani  Kilab 
in  Najd,  many  of  whom  were  slain  or  taken  prisoners.     3.  Bashir 
was  sent  with  thirty  men  against  the  B.  Murra  in  the  vicinity  of 
Fadak.     They  had   probably  interfered  with  the  territory  con 
quered  by  Mahomet  there.     Bashir  drove  off  their  camels  and 
flocks  ;  but  he  was  pursued,  the  booty  rescued,  his  followers  slain, 
and,  he  himself  wounded,  with  difficulty  escaped  to  Mahomet. 


84  Mahomet  performs  the  Lesser  Pilgrimage.       [CHAP. 

Mahomet  sets       The  time  had  now  come  round  when  Mahomet, 

out  on  the  .  . 

Lesser  pii-  according  to  the  treaty  01  Hodeibia,  might  visit 
Mecca.  Mecca,  and  fulfil  undisturbed  the  Omra,  or  Lesser 
A?H.  VIL'  Pilgrimage,*  from  the  rites  of  which  he  had  been  in 
the  previous  year  debarred.  Besides  those  who  had 
made  the  unsuccessful  pilgrimage  to  Hodeibia,  many 
others  now  accompanied  him,  so  that  the  cavalcade 
numbered  about  two  thousand  men.  Each  was 
armed,  according  to  the  stipulation,  only  with  a 
sword ;  but,  as  a  precaution  against  treachery,  a  large 
reserve  of  armour  and  lances  was  carried  separately. 
Muhammad,  son  of  Maslama,  with  a  hundred  horse, 
marched  one  stage  in  advance  of  the  Pilgrims.  Sixty 
camels  for  sacrifice  were  also  driven  in  front. 
Precautionary  At  Marr  al  Tzahraii,  one  stage  from  Mecca,  Ma- 
Sore  enter-8  hornet  sent  forward  the  store  of  armour  to  the  valley 


ing  Mecca. 


In  Ramadhan,  an  incursion  by  one  hundred  and  thirty  men 
was  successfully  planned  and  carried  out  against  the  Bani  Uwal 
at  Mayfaak,  on  the  confines  of  Najd.  The  settlement  was  sur 
prised;  many  put  to  death;  and  the  camels  and  flocks  of  the 
tribe  driven  off.  In  this  expedition,  Usama,  son  of  Zeid,  killed 
a  man  who  shouted  aloud  the  Moslem  creed.  Mahomet  on  his 
return,  chided  him,  saying  :  "What!  didst  thou  split  open  his 
heart,  to  see  whether  he  told  the  truth  or  not  ? "  Usama  said  he 
would  do  so  no  more. 

In  Shawwal,  January,  629,  Bashir  again  commanded  an  expe 
dition  to  Yamn  and  Jabbar  (in  the  vicinity  of  Wadi  al  Cora, 
Kheibar,  and  Salah,)  against  the  Ghatafan,  who  were  once  more 
plotting  mischief  with  Uyeina.  They  found  their  houses  deserted, 
but  carried  off  an  immense  herd  of  camel. 

*  This  Pilgrimage  is  called  Omrat  al  Cadhda,  or  the  "fulfilled 
Pilgrimage;"  i.  e.  the  pilgrimage  undertaken  in  fulfilment  of  the 
vision  (p.  23),  and  of  the  abortive  attempt  at  Hodeibia  to  realize  it. 


Mahomet  visits  the  Kadba,  85 

of  Yajaj,  where  it  remained  outside  the  sacred  terri 
tory,*  guarded  by  two  hundred  well-armed  soldiers, 
while  the  rest  of  the  Pilgrims  advanced  to  the  Kaaba. 
The  victims  were  also  sent  forward  to  Dzu  Towa 
in  the  vicinity  of  Mecca. 

Meanwhile,  the  Coreish,  apprised  of  Mahomet's  Mahomet 

enters  Mecca  ; 

near  approach,  retired  from  Mecca,  and,  ascending  P 
the  adjacent  hills,  watched  with  curious  and  anxious 
eye  for  the  appearance  of  the  exile  who  had  so  long 
been  the  troubler  of  their  city.  At  last  the  cavalcade 
was  seen  emerging  from  the  northern  valley.  At  its 
head  was  Mahomet,  seated  on  Al  Caswa;  Abdallah 
ibn  Rawaha,  a  leader  of  the  Bani  Khazraj,  walking 
in  front,  held  the  bridle ;  around  the  Prophet  crowded 
his  chief  companions ;  and  behind,  in  a  long  extended 
line,  followed  the  rest  of  the  Pilgrims  on  camels  and 
on  foot.  Seven  eventful  years  had  passed  since  Ma 
homet  and  the  Refugees  last  saw  their  native  valley 
and  its  holy  Temple.  They  hastened  forward  with 
the  eagerness  of  long  repressed  desire,  shouting  the 
pilgrim  cry,  Labbeik  !  Labbeik !  Still  mounted  on 
his  camel,  the  pilgrim's  mantle  drawn  under  his  right 
arm  and  thrown  over  the  left  shoulder,  Mahomet 
approached  the  Kaaba,  touched  the  Black  Stone 
reverentially  with  his  staff,  and  then  accomplished 
the  seven  prescribed  circuits  of  the  holy  House. 
The  people  followed,  and,  at  the  bidding  of  Mahomet, 

*  From  thence  the  landmarks  bounding  the  sacred  territory 
were  visible,  close  at  hand.     K.  Wdckidi,  124. 
VOL.  iv.  M 


86         Mahomet  completes  the  Lesser  Pilgrimage.  [CHAP. 

to  show  the  Meccans  that  they  were  not  weakened 
(as  their  enemies  pretended)  by  the  fever  of  Medina, 
they  ran  the  three  first  circuits  at  a  rapid  pace.* 
Abdallah,  as  he  led  the  Prophet's  camel,  shouted  at 
the  pitch  of  his  voice  some  warlike  and  defiant 
verses.f  But  Omar  checked  him.  And  Mahomet 
said,  "Gently!  son  of  Kawaha!  Recite  not  this; 
but  say  instead  -.—  There  is  no  God  but  the  Lord  alone! 
It  is  he  that  hath  holden  his  servant,  and  exalted  his 
Army!  Alone  hath  he  discomfited  the  confederated 
hosts' "  Abdallah  proclaimed  these  words  accord 
ingly:  and  all  the  people  taking  them  up  shouted 
loudly  as  they  ran  round  the  Kaaba,  till  the  sound 
reverberated  through  the  valley. 

the  The  circuits  completed,'  Mahomet,  still  upon  his 
camel,  proceeded  to  the  adjoining  eminence  of  Safa, 
and  rode  from  thence  to  the  opposite  rising  ground 
of  Marwa  and  back  again,  seven  times,  according  to 
the  ancient  custom.  J  The  victims  having  then  been 

*  The  same  was  done  at  Mahomet's  final  visit  to  the  Kaaba, 
and  became  a  standing  ordinance.  I  confess  that  the  reason  given 
sounds  childish.  The  Coreish  must  have  had,  in  the  battles  and 
marauding  excursions  of  the  Refugees,  proof  of  their  physical 
strength,  far  more  convincing  than  a  race  three  times  round  the 
Kaaba  could  afford.  Had  not  tradition  been  positive  and  unani 
mous  on  the  point,  I  should  rather  have  attributed  the  first  rapid 
circuits  to  the  burst  of  joyous  feeling  in  the  exiles  at  resuming  an 
old  cherished  custom,  after  having  been  long  debarred  from  it. 

f  The  verses  attributed  to  Abdallah  are,  in  part  at  least,  apo 
cryphal.  I  have  explained  this  in  a  note,  vol.  i.  Introd.  p.  Ixxxv. 

J  See  vol.  i.  Introd.  p.  ccv.  For  the  places,  see  the  plan  of 
Mecca,  in  the  same  vol.  p.  5. 


xxii.]  Mahomet  marries  Meimuna.  87 

brought  and  placed  in  order  at  Marwa,  were  sacrificed 
there; — Mahomet  calling  aloud, — "  This  is  the  place 
of  sacrifice,  and  so  is  every  open  valley  of  Mecca." 
Then  he  shaved  his  head,  and  thus  ended  the  cere 
monies  of  the  Lesser  pilgrimage. 

His  next  care  was  to  relieve  the  soldiers  on  guard  The  guard 

,  .   .  over  the 

over  the  weapons  at  Y ajaj,  who  then  visited  Mecca  weapons  do 
and  fulfilled  their  pilgrimage  after  the  same  example. 

On  the  morrow,  Mahomet  entered  the  Kaaba  and  Public  prayer 
remained  there  till  the  hour  of  mid-day  prayer.*    At  the  Ka£ba.at 
the  appointed  time,  Bilal  ascended  the  holy  House, 
and  from  its  summit  vociferated  the  Moslem  call  to 
prayers.     The  Pilgrims  assembled  at  the  cry,  and 
under  the  shadow  of  the  Temple  the  service  was 
led  by  the  Prophet  in  the  accustomed  form. 

While  at  Mecca,  Mahomet  entered  none  of  the  Mahomet 
houses  there.     He  lived  in  a  tent  of  leather  pitched  mUna  toe\vifo. 
for  him  in  the  open  space  south  of  the  Kaaba.     But 
he  held  friendly  communication  with  several  of  the 
citizens.     And,  during  this  interval,  he  was  not  de 
terred  either  by  the  sacred  object  of  his  visit,  his 

*  The  day  is  not  mentioned :  but  it  could  hardly  have  been  the 
day  of  first  entering  Mecca,  as  that  would  not  have  allowed 
interval  sufficient  for  the  various  ceremonies  of  circuit  and  sacri 
fice,  and  also  for  spending  some  time  in  the  Kaaba  before  mid 
day.  It  was  probably  the  second  day.  My  account  differs  in 
one  or  two  particulars  from  that  of  M.  C.  de  Perceval  (iii.  208), 
who  makes  Mahomet  visit  Mina,  and  there  slay  the  victims ;  and 
from  Weil  (p.  203),  who  says  that  Mahomet  was  not  permitted  to 
enter  the  Kaaba.  The  Secretary,  however,  is  very  distinct  in  his 
statement;  and  I  have  followed  him.  K.  Wdckidi,  124. 


88  He  leaves  Mecca.  [CHAP  , 

advanced  age  (now  exceeding  three  score  years),  or 
by  the  recollection  that  within  the  present  year  he 
had  already  welcomed  three  new  inmates  to  his 
harem,*  from  negotiating  another  marriage.  Mei- 
muna,  the  favoured  lady,  was  sister  to  Omm  al 
Fadhl,  the  wife  of  Abbas,  into  whose  keeping,  since 
her  widowhood,  she  had  committed  the  disposal  of 
her  hand.  Mahomet  listened  to  the  overtures  of  his 
uncle  that  she  should  be  added  to  the  number  of  his 
wives,  the  more  readily  perhaps  as  two  of  her  sisters 
were  already  allied  to  his  family,  one  being  the  wife 
of  Jafar,f  and  another  the  widow  of  Hamza. 
Mahomet  Mahomet  endeavoured  to  turn  the  present  oppor- 

warned  to  .  ...  ,  _. 

leave  Mecca,  tunity  for  conciliating  the  citizens  of  Mecca  to  the 
best  effect,  and  as  the  sequel  will  show,  not  without 
success.  But  the  time  was  short.  Already  the  stipu 
lated  term  of  three  days  was  ended,  and  he  had 
entered  on  a  fourth,  when  Suheil  and  Huweitib, 
chief  men  of  the  Coreish,  appeared  before  him  and 
said: — "  The  period  allowed  thee  hath  elapsed:  de 
part  now  therefore  from  amongst  us."  To  which  the 
Prophet  replied  courteously : — "  And  what  harm  if 
ye  allowed  me  to  remain  and  celebrate  my  nup 
tials  in  your  midst,  and  make  you  a  feast  at  which 
ye  might  all  sit  down.?"  "  Nay,"  roughly  answered 
the  chiefs,  "  We  have  no  need  of  thy  viands : 

*  I  say  three  j  including  the  captive  maid  Mary,  with  Omm 
Habiba  and  Safiya. 

f  Her  name  was  Asma  bint  Oneis.  Abu  Bakr  married  her, 
after  Jafar's  death. 


xxn.]  Number  of  Mahomet*  Wives.  89 

Retire ! "  Mahomet  gave  immediate  orders  for  de 
parture  :  it  was  proclaimed  among  the  Pilgrims  that  ^ 
by  the  evening  not  one  should  be  left  behind  in 
Mecca.  Placing  his  bride  in  charge  of  his  servant 
Abu  Rafi,  he  himself  proceeded  at  once  to  Sarif, 
distant  from  the  city  eight  or  ten  Arabian  miles.* 
In  the  evening,  Abu  Rafi,  carrying  Meimuna  with 
him,  reached  the  same  place,  and  the  marriage  was 
there  consummated.  Early  next  morning,  the  march 
was  resumed,  and  the  cortege  returned  to  Medina. 

Meimuna  is  said  to  have  been  at  this  time  fifty-  Number  of  his 
one  years  of  age.f     She  survived  thirty  years,  and  complete, 
was  buried  on  the   spot  on  which  she  had  cele 
brated  her  marriage  with  the  Prophet.     The  harem 
of  Mahomet  had  reached  its  limit :  for  this  was  the 
last  marriage  contracted  by  him.     He  now  had  ten 
wives,  besides  two  slaves  or  concubines.    But  Zeinab 


*  Ibn  Cuteiba  says  ten ;  M.  C.  de  Perceval  says  eight :  vol.  iii. 
209.  Burton  states  that  her  tomb  is  still  visited  at  this  place  in 
the  Wady  Fatima,  iii.  241. 

•f  Mahomet's  jealousy  even  of  his  elder  wives  maybe  illustrated 
by  the  following  anecdote: — A  deputation  from  the  B.  Hilal  ibn 
Amir  came  to  Medina,  asking  Mahomet  for  help  to  discharge  a 
debt,  which  he  promised  to  do  when  the  tithes  came  in.  A  young 
man,  Ziad,  nephew  to  Meimuna,  being  with  this  company,  went  to 
see  his  aunt.  Mahomet  coming  suddenly  into  the  place  was  dis 
concerted  at  the  sight:  his  visage  showed  marks  of  wrath,  and  he 
turned  to  go  away.  "  It  is  only  my  sister's  son,"  cried  Meimuna 
after  him.  So  he  returned.  Then  he  took  the  young  man  into 
the  Mosque  for  the  mid-day  prayer;  and  dismissed  him  with  a 
blessing,  placing  both  hands  upon  his  head,  and  drawing  them 
over  his  nose. 


90  Conversion  of  Ktidlid  and  Amru.  [CHAP. 

bint  Khozeima  died  before  him  ;  the  number  conse 
quently  was  then  reduced  to  nine,  or,  including 
concubines,  to  eleven.* 

Mahomet  brought  with  him  to  Medina  his  bride's 
bride  accom-   sister,  Salnia,  the  widow  of  Hamza  (who,  it  would 

pany  him  to 

Medina.  seem,  had  not  accompanied  her  husband  in  his  exile), 
and  Omarah,  her  unmarried  daughter.  Jafar,  Ali,  and 
Zeid  ibn  Harith,  each  contending  for  the  honour  of 
receiving  Omarah  into  his  family,  Mahomet  decided 
in  favour  of  Jafar,  because  he  was  married  to  her 
aunt. 

Khaiid,  Amru,      Another  sister  of  Meimuna  was  the  mother  of 

and  Othman 

ibnTaiha,  go  Khaiid  ibn  Walid,f  the  famous  warrior  who  had 

over  to  Ma- 

homet.  turned  the  tide  of  the  battle  at  Ohod  against  the 

Moslems.  Not  long  after  the  marriage  of  his  aunt 
to  the  Prophet,  Khaiid  repaired  to  Medina,  and  gave 
in  his  adhesion  to  the  cause  of  Islam.  Two  others 
followed  him.  One,  his  friend  Amru  (ibn  al  Aas), 
whose  poetic  talents  had  often  been  used  for  the 
annoyance  and  injury  of  Mahomet.  He  was  a  man 
of  weight  in  the  councils  of  the  Coreish,  and  had 
been  employed  by  them  in  their  embassy  to  Abys- 

*  I  have  not  thought  it  necessary  to  mention  two  or  three  other 
women,  whose  intended  marriage  with  Mahomet  was  broken  off 
at  various  stages  before  consummation :  more  especially  as  doubt 
attaches  to  the  several  narratives.  The  families  of  these  women 
would  naturally  try  to  suppress  these  abortive  negotiations  as  not 
creditable  to  them.  See  Ibn  Cuteila,  p.  68. 

•f  His  mother's  name  was  Lobaba,  the  Less  ;  Omm  Fadhl,  her 
elder  sister,  being  also  called  Lobaba :  these  two  were  by  the  same 
father,  Harith.  The  other  sisters  were  by  another  father,  Omeis. 


xxii.  ]  Conversion  of  Othman }  son  of  Talha.  91 

sinia.*  The  other  was  Othman,  son  of  Talha,  a 
chief  of  some  note,  and  (as  successor  to  the  Hijaba) 
custodian  of  the  Kaaba.f  He  had,  no  doubt,  in 
that  capacity,  attended  on  the  late  occasion  with  the 
keys  of  his  office  to  give  Mahomet  admittance  to 
the  holy  House;  and,  perhaps,  like  many  others, 
who  gazed  from  a  respectful  distance  on  that  memo 
rable  scene,  was  gained  over  by  the  earnest  devotion 


*  His  name  is  properly  Amr,  the  u  at  its  close  being  added  by 
Arab  scribes  to  distinguish  it  from  Omar,  which  it  otherwise  re 
sembles,  when  written.  But  Amru,  the  conqueror  of  Egypt,  is  a 
name  familiar  to  the  European  reader,  and  the  confusion  from 
changing  it  would  not  be  counterbalanced  by  the  benefits  of 
orthography.  For  his  trip  to  Abyssinia,  see  vol.  ii.  p.  172. 

Hishami  gives  a  very  improbable  account  of  his  conversion. 
After  the  siege  of  Medina,  struck  with  the  augmenting  power  of 
Mahomet,  he  resolved  to  go  to  the  Najashy,  and  in  Abyssinia  await 
the  result  of  the  struggle  between  the  Prophet  and  his  country 
men.  So  he  went  thither  with  a  company  of  Coreish,  who  carried 
a  present  of  leather  for  the  Prince  ;  and  they  were  there  when 
the  messenger  arrived  with  Mahomet's  despatch  in  the  sixth  year 
of  the  Hegira.  Amru  desired  to  get  hold  of  this  messenger,  and 
kill  him ;  but  the  Prince  was  indignant  at  the  idea  of  giving  him 
up,  and  exhorted  Amru,  on  the  contrary,  to  embrace  Islam ;  which 
he  did  secretly,  signifying  his  allegiance  to  Mahomet  by  striking 
the  Prince's  hand.  Then  crossing  the  Red  Sea,  he  went  forth  to  go 
to  Mahomet  shortly  before  the  conquest  of  Mecca,  and  met  Khalid, 
who  was  on  the  same  errand.  Hishdmi,  p.  308. 

The  original  embassy  of  Amru  has  apparently  been  mixed  up 
with  this  story,  which,  besides,  is  full  of  inconsistencies. 

•f  See  vol.  i.,  Introd.  pp.  cciv.,  ccxliv.,  ccxlvii.  Othman  was  of 
the  family  of  Abd  al  Dar,  to  which  branch,  it  will  be  remembered, 
that  three  offices  were  reserved — the  custody  of  the  Kaaba,  the 
Presidency  in  the  Hall  of  Council,  and  the  right  of  raising  and 
presenting  the  Banner  at  the  commencement  of  a  war. 


92        Mahomet? s  Position  at  Mecca  improved.         [CHAP.  xxir. 


Mahomet's 
position  at 
Mecca  im 
proving. 


A  coup  d'etat 

becoming 

possible. 


of  Mahomet  to  the  national  shrine,  and  by  the  ele 
vation  and  beauty  of  the  services  which  he  there 
performed. 

The  position  of  Mahomet  at  Mecca  was  greatly 
strengthened  by  the  accession  of  such  leading  men. 
The  balance  was  already  wavering:  it  required  little 
to  throw  it  entirely  on  the  side  of  Islam.  To  what 
extent  persons  of  less  note  and  influence  about  this 
time  came  over  to  Medina,  or  remaining  at  Mecca 
declared  in  favour  of  Mahomet,  is  not  told  to  us. 
But  there  can  be  no  doubt  that  the  movement  was 
not  confined  to  Khalid,  Amru,  and  Othman,  but  was 
wide  and  general ;  and  that  the  cause  of  Islam  was 
every  day  gaining  popularity. 

His  visit  to  Mecca  enabled  Mahomet  to  see  and 
estimate  the  growth  of  his  own  influence  there,  upon 
the  one  hand,  and  the  waning  power  and  spirit  of 
the  Coreish,  upon  the  other.  The  citizens  of  Mecca 
were  weary  of  intestine  war  and  bloodshed.  The 
advocates  of  peace  and  compromise  were  growing 
in  numbers  and  in  confidence.  Among  the  Coreish 
there  were  no  chiefs  of  marked  ability  or  commanding 
influence.  A  bold  and  rapid  stroke  of  policy  might 
put  an  end  to  the  struggle  which  for  so  many  years 
had  depressed  and  agitated  Mecca.  A  coup  d'etat 
was  possible. 


93 


CHAPTER    TWENTY-THIRD. 


Battle  of  Muta,  and  other  Events  in  the  first  Eight  Months  of 
A.H.  VIII.     A.D.  629. 


.  61. 
DUEING  the   summer,   several   military   excursions  Unfortunate 

expedition 

were  undertaken.    Some  of  these  ended  disastrously,  against  the 
About  a  month  after  the  return  of  Mahomet  from  Dzui  Hijj, 

-i        -i  £     A  A.  A'H-  V1L 

pilgrimage,  he   despatched   a   party   ol  mty   men  April,  AJD 

to  the  Bani  Suleim,*  with  the  view  apparently  of6' 
demanding  their  allegiance  to  the  faith  of  Islam.  But 
the  tribe,  suspicious  of  their  designs,  received  the 
strangers  with  a  cloud  of  arrows.  The  most  of  them 
were  slain,  and  the  leader  with  difficulty  escaped 
to  Medina.  The  Bani  Suleim  must  have  seen  cause 
shortly  after  to  change  their  views,  for  we  find  them 
amongst  the  tribes  which  in  the  following  year  sent 
embassies  of  submission  to  the  Prophet.f 

*  A  branch,  of  the  Bani  Khasafa,  and  sister  tribe  to  the 
Hawazin.  See  Introd.  vol.  i.  p.  ccxxiv.  ;  and  vol.  ii,  p.  256. 
Some  months  farther  on  in  the  summer,  a  small  expedition  was 
sent  against  the  B.  Hawazin  at  Al  Syya  beyond  Al  Madan,  and 
near  Rakuba.  Their  object,  the  mere  plunder  of  camels  and 
flocks,  was  accomplished.  I  have  not  thought  it  important  enough 
to  be  entered  in  the  text.  K.  Wdckidi,  125. 

t  K.  Wdckidi,  124  1  ;  and  the  same  authority  for  the  following 
expedition. 

VOL.  IV.  N 


94 


Various  Warlike  Expeditions. 


[CHAP. 


A  marauding 
party  sent 
against  the 
Bani  Leith. 
Safar,  A.H. 
VIII. 

June,  A.D. 
629. 


The  Bani 
Murra  chas 
tised. 


Mishap  at 
Dzat  Atlah  ; 
1st  Rabi; 
A.H.  VIII. 
July,  A.D. 
629. 


Two  or  three  months  later,  an  expedition  was 
planned  against  a  petty  branch  of  the  Bani  Leith, 
near  Cudeid,  on  the  road  to  Mecca,  the  object  of 
which  is  not  stated.  The  encampment  of  the  tribe 
was  surprised,  and  their  camels  plundered.  But 
shortly  after,  the  marauders  were  pursued,  and  were 
only  saved  by  a  rapid  flight  back  to  Medina.* 

In  the  preceding  winter,  a  small  party  sent  by  Ma 
homet  towards  Fadak,  had  been  cut  to  pieces  by  the 
Bani  Murra.f  A  well-appointed  detachment  of  two 
hundred  men  was  now  despatched  to  inflict  chastise 
ment  upon  them :  "If  the  Lord  deliver  them  into 
thy  hands,"  said  Mahomet  to  the  leader,  "  let  not 
a  soul  of  them  escape."  The  commission  wras  exe 
cuted  with  complete  success.  All  who  fell  within 
reach  of  the  avenging  force  were  slain,  and  the 
camels  of  the  tribe  were  carried  off  in  triumph  to 
Medina. 

Soon  after  this,  a  party  of  fifteen  men  was 
sent  to  Dzat  Atlah,  a  place  on  the  borders  of 
Syria.  There  they  found  a  great  assemblage  of 
people,  who  were  called  upon  to  embrace  Islam. 
A  shower  of  arrows  was  the  decisive  answer.  The 
Mussulmans  fought  desperately;  one  man  alone  sur- 


*  K.  Wdckidi,  124|,  and  Hishdmt,  p.  445.  The  place  is  given 
both  as  Kadid  and  Cudeid.  It  is  pretended  that  a  supernatural 
flood  intervened  between  the  Moslems  and  their  pursuers,  and  frus 
trated  the  intentions  of  the  latter. 

t  The  same  expedition  of  Bashir  mentioned  in  the  note  at  the 
beginning  of  the  last  chapter,  p.  83. 


xxiii.]  A  large  Army  sent  against  Mutd.  95 

vived  to  tell  the  tale.  Mahomet  was  much  afflicted 
by  this  calamity,  and  planned  an  expedition  to 
revenge  the  death  of  his  followers.  But  tidings 
reached  him  that  the  place  had  been  deserted,  and 
he  relinquished  the  idea  for  the  moment.* 

A  reverse  is  generally  described  by  tradition  with  Perhaps  the 

0  .  *  *  ...     cause  of  the 

enigmatical  brevity  ;  and,  from  the  few  details,  it  is  attack  on 
difficult  to  determine  what  was  the  object  for  which 
this  little  band  was  sent  forth.  It  may  have  been  an 
embassy  to  certain  tribes;  or  a  secret  mission  to 
spy  out  the  cause  of  the  rumoured  gathering  and 
uneasiness  on  the  Syrian  frontier.  However  this 
may  be,  I  cannot  but  connect  the  above  disaster 
with  the  great  inroad  directed  by  Mahomet  about 
two  months  afterwards  upon  the  border-districts  of 
Syria. 

The  cause  ordinarily  assigned  for  this  invasion  of  A  large  army 

<f  marches  from 

the  Roman  territory  was  the  murder  by  Sharahbil,  Medina  upon 


chief  of  Maab  or  Muta,  of  a  messenger  despatched  by  lst 

.A..-LJ..   V  J.-L1* 

Mahomet  to  the  Ghassanide  Prince  at  Bostra.f     It  Sept.  A.D. 

_  __  :  ___  '  629. 

*  The  spot  is  said  to  have  been  beyond  Wadi  al  Cora,  and  to 
have  been  a  part  of  Syria  ;  +\J^\  ,£  ,1  ~«.  K.  Wdckidi,  125. 

j"  The  chief  of  Muta  is  called  Shurahbil,  son  of  Amr:  see 
vol.  i.  p.  clxxxix.  ;  and  M.  C.  de  Perceval,  vol.  ii.  p.  253.  No 
details  of  the  murder  are  anywhere  given  ;  and  it  is  not  men 
tioned  at  all  by  Hishami.  It  is  remarkable  that  this  messenger 
is  called,  by  the  Secretary,  Ibn  Omeir,  and  that  the  leader  of  the 
expedition  just  recounted  (i.  e.  to  Dzat  Atlah)  has  the  same  patro 
nymic.  The  personal  name,  however,  and  the  tribe,  are  given 
differently.  He  is  said  to  have  been  the  only  ambassador  of 
Mahomet  that  was  put  to  death.  I  am  much  inclined  to  identify 


96  Invasion  of  the  Syrian  frontier.  [CHAP. 

was,  tradition  tells  us,  immediately  resolved  to  attack 
and  punish  the  offending  chief.  A  general  assembly 
of  the  fighting  men  was  called,  and  a  camp  of  three 
thousand  soldiers  formed  at  Jorf.  A  white  banner 
was  prepared,  and  the  Prophet,  placing  it  in  the 
hands  of  Zeid  ibn  Haritha  as  commander,  bade  him 
march  to  the  spot  where  his  messenger  had  been 
slain,  summon  the  inhabitants  to  embrace  Islam, 
and,  should  they  refuse,  in  the  name  of  the  Lord  to 
fight  against  them.  If  Zeid  were  cut  down,  then 
Jafar  was  to  command  ;  if  Jafar,  then  Abdallah  ibn 
Kawaha ;  *  and  if  he  too  were  disabled,  then  the 
army  should  choose  their  own  commander.  Ma 
homet  accompanied  them  as  far  as  the  Mount  of 
Farewell  ;"f  and  as  they  passed  onwards,  blessed  them 

the  expedition  to  Dzat  Atlah  with  the  embassy,  and  to  regard  its 
disastrous  issue  as  the  cause  of  the  invasion  of  Muta. 

*  Abdallah  was  a  poet,  and  Mahomet  desired  him  to  stir  up 
the  spirit  of  the  army  destined  for  Muta  by  reciting  martial 
verses.  He  objected,  saying  that  he  had  left  off  composing  poetry ; 
but  at  last  obeyed.  The  verses  are  precisely  the  same  as  those 
ascribed  to  Mahomet  himself  at  the  building  of  the  Mosque,  at  the 
battle  of  the  Ditch,  and  at  Kheibar. 

It  is  related  that  one  day,  as  Abdallah  was  passing  the  Mosque, 
Mahomet  called  him,  and  bidding  him  sit  down,  asked  how  he 
contrived  to  compose  poetry  at  will,  expressing  surprise  at  the 
faculty.  Abdallah  replied,  "  I  think  upon  the  subject  for  a  while ; 
then  I  recite."  Mahomet  said,  "  Recite  to  me  now  something 
regarding  the  Unbelievers."  He  had  nothing  ready :  but  after  think 
ing  for  a  little,  he  repeated  a  poem  to  the  purpose.  Mahomet  was 
pleased,  and  smiling,  blessed  him,  and  said,  "  The  Lord  strengthen 
thee."  K.  Wackidi,  p.  283. 

f  Thaniat  al  Widd ;  a  rising  ground  a  little  way  out  of  Medina, 


xxin.]  Preparations  of  the  Enemy.  97 

thus:  "  The  Lord  shield  you  from  every  evil,  and 
bring  you  back  in  peace,  laden  with  spoil !  " 

Tidings  of  the  approach  of  this  formidable  army  Preparations 
reached  Sharahbil,  who  summoned  to  his  defence  Syrian  tribes 

for  its  repulse. 

all  the  tribes  of  the  vicinity.  The  hostile  incursions 
which  Mahomet  had  from  time  to  time  directed 
against  the  Syrian  border,  the  repeated  attack  on 
Duma,  the  conquest  of  Kheibar,  and  his  generally 
aggressive  attitude  towards  the  north,  had  no  doubt 
led  to  precautionary  measures  of  alliance  among  the 
people  of  the  frontier.  Upon  the  alarm  of  inva 
sion,  they  quickly  rallied  round  Sharahbil,  a  large 
and  (compared  with  the  troops  of  Medina)  a 
well-appointed  army.*  On  reaching  Maan,  Zeid  Ckmndi  of 
first  received  the  startling  intelligence  of  these  pre-  the  Moslems 

&  r         at  Maan. 

parations.  The  enemy,  he  heard,  was  encamped  at 
Maab,  in  the  territory  of  Belcaa;  and  his  appre 
hension  was  increased  by  the  rumour  that  the 

on  the  Syrian  road.  Merchants  proceeding  in  caravans  to  Syria 
probably  took  leave  of  their  families  here  ;  whence  the  name. 

*  The  traditions  pretend  that  he  had  collected  one  hundred 
thousand  men.  M.  C.  de  Perceval  quotes  Theophanes  to  show 
that  this  great  army  was  probably  brought  together  by  Theodorus, 
brother  of  Heraclius,  which  might  account  for  the  rumour  reaching 
the  Moslem  camp  that  the  Emperor  himself  was  in  the  field  with 
two  hundred  thousand  men.  Not  having  Theophanes  by  me,  I 
must  be  content  with  this  reference  at  second  hand. 

The  Syrian  army  was  composed  partly  of  Eomans,  partly  of 
the  semi- Christian  tribes  of  the  desert, — the  Bani  Bahra,  Bali, 
Wail,  Bakr,  Lakhm,  and  Judzam.  See  Introd.  ch.  iii.  vol.  i. 
p.  clxvi.  The  attack  of  Zeid  upon  the  Bani  Judzam  two  years 
before,  will  be  in  the  reader's  recollection,  see  above,  p.  10. 


98  Council  of  War.  [CHAP. 

Emperor  was  himself  at  their  head.  He  halted, 
and  for  two  whole  days  the  Moslem  chiefs  discussed 
the  difficulties  of  their  position.  Many  advised  that 
a  letter  should  be  sent  to  Mahomet.  He  had  not 
contemplated,  they  said,  an  encounter  with  the 
Imperial  forces  :  they  were  sent  only  to  avenge  the 
treachery  of  a  petty  chief;  they  ought  not  to  risk 
an  encounter  with  an  enemy  so  vastly  their  superior : 
at  least,  the  Prophet  should  be  apprised  of  the  new 
aspect  of  affairs,  and  solicited  for  fresh  instructions. 
Abdallah,  on  the  contrary,  urged  an  immediate 
advance : — "  What  have  we  marched  for  thus  far," 
he  cried  out  indignantly,  "but  for  this?  Is  it  our 
numbers,  or  the  help  of  the  Lord,  in  which  we  trust  ? 
Victory  or  martyrdom, — one  or  the  other, — is  surely 
ours  !  Then  forward!"  Overcome  by  this  fervid 
appeal,  they  all  responded: — "  By  the  Lord  !  The 
son  of  Rowaha  speaketh  the  truth.  Let  us  hasten 
onwards!"  So  the  camp  advanced. 

Battle  of  On  entering  the  confines  of  Belcaa,  they  suddenly 

found  themselves  confronted  by  the  enemy ;  alarmed 
at  the  glittering  array,  they  fell  back,  notwithstand 
ing  the  enthusiastic  aspirations  which  had  just  per 
vaded  their  ranks,  on  the  village  of  Muta.*  There, 

*  They  met  the  Romans  first  at  a  village  in  Belcaa,  called 
Masharif,  said  to  be  a  little  way  south  of  Kerak,  and  half  a  day's 
march  south  of  Moab.  The  backward  movement  is  related  by 
Hishami,  but  not  by  the  Secretary,  who,  as  usual  in  the  narrative 
of  reverses,  is  brief  and  unsatisfactory.  He  simply  says,  that  the 
Moslems  were  met  at  Muta  by  the  force  of  the  Idolaters,  which, 


xxm.]  Mussulman  Army  discomfited.  99 

finding  advantageous  ground,  they  halted,  and 
forming  front,  resolved  to  offer  battle.  The  Eoman 
phalanx,  with  its  cloud  of  Arabs  upon  either  flank, 
moved  steadily  down  upon  them.  Zeid  seizing  the 
white  flag,  led  his  columns  forward,  and  fought  man 
fully  at  their  head,  till  he  was  pierced  by  the  spears 
of  the  enemy,  and  fell  to  the  ground.  Then  Jafar 
leaped  from  his  horse,  and  maiming  it  in  token  that  he 
would  either  conquer  or  die,*  raised  aloft  the  banner, 
and  urged  forward  the  attack.  His  body  was  soon 
covered  with  wounds,  yet  he  fought  on  till  a  Eoman 
soldier  closed  with  him,  and  dealt  him  a  fatal  blow,  f 

for  numbers,  and  arms  and  equipments,  and  rich  furniture,  and 
vestments  of  silk  and  gold,  far  surpassed  anything  that  had  yet 
been  met  by  any  Moslem  army. 

*  Eecorded  as  the  first  instance  of  a  Moslem  having  hamstrung 
his  horse  on  the  field  of  battle. 

f  Hishami  (but  not  the  Secretary)  gives  the  popular  story  of 
his  right  hand  having  been  first  cut  off,  and  of  his  then  carrying 
the  standard  in  his  left :  when  that  too  was  lost,  he  held  the 
standard  with  the  mutilated  remnants  of  his  arms,  till  he  was 
slain.  This  is  rather  a  favourite  and  suspicious  description  of 
bravery  in  Moslem  battles,  more  likely  perhaps  to  occur  in  the 
single  and  scattered  combats  of  Arabian  warfare  than  in  the 
general  encounter  which  took  place  here.  The  Secretary  speaks 
of  seventy-two  wounds  having  been  counted  on  the  front  of  his 
body.  But  I  doubt  whether  the  body  itself  was  even  recovered. 
The  burial  of  the  Moslem  dead  is  not  mentioned.  They  were 
apparently  left  on  the  field  of  battle.  The  believers  were  too 
glad  to  seek  for  safety  in  flight. 

The  song  with  which  Jafar  led  the  attack  is  no  doubt  apocryphal, 
but  it  strongly  illustrates  the  fanatical  feeling  now  rapidly  growing 
up:  —  "  Paradise  !  How  fair  a  resting-place.  Cold  is  the  water 
there,  and  sweet  the  shade  !  Rome  !  Rome  !  thine  hour  of  tribulation 


100  Khalid  saves  the  Moslem  Army.  [CIIAP. 

Seeing  Jafar  fall,  Abdallah  seized  the  standard,  but 
he,  too,  speedily  met  the  same  fate.  Then,  following 
the  instructions  of  Mahomet,  the  chief  men  assembled 
in  hasty  council,  and  with  one  consent  fixed  on 
Khalid,  who  forthwith  assumed  the  command.  But 
the  chance  of  victory  had  passed  away.  The  ranks 
were  already  broken ;  and  the  Romans  in  full  pur- 
Khaiid  saves  sn^  made  great  havoc  amongst  the  fugitives.*  It 
only  remained  for  Khalid  to  save  his  scattered  and 
retreating  columns  from  destruction,  and  even  this 
taxed  to  the  utmost  his  graat  skill  and  prowess.  By 
a  series  of  ingenious  and  rapid  movements,  he  suc 
ceeded  in  deceiving  or  eluding  the  enemy,  and  drew 
off  the  shattered  remains  of  his  army  from  the  field, 
with  little  further  loss.  He  dared  not  linger  in  this 
dangerous  vicinity,  but  marched  back  straightway 
to  Medina.  As  he  drew  near  to  the  city,  the  people 
came  out  to  meet  the  returning  army,  and  reproach 
fully  cast  dust  at  them,  crying  out, — "  Ah  ye  run- 


draweth  nigh.     When  I  close  with  her,  I  will  strike  her  down  to  the 
ground"     Hishdmi,  p.  350. 

Jafar  was  displeased  at  Zeid  having  been  appointed  by  Mahomet 
to  the  command  before  himself.  IL  Wdckidi,  187|-. 

*  So,  distinctly,  in  the  Secretary  of  Wdckidi,  p.  125*.  Some 
accounts  (as  the  one  which  I  will  presently  quote  in  a  note) 
pretend  that  Khalid  rallied  the  army ;  and  either  turned  the  day 
against  the  Romans,  or  made  it  a  drawn  battle.  But,  besides 
that  the  brevity  of  all  the  accounts  is  proof  enough  of  a  reverse, 
the  reception  of  the  army  on  its  return  to  Medina  admits  of  only 
one  conclusion,  viz.  a  complete,  ignominious,  and  unretrieved, 
discomfiture. 


xxm.]  Mahomet's  grief.  101 

aways !  Do  ye  indeed  flee  before  the  enemy  when 
fighting  for  the  Lord?"  But  Mahomet,  who  also 
had  ridden  out,  carrying  on  the  mule  in  front  of  him 
the  little  son  of  Jafar,  put  a  stop  to  these  reproaches, 
and  reassured  the  downcast  troops  by  saying,— 
"  Nay,  they  are  not  runaways ;  but  they  are  men  who 
will  yet  again  return  unto  the  battle,  if  the  Lord  will." 

The  loss  of  his  cousin  Jafar  the  brother  of  Ali,  and  Mahomet's 

grief  at  the 

of  Zeid,  the  faithful  and  beloved  friend  of  five-ana-  death  of 
thirty  years,*  affected  Mahomet  deeply.  On  the  first 
intelligence  of  the  reverse,  and  of  the  death  of  these 
dear  friends,  which  he  received  early  through  a 
confidential  messenger,  he  proceeded  to  the  house  of 
Jafar.  His  widow,  Asma,  tells  us  that  she  had  just 
bathed  and  dressed  her  little  ones  when  the  Prophet 
entered,  and  calling  for  them,  embraced  the  children 
tenderly,  and  burst  into  a  flood  of  tears.  Asma 
guessed  the  truth,  and  wailed  loudly.  A  crowd  of 
women  soon  gathering  around  her,  Mahomet  left  the 
place,  and  returning  to  his  own  family,  desired  them 
to  send  provisions  to  Jafar' s  house,  "  No  food,"  he 
said,  "  will  be  prepared  there  this  day  ;  for  they  are 
sunk  in  grief  at  the  loss  of  their  master."  He  then 
went  to  the  house  of  Zeid ;  and  Zeid's  little  daughter 
rushed  into  his  arms,  crying  bitterly.  At  this  sight, 
Mahomet  was  overcome  by  tender  emotion,  and  he 


*  For  the  age  of  Zeid,  see  vol.  ii.  pp.  47-50.  Nothing  is  said 
about  his  wife,  Mahomet's  nurse,  Omm  Ayman,  who  must  now 
have  been  very  old. 

VOL.  IV.  0 


102  Mourning  for  Jdfar  and  Zeid.  [CHAP. 

wept  until  he  sobbed  aloud.  A  bystander,  thinking 
to  check  his  grief,  said  to  him.  "  Why  is  this,  O 
Prophet  ?  " — "  This,"  he  replied, "is  the  fond  yearning 
in  fhe  heart  of  friend  for  friend."* 

In  connection  with  the  battle  of  Muta,  I  may 
mention  here  the -story  of  Farwa,  an  Arab  of  the 


*  K.  Wackidi,  125£,  187J,  282-*  ;  Hishdmi,  350.  The  popular 
tradition  is  that  Mahomet  had  supernatural  information  of  the 
reverse  instantly  communicated  to  him ;  that  he  explained  to  those 
round  about  him  the  incidents  of  the  battle,  as  they  were  occurring  at 
the  moment ;  and  that,  on  going  to  Jdfar's  widow,  he  told  her  that  her 
husband  had  been  killed  that  day.  At  the  moment  when  Jdfar 
seized  the  falling  standard,  Mahomet  called  aloud  to  his  com 
panions,  announcing  to  them  the  fact,  and  saying  :  "  Verily, 
just  now  the  war  is  waxing  hot  1"  These  fictions  have  probably 
grown  out  of  the  private  nature  and  speedy  arrival  of  the  first 
message  sent  by  Khalid  to  the  Prophet. 

The  following  tradition,  though  very  loose  on  other  points,  is 
probably  accurate  on  this.  Abu  Aamir  relates  that  Mahomet 
sent  him  to  Syria  :  on  his  way  back,  he  passed  the  battle-field, 
and  watched  the  fate  of  the  Moslems.  He  saw  their  leaders  fall, 
and  the  army  pursued  and  scattered.  But  Khalid  rallied  them, 
and  they  pursued  and  slew  the  Romans: — "Then  I  went  to 
Mahomet  and  gave  him  tidings  of  the  event,  and  it  grieved  him 
sore,  so  that  after  the  mid-day  prayer,  instead  of  conversing  (as 
was  his  wont)  with  the  people,  he  returned  straightway  to  his 
house ;  and  so  he  did  at  the  other  prayers  that  day. 

But  next  morning,  he  entered  smiling  into  the  Mosque,  and  when 
the  people  accosted  him  he  said : — "That  which  ye  saw  in  me  yester 
day  was  because  of  sorrow  for  the  slaughter  of  my  companions, 
until  I  saw  them  in  Paradise,  seated  as  brethren,  one  opposite  to 
the  other,  upon  couches.  And  in  some  I  perceived  marks,  as  it 
were  wounds  of  the  sword.  And  I  saw  Jafar,  an  angel  with  two 
wings,  covered  with  blood, — his  limbs  stained  therewith."  Thence 
forward  Jafar  is  known  as  "  the  winged  Martyr."  K.  Wackidi, 
126. 


xxiii.]  Martyrdom  of  Fariva.  103 

Bani  Judzam,  and  Governor  of  Amman,  who  is 
represented  by  tradition  (though  upon  imperfect 
evidence)  as  one  of  the  early  martyrs.  He  sent 
a  despatch,  announcing  his  conversion  to  Ma 
homet,  with  several  presents, — a  white  mule,  a 
horse,  an  ass,  and  raiment  wrought  with  gold.  The 
presents  were  graciously  acknowledged  in  a  letter 
from  the  Prophet,  which  contained  directions  for  the 
spiritual  guidance  of  the  new  convert.  The  Roman 
government  heard  of  his  defection,  and  sought  to 
bribe  the  renegade,  by  offers  of  promotion,  to  return 
to  the  Christian  faith.  He  refused,  and  was  put  to 
death.* 


*  K.  Wdclcidi,  50L,  55,  68*  ;  Plishdmi,  429.  I  give  the  tradi 
tion  in  the  shape  in  which  I  find  it,  without  being  able  to  say 
to  what  extent  it  is  founded  in  fact.  The  reply  of  Farwa  to  the 
Emperor  is  in  the  stereotyped  traditional  style: — "  I  will  not  quit 
the  faith  of  Mahomet.  Thou  thyself  knowest  that  Jesus  pro 
phesied  before  of  him.  But  as  for  thee,  the  fear  of  losing  thy 
kingdom  deterreth  thee  from  confessing  the  new  faith."  He  was 
crucified. 

He  may  have  been  put  to  death  as  a  rebel  or  a  traitor.  I  have 
no  means  of  fixing  the  date  of  the  event.  M.  C.  de  Perceval  is  of 
opinion  that  it  took  place  after  the  battle  of  Muta,  as  a  punish 
ment  for  Farwa's  defection. 

Theophanes  mentions  about  this  period  the  secession  of  the 
Arabs  employed  in  guarding  the  Syrian  frontier,  as  occasioned  by 
the  insolent  refusal  of  a  Roman  officer  to  pay  them  their  perqui 
sites.  On  this  they  are  said  to  have  organized  an  attack  on 
Ghaza  from  Sinai.  Such  a  movement  may  have  occurred  in 
connection  with  the  numerous  accessions  to  Mahomet's  cause 
about  this  time,  and  the  expedition  to  Tabuk  next  year.  M.  C. 
de  Perceval,  iii.  216  ;  Theophanes,  278-9. 


104  Successful  Expedition.  [CHAP. 

Amru,  re-.  The  repulse  of  his  army  from  Muta  affected  dan- 

inforcedby  . 

Abu  obeida,  gerouslj  the  prestige  oi  Mahomet  among  the  tribes 

restores  the  .                                      -.                                                  , 

prestige  of  of  the  Syrian  frontier.     There  were  rumours  that 

the  Syrian*1  the  Bani  Codhaa  *  had  assembled  in  great  force, 

2nd  ju'mad,  and  were  even  threatening  a  descent  upon  Medina. 


.  Amru,  the  new  convert,  was  therefore  placed  at  the 
head  of  three  hundred  men,  including  thirty  horse, 
with  instructions  to  subjugate  the  hostile  tribes  in 
that  quarter,  and  incite  those  whom  he  found 
friendly  to  harass  the  Syrian  border,  f  The 
name  and  ability  of  Amru  justified  the  selection  ; 
being,  moreover,  connected  with  the  Bani  Bali,  a 
powerful  community  in  the  vicinity  of  the  field  of 
operations,  he  was  possessed  of  personal  influence 
which  would  aid  in  effecting  the  objects  of  the  cam 
paign.  J  In  the  event  of  serious  opposition,  he  was 
to  call  upon  those  Arabs  who  had  already  tendered 
their  submission,  to  come  to  his  aid.§  After  a  march 
of  ten  days  he  encamped  at  a  spring  called  Salasil, 
near  the  Syrian  confines.  ||  There  he  found  that  the 
enemy  were  assembled  in  vast  numbers,  and  that  he 


*  The  Bani  Odzra,  Bali,  Bahra,  &c.     See  Table,  vol.  i.  p.  cxlix. 

•f  The  former  object  is  mentioned  by  the  Secretary,  p.  126;  the 
latter  by  Hishdmi,  p.  443.  Both  objects  were  probably  intended 
by  Mahomet. 

J  His  father's  mother  was  of  the  Bani  Bali.     HisMmi,  p.  443. 

§  They  are  named  as  the  Bani  Bali,  B.  Odzra,  and  tribes  of 
Balcua. 

|i  It  is  varioiisly  called  a  spring  of  the  B.  Odzra,  or  of  the  Bani 
Judzam. 


xxin.-j  Successful  Expedition.  105 

could  look  for  but  little  aid  from  the  local  tribes. 
He  halted  and  despatched  a  messenger  for  reinforce 
ments.  Mahomet  at  once  complied,  and  sent  two 
hundred  men  (among  whom  were  Abu  Bakr  and 
Omar)  under  command  of  Abu  Obeida  ibn  al  Jarrah. 
On  joining  Amru,  Abu  Obeida  wished  to  assume  the 
leadership  of  the  whole  force,  or  at  the  least  to  retain 
the  chief  authority  over  his  own  detachment;  but 
Amru,  giving  promise  of  that  decision  and  firmness 
which  characterized  him  in  after  days,  insisted  on 
retaining  the  sole  command.  Abu  Obeida,  a  man 
of  mild  and  pliant  temper,  succumbed.  "  If  tliou 
refusest  to  acknowledge  my  authority,"  he  said,  "  I 
have  no  resource  but  to  obey  thee;  for  the  Prophet 
strictly  charged  me  to  suffer  no  altercation,  nor  any 
division  of  command."  Amru  replied  imperiously  : 
"  I  am  the  chief  over  thee.  Thou  hast  only  brought 
a  reinforcement  to  my  army."  "  Be  it  so,"  said  Abu 
Obeida.  Amru  then  assumed  command  of  the 
united  troops,  and  led  their  prayers.  Thus  early 
were  the  spiritual  functions  in  Islam  indissolubly 
blended  with  the  political  and  military. 

Strengthened  by  this  addition  to  his  forces,  Amru 
went  forward.  He  passed  through  the  territories  of 
the  Bani  Odzra  and  Bali,  receiving  their  allegiance: 
when  he  reached  their  farther  limits,  the  enemy 
which  had  assembled  to  oppose  him  iled  in  alarm. 
Thus  Amru  had  the  satisfaction  of  despatching  a 
messenger  to  announce  to  Mahomet  the  complete 
success  of  his  first  campaign,  and  the  re-establish- 


106  Various  tribes  tender  submission.  [CHAP. 

ment  of  the  Prophet's  influence  on  the  frontier  of 
Syria.     He  then  returned  to  Medina. 
Expedition  of       In  the  month  following,  to  compensate  Abu  Obeida 

the  Fish.  . 

Rajah,  A.H.     tor  nifl  disappointment  in  giving  up  the  command 
November,      to  Amru,  Mahomet  sent  him  at  the  head  of  three 

A.I).  629.  , 

hundred  men  to  chastise  a  refractory  branch  of  the 
Bani  Joheina  on  the  sea-coast.  There  was  no  fight 
ing  in  this  expedition,  but  it  has  become  famous 
from  the  occurrence  of  a  curious  incident.  Provi 
sions  failed,  and  the  troops  were  already  well  nigh 
famished,  when  to  their  joy  a  prodigious  fish  was 
cast  opportunely  on  the  shore,  and  sufficed  amply  to 
relieve  their  hunger.* 

There  was  one  °ther  Petty  expedition  during  the 
willter  against  a  tribe  of  the   Ghatafan,  in  Najd, 
which  yielded  large  plunder  in  camels,  flocks,  and 
prisoners.f 
Various  tribes      Besides  the  Bedouin  tribes  in  the  direction  of  S vria 

tender  their  .  * 

submission,  gamed  over  by  the  success  of  Amru,  several  others 
now  gave  in  their  adhesion  to  Mahomet.  Among 
these  were  the  Bani  Abs,  Murra,  and  Dzobian  ;  and 
the  Bani  Fezara  with  their  chief  Uyeina,  who  had 

*  The  Secretary  (p.  126),  relates  the  story  as  in  the  text ;  but 
Hishami  deals  in  extravagancies.  The  whole  army,  which  had 
been  reduced  to  a  famishing  state,  fed  for  twenty  days  upon  it, 
and  from  being  lean  and  famished  became  strong  and  fat.  One 
of  its  bones,  being  set  up  as  an  arch,  a  camel  with  its  rider 
passed  under  without  touching  it,  &c.,  p.  450. 

t  K.  Wackidi,  126J.  The  object  is  not  stated.  A  fair  damsel 
fell  to  the  lot  of  the  leader,  Abu  Cotada.  He  presented  her  to 
Mahomet,  who  again  gave  her  to  one  of  his  followers. 


xxiii.]  Submission  of  various  tribes.  107 

so  long  caused  anxiety  and  alarm  at  Medina.  The 
Bani  Suleim,*  a  powerful  tribe  in  the  Hej&z,  which, 
like  the  Fezara,  had  taken  part  in  the  siege  of  Medina, 
also  joined  the  cause  of  Islam  about  this  time ;  they 
engaged  to  bring,  when  called  upon,  one  thousand 
men  into  the. field.  Most  of  the  tribes  in  the  vicinity 
of  Medina,  as  the  Bani  Aslam  and  Ghifar,  the 
Mozeina,  Ashja,  and  Joheina,  had  already  recog 
nized  the  supremacy  of  Mahomet.f  The  courteous 
treatment  which  the  deputations  of  these  various 
clans  experienced  from  the  Prophet,  his  ready  atten 
tion  to  their  grievances,  the  wisdom  with  which  he 
composed  their  disputes,  and  the  politic  assignments 
of  territory  by  which  he  rewarded  an  early  declara- 

*   Vide  supra,  p.  90,  and  re/,  quoted  there. 

j  The  Bani  Ashja,  who  had  joined  in  the  siege  of  Medina,  gave 
in  their  adhesion  shortly  after  the  massacre  of  the  Coreitza ;  they 
told  Mahomet  that  they  were  so  pressed  by  his  warring  against 
them,  that  they  could  stand  out  no  longer.  K.  Wdckidi,  p.  60. 
In  the  Secretary's  chapter  of  "  Deputations  from  the  Tribes,"  &c., 
the  Bani  Ashar  from  Jedda,  the  B,  Khushain,  and  the  B.  Dous, 
came  to  Mahomet  at  Kheibar,  the  latter  with  sixty  or  seventy 
followers,  to  all  of  whom  were  assigned  shares  in  the  booty. 
Ibid.  67,  68,  121.  The  Bani  Sad  ibn  Bakr  came  over,  A.H.  V.; 
p.  581.  The  B.  Thalaba,  A.H.  VIII.  Ibid.  The  B.  Abd  al  Keis 
(partly  at  least  Christian)  from  Bahrein,  in  the  same  year.  Ibid. 
61^.  The  B,  Judzam  also  in  that  year.  The  chief  of  the  latter 
tribe  carried  back  to  them  a  letter  from  Mahomet,  of  this  tenor : 
— "  Whoever  accepteth  the  call  to  Islam,  he  is  amongst  the  con 
federates  of  the  Lord  :  whoever  refuseth  the  same,  a  truce  of  two 
months  is  allowed  him  for  consideration."  All  the  tribes  of  the 
vicinity  accepted  the  invitation.  Ibid.  68^. 


108  Popularity  of  Mahomet.  [CHAP.  xxm. 

tion  in  favour  of  Islam,  made  his  name  to  be  popular, 
and  spread  his  fame  as  a  great  and  generous  Prince 
throughout  the  Peninsula.  And  the  accession  of  so 
many  tribes  enabled  him,  whenever  the  occasion 
might  require  it,  to  call  into  the  field  a  far  more 
imposing  force  than  he  had  ever  before  aspired  to 
command. 


109 


CHAPTER     TWENTY-FOURTH. 


The  Conquest  of  Mecca.     Ramadlidn,  A.H.  VIII. 
January,  A.D.  630. 


.  61. 


THE  truce  of  Hodeibia  had  been  now  nearly  two  Pretext  arises 

n  -i  .-i  -i-i          T     •     ft        .  •  f>    .       for  attacking 

years  in  force,  when  the  alleged  infraction  of  its  Mecca, 
terms  by  the  Coreish  afforded  Mahomet  a  fair  pre 
text  for  attempting  the  grand  object  of  his  ambition, 
the  conquest  of  Mecca. 

The  Bani  Khozaa,  as  before  noticed,  acting  on  The 
the  discretion  allowed  by  the  treaty,  had  declared 
themselves  the  partisans  of  Mahomet ;   while  the  shaS,'  A.H. 
Bani  Bakr  had  ranged  themselves  on  the  side  of  the  i)™.'  A.D. 
Coreish.  *   Both  tribes  inhabited  Mecca  or  its  adjoin- 629' 
ing  valleys.     There  had  been  sanguinary  feuds  of 
old  standing  between  them,  and  though  these  paled 
before  the  excitement  of  the  war  with  Mahomet,  the 
murders  which  had  been  committed  on  either  side 
still  rankled  in  their  breasts.    The  peace  of  Hodeibia 
allowed  the  Bani  Bakr  again  to  brood  over  their 

*  See  above,  p.  41. 
vot.  iv.  P 


The  Khozaa 
appeal  to 
Mahomet, 
who  promises 
aid. 


Unsuccessful 
mission  of 
Abu  Sofian 
to  Medina. 


110      A  pretext  afforded  for  War  with  the  Coreish.       [CHAP. 

wrongs,  and  they  sought  opportunity  to  make  re 
prisals.  Aided  by  some  of  the  chief  men  of  the 
Coreish,*  who  disguised  themselves,  they  attacked 
by  night  an  unsuspecting  encampment  of  the  Khozaa, 
and  slew  several  of  them. 

A  deputation  of  forty  men  from  the  injured 
tribe,  mounted  on  camels,  hastened  to  Medina, 
spread  their  wrongs  before  the  Prophet,  and  pleaded 
that  the  treacherous  murders  might  be  avenged. 
Entreaty  was  little  needed.  The  opportunity  long 
expected  had  at  last  arrived.  Starting  up,  with  his 
raiment  yet  ungirded,f  he  pledged  himself  to  the 
suppliants  thus : — "  If  I  assist  you  not  with  the  same 
aid  as  if  the  cause  were  mine  own,  then  let  me  never 
more  be  assisted  by  the  Lord ! "  A  cloud  at  the 
moment  chanced  to  overshadow  the  heavens ;  ac 
cepting  the  augury,  Mahomet  added  : — "  As  the  rain 
poureth  down  from  yonder  cloud,  even  so  shall 
succour  descend  upon  the  Khozaa  from  above."  J 

The  Coreish,  aware  of  this  deputation,  were  thrown 
into  great  alarm.  They  despatched  Abu  Sofian  to 
Medina  in  the  hope  of  renewing  and  extending  the 


*  Safwan  ibn  Omeya,  Huweitib,  and  Mikraz,  are  mentioned  by 
the  Secretary  as  the  chiefs  of  the  Coreish  who  were  concerned 
in  this  attack,  p.  126|.  M.  C.  de  Perceval  adds  Ikrima  son  of 
Abu  Jahl,  iii.  220. 

f  Tradition  adds  this  feature  to  show  the  eagerness  of  his 
response. 

J  The  Bani  Kab,  a  sub-tribe  of  the  Khozaa,  is  the  one  men 
tioned  in  this  interview. 


xxiv.]    Unsuccessful  Embassy  of  the  Coreish  to  Medina.     Ill 

compact  of  peace.  On  his  way,  he  met  Bodeil,  a 
friendly  Khozaite,  who  was  returning  from  Medina 
after  an  interview  with  Mahomet.*  The  mission  of 
Abu  Sofian  was  not  followed  by  any  satisfactory 
result.  He  could  gain  from  Mahomet  no  promise, 
nor  any  assurance  of  pacific  intentions.  Foiled  in 
his  endeavours,  he  took  the  only  course  open  to 
him  of  expressing  the  friendly  relations  which  the 
Coreish  desired  to  maintain.  He  stood  up  in  the 
court  of  the  great  Mosque,  and  cried  aloud :— - 
"  Hearken  unto  me,  ye  people !  Peace  and  protec 
tion  I  guarantee  for  all."  To  which  Mahomet 
answered  :  "  It  is  thou  that  sayest  this,  not  any 
one  of  us,  O  Abu  Sofian."  Thereupon  he  de 
parted  home  to  Mecca,  and  reported  the  affair  to 
the  Coreish.  They  perceived  that  they  were  in  an 
evil  plight ;  but  they  did  not  suspect  that  Mahomet 
had  any  immediate  designs  against  them.f 


*  The  same  Bodeil  who  had  been  one  of  the  ambassadors  of  the 
Coreish  at  Hodeibia.  See  above,  p.  28.  Hishami  says  that  Bodeil 
denied  to  Abu  Sofian  that  he  had  been  to  Medina,  and  that  Abu 
Sofian  discovered  the  truth  by  the  same  process  pursued  by  him 
before  at  Badr.  See  vol,  iii.  p.  88.  But  it  will  be  seen  below  that 
there  are  reasons  for  suspecting  collusion  between  Abu  Sofian 
and  Bodeil.  Whether  the  collusion  began  at  this  interview,  or  upon 
Abu  Sofian's  return  to  Mecca,  I  cannot  say.  K.  Wdckidi,  126J. 

f  The  Abbasside  current  of  tradition  delights,  as  before  ex 
plained,  to  cast  contumely  on  Abu  Sofiari.  On  the  present  occa 
sion  it  turns  him  into  a  laughing-stock.  But  from  what  will  be 
noticed  below,  there  will  be  seen  some  ground  for  supposing  that 
communications  of  a  less  unfriendly  character  than  those  here 
represented,  passed  between  him  and  the  Prophet. 


112  Preparations  for  attacking  Mecca.  [CHAP. 

Preparations       Mahomet  had  already  resolved  to  make  a  grand 

for  an  advance  .  .  i      i  i  • 

upon  Mecca,   attack  upon  his  native  city.     But  he  kept  his  counsel 
secret  as  long  as  it  was  possible.*     To  divert  atten- 


The  following  tradition  is  from  Hithdm*,  p.  354,  but  is  not 
given  by  the  Secretary: — "Arrived  at  Medina,  Abu  Sofian  en 
tered  the  house  of  his  daughter  Omm  Habiba,  Mahomet's  wife. 
He  was  about  to  seat  himself  on  the  carpet  or  rug  spread  upon 
the  floor,  when  she  hastily  drew  it  away  and  folded  it  up.  "  My 
daughter  !"  he  said,  "  whether  is  it  that  thou  thinkest  the  carpet 
is  too  good  for  me,  or  that  I  am  too  good  for  the  carpet  ?  "  "  Nay, 
but  it  is  the  carpet  of  the  Prophet,"  she  replied ;  "  and  I  choose 
not  that  thou,  an  impure  idolater,  shouldst  sit  upon  the  Prophet's 
carpet."  "  Truly,  my  daughter,  thou  art  changed  for  the  worse 
since  thou  leftest  me."  So  saying,  he  went  straight  to  Mahomet, 
but  could  get  no  reply  from  his  lips.  Omar,  to  whom  he  next 
addressed  himself,  received  him  with  indignation.  Ali  was  more 
cordial : — "  Let  me  not  go  back  unsuccessful  as  I  came,"  urged 
Abu  Sofian ;  "  intercede  for  me  with  the  Prophet."  "  Alas  for 
thee  ! "  said  Ali ;  "  truly,  the  Prophet  hath  resolved  on  a  thing 
concerning  which  we  may  not  speak  with  thee."  Then  Abu 
Sofian  adjured  Fatima  (Ali's  wife)  to  let  her  little  son  Hasan  take 
him  under  his  protection,  "  and  he  will  be  the  Lord  of  the  Arabs 
till  the  end  of  time."  But  she  told  him  that  no  one  could  be  his 
protector  against  Mahomet.  On  this,  he  besought  Ali  for  his 
advice.  Ali  said  that  he  saw  no  other  course  for  him,  but  to  arise 
and  call  aloud  that  he  took  all  parties  under  the  guarantee  of  his 
protection: — "  But  will  this  benefit  "me  at  all?"  "  Nay,  I  do 
not  say  so,  but  I  see  nothing  else  for  thee."  Having  followed 
this  advice,  Abu  Sofian  returned  to  Mecca,  and  told  the  Coreish 
what  he  had  done.  "  But  did  Mahomet  sanction  thy  guarantee  ?  " 
asked  they.  He  replied  in  the  negative.  "  Out  upon  thee  1 "  they 
cried  ;  "this  will  not  benefit  us  at  all ;  the  man  meant  only  to 
make  sport  of  thee."  "  I  know  it,"  said  Abu  Sofian,  "  but  I  could 
think  of  nothing  else  to  do."  The  Alyite  tendency  will  be  ob 
served  strongly  developed  throughout  this  tradition. 

*  Hishdmi,  355.  Even  Abu  Bakr  was  kept  in  ignorance  of  it. 
Entering  Ayesha's  house,  he  found  her  busy  preparing  the 


xxiv.]  Mahomefs  intentions  kept  secret.  113 

tion,  lie  despatched  a  small  body  of  men  under 
Abu  Cotada  in  another  direction.*  Meanwhile,  he 
summoned  all  his  allies  amongst  the  Bedouin  tribes 
to  join  him  at  Medina,  or  to  meet  him  at  certain 
convenient  points,  which  he  indicated  to  them,  on  the 
road  to  Mecca.  At  the  latest  moment  he  ordered 
his  followers  in  the  city  to  arm  themselves,  an 
nounced  his  intentions  to  them,  and  enjoined  on  all 
the  urgent  command  that  no  hint  regarding  his 
hostile  designs  should  in  any  way  reach  Mecca. 
To  this  effect  he  prayed  publicly : — "  0  Lord  !  Let 
not  any  spy  draw  near  with  tidings  unto  the  Coreish : 
take  away  their  sight,  that  they  see  me  not  until  I 
come  suddenly  upon  them  and  seize  them  unawares!^ 

Notwithstanding  this  injunction,    Hatib,  one  of  Hatib's  endea- 

,    ,  .  vour  to  corn- 

Mahomet  s  most  trusted  lollowers,J  despatched  pri-  mumcatethe 

vately  a  female  messenger  with  a  letter  to  his  friends  hVfamljy  at° 
in   Mecca,   containing   intimation  of  the  intended  trate?  * 
assault.     Information  of  this  soon  came  to  the  ears 

accoutrements  of  the  Prophet ;  and  inquiring  the  cause,  was  told 
that  an  expedition  had  been  resolved  on,  but  she  did  not  know 
in  what  direction. 

*  This  covert  design  is  distinctly  stated  by  the  Secretary.  K. 
WdcJcidi,  126-|.  The  expedition  was  sent  to  the  valley  of  Idham, 
between  Dzu  Khashab  and  Dzu  Marwa,  three  marches  from 
Medina.  There  was  no  fighting  on  this  occasion,  as  the  tribe  at 
once  embraced  Islam.  On  their  way  back,  they  received  intimation 
that  Mahomet  had  already  left  for  Mecca,  and  they  hastened  to 
join  him. 

f  K.  Wdclddi,  126. 

J  He  had  been  Mahomet's  ambassador  to  Egypt. 


114 


Mahomet  marches  from  Medina. 


[CHAP  . 


The  army 
marches. 

Ramadhan, 
A.H.VliJ. 
January, 
A.D.  630. 


of  the  Prophet,  and  he  sent  All  with  Zobeir  in  pur 
suit  of  the  messenger.  They  overtook  her,  and  after 
a  long  search  discovered  the  letter  carefully  hidden 
in  her  locks.  Hatib  excused  himself  by  the  natural 
desire  he  had  to  save  his  unprotected  family  at 
Mecca ;  and  the  plea,  in  view  of  his  former  services, 
was  graciously  accepted.* 

On  the  10th  of  Ramadhan,  the  1st  January,  A.D. 
630,  the  army  commenced  its  march.  It  was  the 
largest  force  Medina  had  ever  seen.  The  tents  of 
the  Bedouin  auxiliaries  darkened  the  plain  for  miles 
around,  and  several  important  tribes  fell  in  with 
Mahomet  on  the  line  of  march.  Two  of  these,  the 
Mozeina  and  Suleim,  contributed  each  a  thousand 
soldiers.f  Mahomet  now  found  himself  at  the  head 
of  between  eight  and  ten  thousand  men.  Two  of 
his  wives,  Zeinab  and  Omm  Salma,  accompanied 
him.J  The  march  was  made  with  such  rapidity, 

*  K.  Wdckidi,  126.  The  Secretary  says  nothing  more.  But 
Hishami,  as  is  his  wont,  deals  in  the  supernaturaly  and  says  that 
Mahomet  had  information  of  the  despatch  of  the  letter  "  from 
the  Heavens."  The  opening  verses  of  the  Sixtieth  Sura  are  said 
to  refer  to  Hatib  ;  but  they  appear  to  have  a  general  bearing 
against  too  great  intimacy  with  the  Coreish  during  the  truce,  and 
to  be  therefore  of  a  prior  date.  Hishdmi,  355. 

•f  The  tribes  specified  by  Hishami  and  the  Secretary  are  the 
B.  Suleim,  Mozeina,  Ghifar  (four  hundred  strong),  Aslam  (four 
hundred),  Ashja,  Joheina,  Tamim,  Cays,  Asad. 

J  K.  WdcJcidi,  123  ;  Hishami,  371.  Omm  Salma  seems  to  have 
been  the  favourite  companion  of  Mahomet  on  his  marches.  Ayesha 
is  not  mentioned  as  accompanying  him  after  the  affair  in  the 
expedition  against  the  B.  Mustalick. 


xxiv.]  Abbas  joins  Mahomet.  115 

that  the  army  encamped  at  Marr  al  Tzahran,  one 
stage  from  Mecca,  on  the  seventh  or  eighth  day.* 

Meanwhile,  Abbas  had  joined  Mahomet  on  the 
road.  The  traditions  of  the  Abbassides,  of  course, 
claim  him  as  having  been  long  a  true  believer, 
and  class  him  among  the  exiles  from  Mecca, — the 
Kefugees, — whose  favoured  number  was  now  about 
to  close. f  But  Abbas  was  only  worldly  wise.  He 
had  waited  till  the  supremacy  of  his  nephew  was 
beyond  a  doubt ;  and  now,  at  the  last  moment, 
when  there  was  no  merit  in  the  act,  openly  espoused 
his  cause.  Nevertheless,  he  was  welcomed  by  the 
Prophet  with  favour  and  affection.J 

And  now  we  come  to  a  curious  and  somewhat Abu 

visits  the  camp 

mysterious  passage  in  the  campaign.    Mahomet  com-  of  Mahomet, 
manded  his  followers  that  every  on'e  should  kindle 
a  fire  that  night  on.  the  heights  above  the  carnp.    Ten 
thousand  fires  soon  blazed  on  the  mountain  tops  of 


*  K.  Wdckidi,  128.  The  Secretary  says  he  was  seven  days  on 
the  road.  One  tradition,  however,  represents  him  as  leaving  Medina 
on  the  6th  Ramadhan ;  and  another  makes  the  occupation  of  Mecca 
take  place  ten  days  before  the  end  of  that  month,  which  would 
allow  a  much  longer  period  for  the  road. 

")*  After  Mecca  had  become  subject  to  Mahomet,  there  was,  of 
course,  no  longer  any  merit  in  emigrating  to  Medina.  Abbas  is 
therefore  held  to  have  been  the  last  of  the  Refugees. 

}  He  is  said  to  have  joined  Mahomet  at  Johfa,  near  Rabigh, 
about  half-way  between  Medina  and  Mecca.  It  is  highly  probable 
that  he  came  by  previous  appointment.  Abbasside  tradition  natu 
rally  makes  every  thing  as  favourable  to  Abbas  as  possible.  The 
truth  is  (see  vol.  ii.  p.  234,  and  iii.  p.  153),  that  he  always  sailed 


116  Abu  Sofidn  meets  Albas  :  [CHAP. 

Marr  al  Tzahran.  The  Prophet  trusted  that  this 
first  intimation  of  his  approach  would  burst  upon 
the  city  with  alarming  grandeur,  and  prove  the  hope 
lessness  of  opposition.  No  certain  information  of 
the  march  of  Mahomet  from  Medina  had  yet  reached 
the  Coreish.  Their  enemy  had  carefully  cut  off  all 
sources  of  intelligence,  and  it  is  not  improbable  that 
there  were  traitors  within  Mecca  itself  who  sought 
to  lull  suspicion.  At  last  the  chief  men  became 
uneasy  at  the  portentous  calm,  broken  only  by  vague 
reports  of  a  coming  storm  ;  and  they  sent  forth  Abu 
Sofian  to  reconnoitre.  In  the  evening,  accompanied 
by  Hakim  (the  nephew  of  Khadija,  who  had  shown 
kindness  to  Mahomet  when  shut  up  with  Abu 
Talib),  and  Bodeil  the  Khozaite  chief,  Abu  Sofian 
sallied  forth  on  the  Medina  road.  The  fires  on  the 
mountain  tops  began  to  appear  in  full  sight,  and 


with  wind  and  tide.  It  is  quite  possible  that  ever  since  the  treaty, 
and  especially  since  the  Pilgrimage,  he  may  have  been  in  collu 
sion  with  Mahomet,  and  secretly  forwarding  his  cause  at  Mecca. 

Two  other  persons  of  some  note  also  tendered  allegiance  to 
Mahomet  on  the  march  :  Abu  Sofian,  son  of  Mahomet's  uncle 
Harith,  and  Abdallah  ibn  Abi  Omeya,  son  of  Mahomet's  aunt 
Atika,  and  brother  of  his  wife  Omm  Salma.  Omm  Salm&  inter 
ceded  for  them  ;  but  Mahomet  at  first  refused  to  receive  them. 
Both  had  incurred  his  severe  displeasure, — the  former  having,  in 
company  with  Amru  and  Abdallah  ibn  Zibara,  greatly  annoyed 
him  with  their  satires  ;  and  the  latter  having  also  been  a  keen 
opponent.  Abu  Sofian,  being  repulsed,  declared  that  he  would 
go  forth  into  the  desert  with  his  little  son,  and  that  there  they 
would  both  die  of  hunger  ;  whereat  Mahomet  relented.  Hishdmi, 
357. 


xxiv.]  And  is  taken  by  him  to  Mahomet.  117 

to  engage  their  speculations,  when  suddenly,  in  the 
dark,  a  stranger  approached,  and  thus  accosted  Abu 
Sofian :  "  Abu  Hantzala !  *  Is  it  thy  voice  I  hear  ?  " 
"  Yes,  I  am  he,"  said  Abu  Sofian ;  "  and  what  hast 
thou  left  behind  thee?"  "Yonder,"  replied  the 
stranger,  "  is  Mahomet  encamped  with  ten  thousand 
followers.  See  ye  not  the  myriad  fires  which  they 
have  kindled  in  their  camp?  Believe  and  cast  in 
thy  lot  with  us,  else  thy  mother  and  thy  house  shall 
weep  for  thee ! "  It  was  Abbas  who  spoke.  Mounted 
on  the  Prophet's  white  mule,  he  had  issued  forth 
(tradition  tells  us),  hoping  that  he  might  meet  some 
wayfarer  on  the  road,  and  send  him  to  the  Coreish, 
if  haply  they  would  come  and  sue  for  peace,  and  thus 
save  Mecca  from  destruction.  "  Seat  thee  upon  the 
mule  behind  me,"  continued  Abbas.  "  I  will  conduct 
thee  to  the  Prophet,  and  thou  shalt  seek  for  quarter 
from  him."  They  were  soon  at  the  tent  of  Mahomet. 
Abbas  entered,  and  acquainted  him  with  the  arrival 
of  his  distinguished  friend : — "  Take  him  to  thy 
tent,  Abbas,"  replied  the  Prophet;  "  and  in  the  morn 
ing  come  to  me  with  him  again."  In  the  morning 
accordingly  they  sought  the  Prophet's  tent:  —  "Out 
upon  thee,  Abu  Sofidnf"  cried  Mahomet  as  the 
Coreishite  chief  drew  near.  Hast  thou  not  yet  dis 
covered  that  there  is  no  God  but  the  Lord  alone?" 
"  Noble  and  generous  Sire  !  Had  there  been  any 

*  Abu  Sofian  was  so  called  after  his  son,  Hantzala. 
VOL.- iv.  Q 


118  Abu  Sofian  joins  Mahomet.  [CHAP. 

God  beside,  verily  he  had  been  of  some  avail  to  me." 
—  "And  dost  thou  not  acknowledge  that  I  am  the 
Prophet  of  the  Lord  ?  "  continued  Mahomet.  "  Noble 
Sire  !  As  to  this  thing,  there  is  yet  in  my  heart  some 
hesitancy."*  "  Wo  is  thee  !"  exclaimed  Abbas  ;  "  it 
is  no  time  for  hesitancy,  this.  Believe  and  testify 
at  once  the  creed  of  Islam,  or  else  thy  head  shall  be 
severed  from  thy  body  ! "  It  was,  indeed,  no  time 
for  idle  pride  or  scruple;  and  so  Abu  Sofian,  seeing 
no  alternative  left  to  him,  repeated  the  formula  of 
belief  in  God  and  in  his  Prophet.  What  a  moment 
of  exultation  it  must  have  been  for  Mahomet  when 
he  saw  the  great  leader  of  the  Coreish  a  suppliant 
believer  at  his  feet !  "  Haste  thee  to  Mecca !"  he  said ; 
for  he  knew  well  when  to  show  forbearance  and  gene 
rosity.  "  Haste  thee  to  the  city :  no  one  that  taketh 
refuge  in  the  house  of  Abu  Sofian  shall  be  harmed. 
And  hearken!  speak  unto  the  people,  that  whoever 
closeth  the  door  of  his  house,  the  inmates  thereof  shall 
escape."  Abu  Sofian  hastened  to  retire.  But  before 
he  could  quit  the  camp,  the  forces  were  already 
under  arms,  and  were  being  marshalled  in  their 
respective  columns.  Standing  by  Abbas,  he  watched 
in  amazement  the  various  tribes,  each  defiling  with 

*  Hishdmi,  359.  This  conversation  with  Mahomet  is  not  given 
by  the  Secretary.  It  is  very  uncertain ;  but  it  is  interesting,  and 
not  improbably  founded  on  fact.  An  episode  in  which  Omar 
interfered,  wishing  to  strike  off  Abu  Sofian's  head,  is  certainly 
apocryphal ;  he  is  always  introduced  by  tradition  with  this  speech 
ready  made. 


xxiv.]  Abu  Sofian  carries  terms  to  Mecca.  119 

the  banner  given  to  it  by  Mahomet,  into  its  proper 
place.  One  by  one,  the  different  clans  were  pointed 
out  by  name,  and  recognized.  "  And  what  is  that 
black  mass,"  asked  Abu  Sofian, "  with  dark  mail  and 
shining  lances  ?"  "  It  is  the  flower  of  the  chivalry  of 
Mecca  and  Medina,"  replied  Abbas, — "  the  favoured 
band  that  guards  the  person  of  the  Prophet," 
"  Truly,"  exclaimed  the  astonished  chief,  "  this  king 
dom  of  thy  uncle's  is  a  mighty  kingdom."  "  Nay, 
Abu  Sofian !  he  is  more  than  a  king, — he  is  a  mighty 
Prophet!"  "Yes;  thou  sayest  truly.  Now  let 
me  go."  "  Away ! "  said  Abbas.  "  Speed  thee  to 
thy  people ! " 

Abu  Sofian  hurried  back  to  Mecca,  and  as  he 

cars  - 

entered  the  city,  he  shouted  at  the  pitch  of  his  sage  of  quarter 
voice :  "Ye  Coreish !  Mahomet  is  close  upon  us.  He 
hath  an  army  which  ye  are  not  able  to  withstand. 
Whoever  entereth  the  house  of  Abu  Sofian  shall  be 
safe ;  and  whoever  shutteth  his  door  upon  him  shall 
be  safe ;  and  whosoever  entereth  the  holy  House 
shall  be  safe ! "  So  the  people  fled  in  all  directions 
to  their  houses,  and  to  the  Kaaba.* 

Such  is  the   account   given    by  tradition.     But  Was  there 

0  e       collusion  be- 

beneath  the  narrative,  I  find  symptoms  of  a  previous  tween  Abu 

*  Hishdmi,  p.  360,  Hind,  the  wife  of  Abu  SoMn,  is  represented 
as  seizing  him  by  the  hair  of  his  head  and  face,  when  she  heard 
the  words  of  his  proclamation,  and  abusing  him  thus  : — "  Away 
with  this  fat  fellow  from  the  earth  ! "  On  which  he  repeated 
that  it  was  in  vain  to  try  and  deceive  themselves,  for  the  force 
moving  upon  them  was  irresistible.  But  the  traditions  about 
Hind  must  be  received  with  caution. 


120  Secret  understanding  between  [CHAP. 

understanding  between  Mahomet  and  Abu  Sofian. 
Whether  there  was  any  collusion  so  early  as  the 
visit  of  Abu  Sofian  to  Medina,  whether  Abbas  was 
charged  by  the  chiefs  of  Mecca  with  the  conduct  of 
negotiations  with  the  Prophet,  and  from  which  side 
the  overtures  first  came,  can  be  matter  for  conjecture 
only.  But  there  seems  strong  reason  to  believe  that 
the  meeting  by  night  of  Abu  Sofi&n  with  Abbas  was 
a  concerted  measure,  not  the  result  of  accident. 
That  Abu  Sofian,  wearied  with  the  long  protracted 
struggle  between  tfie  Prophet  and  his  people, — a 
struggle  now  about  to  be  renewed  with  all  the 
prospects  of  internecine  strife  ;  assured,  from  what 
he  saw  and  heard  at  Medina,  that  the  chances  of 
victory  lay  on  Mahomet's  side ;  and  anxious  to 
avert  a  bloody  battle,- — conspired  to  lull  alarm  and 
prevent  a  timely  and  a  general  rising  at  Mecca 
against  the  invader,  seems  to  me  hardly  less  evident. 
As  hereditary  leader  of  the  Coreish,  he  possessed 
more  influence  to  effect  that  object  than  any  other 
chief  at  Mecca,  and  of  his  influence  Mahomet  wil 
lingly  availed  himself.  To  the  treason,  or  the 
patriotism,  of  Abu  Sofian,  it  is  mainly  due  that  the 
submission  of  Mecca  was  secured  with  scarcely  any 
bloodshed.  Such  at  least  is  the  conclusion  which 
I  draw  from  the  garbled  tale  of  tradition.* 


*  I  have  reserved  my  reasons  for  a  note  : — 
1.  Abbas  evidently  went  forth  from  the  camp  at  Marr  al  Tzahran 
by  the  authority  of  Mahomet.    He  rode  upon  his  mule.    He  went, 


.]  Abu  Sojidn  and  Mahomet.  121 

To  return  to  the  camp  of  Maliomet.     The  army  The  army 

*   moves  for- 

was  now  in  full  march  on  Mecca.     It  was  an  hour  ward  upon 

Mecca. 


it  is  said,  with  the  intention  of  meeting  "  some  hewer  of  wood  or 
seller  of  milk,"  whom  he  might  send  into  the  city  to  announce 
the  arrival  of  the  army,  in  the  hope  that  the  citizens  would  come 
out  and  sue  for  terms.  Would  he  have  dared  to  enter  even  on 
such  a  mission,  without  Mahomet's  knowledge,  seeing  that  up  to 
this  time  every  effort  had  been  made  to  keep  the  expedition  secret  ? 
Such  being  the  case,  it  is  hardly  to  be  supposed  that  he  would  go 
forth  towards  Mecca,  in  the  dark,  on  the  mere  chance  of  falling 
in  with  some  wayfarer  to  send  in  as  a  messenger  to  the  city.  He 
surely  must  have  had  some  more  settled  expectation  than  this. 

2.  The  companions  of  Abu  Sofian  were   Hakim,  a  Coreishite, 
whose  antecedents  inclined  him  towards  Mahomet,  and  Bodeil,  a 
Khozaite  chief,  an  ally  of  Mahomet,  who  had  gone  to  Medina  to 
consult  with  him. 

3.  Abu  Sofian  must  have  had  some  knowledge  of  the  approach 
of  Mahomet  to  induce  him  to  go  out  at  all.     It  is  pretended  that 
he    was  entirely   unaware  of  Mahomet's    advance,  and   at  first 
fancied  the  fires  to  be  those  of  a  Khozaite  encampment.     Then 
why  was  he  deputed  by  the  chiefs  of  Mecca  to  go  and  procure 
terms  from  Mahomet  ? — "  If  ye  meet  Mahomet,"  said  these  chiefs 
to   Abu    Sofian,   "  take   from  him    a    pledge  for    our   security." 
K.  Wdclcidi,  127.     The  approach  of  the  Prophet  was  thus  clearly 
known  in  some  circles  at  Mecca. 

4.  The  happily  timed  meeting  of  Abu  Sofian  and  Abbas  ;  their 
sudden  recognition  in  the  dark  ;  the  ready  consent  of  Abu  Sofian 
to  proceed  straight  to  the  tent  of  Mahomet,  and  from  an  enemy  to 
become  his  subservient  follower  (and  that,  too,  before  he  had  seen 
the  extent  of  his  force),  all  tend  to  strengthen  the  idea  that  there 
was  a  previous  understanding.      Otherwise,  the  first  impulse  of 
Abu    Sofian  would  surely  have  been    to  rush    back,  rouse    the 
threatened  city,  and  organize  some  means  of  defence,  rather  than 
go  on  and  spend  the  night  quietly  in  the  enemy's  camp. 

5.  The  armed  opposition  offered  at  one  of  the  approaches  of 
the  city,  shows  the  spirit  that  still  dwelt  in  Mecca,  even  when 
opposition  must  have  been  seen  to  be  hopeless.     There  is  no  doubt 


122  MaJiomefs  advance  on  Mecca,  [CHAP. 

of  deep  anxiety  for  the  Prophet.  But  when  he 
reached  the  plain  of  Dzu  Towa  near  the  city,  it 
became  evident  that  his  precautions  had  been 

that  unless  Abu  Sofian,  and  one  or  two  other  influential  men,  had 
so  acted  as  to  quiet  suspicion,  the  city  would  have  bristled  with 
arms,  as  it  did  two  years  before,  when  Mahomet  came  with  peace 
ful,  and  not  as  now  with  hostile,  intentions.  Where  were  the 
Bani  Bakr  and  the  numerous  citizens  who  had  good  reason  to 
dread  the  vengeance  of  Mahomet  ? 

6.  Mahomet  forbade  fighting.  Would  he  have  done  so  unless 
he  had  had  some  special  assurance  that  there  would  be  no  oppo 
sition  ?  When  he  perceived  that  fighting  was  going  on  in  one 
quarter,  he  exclaimed  in  anger, — "  What,  did  I  not  forbid  it  ?" 
Would  his  surprise  be  at  all  natural,  unless  he  had  had  some 
understanding  with  the  influential  men  of  Mecca  ? 

It  may  be  alleged  that  he  took  the  city  by  surprise,  and  (then, 
when  within  one  march  of  Mecca,  and  no  time  was  left  for  an 
organized  attack),  sent  a  message  of  peace,  which  the  people  had 
no  option  but  to  accept.  But  even  supposing  it  possible,  which 
I  doubt,  to  conceal  from  all  the  chiefs  of  Mecca,  the  approach  of 
ten  thousand  men  along  the  high  road  to  Syria,  no  long  prepara 
tion  was  required  for  Arab  warfare;  and  at  the  notice  of  a  few 
hours,  the  population  would  have  armed  and  gone  forth  as  before, 
"  clothed  in  panthers'  skins,  and  swearing  rather  to  die  than 
yield,"  had  there  not  been  some  counter  influence  among  their 
leaders.  A  severe  struggle  might  naturally  have  been  looked  for, 
and  had  there  been  no  previous  understanding,  Mahomet  would 
have  expected  it.  That  he  did  not,  establishes  a  strong  presump 
tion  of  extensive  collusion. 

The  strongest  objection  to  the  views  above  suggested,  is  that 
there  is  no  mention  made  in  tradition  of  such  collusion  ;  and 
that  the  friends  of  Abu  Sofian  did  not  perpetuate  the  knowledge 
of  a  fact  (according  to  Moslem  ideas),  so  meritorious.  But  the 
proceedings  were  necessarily  secret,  and  the  strong  current  of 
Abbasside  tradition  naturally  gives  the  credit  of  Abu  Sofian's 
visit  entirely  to  Abbas,  making  Abu  Sofian  a  mere  passive  tool, 
who  was  frightened  by  menaces  into  the  profession  of  Islam. 


xxiv.]  Mahomet's  advance  on  Mecca.  123 

effectual.  Had  any  general  opposition  been  organized 
to  check  his  farther  progress,  this  was  the  place 
where  a  stand  would  have  been  made  ;  yet  no  army 
appeared  in  sight.  In  token  of  his  gratitude,  he 
bowed  low  upon  his  camel,  and  offered  up  to  God 
a  prayer  of  thanksgiving.  The  troops  were  told 
off  in  four  divisions,  and  to  each  was  assigned  a 
different  road,  by  which  they  were  simultaneously 
to  advance  upon  the  city.  They  now  separated  to 
perform  their  several  parts,  with  strict  injunctions 
from  Mahomet  not  to  fight  or  offer  violence  to  any 
one.  Zobeir,  leading  the  left  battalion,  was  to  enter 
from  the  north.  Khalid,  with  the  Bedouin  tribes, 
was  on  the  right ;  passing  the  city  on  the  west,  he 
was  to  make  his  way  into  the  southern  or  lower 
suburbs.  The  men  of  Medina  under  Sad  ibn  Obada, 
were  to  force  their  way  into  the  western  quarter. 
Abu  Obeida,  commanding  the  Refugees,  and  fol 
lowed  by  Mahomet  himself,  took  the  nearest  road 
skirting  the  hill  of  Jebel  Hind.*  This  disposition 
of  his  forces  was  wisely  made :  if  opposition  were 
offered  to  any  column,  one  of  the  other  divisions 
would  be  at  hand  to  take  the  enemy  in  the  rear. 
As  Sad  led  on  the  citizens  of  Medina,  he  sang :  "  To 
day  is  the  day  of  slaughter ;  there  is  no  security  this 


*  See  the  plan  of  Mecca,  vol.  i.  p.  5.  Mahomet's  column 
apparently  came  by  the  route  marked  "  modern  road  to  Jedda 
cut  through  the  hill  by  steps,"  or  by  some  similar  pathway.  See 
further,  note  below,  p.  125. 


124 


Advance  of  the  Moslem  Army. 


[CHAP , 


Abu  Cuhafa 
watches  the 
advance  of 
the  Moslem 
army. 


day  for  Mecca!"  Hearing  these  martial  and  vin 
dictive  words,  and  apprehending  evil  from  the  fiery 
temper  of  Sad,  Mahomet  took  the  Medina  banner 
from,  his  hands,  and  gave  it  to  Cays,  his  son — a  per 
son  of  towering  stature,  but  of  milder  disposition 
than  his  father.* 

About  this  time,  an  old  man,  blind  and  decrepit, 
might  have  been  seen  climbing  with  the  help  of  his 
daughter  one  of  the  heights  of  Abu  Cobeis,  which 
overhang  the  city.  It  was  Abu  Cuhafa,  the  aged 
parent  of  Abu  Bakr.  To  his  frequent  inquiry 
whether  anything  was  yet  in  sight,  the  maiden  at  last 
replied  :  "  A  dark  moving  mass  has  just  emerged 
from  yonder  valley."  "  It  is  the  Army ! "  said  the 
aged  man.  "  And  now  I  see  a  figure  hasting  to  and 
fro  amid  the  columns  of  that  mass." — "  This  is  the 
leader  marshalling  the  force."  "  But  the  blackness 
is  dispersing  rapidly.  It  spreads  " — continued  the 
girl.  "  Ah !  then  the  Army  is  advancing ! "  ex 
claimed  Abu  Cuhafa.  "  Haste  thee,  my  daughter, 
and  lead  me  to  my  house."  It  was  full  time  to  do 
so,  for  the  troops  were  already  sweeping  along  the 
approaches  to  the  town  on  every  side  ;  and  a  rude 
assailant  snatched  the  maiden's  silver  necklace  from 
her  neck  while  she  was  yet  guiding  her  father's 
tottering  steps  toward  their  home. 

*  Hish&mi  makes  the  standard  to  have  been  made  over  to  All ; 
but,  besides  that  the  Secretary  is  decisively  in  favour  of  the  state 
ment  in  the  text,  it  is  not  likely  that  the  Medina  standard  would 
have  been  given  to  any  one  but  a  citizen  of  Medina. 


xxiv.]  Khdlid  fights  his  way  into  Mecca.  125 

The  several  columns  entered  peaceably,  excepting  Khaiia  en- 

*  counters  oppo- 

that  of  Khalid.     On  the  road  by  which  he  was  to  sition,  and 

.  .  pursues  his 

approach,  the  bitterest  of  Mahomet  s  enemies,  and  enemy  into 
those  most  deeply  implicated  in  the  attack  upon  the 
Bani  Khozaa,  had  taken  up  a  defensive  position,  or 
perhaps  in  despair  they  were  preparing  for  a  hasty 
flight  towards  the  sea-shore.  They  were  led  by 
Safwan,  Suheil,  and  Ikrima  son  of  Abu  Jahl.  As 
the  battalion  of  Khalid  appeared  in  view,  it  was 
saluted  by  a  discharge  of  arrows.  But  Khalid  was 
ready  to  receive  his  opponents,  and  soon  put  them 
all  to  flight.  Flushed  with  success,  arid  unmindful 
of  the  Prophet's  order,  he  pursued  with  his  wild 
Bedouins  the  fugitive  Coreish  into  the  streets  of 
Mecca.  The  leaders  escaped ;  but  eight-and-twenty 
citizens  were  killed  in  the. conflict.  Khalid  lost  only 
two  men.* 

As  this  encounter  was  going  forward,  Mahomet,  Mahomet's 

c  it        •  i  T  ^-i-r-»^  concern  at 

following  the  column  of  the  Refugees,  crossed  the  this  encounter. 


*  Hishami  says  twelve  or  thirteen  men  were  killed.  The 
Secretary  more  accurately  gives  the  number  at  twenty-four  of 
the  Coreish,  and  four  of  the  Hodzeil.  The  two  men  killed  on 
Khalid's  side,  Kurz  ibn  Jabir  (the  Arab  who  attacked  Medina, 
vol.  iii.  p.  68),  and  a  Khozaite,  are  said  to  have  lost  their  way,  and 
to  have  thus  fallen  into  the  enemy's  hands.  The  absence  of  other 
casualties  on  the  side  of  Mahomet  shows  the  defence  to  have  been 
hasty,  and  entirely  wanting  in  solidity  and  organization.  If  the 
army  was  expected  by  this  road,  and  a  defence  was  really  intended, 
one  would  have  looked  for  some  more  effective  effort  than  this. 

The  road  to  Jedda  and  Yemen  led  out  from  this  quarter,  so 
that  the  .supposition  of  flight  being  contemplated  by  the  leaders 
and  their  followers  is  also  tenable. 

VOL.  IV.  R 


126         Mahomet  encamps  in  the  Valley  of  Mecca.        [CHAP. 

eminence  of  Adzakhir,  and  a  full  view  of  the  valley 
burst  upon  him.  But  his  pleasure  at  the  grateful 
prospect  was  at  once  turned  into  concern  as  his  eye 
caught  the  gleaming  of  swords  on  the  farther  side  of 
the  city,  and  the  troops  of  Khali  d  in  pursuit.  "What!" 
he  cried  in  surprise  and  anger,  "  did  I  not  strictly 
command  that  there  should  not  be  any  fighting?" 
The  cause  was  soon  explained,  and  Mahomet  said, — 
"  That  which  the  Lord  decreeth  is  the  best."  * 
Mahome^re-  From  the  pass,  Mahomet  descended  into  the 
tent.  valley,  at  a  spot  not  far  from  the  tombs  of  Abu  Talib 

and  Khadrja.  He  was  there  joined  by  the  division  of 
Zobeir,  and  having  assured  himself  that  Mecca  was 
now  wholly  at  his  will,  he  directed  his  tent  of  leather 
to  be  pitched  in  the  open  space  to  the  north  of  the 
city.f  "  Wilt  thou  not  alight  at  thine  own  house?" 
inquired  his  followers.  "  Not  so,"  he  said,  "  for  have 

*  K.  WdcJcidi,  127  ;  Hishdmi,  361. 

f  See  the  map,  v.  i.  p.  5.  The  pathway  north  of  Jebel  Hind 
brought  him  into  the  valley  near  the  burying  ground  of  Al  Juhun; 
a  little  below  this  he  pitched  his  tent,  and  the  two  northern 
divisions  of  the  army  encamped.  The  two  other  divisions  were 
probably  encamped  to  the  south  of  the  city. 

The  tradition  of  the  Prophet's  route  is  still  retained,  though  in 
a  loose  and  inaccurate  form.  "Mounting  our  animals,"  says 
Burton,  "  we  followed  the  road  to  the  Jannat  al  Maala,  the  sacred 
cemetery  of  Mecca.  A  rough  wall,  with  a  poor  gateway,  encloses 
a  patch  'of  barren  and  grim-looking  ground,  at  the  foot  of  the 
chain  which  bounds  the  city's  western  suburb  ;  and  below  Al 
Akaba,  the  gap  through  which  Khalid  bin  Walid  entered  Mecca 
with  the  triumphant  Prophet."  As  regards  Khalid,  this  (as  will 
have  been  seen  from  the  text)  is  wrong.  Vol.  iii.  p.  349. 


xxiv.]  Mahomet  worships  at  the  Kdaba.  127 

they  left  me  yet  any  house  within  the  city?"*  The 
great  banner  was  planted  at  the  door  of  his  tent,  and 
Mahomet  entered  to  repose,  and  to  reflect  on  the 
accomplishment  of  the  dream  of  his  life.  The  abused, 
rejected,  exiled,  Prophet  now  saw  the  city  at  his 
feet.  Mahomet  was  lord  of  Mecca. 

But  Mahomet  did  not  long  repose.  Again  mounted  Worships  at 

the  Kaaba, 

on  Al  Caswa,  he  proceeded  to  the  Kaaba,  reverently  and  destroys 
saluted  with  his  staff  the  sacred  stone,  and  made  the  there, 
seven  circuits  of  the  temple.  Then  pointing  with 
the  same  staff  one  by  one  to  the  numerous  idols  placed 
around,  he  commanded  that  they  should  be  hewn 
down.  The  great  image  of  Hobal,  reared  as  the 
tutelary  deity  of  Mecca  in  front  of  the  Kaaba, 
shared  the  common  fate.  "  Truth  hath  come,"  ex 
claimed  Mahomet,  as  it  fell  with  a  crash  to  the 
ground,  "  and  falsehood  hath  vanished;  for  false 
hood  is  evanescent."f  Going  now  to  the  Station  of 
Abraham,  twenty  or  thirty  paces  from  the  Kaaba, J 
he  bowed  himself  in  worship  ;  and  sitting  down,  he 

*  K.  Wdclidi,  227.  The  original  is  "  Hath  Ackil  left  for  me 
yet  any  house  ? "  Ackil,  the  son  of  Abu  Talib,  had  probably 
taken  possession  of  all  the  family  property  at  Mecca. 

t  K.  Wdckidi,  127,  quoted  from  Sura,  xvii.  82.  Tradition 
says  that  there  were  three  hundred  and  sixty  idols  ranged  round 
the  Kaaba,  and  that  as  Mahomet  pointed  to  each  in  succession  with 
his  staff,  reciting  the-verse  above  quoted,  the  idol  fell  forwards  on 
its  face.  The  use  of  a  metaphorical  expression  in  describing  the 
actual  scene  would  easily  give  rise  to  these  tales. 

J  See  the  Plate  II.  vol.  ii.  p.  18  ;  and  the  account  of  the  Kaaba, 
pp.  34,  et  seq.  (where  the  Plate  should  have  been  inserted). 


128  Mahomet's  attachment  to  Mecca,  [CHAP. 

sent  Bilal  to  summon  Othm&n  ibn  Talha  with  the 
key  of  the  temple.  When  it  was  brought,  he  took 
the  key,  and  opening  therewith  the  door  of  the 
Kaaba,  he  entered  and  again  performed  devout  pros 
trations.  He  then  returned  to  the  doorway,  and 
standing  upon  the  elevated  step  seized  hold  of  the 
two  rings  attached  to  the  door,  and  gazed  around  on 
the  multitude  which  thronged  below.  "  Othman  ibn 
Talha!"  he  called  aloud, — "here,  take  back  the  key 
to  be  kept  in  custody  by  thee  and  thy  posterity, 
—an  hereditary  and  perpetual  office.  No  one  shall 
take  it  from  thee  save  the  unjust. — And  thou  Abbas," 
turning  to  his  uncle, — "  I  confirm  thee  in  the  office 
of  giving  drink  unto  the  pilgrims :  it  is  no  mean 
privilege  this  which  I  give  now  unto  thee."* 

Having  destroyed  the  images  and  obliterated  the 
pictures  of  Abraham  and  of  the  angels  which,  it  is 
said,  covered  the  walls  of  the  Kaaba,f  Mahomet 

*  Hishami  represents  All  as  standing  with  the  key  before 
Mahomet,  and  urging  that  the  custody  of  the  Kaaba  should  be 
conferred  on  him.  The  request  was  refused,  on  the  ground  that 
Mahomet  wished  to  settle  everything  on  its  previous  basis  ; — "  it 
is  for  me  a  day  of  kindness  and  fulfilment  of  claims."  This  is 
evidently  an  Alyite  tradition  to  excuse  Ali's  having  been  passed 
over  in  the  assignment  of  these  offices. 

•f  It  is  said  that  Omar  was  sent  to  perform  this  task,  and  that 
Mahomet  did  not  enter  the  Kaaba  until  every  picture  had  been 
erased.  K.  Wdckidi,  128  J.  Hishami  [adds  that  the  first  thing 
Mahomet  saw  on  entering  was  the  wooden  figure  of  a  dove,  which 
he  broke  with  his  own  hands.  On  the  wall,  beside  the  angels, 
was  a  figure  of  Abraham  in  the  act  of  divining  by  arrows,  at  the 
sight  of  which  MahomeMvas  greatly  indignant,  Hishami,  364. 


xxiv.]  Mahomefs  attachment  to  Mecca.  129 

sent  a  crier  through  the  streets  of  Mecca  with  this 
proclamation, — "Whoever  believeth  in  God  and 
in  the  last  day,  let  him  not  leave  in  his  house  any 
image  whatever,  that  he  doth  not  break  in  pieces." 
He  likewise  deputed  a  party  of  the  Bani  Khozaa  to 
repair  the  boundary  pillars  around  the  sacred  ter 
ritory.*  Thus  he  gave  practical  proof  that,  while 
determined  to  root  out  idolatry  from  the  land,  he 
was  equally  resolved  to  cherish  and  perpetuate  the 
sanctity  of  Mecca.  He  won  the  hearts  of  the  in 
habitants  by  his  passionate  declaration  of  attach 
ment  to  their  city: — "Thou  art  the  choicest  por 
tion  of  the  earth  unto  me,"  he  said,  "  and  the  most 
loveable  thereof.  If  I  had  not  been  cast  forth  from 
thy  borders,  I  never  had  forsaken  thee ! "  The  men  of 
Medina  now  began  to  fear  that  as  the  Lord  had  given 
him  the  victory  over  his  native  city  and  country, 
he  would  return  to  it  as  to  his  home.  Mahomet  over 
heard  them  conversing  thus,  and  calling  them  around 
him,  assured  them  all  that  he  would  never  quit 
Medina:  "God  forbid  it,"  he  said, — "where  ye 
live  there  shall  I  live,  and  there  too  shall  I  die."f 

*  The  Alamain  were  then,  as  at  the  present  day,  pillars  placed 
at  the  limits  of  the  sacred  territory  on  either  side  of  all  the  main 
roads  leading  to  Mecca.  See  Burton,  v.  iii.  251, 341,  369.  They 
had  probably  become  neglected  or  injured,  as  Mahomet  may 
have  observed  in  passing.  The  distance  of  these  land-marks 
from  Mecca  seems  to  vary  in  different  directions.  On  the  Jedda 
road  they  are  nine  miles  from  Mecca ;  towards  Al  Omra,  only  three. 

f  Hishdmi,  360.  This  is  said  to  have  occurred  on  Safa,  as  he 
was  praying  on  that  eminence.  For  the  account  popularly  given 


130 


Citizens  proscribed  and  put  to  Death. 


[CHAP . 


Abu  Bakr 
brings  his 
father  to  visit 
Mahomet. 


Citizens  pro 
scribed. 


Huweirith 
and  Habbar: 
the  former 
executed. 


Mahomet  now  retired  again  to  his  tent.  Soon 
after,  Abu  Bakr  approached  the  door,  leading  his 
father,  Abu  Cuhafa,  who  was  bowed  down  with 
great  age,  and  his  locks  "  white  as  the  flower  of  the 
mountain  grass."  *  Mahomet  accosted  him  kindly : 
"  Why  didst  thou  not  leave  thine  aged  father  in 
his  house,  Abu  Bakr?  and  I  would  have  gone  and 
seen  him  there."  "-It  was  more  fitting  that  he 
should  visit  thee,  O  Prophet,  than  that  thou  shouldst 
visit  him."  Mahomet  seated  Abu  Cuhafa  beside 
himself,  and  affectionately  pressing  his  hand  upon 
the  old  man's  breast,  invited  him  to  make  profession 
of  the  Moslem  faith,  which  he  readily  did. 

From  the  general  amnesty  extended  to  the  citizens 
of  Mecca,  Mahomet  excluded  ten  or  twelve  persons. 
Of  these,  however,  only  four  were  actually  put  to 
death. 

Huweirith  and  Habbar  were  proscribed  in  conse 
quence  of  their  barbarous  conduct  in  having  pur 
sued  Zeinab,  Mahomet's  daughter,  while  endeavour 
ing  to  effect  her  escape  from  Mecca.f  The  former 

of  Mahomet's  receiving  the  pledge  of  loyalty  from  the  citizens  of 
Mecca,  I  can  find  no  authority.  M.  C.  de  Perceval,  v.  iii.  p.  233. 

*  Hishdmi,  360.  The  fine  image  is  spoiled  by  the  addition  that 
Mahomet  desired  him  to  dye  his  snow-white  hair. 

f  See  above,  p.  9.  Huweirith,  as  there  stated,  is  accused  of 
having  perpetrated  a  similar  attack  on  Fatima  and  Omm  Colthum 
when  they  were  on  the  road  to  Medina  under  charge  of  Abbas;  but 
the  circumstance  is  noticed  nowhere  else  ;  and  it  will  be  remem 
bered  that  these  ladies  were  taken  to  Medina  by  Zeid  and  not  by 
Abbas.  I  have  little  doubt  that  Huweirith  was  proscribed  in  con- 


xxiv.]  Four  Citizens  put  to  Death.  -131 

was  put  to  death  by  All ;  the  latter  concealed  him 
self;  and  some  months  later,  appearing  at  Medina,  a 
repentant  convert,  he  was  forgiven. 

The  two  next  were  renegade  Moslems,  who,  having  Two  mur- 
shed  blood  at  Medina,  had  fled  to  Mecca,  and  ab-  slngT^gfrf 
jured  Islam.     They  were  both  slain,  and  also  a  sing-  put  to  death' 
ing  girl  belonging  to  one  of  them,  who  had  been  in 
the  habit  of  annoying  the  Prophet  by  abusive  verses.* 

The  rest  escaped.  Among  them  was  another  Abdaikh,  an 
apostate,  Abdallah  ibn  Sdd,f  whom  Mahomet  had 
employed  at  Medina  in  writing  out  passages  of  the 
Goran  from  his  dictation.  His  foster  brother  shel 
tered  him  till  quiet  was  restored,  then  brought  him 
forward  and  implored  forgiveness  for  him.  The 
Prophet,  unwilling  to  pardon  so  great  an  offender, 
for  some  time  held  his  peace ;  but  at  last  granted 
him  quarter.  When  Abdallah  retired,  Mahomet  thus 
addressed  his  companions  who  were  seated  about 
him :  u  Why  did  not  one  of  you  arise  and  smite 
Abdallah  on  the  neck.  I  remained  silent  expecting 
this."  "  But  thou  gavest  no  sign  unto  us,"  replied 

sequence  of  his  having  been  the  accomplice  of  Habbar  in  the 
attack  on  Zeinab.  As  Ali  put  •  him  to  death,  the  tradition  might 
naturally  grow  up  that  it  was  his  wife  Fatima,  and  not  his  sister, 
to  whom  the  indignity  was  offered. 

*  Their  names  are  Abdallah  ibn  Khalal  and  Mikyas  ibn  Subaba. 
The  murder  committed  by  the  former  is  said  to  have  been  wilful, 
that  of  the  latter  unintentional.  Abdallah  had  two  singing  girls. 
Both  were  sentenced  to  death,  but  one  escaped  and  afterwards 
obtained  quarter  ;  the  execution  of  the  other  appears  to  have 
been  the  worst  act  committed  by  Mahomet  on  the  present  occasion. 
Abdallah  was  killed  clinging  to  the  curtain  of  the  Kdaba. 

f  Abdallah  is  also  called  Ibn  Abi  Sarah. 


132        The  rest  of  the  proscribed  Meccans  pardoned.      [CHAP. 

one  of  them.     "  To  give  signs,"  said  Mahomet,  "  is 
treachery ;  it  is  not  fitting  for  a  Prophet  in  such 
fashion  to  ordain  the  death  of  any." 
Safwan  ikri-       Safwan  and  Ikrima.  after  eluding  the  pursuit  of 

ma,  Hind,  and 

Sarah,  escape.  Khalid,  fled  towards  the  sea-shore  ;  they  were  on 
the  point  of  embarking,  when  the  assurance  of  for 
giveness  reached  them  and  they  were  persuaded  to 
return.*  Hind,  the  wife  of  Abu  Sofian,  and  Sarah, 
a  singing  girl  who  had  in  the  discharge  of  her  pro 
fession  given  offence  to  Mahomet,  escaped  the  sen 
tence  of  death  by  an  opportune  submission. f 

*  Ikrima  was  brought  back  by  his  wife  who,  had  obtained  a 
pardon  from  Mahomet,  and  hurried  after  him  to  Jedda.  M.  C.  de 
Perceval  tells  a  romantic  story  of  her  reaching  the  shore  just  as 
he  had  embarked,  and  waving  her  scarf  to  bring  him  back,  v.  iii. 
239. 

Omeir,  a  Meccan  chief,  went  after  Safwan,  taking  as  a  pledge 
the  red  striped  turban  worn  by  Mahomet  around  his  head  .as  he 
entered  Mecca.  He  asked  for  two  months'  quarter ;  Mahomet 
gave  him  four.  Hishdmi,  367. 

•f  Sarah  is  said  by  Abul  Feda  to  have  been  the  same  that  car 
ried  Hatib's  letter.  But  this  is  not  mentioned  by  the  Secretary, 
or  by  Hishami,  as  it  would,  no  doubt,  if  it  had  been  true.  The 
cause  assigned  is,  that  she  persecuted  Mahomet  at  Mecca.  Of 
others  not  mentioned  among  the  proscribed,  is  Abdallah  ibn 
Zibara,  a  poet  who  used  to  write  satirical  verses  against  Mahomet. 
He  fled  to  Najran,  but  was  induced  to  return  to  Medina  by  some 
friendly  verses  of  Hassan. 

Wahshi,  the  Abyssinian  slave,  who  slew  Hamza,  fled  -to  Tayif, 
and  eventually  obtained  pardon,  in  company  with  its  inhabitants. 

Omm  Hani  gave  refuge  to  two  men  of  her  husband's  tribe 
whom  her  brother  AH  wished  to  kill.  She  went  to  Mahomet  to 
ask  quarter  for  them.  He  received  her  graciously,  saying,  "  I 
give  protection  to  whomsoever  thou  dost  give  protection."  A 
curious  scene  is  at  the  same  time  described  of  Mahomet's  camp 
life.  The  Prophet,  wearied  and  covered  with  dust,  had  retired  to 


xxiv.]  Mahomet's  forbearance  toward  Mecca.  133 

The  proscriptions  were  thus  comparatively  few  Treatment  of 

*  Mecca  by 

in  number ;  and  capital  sentence,  where    actually  Mahomet, 


magnanimous 


carried  into  effect,  was,  perhaps,  (with  a  single  ex-  andVorbear- 
ception,*)  justified  by  other  crimes  than  mere  politi-  * 
cal  antagonism.  The  conduct  of  Mahomet  on  the 
conquest  of  Mecca,  was  marked  by  singular  mag 
nanimity  and  moderation.  It  was  indeed  for  his 
own  interest  to  forgive  the  past,  and  to  cast  all  its 
slights  and  injuries  into  oblivion.  But  it  did  not 
the  less  require  a  large  and  generous  heart  to  do 
this.f  And  he  had  his  reward,  for  the  whole  popu 
lation  of  his  native  city  at  once  gave  in  their 
adhesion,  and  espoused  his  cause  with  alacrity  and 
apparent  devotion.  There  were  no  "  disaffected " 
inhabitants  at  Mecca,  as  there  had  been  at  Medina. 
Within  a  few  weeks  we  find  two  thousand  of  the 
citizens  fighting  faithfully  by  his  side. 

On  the  niffht  after  the  occupation  of  Mecca,  some  Bloodshed 

&  prohibited. 

men  ol  the  Bam  Khozaa,  to  gratify  an  old  standing 
enmity,  rose  upon  a  party  of  the  Bani  Hodzeil,  and 

a  corner  of  the  tent  across  which  Fatima  held  a  screen ;  there  he 
bathed  himself,  and  then  came  forth  to  meet  the  persons  waiting 
for  him. 

M.  C.  de  Perceval  mentions  seventeen  persons  proscribed.  Vol.  iii. 
p.  230.  I  do  not  find  authority  for  so  many,  K.  Wackidi,  129  ; 
Hishdmi,  363. 

*  I  allude  to  the  singing  girl  of  Abdallah,  as  explained  in  a 
previous  note.  The  murder  committed  by  Mikyas,  though  described 
as  not  wilful,  was  probably  attended  with  some  other  act  of 
criminality,  or  he  would  not  have  fled  from  Medina. 

•f  Mahomet  is  said  to  have  compared  himself  in  his  treatment 
of  Mecca  to  Joseph  forgiving  the  injuries  of  his  brethren.  K. 
Wackidi,  128f 

VOL.  IV.  S 


134      Mahomet  guards  the  sanctity  of  human  Life.       [CHAP. 

put  one  of  them  to  death.  The  clay  following, 
Mahomet  took  advantage  of  the  incident,  and  ad 
dressed  the  congregation  which  had  assembled  in 
front  of  the  Kaaba  for  the  mid-day  prayer  in  these 
words :  "  Verily  the  Lord  hallowed  Mecca  in  the 
day  that  he  framed  the  heavens  and  the  earth.  Nor 
was  it  common  unto  me,  but  for  a  single  watch  of 
the  day, — then  it  returned  to  its  sacredness  as  be 
fore.  Neither  was  the  plunder  thereof  lawful  unto 
me.  Let  him  that  is  present  tell  it  unto  him  that  is 
absent.  Ye  Bani  Khozaa!  withdraw  your  hands 
from  shedding  blood.  The  man  whom  ye  have  killed, 
I  will  myself  pay  the  compensation  for  him  ;  but 
whoso  slayeth  any  man  after  this,  verily  the  blood  of 
him  that  is  murdered  shall  be  required  at  his  hands." 
Parties  sent  During  the  succeeding  fortnight,  which  was  occu- 

out  to  destroy  °  °      7 

the  images,  pied  in  the  arrangement  of  public  affairs  at  Mecca, 
Mahomet  sent  forth  several  armed  parties  to  destroy 
the  idolatrous  shrines  in  the  vicinity,  and  secure 
the  submission  of  the  surrounding  tribes.  Khalicl 
demolished  the  fane  of  Al  Ozza  at  Nakhla, — the 
famous  goddess  of  the  Meccan  tribes;  Amru  broke 
in  pieces  Suwa,  an  image  adored  by  the  Bani 
Hodzeil;  and  Manat,  the  divinity  worshipped  at 
Cudeid,  was  destroyed  by  a  band  of  the  citizens  of 
Medina  who  had  formerly  been  especially  devoted 
to  its  service.* 

*  Some  traditions  assign  the  command  in  this  last  expedition 
to  Ali,  but  the  balance  of  evidence  is  in  favour  of  the  statement  in 
the  text ;  and  it  was,  moreover,  in  keeping  with  his  character  that 
Mahomet  would  send  its  former  worshippers  to  destroy  the  image. 
It  used  to  be  worshipped  by  the  Bani  Aws,  Khazraj,  and  Ghassan. 


xxiv.]          The  Bani  Jadzima  attacked  by  Khalid.  135 

On  his  return  from  Nakhla,  Khalid  was  sent  with  Cruelty  of 

.  ,..;  Khali  d  to  the 

a  large  detachment  to  require  the  adhesion  of  the 
Bani  Jadzima,  who  dwelt  a  day's  march  south  of 
Mecca.  They  tendered  an  immediate  submission, 
professed  themselves  converts,*  and  at  the  bidding  of 
Khalid,  laid  down  their  arms.  But  Khalid,  actuated 
by  an  ancient  enmity,  and  thus  early  giving  proof 
of  the  unscrupulous  cruelty  which  marked  his 
subsequent  career,  and  gained  for  him  the  title 
of  The  Sword  of  God,  made  them  all  prisoners,  and 
gave  command  for  their  execution.  A  portion  were 
put  to  death  by  his  Bedouin  followers,  but  fortu 
nately  there  were  also  present  some  citizens  of 
Medina  and  Refugees,  who  interposed  and  saved  the 
rest.  Mahomet,  displeased  and  grieved  at  the  intelli 
gence,  raised  up  his  hands  to  Heaven,  and  said  : 
"  O  Lord !  I  am  innocent  in  thy  sight  of  that  which 
Khalid  hath  done."  To  prove  the  sincerity  of  his 
displeasure,  he  sent  forth  AH  with  money  to  make 
compensation  for  the  slain,  and  for  the  plunder. 

Curious  stories  are  told  about  these  deities.  When  Khalid 
returned  from  Nakhla,  Mahomet  asked  him  what  he  had  seen. 
He  replied,  Nothing.  "  Then  thou  hast  not  yet  destroyed  the 
goddess  ?  Return  and  do  so."  On  his  going  back,  a  naked  female, 
black,  and  with  dishevelled  hair,  rushed  out,  and  Khalid  cut  her 
in  pieces.  "  That  was  Ozza,"  said  the  Prophet,  when  it  was  re 
ported  to  him.  A  similar  tale  is  told  of  Manat.  K.  Wdclcidi,  129. 

The  servitor  of  one  of  the  images,  after  suspending  his  sword 
about  its  neck,  retired  to  an  adjoining  hill,  and  cried  out  to  the 
image  to  wield  the  sword  and  save  itself.  Hishdmi,  371. 

*  M.  C.  de  Perceval  says  that  they  professed  themselves 
Sabeans,  but  I  do  not  find  this  stated  in  any  of  my  authorities. 
Vol.  iii.  p.  243. 


136 


CHAPTER     TWENTY-FIFTH. 


The  Battle  of  Honein  and  Siege  of  Tdyif. 
The  B.  Hawa-  WHETHER  from  the  rumour  of  Khalid's  sanguinary 

zm  assemble  » 

against  Ma-     treatment  of  the  Bani  Jadzima,  or  from  fear  of 

hornet : 

Mahomet  generally,  and  jealousy  of  his  aggressive 
career,  the  great  and  warlike  tribe  of  the  Hawazin 
resolved  to  anticipate  any  attack  upon  their  liberties, 
by  themselves  assuming  an  offensive  front.  They 
appointed  a  rendezvous  at  Autas,  a  valley  between 
Mecca  and  Tayif,  where  they  began  rapidly  to 
assemble. 

fore°obTJgeede"to  This  movement  obliged  Mahomet  to  cut  short  his 
leave  Mecca.  stay  at  Mecca.  Although  the  city  had  cheerfully 
accepted  his  supremacy,  all  its  inhabitants  had  not 
yet  embraced  the  new  religion,  or  formally  acknow 
ledged  his  prophetical  claim.  Perhaps  he  intended 
to  follow  the  course  he  had  pursued  at  Medina,  and 
leave  the  conversion  of  the  people  to  be  gradually 
accomplished  without  compulsion.  However  this 
may  have  been,  the  threatening  intelligence  from 
Tayif  called  him  away  from  Mecca  after  little  more 
than  a  fortnight's  stay.  Moadz  ibn  Jabal,  a  young 
citizen  of  Medina,  well  skilled  in  the  Goran  and  in 


CHAP. xxv.]  Mahomet  marches  against  the  B.  Hawdzin.      137 

all  questions  of  religious  practice,  was  left  behind  to 
instruct  the  Meccans  in  the  tenets  and  requirements 
of  Islam  ;*  and  Attab  a  youthful  Coreishite,  of  the 
house  of  Abd  Shams,  was  placed  over  the  secular 
administration  of  the  city.f 

Four  weeks  had  iust  elapsed  since  he  had  quitted  Mahomet 

**  sets  out  to 

Medina,  when  Mahomet  marched  forth  from  Mecca  disperse  them, 
at  the  head  of  all  his  forces,  swelled  now,  by  the  A.H.  viii. 

-,-...  n  T  .,..,,  -,-r  28th  January, 

addition  of  two  thousand  auxiliaries  from  Mecca,  to  A.D.  63o;— 
the  large  number  of  twelve  thousand  men.  Safwan, 
at  his  request,  made  over  to  him  one  hundred  suits 
of  mail  and  stand  of  arms  complete,  and  as  many 
camels.  The  array  of  tribes,  each  with  a  banner 
waving  at  its  head,  was  so  imposing,  that  Abu 
Bakr  broke  forth,  as  the  marshalled  forces  passed, 
with  the  exclamation  :  "  We  shall  not  this  day 
be  worsted  by  reason  of  the  smallness  of  our  num 
bers  ! "  Mahomet  smiled  with  a  complacent  assent. J 
The  vainglorious  boast  was  remembered  by  the 

and  reaches 

Prophet  afterwards  with  self-reproach.     In  three  or 


*  Moadz  belonged  to  the  Bani  Khazraj ;  he  was  only  twenty  or 
twenty-one  years  of  age  at  the  battle  of  Badr,  and  was  now 
twenty-six  or  twenty-seven. 

•f  He  was  at  this  time  but  twenty-one  years  old,  according  to 
M.  C.  de  Perceval,  (iii.  247),  though  a  chief  of  great  influence.  He 
belonged  to  the  same  branch  as  Othman  and  Abu  Sofian  :  for 
its  origin  see  vol.  i.  p.  ccl.  When  Mahomet  first  occupied  Mecca, 
he  set  over  the  market  Said  ibn  Said,  but  this  person  went  forth 
with  him  to  T£yif.  K.  Wdclddi,  129. 

\  Some  attribute  this  saying  to  Mahomet  himself. 


138  Mahomet  reaches  Honein.  [CHAP. 

four  marches  the  army  arrived  near  the  entrance  of 
the  valley  of  Honein. 
TheB.Hawa-      The   greater   part   of    the    tribes    of    the   Bani 

zin  also  ad-  A    .       . 

vance  upon     Hawazin,  including  the  Bani  Thackif.  who  inhabited 

Hone  in.  . 

Tayif,  having  rallied  round  their  chief  Malik  ibn 
Awf,  at  Autas,  had  meanwhile  also  been  advancing 
upon  the  valley  of  Honein.  The  women  and  chil 
dren,  the  property,  herds,  and  flocks,  of  the  Hawazin, 
followed  in  their  rear.  Malik  hoped,  by  the  presence 
of  their  families,  and  consciousness  of  the  disastrous 
results  of  a  defeat,  to  nerve  his  troops  to  victory. 
Doreid,  a  very  aged  warrior,  who  accompanied  the 
army  in  his  litter,  protested  against  the  fatal  mea 
sure.  But  the  youthful  leader  derided  his  advice. 
During  the  night,  after  Mahomet's  arrival  in  the 
vicinity  of  Honein,  Malik  drew  up  his  men  in  a 
masked  position,  commanding  a  steep  and  narrow 
defile,  which  formed  the  entrance  to  the  valley,  and 
awaited  in  silence  the  approach  of  the  enemy.* 

*  Malik  was  only  thirty  years  of  age.  K.  Wackidi,  130; 
Hishdmi,  372.  Doreid  ibn  Simna  was  a  famous  chief  in  his  day. 
See  M.  C.  de  Perceval,  v.  ii.  539  et  seq.  After  the  battle,  he  was 
cruelly  put  to  death  in  cold  blood,  by  a  youth  of  the  B.  Suleim, 
who  captured  him  as  he  was  endeavouring  to  escape  in  his  camel- 
litter.  The  first  cut  of  the  youth's  sword  took  no  effect.  "  How 
badly  has  thy  mother  furnished  thee  !  "  said  the  old  man,  cold  and 
unmoved  at  the  prospect  of  death,  "  There,  take  that  sword 
hung  up  behind  the  litter,  and  strike  just  between  the  spine  and 
the  head.  It  was  thus  I  used  to  slay  the  adversary  in  my  day. 
Then  go  and  tell  thy  mother  that  thou  hast  killed  Doreid.  Many 
are  the  days  in  which  I  have  saved  the  lives  of  the  women  of 
thy  tribe."  He  had,  in  fact,  saved  the  lad's  mother,  and  his  two 


xxv.]  Mahomet's  Army  surprised  and  broken.  139 

Very  early  in  the  morning,  while  the  dawn  was  Battle  of 

Honein. 

yet  gray,  and  the  sky  overcast  with  clouds,     the  loth  staww&i 

-  A.H.  VIII 

army  of  Mahomet  was  in  motion.  Clad  in  a  full  ist  February, 
panoply,  as  on  the  day  of  Ohod,  he  rode  on  his 
white  mule  Duldul  towards  the  rear  of  the  forces. 
The  vanguard,  formed  of  the  Bani  Suleim,  and  led 
by  Khalid,  were  defiling  leisurely  up  the  steep  and 
narrow  pass,  when  suddenly  the  Hawazin  rushed 
forth  from  their  ambuscade,  and  charged  them 
with  impetuosity.  Staggered  by  the  unexpected 
onslaught,  the  Bani  Suleim  broke  and  fell  back. 
The  shock  was  communicated  from,  column  to  co 
lumn.  Aggravated  by  the  obscurity  of  the  hour,  and 
the  straitness  and  ruggedness  of  the  road,  panic 
seized  the  whole  army  :  all  turned  and  fled.f  As 

grandmothers.  The  skin  of  his  legs  resembled  paper,  from  con 
stant  riding  on  the  bare  backs  of  horses.  Hishdmi,  377. 

*  K.  WdcJcidi,  131 J.     It  rained  that  day. 

|  Clearly  the  whole  army  did  so,  from  the  accounts  both  of  the 
Secretary  and  Hishami  ;  the  latter  says  that  all  fled,  each  for  him 
self,  none  heeding  his  neighbour  :  p.  374.  The  Secretary  adds 
that  the  B.  Suleim  first  broke,  then  the  new  soldiers  from  Mecca, 
then  the  whole  army  ;  which  supposes  the  Meccans  to  have  been 
in  front,  immediately  behind  the  vanguard:  p.  130. 

A  number  of  traditions  are  given  by  Hishami  of  supposed 
spiteful  speeches  made  by  the  Meccans  on  the  occurrence  of  this 
reverse.  Abu  Sofian  said :  "  They  are  running  so  hard  that  they 
will  never  stop  till  they  reach  the  sea  ! "  Jabala,  son  of  Safwan 
(included  in  his  father's  four  months'  truce,  see  above,  p.  127, 
note)  said,  "  Mahomet's  magic  spell  is  this  day  broken."  His 
father  rebuked  him  :  "  Quiet,  my  son  !  Wottest  thou  not  that  I 
would  rather  one  of  the  Coreish  should  lord  it  over  me,  than  these 
Hawazin!"  Sheiba,  son  of  Othman  ibn  Abi  Talha,  killed  at 


140  Battle  of  Honein,  ["CHAP. 

troop  by  troop  they  hurried  past  him,  Mahomet 
called  out :  "  Whither  away  ?  The  Prophet  of  the 
Lord  is  here!  Return!  return !"- —but  his  words  had 
no  effect,  excepting  that  a  band  of  devoted  friends 
and  followers  gathered  round  him.*  The  confusion 
increased,  the  multitude  of  camels  jostled  wildly  one 
against  another;  all  was  noise  and  clamour,  and  the 
voice  of  Mahomet  was  lost  amid  the  din.  At  last, 
seeing  the  column  of  Medina  troops  bearing  down 
in  the  common  flight,  he  bade  his  uncle  Abbas,  who 
held  his  mule,  to  cry  aloud;  "  O!  citizens  of 
Medina,f  0  men  of  the  Tree  of  Fealty  !  Ye  of  the 
Sura  Bacr  !"  J  Abbas  had  a  stentorian  voice,  and 
as  he  shouted  these  words  over  and  over  again 
at  the  pitch  of  his  voice,  they  were  heard  far  and 
near.  At  once  they  touched  a  chord  in  the  hearts 
of  the  men  of  Medina.  They  were  arrested  in  their 
flight,  and,  "  like  she  camels  when  their  bowels  are 

Ohod)  vowed  that  he  would  slay  Mahomet,  &c.  Nothing  of 
all  these  tales  is  mentioned  by  the  Secretary,  and  they  look  very 
like  Abbasside  fabrications.  I  do  not  find  anything  in  the  bear 
ing  of  the  people  or  chiefs  of  Mecca  to  warrant  the  charge  of  dis 
affection.  They  fled  like  the  rest.  Like  the  rest  they  returned 
to  the  charge  :  and  were  faithful  ever  after. 

*  The  names  of  those  who  stood  firm  by  Mahomet  are  given  as 
follows  : — Abbas,  and  his  son  Fadhl,  Ali,  Abu  Sofian  ibn  Harith, 
and  Eabia,  his  brother ;  Abu  Bakr,  Omar,  Osama,  and  Ayman. 

•f  Ansdr,  or  Helpers,  as  explained  above,  vol.  iii.  p.  26. 

J  Alluding  to  those  who  took  the  oath  of  fealty  under  the  Acacia 
at  Hodeibia ;  and  to  Sura  Bacr,  the  first  revealed  at  Medina. 
The  double  allusion  would  thus  remind  them  of  their  conversion, 
and  of  their  oath  to  defend  Mahomet  to  the  death. 


xxv.]  The  Enemy  discomfited.  141 

stirred  towards  their  young,"  hastened  to  Mahomet, 
crying  aloud,  "  Yd  Labeik  I    Here  we  are,  ready  at 
thy  call  ! "    One  hundred  of  these  devoted  followers, 
disengaged  with   difficulty    from   the  camels  that 
jammed  the  narrow  pass,  threw  themselves  upon  the 
advancing  enemy,  and  checked  his  progress.     Re 
lieved  from  the  pressure,  the  army  rallied  gradually, 
and  returned  to  the  battle.    The  conflict  was  severe  ; 
and  the  issue,  from  the  adverse  nature  of  the  ground 
and  the  impetuosity  of  the  wild  Bedouins,  remained 
for  some  time  doubtful.      Mahomet   ascended    an 
eminence,  and  watched  the  struggle.    Excited  by  the 
spectacle,  he  began  loudly  to  exclaim  :  "  Now  is  the 
furnace  heated :  I  am  the  Prophet  that  lieth  not.     1 
am  the  son  ofAbd  al  Muttalib  /"  Then  bidding  Abb&s 
to  pick  up  for  him  a  handful  of  gravel,  he  cast 
it  towards  the  enemy,  saying,  "  Ruin  seize  them ! " 
They  had  indeed  already  wavered.      "  They   are  Tlie  B 

J  t  J  ziri  beaten 

discomfited,"  he  cried  out  eagerly,  "  I  swear  by  the  back- 
Lord  of  the  Kaaba  !  God  hath  cast  fear  into  their 
hearts."  The  steadiness  of  the  Medina  band,  and  the 
enthusiasm  of  the  rest  when  once  recalled  to  their 
duty,  had  won  the  day.  The  enemy  fled,  and  the  rout 
was  complete.  Many  were  slain,  and  so  fiercely  did 
the  Moslems  press  the  pursuit,  that  they  killed  among 
the  rest  some  of  the  little  children, — an  atrocity 
which  Mahomet  had  strictly  forbidden.* 

*  K.  Wdckidi,  130|.     KMlid,  as  usual  pre-eminent  in  cruelty, 
was  reprimanded  for  slaying  a  woman.     Hishdmi,  379. 

VOL.  IV.  T 


142         Prisoners  and  Booty  captured  at  Honein.          [CHAP. 


Their  families 
and  camp 
captured. 


Pursuit  of 

fugitive 

columns 


Loss  on  the 
side  of  Ma 
homet. 


Malik,  taking  his  stand  with  the  flower  of  his  army 
upon  a  height  at  the  further  end  of  the  valley,  covered 
the  escape  of  his  broken  forces  ;  but  he  was  unable 
to  rescue  the  women  and  children.  They  fell  into 
the  hands  of  Mahomet,  with  the  camp  and  all  that 
it  contained.  Six  thousand  prisoners  were  taken  ;* 
and  the  spoil  included  twenty-four  thousand  camels, 
forty  thousand  sheep  and  goats,  and  four  thousand 
ounces  of  silver.  The  prisoners  and  the  booty  were 
removed  to  the  valley  of  Jierrana,  and  kept  there 
in  the  shelter  of  huts  and  enclosures,  awaiting  the 
return  of  the  army  from  Tayif.  Mahomet  knew  that 
the  Bani  Hawazin  would  seek  to  regain  their  fami 
lies,  and  an  opportunity  was  skilfully  left  open  for 
negotiation. 

The  fugitive  army  was  pursued  with  slaughter 
as  far  as  Nakhla ;  from  thence  part  fled  back  to 
Autas,  and  part  to  Tayif.  The  former  entrenched 
themselves  in  their  previous  camp.  A  strong  de 
tachment  was  sent  to  dislodge  them,  which  they 
accomplished  after  severe  fighting,  and  the  loss  of 
their  leader  from  the  wound  of  an  arrow.  The 
dispersed  fragments  of  the  enemy  found  refuge  in 
the  surrounding  hills. 

The  victory  was  thus  complete,  but  not  without 
some  considerable  loss  on  the  part  of  Mahomet. 
Only  five  of  his  immediate  followers  are  named 

*  I  cannot  vouch  for  these  numbers  being  even  approximately 
correct.  One  tradition  states  that  there  were  a  hundred  thousand 
prisoners  !  K.  Wdckidi,  131^-.  They  were,  110  doubt,  from  col 
lateral  notices,  a  great  multitude. 


xxv.  j       The  Victory  of  Honein  ascribed  to  Divine  aid.      143 

among  the  slain.*  But  some  of  the  auxiliaries  must 
have  suffered  greatly ;  for  two  tribes  are  spoken 
of  as  almost  annihilated.  For  these  Mahomet 
offered  up  a  special  prayer,  and  said  :  "  O  Lord  ! 
recompense  them  because  of  their  calamities  !  "f 

The  reverse  sustained  at  the  opening  of  the  day.  victory  as- 

,     ^'cribedto 

was  attributed  by  the  Prophet  to  the  vainglorious  angelic  aid. 
confidence  with  which  the  believers  looked  upon 
their  great  army.  The  subsequent  success  was 
equally  ascribed  to  the  aid  of  invisible  hosts  which 
fought  against  the  enemy.  The  engagement  is  thus 
alluded  to  in  the  Goran. 

"  Verily  God  hath  assisted  you  in  many  battle-fields  ;  and  on 
the  day  of  Honein,  when  indeed  ye  rejoiced  in  the  multitude  of 
your  host.  But  their  great  number  did  not  in  any  wise  benefit 
you  :  the  earth  became  too  strait  for  you  with  all  its  spaciousness,  J 
Then  ye  turned  your  backs  and  fled. 

"Afterwards  the  Lord  sent  down  his  peace  §  upon  his  Prophet 
and  upon  the  Believers,  and  sent  down  Hosts  which  ye  saw  not, 
and  punished  them  that  disbelieved  ;  and  that  is  the  end  of  the 
Unbelievers. 

"  Then  God  will  be  turned  hereafter  unto  whom  he  pleaseth  ; 
for  God  is  gracious  and  merciful."  || 

*  K.  Waclddi,  13Q1-.  Among  these  was  Ayman,  son  of  Ma 
homet's  nurse,  Omm  Ayman  (Baraka),  and  uterine  brother  of 
Osama  son  of  Zeid.  He  was  the  son  of  Obeid  the  Khazrajite. 

\  Their  names  are  given  as  the  Bani  Nadhr  ibn  Muavia,  and 
Bani  Rubab.  Ibid. 

\  Alluding  to  the  narrow  and  precipitous  character  of  the 
pass,  where  their  great  numbers,  of  which  they  had  been  vain- 
gloriously  proud,  only  added  to  the  difficulty.  See  above,  p.  137, 
the  vaunting  remark  of  Abu  Bakr  and  Mahomet. 

§  Sekina  or  Shechina,  as  before  explained;  meaning,  perhaps 
a  sense  of  the  divine  presence. 

||  Sura,  ix.  26-28.     The  last  verse  is  construed  by  the  com- 


144  Siege  of  Tdyif.  [CHAP. 

Siege  of  As  soon  as  the  detachment  had  returned  from 

JL  ayif, 

shawwai,       Autas,  Mahomet  pushed  forward  his  army  by  way 
February, '     of  Nakhla,  and  laid  siege  to  Tayif.     But  the  city 

A.D,  630.  "  * 

was  surrounded  by  strong  battlements  ;  it  was  pro 
visioned  for  many  months,  and  there  was  a  plentiful 
supply  of  water  within  the  walls.*  The  besiegers 
were  received  with  showers  of  arrows,  so  thick  and 
well  sustained  that  they  are  described  as  darkening 
the  sky  like  a  flight  of  locusts.  It  was  soon  dis 
covered  that  the  camp  was  pitched  too  near  the 
city.  Twelve  men  were  killed,  and  many  wounded, 
among  whom  was  a  son  of  Abu  Bakr.f  The 
encampment  was  speedily  withdrawn  beyond  the 
range  of  the  enemy's  archery.  A  tent  was  erected 
for  Omm  Salma,  and  another  for  Zeinab.  Both 
had  followed  their  lord  through  all  the  dangers  of 
the  way.  Between  these  tents  Mahomet  performed 
the  daily  prayers  ;  and  on  this  spot  the  great  Mosque 
of  Tayif  was  afterwards  erected. 
Testudos  and  The  siege  did  not  advance,  for  no  one  dared  to 

catapults  tried  i  •          -,  n  -,     r  -. 

without  sue-    expose  himself  before  the  galling  archery  from  the 
walls.     This  had  been  anticipated,  and  a  remedy 

mentators  as  referring  to  the  mercy  afterwards  shown  to  the  B. 
Hawazin.  It  more  probably  means  forgiveness  for  the  vainglory 
and  cowardice  described  in  v.  26.  As  usual,  the  angels  are  a 
favourite  subject  of  tradition.  Their  red  uniform  is  described. 
K.  Wdckidi,  130|.  A  cloud  was  observed  to  fill  the  valley  like 
ants :  this  was  the  angelic  troop,  HisMmi,  377. 

*  Burckhardt,  p.  85. 

t  Abdallah.  He  never  recovered  ;  but  he  did  not  die  till  after 
Mahomet,  K.  Wdckidi,  132;  Hishdmi,  383. 


xxv.]  Siege  of  Tayif.  145 

already  sought.  The  Bani  Dous,*  who  lived  at 
some  distance  south  of  Mecca,  were  famous  for  their 
acquaintance  with  the  use  of  the  Testudo  and  Cata 
pult.  Tufeil,  one  of  their  chiefs,  had  joined  Mahomet 
at  Kheibar  with  a  party  of  his  tribe.f  He  had  lately 
been  despatched  from  Mecca  or  Honein  to  secure 
the  allegiance  of  his  people,  and  to  seek  their  aid 
in  the  reduction  of  Tayif.  They  accepted  the 
summons  ;  and  Tufeil,  having  burned  their  tutelary 
image,  the  famous  Dzul  Kaffein,  joined  Mahomet 
four  days  after  siege  had  been  laid  to  Tayif.  The 
besieging  engines  were  speedily  prepared,  and  par 
ties  pushed  forward  under  cover  of  them.  But 
the  citizens  were  prepared  for  the  stratagem.  They 
cast  down  balls  of  heated  iron  from  the  battle 
ments,  and  set  the  machines  on  fire.  The  soldiers 
labouring  under  their  shelter  fled  in  alarm.  A  dis 
charge  of  arrows  opened  upon  them ;  some  were 
killed,  and  many  wounded  before  they  escaped  be 
yond  their  range.  The  testudo  and  catapult  were 
not  tried  again. 

Seeing   no    other   way  of  bringing  the  city  to  vineyards  cut 

_~    .  J  J  down  and 

terms,  Mahomet  gave  command  to  cut  down  and  liberty  offered 
burn  the  far-famed  vineyards  which  surrounded  of  the  garrison. 
the  place. J  This  order  was  being  carried  into 

*  They  belonged  to  the  great  Azdite  tribe,  vol.  i.  p.  clvi. 

t  K.  WdcJddi,  121;  Hishdmi,  120.  Tradition  gives  him  the 
credit  of  having  been  converted  at  Mecca,  before  the  Hegira  ;  but 
this  is  apocryphal. 

J  They  lie  at  the  foot  of  the  low   mountains  encircling  the 


146 


Siege  of  Tayif. 


[CHAP . 


Siege  raised, 
and  army 
returns  to 
J  lemma. 
Dzul  Cada, 
A.H.  VIII. 
end  of  Feb. 
630. 


effect,  as  the  unfortunate  citizens  from  the  wall 
could  descry,  with  merciless  vigour,  when  they 
succeeded  in  conveying  to  Mahomet  an  earnest  ex 
postulation  ;  they  besought  "  for  the  sake  of  mercy 
and  of  God,"  that  he  would  desist.  He  listened  to 
the  appeal,  and  stayed  farther  destruction.  But 
he  caused  a  proclamation  to  reach  the  garrison 
which  grievously  displeased  them,  that  if  any  slaves 
came  forth  from  the  city,  they  would  receive  their 
freedom.  Only  ten  men  however  were  able  to 
avail  themselves  of  the  offer. 

The  siege  had  now  been  protracted  for  half  a 
month  without  producing  the  slightest  effect.*  The 
army  was  beginning  to  exhibit  symptoms  of  im 
patience,  and  of  anxiety  for  the  distribution  of  the 
spoil  at  Jierrana.  Mahomet  took  counsel  with  the 
principal  men  :  "  What  thinkest  thou,"  said  he  to 
Naufal,  the  Duilite,  "  what  thinkest  thou  of  this 
stubborn  city  ?  "  "  A  fox  in  its  hole,"  replied  the 
astute  and  sententious  chief.  "  Remain  long  enough 
and  you  will  catch  it :  leave  it  alone,  and  it  will  not 

sandy  plain,  in  the  middle  of  which  Tayif  stands.  They  are 
still  as  famous  as  they  were  1,200  years  ago.  The  nearest  is  "  now 
about  a  half  or  three  quarters  of  an  hour  from  the  city."  See 
Bvrckhardt,  p.  85,  quoted  above  at  p.  201,  vol.  ii. 

*  The  Secretary  says  that  the  siege  lasted  fourteen  days ;  some 
say  fifteen,  others  eighteen  days.  K.  Wdcfa'di,  132.  Mahomet 
returned  to  Jierrana  on  the  5th  Dzul  Cada,  or  26th  February 
(K.  Wdckidi,  131)  ; — which  would  admit  an  extreme  limit  of 
eighteen  days  spent  before  Tayif,  and  eight  days  for  the  march 
to  and  from  Honeiu. 


xxv.]  The  Siege  is  raised.  147 

harm  you."  A  dream  was  seen  by  the  Prophet 
which  ratified  this  view.*  It  was  not  the  Divine  will 
that  operations  should  be  continued.  The  siege  was 
therefore  raised,  and  the  army  marched  back  to  Jier- 
rana,  which  it  reached  about  the  end  of  February. 

Here  occurred  an   interesting   incident,  already  Scene  between 

1  •  T      -i   •        i  .  ,  PI.  .       Mahomet  and 

described  in  the  opening  chapter  01  this  work.  An  his  foster 
aged  female  among  the  captives,  being  roughly  treated 
like  the  rest,  warned  the  rude  soldiery  to  beware,— 
"  For,"  said  she,  "  I  am  the  foster-sister  of  your  chief." 
Hearing  this,  they  carried  her  to  Mahomet,  who 
recognized  in  the  complainant  the  little  girl  that 
used  to  tend  and  carry  him,  when  he  was  nurtured 
by  Halima,  among  the  Bani  Sad.  He  seated  her 
affectionately  beside  him,  and  offered  to  take  her  to 
Medina.  But  she  preferred  remaining  with  her  tribe. 
And  accordingly  he  dismissed  her  with  a  handsome 
present.f 

*  Mahomet  dreamed  that  a  bowl  of  cream  was  presented  to 
him,  which  a  hen  pecked  at  and  spilled.  Abu  Bakr  interpreted 
the  dream  to  mean  that  he  would  not  at  this  time  obtain  his  desire 
against  Tayif,  and  Mahomet  thought  so  too.  Hishdmi,  381, 

A  story  told  of  Uyeina  illustrates  the  feelings  and  motives  of 
the  Bedouin  auxiliaries.  He  was  lauding  the  garrison  of  Tayif 
for  their  brave  and  determined  resistance. — "  Out  upon  thee, 
Uyeina  !"  said  his  neighbour;  "dost  thou  praise  the  enemies  of 
the  Prophet, — the  very  people  whom  thou  hast  come  to  aid  him  in 
destroying."  "  Verily,"  said  the  Bedouin  chief,  "  I  had  another 
object  in  view  in  coming  hither.  I  hoped  that  if  Mahomet  gained 
the  victory,  I  should  obtain  one  of  the  damsels  of  Tayif ;  and  then 
I  should  have  had  worthy  issue  from  her  ;  for  truly  the  tribe  of 
Thackif  are  a  warlike,  noble  race."  Hishdmi,  382. 

f  See  vol.  i.  p.  26,  and  references  there  quoted.     The  mark  of 


148  Prisoners  of  the  B.  Hawdzin  released.  [CHAP. 

The  prisoners       Encouraged  by  the  kind  treatment  of  their  kins- 

of  the  B.  J  t 

Hawazm given  woman,  a  deputation  from  the  various  tribes  of  the 
Hawazin  presented  themselves  before  the  Prophet. 
Among  them  was  an  aged  man  who  claimed  to  be  his 
foster-uncle.*  They  professed  their  submission  to  the 
authority  of  their  conqueror,  recounted  the  calamities 
which  had  befallen  them,  and  thus  urged  their  special 
claims  to  favour:  "  There,  in  these  huts  among  the 
prisoners,  are  thy  foster  mothers  and  foster  sisters, — 
they  that  have  nursed  thee  and  fondled  thee  in  their 
bosoms.  We  have  known  thee  a  suckling,  a  weaned 
child,  a  youth  generous  and  noble :  and  now  thou 
hast  risen  to  this  dignity.  Be  gracious  therefore  unto 
us,  even  as  the  Lord  hath  been  gracious  unto  theeP'f 
Mahomet  could  not  withstand  the  appeal.  Turning 
kindly  to  them,  he  said  :  "  Whether  of  the  two,  your ' 
families  or  your  property,  is  the  dearer  to  you  ?  " 
"  Our  women  and  our  children,"  they  replied;  "we 
would  not  give  anything  in  exchange  for  them," 
"Then,"  continued  the  Prophet,"  whatsoever  prisoners 
fall  to  my  portion  and  that  of  my  family,  I  give  them 
up  unto  you :  and  I  will  presently  speak  unto  the 
people  concerning  the  rest.  Come  ye  again  unto  me 
at  the  mid- day  prayer,  when  they  are  assembled,  and 


a  bite,  recognized  by  Mahomet  as  having  been  inflicted  by  him 
self,  on  Shima's  back,  is  no  doubt  a  traditional  embellishment. 

*  His  name  is  variously  stated  by  the  Secretary.     K.  Wackidi 
21  and  131. 

I  See  vol.  i.  p.  25. 


xxv.]  Prisoners  of  the  B.  Hawdzan  released.  149 

beg  publicly  of  me  to  make  intercession  with  them 
for  you."  At  the  appointed  time  they  appeared  and 
made  their  petition.  The  men  of  Medina  and  of 
Mecca  cheerfully  followed  the  example  of  Mahomet. 
But  some  of  the  allies,  as  the  Bani  Tamim,  and  the 
Bani  Fazara,  with  Uyeina  at  their  head,  declined  to 
do  so.  Mahomet  urged  the  claims  of  his  new  con 
verts,  and  promised  that  such  of  the  allies  as  were 
unwilling  to  part  with  their  share  of  the  prisoners 
should  be  recompensed  hereafter  from  the  first  booty 
the  Lord  might  give  into  their  hands,  at  the  rate  of 
six  camels  for  every  captive.  To  this  they  agreed, 
and  the  prisoners  were  all  released. 

not  here  to  omit  a  curious  illustration  of  Mahomet 


presents 

the  Prophet's  mode  of  life.     Among   the  captives  female  slaves 

to  AH,  Oth- 

were  three  beautiful  women,  who  were  brought  to  man,  and 
Mahomet.  One,  named  Reeta,  was  presented  by  him 
to  All;  the  second,  Zeinab,  to  Othrnan;  and  the 
third  to  Omar.  Omar  transferred  the  latter  to  his 
son  Abdallah,,  who  returned  her  uninjured  to  the 
tribe,  when  the  prisoners  were  given  up.*  Whether 
the  other  two  were  restored  likewise  is  not  stated  : 
but  be  this  as  it  may,  it  throws  a  strange  light  on  the 
domestic  history  of  Mahomet,  that  he  should  have 
presented  such  gifts  as  captive  damsels  to  the  father 

*  Abdallah  had  sent  this  slave  girl  to  be  kept  in  readiness  for 
him  after  he  had  visited  the  Kaaba  ;  but  mean  while  the  prisoners 
were  given  up.  It  does  not  appear  from  the  tradition  that  Ab 
dallah  felt  himself  debarred  from  consorting  with  her  till  the 
period  of  Istibra  had  expired.  See  above,  p.  76. 

VOL.  iv.  u 


150  Mahomet  is  mobbed  at  Jierrdna.  [CITAF. 

of  one  of  his  wives,  and  to  the  husbands  of  two  of 
his  own  daughters. 

Having  arranged  for  the  restoration  of  the  pri 
soners,  Mahomet  had  already  mounted  his  camel  and 
was  proceeding  to  his  tent,  when  the  people,  fearing 
lest  the  spoil,  as  well  as  the  prisoners,  should  slip 
from  their  grasp,*  crowded  round  him  with  loud 
cries :  "  Distribute  to  us  the  booty,  the  camels  and 
the  flocks  !  "  The  crowd  thronged  him  so  closely 
and  so  rudely,  that  he  was  driven  to  seek  for 
refuge  under  a  tree.  While  thus  pressed  on  every 
side,  his  mantle  was  torn  from  his  shoulders.  "  Re 
turn  to  me  my  mantle,  O  man !  "  cried  Mahomet, 
who  had  now  secured  a  more  free  position.  "  Re 
turn  my  mantle  :  for  I  swear  by  the  Lord  that  if 
the  sheep  and  the  camels  were  as  many  as  the 
trees  of  the  Tihama  in  number,  I  would  divide  them 
all  amongst  you.  Ye  have  not  heretofore  found  me 
niggardly  or  false."  Then  he  plucked  a  hair  from 
his  camel's  hump,  and  holding  it  aloft  said  :  "  Even 


*  This,  I  think,  may  safely  be  assumed  as  the  cause  of  Ma 
homet's  being  mobbed,  since  Hishdmi  makes  it  to  folloAv  imme 
diately  upon  the  restoration  of  the  prisoners.  I  might  have  been 
inclined  to  connect  this  display  of  popular  displeasure  with  the 
gifts  invidiously  made  to  the  Meccan  and  Bedouin  chiefs,  but  that 
Hishami  makes  the  presentation  of  the  gifts  a  subsequent  trans 
action;  and  they  were,  in  fact,  probably  intended  to  calm  this 
excitement.  The  Secretary,  indeed,  makes  the  giving  of  the  pre- 
vsents  to  come  first:  but  I  do  not  place  confidence  in  his  version, 
for  he  omits  the  mobbing  altogether.  Hishdmi,  385  ;  K.  Wdckidi, 


xxv.]        Presents  to  the  Meccan  and  Bedouin  Chiefs.         151 

to  a  hair  like  this,  I  shall  not  keep  back  aught  but 
the  fifth,*  and  that,  too,  I  give  up  unto  you."  The 
people  were  pacified,  and  Mahomet  went  on  his  way. 
He  took  an  early  opportunity  of  making  good  M» 
promise,  and  at  the  same  time  of  gaining,  by  a  and  Bedouin 
princely  liberality,  the  hearts  of  the  leading  Chiefs 
of  Mecca  and  of  the  Bedouin  tribes.  To  those  of 
the  greatest  influence,  he  presented  each  one  hundred 
camels.  Among  them  we  find  Abu  Sofian,  with  his 
two  sons,  Yazid  and  Muavia  ;  Hakim  ibn  Hizam, 
Safwan,  Suheil,  Huweitib,  Uyeina,  and  several 
others,  who  but  a  few  weeks  before  were  the  Pro 
phet's  deadly  enemies.  To  the  lesser  chiefs  he  gave 
fifty  camels  each.  And  so  liberal  was  he  that,  in 
some  instances  where  discontent  was  expressed 
with  the  amount,  the  gift  was  without  hesitation 
doubled.f  . 

*  This  I  take  to  refer  to  liis  intention  of  distributing  the  fifth, 
or  a  part  of  it,  on  the  present  occasion,  among  the  chiefs.  It  is 
also  capable  of  the  more  general  meaning  (as  Weil,  p.  239)  that 
he  always  employed  the  fifth  for  the  advantage  of  his  people. 

•f  Abu  Sofian  and  each  of  his  sons  received,  besides,  forty 
ounces  of  silver  ;  the  former  is  said  to  have  lost  an  eye  before 
Tayif.  Hakim  asked  for  an  additional  hundred  camels,  and  they 
were  given  him.  The  following,  besides  those  in  the  text,  re 
ceived  one  hundred  camels  each:  Nadhr  ibn  al  Harith;  Oseid,  a 
chief  of  the  B.  Thackif ;  Harith  ibn  Hisham;  Cays  ibn  Adi;  Nora, 
a  chief  of  the  Tamim.  Among  those  who  got  fifty  camels  each  are 
Al  Ala,  a  Thackifite  chief;  Makharrama  ibn  Noufal,  Said  ibn 
Yarbo.  Omeir  and  Othman  ibn  Wahb  of  the  B.  Jumoh;  Hisham 
of  the  Bani  Amir;  Adi  ibn  Cays  of  the  B.  Sahm. 

Abbas  ibn  Merdas  was  not  contented  with  fifty  camels,  and  re- 


152      Discontent  occasioned  by  the  Gifts  at  Jierrdna.     [CHAP. 

Discontent          Although  the  largesses  were  taken  from  the  Pro- 
therehy  among  phet's  Fifth*  yet  the  favour  and  honour  lavished 

the  older  fol-    '  J 

lowers.  on  these  recent  and  doubtful  adherents,  gave  great 

umbrage  to  the  old  and  faithful  followers  of  Ma 
homet.  Thus  one  complained  that  such  Bedouin 
chieftains  as  Acra  and  Uyeina  received  each  one 
hundred  camels,  while  a  faithful  believer  like  Jueil 
got  nothing  at  all.f — "And  what  of  that?"  re 
plied  the  Prophet.  "  I  swear  that  Jueil  is  the  best 
man  that  ever  stepped  on  earth,  were  it  filled 
never  so  full  with  Acras  and  Uyeinas  ;  but  I  wished 
to  gain  over  the  hearts  of  these  men  to  Islam, 
while  Jueil  hath  no  need  of  any  such  inducement." 


cited  verses  in  which  he  complained  that,  though  his  dignity  was 
greater  than  that  of  Uyeina  and  Acra,  he  had  received  less  than 
they.  Mahomet  said,  "  Go  and  cut  out  his  tongue  (i.  e.  quiet 
him)  ;  give  him  more  until  he  be  satisfied."  In  speaking  with 
Abbas,  Mahomet  quoted  his  poetry,  asking  him  what  he  meant 
thereby,  and  in  so  doing  he  transposed  the  words  Uyeina  and  Acra, 
thus  spoiling  the  metre:  the  story  is  told,  like  many  similar  ones, 
to  show  that  Mahomet  was  not  a  poet,  and  could  not  even  dis 
tinguish  poetry  from  prose.  See  vol.  ii.  p.  146. 

*  There  appear,  however,  to  be  traditions  of  an  opposite  tenor ; 
for  the  Secretary  says  that  "  those  authorities  which  represent  the 
presents  as  taken  from  the  Fifth,  appear  to  him  to  be  the  most 
certain."  K.  Wdckidi,  131.  Of  course,  if  there  had  been  any 
suspicion  that  the  people's  four-fifths  were  being  trenched  upon 
for  this  purpose,  the-  discontent  would  have  been  much  greater. 

j"  Son  of  Suraca  the  Dhamrite.  At  what  period  he  was  con 
verted,  and  why  he  is  singled  out  in  this  remonstrance,  I  do  not 
know.  The  B.  Dhamra  entered  into  treaty  with  Mahomet  in  the 
second  year  of  the  Hegira.  See  vol.  iii.  pp.  67,  69.  He  is  the 
man  so  often  personated  by  the  devil. 


xxv.i         The  Men  of  Medina  appeased  by  Mahomet.         153 

A  man  of  the  Bani  Tamim,  who  watched  the  pro 
ceeding,  openly  impugned  its  equity.  Mahomet 
became  angry,  and  said,  "Out  upon  thee!  If  justice 
and  equity  be  not  with  me,  where  will  ye  find 
them  !"*  But  what  concerned  Mahomet  the  most, 
were  the  murmurs  of  the  citizens  of  Medina.  u  Truly," 
thus  they  spake  among  themselves,  "  he  hath  now 
joined  his  own  people  and  forsaken  us."  The  dis 
content  proceeded  so  far  that  Sad  ibn  Obada  thought 
right  to  represent  it  to  the  Prophet,  who  bade  him 
call  the  murmurers  together.  He  then  addressed 
them  in  these  words  :  "  Ye  men  of  Medina,f  it 
hath  been  reported  to  me  that  ye  are  disconcerted, 
because  I  have  given  unto  these  chiefs  largesses,  and 
have  given  nothing  unto  you.  Now  speak  unto  me. 
Did  I  not  come  unto  you  whilst  ye  were  wandering, 
and  the  Lord  gave  you  the  right  Direction? — needy, 
and  he  enriched  you;— at  enmity  amongst  yourselves, 
and  he  hath  filled  your  hearts  with  love  and  unity?" 
He  paused  for  a  reply.  "Indeed,  it  is  even  as 
thou  sayest,"  they  answered ;  "  to  the  Lord  and  to 
his  Prophet  belong  benevolence  and  grace."  "Nay, 
by  the  Lord ! "  continued  Mahomet.  "  But  ye  might 


*  Omar,  as  usual,  threatens  to  decapitate  the  audacious  caviller 
Khuweisra :  but  Mahomet  desired  that  he  would  leave  him  alone, 
prophesjdng  that  he  would  become  the  author  of  a  heresy  which 
would  have  nothing  of  Islam  left  in  it  ;  and  so  it  turned  out. 
Hishdmi,  387. 

f  Ansdr,  ic  helpers,"  as  before  explained ;  and  so  throughout  this 
address. 


154         Address  to  the  Men  of  Medina  atJierrdna.        [CHAP. 

have  answered  (and  answered  truly,  for  I  would 
have  verified  it  myself,) — Thou  earnest  to  Medina 
rejected  as  an  impostor,  and  we  bore  witness  to  thy 
veracity :  tlwu  earnest  a  helpless  fugitive  and  we 
assisted  thee  •  an  outcast,  and  we  gave  thee '  an 
asylum  •  destitute,  and  we  solaced  thee.  Why  are 
ye  disturbed  in  mind  because  of  the  things  of  this 
life,  wherewith  I  have  sought  to  incline  the  hearts 
of  these  men  unto  Islam,  whereas  ye  are  already 
stedfast  in  your  faith  ?  Are  ye  not  satisfied  that 
others  should  obtain  the  flocks  and  the  camels, 
while  ye  carry  back  the  Prophet  of  the  Lord  unto 
your  homes  ?  No,  I  will  not  leave  you  for  ever.  If 
all  mankind  went  one  way,  and  the  men  of  Medina 
another  way,  verily  I  would  go  the  way  of  the  men 
of  Medina.  The  Lord  be  favourable  unto  them, 
and  bless  them,  and  their  sons  and  their  sons'  sons 
for  ever  !  "  At  these  words  all  wept,  till  the  tears 
ran  down  upon  their  beards;  and  they  called  out 
with  one  voice, — "  Yea,  we  are  well  satisfied,  O 
Prophet,  with  our  lot !  " 
The  subject  It  will  be  seen  that  Mahomet  made  no  attempt  to 

noticed  in  the 

Goran.  hide  the  motive  which  dictated  these  munificent 

gifts.  The  chiefs  who  received  them  are  referred 
to  in  the  Goran  as  "  those  whose  hearts  have  been 
gained  over ;  *  "  and  they  retained  the  appellation 
ever  after.  The  passage  is  as  follows : — 

*  Miiallafa  culiibuhum. 


xxv.]  Booty  distributed,  and  Lesser  Pilgrimaye  performed.   155 

"  There  are  that  blame  thee  in  the  (distribution  of  the)  alms;* 
if  they  receive  therefrom  they  are  well  pleased,  but  if  they  do  not 
receive  a  part  they  are  indignant. 

"  Now,  if  they  had  been  well  pleased  with  whatever  God  and 
his  Apostle  gave  unto  them,  and  had  said, — *  God  will  suffice  for 
us  ;  .God  will  give  unto  us  of  his  bounty,  and  his  Prophet  also, 
— verily  unto  God  is  our  desire,' — (it  had  been  better  for  them). 

"  Verily,  Alms  are  for  the  poor  and  the  needy,  and  for  the  col 
lectors  of  the  same,  and  for  them  whose  hearts  are  (to  be)  gained 
over,  and  for  captives,  and  for  debtors,  and  for  the  service  of  God, 
and  for  the  wayfarer.  It  is  an  ordinance  from  God  ;  and  God  is 
knowing  and  wise."  \ 

Malik,  the  chief  who  had  led  the  Bani  Hawazin,  Malik,  the 

Hawaziriite 

was  still  in  Tayif.     Mahomet  desired  to  gam  him  chief,  gained 

over 

over  also.  So  he  directed  his  tribe  to  make  known 
to  him  that  if  he  embraced  Islam,  his  family  and 
all  his  property  would  be  restored,  and  a  present 
of  one  hundred  camels  bestowed  upon  him.  He 
soon  joined  Mahomet  and  became  an  exemplary  be 
liever.  Being  confirmed  in  his  chiefship,  he  engaged 
to  maintain  a  constant  warfare  with  the  citizens  of 
Tayif.  He  cut  off  their  cattle  whenever  they  were 
sent  beyond  the  precincts  of  the  city  to  graze,  and 
reduced  them  to  great  straits.J 

Mahomet  spent  about    a  fortnight  at  Jierrana,  Booty  dis- 

-,       .  .  'nil  TT          •      tributed. 

during  which  period  the  booty  captured  at  Honein  5  to  19  Dzui 
was  all  distributed.     Four  camels,  and  forty  sheep  VIIL 


*  Sadacdt ;  the  Prophet's  fifth  being  put  aside  for  charity,  &c. 
along  with  the  tithes, 
•f  Sura,  ix.  60-62. 
t  Hishdmi,  385. 


156    Mahomet  returns  from  Jierrdna  to  Medina.    [CHAP.  xxv. 


26th  Feb. 
12th  March, 
630. 

Mahomet 
performs  the 
lesser  Pil 
grimage. 


Attab  left  in 
the  govern 
ment  of 
Mecca. 


Despatches  to 
Bahrein.  &c. 


or  goats,  fell  to  the  lot  of  each  foot  soldier,  and 
three  times  that  amount  to  each  horseman.* 

The  distribution  being  ended,  Mahomet  took  upon 
him  the  pilgrim  vows,  and  fulfilled  the  lesser  pil 
grimage  at  Mecca.  But  he  made  no  stay  there.  He 
returned  to  Jierrana  that  same  night  ;  and  the  fol 
lowing  day,  striking  through  the  valleys  by  a  direct 
route,  joined  at  Sarif  the  main  road,  and  marched 
homewards  to  Medina. 

The  youthful  Attab  was  confirmed  in  the  Govern 
ment  of  Mecca,  and  an  allowance  assigned  him  of 
one  dirhem  a  day.  f  Attab  presided  over  the 
annual  pilgrimage,  which  took  place  in  less  than  a 
month  after  Mahomet's  departure.  Believers  and 
Idolaters  were  still  permitted  to  join  promiscuously 
in  its  ceremonies.  Moadz  was  left  behind  by  the 
Prophet  to  complete  the  spiritual  instruction  of  the 
city. 

After  leaving  Jierrana,  Mahomet  despatched 
letters  to  the  Chiefs  of  Bahrein,  Oman,  and  Yemen, 
the  result  of  which  will  be  shown  in  the  narrative 
of  the  following  year. 

*  If  a  man  had  more  than  one  horse  in  the  field,  it  gave  him 
no  claim  to  a  larger  share.  K.  Wdckidi,  131. 

•)•  Attab  was  quite  content  with  this  moderate  allowance.  He 
said,  "Let  the  Lord  make  hungry  that  man's  liver,  who  is  hungry 
upon  a  dirhem  a  day.  The  Prophet  hath  appointed  that  as  my 
sustenance.  I  have  no  farther  claim  upon  any  one."  HisMmi, 


157 


CHAPTER      TWENTY-SIXTH, 


Mary,  the  Coptic  Maid,  and  her  Son  Ibrahim. 
A.H.  VIIL,  IX.     A.D.  630,  631. 


61,  62. 

IN  the  ninth  year  of  the  Hegira,  Mahomet  lost  his  Death  of 
daughter  Zeinab,    who  had   never   recovered   the  Mahomet's 

T  .    ^        ,        -,       T  .        T    ,*  daughter. 

barbarous  treatment  which  she  had  received  irom 
the  Coreish,  on  her  escape  from  Mecca.  Omm  Kol- 
thum,  the  wife  of  Othman,  had  already  died,  so  that 
of  his  daughters  Fatima  alone  was  left.  But  his 
heart  was  now  solaced  by  the  birth  of  another  child. 

I    have   before    related    that   Muckouckas,    the  Mary,  the 

Coptic  maid, 

governor  of  Egypt,  sent  two  Coptic  maids,  Shirin 
and  Mary,  as  a  gift  to  Mahomet.*  They  were  both 
comely,  but  it  was  not  lawful,  according  to  his  own 
strict  precept,  for  the  Prophet  to  place  two  sisters 
in  his  harem.  The  beauty  of  Mary,  whose  fair  com 
plexion  and  delicate  features  were  adorned  by  a 
profusion  of  black  curling  hair,  fascinated  the  heart 
of  Mahomet.f  So  he  kept  Mary,  and  gave  her 

*  See  above,  p.  56. 

j  K.  Wdckidi,  p.  25.     The  hair  was  crisp,  in  the  Coptic  style. 

VOL.  iv.  x 


153  Mary  presents  Mahomet  with  a  Son.  [CHAP. 

sister  to  another.*  Omm  Salim,  the  wife  of  his  ser 
vant  Abu  Ran,  was  entrusted  with  the  new  charge.f 
Mary  was  not  at  once  placed  in  the  harem  at  the 
Mosque,  but  a  garden  house  was  prepared  for  her  in 
Upper  Medina,  where  in  the  heat  of  the  summer 
and  the  date  harvest,  she  used  to  receive  the  visits 
of  the  Prophet.  J 
presents  A  singular  fortune  elevated  Mary  to  a  dignity 

Mahomet  J  &        J 

with  a  son.      which  the  charms  of  her  person  alone  could  not 

Dzul  Cada, 

A.H.VIII.     have   secured.      Shortly   after   the   return   ot   her 

630.  '  master  from  Jierrana,    she   gave   birth   to    a  son. 

Salma,  who  had  long  ago  attended  at  the  birth 

of  Khadija's   children,   now   performed   the  same 

office  for  Mary.§     And  Omm  Burda  was  selected 

*  The  later  traditions  on  the  subject  I  believe  to  be  without 
foundation  ;  e.  g.  Mahomet  was  so  overcome  with  the  beauty  of 
both  that  he  felt  unable  to  decide  which  to  keep,  and  so  he  prayed 
God  to  direct  him, — which  was  accordingly  done,  a  divine  inti 
mation  pointing  out  Mary  as  the  favoured  one,  because  she  was 
the  first  to  recite  the  creed.  See  Jour.  Asiatique,  No.  16,  Deer. 
1856,  p.  508. 

f  The  same  that  made  ready  Sana  for  Mahomet  at  Kheibar. 

t  See  Burton,  ii.  pp.  142,  324.  The  place  is  shown  to  the 
present  day.  It  lies  in  the  quarter  called  Ambariya,  on  the  S.E. 
side  of  the  city,  where  the  road  to  Yenbo  and  Mecca  emerges  ;  it 
is  separated  from  the  rest  of  the  town  by  the  stream  and  low  inter 
vening  land-  A  Mosque  called  Masjid  Mashrabat  Omm  Ibrahim 
(the  drinking  place  of  Mary)  still  marks  the  spot.  At  what  period 
Mahomet  provided  this  garden  for  her  is  not  certain  :  possibly 
after  the  birth  of  Ibrahim,  or  on  her  becoming  enceinte.  Certainly 
it  was  an  honour  one  would  not  have  expected  to  be  conferred 
on  a  slave  girl  without  some  special  cause, 
8  Vol.  ii.  26. 


xxvi.]  Mahomet's  joy  at  the  Birth  of  Ibrahim.  159 

from  amongst  many  candidates  to  be  the  infant's 
nurse.  His  name  was  called  Ibrahim.*  More 
than  five-and-twenty  years  had  elapsed  since  the 
birth  of  Mahomet's  last  child,  and  his  numerous 
marriages  at  Medina  had  given  no  promise  of  any 
progeny.  His  joy,  therefore,  at  the  birth  of  a  son 
in  his  old  age  was  very  great.  On  the  seventh  day, 
following  the  example  of  Khadija,  he  sacrificed  a 
kid  ;  and,  having  shaved  his  head,  he  distributed 
silver  among  the  poor  to  the  weight  of  the  hair,  which 
then  was  buried.f  He  used  daily  to  visit  the  house 
of  the  nurse,  (where  according  to  custom  Ibrahim 
was  brought  up,)  and  calling  for  the  little  child 
would  embrace  him  in  his  arms  and  kiss  him  fondly. 

The  wives  of  Mahomet  were  envious  of  Mary,  jealousy  of 
who  as  the  mother  of  Ibrahim  was  advanced  be- 


yond  the  position  of  a  slave,  and  enjoyed  peculiar  ot 
favour.  J     As  the  infant  grew  and  throve,  Mahomet 


*  The  name,  I  need  hardly  inform  the  reader,  is  the  Arabian 
form  for  Abraham.  Another  tradition  says  that  the  child  was 
given  to  be  nursed  by  Omm  Saif,  wife  of  a  blacksmith,  who  used 
to  be  blowing  his  forge  when  Mahomet  came  to  see  the  child,  and 
the  house  was  consequently  full  of  smoke.  K.  Wdckidi,  25^-. 

"j"  Ibid.  The  weight  must  have  been  trifling,  as  he  had  only 
shaved  his  head  a  month  or  six  weeks  before,  at  the  lesser 
pilgrimage. 

J  She  became  the  "  Omm  al  Walad  "  of  Mahomet,  which  ap 
pellation  is  given,  in  Mahometan  parlance,  to  the  female  slave  who 
is  fortunate  enough  to  bear  her  master  a  child.  She  has  certain 
privileges,  cannot  be  sold,  and  obtains  freedom  at  her  lord's  death. 
But  I  find  no  hint  anywhere  that  by  her  becoming  his  Omm  Walad, 


160      Jealousy  of  Mary  in  the  Harem  of  Mahomet.       [CHAP. 

one  day  carried  him  to  Ayesha.  and  with  pride  ex 
claimed.  "  Look,  what  a  likeness  his  countenance 
shows  to  me  !  "  "  I  cannot  see  any  likeness,"  said 
Ayesha,  who  would  gladly  have  put  Mahomet  out  of 
conceit  with  the  child.  "What ! "  repeated  Mahomet ; 
"  dost  thou  not  see  how  closely  he  resembleth  me,  and 
how  fair  and  fat  he  is  ?  "  "  Yes,"  she  replied,  "  and 
any  child  that  drank  as  much  goats'  milk  would  be 
like  him,  both  fat  and  fair."  A  flock  of  goats  was 
kept  for  the  especial  service  of  the  child.* 

But  the  jealousy  of  Mary's  "  sisters  "  showed  itself 
in  a  more  practical  manner,  and  led  to  an  incident 
in  the  Prophet's  life  surpassed  in  scandal  only  by  his 
amour  with  Zeinab.  The  biographers  pass  over  the 
scene  in  decent  silence,  and  I  should  gladly  have 
followed  their  example  if  the  Goran  itself  had  not 
accredited  the  facts,  and  stamped  them  with  un 
avoidable  notoriety. 
An  affair  with  it  once  happened  that  Haphsa  paid  a  visit  to  her 

Mary  creates  . 

scandal  in       father  on  the  day  which,  in  due  course,  Mahomet 

Mahomet's 

harem.  was  passing  in  her  house.?  Keturnmg  unexpectedly, 

Mahomet,  according  to  the  notions  of  the  day  (as  M.  C.  de  Per 
ceval  seems  to  hold)  forfeited  any  of  the  privileges  he  before  pos 
sessed  in  regard  to  her  person.  M.  C.  de  Perceval,  v.  iii.  268. 

*  Another  tradition  makes  Ayesha  say, — "  Any  infant  that 
drinks  little  camel's  milk  will  be  both  fat  and  fair."  I  do  not  find 
in  the  early  authorities  that  Mahomet  was  jealous  of  Mary  or  had 
any  suspicion  of  her  fidelity.  Such  traditions  as  those  given 
at  p.  509  of  the  No.  of  the  Jour.  Asiatique  above  quoted  are  not 
reljable,  and  need  not  be  alluded  to  here. 

•f  Possibly  ITaphsa  laid  a  trap  for  him.  I  have  before  ex 
plained  how  Mahomet  used  to  divide  his  time  among  his  wives. 


Scandal  created  by  an  affair  with  Mary.  161 

she  surprised  the  Prophet  in  her  own  private  room 
with  Mary.  She  was  indignant  at  the  wrong. 
The  affront  was  the  more  intolerable  from  the 
servile  position  of  her  rival.  She  reproached  her 
lord  bitterly,  and  threatened  to  make  the  occurrence 
known  to  all  his  wives.  Afraid  of  the  exposure, 
and  anxious  to  appease  his  offended  wife, "Mahomet 
begged  of  her  to  keep  the  matter  quiet,  and  pro 
mised  to  forego  the  society  of  Mary  altogether. 
Haphsa,  however,  did  not  care  to  keep  the  secret  to 
herself.  She  told  all  to  Ayesha,  who  equally  boiled 
with  indignation.  The  scandal  spread  apace  over 
the  harem,  and  Mahomet  soon  found  himself  re 
ceived  by  his  wives  with  coldness  and  with  slight. 

As  in  the  case  of  Zeinab,  Mahomet  produced  a  Mahomet's 

displeasure 

message  from  Heaven,  which  disallowed  his  pro- with  his 

wives. 

mise  of  separation  from  Mary,  chided  Haphsa  and 
Ayesha  for  their  insubordination,  and  hinted  the 
possibility  of  all  his  wives  being  divorced  for  their 
demeanour,  so  disloyal  towards  himself.  He  then 
withdrew  from  their  society  altogether,  and  for  a 
whole  month  lived  alone  with  Mary.  Omar  and  Abu 
Bakr  were  greatly  mortified  at  the  desertion  of  their 
daughters  for  a  menial  concubine,  and  grieved  at  the 
scandal  of  the  whole  proceeding.  At  length  Ma 
homet,  unwilling  longer  to  continue  the  disgrace  of 


He  would  say,  "  This"  (i.  e.  living  in  rotation  with  each)  "  I  have 
power  to  do  :  but  thou,  O  Lord,  art  the  master  over  that  in 
respect  of  which  I  have  no  power  "  (meaning  love  in  the  heart). 
K.  Wdckidl, 


162  Mahomet  is  reconciled  to  his  Wives.  [CHAP. 

his  wives,  or  impatient  at  his  self-imposed  seclusion 
from  them,  listened  to  their  prayer.  Gabriel,  he 
said,  had  spoken  in  praise  of  Haphsa,  the  chief 
offender,  and  desired  him  to  take  her  back  again. 
Accordingly,  he  pardoned  them  all  and  returned  to 
their  apartments  as  before. 
-. 1th6  The  narrative  may  well  be  left  without  comment. 

affair  in  the  * 

Coran.  j  w[\\  Only  draw  attention  to  the  strange  fact  that 

this  exhibition  of  frailty  and  petulance,  supported 
as  it  was  asserted  to  be  by  the  direct  interposition 
of  the  Almighty,  did  not  in  any  perceptible  degree 
affect  either  the  reputation  and  influence  of  the  Pro 
phet,  or  the  credit  and  character  of  the  pretended 
divine  revelation,  among  his  followers.  The  passage 
in  the  Coran  relating  to  the  affair  is  as  follows  :  — 

"  O  Prophet !  Why  hast  thou  forbidden  thyself  that  which 
God  hath  made  lawful  unto  thee,*  out  of  desire  to  please  thy 
wives  ;  for  God  is  forgiving  and  merciful  ?: 

"  Verily  God  hath  sanctioned  the  revocation  of  your  oaths  ;  f 
and  God  is  your  Master.  He  is  knowing  and  wise. 

11  The  Prophet  had  entrusted  as  a  secret  to  one  of  his  wives  a 
certain  affair  ;  and  when  she  disclosed  it  (to  another  J),  and  God 
made  known  the  same  unto  him,  he  acquainted  (her)  with  a  part 
thereof,  and  withheld  a  part.§  And  when  he  had  acquainted 

*  Meaning  the  company  of  his  female  slave. 

•j"  Alluding  to  the  previous  revelation  on  the  subject,  permitting 
the  retractation  of  oaths,  subject  to  a  certain  expiation.  See 
Sura,  v.  98. 

|  i.  e.  when  Haphsa  disclosed  it  to  Ayesha. 

§  The  passage  is  enigmatical.  It  probably  is  impossible  (and  cer 
tainly  it  is  of  no  great  consequence)  to  fix  the  precise  signification. 
The  meaning  is  apparently  this : — He  told  a  part, — that  is,  a  part 
of  what  he  pretended  he  had  supernaturally  learned,  that  Haphsa 
had  said  to  Ayesha  ;  and  withheld  a  part,  i.  e.  refrained  from  up- 


xxvi.]        Revelation  regarding  the  affair  ivith  Mary.          163 

her*  therewith,  she  said,  Who  told  thee  this?  He  replied,  He  told 
it  to  me,  the  Knowing  and  the  Wise. 

"If  ye  both  turn  with  repentance  unto  God  (for  verily  the 
hearts  of  you  both  have  swerved) — Well.  But  if  ye  combine 
with  each  other  against  him,  surely  God  is  his  master  ;  and  Gabriel 
and  (every)  good  man  of  the  Believers,  and  the  Angels,  will  there 
after  be  his  supporters. 

"  Haply,  his  Lord,  if  he  divorce  you,j"  will  give  him  in  your 
stead  Wives  better  than  ye  are,  submissive  unto  God,  believers, 
pious,  repentant,  devout,  fasting ; — both  Women  married  pre 
viously,  and  Virgins. "J 

braiding  her  with  a  part  of  what  he  had  thus  learned  : — the  one 
part  perhaps  relating  to  Mahomet's  misdemeanor  in  Haphsa's 
room  ;  the  other,  to  his  promise  that  he  would  not  'consort  with 
Mary  again.  According  to  another  tradition,  Mahomet,  with  the 
view  of  appeasing  Haphsa,  told  her  that  Abu  Bakr,  and  after  him 
her  father  Omar,  were  to  succeed  him  ;  this  being  the  part  which, 
from  fear  of  its  getting  abroad,  he  did  not  mention  ;  but  such  an 
interpretation  is  altogether  unlikely. 

The  tradition,  which  makes  the  oath  or  promise  to  have  been 
to  the  effect  that  he  would  not  again  partake  of  a  species  of  strong- 
scented  honey  disliked  by  his  wives,  is  childish  and  unsupported. 
The  version  given  in  the  text  is  accredited  by  Jelalood  deen,  Yahia, 
Beidhawi,  Zamakshari,  &c.,  though  the  two  latter  add  the  other 
story  also.  See  the  Notes  of  the  Commentators  quoted  by  Maracci 
in  loco ;  and  also  Weil's  note,  p.  276. 

The  secret  (if  conjectures  might  be  hazarded)  may  have  been 
in  connection  with  the  child  Ibrahim,  perhaps  that  Omar  and 
Abu  Bakr  were  to  be  its  guardians. 

*  i.  e.  Haphsa. 

f  "  You,"  here  in  the  plural,  not  as  before  in  the  dual  number, 
— implying  that  all  his  wives  were  involved  in  his  displeasure. 

J  SurOjhtVi  vv.  1-5.  The  Sura  is  a  short  one  of  only  thirteen 
verses.  After  the  passage  quoted,  there  follow  admonitions  to 
obedience  and  repentance,  addressed  to  Believers  generally,  with 
references  to  Heaven  and  Hell.  The  Sura  closes  with  a  preg 
nant  allusion  to  two  wicked  women,  who,  although  the  wives  of 
two  good  men,  Noah  and  Lot,  were  yet  condemned  to  hell-fire, — 


164  Ibrahim,  Marys  Son,  falls  sick.  [CHAP. 

sickness  of          I  turn  gladly  to    a  more  edifying  and  inviting 

Ibrahim.  J  J      & 

scene.  A  year  and  more  had  passed  ;  and  the  child 
Ibrahim  was  now  advanced  to  an  age  at  which  the 
innocent  prattle  and  winning  ways  of  infancy  stole 
upon  the  fond  heart  of  Mahomet.  His  hopes  and 
his  affections  centred  for  a  while  in  his  little  son. 
There  is,  indeed,  no  ground  for  holding  that 
Mahomet  ever  contemplated  the  building  up  of  a 
kingdom  to  be  perpetuated  in  his  own  family.  The 
prophetical  office  was  purely  personal,  and  his  poli 
tical  authority  was  exercised  solely  in  virtue  of  that 
office.  But  he  regarded  his  children  with  a  loving 
and  partial  eye  ;  and  no  doubt  rejoiced  in  the  pro 
spect,  dear  to  every  Arab,  of  having  his  name  and 
memory  perpetuated  by  male  issue ;  and  he  might 
also  naturally  expect  that  his  son  would  be  cherished 
and  honoured  by  all  the  followers  of  Islam.  But 
his  expectations,  of  whatever  nature,  were  doomed 
to  be  prematurely  blighted.  When  aged  but  fifteen  or 
sixteen  months,*  Ibrahim  fell  sick,  and  it  was  soon 
apparent  that  he  would  not  survive.  The  child 
lay  in  a  palm  grove  near  the  house  of  his  nurse. 


signifying  that  bis  own  wives,  unless  they  repented,  might  possibly 
find  themselves  in  the  same  category  ;  and  to  two  good  women, 
the  wife  of  the  tyrant  Pharaoh,  and  Mary,  the  mother  of  Jesus, 
examples  propounded  for  their  imitation. 

*  Two  traditions,  given  by  the  Secretary,  make.  Ibrahim  to 
die  sixteen  months  old  :  another  fixes  the  date  at  the  10th  of  the 
1st  Rabi,  which  would  make  him  only  fifteen  months.  A  fourth 
tradition  says  that  he  was  eighteen  months.  K.  Wdckidi,  26,  27. 


xxvi.]  Death  of  Ibrahim.  165 

There   his  mother  Mary,  with    her   sister    Shirin,  His  death, 
tended   his   dying   bed.     And  there   too  was  Ma-  Rabi,  A.H.  x. 

i  .  -ii«  •      n       n  i  i  1'iT   J"ne  or  'fu'y, 

hornet  in  deep  and  bitter  grief.  Seeing  that  the  child  A.D.esi. 
was  soon  to  breathe  his  last,  he  took  him  up  in  his 
arms  and  sobbed  aloud.  The  bystanders  tried  to 
comfort  him.  They  reminded  him  of  his  exhor 
tations  to  others  that  they  should  not  wail.  "  Nay," 
said  Mahomet,  calming  himself  by  an  effort  as  he 
hung  over  the  expiring  infant: — "  it  is  not  this  that 
I  forbade,  but  loud  wailing  and  false  laudation  of 
the  dead.  This  that  ye  see  in  me  is  but  the  working 
of  pity  in  the  heart :  he  that  sheweth  no  pity,  unto 
him  shall  no  pity  be  shewn.  We  grieve  for  the 
child  ;  the  eye  runneth  down  with  tears,  and  the 
heart  swelleth  inwardly:  yet  we  say  not  aught  that 
would  offend  our  Lord.  Ibrahim  !  O  Ibrahim  ! 
if  it  were  not  that  the  promise  is  faithful,  and  the 
hope  of  resurrection  sure, — if  it  were  not  that  this 
is  the  way  to  be  trodden  by  all,  and  the  last  of  us 
shall  join  the  first,  I  would  grieve  for  thee  with  a 
grief  deeper  even  than  this  ! "  But  the  spirit  had 
already  passed  away,  and  the  last  fond  words  of 
Mahomet  fell  on  ears  that  could  no  longer  hear 
them.  So  he  laid  down  the  infant's  body,  saying,— 
"  The  remainder  of  the  days  of  his  nursing  shall  be 
fulfilled  in  Paradise."*  Then  he  comforted  Mary 

Ibn  Coteiba  makes  him  twenty  months  and  eight  days,  at  his 
death. 

*  Mahomet  held  two  years  to  be  the  proper  period  for  suckling 
a  child.  See  Sura,  ii.  234. 

VOL.  iv.  y 


166 


Burial  of  Ibrahim. 


[CHAP, 


Burial  of  the 
child. 


and  Shirin,  and  bade  them,  now  that  the  child  was 
gone,  to  be  silent  and  resigned. 

Mahomet,  with  his  uncle  Abbas,  sat  by  while 
Fadhl,  the  son  of  the  latter,  washed  and  laid  out  the 
body.  It  was  then  carried  forth  upon  a  little  bier. 
The  Prophet  prayed  according  to  his  usual  practice 
over  it,  and  then  followed  the  procession  to  the 
grave-yard.  He  lingered  over  the  grave  after  it  was 
filled  up  ;  and  calling  for  a  skin  of  water,  caused  it 
to  be  sprinkled  upon  the  spot.  Then  observing 
some  unevenness,  he  smoothed  it  over  with  his 
hand,  saying  to  the  bystanders,* — "  When  ye  do 
this  thing,  do  it  carefully,  for  it  giveth  ease  to  the 
afflicted  heart.  It  cannot  injure  the  dead,  neither  can 
it  profit  him :  but  it  giveth  comfort  to  the  living." 

An  eclipse  of  the  sun  occurred  on  the  same  day, 
and  the  people  spoke  of  it  as  a  tribute  to  the  death  of 
the  Prophet's  son.  A  vulgar  impostor  would  have 
accepted  and  confirmed  the  delusion  ;  but  Mahomet 
rejected  the  idea.  "  The  sun  and  the  moon,"  he 
taught  them,  "  are  amongst  the  signs  appointed  by 
the  Lord.  They  are  not  eclipsed  on  the  death  of 
any  one.  Whensoever  ye  see  an  eclipse,  then  be 
take  yourselves  to  prayer,  until  it  passeth  away." 

In  gratitude  for  the  services  of  Omm  Burda,  the 


*  Another  tradition  makes  this  to  be  addressed  to  the  grave- 
digger,  to  whom  he  gave  a  clod,  and  desired  him  to  close  up  a 
chink  in  the  earth  over  the  tomb.  K.  WdcJcidi,  26  J.  The  tra 
ditions  describe  very  minutely  the  site  of  the  grave. 


General  History  anticipated.  167 

nurse  of  his  little  boy,  lie  presented  her  with  a  piece 
of  ground  planted  as  an  orchard  of  palm  trees. 

In  this  chapter  I  have  anticipated  the  march  of  General  his- 

t  >         tory  antici- 

political  events  by  about  a  year,  in  order  to  bring  pated. 
under  one  view  the  circumstances  connected  with 
Mary  the  Copt. 


168 


CHAPTER     TWENTY-SEVENTH. 


First  Half  of  the  Ninth  Year  of  the  Hegira. 
to  September,  630,  A.D. 


20th  April 


THE  conquest  of  Mecca  opens  a  new  era  in  the  pro 
gress  of  Islam.  It  practically  decided  the  struggle 
for  supremacy  in  Arabia.  Followed  by  the  victory 
of  Honein,  it  not  only  removed  the  apprehension 
of  any  future  attack  upon  Medina,  but  elevated 
Mahomet  to  a  position  in  which  it  was  natural  for 
him  to  assert  a  paramount  authority  throughout 
the  Peninsula.  It  is  true  that  no  such  authority 
had  ever  been  vested  in  the  chiefs  of  Mecca.  The 
suzerainty  of  Arabia,  enjoyed  in  remote  times  by 
the  kings  of  Himyar,*  had  been  transferred  to  the 
dynasty  of  Hira,  which  represented  the  court  of 
Persia.  But  Hira  had  now  fallen  to  the  rank  of 
an  ordinary  Satrapy  ;  and  the  Chosroes,  discomfited 
by  the  Arabs  themselves  on  the  field  of  Dzu  Car,  and 
more  lately  humbled  by  the  Roman  arms,  no  longer 
commanded  respect.f  There  was  actually  at  the 
moment  no  political  power  paramount  in  Arabia. 

*  See  Introduction,  vol.  i.  cfa.  iv.  sec.  v. 
t  Ibid.  sec.  ii,  pp.  clxxxii.  et  seq. 


CHAP.XXVII.]     Increase  of  Mahomefs  Spiritual  Power.         169 

Besides  Mahomet  himself,  no  one  laid  claim  to 
the  dignity,  or  ever  dreamed  of  aspiring  to  the 
claim.  The  possession  of  Mecca  now  imparted  a 
colour  of  right  to  his  pretensions ;  for  Mecca  was 
the  spiritual  centre  of  the  country,  to  which  the 
tribes  from  every  quarter  yielded  a  reverential 
homage.  The  conduct  of  the  annual  pilgrimage, 
the  custody  of  the  holy  house,  the  intercalation  of  the 
year,  the  commutation  at  will  of  the  sacred  months, 
— institutions  which  affected  all  Arabia, — belonged 
by  ancient  privilege  to  the  Coreish,  and  were  now 
in  the  hands  of  Mahomet.*  Throughout  Arabia, 
who  could  with  greater  propriety  assert  his  right  to 
a  paramount  authority  than  the  Prophet  of  Medina 
and  the  conqueror  of  Mecca  ? 

Moreover,  it  had  been  the  special  care  of  Ma-  Possession  of 
hornet  artfully  to  interweave  with  the  reformed  faith  creased  Ma- 
all  essential  parts  of  the  ancient  ceremonial.     The 
one  was  made  an  inseparable  portion  of  the  other. 
It  was  riot,  indeed,  till  the  expiry  of  another  year 
that  Mahomet  ventured  to  take  full  advantage  of 
his  position,  by  admitting  none  but  the  adherents  of 
Islam  to  the  Kaaba  and  its  rites.     Yet  the  spiritual 
power   which   the   author  of  the   new  faith   had 
gained  by  combining  it  with  the  Pilgrimage,  was 


*  In  illustration  of  the  power  of  the  Coreish  to  modify  the 
practices  of  the  Pilgrimage,  and  introduce  new  customs,  see  the 
account  of  the  Horns,  established  after  Mahomet's  birth.  Intro 
duction,  vol.  i.  ch.  iv.  p.  cclxvii. 


170  Absolute  Secular  Authority  of  Mahomet.         [CHAP. 

universally    felt    from    the    moment    that    Mecca 
submitted  to  his  arms.     There  remained  but  one 
religion  for  Arabia,  and  that  was  Islam. 
which,  in  its        Again,  the   new  religion  was  so  closely  bound 

turn,  involved  • 

an  absolute  together  with  the  civil  polity,  that  the  recognition 
authority.  of  Mahomet's  spiritual  power  necessarily  involved 
a  simultaneous  submission  to  his  secular  jurisdic 
tion.  It  was  an  essential  tenet  of  Islam,  that  the 
convert  should  not  only  submit  to  its  teaching,  and 
adopt  its  ritual  and  code  of  ethics,  but  also  that  he 
should  render  an  implicit  obedience  in  all  things 
"  to  the  Lord  and  to  his  Prophet"  and  that  he 
should  pay  tithes  annually  (not  indeed  as  a  tribute, 
but  as  a  religious  offering,  which  sanctified  the  rest 
of  his  wealth),  towards  the  charities  and  expenses  of 
Mahomet  and  his  growing  empire.* 

*  The  Tithes  are  called  Sadacat,  "  alms" — the  portion  of  every 
believer's  wealth  sacred  to  the  service  of  God,  and  described  in 
the  Goran  as  purifying  the  rest.  The  practice  was  evidently 
borrowed  from  the  Jews,  who  called  their  alms  by  the  same  name, 
Sadaca,  whence  the  Greek  Zucaioavvi)  in  Matthew,  vi.  i.  See  Sale's 
Introduction,  sec.  iv. 

For  the  collection  of  the  tithes,  the  verb  ,\_&  (to  take  the 
tenth  part)  is  used.  K.  Wdckidi,  52^.  By  this  no  doubt  is  meant 
a  tenth  of  the  increase ;  though  this  is  not  stated.  In  after  times, 
the  ordinary  proportion  taken  was  2^  per  cent,  of  the  whole  (see 
Sale,  as  above),  which  might  very  well  represent  a  tenth  of  the 
increase. 

For  the  purposes  to  which  Mahomet  applied  the  tithes,  see 
Sura,  ix.  62,  quoted  above,  p.  155. 

Mahomet  assisted  debtors  from  the  fund  thus  collected.  A 
debtor  once  applied  for  aid: — "Wait,"  said  Mahomet,  "  till  the 
tithes  come  in,  and  then  I  will  help  thee."  K.  \Vdckidi,  60 J. 


xxvii.]  Appointment  of  Tax-gatherers.  171 

It  was  under  these   circumstances  that,    on    his  Collectors 

.  deputed  to 

return  from  Jierrana,  at  the  opening  of  the  ninth  gather  the 
year  of  the  Hegira,  the  Prophet  demanded  from  the  ut  Mohan-urn, 
tribes  which  had  tendered  their  adhesion,  the  pre-  2oth'Aprii, 
scribed  offerings  or  tithes.     Collectors  were  deputed 
by  him  in  every  direction  to  assess  a  tenth  part  of 
all  the  increase,  and  to  bring  it  to  Medina.*     They 
were  well  received,  and  accomplished  their  mission 
without  obstruction,  excepting  only  the  following 
instance. 

A  branch  of  the  Bani    Tamim  chanced   to    be  TheB.Tamim 

1  ,          ..  ,  ,  having  driven 

encamped   close    at   hand,  when   the  tax-gatherer  away  a  tax- 
arrived  to  gather  the  tithes  of  a  neighbouring  tribe.  Stacked,  ami 


While  the  herds  and  flocks  of  their  neighbours  were  ak 
being  collected,  in  order  that  the  tenth  might  be  pru 
taken  from  them  the  Bani  Tamim,  anticipating  a 
similar  demand  upon  themselves,  came  forward 
armed  with  bows  and  swords,  and  drove  the  tax- 
gatherer  away.  Mahomet  resolved  on  making  a 
prompt  example  of  the  offenders.  Uyeina,  with 
fifty  of  his  Arab  horsemen,f  travelling  with  haste 


*  Nine  such  parties  are  mentioned  by  the  Secretary  as  having 
started,  on  the  first  day  of  the  new  year,  to  the  following  tribes  : 
Tamim,  Aslam,  Ghifar,  Suleim,  Mozeina,  Joheina,  Fazara,  Kilab, 
Bani  Kab  (Khozaite),  Hodeim  (?).  K.  Wackidi,  1  32.  They  were 
instructed  to  take  the  best  and  most  unblemished  part  of  the 
property,  but  not  to  interfere  with  the  capital  or  source  of 
increase;  at  least,  so  I  read  it  — 


d  ijj.      K.  Wdckidi,  132|. 

f  There  was  not  one  man  either  of  Mecca  or  Medina  in  the 
party.     K.  Wdckidi,  57-J-,  132. 


172  Deputation  from  the  Bam  Tannm.  [CHAP. 

and  secrecy,  fell  unexpectedly  upon  them,  and 
making  above  fifty  prisoners,  men,  women,  and 
children, — carried  them  off  to  Medina,  where  they 
were  kept  by  Mahomet  in  confinement.* 
They  send  a  The  Bani  Tamim,  some  of  whom  had  fought  by 
release,  the  side  of  Mahomet  at  Mecca  and  Honein,  lost  no 
time  in  sending  a  deputation,  consisting  of  eighty  or 
ninety  persons  headed  by  their  chief  men,f  to  beg 
for  the  release  of  the  prisoners.  As  these  passed 
through  the  streets  of  Medina,  the  captive  women 
and  children  recognized  their  friends,  and  raised  a 
loud  cry  of  distress.  Moved  by  the  sight,  the  chiefs 
hastened  onwards  to  obtain  their  liberty.  They 
reached  the  Mosque,  and  after  waiting  impatiently 
for  some  time  in  its  spacious  court,  at  last  called 
out  in  aloud  and  familiar  voice  (for  they  were  rude 
children  of  the  desert,)  to  Mahomet,  who  was  in 
one  of  the  female  apartments  adjoining  the  hall  of 
audience,  —  "0  Mahomet,  come  forth  unto  us ! " 
The  Prophet  was  displeased  at  their  roughness  and 
importunity,  for  he  loved  to  be  addressed  in  low 
and  submissive  accents.  But  as  the  mid-day  prayer 
was  at  hand,  he  came  forth  ;  and  while  Bilal  was 
summoning  the  people,  he  entered  into  discourse 
with  the  strangers  and  listened  to  their  application. 


*  Eleven  men,  eleven  women,  and  thirty  children. 

f  Among  them  was  Acra,  one  of  the  chiefs,  who  had  received 
one  hundred  camels  from  Mahomet  at  Jierrana.  K.  Wdckidi,  1321. 


xxvii.]  Oratorical  and  Poetical  Contest.  173 

The  prayers  beino:  ended,  Maliomet  seated  him-  The  p°et  an(1 

r      J  orator  of  the 


self  in   the   court   of  the  Mosque,  when  a   scene  B- 

.,,  .  ~  worsted  by 

occurred  illustrative  at  once  01  Arab  manners,  Thabit  and 
and  of  the  successful  readiness  with  which  Ma 
homet  adapted  himself  to  the  circumstances  of  the 
moment.  The  chiefs  sought  leave  to  contend  in 
rhetoric  and  poetry  with  the  orators  and  poets  of 
Medina.*  It  was  hardly  the  right  issue  for  Ma 
homet  on  which  to  place  his  cause  ;  but  to  have 
refused  would  have  injured  him  in  the  eyes  of  these 
wild  Bedouins  ;  and  the  Prophet  was  confident  in 
the  superior  eloquence  of  his  followers.  So  he 
gave  permission.  First  arose  Otarid,  the  orator  of 
the  tribe,  and  in  an  harangue  of  the  ordinary 
boastful  style,  lauded  his  own  people  for  their 
prowess  and  nobility.  When  he  had  ended,  Ma 
homet  motioned  to  Thabit  ibn  Cays  that  he  should 
reply.  Thabit  descanted  on  the  glory  of  Mahomet 
as  a  messenger  from  Heaven,  on  the  devotion  of  the 
Refugees,  and  on  the  faithful  and  generous  friendship 
of  the  citizens  of  Medina.  He  finished  by  threaten 
ing  destruction  against  all  who  should  refuse  Islam. 
Then  Zibrican,  the  Bedouin  bard,  stood  up,  and 
recited  poetry,  in  which  he  dilated  on  the  greatness 
and  unequalled  hospitality  of  the  Bani  Tamim. 
When  he  sat  down,  Hassan  the  son  of  Thabit,  by 

*  Al  Acra  said  —  "  Give  us  permission  to  speak  ;  for,  verily,  my 
praise  is  an  ornament  and  my  reproach  a  disgrace."  —  "Nay," 
replied  the  Prophet,  "thou  speakest  falsely;  that  may  be  said  of 
the  great  and  Almighty  God  alone."  K.  Wdcltidi,  58. 

VOL.  iv.  z 


174  Embassy  of  the  Bani  Tamim.  [CHAP. 

Mahomet's  command,  replied  in  glowing  and  well- 
measured  verse.  After  dwelling  upon  the  more 
ordinary  topics,  he  ended  thus  :— 

"  Children  of  Darim  !  *  contend  not  with  us  :  Your  boasting 
will  turn  to  your  shame. 

"  Ye  lie  when  ye  contend  with  us  for  glory.  What  are  ye  but 
our  Servants,  our  Nurses,  and  our  Attendants  ? 

"If  ye  be  come  to  save  your  lives,  and  your  property,  that  it 
may  not  be  distributed  as  booty ; — 

"  Then  make  not  unto  God  any  equal,  embrace  Islam,  and 
abandon  the  wild  manners  of  the  Heathen."  *f 

The  strangers  were  astonished  at  the  beauty  of 
Hassan's  poetry,  and  abashed  at  the  force  and  point 
of  the  concluding  verses. — "  By  the  Lord! "  they  said, 
"  how  rich  is  this  man's  fortune  !  His  poet,  as  well 
as  his  orator,  surpasseth  ours  in  eloquence  !  " 
Mahomet  Mahomet  liberated  their  prisoners,  and  having 

liberates  the  .  _  .  T-II  i_  •   j? 

prisoners.  entertained  them  hospitably,  dismissed  trie  cniels 
with  rich  presents  and  provisions  for  the  way.  All 
the  branches  of  the  tribe  which  had  not  yet  given 
in  their  adhesion  were  now  converted. 

Notice  of  this       But  the  Prophet  did  not  forget  the  first  rude  and 

deputation  in  . 

the  Goran,  impatient  address  of  the  Bedouin  deputation.  To 
guard  against  such  familiarity  for  the  future,  the 
following  divine  commandment  was  promulgated : — 

*  Ddrim,  an  ancestor  of  the  tribe. 

f  The  orations  are,  no  doubt,  apocryphal ;  but  portions  at  least, 
and  especially  the  concluding  verses  of  Hassan's  poetical  effusion, 
are  probably  genuine.  There  is  nothing  in  the  latter  anticipative 
of  universal  conquest,  as  there  certainly  is  in  the  oration  of 
Thabit.  Poetry  was  more  likely  to  be  preserved  in  its  original 
form  than  prose.  See  Canon  III.  E,  and  note,  vol.  i.  p.  Ixxxv. 
The  whole  poem  is  given  by  M.  C.  de  Perceval,  v.  iii.  272. 


xxvii.]  Deputation  from  the  B.  Mustalick*  175 

"  O  ye  that  believe !  Go  not  in  advance  (in  any  matter) 
before  God  and  his  Prophet ;  and  fear  God,  for  God  heareth  and 
knoweth. 

"  O  ye  that  believe  !  Raise  not  your  voices  above  the  voice  of 
the  Prophet  ;  nor  speak  loudly  in  discourse  with  him  as  the  loud 
speech  of  one  of  you  with  another,  lest  your  works  become  vain, 
and  ye  perceive  it  not. 

"  Verily,  they  that  lower  their  voices  in  the  presence  of  the 
Apostle  of  God,  are  those  whose  hearts  God  hath  disposed  unto 
piety.  These  shall  have  pardon  and  an  abundant  reward. 

"  Verily  as  to  those  that  call  unto  thee  from  behind  the  private 
apartments,  the  most  part  of  them  understand  not. 

"  If  they  had  waited  patiently,  until  thou  wentest  forth  unto 
them,  it  had  been  better  for  them.  But  God  is  forgiving  and 
merciful."* 

The  tax-gatherer  deputed  to  the  Bani  Mustalick,  on  Deputation 

..       from  the  B. 

approaching  their  encampment,  was  encountered  by  Mustalick. 
a  large  body  of  the  tribe  who  went  forth  on  camels  A.H.  ix. 
to  meet  him.f  Apprehending  violence,  he  fled  back  63oy> 
to  Medina ;  and  Mahomet  was  preparing  a  party  to 
avenge  the  affront,  when  a  deputation  appeared  to 
explain  the  circumstance.    What  had  been  mistaken 
for  hostile  preparations,  were  in  reality  (they  said) 
marks  of  joy  and  welcome.     The  deputation  was 
received  with  courtesy.     The  tax-gatherer  was  re 
prehended,  and  his  misconduct  deemed  not  unworthy 
of  a  special  revelation.     Another  of  his  followers 
was  then  deputed  by  Mahomet  to  levy  the  tithes 
and  to  instruct  the  people  in  their  religious  duties.  J 

*  Sura,  xlix.  1-5. 

•f  The  Bani  Mustalick  had  held  steadily  to  their  profession  of 
Islam. 

t  K.  Wdckidi,  132  J  ;  Hishami,  314.  The  passage  in  the  Goran 
relating  to  this  incident  is  in  immediate  continuation  of  that  just 


176 


Expedition  against  the  Abyssinians. 


[CHAP. 


"Expeditions 
during  the 
summer  of 
A.H.  IX. 
A.D.  630, 


against  the 
Abyssinians 
at  Jedda. 
2nd  Eabi, 
July. 


During  the  summer  of  this  year  several  lesser 
expeditions  were  undertaken  for  the  chastisement 
of  rebellious  or  recusant  tribes.*  They  are  marked 
only  by  the  ordinary  features  of  surprise,  and  the 
capture  of  prisoners  and  plunder.  The  largest  of 
them  was  directed  against  a  combination  of  the 
Abyssinians  with  the  people  of  Jedda,  the  nature 
of  which  is  not  clearly  explained.f  It  was,  how 
ever,  deemed  by  the  Prophet  of  sufficient  importance 
to  require  the  services  of  an  army  of  three  hundred 

quoted  in  the  matter  of  the  Bani  Taraim,  and  runs  as  follows : — 
"  O  ye  that  believe !  if  an  evil  man  come  unto  you  with  intel 
ligence,  make  careful  inquiry,  lest  ye  injure  a  people  through 
inadvertence,  and  afterwards  repent  of  what  ye  have  done.  And 
know  that,  verily,  the  Apostle  of  God  is  amongst  you.  If  he 
were  to  listen  to  you  in  many  matters,  ye  would  fall  into  sin,"  &c. 
Sura,  ix.  6,  7. 

*  I  may  note  the  following  expeditions  as  given  by  the 
Secretary,  p.  132,  et  seq.  besides  those  given  in  my  text. 

In  Safar  (May)  Cotba  was  sent  with  twenty  camel  riders 
against  the  B.  Khatham,  to  Besha,  near  Turba.  He  surprised  and 
killed  many  of  the  tribe,  and  drove  away  their  camels. 

In  the  1st  Eabi  (June)  Dhahak  was  deputed  to  Corta  to  call  on 
the  B.^Kilab  to  embrace  Islam.  On  their  refusal,  he  attacked  and 
discomfited  them. 

In  the  2nd  Eabi  (July)  Okkasha  ibn  Mohsin  was  despatched 
with  a  force  towards  the  Syrian  frontier,  to  subdue  the  B.  Odzra 
and  Bali,  as  will  be  further  noticed  at  the  beginning  of  the 
following  chapter, 

|  The  circumstance  is  remarkable,  and  not  the  less  so  on  ac 
count  of  the  brevity  of  the  Secretary,  and  the  silence  of  the  other 
biographers.  Apparently,  a  body  of  Abyssinians  had  crossed  the 
Red  Sea  to  join  the  Arabs  of  Jedda  in  opposing  Mahomet.  Were 
the  eyes  of  the  Najfishi  now  opened  to  the  futility  of  the  expectation 
that  Mahomet  would  support  Christianity  ?  K.  Wackidi,  133. 


xxvii.]  Conversion  of  the  son  of  Hatim  Tay.  177 

men.  This  force  reached  an  island  on  the  shore  of 
the  Red  Sea  which  the  enemy  had  made  their 
rendezvous,  and  forced  them  to  retire. 

About  the  same  time,  Ali  was  sent  in  command 
of  two  hundred  horse,*  to  destroy  the  temple  of  Fuls 
belonging  to  the  Bani  Tay,  a  tribe  divided  between  *on  of  Hatim 
the  profession  of  Idolatry  and  the  Christian  faith.f  2nd  Kabi, 
He  performed  his  mission  effectually,  and  returned 
with  many  prisoners  and  laden  with  plunder. 
Amongst  the  prisoners  was  the  daughter  of  Hatim 
Tay,  the  Christian  Bedouin  Arab  so  famous  for  his 
generosity.  This  chieftain  had  died  many  years 
before ;  and  his  son  Adi,  on  the  first  alarm  of  All's 
approach,  had  fled  with  his  family  to  Syria.  His 
sister  prostrated  herself  at  the  feet  of  Mahomet,  and 
told  her  plaintive  story.  She  was  at  once  released, 
and  presented  with  a  change  of  raiment  and  a  camel, 
on  which,  joining  the  first  Syrian  caravan,  she  went 
in  quest  of  her  brother.  At  her  solicitation,  Adi 
presented  himself  before  the  Prophet,  and  having 
embraced  Islam,  was  again  appointed  to  the  chief- 
ship  of  his  tribe.J 

*  So  K.  Wdckidi,  p.  63.  At  p.  133  the  number  is  given  at 
one  hundred  and  fifty,  of  whom  only  fifty  were  horse,  and  one 
hundred  men  mounted  on  camels. 

|  See  Introduction,  vol.  i.  p.  ccxxviii.,  where  there  is  also  a 
notice  of  Hatim  Tay. 

J  Or  rather  to  collect  the  tithes  of  his  tribe.  K.  Wdckidi,  63, 
133 ;  Hishdmi,  424.  There  is  a  long  and  romantic  tale  in  the  latter ; 
but  its  details  are  quite  apocryphal  :  e.g.,  in  his  conference  with 
Adi,  Mahomet  bids  him  not  to  be  scandalized  at  the  present 


178  Conversion  of  Kab  ibn  Zoheir.  [CHAP. 

Conversion  of      The  submission  of  the  poet,  Kab,  son  of  Zoheir. 

the  poet  Kab  . 

ibn  Zoheir.  took  place  about  this  time.  His  lather  was  one  of 
the  most  distinguished  poets  of  Arabia ;  *  and  the 
poetical  mantle  descended  upon  several  members  of 
his  family.  After  the  capture  of  Mecca,  his  brother 
Bojair  wrote  to  warn  Kab  of  the  fate  which  had 
overtaken  certain  of  the  poets  there,  and  urged  him 
either  to  come  in  to  Medina,  or  seek  for  himself 
elsewhere  a  secure  asylum.  Kab  was  imprudent 
enough  to  reply  in  verses  significant  of  displeasure 
at  his  brother's  conversion.  Mahomet,  highly  in 
censed,  gave  utterance  to  threats  ominous  for  the 
safety  of  Kab.  Again  the  poet  was  warned,  and 
urged  by  his  brother  to  delay  no  longer.  At  last,  in 
despair,  he  resolved  to  present  himself  before  Ma 
homet  and  sue  for  pardon.  A  stranger  appeared  in 
the  Mosque  :  addressing  the  Prophet  he  said,  "  Kab 


poverty  (?)  of  the  Moslems,  as  the  time  was  at  hand  when  wealth 
would  pour  in  upon  them,  so  that  they  would  not  have  room  to 
receive  it  ;  neither  was  he  to  be  offended  at  the  numbers  and 
power  of  their  enemies,  as  a  woman  would  soon  be  able  to  travel 
in  security  alone  from  Cadesia  to  Mecca  ;  the  white  towers  of 
Babylon  would  be  conquered,  &c.  Hishdmi,  426. 

A  deputation  from  the  Bani  Tay,  headed  by  their  chief,  Zeid  al 
Khail,  came  to  Medina  to  ransom  the  prisoners,  soon  after  All's 
expedition.  Mahomet  was  charmed  with  Zeid,  of  whose  fame, 
both  as  a  warrior  and  a  poet,  he  had  long  heard.  He  changed  his 
name  to  Zeid  al  Kheir  (the  beneficent),  granted  him  a  large  tract 
of  country,  and  sent  him  away  laden  with  presents.  See  vol.  i. 
p.  ccxxviii. 

*  See  his  Moallaca,  translated  ly  M.  C.  de  Perceval,  v.  ii.  531 ; 
see  also  vol  i.  p.  ccxxvi.  note. 


xxvii.]  The  "  Poem  of  the  Mantle,."  179 

the  son  of  Zoheir  cometh  unto  thee  repentant  and 
believing.  Wilt  thou  give  him  quarter  if  I  bring 
him  to  thee  ?"  The  promise  having  been  vouchsafed, 
the  stranger  made  known  that  he  himself  was  Kab. 
To  signalize  his  gratitude,  Kab  presented  to  Ma 
homet  the  famous  "  Poem  of  the  Mantle,"  in  which 
he  lauded  the  generosity  and  glory  of  his  bene 
factor.  When  reciting  it  in  public,  he  came  to  this 
verse : — 

Verily,  the  Prophet  is  a  Light  illuminating  the  World, 
A  naked  Sword  from  the  armoury  of  God, — 

Mahomet,  unable  to  restrain  his  admiration  and 
delight,  took  his  own  mantle  from  off  his  shoulders 
and  threw  it  to  the  poet.  The  precious  gift  (from 
which  the  poem  derived  its  name,)  was  treasured 
up  with  care.  It  passed  into  the  hands  of  the 
Caliphs,  and  was  by  them  preserved,  as  one  of  the 
regalia  of  the  empire,  until  Baghdad  was  sacked  by 
the  Tartars.*  To  gain  over  such  a  poet  was  no 
empty  triumph,  for  Kab  wielded  a  real  power  which 
was  now  thrown  as  a  fresh  weight  into  the  scale  of 
Islam. 

The  Mosque  of  Mahomet  began  this  year  to  be 
the  scene  of  frequent  embassies  from  all  quarters  tribes 

*  Hishdmi,  389 ;  C.  de  Perceval,  iii.  280.  The  poem  has  been 
published  by  Freytag,  with  a  Latin  translation  and  valuable  pre 
face.  Halw,  1823.  The  mantle  was  bought  by  the  Caliphs  from 
the  heirs  of  Kab  for  40,000  dirhems. 

The  Khircd  i  Skarifa,  which  forms  one  of  the  relics  at  Constan 
tinople,  is  believed  by  the  Turks  to  be  this  self-same  mantle.  But 


180  Embassies  received  at  Medina.  [CHAP. 

A.H.  ix.,  x.  of  Arabia.     His   supremacy  was  everywhere  re- 

A.D.  630,631.  J  J 

cognized ;  and  from  the  most  distant  parts  of  the 
Peninsula, — from  Yemen  and  Hadhramaut,  from 
Mahra,  Oman,  and  Bahrein,  from  the  borders  of 
Syria  and  the  outskirts  of  Persia,  the  tribes  hastened 
to  prostrate  themselves  before  the  rising  potentate, 
and  by  an  early  submission  to  secure  his  favour. 
They  were  uniformly  treated  with  consideration 
and  courtesy ;  their  representations  were  received 
in  public  in  the  court  of  the  Mosque,  which  formed 
the  hall  of  audience ;  and  there  all  matters  requiring 
the  commands  of  Mahomet, — the  collection  of  tithes 
and  tribute,  the  grant  of  lands,  recognition  or 
conferment  of  authority  and  office,  adjustment  of 
international  disputes, — were  discussed  and  settled. 
Simple  though  its  exterior  was,  and  unpretending 
its  forms  and  usages,  more  real  power  was  wielded, 
and  affairs  of  greater  importance  transacted  in  the 
court-yard  of  the  Mosque  of  Mahomet,  than  in  many 
an  imperial  palace. 

thed  werchich      ^^  messengers  an(i  embassies  were  quartered  by 

treated.          Mahomet  in  the  houses  of  the  chief  Citizens  of 

Medina,  by  whom  they  were  hospitably  entertained. 

On  departure  they  always  received  an  ample  sum 

for  the  expenses  of  the  road,  and  generally  some 

this  is  ordinarily  understood  to  have  been  burned  by  the  Tartar 
Khan.  Others  say  that  the  mantle  which  was  burned  on  that 
occasion  was  another,  presented  by  Mahomet  to  the  people  of 
Ayla,  on  the  expedition  which  will  be  related  in  the  following 
chapter.  See  below,  p.  189. 


The  Year  of  Deputations.  181 

further  present  corresponding  with  their  rank.  A 
written  treaty  was  often  granted,  guaranteeing  the 
privileges  of  the  tribe,  and  not  unfrequently  a 
teacher  was  sent  back  with  the  embassy  to  instruct 
the  newly  converted  people  in  the  duties  of  Islam 
and  the  requirements  of  Mahomet,  and  to  see  that 
every  remnant  of  idolatry  was  obliterated. 

These  embassies  having  commenced  in  the  ninth  Thcix.of 

the  Hegira, 

year  of  the  He£ira,  it  is  styled  in  tradition  "  the  called "  The 

J  YearofDepu* 

year  of  deputations  ;  but  they  were  almost  equally  tntions." 
numerous  in  the  tenth  year.  It  would  be  tedious 
and  unprofitable  to  enumerate  them  all.  Those 
that  have  been  already  mentioned,  or  which  will 
be  incidentally  noticed  in  future  pages,  afford  a 
sufficient  specimen  of  the  rest. 

I  have  before,  in  its  appropriate  chapter,  described  The  embassy 

from  Najran 

the  remarkable  embassy  from  the  Christians  of  Naj-  noticed  in 

.  the  second 

ran,  which  visited  Medina  about  this  period.*  volume. 


*  See  vol.  ii.  ch,  vii.  p.  299.     The  embassies  of  the  B.  Taghlib 
and  B.  Hanifa  are  also  there  noticed. 


VOL.  IV.  A  A 


182 


CHAPTER    TWENTY-EIQHTU. 


Campaign  of  Tabuk;  and  other  events  in  the  Second  Half  of 
the  Ninth  Year  of  the  Hegira. 

October  630,  to  April  631,  A.D. 


Gathering  of  DURING  the  summer  of  the  year  630  A.D.,  a  force 
feudatories  on  had  been  despatched   from   Medina   towards   the 

the  Syrian          <*•!»•• 

border.  Syrian  frontier ;  it  was  directed,  apparently,  against 

certain  disaffected  clans  of  the  Bani  Odzra  and  Bali, 
who  since  the  operations  of  Khalid  in  that  quarter 
were  at  least  nominally  the  adherents  of  Mahomet.* 
Whether  to  guard  against  the  recurrence  of  similar 
marauding  inroads,  or  in  consequence  of  the  rumour 
of  Mahomet's  growing  power  and  pretensions,  the 
Roman  emperor,  who  is  said  to  have  been  then  at 
Hims,  directed  the  feudatory  tribes  of  the  border  to 
assemble  for  its  protection.  This  precautionary 
measure  was  magnified  by  travellers  and  traders 

*  K.  Wdckidi,  133.  See  above  note,  p.  176.  The  expedition 
was  led  by  Okkasha  ibn  Mohsin  to  al  Junab,  in  the  country  of  the 
Bani  Odzra  and  Bali,  in  the  2nd  Rabi,  or  July.  No  further  par 
ticulars  are  given  regarding  it.  In  what  follows,  I  assume  that 
there  was  really  some  gathering  of  the  Roman  allies  on  the  border, 
at  the  instigation  of  the  Emperor  or  his  Governor,  to  justify  the 
reports  which  reached  Medina  from  Syria  ;  and  I  have  given  the 
likeliest  cause  for  such  preparations,  although  it  will  be  seen 
below  that  when  Mahomet  did  reach  the  vicinity  he  found  no 
troops  to  oppose  him. 


CHAP,  xxviu.]        Expedition  against  the  Romans.  183 

arriving  from  Syria  into  the  assemblage  of  a  great 
and  threatening  army.      A  year's  pay,  they  said, 
had  been  advanced  by  the  Emperor,  in  order  that 
the   soldiers   might   be  well  furnished  for  a  long 
campaign  ;   the   tribes   of  the  Syrian   desert,    the 
Bani  Lakhm,  Judzam,  Amila,  and  Ghassan,  were 
flocking  around  the  Roman  eagles,  and  the  van 
guard  was  already  at  Balcaa.     Mahomet  at  once  Mahomet 
resolved  to  meet  the  danger  with  the  largest  force  counter- 
he  could  collect.     His  custom  at  other  times  had  Autumn,  ' 
been  to  conceal  to  the  very  last  the  object  of  an  A!D.  630. 
intended  march,  or  rather  by  pretending  to  make 
preparations  for  a  campaign  in  some  other  direction, 
to   lull   the   suspicions   of  his   enemy.*     But    the 
journey  now  in  contemplation  was  so  distant,  and 
the  heat  of  the  season  so  excessive,  that   timely 
warning  was  deemed  necessary  in  order  that  the 
necessities    of   the    way    might    be    foreseen   and 
provided  for. 

All  his  adherents  and  allies,  the  inhabitants  of  Backwardness 

of  the  Be- 


zens. 


Mecca  as  well  as  the  Bedouin  Arabs,  received  from  aouins  and  of 

some  of  the 

Mahomet  an  urgent  summons  to  join  the  army.  Medina  citi- 
But  the  Arabs  of  the  desert  and  the  citizens  of 
Medina  showed  little  inclination  to  obey  the  com 
mand.  The  anticipated  hardships  of  the  journey, 
the  long-continued  drought  and  overpowering  heat, 
and  perhaps  the  memory  of  the  execution  done  by 
the  Roman  phalanx  at  Muta,  made  them  loth  to 

*  Hishdmi,  392. 


184  Zeal  of  the  Believers.  [CHAF. 

quit  the  ease  and  shelter  of  their  homes.  Multitudes 
pleaded  inability  and  other  frivolous  excuses.  These 
pleas  were  accepted  when  tendered  by  the  men  of 
Medina,  for  Mahomet,  conscious  of  the  debt  of 
gratitude  he  owed  their  city,  always  treated  them 
with  tenderness.*  But  the  Arab  tribes  were  refused 
permission  to  remain  behind.f 

Exemplary  On  the  other  hand,  extraordinary  eagerness  per- 
true  believers,  vaded  the  ranks  of  all  the  earnest  and  faithful 
Moslems.  Tithes  poured  in  from  every  direction, 
and  many  of  the  chief  men  at  Medina  vied  with 
one  another  in  the  costliness  of  their  gifts.  The 
contribution  of  Othman,  which  surpassed  all  others, 
amounted  to  one  thousand  dinars.  From  these 
sources  carriage  and  supplies  were  provided  for  the 
poorer  soldiers ;  though,  after  every  effort,  they  did 
not  suffice  for  all  who  longed  to  share  in  the  merit 
or  in  the  spoils,  of  the  campaign.  A  party  for 
whom  Mahomet  could  make  no  provision,  retired  in 
tears  from  his  presence,  and  their  names  are  em 
balmed  in  tradition  under  the  title  of  The  Weepers.^. 

*  An  exception  to  such  tender  treatment  is  stated  by  Hishami. 
Mahomet  heard  that  certain  disaffected  citizens  were  assembling 
in  the  house  of  a  converted  Jew,  and  were  stirring  up  the  people 
against  the  expedition  to  Tabuk.  So  he  sent  Talha  with  a  com 
pany  of  men  to  burn  the  house  over  their  heads ; — which  effectually 
dispersed  the  clique:  p.  198.  The  Secretary  does  not  give  this 
tradition. 

t  K.  Wdckidi,  134  ;  Hishami,  392. 

\  Al  Bctkkd-un.  The  word  is  the  same  as  that  employed  in 
Judges  ii.  1,  5,  where  a  place  is  named  Bachim,  or  "Weepers/' 


xxviii.]        Arrangements  dnriny  Mahomefs  Absence.  185 

At  last  the  army  was  marshalled  and  encamped  Arrangements 

•>  *         at  Medina  on 

in  the  outskirts  of  the  city.  Abu  Bakr  was  appointed  Mahomet's 

T  L    m  departure. 

to  conduct  the  prayers  in  the  encampment  until  the 
Prophet  himself  should  assume  command.  Mu 
hammad  son  of  Maslama  was  placed  in  charge  of 
the  city,  and  Ali  also  was  left  behind  to  take  care  of 
the  Prophet's  family.*  Abdallah  ibn  Obey  pitched 
a  separate  camp  for  his  numerous  adherents  near  the 
main  army ;  but  eventually,  as  it  would  appear  with 
the  consent  of  Mahomet,  he  remained  behind.f 

because  the  children  of  Israel  wept  there.  The  Weepers  are 
praised  in  Sura,  ix.  v.  94,  which  alludes  to  the  present  occasion. 

*  Perhaps  the  affair  of  Mary  may  have  induced  Mahomet  to 
make  special  precautions  against  any  outbreak  of  jealousy  among 
his  wives  during  his  absence.  A  story  is  told  in  Hishdmi,  of  the 
"  Disaffected"  going  to  Ali  and  telling  him  that  Mahomet  had 
left  him  behind  because  he  would  be  a  burden  to  him  on  the 
expedition.  Ali,  indignant  at  the  reproach,  put  on  his  armour 
arid  hurried  out  to  the  camp  at  Jorf ;  there  he  told  his  grievance 
to  Mahomet,  who  said,  "They  lie:  I  left  thee  behind  in  charge 
of  my  family  and  thine.  Art  thou  not  satisfied  to  be  towards  me 
as  Aaron  was  to  Moses,  excepting  only  that  after  me  no  other 
Prophet  shall  arise"  (and  therefore  the  dignity  is  in  thy  case 
greater)  ?  On  this  Ali  returned  satisfied  to  Medina.  The  incident 
is  not  related  by  the  Secretary,  and  it  appears  like  an  Abbasside 
invention  to  explain  why  Ali  was  left  behind. 

f  There  is  some  doubt  as  to  whether  Abdallah  stayed  behind 
by  permission  or  not;  but  v.  45,  Sura  ix.  (which  will  be  quoted 
below),  and  the  express  declaration  of  the  Secretary  (K.  Wdckidi, 
133 A),  that  the  excuses  of  the  people  of  Medina  were  accepted, 
support  the  text.  Abdallah  was  probably  old  and  infirm,  for  he 
died  five  or  six  months  afterwards.  What  was  the  nature  of  the 
pretexts  his  followers  brought  forward,  does  not  appear  ;  but  they 
were  probably  among  those  so  severely  handled  by  Mahomet  in 
the  Goran  on  his  return.  [Abdallah's 


186  Expedition  to  TabuL  [CHAP. 

The  army  The  army,  after  all  these  diminutions,  was  pro- 

marches  for  ....  «•     •       _* 

Tabuk.          bably  the  lamest  effective  force    ever  before   put 

Rajab,  J 

A.H.  ix.        in   motion   in  Arabia.      Its   numbers    are    given, 

AJXeso.       though  probably  with  some  exaggeration,  at  thirty 

thousand,  of  whom  no  less  than  ten  thousand  are 

said  to  have  been  cavalry.    The  march  was  marked 

only  by  the  heat  and  discomfort  of  the  way,  and  by 

valley  of       the  want  of  water.     A  curious  scene  occurred  at 

Hejer. 

the  valley  of  Hejer,  whose  rocky  sides  were  hewn 
out  (according  to  local  tradition)  into  dwellings,  by 
the  rebellious  and  impious  Thamudites.  The  army 
having  alighted  there  and  drawn  water  from  its 
refreshing  fountains,  began  to  prepare  their  food, 
when  suddenly  a  proclamation  was  made  through 
the  ranks  that  none  should  -drink  of  the  water  or 
use  it  for  their  ablutions,  that  the  dough  which 
had  been  kneaded  should  be  given  to  the  camels, 
and  that  no  one  should  go  forth  alone  by  night: 
"  Enter  not  the  houses  of  the  transgressors,  except 
with  lamentation,  lest  that  overtake  you  which 
happened  unto  them."  On  the  morrow,  a  plentiful 
shower  of  rain,  ascribed  to  the  miraculous  inter 
vention  of  the  Prophet,  compensated  for  the  loss  of 
the  wells  of  Hejer.* 

Abdallah's  camp  is  mentioned  as  not  inferior  to  the  other  in 
numbers.  This,  of  course,  cannot  mean  the  general  camp,  which 
numbered  (it  is  said)  thirty  thousand  men ;  but  the  separate 
encampment  of  the  Ansdr  or  Medina  citizens,  who  formed  a  com 
paratively  small  body. 

*  See  vol.  i.  p.  cxxxix.  ;  Hishdmi,  396.  The  story  is  not 
confirmed  by  the  Secretary.  HisMmi  deals  greatly  in  the 


xxvni.]  Treaty  with  John,  Prince  of  Ay  la.  187 

Having;  reached  Tabiik,  where  there  was  plenty  The  army 

*  halts  at  Tabuk: 

of  shade  and  water,  the  army  halted.    The  rumours  and  Mahomet 

.  opens  com- 

of  the  Roman  invasion  had  by  this  time  melted  mumcations 

.  with  surround  - 

away.  There  was  nothing  at  the  present  moment  mg  tribes, 
to  threaten  the  border,  or  engage  the  attention  of 
Mahomet  in  that  direction.  So  he  contented  him 
self  with  sending  a  strong  detachment  under  Khalid 
to  Duma,  and  with  receiving  the  adhesion  of  the 
Jewish  and  Christian  tribes  on  the  shores  of  the 
^Elanitic  gulph,  towards  the  east  of  which  he  was 
now  encamped. 

To  the  chief  of  these,  John,  the  Christian  Prince  Treaty  with 
of  Ayla,*  or  Acaba,  Mahomet  addressed  a  letter,  tian  Prince  of 
summoning  him  to  submit,  on  pain  of  being  attacked    y  a 


marvellous  regarding  the  journey.  The  tale  of  two  men  who, 
neglecting  Mahomet's  caution,  went  out  alone,  and  were  maltreated 
by  the  evil  spirits, — one  having  his  neck  wrenched,  and  the 
other  being  carried  by  the  wind  to  the  hills  of  the  Bani  Tai,  is 
told  by  Hishami  with  his  usual  gravity.  So  also  the  following : — 
By  the  way,  they  came  to  a  trickling  fountain,  where  hardly 
two  or  three  men  could  have  slaked  their  thirst.  Mahomet 
bade  none  to  touch  it  before  himself.  But  the  prohibition  was 
not  attended  to.  Coming  up,  he  found  it  empty,  and  cursed  the 
men  who  had  disobeyed  him.  Then  he  took  up  a  little  of  the 
water  in  his  hand,  and  sprinkling  the  rock,  wiped  it  with  his 
hand  and  prayed  over  it.  Floods  of  water  immediately  gushed 
forth,  with  a  noise  as  it  had  been  thunder,  and  all  drank  thereof. 
Mahomet  said,  "  Whosoever  of  you  shall  survive  the  longest,  will 
hear  of  this  valley  being  greener  with  trees  and  verdure  than  any 
other  round  about ; " — meaning  that  the  great  stream  now  created 
would  be  permanent.  Hishdmi,  401  ;  see  also  a  tradition  at 
p.  Ixxii.  vol.  i.  note. 

*  Malik :  prince  or  king. 


188  Expedition  to  Tabuk.  [CHAP. 

by  his  great  army.*  The  Prince,  with  a  cross  of 
gold  upon  his  forehead,  hastened  to  the  camp  of 
Mahomet,  and  bowed  himself  reverentially  in  his 
presence.  He  was  received  with  kindness,  and 
Bilal  was  commanded  to  entertain  him  hospitably. 
The  following  treaty  was  concluded  with  him : — 


*  K.  Wdckidi,  53^.  I  have  no  reason  to  doubt  the  genuineness 
of  this  letter.  It  is  as  follows : — "  To  John  ibn  Rubah  and  the  Chiefs 
of  Aylah.  Peace  be  on  you !  I  praise  God  for  you,  beside  whom 
there  is  no  Lord.  I  will  not  fight  against  you  until  I  have  written 
thus  unto  you.  Believe,  or  else  pay  tribute.  And  be  obedient  unto 
the  Lord  and  his  Prophet,  and  the  messengers  of  his  Prophet. 
Honour  them  and  clothe  them  with  excellent  vestments,  not  with 
inferior  raiment.  Specially  clothe  Zeid  with  excellent  garments. 
As  long  as  my  messengers  are  pleased,  so  likewise  am  I.  Ye 
know  the  tribute.  If  ye  desire  to  have  security  by  sea  and  by 
land,  obey  the  Lord  and  his  Apostle,  and  he  will  defend  you  from 
every  claim,  whether  by  Arab  or  foreigner,  saving  the  claim  of 
the  Lord  and  his  Apostle.  But  if  ye  oppose  and  displease  them, 
I  will  not  accept  from  you  a  single  thing,  until  I  have  fought 
against  you  and  taken  captive  your  little  ones  and  slain  the  elder. 
For  I  am  the  Apostle  of  the  Lord  in  truth.  Believe  in  the  Lord 
and  in  his  Prophets,  and  in  the  Messiah,  son  of  Mary  ;  verily  he 
is  the  Word  of  God :  I  believe  in  him  that  he  was  a  messenger 
of  God.  Come  then,  before  trouble  reach  you.  I  commend  my 
messengers  to  you.  Give  to  Harmala  three  measures  of  barley. 
And  indeed  Harmala  hath  interceded  for  you.  As  for  me,  if  it 
were  not  for  the  Lord  and  for  this  (intercession),  I  would  not 
have  sent  any  message  at  all  unto  you,  until  ye  had  seen  the  army. 
But  now,  if  ye  obey  my  messengers,  God  will  be  your  protector., 
and  Mahomet,  and  whosoever  belongeth  unto  him.  Now  my 
messengers  are  Sharahbil  and  Obey,  and  Harmala  and  Horeith 
ibn  Zeid.  Unto  you  is  the  guarantee  of  God  and  of  Mahomet  his 
Apostle,  and  peace  be  unto  you  if  ye  submit.  And  convey  the 
people  of  Macna  back  to  their  land." 


xxviii.]  Treaty  with  John,  Prince  of  Ayla.  189 

"  In  the  name  of  God  the  Gracious  and  Merciful:— 
A  compact  of  peace  from  God,  and  from  Mahomet 
the  Prophet  and  Apostle  of  God,  granted  unto 
Yuhanna  (John)  the  son  of  Rubah,  and  unto  the 
people  of  Ayla.  For  them  who  remain  at  home,* 
and  for  those  that  travel  abroad  by  sea  or  by  land, 
there  is  the  guarantee  of  God  and  the  guarantee  of 
Mahomet  the  Apostle  of  God,  and  for  all  that  are  with 
them,  whether  they  belong  to  Syria,  or  to  Yemen,  or 
to  the  sea  coast.  Whoso  contraveneth  this  treaty,  his 
wealth  shall  not  save  him  ;  it  shall  be  the  fair  prize 
of  him  that  taketh  it.  Now  it  shall  not  be  lawful 
to  hinder  the  men  of  Ayla  from  any  springs  which 
they  have  been  in  the  habit  of  frequenting,  nor 
from  any  passage  they  desire  to  make,  whether  by 
sea  or  by  land.  This  is  the  writing  of  Juheim  and 
Sharahbil,  by  command  of  the  Apostle  of  God."f 

In  token  of  his  approbation,  Mahomet  presented 
John  with  a  mantle  of  striped  Yemen  stuff,  and 
dismissed  him  honourably.  The  tribute  was  fixed 
at  three  hundred  dinars  in  the  year.J 

*   /*£>-ft~j     I  am  not  quite  sure  of  the  proper  rendering. 

t  K.  Wdckidi,  57  ;  Hishdmi,  400.  The  treaty  is  evidently 
genuine.  The  variations  in  the  two  authors  are  very  slight,  con 
sisting  only  of  the  transposition  of  a  word  or  so.  The  original 
was  no  doubt  retained  as  a  precious  charter  of  right  by  the  chiefs 
of  Ayla.  For  the  credibility  of  this  species  of  evidence,  see  Canon 
m.  D.  vol.  i.  p.  Ixxxi. 

!J;  Ibid.  The  annual  rate  was  a  dinar  a  head,  there  being  three 
hundred  persons  or  families  in  the  town.  The  mantle  has  been 
alluded  to  in  a  former  note,  p.  179. 

VOL.  IV.  B    B 


1 90     Treaties  with  Jewish  tribes  on  the  Gulf  of  Ackaba.    [CHAP  . 
Terms  made        At  the  same  time  deputations  from  the  Jewish 

with  the  Jews 

ofMacna,  settlements  of  Macna,  Adzruh,  and  Jarba,  pre- 
'  sented  themselves  with  a  tender  of  submission  to 
the  Prophet.  To  each  was  given  a  rescript,  speci 
fying  the  amount  of  their  tribute,  and  binding  them 
to  afford  refuge  and  aid  to  any  Moslem  travellers  or 
merchants  who  might  stand  in  need  of  their  good 
offices.* 

*  As  these  treaties  are  genuine  and  interesting,  I  give  their 
substance. 

First:  Rescript  given  to  the  Bani  Janbah,  a  Jewish  tribe  of 
"  Macna,  and  to  the  people  of  Macna  (now  Macna  is  near  Ay  la). 
Your  messengers  came  unto  me  on  their  way  home.  Now  when  this 
my  letter  reacheth  you,  ye  are  safe  under  the  guarantee  of  God  and 
of  his  Apostle.  Verily  the  Apostle  hath  forgiven  you  your  faults 
and  all  your  crimes :  and  unto  you  is  vouchsafed  the  protection  of 
God  and  his  Apostle.  There  shall  110  oppression  be  practised 
against  you.  Verily  the  Apostle  of  God  is  your  protector  against 
all  that  he  defendeth  himself  from.  Now  unto  the  Apostle  of  God 
belongeth  the  cloth  that  ye  make,  and  every  slave  amongst  you  (?), 
and  the  cattle,  and  the  arms,  excepting  what  the  Apostle  or  his 
messenger  shall  remit.  Now  after  this  condition,  a  fourth  of  your 
dates,  and  a  fourth  of  the  fish  which  ye  capture  in  your  rafts 
(t_j. ^),  and  a  fourth  of  what  your  women  spin,  it  will  be  in 
cumbent  upon  you  to  pay:  and  thereafter  ye  shall  be  free  from 
every  other  tax  or  demand.  And  if  ye  hearken  and  obey,  the 
Prophet  of  God  will  be  gracious  unto  the  excellent  amongst  you, 
and  wilJ  pardon  the  wicked.  Now  of  the  Moslems,  whoso  treateth 
the  people  ofMacna  well, it  shall  be  well  for  him,  and  whoso  treateth 
them  ill,  it  shall  be  ill  for  him.  And  there  shall  no  chief  be  set 
over  you,  but  one  of  yourselves,  or  one  of  the  people  of  the 
Prophet.  Peace  be  to  you  ! "  K.  WdcJcidi,  53J-. 

Second.  The  following  despatch  was  copied  by  Wackidi,  appa 
rently  from  the  original  :  "  In  the  name  of  God,  &c.  This 
writing  is  from  Mahomet  the  Prophet  to  the  people  of  Adzruh, — 
to  the  effect  that  they  are  included  in  the  truce  of  God  and  in  the 


xxviu.]  Khdlid  attacks  Dumat  al  Jandal.  191 

Having;  concluded  these  matters,  Mahomet  quitted  Mahomet 

0  *  returns  to 

Tabuk.  after  having  halted  there  for  twenty  days.  Medina. 

'.         *    'Ramadhan 

and  returned  to  Medina.     He  reached  home  in  the  ix. 

Dec  630 

beginning  of  Ramadhan,  or  December  A.D.  630.* 

Meanwhile  Khalid  had  been  travelling  across  the  Khalid  con- 
desert  from  Tabuk  to  Duma,  with  four  hundred  and  and  takes  the 
twenty  horse,  the  flower  of  the  army.     So  rapidly  to 
did  he  march,  and  so  unexpectedly  appear  before 
Duma,  that  Okeidar,f  the  Christian  chief,  was  sur 
prised  by  him  while  hunting  with  his  followers  a 

truce  of  Mahomet.  They  are  to  pay  one  hundred  dinars  every  year, 
in  Rajab,  full  weight  and  good  money.  And  God  is  their  guarantee 
that  they  shall  behave  towards  the  Moslems  with  probity  arid  kind 
ness.  And  whoever  of  the  Moslems  taketh  refuge  with  them  from 
danger  and  in  quest  of  assistance,  in  case  there  should  be  ground 
of  fear  for  such  Moslems,  and  they  are  themselves  in  security  (they 
are  to  protect  them)  until  they  hear  that  Mahomet  is  preparing  to 
set  out  (for  their  aid)."  K.  Wdckidi,  57.  A  proof  of  the  authen 
ticity  of  this  document  is  that  "  Mahomet"  is  mentioned  through 
out  by  Jiis  simple  name  without  either  the  affix  Prophet  or  Apostle, 
or  the  reverential  addition,  "  Prayers  and  blessings  be  on  him." 
Such  affixes  were,  in  general,  later  additions  by  the  pious  trans 
criber.  Another  version  of  the  same  treaty  is  given,  addressed 
to  the  Jews  of  both  Jarba  and  Adzruh ;  but  from  it  is  omitted  the 
latter  part,  regarding  aid  to  be  rendered  to  the  Moslems, — pro 
bably  as  being  derogatory  to  Islam. 

*  I  may  allude  here  to  a  miraculous  tale  by  Wackidi  regarding 
the  deputation  of  the  B.  Fazara,  who  waited  on  Mahomet  on  his 
way  back,  and  complained  of  the  prevailing  drought.  He  prayed 
for  rain,  and  it  rained  without  intermission,  so  that  the  sky  was  not 
seen  for  six  whole  days ;  then  again  at  their  entreaty  he  prayed  that 
they  might  be  relieved  from  the  inundation,  and  forthwith  "  the  clouds 
cleared  off,  as  it  had  been  a  garment  rolled  up."  K.  Wackidi,  58^-. 

•j"  Hishami  embellishes  his  story,  as  usual,  with  miraculous 
details.  Mahomet  foretold  to  Khalid  that  he  would  find  Okeidar 


192       Okeidar,  Christian  chief  of  Dumat  al  Jandal,      [CHAF. 

a  wild  cow.  Khalid  pursued  the  party,  and  after 
a  short  struggle,  in  which  Hassan  the  chiefs  brother 
was  killed,  took  Okeidar  captive.  His  life  was  spared 
on  condition  that  the  gates  of  Duma  should  be  at 
once  thrown  open.  The  city  was  ransomed  at  two 
thousand  camels,  eight  hundred  sheep,  and  four 
hundred  suits  of  mail,  and  as  many  stand  of  arms. 
With  this  booty,  and  carrying  with  him  Okeidar 
and  another  brother,  Khalid  returned  to  Medina.* 
The  Chief  The  Christian  chief,  wearing  a  golden  cross,  and 

embraces  °        ° 

Islam.  clothed  in  raiment  of  velvet  which  attracted  the 

admiration  of  the  simple  citizens  of  Medina,  was 
brought  to  the  Prophet, f  who  pressed  him  to  em 
brace  Islam.  The  inducements  presented  by  the 


hunting  the  wild  cow.  It  was  a  moonlight  night  when  Khalid 
came  in  view  of  the  Fort.  Okeidar,  with  his  family,  was  on  the 
roof  of  his  castle,  when  just  then  a  wild  cow  came  and  rubbed  her 
horns  noisily  against  the  lower  gate  of  the  fortress.  Okeidar  at 
once  saddled  his  horse  and  went  in  pursuit  of  it,  and  Khalid  sur 
prised  him  thus  engaged  : — p.  400. 

*  I  conclude  that  Khalid  marched  back  to  Medina  by  the 
direct  route.  Duma  is  spoken  of  as  fifteen  days'  march  from 
Medina;  though  Wallen  makes  it  (i.e.  Jal  al  Jawf)  not  more  than 
nine.  See  the  24^  No.  Journal  R.  Geog.  Society,  p.  151.  The 
traditional  accounts  are  a  good  deal  confused,  so  much  so  as  in 
some  places  to  make  it  appear  as  if  Khalid  rejoined  Mahomet  at 
Tabuk.  But  the  most  consistent  traditions  point  to  his  rejoining 
him  at  Medina. 

f  They  stripped  Hassan  of  his  silken  or  velvet  dress,  which  was 
lined  with  gold.  The  Moslems  greatly  admired  it;  whereupon 
Mahomet  said,  "  I  swear  by  him  in  whose  hand  is  my  life,  that 
the  very  handkerchiefs  of  Sad  ibn  Muadz  (the  Judge  in  the 
tragedy  of  the  Coreitza)  in  Paradise,  are  more  gorgeous  than  these 


XXVIIL]         is  taken  prisoner,  and  converted  to  Islam.          193 

new  religion  proved  too  strong  for  his  faith  in  Chris 
tianity,  and  he  was  admitted  to  the  favoured  terms 
of  a  Moslem  ally.* 

vestments."  A  similar  speech  is  attributed  to  Mahomet,  in  refer 
ence  to  a  silken  or  velvet  dress  said  to  have  been  presented  to  him 
by  the  Roman  Emperor,  and  which  Mahomet  sent  as  a  gift  to  the 
Najashy.  K.  Wdcttdi,  89. 

*  Wackidi  says,  that  an  old  man,  a  resident  of  Duma,  showed 
him  a  letter  which  the  Prophet  wrote  to  Keidar  (or  Okeidar)  ;  and 
he  gives  us  the  following  copy,  taken  by  himself  from  the  original : 
11  In  the  name  of  God,  &c.  ; — from  Mahomet  the  Prophet  of  God 
to  Keidar  (when  he  accepted  Islam  and  put  away  from  him  the 
images  and  idols,  by  the  hand  of  Khalid,  the  Sword  of  God,)  re 
garding  Duma  of  the  waters  of  Jandal  and  its  environs:  To  Mahomet 
beloDgeth  the  unoccupied  land  with  its  streams  and  fountains,  its 
i  unenclosed  and  fallow  ground,  and  the  armour,  weapons,  camels,  and 
forts  ;  and  to  you  belongeth  the  occupied  land  with  the  fruit-bear- 
;  ing  date-trees,  and  springs  of  water,  after  payment  of  the  fifth. 
Your  cattle  shall  not  be  molested  in  grazing  on  the  waste  lands  ; 
that  which  is  ordinarily  exempt  from  tithe  (farida)  shall  not  be 
taxed  ;  the  old  date-trees  shall  not  be  taxed,  excepting  the  tenth 
thereof:  so  as  that  they  observe  prayer  regularly,  and  pay  the 
'tithes  faithfully.  A  true  and  faithful  treaty.  God  is  witness 
.thereto,  and  all  that  are  present  of  the  Moslems."  K.  Wdckidi, 
56|.  Another  treaty  is  given  at  p.  65  ;  at  what  period  it  was 
written  does  not  appear  :  perhaps  later  than  the  above,  or  it  may 
have  been  given  to  some  older  converts,  as  the  terms  seem  more 
/favourable.  Hamal  ibn  Sadanah  and  Haritha  ibn  Cutn  came  as 
I  ambassadors  from  the  B.  Kalb,  who  chiefly  inhabited  the  territory 
of  Duma.  Mahomet  gave  the  former  a  banner  which  he  carried 
at  Siffin  on  Muavla's  side.  He  gave  to  Haritha  the  following  treaty : 
"  The  writing  of  Mahomet,  the  Apostle  of  God,  to  the  people  of 
Dumat  al  Jandal,  and  its  dependencies  of  the  tribes  of  Kalb,  to 
gether  with  Haritha  ibn  Cutn  ; — to  me  belong  the  outlying  lands 
I  and  trees  ;  and  to  you  the  enclosed  date-trees  ;  one  tenth  shall  be 
\  taken  of  those  on  running  water,  and  one  twentieth  of  those  not 
on  running  water  (i.  e.  artificially  irrigated),"  &c. 

Duma  must  in  former  times  have  enjoyed  much  greater  pros- 


1 94  The  Malingerers  rebuked  in  the  Coran.         [CHAP  . 

The  maiin-          When  Mahomet  returned  to  Medina,  those  of  his 

gerers  chided  .    , 

in  the  Goran;  lollowers  who  had  remained  behind  without  permis 
sion  came  forward  to  exculpate  themselves.  Mahomet 
reserved  his  reproaches  to  be  embodied  in  a  special 
revelation.  He  thus  avoided  the  odium  that  would 
have  attached  to  a  personal  rebuke  proceeding 
directly  from  himself,  while  the  admonition  came 
with  all  the  force  of  a  message  from  Heaven.  The 
ninth  Sura,  the  latest  of  all  in  chronological  order, 
abounds  with  invectives  against  the  disaffected 
"hypocrites,"  who  still  lingered  in  Medina,  generally, 
and  against  those  in  particular  who  had  neglected 
the  order  to  join  the  late  expedition.  The  following 
passages  will  suffice  as  examples : — 

"  0  ye  that  believe  !  What  ailed  you,  that  when  it  was  said 
unto  you,  Go  forth  to  war  in  the  ways  of  God,  ye  inclined  heavily 
towards  the  earth  ?  What !  do  ye  prefer  the  present  life  before 
that  which  is  to  come  ? 

"If  ye  go  not  forth  to  war,  he  will  punish  you  with  a  grievous 
punishment,  and  he  will  substitute  another  people  for  you  :  and 
ye  shall  not  hurt  him  at  all ;  for  God  is  over  all  things  powerful. 


perity  than  it  does  now,  as  the  considerable  remains  of  buildings 
and  works  of  irrigation  shew.  There  are  several  towns  in  the 
vicinity.  See  Wallin's  interesting  account  of  his  journey  to  it 
(z.  e.  to  Jal  al  Jawf )  quoted  above.  It  was  probably  one  of  the 
outlying  towns  to  which  Abdal  Rahman  came  on  a  former  expe 
dition,  and  married  the  daughter  of  its  chief. 

The  mercenary  character  of  Okeidar's  conversion  led  him  to 
revolt  after  Mahomet's  death.  What  the  images  and  idols  spoken 
of  in  the  above-quoted  treaty  refer  to,  whether  Christian  or  hea 
then,  does  not  appear. 


XXVTII.]  The  Hypocrites  of  Medina  reproached.  195 

— "  If  it  had  been  plunder  close  at  hand,  and  an  easy  journey, 
they  had  surely  followed  thee.  But  the  way  seemed  long  unto 
them.  They  will  swear  unto  thee  by  God,  If  we  had  been  able  we 
had  gone  forth  with  you.  They  destroy  their  own  souls  :  for 
God  knoweth  that  they  are  Liars. 

"  The  Lord  pardon  thee  !  Wherefore  didst  thou  give  them 
leave,  until  thou  hadst  distinguished  those  that  speak  the  truth, 
and  known  the  Liars  ?  *  *  * 

"  If  they  had  gone  forth  with  thee,  they  had  only  added  weak 
ness  to  you,  and  had  run  to  and  fro  amongst  you,  stirring  up  sedi 
tion.  And  amongst  you,  some  had  listened  to  them  ;  for  God 
knoweth  the  unjust. 

"  Verily  they  sought  to  stir  up  sedition  aforetime  ;  and  they 
disturbed  thy  affairs  until  the  Truth  came,  and  the  command  of 
God  was  made  manifest,  although  they  were  averse  thereto,  f 

"  Among  them  there  is  that  saith,  Give  me  leave  to  remain,  and 
throw  me  not  into  temptation.  What  1  have  they  not  fallen  into 
temptation  already  ?  Verily,  Hell  shall  compass  the  Unbelievers 
round  about."  J 

The  hypocrites,  and  the  persons  who  privately  and  the  hypo- 
scoffed  and  jested  at  the  true  faith,  and  at  those  who 
spent  their  money  in  its  propagation,  are  reprobated 
bitterly.     Mahomet  might  pray   for  them  seventy 

*  From  this  it  would  appear  that  Mahomet  repented  afterwards 
that  he  had  so  easily  and  indiscriminately  accepted  the  excuses  of 
those  to  whom  he  gave  permission  to  remain  behind. 

f  Alluding  to  the  conduct  of  the  "  disaffected  "  at  the  battle  of 
Ohod,  or  perhaps  to  the  affair  on  the  Mustalick  expedition. 

t  Sura,  ix.  39-51.  Tradition  assigns  this  last  verse  to  the  case 
of  a  man  who  begged  Mahomet  to  excuse  him  from  the  campaign, 
as  he  feared  the  attractions  of  the  Greek  women.  But  a  great 
number  of  the  stories  belonging  to  this  campaign  may  be  suspected 
(on  the  analogy  of  similar  traditions  regarding  other  texts)  to 
have  been  fabricated  to  suit  the  passages  of  the  Goran  they  were 
brought  to  illustrate. 


Mahomet 
not  to  pray 
for  them  on 
their  death. 


The  Bedouins 

specially 

reprobated. 


196   Malingerers  of  Medina,  and  the  Bedouin  Tribes.    [CHAP. 

times ;  it  would  avail  nothing  with  God  for  their 
pardon — 

"  They  said,  Go  not  forth  to  war  in  the  heat.  Say,  the  fire  of 
Hell  is  a  fiercer  heat,  if  they  understood. 

"  Wherefore  they  shall  laugh  little  and  weep  much,  for  that 
which  they  have  wrought."  * 

These  unfaithful  followers  are  never  more  to  be 
allowed  the  opportunity  of  going  forth  to  fight  with 
Mahomet — "  Neither  do  thou  ever  pray  over  any 
of  them  that  shall  die,  nor  stand  over  his  grave,  for 
they  do  reject  God  and  his  Prophet,  and  they  shall 
die  transgressors. "f 

The  Arabs  of  the  desert,  who  were  the  chief 
offenders,  because  they  had  stayed  away  notwith 
standing  the  direct  refusal  of  leave,  are  censured 
unsparingly  for  their  disobedience  ; — ignorant,  stub 
born,  unbelieving,  fickle, — "  they  watched  but  the 
changes  of  fortune."! 

"  Turn  from  them.  They  are  an  abomination.  Their  resting- 
place  shall  be  hell- fire,  the  reward  of  that  which  they  have 
wr  ought.  "§ 


*  Sura,  ix.  83—86. 

•f  Ibid.  v.  86.  This  is  ordinarily  applied  to  Abdallah  ibn  Obey, 
But  I  take  it  to  have  a  wider  scope,  and  to  have  no  personal  or 
special  reference  to  him.  He  was  probably,  as  before  observed, 
infirm  and  unfit  for  the  active  duties  of  a  campaign  by  this 
time. 

J  Ibid.  v.  100.  A  character  sufficiently  substantiated  by  their 
universal  rebellion  on  the  death  of  Mahomet. 

§  Ibid.  v.  97. 


Kdb  iln  Malik,  and  two  others,  punished.          197 

Those  believers  who  did  not  dissemble  their  fault,  Such  as  con 
fessed,  more 
but  honestly  confessed  it,  were  the  most  leniently  leniently 

*  treated. 

dealt  with : — 

"  And  others  have  acknowledged  their  offences  ;  they  have 
mingled  a  good  action  with  another  that  is  evil.  Haply  God  will 
be  turned  unto  them,  for  God  is  forgiving  and  merciful. 

"  Take  offerings  of  their  substance,  that  thou  rnayst  cleanse 
them  and  purify  them  thereby  ;  and  pray  for  them,  for  thy 
prayers  will  restore  tranquillity  unto  them. 

"  And  there  are  others  waiting  the  command  of  God,  whether 
he  will  punish  them,  or  whether  he  will  be  turned  unto  them, 
for  God  is  knowing  and  wise."  * 

The  last  verse  refers  to  Kab  ibn  Malik,  a  poet,  ™™£_hl* 
who  had   done  good  service  to   Mahomet,  and  to  panions:  a 

ban  put  upon 

two  other  believers,  who  had  incurred  his  special  them, 
displeasure.  They  had  no  pretext  to  offer  for  their 
absence  from  the  army,  and  their  bad  example  had 
encouraged  the  hesitating  and  disaffected  citizens  in 
their  neglect  of  the  Prophet's  summons.  These 
could  not  with  any  show  of  justice  be  reprimanded 
or  punished,  if  the  far  more  serious  offence  of  those 
three  his  professed  followers  were  passed  over.  A 
ban  was  therefore  placed  upon  them.  They  were 
cut  off  from  all  intercourse  with  the  people,  and 
even  with  their  own  wives  and  families.  Fifty 
days  passed  thus  miserably,  and  the  lives  of  the  three 
men  became  a  burden  to  them.  At  length  the 
heart  of  Mahomet  relented ;  and,  by  the  delivery  of 
the  following  revelation,  he  received  them  back  into 
his  favour : — 

*  Sura,  104-108. 

VOL.  IV  C  C 


1 98    Kab  and  his  Companions  received  back  into  favour.  [CHAP  . 


Kab  received 
back  into 
favour. 


Mahomet 
destroys  a 
Mosque  at 
Coba. 


"  Verily,  God  is  reconciled  unto  the  Prophet,  and  unto  the 
.Refugees  and  the  men  of  Medina,*  those  who  followed  him  in  the 
hour  of  difficulty,  f  after  that  the  hearts  of  a  part  of  them  had 
nearly  swerved.  Thereafter  he  turned  to  them,  for  he  is  com 
passionate  unto  them  and  merciful. 

"And  he  is  likewise  reconciled  unto  the  Three; — those  that 
were  left  behind,  so  that  the  earth  became  straitened  unto  them 
with  all  its  spaciousness,  and  their  souls  became  straitened  within 
them,  and  they  felt  that  there  was  no  refuge  from  God  but  by 
fleeing  unto  him  ; — then  he  turned  unto  them,  for  God  is  easy  to 
be  reconciled,  and  merciful.''^ 

After  the  promulgation  of  this  passage,  Kab  was 
again  treated  by  Mahomet  as  before  with  kindness 
and  consideration^ 

The  displeasure  of  the  Prophet  was  also  at  this 
time  kindled  against  a  party  at  Coba,  who  had 
built  a  Mosque  there,  and  desired  Mahomet  that  he 
would  come  and  consecrate  it  by  praying  in  it  him 
self.  As  he  was  at  the  moment  preparing  to  start  for 


*  Muhdjerm  and  Ansdrs,  as  before  explained. 

j"  i.e.  the  journey  to  Tabuk,  hence  called  in  tradition  "  the 
campaign  of  difficulty." 

J  Sura,  ix.  119,  120. 

§  There  is  a  long  and  tedious  account  of  the  affair  from  Kab 
himself,  in  which  he  admits  that  he  was  never  better  off  in  his 
life,  than  when  called  on  to  join  the  army.  He  had  property  at 
Kheibar  besides  ;  and  had  therefore  no  excuse  for  staying  behind. 
Hishdmi,  404.  He  says  that,  while  under  the  ban,  a  Nabathean 
merchant  arrived  with  a  letter  to  him  from  the  Ghassanide  Prince, 
written  on  silk,  intimating  that  he  had  heard  how  ill  Mahomet 
had  used  him,  and  desiring  that  he  would  join  his  court; — which 
Kab  says  was  the  crisis  of  his  calamity,  viz.  that  he  should  be 
suspected  of  the  possibility  of  treason.  It  is  a  groundless  story. 


xxviii.]  Mosque  at  Cola  destroyed.  199 

Tabuk,  he  deferred  to  comply  with  their  request 
until  his  return.  Meanwhile  he  received  information 
that  the  new  Mosque  was  built  with  a  sectarian 
and  hostile  bias,  to  draw  off  men  from  the  original 
Mosque  at  Coba,  and  even  to  afford  shelter  to 
certain  disaffected  persons.  On  his  return  from 
Tabuk,  therefore,  he  not  only  sent  a  party  to 
destroy  the  new  edifice,  but  gave  utterance  to  the 
following  command  from  the  Almighty : — 

"  There  are  men  who  have  builded  a  Mosque  with  evil  purpose, 
out  of  unbelief,  to  make  divisions  among  the  Unbelievers,  and 
as  a  lurking  place  for  him  that  hath  fought  against  God  and  his 
Apostle  aforetime.*  Yet  they  will  swear,  Verily  we  intended 
nothing  but  good.  But  God  beareth  witness  that  they  are  Liars. 

"  Stand  not  up  (for  prayer)  therein  for  ever.  There  is  a  Mosque 
which  from  the  first  day  hath  been  founded  upon  piety.  It  is 
more  just  that  thou  shouldest  stand  up  therein; — 

"  Therein  are  men  that  love  to  be  purified  :  for  God  loveth  the 
Pure. 

"  What,  therefore  ?  Whether  is  he  better  that  hath  builded 
his  foundations  upon  the  fear  of  God  and  his  good  pleasure,  or  he 
that  hath  built  his  foundations  upon  the  brink  of  a  crumbling 
bank,  to  be  swept  away  with  him  into  the  fire  of  Hell :  for  God 
doth  not  guide  the  race  of  transgressors. 

"  The  building  which  they  have  built  shall  not  cease  to  be  a 

*  The  biographers  do  not  mention  who  is  here  alluded  to.  The 
Commentators  specify  Abu  Amir  the  hermit,  whom  I  have  noticed 
elsewhere:  see  vol.  iii.  p.  167.  After  the  battle  of  Honein  he  is 
said  to  have  fled  to  Syria.  There  is  no  evidence  to  support  this 
conjecture,  although  not  in  itself  altogether  improbable ;  the  passage 
more  probably  refers  to  some  other  person  outwardly  a  convert, 
whom  Mahomet  feared  as  likely  to  create  a  secret  combination 
against  him.  This  description  would  not  apply  to  Amu  Amir. 


200 


Death  of  Abdallah  ibn  Obey. 


[CHAF. 


cause  of  doubting  in  their  hearts,  until  their  hearts  be  cut  in 
pieces.     And  God  is  knowing  and  wise."* 


Death  of 
Abdallah  ibn 
Obey. 


About  two  months  after  the  return  of  Mahomet 
from  Tabuk,  Abdallah  ibn  Obey,  the  leader  of  the 
disaffected  citizens  at  Medina,  died.  Mahomet  had 
almost  uniformly  followed  the  advice  given  to  him 
on  his  first  arrival  in  the  city,  to  deal  tenderly  with 
this  chief.  Except  on  occasion  of  the  rupture  which 
occurred  on  the  march  back  from  the  Bani  Musta- 
lick,  when  the  Sixty- third  Sura  was  revealed,  and 
one  or  two  other  occasions  when  Abdallah  openly 
took  the  part  of  his  Jewish  confederates,  the  Pro 
phet  was  careful  to  avoid  any  harsh  or  humiliating 
treatment  which  might  have  driven  him,  with  his 
large  and  influential  body  of  adherents,  into  open 
and  active  opposition.  This  course  was  observed 
to  the  last.  Mahomet  prayed  over  his  corpse, 
thereby  professing  to  recognize  Abdallah  as  having 
been  a  faithful  Moslem ;  he  walked  behind  the  bier 
to  the  grave,  and  waited  there  till  the  ceremonies 
of  the  funeral  were  ended. 

After  Abdallah,    there  was  no  one   left   in   the 
ranks  of  the  disaffected  party  possessed  of  power  or 
out  with  him.  influence.    There  was  none  whom  Mahomet  needed 
any  longer  to  treat  with  delicacy  or  caution.     The 
faction  had  died  out.f 


The  faction 


*  Sura,  ix.  109-112. 

f  Abdallah  ibn  Obey,  as  I  have  remarked  before,  is  in  tradition 
the  impersonation   of  hypocrisy  and  disaffection.     Most  of  the 


xxviii.]         Warfare  to  be  the  constant  lot  of  Islam.  201 

The  campaign  to  Tabuk  was  the  last  expedition 
undertaken  during  the  Prophet's  lifetime.     The  fol-  that  war  shall 

*  t  be  carried  on 

lowing;  curious  tradition,  if  authentic,   shews  how  by  Islam  even 

till  Antichrist 

little  the  real  spirit  of  Islam,  as  aggressive  and  appear, 
tending  necessarily  to  universal  conquest,  had  yet 
dawned  upon  the  understanding  of  the  people, 
although  the  principles  from  which  such  a  con 
clusion  was  legitimately  to  be  deduced,  had  long 
been  inculcated  by  Mahomet.  Looking  around  them,, 
and  seeing  no  enemy  remain, — the  Romans  even 
having  retired  and  left  them  alone  in  their  deserts, 
the  followers  of  the  Prophet  began  to  sell  their  arms, 
saying,  "  The  wars  for  religion  now  are  ended." 
But  when  this  reached  the  ears  of  Mahomet,  he 
forbade  it : — "There  shall  not  cease,"  he  said,  "  from 


passages  impugning  the  "  Disaffected  "  are  construed  to  refer  to 
him:  e.g.  Sura,  ix.  vv.  82  and  86, — forbidding  Mahomet  to  pray 
over,  or  attend  the  funeral  of,  the  disobedient  malingerers.  But 
tradition  here,  as  elsewhere,  evidently  makes  a  scapegoat  of 
Abdallah.  The  context  alludes  to  great  numbers  who  had  in 
curred  Mahomet's  anger,  and  some  of  them  much  more  than 
Abdallah,  for  he  apparently  had  received  the  Prophet's  permission 
to  remain  behind,  however  much  he  may  afterwards  have  regretted 
that  he  had  given  it.  It  is  evident  from  his  being  at  the  funeral, 
that  Mahomet  continued  his  forbearance  to  Abdallah  till  the  last. 
But  as  the  faction  of  the  "Disaffected"  broke  up  soon  after 
Abdallah's  death,  it  was  natural  for  tradition  to  refer  to  him  the 
reprehensions  directed  against  the  party  of  which  he  was  the  head. 
The  fact  that  so  few  of  the  names  have  been  preserved  of  others 
against  whom  the  rebukes  in  the  passages  I  have  quoted  were 
addressed,  may  be  accounted  for  by  the  rapidity  with  which  this 
party  threw  off  their  disaffection,  and  made  a  real  and  hearty 
profession  of  the  Moslem  faith. 


202  Provision  for  the  Study  of  Religion,      [CHAP.  xxvm. 

the  midst  of  my  people  a  party  engaged  in  crusades 
for  the  truth,  even  until  Antichrist  appear."* 
Provision  Pointing  to  this  normal  state  of  warfare,  is  the 

made  for  the      „  ,.. 

study  of         toil  owing  passage  in  the  Ninth  Sura,  which  makes 

theology,  not-  .    .  .  ,  ...  ,  . 

withstanding,  provision,  notwithstanding  this  normal  state  of  war 
fare,  for  the  maintenance  of  students  and  teachers 
of  religion  : 

"  It  is  not  necessary  that  the  whole  body  of  Believers  should  go 
forth  to  war.  If  a  certain  number  from  every  party  go  not  forth 
to  war,  it  is  that  they  may  give  themselves  to  study  in  religion, 
and  may  admonish  their  people  when  they  return  (from  the  wars) 
unto  them,  so  that  they  may  take  heed  unto  themselves. "f 


*  K.  WdcJcidi,  133i.  f  Sura   ix.  v.  124. 


203 


CHAPTER    TWENTY-NINTH. 


Embassy  from  Tdyif;  and  Pilgrimage  of  Abu  Bakr. 

Ramadhdn   to  Dzul  Cada,  A.H.  IX.     December,  630  to 
March,  631  A.D. 


A.D.  630. 


IT  was  now  ten  months  since  Mahomet  had  raised  Tayif  con- 
the  siege  of  Tayif.     The  citizens  were  still  wedded  ^SSKSm 
to  idolatry,  and  they  maintained  a  sullen  isolation. 

Orwa,  a  chief  of  Tayif,  who  will  be  remembered  Martyrdom 
as  one  of  the  ambassadors  of  the  Coreish  to  the  A.H.rix! 
Moslem  camp  at  Hodeibia,*  was  absent  during  the 
siege  of  his  native  city,  having  gone  to  Yemen  to  be 
instructed  in  the  use  of  warlike  engines  for  its 
defence.  On  his  return,  finding  that  all  Mecca 
and  the  surrounding  tribes,  excepting  the  men  of 
Tayif,  had  submitted  to  Mahomet,  and  being  himself 
favourably  impressed  with  what  he  had  seen  of  the 
Prophet  at  Hodeibia,  Orwa  went  in  quest  of  him 
to  Medina,  and  there  embraced  Islam.  His  first 
generous  impulse  was  to  return  to  Tayif,  and  invite 
his  fellow  citizens  to  share  in  the  blessings  im 
parted  by  the  new  faith.  Mahomet,  well  knowing 
their  bigotry  and  ignorance,  warned  him  repeatedly 
of  the  danger  he  would  incur;  but  Orwa,  pre- 
^suming  on  his  popularity  at  Tayif,  persisted  in 

*  See  above,  p.  29. 


204  Martyrdom  of  Orwa.  [CHAP. 

the  design.  Arriving  in  the  evening,  he  made 
public  his  conversion,  and  called  upon  the  people  to 
join  him.  They  retired  to  consult  upon  the  matter. 
In  the  morning,  ascending  the  top  of  his  house,  he 
called  out  at  the  pitch  of  his  voice  the  cry  to  prayer. 
Hearing  this,  the  rabble  ran  together ;  and  some 
discharged  arrows  at  him,  by  one  of  which  he  was 
mortally  wounded  in  the  arm.  His  family  and 
friends  rallied  around  him,  but  it  was  too  late.  He 
had  offered  up,  he  said,  his  blood  unto  its  master 
for  the  sake  of  his  people :  he  blessed  God,  with  his 
dying  breath,  for  the  honour  of  martyrdom ;  and  he 
prayed  his  friends  to  bury  him  by  the  side  of  the 
Moslems  who  had  fallen  at  Honein.  When  the 
tidings  reached  Mahomet,  he  lauded  the  memory 
of  Orwa.  "  He  may  be  compared,"  was  his  ex 
clamation,  "  to  the  Prophet  Yasin,  who  called  his 
people  to  believe  in  the  Lord,  and  they  slew  him."* 
The  people  of  The  martyrdom  of  Orwa  compromised  the  in- 

Tayifsend  J 

an  embassy     habitants  of  Tayif,  and  forced  them  to  continue 

to  Mahomet.  111  -11 

Kamadhan,  the  hostile  course  they  had  previously  been  pur- 
Dec.  AJ).  630.  suing.  But  they  began  to  suffer  severely  from 
the  marauding  attacks  of  the  Bani  Hawazin  under 
Malik.  That  chief,  according  to  his  engagement,! 
maintained  an  unceasing  predatory  warfare  against 
them.  The  cattle  were  cut  off  in  their  pasture 
lands,  and  at  their  watering  places ;  and  at  last 
no  man  was  safe  beyond  the  walls  of  the  city. 

*  K.  WdcJcidi,  61.  j  Above,  p.  155. 


xxix.]  Embassy  from  Tdyif  to  Medina.  205 

"  We  have  not  strength,"  they  said  among  them 
selves,  "  to  fight  against  the  Arab  tribes  all  around, 
that  have  plighted  their  faith  to  Mahomet,  and 
bound  themselves  to  fight  in  his  cause."  So  they  sent 
a  deputation  to  Medina,  consisting  of  six  chiefs  with 
fifteen  or  twenty  followers,  who  reached  their  desti 
nation  a  fortnight  after  the  return  of  the  army  from 
Tabuk.  Mughira  (nephew  of  the  martyr  Orwa),* 
meeting  the  embassy  in  the  outskirts  of  the  city, 
hastened  to  announce  the  approach  of  the  strangers 
to  the  Prophet,  who  received  them  gladly,  and 
pitched  a  tent  for  their  accommodation  close  by  the 
Mosque.  Every  evening  after  supper  he  visited  them 
there,  and  instructed  them  in  the  faith,  till  it  was 
dark.  They  freely  communicated  their  apprehen 
sions  to  him.  As  for  themselves,  they  declared  that 
they  were  quite  ready  at  once  to  destroy  their  great 
idol,  Taghia  (or  Lat)  ;  but  the  ignorant  amongst  the 
men,  and  especially  the  women,  were  devoted  to  the 
worship,  and  would  be  alarmed  at  its  demolition. 
If  the  idol  were  left  for  three  years,  and  the  people 
meanwhile  familiarized  with  the  requirements  of 
Islam,  the  wishes  of  the  Prophet  might  then  without 
difficulty  be  carried  into  effect.  But  Mahomet  would 
not  consent.  Two  years, — one  year, — six  months, — 
were  asked  successively,  and  successively  refused. 
"  The  grace  of  one  month  might  surely  be  conceded ; " 

*  See  above,  p.  29.  He  says  he  was  at  the  time  feeding  Ma 
homet's  camels,  a  duty  which,  it  is  added,  each  of  his  followers 
performed  in  turn. 

VOL.  IV.  D  D 


206 


Treaty  concluded  with  Tdyif. 


[CHAP  . 


Having  been 
admitted  to 
terms  their 
idol  Taghia 
is  destroyed 
by  Mughira. 


but  Mahomet  was  firm.  Islam  and  the  idol  could  not 
co-exist.  The  idol  must  fall  without  a  single  day's 
delay.  They  then  begged  to  be  excused  perform 
ance  of  the  daily  prayers,  and  that  some  one  else 
might  be  deputed  to  destroy  the  image.  "  As  for  the 
demolition  of  the  idol  with  your  own  hands,"  replied 
Mahomet,  "  I  will  dispense  with  that ;  but  prayer 
is  indispensable.  Without  prayer  religion  would  be 
nothing."  "  In  that  case,"  said  they,  "  we  shall  per 
form  it,  though  it  be  a  degradation."  They  also 
pleaded  hard  that  the  forest  of  Wajj,  a  famous  pre 
serve  for  the  chase  in  the  vicinity  of  Tayif,  should 
be  declared  inviolate.  To  this  Mahomet  acceded^; 
and  the  embassy  having  finally  tendered  their  alle 
giance,  were  dismissed  with  a  rescript  to  the  effect, 
— "  that  neither  the  trees  nor  the  wild  animals  of 
Wajj  should  be  intermeddled  with.  Whoever  was 
found  transgressing  there  should  be  scourged,  and 
his  garments  seized.  If  he  transgressed  again,  he 
was  to  be  sent  to  the  Prophet.  This  is  the  com 
mand  of  Mahomet  the  Apostle  of  God."* 

Abu  Sofian  and  Mughira,  both  men  of  influence 
with  the  tribe,  were  deputed  by  Mahomet  to  accom 
pany  the  strangers,  and  destroy  their  idol.  Mughira, 

*  This  rescript  is  given  similarly,  both  in  substance  and  ex 
pression,  by  Hishami  and  the  Secretary,  but  is  fuller  in  the  former. 
Hishami,  412;  K.  Wdckidi,  56.  In  both  is  added,  "  Khalid  ibn 
Said  wrote  this  by  command  of  Mahomet  the  Prophet,  son  of  Ab- 
dallah :  let  no  one,  therefore,  wrong  his  own  soul  by  transgressing 
that  which  Mahomet  the  Apostle  of  God  hath  commanded." 


xxix.  J  Mahomet  absents  himself  from  Yearly  Pilgrimage.   207 

wielding  a  pick-axe,  and  surrounded  by  a  guard  of 
armed  men  from  amongst  his  immediate  relatives, 
proceeded  to  the  work,  and,  amid  the  cries  and 
lamentations  of  the  women,  with  his  own  hand  hewed 
the  image  to  the  ground.  The  debts  of  the  martyr 
Orwa  were  defrayed  from  the  jewels  and  spoil  of  the 
temple.* 

Tayif  is  remarkable  as  the  only  place  where  a  Tayif  the  only 

.  place  where 

strong  demonstration  of  popular  feeling  attended  the  the  destruction 
fate  of  any  of  the  idols  of  Arabia.     Everywhere  excited  sym- 
else  they  appear  to  have  been  destroyed  without pa  y' 
sympathy  and  without  a  pang. 

The  sacred   season    of  annual   pilgrimage   now  Mahomet 

does  not  go 

again  drew  near.     Mahomet  had  hitherto  abstained  up  to  the 

yearly  Pil- 

from  being  present  at  its  ceremonies  because  the  great  grimage. 
mass  of  the   pilgrims  were  heathens,  and  mingled  A.H.  ix.' 

.  ,       ,       ,     n         .  .-,.  March,  A.D 

idolatrous  practices  with  the  holy  rites,  llie  same  esi. 
cause  kept  him  away  from  the  present  festival.  But 
he  resolved  that  this  should  be  the  last  in  which 
the  pilgrimage  would  be  dishonoured  by  unworthy 
customs,  and  the  holy  places  polluted  by  the  pre 
sence  of  unbelievers.  He  was  now  strong  enough  to 
banish  heathenism  entirely  and  for  ever  from  his 
native  city.  When  thus  purified,  the  ceremonies 
might,  without  compromising  his  holy  office,  be  per 
formed  by  himself  in  the  succeeding  year. 


*  The  son  and  nephew  of  Orwa  had  fled  to  Medina  after  his 
martyrdom.  Mahomet  was  prevailed  on  to  allow  the  debts  of  the 
nephew  also  to  be  defrayed  from  the  proceeds  of  the  temple. 


208  The  Pilgrimage  of  Abu  Bakr.  [CHAP, 

Abu  Bakr's         The  caravan  of  pilgrims  from  Medina  was  there- 

Pilgrimage. 

The « i)is-      fore  limited  on  the  present  occasion  to  three  hundred 
(Baraa't)  com-  men,  with  Abu  Bakr  as  their  chief.     Shortly  after 

mitted  to  All  _  ,  .  P     T        -.-...      -,      ~ 

for  pubiica-  its  departure  the  opening  verses  or  the  Ninth  Sura 
were  revealed,  with  the  view  of  carrying  out  the 
object  above  explained.  The  passage  is  styled 
Barctat,  or  "liberty,"  because  Mahomet  is  therein 
discharged,  after  the  expiry  of  four  months,  from 
any  obligations  otherwise  devolving  upon  him  to 
wards  the  heathen  Arabs.  This  important  record 
was  committed  to  Ali,  who  was  despatched  after 
the  caravan.  When  he  had  reached  it  and  com 
municated  the  nature  of  his  errand,  Abu  Bakr 
inquired  whether  the  Prophet  had  put  him  in 
command  over  the  pilgrimage.  "  No,"  replied  Ali, 
"  but  he  hath  directed  me  to  recite  this  revelation 
in  the  ears  of  all  the  people."* 

AH  publishes        Towards  the  close  of  the  pilgrimage,  on  the  great 

the  Baraat.  .  ^    &  S    1 

iot,h  Dzul       day  of  sacrifice,*)"  at  the  place  of  casting  stones  near 
2oth  March,    Mina.t  Ali  read  aloud  to  the  multitudes  who  crowded 

631.  * 

*  K.  WdcJcidi,  134.  According  to  Hishami,  Mahomet  said  that 
no  one  should  deliver  this  revelation  to  the  people  but  a  man  of 
his  own  family.  The  reason,  however,  of  his  not  giving  it  to  Abu 
Bakr  was  probably  his  imperfect  scholarship.  Hislidmi,  413. 

f  Youm  al  Nahr.  See  Burton,  iii.  240.  That  this  was  in 
Dzul  Hijj,  all  authorities  agree,  excepting  Mujahid,  who  says  it 
occurred  in  Dzul  Cada;  K.  Wdckidi,  137^.  I  shall  have  to  con 
sider  this  tradition  more  at  length  below,  in  connection  with  Dr. 
Sprenger's  theory,  that  the  Greater  pilgrimage  was  not  confined 
to  Dzul  Hijj. 

J  Jamra.  K.  Wdckidi,  ibid.  See  Burton,  ii.  282,  and  his  pic 
ture  of  the  spot. 


xxix.]     Declaration  of  War  against  the  Heathen  Arabs.    209 

round    him    in    the   narrow    pass,    the   heavenly 
command,  as  follows  :— 

"  A  DISCHARGE  by  God  and  his  Apostle,  in  reference  to  those 
of  the  Idolaters  with  whom  ye  have  entered  into  treaty. 

"  Go  to  and  fro  in  the  earth  securely  four  months.  And  know 
that  ye  cannot  hinder  God,  and  that  verily  God  will  bring  dis 
grace  upon  the  Unbelievers ; — 

"  And  an  Announcement  from  God  and  his  Apostle  unto  the 
People,  on  the  day  of  the  greater  Pilgrimage,  that  God  is  dis 
charged  from  (liability  to)  the  Idolaters, — and  his  Prophet  like 
wise.  Now,  if  ye  repent,  that  will  be  better  for  you  ;  but  if  ye 
turn  your  backs,  know  that  ye  cannot  hinder  God  ;  and  acquaint 
those  who  disbelieve  with  the  tidings  of  a  grievous  punishment ; — 

"  Excepting  those  of  the  Idolaters  with  whom  ye  have  entered 
into  treaty,  and  who  thereafter  have  not  failed  thee  in  any  thing, 
and  have  not  helped  any  one  against  you.  Fulfil  unto  these  their 
treaty,  until  the  expiration  of  their  term  ;  for  God  loveth  the 
pious. 

"  And  when  the  forbidden  months  have  elapsed,  then  fight 
against  the  Idolaters,  wheresoever  ye  find  them ;  take  them  cap 
tive,  besiege  them,  and  lay  in  wait  for  them  in  every  ambush ; 
but  if  they  repent,  and  establish  Prayer,  and  give  the  Tithes, 
leave  them  alone,  for  God  is  gracious  and  merciful. 

"  And  if  any  of  the  Idolaters  ask  a  guarantee  of  thee,  give  it 
unto  him,  until  he  shall  have  heard  the  Word  of  God  ;  then 
convey  him  back  unto  his  place  of  security.  This  because  they 
are  a  people  that  do  not  understand.  * 

"  O  ye  that  believe  !  Verily  the  Unbelievers  are  unclean. 
Wherefore,  let  them  not  approach  the  holy  Temple  after  this  year. 
And  if  ye  fear  poverty,  God  will  enrich  you  of  his  abundance, 
if  he  pleaseth,  for  God  is  knowing  and  wise."  * 

*  Sura,  ix.  1-7,  and  29.  It  is  not  mentioned  how  far  on  in 
the  Ninth  Sura,  Ali  was  commissioned  to  read.  I  have  added  the 
last  verse,  as  it  contains  one  of  the  special  orders  which  Ali  was 
deputed  to  promulgate.  The  18th  and  19th  verses  are  something 
to  the  same  effect,  but  not  so  decisive.  The  verses  intermediate 


210        AWs  announcement  to  the  Pilgrims  at  Mina.      [CHAP. 
AH  reiterates       Having  finished  the  recitation  of  this  passage, 

the  commands 

of  the  Prophet.  Ali  continued ; — "I  have  been  commanded  to  de 
clare  unto  you  that  no  unbeliever  shall  enter  Para 
dise.  No  idolater  shall  after  this  year  perform  the 
pilgrimage ;  and  no  one  shall  make  the  circuit  of 
the  holy  house  naked.  Whosoever  hath  a  treaty 
with  the  Prophet,  it  shall  be  respected  till  its  termi 
nation.  Four  months  are  permitted  to  every  tribe 
to  return  to  their  territories  in  security.  After  that 
the  obligation  of  the  Prophet  ceaseth."* 

between  the  7th  and  the  29th  refer  to  attacking  the  Idolaters  and 
those  who  had  broken  their  treaty,  to  the  necessity  of  preferring 
"  God  and  his  Apostle  "  before  any  earthly  relation,  and  to  the 
victory  at  Honein.  Some  of  these  verses,  as  v.  14,  which  contains 
an  exhortation  to  fight  against  those  who  expelled  the  Prophet 
from  their  city  (f.  e.  the  Meccans,)  are  certainly  not  applicable  to 
the  occasion  of  Ali's  harangue. 

The  passage  which  follows  the  28th  verse  relates  to  the  Jews 
and  Christians,  and  is  strongly  hostile  to  them.  It  can  have  no 
connection  with  the  first  section,  or  with  Ali's  mission,  whatever. 

It  is  a  patently  erroneous  conceit  of  tradition,  that  this  Sura 
was  revealed  in  one  piece,  or  even  in  uniform  chronological  order. 
The  last  portion,  about  Tabuk,  appeared,  by  the  testimony  of 
tradition  itself,  before  the  first  section  just  quoted. 

*  There  seems  a  kind  of  contradiction  between  the  1st  verse,  in 
which  all  treaties  are  cast  aside,  and  the  subsequent  verse  and 
intimation  by  Ali  that  treaties  would  be  respected.  Perhaps  it 
was  meant  that,  notwithstanding  any  treaty,  idolaters  would  be 
prevented  from  coming  to  the  Pilgrimage,  though  the  treaty 
would  be  in  other  respects  observed.  Or  it  may  mean  that, 
although  Mahomet  had  permission  given  him  in  the  first  verse 
to  cast  aside  treaties  with  idolaters,  yet  he  nevertheless  voluntarily 
engaged  to  respect  those  treaties  which  had  been  faithfully  kept. 
The  latter  interpretation  is  not  so  suitable  as  the  other  to  the 
style  of  the  Goran. 


xxix.]      Annihilation  of  Idolatry  the  Mission  of  Islam,     211 

The  vast  concourse  of  pilgrims  listened  peaceably 
till  Ali  ended.     Then  they  broke  up  and  departed  quietly 
every  man  to  his  home,  publishing  to  all  the  tribes 
throughout  the  Peninsula,  the  inexorable  ordinance 
which  they  had  heard  from  the  lips  of  Ali. 

The  passage  just  quoted  completed  the  system 


Mahomet  so  far  as  its  relations  with  idolatrous  tribes  of  idolatry, 

now  the  de- 

and  races  were  concerned.     The  few  cases  of  truce  ciared  mission 

of  Islam;  — 

excepted,  uncompromising  warfare  was  declared 
against  them  all.  No  trace  of  idolatry  was  to 
survive  within  the  expanding  circle  of  the  influence 
of  Islam.  And  as  Islam  was  the  universal  faith 
intended  for  all  mankind,  so  its  mission  was  now 
plainly  set  forth  to  be  the  absolute  annihilation  of 
idolatry  throughout  the  world. 

In  juxtaposition  with  this  passage,  though  eyi- 
dently  revealed  in  an  altogether  different  connection, 
we  find  the  following  verses  declaratory  of  the  to  a  humi- 

0  •*  .         Hating  and 

final  principles  on  which  the  professors  of  Judaism  dependent 

position. 

and  Christianity  were  to  be  treated.  After  long 
neglect  and  silence,  the  Goran  now  notices  the 
Jews  and  Christians,  only  to  condemn  them  to  a  per 
petual  vassalage  :  — 

"  Fight  against  those  who  do  not  believe  in  God  nor  in  the  last 
day,  and  who  forbid  not  that  which  God  hath  forbidden,  and 
profess  not  the  true  religion,  —  those,  namely,  who  have  received 
the  Scriptures,*  —  until  they  pay  tribute  with  the  hand,  and  are 
humbled," 


Meaning  both  Christians  and  Jews. 


212          Jews  and  Christians  to  be  made  tributary.         [CHAP. 

"  The  Jews  say  that  Ezra*  is  the  Son  of  God,  and  the  Christians 
that  the  Messiah  is  the  Son  of  God.  This  is  their  saying,  with 
their  mouths.  They  imitate  the  saying  of  the  Unbelievers  before 
them.  God  destroy  them  !  How  have  they  devised  lying  vanities  ? 

"  They  have  taken  their  priests  and  their  monks  as  lords  besides 
God, — and  also  the  Messiah  the  son  of  Mary.  Yet  they  were  not 
bidden  but  to  worship  one  God; — There  is  no  God  but  he,  far 
exalted  above  that  with  which  they  associate  him  ! 

"  They  seek  to  extinguish  the  light  of  God  with  their  mouths. 
But  God  refuseth  to  do  otherwise  than  make  his  light  perfect, 
even  though  the  Unbelievers  be  averse  thereto. 

"  He  it  is  that  hath  sent  his  Apostle  with  the  true  guidance, 
and  the  religion  of  truth,  that  he  may  make  it  superior  to  all 
other  religions,  even  though  the  Idolaters  be  averse  thereto. 

"  O  ye  that  believe  !  Verily  many  of  the  Priests  and  Monks 
devour  the  wealth  of  the  people  in  vanity,  and  obstruct  the  way 
of  God.  And  those  that  treasure  up  gold  and  silver,  and  spend 
it  not  in  the  way  of  God,  announce  unto  them  a  grievous  punish 
ment  ; — 

"  On  the  day  on  which  it  f  shall  be  heated  in  the  fire  of  Hell, 
and  their  foreheads  and  their  sides  and  their  backs  shall  be 
seared  therewith, — This  is  that  which  ye  have  treasured  up  for 
yourselves,  wherefore  taste  that  which  ye  have  treasured  up."  J 

Contempt  Thus,  with  threats  of  abasement  and  with  bitter 

with  which 

Judaism  and   curses,  Mahomet  parted  finally  from  the  Jews  and 

Christianity  '  x  . 

are  cast  aside.  Christians,  whom  he  had  so  long  deceived  with 
vain  professions  of  attachment  to  their  Scriptures, 
and  from  whose  teaching  he  had  borrowed  all  that 
was  most  valuable  in  his  own  system.  Having 
reached  the  pinnacle  of  prosperity  and  power,  he 
cast  contemptuously  aside  the  supports  to  which  in 
no  small  measure  he  owed  his  elevation. 


*  Odzeir,  by  which  name  Mahomet  meant  Ezra. 

f  i.e.  the  gold  and  silver.  J  Sura,  ix.  30-36. 


213 


CHAPTER     THIRTIETH. 


Embassies  of  Submission  received   at   Medina.     Ninth  and 
Tenth  Years  of  the  Hegira.     A.D.  630,  631. 


62,  63. 
THE  life  of  Mahomet  was  now  drawing  to  a  close :  Numerous 

embassies 

but  his  work  was  nearly  completed.     The  proof  of  during  the 

.  P       ,       .     .        Tenth  year 

this  was  amply  shewn  in  the  stream  or  submissive  of  the  Hegira. 
embassies  which  from  all  quarters  of  Arabia  now 
flowed  uninterruptedly  towards  Medina. 

The  adhesion  of  Tayif  and  the  destruction  of  its  Embassies 
famous  idol  produced  a  wide  and  powerful  effect  in  south  and  east 
the  south  and  east  of  the  Peninsula.     Within  a  few  submission  of 
months  after  those  events,  and  before  the  close  of  the  Decr.'eso  to 
ninth  year  of  the  Hegira,  many  of  the  chiefs  and  A.D?h 
princes  of  Yemen  and  Mahra,  of  Oman,  Bahrein,  and 
Yemama,  had  signified  by  letter  or  by  embassy  their 
conversion  to  Islam  and  submission  to  the  Prophet. 

Some  of  them  had  been  converted  even  earlier.  Conversion  of 

r\      i  •  P  i  p  mA     •/•  T  the  province 

On  his  return  irom  the  siege  of  Tayif,  towards  the  of  Oman; 
close  of  the  eighth  year  of  the  Hegira,*  Mahomet  vm. 
sent  Amru  with  a  despatch  to  Jeyfar,  king  of  Oman, 

*  See  above,  p.  156. 

VOL.  IV.  E  E 


214  Embassies  from  Oman,  [CHAP. 

summoning  him  and  his  brother  to  make  profes 
sion  of  the  true  faith.  At  first  they  gave  answer 
"  that  they  would  be  the  weakest  among  the  Arabs, 
if  they  made  another  man  possessor  of  their  pro 
perty."  But  as  Amru  was  about  to  depart,  they 
repented,  and  calling  him  back,  embraced  Islam.  The 
people  followed  their  example,  and  without  demur 
paid  their  tithes  to  Amru,  who  continued  till  the 
Prophet's  death  to  be  his  representative  in  Oman.* 
and  of  the  At  the  same  time,  Ayash.  ibn  Harith  was  deputed 

Himyarite  J 

princes  of    to  Abd  Kelal  and  other  Himyarite  princes  of  the 

Yemen;       Christian  faith  in  Yemen. f     He  carried  with  him  a 

letter  in  which  Mahomet  expressed  his  belief  in  Moses 

and  Jesus,  but  denied  the  Trinity  and  the  divinity 

of  Christ.J     Their  reply,  accepting  the  new  faith 

*  K.  Wdckidi,  50|.  I  conclude  that  Amru  remained  in  the 
capacity  of  representative  or  governor  on  Mahomet's  part.  It  is 
said  that  he  distributed  the  tithes  among  the  poor  of  the  country, 
which  probably  made  the  people  less  unwilling  to  pay  them.  The 
king's  brother's  name  was  Abd :  called  also  by  Hishami,  Ayadh. 

^  Their  title  is  given  as  "  Cayl  of  Dzu  Roein,  Muafir  and 
Hamdan."  K.  Wdckidi,  69 ;  Hishami,  428.  The  Secretary  does 
not  specify  the  date ;  and  Hishami  places  the  embassy  at  the  close 
of  the  ninth  year.  M.  C.  de  Perceval,  on  the  authority  of  the 
Khamis  and  Sirat  al  Rasul,  says  the  embassy  was  despatched 
simultaneously  with  that  of  Amru  ;  another  name  is  also  given 
by  him  to  the  ambassador. 

J  The  instructions  which  Mahomet  gave  to  Ayash  are  curious. 
He  was  to  be  very  particular  in  his  purification  and  prayers  on 
reaching  the  country.  He  was  to  take  the  Prophet's  despatch 
in  his  right  hand  and  place  it  in  the  right  hand  of  the  Princes. 
He  was  to  recite  the  xcviiith  Sura,  and  then  call  upon  them 
to  submit,  saying  that  he  was  able  to  refute  every  argument  and 


Mahra,  and  Yemen.  215 

with  all  its  conditions,  reached  the  Prophet  after 
his  return  from  Tabuk  ;  and  he  acknowledged  it  in 
a  despatch,  praising  the  alacrity  of  their  faith,  setting 
forth  the  legal  demands  of  Islam,  and  commending 
his  tithe  collectors  to  their  favour.* 


book  they  could  adduce  against  Islam.  When  they  spoke  (or 
perhaps  recited  their  belief  in  Islam)  in  the  Himyar  tongue 
0*J1>  i),  he  "was  to  desire  them  to  translate  what  they  said  into 
Arabic.  (See  Vol  i.  Introduction,  p.  x.)  Then  he  was  to  repeat 
Sura  xlii.  14th  and  15th  verses,  in  which  it  is  asserted  that  there 
is  no  real  controversy  between  Mahomet  and  Christians.  A 
strange  part  of  the  instructions  was,  to  call  upon  the  people,  after 
they  believed,  to  produce  three  sticks, — two  of  which  were  gilded 
white  and  yellow,  and  one  a  black  knotted  cane, — which  they  used 
to  worship.  These  he  was  to  burn  publicly  in  the  market-place. 
K.  Wdckidi,  55. 

*  "  From  Mahomet,  the  Apostle  of  God,  to  Hdrith,  $c.  I  praise 
God  on  your  behalf, — that  God  beside  whom  there  is  no  other.  Now, 
your  messenger  hath  reached  me  at  Medina,  on  my  return  from 
the  land  of  Greece  ;  and  he  hath  conveyed  to  me  your  despatch, 
and  given  me  intelligence  regarding  your  conversion  and  your 
fighting  against  the  idolaters.  Now,  verily  hath  the  Lord  guided 
you  with  the  right  direction,  that  ye  should  amend  your  lives, 
obey  God  and  his  Apostle,  set  up  prayer,  pay  the  tithes,  and  from 
your  booty  set  aside  a  fifth  as  the  share  of  God  and  his  Apostle." 
So  far  the  Secretary  (p.  69)  and  Hishami  (428)  agree.  The  latter 
adds  a  long  detail  of  what  the  tithes  should  be  : — namely,  of  the 
produce  of  land,  if  watered  naturally  by  streams  or  rain,  a  tenth ; 
if  by  buckets,  a  twentieth.  Of  camels,  they  must  give  for  every 
forty,  a  two  year-old  she  camel ;  for  thirty,  a  he  camel ;  for  five, 
a  goat.  Of  cows,  one  for  every  forty,  or  a  calf  for  every  thirty. 
For  every  forty  sheep  or  goats,  one  kid.  "  This  is  what  is  obli 
gatory,  and  whoever  exceedeth,  it  will  be  for  his  own  benefit. 
Every  one  that  shall  fulfil  this,  and  believe  in  Islam,  and  assist 
the  Believers  against  the  Idolaters,  he  verily  is  one  of  the  faithful : 
he  shareth  in  what  they  share,  and  is  responsible  for  that  for 


216  Embassies  from  Bahrein  and  Hejer ;  [CHAP. 

and  of  Bah-         Simultaneously  with  the  mission  of  Amru,  or  a 
Hejer.  little  later,*  Mahomet  sent  Ala  "  the  Hadhramite  " 

towards  the  Persian  Gulph  with  a  letter  to  Mundzir 
ibn  Sawa,  the  chief  of  Bahrein.  Mundzir  at  once 
embraced  Islam,  and  forwarded  a  reply  to  Mahomet 
saying,  "that  of  the  people  of  Hejer  to  whom  he 
had  read  the  Prophet's  letter,  some  were  delighted 
with  the  new  religion,  but  others  displeased  with  it ; 
and  that  among  his  subjects  there  were  Jews  and 
Magians,  regarding  whom  he  solicited  instructions." 
A  rescript  was  granted  by  Mahomet  securing  Mund- 

which  they  are  responsible.  Thus  it  shall  be  with  all  Jews  and 
Christians  who  embrace  Islam.  But  they  that  will  not  abandon 
Judaism  and  Christianity,  shall  pay  tribute,  every  adult  male  and 
female,  whether  bond  or  free,  a  full  dinar  of  the  Mliafar  standard, 
or  its  equivalent  in  cloth.  Whosoever  shall  pay  this,  is  embraced 
in  the  guarantee  of  God  and  his  Apostle:  whoever  refuseth  is 
their  enemy." 

Then  he  commends  his  messengers,  teachers,  and  tithe  collec 
tors,  to  the  Princes'  good  offices,1 — specifying  Muadz  as  their  chief, 
and  desiring  that  the  tithe  and  tribute  should  be  made  over  to 
him.  He  forbids  oppression,  "  for  Mahomet  is  the  protector  of 
the  poor  as  well  as  of  the  rich  amongst  "you."  The  tithe  is  not 
for  Mahomet  or  his  family  :  it  is  a  means  of  purifying  the  rest 
of  the  giver's  property,  and  is  to  be  devoted  to  the  poor  and  the 
wayfarer. 

See  also  the  account  of  the  deputation  from  Hamadan,  who 
sang  as  they  approached  Mahomet, — u  We  have  come  to  thee  from 
the  plains  of  Al  Eif  ;  in  the  hot  whirlwinds  of  summer  and 
kharif."  (Kharif,  "  autumnal  harvest,"  a  word  familiar  to  the 
Indian  administrator.)  Mahomet's  reply  secured  to  them  their 
hills  and  dales,  &c.  Hishdmi,  433. 

*  K.  Wdclddi,  50.  The  Secretary  says,  on  Mahomet's  way 
home  from  Jierrana.  Hishami,  however,  makes  it  occur  before 
the  taking  of  Mecca,  p.  422. 


xxx.]  and  from  Yemdma.  217 

zir  in  the  government  of  his  province  so  long  as  he 
administered  it  well,  and  directing  that  tribute 
should  be  levied  from  the  Jews  and  Magians.  To 
the  Magians  he  dictated  a  separate  despatch,  in 
viting  them  to  believe  in  the  Coran : — "  If  they 
declined,  toleration  would  be  extended  to  them 
on  the  payment  of  tribute ;  but  in  such  case,  their 
women  would  not  be  taken  in  marriage  by  true 
believers,  nor  would  that  which  they  killed  be  lawful 
as  food  to  any  Moslem."*  Ala  remained  at  the  court 
of  Mundzir  as  the  representative  of  Mahomet. 

Among  the  tribes  of  Bahrein  which  •  sent   em-  Embassies 

0  .  from  the 

bassies  to  Medina  before  the  close  of  the  ninth  year  Bani  Hanifa 

.  and  other 

of  the  Hegira,  were  the  Bam  Bakr,  who  had  so  Christian 

-IP  p  -r-»        •  tribes.     End 

gloriously  overthrown  the  forces  of  Persia  twenty  of  A.H.  ix : 
years  before  ;  f   the  Abd  al  Cays ;  and  the  Bani  eai 
Hanifa,  a  Christian  branch  of  the  Bani  Bakr,  who 
inhabited  Yemama.    One  of  the  deputation  from  the 
Bani  Hanifa  was  Museilama,  who,  from  what  he 
then  saw,  conceived  the  idea  that  he  too  might  suc 
cessfully  set  up  pretensions  to  be  a  Prophet.     When 
the  customary  presents   were  distributed   amongst 
them,  the  deputies  solicited  a  share  for  him,  saying 
that  he  had  been  left  behind  to  guard  the  baggage. 

*  K.  Wdckidi,  51.  This  passage  refers  to  the  distinction  made 
by  Mahomet  in  favour  of  the  Jews  and  Christians,  whose  women 
might  be  taken  in  marriage,  and  what  was  killed  and  cooked 
by  them  might  be  eaten  by  the  Moslems.  See  also  two  despatches 
to  the  people  of  Hejer,  pp.  53  and  53|-. 

j  See  vol.  i.  Introduction,  pp.  182,  233. 


218     The  Bani  Ilanifa  desired  to  'demolish  their  Church.    [CHAP  . 


A  Christian 
tribe  desired 
to  demolish 
its  church. 


Mahomet  commanded  that  lie  should  have  the  same 
as  the  rest,  —  "  for  his  position,"  he  said,  "  is  none  the 
worse  among  you  because  of  his  present  duty." 
These  words  were  afterwards  converted  by  Musei- 
lama  to  his  own  ends.* 

On  the  departure  of  the  embassy,  the  Prophet  gave 
them  a  vessel  with  some  water  in  it  remaining  over 
from  his  own  ablutions,  and  said  to  them  :  "  When 
ye  reach  your  country,  break  down  your  church, 
sprinkle  its  site  with  this  water,  and  in  place  of  it 
build  up  a  Mosque."  These  commands  they  carried 
into  effect,  and  abandoned  Christianity  without  com- 
punction.f  To  another  Christian  tribe,  as  I  have 
shewn  before,  he  prohibited  the  practice  of  baptism, 
so  that,  although  the  adults  continued  to  be  nomi 
nally  Christian,  their  children  grew  up  with  no  pro 
fession  but  that  of  the  Coran.J  It  is  no  wonder 

*  K.  Wdckidi,  61.    The  words  of  Mahomet  were  :  — 


f  See  the  tradition,  given  in  full,  in  vol.  ii.  p.  304.  I  have  there 
stated  the  story  to  be  improbable.  But  I  am  now  inclined  to 
think  that  during  the  last  year  or  two  of  Mahomet's  life,  there 
was  quite  enough  of  antagonistic  feeling  against  Christianity,  as 
it  presented  itself  in  the  profession  of  the  Arab  and  Syrian  tribes, 
to  support  the  narrative.  The  following  tradition  is  illustrative  of 
Mahomet's  relations  to  our  faith  at  this  period.  Among  the  Bani 
Abd  al  Cays  was  a  Christian  named  Jarud.  He  said,  "  O  Pro 
phet,  I  have  hitherto  followed  the  Christian  faith,  and  I  am  now 
called  on  to  change  it.  Wilt  thou  be  surety  for  me  in  the  matter  of 
my  religion  !  "  "  Yea,"  replied  Mahomet,  "  I  am  thy  surety  that 
God  hath  guided  thee  to  a  better  faith  than  it."  On  this  Jarud 
and  his  comrades  embraced  Islam.  Hishdmi,  422  ;  K.  Wdckidi,  6  1^. 

J  See  vol.  ii.  p.  303;  K.  Wdckidi,  64;  Hishdmi,  426. 


xxx.]  Deputations  from  the  South  of  Arabia.  219 

that  Christianity  (which,  as  I  have  shewn  before, 
never  had  obtained  in  Arabia  a  firm  and  satisfactory 
footing,)  now  warred  against,  and,  where  her  adher 
ents  remained  faithful,  reduced  to  tribute, — her  dis 
tinctive  right  prohibited  wherever  the  professors 
were  passive  and  careless, — her  churches  demolished 
and  their  sites  purified  before  they  could  be  used 
again  for  worship  by  the  Christian  converts, — it  is 
no  wonder  that  Christianity,  thus  insulted  and 
trampled  under  foot,  languished,  and  soon  dis 
appeared  from  the  Peninsula. 

The  tenth  year  of  the  Hegira  opened  with  fresh  Deputations 

*  01  from  tke 

deputations  from  the  south.    The  Bani  Morad  and  South- 

.          .  .   .  Beginning  of 

Zobeid,   inhabiting   the   sea  coast  of  Yemen,  the  A-H;  x. 
Bani  Khaulan,  who  lived  in  the  hilly  country  of  May,  532. 
that  name,  and  the  Bani  Bajila,  were  among  the  first 
whose  embassies  appeared  at  Medina.     The  latter 
tribe  at  Mahomet's  command  destroyed  the  famous 
image  of  Dzul  Kholasa,  of  which  the  Temple,  from 
the  popularity  of  its  worship,  was  called  the  "  Kaaba 
of  Yemen."* 

About  this  time,  a  party  of  fifteen  or  twenty  men  Submission  of 
of  the  Bani  Azd  from  Yemenf  presented  themselves,  and  people  of 
with  Surad,  one  of  their  chiefs.     This  person  was 
recognized  by  Mahomet  as  the  ruler  of  his  clan, 
and  a  commission  was  given  to  him  to  war  against 
the  heathen  tribes  in  his  neighbourhood.     The  in- 

*  Vide  0.  de  Perceval,  v.  iii.  p.  292. 

f  That  portion   of  the  tribe  which  was  left  behind  after  the 
northern  migration.     See  vol.  i.  p.  clvi. 


220          The  Chiefs  of  Hadhramaut  visit  Mahomet :       [CHAP. 

junction  was  promptly  fulfilled.  After  besieging 
Jorsh,  the  chief  city  of  the  idolaters,  for  more  than 
a  month  without  success,  Surad  made  the  feint  of 
retiring  to  a  hill.  The  enemy  falling  into  the  snare 
pursued  him,  and  in  a  pitched  battle  sustained  a 
signal  defeat.  The  people  of  Jorsh  immediately 
sent  an  embassy  of  submission  to  Medina.* 
Chiefs  of  the  From  Hadhramaut,  two  princes  of  the  Bani 

Bani  Kinda  i 

from  Hadhra-  Kinda,  Wail  and  Al  Ashdth,  the  former  chief  of 

maut  visit  .  .    . 

Medina.  the  coast,  the  latter  of  the  interior,  visited  the  .Pro 
phet  at  the  head  of  a  brilliant  cavalcade,  arrayed  in 
garments  of  Yemen  stuff  lined  with  silk.  "  Will  ye 
embrace  Islam?"  said  Mahomet  to  them,  after  he 
had  received  their  salutations  in  the  Mosque. — 
"  Yea  ;  it  is  for  that  end  we  have  come."  "  Then 
why  all  this  silk  about  your  necks  ? "  The  silken 
lining  was  forthwith  torn  out  and  cast  aside.f  To 
mark  his  delight  at  the  arrival  of  the  embassy, 
Mahomet  desired  Bilal  to  call  aloud  the  summons 
to  general  prayer.J  When  the  citizens  were  as- 

*  It  is  pretended  that  Mahomet  had  immediate  intimation  of  the 
victory,  and  communicated  the  intelligence  at  the  moment  to  two 
men  of  that  country,  who  going  home  found  it  to  be  as  he  had 
said;  and  that  the  thing  becoming  known,  was  the  occasion  of  the 
conversion  of  the  whole  tribe.  The  same  remark  will  occur  to 
the  reader  here  as  in  the  intimation  regarding  the  battle  of  Muta. 
See  above,  p.  102.  K.  Wackidi,  65 J;  Hishdmi,  426. 

f  K.  Wackidi,  64  ;  Hishdmi,  426.  Mahomet  disapproved  of  silk 
and  velvet  for  men's  attire. 

J  <U^l^»-  *»Ld\  i.e.  the  same  as  the  Friday  service,  at  which 
all  attended,  joined  in  the  "common"  prayer,  and  heard  the 
sermon.  K.  Wackidi,  67-J-. 


xxx.j  Wail  ibn  Hejr  and  Al  Ashdth.  221 

sembled,  the  Prophet  introduced  the  strangers  to 
the  congregation.  "  O  People  !  "  he  said  ;  "  this  is 
Wail  ibn  Hejr,  who  hath  come  unto  you  from  the 
region  of  Hadhramaut,  out  of  desire  to  embrace 
Islam."  He  then  presented  Wail  with  a  patent 
securing  him  in  his  rights  :  "  Since  thou  hast  be 
lieved,  I  confirm  thee  in  possession  of  all  thy  lands  and 
fortresses.  One  part  in  every  ten  shall  be  taken  from 
thee :  a  just  collector  shall  see  to  it.  I  guarantee  that 
thou  shalt  not  be  injured  in  this  respect  so  long  as 
the  faith  endureth.  The  Prophet,  and  all  believers, 
shall  be  thine  allies."*  Muavia,  son  of  Abu  Sofian, 
was  desired  to  carry  Wail  to  his  house  and  entertain 
him  there.  On  his  way,  the  haughty  prince  dis 
played  what  Mahomet  styled  "  a  remnant  of  heathen 
ism."  He  would  not  allow  Muavia  to  mount  behind 
him :  the  ground  was  scorching  from  the  mid-day 
sun,  yet  he  refused  the  use  even  of  his  sandals  to  his 
host,  who  was  obliged  to  walk  barefooted  by  the 
camel : — "  What  would  my  subjects  in  Yemen  say," 
he  exclaimed  in  disdain,  "  if  they  heard  that  a  com 
mon  man  had  worn  the  sandals  of  the  king !  Nay, 
but  I  will  drive  the  camel  gently,  and  do  thou  walk 
in  my  shade."  Such  insolent  demeanour  was  alto 
gether  foreign  to  the  brotherhood  of  Islam  :  but 
it  was  tolerated  by  Mahomet,  for  the  accession  was 
too  valuable  to  be  imperilled. 

The  other  chief,  Al  Ashath,  sealed  his  adhesion  AI  Ashath 

marries  Abu 

to  the  cause  of  Mahomet  by  marrying  Omni  Farwa,  Bakr's 

..     daughter. 

*  K.  Wdckidi,  56J,  67|. 

VOL.  IV.  F    F 


222 


Muddz  deputed  to  the  South  of  Arabia.          [CHAP. 


Muadz  sent 
forth  at  the 
head  of  a 
band  of  col 
lectors  or 
envoys  to  the 
south  of 
Arabia. 


Abu  Bakr's  daughter.  The  marriage  was  not  then 
consummated,  her  parents  declining  that  the  bride 
should  leave  them  for  so  distant  a  home  as  Hadh- 
ramaut.* 

The  supremacy  of  Islam  being  thus  widely  recog 
nized  in  the  south  of  Arabia,  Mahomet  sent  forth 
a  band  of  officers  charged  with  the  instruction  of  the 
People>  and  tne  collection  of  the  public  dues.  Over 
^^  fa  p]aced  Muadz  ibn  Jabal,  who  had  by  this 
time  fulfilled  his  mission  at  Mecca.f  "  Deal  gently 
with  the  people,"  said  the  Prophet  to  Muadz,  as  he 
dismissed  him  to  his  new  scene  of  labour,  "  and  be 
not  harsh.  Scare  them  not,  but  rather  cheer.  Thou 


*  C.  de  Perceval,  vol.  iii.  293.  Al  Ashath  joined  the  rebellion 
which  broke  out  upon  the  death  of  Mahomet,  but  subsequently 
returned  to  his  allegiance,  was  pardoned,  and  then  received  Omm 
Farwa  his  wife. 

A  member  of  the  royal  family  in  the  deputation  besought 
Mahomet  to  pray  that  his  stammer  might  be  removed.  This  the 
Prophet  did,  and  appointed  him  a  portion  from  the  tithes  of 
Hadhramaut.  Another  tradition  relates  that  this  man  was  seized 
with  a  paralytic  affection  on  his  way  home.  His  followers  came 
and  told  Mahomet,  who  desired  them  to  heat  a  needle  and  pierce 
his  eyelid  with  it;  and  this  remedy  healed  him.  Mahomet  attri 
buted  the  illness  to  something  which  the  chief  must  have  said 
after  leaving  Medina.  K.  WdcTcidi,  68. 

|  K.  Wdckidi,  2921.  The  Secretary  places  the  deputation  of 
Muadz  in  Rabi  second,  or  July  A.H.  IX.  or  631.  I  conceive 
that  this  may  be  a  mistake  for  A.H.  X.  On  the  other  hand, 
Muadz  is  mentioned  in  the  letters  sent  to  the  Himyarite  Princes 
(see  above,  p.  216),  written  at  the  close  of  A.H.  IX.  The  dis 
crepancy  may  be  reconciled  by  supposing  that  this  was  the  second 
deputation  of  Muadz.  Hishdmi,  428. 


xxx.]  Muddz  deputed  to  the  South  of  Arabia.  223 

wilt  meet  with  Jews  and  Christians  who  will  ask  thee, 
What  is  the  key  of  Paradise  ?  Reply,  Verily  the  key 
of  Paradise  is  to  testify  that  there  is  no  God  but  the 
Lord  alone.  With  him  there  is  no  partner."  *  These 
envoys  of  Mahomet  were  invested  to  some  extent 
with  a  judicial  authority.  Acceptance  of  the  new 
faith  implied  of  necessity  the  simultaneous  re 
cognition  of  its  social  and  juridical  institutions. 
Every  dispute  must  be  brought  to  the  test  of  the 
Goran,  or  of  the  instructions  of  Mahomet,  and  the 
exponents  of  these  became,  therefore,  the  virtual 
judges  of  the  land.f 

*  I  do  not  find  in  my  authorities  the  honorific  address  given  by 
Mahomet  to  Muadz,  according  to  C.  de  Perceval,  vol.  iii.  p.  294. 
MuMz  was  inextricably  involved  in  debt,  and  his  creditors  had 
been  clamorous  before  Mahomet  for  payment.  Muadz  surrendered 
all  his  property,  but  it  fell  far  short  of  the  claims.  When  Ma 
homet  therefore  sent  him  away,  he  said,  "  Go,  and  perchance  the 
Lord  will  relieve  thy  wants."  Muadz  would  appear  to  have  made 
good  use  of  his  position,  for  Omar,  when  he  subsequently  met  him 
at  Mecca  performing  the  Pilgrimage,  reprimanded  him  for  the 
state  in  which  he  appeared,  followed  by  slaves,  &c.  He  is  said 
to  have  been  very  particular  in  following  the  practice  of  Mahomet, 
and  never  spat  on  his  right  side.  He  was  lame,  and  was  obliged 
to  stretch  out  his  legs  at  prayer.  The  people  (as  they  always 
imitated  the  Imam  in  all  his  postures)  did  the  same,  till  he  for 
bade  them. 

•f  Mahomet  asked  Muadz  before  he  left,  how  he  would  adju 
dicate  causes  :  "  By  the  Book,"  he  replied.  But  if  not  in  the  Book? 
"  Then  by  thy  precedent."  But  if  there  be  no  precedent  ?  "  Then 
I  will  diligently  frame  my  own  judgment ;  and  I  shall  not  fail 
therein."  Thereupon  Mahomet  clapped  him  on  the  breast  and 
said:  "  Praise  be  to  God,  who  hath  fulfilled,  in  the  messenger  sent 
forth  by  his  Apostle,  that  which  is  well  pleasing  to  the  Apostle 
of  the  Lord  ! "  K.  Wackidi,  292|. 


224  The  people  of  Najr an  submit  to  Khd lid.          [CHAP. 

sub-         Towards  the  close  of  the  Prophet's  life,  the  sound 

nuts  to  Kbalid. 

Kabi  ist.        of  war  had  almost  died  away  at  Medina.     Only  two 

/\»-Li.    .zv. 

June,  A.D.  expeditions  of  a  hostile  character  were  undertaken 
during  the  tenth  year  of  the  Hegira.  The  first, 
under  command  of  Khalid,  set  out  against  the  Bani 
Harith,  of  Najran,  during  summer.  About  a  year 
before,  a  deputation  consisting  of  the  bishop  and 
clergy  of  Najran  had  visited  Mahomet,  and  (as  I 
have  before  recounted)  had  obtained  terms  of  secu 
rity  on  the  payment  of  tribute.f  Khalid  was  now 
instructed  to  call  on  the  rest  of  the  people  to  em 
brace  Islam  ;  if  they  declined  he  was,  after  three 
days,  to  attack  and  force  them  to  submit.  Having 
reached  his  destination,  he  sent  mounted  parties  in 
all  directions,  with  this  proclamation,  "Ye  people! 
Embrace  Islam,  and  ye  shall  be  safe."  They  all  sub 
mitted,  and  professed  their  belief  in  the  new  faith.J 
Mahomet  in  a  despatch  to  Khalid  acknowledged  with 
delight  his  report  of  these  proceedings,  and  sum- 

*  So  the  Secretary,  p.  134.  Hishami  makes  it  a  month  or  two 
later,  in  Rabi  2nd,  or  Jumad  1st. 

|  See  vol.  ii.  p.  299,  et  seq.  I  conclude  that  the  operations  of 
Khalid  were  directed  against  the  portion  of  the  Bani  Harith  still 
idolaters  ; — at  all  events  not  against  the  Christian  portion  already 
under  treaty. 

J  Hishami  tells  this  naively: — "  So  they, being  worsted,  believed, 
and  embraced  the  invitation  to  profess  their  adhesion  to  the  new 
faith.  Thereupon  Khalid  began  to  teach  them  the  nature  of 
Islam,  and  the  word  of  God,  and  the  regulations  of  the  Prophet." 
p.  430.  Surrendering  at  discretion  before  an  armed  force  is  belief 
according  to  the  language  of  tradition,  and  it  preceded  the  teach 
ing  of  what  Islam  itself  was. 


XNX>]  Campaign  of  Aliin  Yemen.  225 

moned  him  to  return  and  bring  with  him  a  deputa 
tion  from  the  Bani  Harith.  An  embassy  from  the 
tribe  accordingly  visited  Medina,  and  were  treated 
with  courtesy.* 

As  the  Bani  Nakha  and  some  other  tribes  of  the  Campaign  of 

All  to  Yemen 

Madhii  f   stock  in  Yemen  still  held  out.  All  was  against  the 

'  Bani  Nakha, 

sent  in  the  winter  at  the  head  of  three  hundred  &c. 

,  Ramadhan, 

well  equipped  horse,  to  reduce  them  to  submission.  A.H.  x. 
Yemen  had  repeatedly  sent  forth  armies  to  subdue  esT.' 
the  Hejaz  ;  this  was  the  first  army  the  Hejaz  had 
ever  sent  forth  to  conquer  Yemen.  Ali  met  with 
but  feeble  opposition.  His  detachments  ravaged  the 
country  all  around,  and  returned  with  spoil  of  every 
kind, — women,  children,  camels,  and  flocks.  Driven 
to  despair,  the  people  drew  together,  and  attacked 
Ali  with  a  general  discharge  of  stones  and  arrows. 
The  Moslem  line  charged  and  put  them  to  flight, 
with  the  slaughter  of  twenty  men.  Ali  held  back 
his  troops  from  pursuit,  and  again  summoned  the 
fugitives  to  accept  his  terms.  This  they  now 
hastened  to  do.  The  chiefs  did  homage,  and  pledged 
that  the  people  would  follow  their  example.  Ali 
accepted  their  promise  ;  he  then  retraced  his  steps 
with  the  booty,  and  reaching  Mecca  in  the  spring, 
joined  Mahomet  in  his  last  pilgrimage.  The  Bani 
Nakha  fulfilled  their  pledge,  and  submitted  them- 

*  This  must  have  happened  in  the  winter,  as  the  deputation 
did  not  return  again  to  Najran  till  Dzul  Cada,  or  February,  632. 
Ilishdmi,  431. 

•f  Descendants  of  Cahlan :  see  vol.  i.  p.  cxlix. 


226  The  B.  Aamir : — Abu  Bera.  [CHAP. 

selves  to  Muadz,  the  Prophet's  envoy  in  Yemen. 
Two  hundred  of  them  set  out  to  tender  a  personal 
allegiance  to  Mahomet.  It  was  the  last  deputation 
received  by  him.  They  reached  Medina  at  the 
beginning  of  the  eleventh  year  of  the  Hegira.* 
Numerous  Numerous  other  embassies  are  described  by  the 

embassies  and  .    t  • 

despatches.  Secretary  of  Wackidi,  who  has  devoted  a  long  chapter 
to  the  subject,  and  a  chapter  also  to  the  despatches 
and  rescripts  of  the  Prophet.  Those  which  I  have 
already  described  will  afford  a  sufficient  conception 
of  the  whole ;  further  detail  would  be  tedious  and 
unprofitable.  But  one  or  two  incidents  of  interest 
connected  with  them  may  be  subjoined. 

The  Bani  The  part  played  by  the  Bani  Aarnir  ibn  Sassaa  at 

Aamir  ibn  . 

Sassaa.          the  massacre  of  Bir  Mauna,  will  be  in  the  memory 

Abu  Bera  _  ,  1  .  .  ,  ••     i 

applies  to       of  the  reader,  f     This  tribe  had  taken  little  share 
a  cure.  with  the  rest  of  the  Bani  Hawazin  (of  which  they 

formed  a  branch)  in  the  battle  of  Honein.  It  main 
tained,  under  its  haughty  chieftain  Aamir  ibn  Tofail, 
an  independent  neutrality.  The  aged  chief  of  the 
tribe,  Abu  Bera,  still  exhibited  friendly  feelings 
towards  Mahomet,  but  with  advancing  years  his 
influence  had  passed  away.  Labouring  under  an 
internal  ailment,  he  sent  his  nephew  Labld,  the 
poet  of  the  tribe,  to  the  Prophet,  with  the  present  of 
a  beautiful  horse,  and  an  urgent  request  that  he 
would  point  out  a  cure  for  his  disease.  Mahomet 
declined  the  gift,  saying  courteously,  "If  I  could  ever 

*  K.  Wackidi,  67  and  124.  t  Vol.  iii.  p.  204. 


xxx.]  Aamir  ibn  TofcdL  227 

accept  the  offering  of  an  idolater  it  would  be  that 
of  Abu  Bera."  Then  taking  up  a  clod  of  earth,  he 
spat  upon  it,  and  directed  that  Abu  Bera  should 
dissolve  it  in  water,  and  drink  the  mixture.  Tradi 
tion  tells  us  that  when  he  had  done  this,  he  recovered 
from  his  sickness.* 

The   following   year   Aamir  ibn  Tofail,  at  the  interview  of 

v    -,     ,.  PI-  •!  Aamir  ibn 

solicitation  ot  his  tribe,   presented  himself  before  Tofaii  with 

Mahomet,  and  sought  to  obtain  advantageous  terms.  Convewfon  of 

icWhat  shall  I  have,"  he  asked,  "if  I  believe ?" Aami?" 

"That  which   other   believers   have,"  replied  Ma- ID! fa i, 632 

hornet,   "with  the  same  responsibilities."      "Wilt 

thou  not  give  me  the  rule  after  thee  ?  "   "  Nay,  that  is 

not  for  thee,  nor  for  thy  tribe."    "  Then  assign  unto 

me  the  Nomad  tribes  •  and  do  thou  retain  the  rest." 

"  This,"  said  Mahomet,  "  I  cannot  do ;  but  I  will  give 

thee  the  command  over  the  cavalry,  for  thou  excellest 

as  a  horseman."     Aamir  turned  away  in  disdain  : 

"  Doth  this   man   not  know,"  he  cried,  "  that  I  can 

fill  his  land  from  one  end  to  the  other  with  troops, 

both  footmen  and  horse  ?  "     Mahomet  was  alarmed 

at  the  threat,  for  the  Bani  Aamir  were  a  formidable 

tribe ;  he  prayed  accordingly  for  deliverance  from 

this  foe  :  "  O  Lord !  defend  me  against  Aamir  ibn 

Tofail.     O  Lord !  guide  his  tribe  unto  the  truth  ; 

and  save  Islam  from  his  stratagems ! " 

*  Labid  is  famous  for  his  Moallaca,  or  "  suspended "  poem. 
See  vol.  i.  p.  ccxxvi.  According  to  another  tradition,  Mahomet 
gave  Labid  a  leather  bottle  of  honey,  of  which  Abu  Herd  ate,  and 
so  he  recovered.  WdckidVs  Campaigns,  p.  341. 


228  Two  Chiefs  of  the  Bani  Jufi.  [CHAP. 

The  haughty  chieftain  never  reached  his  home  ; 

he  sickened  by  the  way,  and  died  miserably  in  a 

deserted  hut.*     The  Bani  Aamir  shortly  after  gave 

in  their  adhesion  to  the  Prophet. 

Prejudices          The  Bani  Jufi,  a  tribe  inhabiting  Yemen,  had  a 

of  the  Bani  .  . 

jufi.  deeply-rooted  prejudice  against  eating  the  heart  ol 

any  animal.  Cays,  one  of  their  chief  men,  came  to 
Mahomet  with  his  brother,  and  professed  belief  in 
the  Goran.  They  were  told  that  their  faith  was 
imperfect  until  they  broke  through  their  heathenish 
scruples,  and  a  roasted  heart  was  placed  before  them. 
Cays  took  it  up  and  ate  it,  trembling  violently. 
Mahomet,  satisfied  with  the  test  of  his  sincerity, 
presented  him  with  a  patent,  which  secured  him  in 
the  rule  over  his  people.f  But  before  Cays  and  his 
brother  left  the  presence  of  Mahomet,  the  conversa 
tion  turned  upon  the  guilt  of  infanticide  :  "  Our 
mother  Muleika,"  said  they,  "  was  full  of  good  deeds 
and  charity  ;  but  she  buried  a  little  daughter  alive. 
What  is  her  condition  now  ? "  "  The  burier  and 


*  He  died  of  a  virulent  boil  or  blain.  Tradition  delights  to 
dwell  on  the  miseries  of  Aamir's  end.  Arbad,  a  chief  who  accom 
panied  him,  was  about  the  same  time  struck  by  lightning. 

The  text  chiefly  follows  the  Secretary,  p  6(H.  Hishami  adds 
the  popular  story,  that  Aamir  visited  Mahomet  with  the  design  of 
assassinating  him ;  but  that  Arbad,  who  was  to  deliver  the  stroke 
while  Aamir  engaged  the  Prophet  in  conversation,  was  restrained 
by  a  supernatural  power  :  p.  419.  The  tale  is  apocryphal.  It  is 
of  the  same  class  as  that  described  in  vol.  i.  p.  Ixxx. 

f  This  document  seems  to  have  been  preserved,  for  the  Secre 
tary  speaks  of  a  "  copy  "  of  it. 


xxx.]  reject  the  Doctrines  of  Mahomet.  229 

the  buried  are  both  in  hell,"  replied  the  Prophet. 
The  brothers  turned  away  in  wrath.  "  Come  back," 
Mahomet  cried ;  "  my  own  mother,  too,  is  there  with 
yours."  They  would  not  listen.  "  This  man,1'  they 
said,  as  they  departed,  "  hath  not  only  made  us  eat 
the  heart  of  animals,  but  saith  that  our  mother  is  in 
hell :  who  would  follow  him  ?  " 

On  their  way  home,  they  met  one  of  Mahomet's  TWO  of  their 

.  _  chiefs  cursed 

followers  returning  to  Medina  with  a  herd  of  camels  by  Mahomet 

for  robbing 

which  had  been  collected  as  tithe.  They  seized  MS  tithe 
the  man,  left  him  bound,  and  carried  off  the  camels. 
Mahomet  was  greatly  offended ;  and  he  entered  the 
names  of  the  robbers  in  the  curse  (the  repetition  of 
which  seems  still  to  have  been  kept  up)  against 
the  perpetrators  of  the  massacre  at  Bir  Mauna.* 

*  K.  Wdckidi,  63J.  A  second  deputation  from  the  same  tribe 
visited  Mahomet,  and  was  well  receive.  We  do  not  hear  anything 
more  of  Cays.  Mahomet  healed  the  hand  of  the  leader  of  the 
second  deputation  from  a  protuberance  which  had  prevented  him 
holding  his  camel's  rein,  by  striking  an  arrow  on  it  and  then 
stroking  it,  when  it  disappeared.  He  changed  the  name  of  this 
chief's  son  from  Aziz  (glorious)  to  Abd  al  Rahmsin  ; — saying, 
"  There  is  none  glorious  but  the  Lord."  Ibid. 


VOL.  IV.  G  G 


230 


CHAPTER     THIRTY-FIRST. 


T7ie  Farewell  Pilgrimage.     Dzul  Hijj.   A.H.  X. 
March.  A.D.  630. 


63. 

Mahomet  re-  THE  period  for  the  annual  Pilgrimage  again  ap- 
uplvtosth°ego  proached.  Nothing  now  appeared  to  hinder  Mahomet 
from  the  fulfilment  of  its  ceremonies.  There  was 
no  longer  the  possibility  of  offence  from  idolatrous 
objects  or  the  rites  of  heathenism.  Every  vestige  of 
an  image  in  Mecca  and  its  outskirts  had  been  cleared 
away.  And  after  the  threatening  announcement  of 
the  previous  year,  none  but  professed  believers 
might  venture  near.  Mahomet  had  not  performed 
the  greater  Pilgrimage  since  his  flight  from  Mecca. 
He  now  announced  his  intention  of  going  up  to  the 
coming  festival.* 
journey  from  Five  days  before  the  opening  of  Dzul  Hiii,  the 

Medina  to  J 

Mecca.          month    of   Pilgrimage,   the   Prophet    assumed   the 

*  The  Secretary  says  that  Mahomet  had  not  performed  the 
greater  Pilgrimage  "  since  he  became  a  Prophet,"  p.  135.  After 
his  assumption  of  the  prophetical  office,  and  before  his  flight,  he 
certainly  attended  the  processions  to  Arafat,  Mina,  &c.,  though 
he  may  not  as  a  worshipper  have  taken  part  in  them.  The  tradi 
tion  probably  originated  in  the  axiom  that  after  the  assumption  of 
his  holy  office,  Mahomet  could  not  possibly  have  participated  in 
anything  idolatrous.  Another  tradition  makes  him  to  have  per- 


CHAP,  xxxi.]    Mahomet  sets  out  on  the  Farewell  Pilgrimage.    231 

pilgrim's  garb  in  the  manner  already  described ;  and, 
followed  by  vast  multitudes,  set  out  on  the  journey 
to  Mecca.  All  his  wives  accompanied  him.  One 
hundred  camels,  marked  by  his  own  hand  as  victims, 
were  led  in  solemn  procession.  Along  the  road, 
mosques  had  already  sprung  up  at  the  various  halt 
ing  places ;  at  each,  the  people  prayed,  Mahomet 
leading  the  devotions.  On  the  evening  of  the  tenth 
day,  he  reached  Sarif,  an  easy  stage  from  Mecca ; 
there  he  rested  for  the  night,*  and  on  the  following 
.morning,  having  bathed,  and  mounted  Al  Caswa,  he 
proceeded  towards  Mecca.  He  entered  the  upper 
suburbs  by  the  same  route  which  he  had  taken  two 
years  before ;  and,  passing  down  the  main  street  of  the 
city,  approached  the  Kaaba.  As  he  passed  through 
the  Bani  Sheyba  gate,f  with  the  holy  temple  full  in 
view,  he  raised  his  hands  to  heaven,  and  said:— 
"  0  Lord !  Add  unto  this  House  in  the  dignity  and 
glory,  the  honour  and  the  reverence,  which  already 

formed  the  greater  pilgrimage  twice  before  he  became  a  Prophet ; 
K.  Wdckidij  138.  The  lesser  Pilgrimage  was  celebrated  three 
times  by  Mahomet  after  the  flight;  viz.  1st,  at  Hodeibia;  2nd,  the 
year  following;  and  3rd,  when  he  was  at  Jierrana.  Ibid.  134. 

*  This  calculation  makes  Mahomet  reach  Mecca  on  the  llth 
day  from  his  leaving  Medina.  Other  statements  give  the  date  of 
his  arrival  at  Mecca  as  the  4th  Dzul  Hijj.  Ibid.  135-J-.  But  it 
seems  certain  that  he  started  on  Saturday,  25  Dzul  Cada  (23rd 
February,  632),  reached  Sarif  on  Monday  evening,  the  10th  day, 
and  entered  Mecca  on  Tuesday. 

|  See  the  Plan,  vol.  ii.  This  was  the  ancient  gate  leading  into 
the  court-yard  of  the  Kaaba.  It  was  situated  N.E.  by  E.  of  the 
Kaaba,  and  beyond  the  Macdm  Ibrahim. 


232  Most  of  the  Pilgrims  perform  the  lesser  Pilgrimage.   [CHAP. 

tliou  hast  bestowed  on  it.  And  they  that  for  the  greater 
Pilgrimage  and  the  lesser  frequent  the  same,  increase 
them  much  in  honour  and  dignity,  in  piety,  goodness, 
and  glory!  "  Then,  mounted  as  he  was  on  his  camel, 
he  performed  the  prescribed  circuits,  and  other  rites, 
and  afterwards  retired  to  a  tent  pitched  for  him  in 
the  valley. 
The  most  of  The  greater  part  of  the  pilgrims  had  brought  no 

his  followers         .      . 

perform  the     victims  with  them.     These  were  directed  by  Ma- 

lesser  Pil-         1  ^ 

grimage  only,  nomet,  alter  completing  the  customary  forms  of  the 
Omra,  or  lesser  Pilgrimage,  to  divest  themselves  of 
the  pilgrim  garb.  They  accompanied  the  Prophet 
and  the  others  who  had  brought  victims,  in  their 
farther  procession  to  Mina  and  Arafat,  but  only  as 
spectators.  AH,  who  in  the  meantime  had  returned 
from  Yemen,  received  the  same  directions  as  the  rest 
of  those  who  had  no  victims  :  u  Go,"  said  Mahomet, 
"  and  encircle  the  holy  house ;  then  divest  thyself  of 
the  pilgrim's  garb  as  thy  fellows  have  done."  But 
Ali  was  anxious  to  fulfil  the  full  rites  of  the  yearly 
festival ;— "  for,"  said  he,  "I  have  taken  upon  me 
vows  to  perform  the  same  pilgrimage  as  the  Prophet, 
whatever  that  might  be."  Mahomet  yielded,  and 
allowed  him  to  fulfil  the  greater  Pilgrimage,  and  to 
be  a  sharer  in  the  victims  he  had  brought  for  himself.* 

*  The  sacrifice  of  victims  is  an,  essential  part  of  the  greater 
pilgrimage,  but  not  of  the  lesser. 

According  to  the  rules  of  Islam,  the  pilgrim  must  resolve, 
before  he  assumes  the  pilgrim's  garb,  which  pilgrimage  he  will 
perform.  In  connection  with  this  custom,  there  is  a  great  mass 


XXXI>]  Mahomet  proceeds  to  Ara/dt.  233 

On  the  7th  of  Dzul  Hiii,  the  day  preceding  the  Mahomet 

t}J1  m  J    -  °  performs  the 

opening  rites  of  the  greater  Pilgrimage,  Mahomet,  Pilgrimage 

after  the  mid-day  prayer,  preached  to  the  concourse  sth  DZUIHIJJ. 

assembled  at  the  Kaaba.     Next  day,*  followed  by 

the  whole  multitude  of  pilgrims,  and  shaded  from 

the  sun's  glare  by  Bilal,  who  walked  at  his  side  with 

a  screen,f  he  proceeded  to  Mina,  where  he  performed 

the. ordinary  prayers,  and  passed  the  night  in  a  tent. 

The  following  morning  at  sunrise,  he  moved  onwards, 

and  passing  Mozdalifa,  reached  Arafat,  an  abrupt 

eminence,   about    two   hundred   feet   high,  in   the 

middle    of    the    valley,    which,    though    elsewhere 

of  contradictory  tradition  as  to  whether  Mahomet  set  out  from 
Medina  with  the  vows  upon  him  of  the  lesser  Pilgrimage,  or  the 
greater,  or  of  both  together  ;  and  the  question  is  very  warmly 
discussed. 

When  Mahomet  desired  those  who  had  no  victims  to  conclude 
their  Pilgrimage  with  the  Omra,  or  lesser  festival,  they  objected, 
saying,  "  How  then  can  we  go  on  with  thee  to  Mina,  after  quitting 
the  holy  state  of  a  pilgrim,  and  returning  to  the  impurities  of  the 
world  ?  "  Mahomet  told  them  that  there  was  no  harm  in  doing 
so,  for  that,  if  similarly  circumstanced,  he  would  have  done  it 
himself;  and  that  if  he  had  foreseen  these  objections,  he  would  not 
have  brought  any  victims.  K.  WdcTcidi,  p.  138.  Perhaps  it  was 
Mahomet's  wish  to  show  that  visiting  Mecca  at  the  time  of  the 
greater  Pilgrimage  did  not  necessarily  involve  the  performance  of 
that  pilgrimage,  which  was  reserved  for  special  occasions. 

*  The  eighth,  termed  tarwiyah,  ti*fi\  **.>  ,  because  on  that 
day  the  Pilgrims  drank  of  the  water  made  ready  for  them.  Vide 
Introduction,  vol.  i.  p.  ccxlviii.  Other  derivations  are  given, — 
Burton,  iii.  238  ;  Weil,  293.  For  the  direction  and  distances 
of  Mina,  Mozdalifa,  and  Arafat,  from  Mecca,  see  Introduction, 
vol.  i.  p.  ccv. 

•f  It  is  described  as  a  staff,  with  a  cloth  attached  to  it. 
K.  Wdckidi,  136. 


234  The  Pilgrimage  at  Arafat.  [CHAP. 

narrow,  and  on  the  farther  side  pent  in  by  lofty 
granite  peaks,  here  spreads  out  bare  and  stony  to 
the  breadth  of  nearly  a  mile.*  On  the  summit  of 
the  sacred  mount,  the  Prophet,  standing  erect  upon 
his  camel,  said : — "  The  entire  valley  of  Arafat  is 
the  holy  station  for  Pilgrimage,  excepting  only  the 
vale  of  Urana."f  After  he  had  bowed  himself  in 
prayer,  he  recited  certain  passages  of  the  Goran, 

*  See  the  pictures  of  this  hill  in  AH  Bey  (vol.  ii.  p.  67)  and 
Burton  (vol.  iii.  p.  257).  The  following  is  the  description  of  it  by 
the  latter: — "A  mass  of  coarse  granite  split  into  large  blocks, 
with  a  thin  coat  of  withered  thorns,  about  one  mile  in  circum 
ference,  and  rising  abruptly  from  the  low  gravelly  plain, —  a 
dwarf  wall  at  the  southern  base  forming  the  line  of  demarcation, 
— to  the  height  of  one  hundred  and  eighty  or  two  hundred  feet. 
It  is  separated  by  Batn  Arna  (<U -c),  a  sandy  vale,  from  the  spurs 
of  the  Taif  hills.  Nothing  can  be  more  picturesque  than  the 
view  it  affords  of  the  blue  peaks  behind,  and  the  vast  encampment 
scattered  over  the  barren  yellow  plain  below."  So  also  Ali  Bey : 
— "  Arafat  is  a  small  mountain  of  granite  rock,  the  same  as  those 
that  surround  it ;  it  is  about  one  hundred  and  fifty  feet  high,  and 
is  situated  at  the  foot  of  a  higher  mountain  to  the  E.S.E.,  in  a 
plain  about  three  quarters  of  a  mile  in  diameter,  surrounded  by 
barren  mountains."  Vol.  ii.  p.  67. 

•f  For  the  valley  of  Urana  (or  Arna)  see  preceding  note.  The 
popular  tradition  regarding  the  reason  for  its  exclusion  is  given 
thus  by  Burton: — "  This  vale  is  not  considered  '  standing  ground,' 
because  Satan  once  appeared  to  the  Prophet  as  he  was  traversing 
it:"  p.  258.  The  last  pilgrimage  is  regarded  as  the  type  of 
all  succeeding  ones  :  there  is  accordingly  a  tendency  to  make 
Mahomet  foresee  this,  and  provide  anticipatory  instructions  on  all 
possible  points.  These  must  be  received  with  caution:  take,  e.g. 
the  following  tradition :  Mahomet,  as  he  went  through  the  various 
rites,  said:  "Observe,  and  learn  of  me  the  ceremonies  which  ye 
should  practise,  for  I  know  not  whether  after  this  I  shall  ever 
perform  another  pilgrimage."  K.  Wdckidi, 


xxxi.]  Mahomet  returns  to  Mozdalifa  and  Mina.          235 

regarding  the  ceremonies  of  Pilgrimage,  and  con 
cluded  with  the  verse,  "  This  day  have  I  perfected  your 
Religion  unto  you,  and  fulfilled  my  mercy  upon  you, 
and  appointed  Islam  for  you  to  be  your  Religion.'"  * 

As  the  sun  was  going  down,  Mahomet  quitted  Returns  to 

0  .       Mozdalifa. 

Arafat.  Retracing  his  steps  with  Osama,  son  of  Zeid,  9th  Dzui  injj. 
seated  behind  him  on  the  camel,  he  travelled  hastily 
back  by  the  bright  moonlight  along  the  narrow 
valley  to  Mozdalifa,  where  he  said  the  sunset  and 
evening  prayers  both  together :  in  this,  and  every 
other  point,  his  example  has  been  closely  imitated  by 
the  pilgrims  yearly,  to  the  present  day.  He  passed 
the  night  at  Mozdalifa,  and  very  early  in  the  morn 
ing  sent  forward  the  women  and  the  children,  lest 
the  crowds  of  pilgrims  that  followed  should  impede 
their  journey :  but,  touching  them  on  the  shoulder  as 
they  went,  he  said:  "My  children,  have  a  care  that 
ye  throw  not  the  stones  at  Acaba,  until  the  sun  arise." 

When  the  morning  of  the  tenth  day  of  the  month  Completes  the 
broke,  Mahomet  arose  to  perform  the  early  prayer ;  at  Mina. 
after  which,  he  mounted  his  camel,  and  took  his 
stand   on    a   certain   spot,   saying, — "  This    place, 
and  the  whole  of  Mozdalifa,  is  the  station  of  pil 
grimage,   excepting  only  the  vale    of  Muhassir."f 

*  K.  Wdclcidi,  138.  This  is  the  only  passage  of  the  Goran 
which,  according  to  the  Secretary,  Mahomet  repeated  at  Arafat. 
The  traditions  which  bring  together  many  other  verses  deemed 
appropriate  to  the  occasion,  and  represent  them  as  repeated  at  this 
and  the  other  stages  of  the  Pilgrimage,  appear  to  me  very  doubtful. 

•f  I  do  not  know  the  origin  of  the  allusion  here  to  the  valley  of 


236  The  Ceremonies  performed  at  Mina.  [CHAP. 

Then,  with  Fadhl,  son  of  AbMs,  seated  behind  him, 
he  proceeded  onwards  amid  a  heavy  fall  of  rain  to 
Mina,  shouting  as  he  went  the  pilgrim's  cry:— 

"  Labbeik  !  O  Lord  !     Labbeik  !  Labbeik  ! 
There  is  no  other  God  but  thee.    Labbeik  ! 
Praise,  blessing,  and  dominion  be  to  thee.     Labbeik  ! 
No  one  may  share  with  thee  therein.     Labbeik,  Labbeik  !  * 

He  ceased  not  to  utter  these  ejaculations  till  he  had 
reached  Mina,  and  cast  stones  (an  ancient  rite 
before  described)  at  the  Acaba,  a  projecting  corner 
of  the  valley. f  Afterwards,  he  slew  the  victims 
brought  for  sacrifice,  and  then  ended  the  pilgrimage 
by  shaving  the  hair  of  his  head  and  partly  also  of 
his  face,J  and  paring  his  nails  ;  the  hair  and  parings 
he  ordered  to  be  burned.§  The  scanty  dress  of 
pilgrimage  was  now  put  away,  perfumes  were 

Muhassir  ;  it  is  a  part  of  the  road  to  Mina.  Burton,  iii.  280. 
A  picture  of  Mozdalifa  will  be  found  in  All  Bey,  ii.  66. 

*  Labbeik  signifies,  "  Here  am  I,  O  Lord  ! "  See  above,  page  25, 

f  See  above,  vol.  i.  p.  ccvi.  There  are  minute  traditions  as  to 
the  kind  of  stone  to  be  used  on  this  occasion.  Abdallah,  son  of 
Abbas,  picked  up  some  gravel  for  Mahomet  to  throw,  and  the 
Prophet  said, — "Yes:  just  such  as  this  is  the  kind  to  throw. 
Take  care  that  ye  increase  not  the  size.  Verily  they  that  have 
gone  before  you  have  come  to  nought,  because  of  thus  adding  to 
the  rites  of  their  religion."  K.  Wdckidi,  136|-.  But  see  above, 
on  the  tendency  to  put  into  Mahomet's  mouth  rules  framed  for  the 
guidance  of  pilgrims  in  time  coming. 

t  So  the  Secretary,  p.  135;   <U^U  ^  fcjli,  ^  JeU  j  . 

§  Ibid.  Another  tradition  says  that  the  hair  was  all  caught  up 
by  his  followers  :  p.  136^.  In  after  days,  when  a  single  hair  of 
the  Prophet  was  treasured  up  as  a  relic  and  talisman,  this  tradi 
tion  may  have  grown  up. 


xxxi.]         Mahomet's  Address  to  the  People  at  Mina.          237 

burned,  the  flesh  of  the  victims  and  other  cattle  * 
was  distributed  for  food,  and  proclamation  made 
that  the  restrictions  of  the  pilgrim  state  being  ended, 
it  was  now  a  day  for  eating  and  enjoyment,  and  for 
the  remembrance  of  God.  f  Mahomet  remained 
at  Mina  from  the  10th  to  the  12th  of  Dzul  Hijj. 
Every  evening  as  the  sun  declined  he  repaired  to 
Al  Acaba  and  repeated  the  rite  of  casting  stones. 

On  the  second  of  these  three  days,  the  Prophet  Parting  ex- 
mounted  his  camel,   and  taking  up  a  central  and  Mina,  nth 
prominent  position  in  the  Mina  valley,!  addressed  D 
the  vast  crowd  of  pilgrims  in  a  memorable  speech, 
which  was  looked  upon  by  the  people,  and  probably 
was  felt  by  Mahomet  himself,  as  his  parting  ex 
hortation.     Fragments  of  the  discourse  have  been 
preserved  ;  of  these  the  following  passages  are  the 
most  important.  § 


*  K.  Wackidi, 

f  It  is  said  that  AH,  mounted  on  the  Prophet's  white  mule, 
made  this  proclamation  amongst  the  pilgrims.  Ibid.  p.  138. 

J  The  Secretary  says  that  "he  stood  between  the  two  places  for 
casting  stones."  Burton  mentions  two  such  places,  iii.  282.  Ali 
Bey's  plan  gives  the  chief  one,  or  "  the  Devil's  house,"  on  the 
Meccan  side  of  Mina,  and  "  two  small  columns  raised  by  the 
Devil,"  in  the  middle  of  the  narrow  street  of  the  village  of  Mina: 
vol.  ii.  p.  64.  The  position  of  Mahomet  while  delivering  this 
famous  discourse  was  thus  within  Mina  itself,  but  somewhat  on 
the  side  of  Mecca.  Hishami  and  others  represent  the  discourse 
as  delivered  at  Araf&t,  but  the  Secretary  is  very  distinct  in  the 
statement  which  I  have  followed  :  pp.  135,  137. 

§  Hishami  professes  to  transcribe  the  actual  discourse  in 
regular  order  as  it  was  delivered:  p.  436.  But  had  any  such 
document  been  preserved  in  a  genuine  form,  the  Secretary  would 

VOL.  IV.  H  H 


238  Mahomet's  Address  at  Mina.  ]CHAP. 

"  YE  PEOPLE  !  Hearken  to  my  words ;  for  I  know  not  whether, 
after  this  year,  I  shall  ever  be  amongst  you  here  again.* 

li  Your  Lives  and  Property  are  sacred  and  inviolable  amongst 
one  another  until  the  end  of  time. 

"  The  Lord  hath  ordained  to  every  man  the  share  of  his  in 
heritance  :  a  Testament  is  not  lawful  to  the  prejudice  of  heirs. 

"  The  child  belongeth  to  the  Parent :  and  the  violator  of  Wed 
lock  shall  be  s toned. f 

"  Whoever  claimeth  falsely  another  for  his  father,  or  another 
for  his  master,  the  curse  of  God  and  the  Angels,  and  of  all  Man 
kind,  shall  rest  upon  him.J 

"  Ye  People  !  Ye  have  rights  deinandable  of  your  Wives,  and 
they  have  rights  demandable  of  you.  Upon  them  it  is  incumbent 
not  to  violate  their  conjugal  faith  nor  commit  any  act  of  open 
impropriety  ; — which  things  if  they  do,  ye  have  authority  to  shut 
them  up  in  separate  apartments  and  to  beat  them  with  stripes,  yet 
not  severely.  §  But  if  they  refrain  therefrom,  clothe  them  and  feed 

certainly  have  presented  us  with  it ;  yet  he  gives  only  detached 
fragments. 

*  So  Hishami.  The  words,  however,  may  be  an  afterthought  of 
tradition.  There  is  no  other  intimation  that  Mahomet  felt  his 
strength  to  be  decaying  at  this  time,  or  that  either  he  or  his 
followers  anticipated  his  end  to  be  near. 

t  So  I  read,  ^\  yj,UU  ^  ^l^i  jty!  J\  ^  :—K.Wdckidi, 

137.  There  is  room  for  different  interpretation.  I  take  the 
passage  to  mean,  that  in  all  cases  of  birth  after  divorce,  or  of 
posthumous  birth,  &c.,  the  lineage  is  to  be  traced  to  the  actual 
parent,  and  in  event  of  bastardy  to  the  mother: — to  the  latter 
especially  in  case  of  the  oath  of  imprecation.  See  above,  vol.  iii. 
p.  302. 

The  second  clause  reads  literally,  "  and  for  the  adulterer  a 
stone : "  as  the  word  adultery  includes  also  fornication,  which  is 
not  punishable  by  stoning,  some  construe  "  stone  "  metaphorically 
as  meaning  "exclusion,"  i.e.  that  the  father  has  no  claim  to  the 
paternity  of  a  child  born  out  of  wedlock. 

J  K.  WdcJcidi,  137;  Hishami,  438. 

§  M.  C.  de  Perceval  has  it,  "  but  not  to  a  point  such  as  would 
endanger  life."  This  paragraph  regarding  women  is  in  Hishami, 


-j  Mahomet's  Address  at  Mina.  239 

them  suitably.  And  treat  your  Women  well  :  for  they  are  with 
you  as  captives  and  prisoners  ;  they  have  not  power  over  any 
thing  as  regards  themselves.  And  ye  have  verily  taken  them  on 
the  security  of  God  :  and  have  made  their  persons  lawful  unto 
you  by  the  words  of  God.* 

"  And  your  slaves  1  See  that  ye  feed  them  with  such  food  as  ye 
eat  yourselves  ;  and  clothe  them  with  the  stuff  ye  wear.  And  if 
they  commit  a  fault  which  ye  are  not  inclined  to  forgive,  then 
sell  them,  for  they  are  the  servants  of  the  Lord,  and  are  not  to  be 
tormented. 

"  Ye  People  !  hearken  to  my  speech  and  comprehend  the  same. 
Know  that  every  Moslem  is  the  brother  of  every  other  Moslem. 
All  of  you  are  on  the  same  equality  "  (and  as  he  pronounced  these 
words,  he  raised  his  arms  aloft  and  placed  the  forefinger  of  one 
hand  ont  he  forefinger  of  the  other). "f  Ye  are  one  Brotherhood. 

"  Know  ye  what  month  this  is  ? — What  territory  is  this  ? — What 
day  ?  "  To  each  question,  the  People  gave  the  appropriate  answer, 
viz.,  "  The  Sacred  Month,— the  Sacred  Territory, — the  great  day 
of  Pilgrimage."  After  every  one  of  these  replies,  Mahomet  added  :  — 
"  Even  thus  sacred  and  inviolable  hath  God  made  the  Life  and  the 
Property  of  each  of  you  unto  the  other,  until  ye  meet  your  Lord. 

"  Let  him  that  is  present,  tell  it  unto  him  that  is  absent.  Haply,  he 
that  shall  be  told,  may  remember  better  than  he  who  hath  heard  it." 

Mahomet  then  proceeded  to  recite  the  37th  and  Abolition  of 

•L  tne  inter- 

38th  verses  of  the  Ninth  Sura,  which  abolish  the 
triennial  intercalation  of  the  year,  and  fix  the  month 
of  Pilgrimage  according  to  the  changing  seasons  of 
the  lunar  year. 

"  Verily,  the  number  of  the  months  with  God  is  twelve  months,  accord 
ing  to  the  Book  of  God,  on  the  day  in  which  he  created  the  Heavens 
and  the  Earth.  Of  these,  four  are  sacred : — this  is  the  true  Religion : — 

but  not  in  the  Secretary.  It  will  be  observed  that  part  of  it  is  a 
verse  from  the  Goran  formerly  noticed. 

*  Hishdmi,  436. 

•f  Intending  thereby  to  signify  that  all  were  absolutely  on  the 
same  level. 


240  Mahomet's  Address  at  Mina.  [CHAP. 

"  Verily,  the  changing  of  the  months  is  an  excess  in  infidelity, 
which  causeth  the  Unbelievers  to  err.  They  make  a  month  common 
in  one  year,  and  they  make  it  sacred  in  another  year,  that  they  may 
equalize  the  number  which  God  hath  made  sacred.  Thus  do  they 
make  common  that  which  God  hath  hallowed.* 

*  For  an  explanation  of  the  practices  here  altered,  see  vol.  i. 
Introduction,  p.  ccvi.  In  the  Zeitschrift  der  Morgenlandischen 
Gesellschaft,  1859,  p.  134,  there  is  a  long  and  elaborate  paper  by 
Dr.  Sprenger  to  prove  that  intercalation,  in  the  ordinary  sense  of 
the  word,  was  not  practised  at  Mecca:  that  the  Arab  year  was  a 
purely  lunar  one,  performing  its  cycle  regularly,  and  losing  one 
year  in  every  thirty-three;  and  that  the  observance  of  the  Pil 
grimage  was  kept  constantly  to  the  season  of  spring,  by  altering 
it  from  one  month  to  another  whenever  such  alteration  was  found 
to  be  necessary  for  that  purpose.  Practically,  therefore,  instead 
of  confining  the  Pilgrimage  (according  to  the  received  theory) 
invariably  to  the  same  month,  Dzul  Hijj,  which  they  accomplished 
by  intercalating  one  month  after  every  three  years,— the  Arabs, 
according  to  Dr.  Sprenger's  theory,  held  the  Pilgrimage  indif 
ferently  in  any  month  of  the  year,  shifting  its  observance  from 
month  to  month,  every  three  years,  or  whenever  necessity  re 
quired,  in  order  to  keep  it  uniformly  close  to  the  vernal  equinox. 
It  was  by  observing  the  constellations  this  adjustment  was  effected. 

The  hypothesis,  ingeniously  framed,  rests,  so  far  as  tradition 
is  concerned,  on  a  single  authority,  quoted  by  the  Secretary  of 
Wackidi,  at  p.  137|,  to  the  effect  that  Abu  Bakr  performed  the 
pilgrimage  which  preceded  the  farewell  pilgrimage  in  the  month 
of  Dzul  Cada  (the  month  before  Dzul  Hijj);  the  tradition  pro 
ceeds  : — «  In  the  days  of  heathenism  they  used,  for  two  years  at  a 
time,  to  perform  the  pilgrimage  (successively)  in  every  month  of 
the  year.  Now  the  pilgrimage  of  the  Prophet  fell  out  in  the  month 
of  Dzul  Hijj ;  wherefore  he  saith,  This  day  hath  the  time  revolved 
as  it  was  on  the  day  God  created  the  heavens  and  the  earth."  The 
tradition  is  from  Mujahid,  good  authority;  but,  alone  and  unsup 
ported,  it  appears  to  me  quite  inadequate  as  a  basis  for  the  theory. 
Dr.  Spreriger,  indeed,  would  strengthen  it,  by  shewing  that  the 
biographers  compute  from  the  Hegira  downwards,  for  several  years, 
by  reckoning  only  twelve  months  to  each  year;  thus  the  first  month 
of  the  fifth  year  after  Mahomet's  arrival  in  Medina  is  spoken  of  as 
the  forty- ninth  month  of  the  Hegira,  from  which  it  appears  that  no 


xxxi]. 


Makomet's  Address  at  Mina.  241 


"  And  now,"  continued  Mahomet,  "  on  this  very  day  hath  time 
performed  its  cycle,  and  returned  to  the  disposition  thereof  exist 
ing  at  the  moment  when  God  created  the  Heavens  and  the  Earth. 

Ye  People !  Truly  Satan  despaireth  of  being  worshipped  in 
your  land  for  ever.  But  if  in  some  indifferent  matter,  which  ye 
might  be  disposed  to  slight,  he  could  secure  obedience,  verily  he 
would  be  well  pleased.  Wherefore  beware  ye  of  him  ! 

allowance  was  made  by  them  for  intercalation,  else  the  month  in 
question  would  have  been  styled  the  fiftieth  month.  This  is  true; 
but  it  proves  only  that  the  biographers  had  become  so  habituated 
to  the  lunar  year,  that  they  had  lost  sight  of  the  ancient  practice 
of  intercalation. 

Against  the  tradition  of  Mujahid  is  to  be  put  the  otherwise  con 
sentaneous  testimony  that  the  greater  Pilgrimage  was  always  held 
in  the  month  of  Dzul  Hijj ;  and  that  Mahomet,  when  hindered  from 
going  to  Mecca,  performed  the  Eed  al  Zoha,  or  festival  of  sacrifice, 
(corresponding  with  the  day  of  sacrifice  at  Mina)  in  that  month : 
see,  e.g.  2'abari,  326,  for  the  festival  in  the  second  year  of  the 
Hegira.  This  universal  belief  must  have  had  a  foundation  in 
fact.  At  least  it  requires  stronger  evidence  than  that  adduced  by 
Dr.  Sprenger  to  disprove  it.  Had  the  facts  been  as  he  assumes, 
we  should  have  had  a  multitude  of  traditions  from  the  Prophet, 
directly  reprobating  the  heathenish  practice  of  holding  the  high 
festival  in  any  other  month  but  that  of  Dzul  Hijj. 

Moreover,  it  is  possible  that  Mujahid's  words  may  bear  another 
meaning.  Holding  the  pure  lunar  year  to  be  the  only  true  one, 
he  says  that  the  real  or  divine  calculation  was  going  uniformly  in 
ages  past,  unaffected  by  the  unhallowed  alterations  made  by  the 
Coreish.  The  preceding  pilgrimage  presided  over  by  Abu  Bakr, 
though  (according  to  the  heathenish  calculations  of  the  Coreish) 
held  ostensibly  in  Dzul  Hijj,  was  (Mujahid  would  say)  according 
to  the  true  divine  and  indefeasible  era,  held  really  in  Dzul  Cada. 
Thus  also  the  effect  of  intercalation  is  described  by  him  as  leading 
to  the  celebration  of  the  feast,  really  and  by  divine  calculation,  in 
the  successive  months  of  the  lunar  year,  though  made  by  inter 
calation  and  the  erroneous  system  of  the  Coreish,  to  fall  apparently 
always  in  Dzul  Hijj ; — and  this  would  (according  to  the  received 
theory)  be  a  true  representation  of  the  case,  if  Mujahid  had  not 
erroneously  said  that  the  alteration  took  place  every  two,  instead 
of  every  three,  years. 


to 


mission. 


242  Mahomet  returns  to  Mecca.  [CHAP. 

"  Verily,  I  have  fulfilled  my  mission.  I  have  left  that  amongst 
you,  a  plain  command,  —  the  Book  of  God,  and  manifest  ordinances 
—  which,  if  ye  hold  fast,  ye  shall  never  go  astray."  * 

Then>  looking  up  to  heaven,  Mahomet  said  :  "  0 
Lord!  I  have  delivered  my  message  and  fulfilled 
filled  his  my  mission."  "  Yea."  cried  all  the  people  who 
crowded  round  him,  "  yea,  verily  thou  hast."  "  0 
Lord  !  I  beseech  thee  bear  thou  witness  unto  it."  With 
these  words,  the  Prophet  concluded  his  address, 
and  dismissed  the  great  assembly.f 
10  After  staying  three  days  at  Mina,J  the  concourse 
hroke  up  and  proceeded  to  Mecca.  Mahomet  de 
sired  the  mass  of  the  pilgrims  to  travel  thither  by 
day.  He  himself  accompanied  his  wives  on  the 
journey  by  night.  On  reaching  Mecca,  he  went 
straightway  to  the  Kaaba,  and  performed  the  seven 
circuits  of  it  on  his  camel.  He  next  proceeded  to 
the  well  Zemzem  close  by,  and  calling  for  a  pitcher 
of  its  water,  drank  part  of  its  contents  ;  then  he 

*  This  paragraph,  and  that  preceding,  are  from  Hishami.  They 
are  not  given  by  the  Secretary. 

f  This  last  scene  bears  an  aspect  somewhat  suspicious  :  it  is  the 
sort  of  theatrical  farewell  and  conclusion  of  the  mission,  which  it 
would  be  natural  for  the  traditionists  to  conceive  as  winding  up 
the  Prophet's  last  address,  —  while  there  is  no  sufficient  ground  for 
believing  that  Mahomet  was  persuaded  that  it  was  his  last.  But 
the  passage  occurs  both  in  the  Secretary  (p.  137)  and  in  Hishami 
(p.  437),  and  may  be  admitted  with  this  cautionary  note. 

The  passages  in  Hishami  about  bygone  claims  for  interest  on 
money  and  for  bloodshed  being  given  up,  appear  to  be  taken 
from  the  speech  of  Mahomet  on  the  capture  of  Mecca.  They 
are  not  given  by  the  Secretary. 

J  Mahomet  said:  "  The  days  for  staying  at  Mina  are  three;  but 
if  one  stay  only  two  it  is  no  sin,  nor  if  he  stay  more  than  three 
is  it  any  sin."  K.  Wdckidi,  136. 


xxxi.]  Further  Ceremonies  at  Mecca.  243 

rinsed  his  mouth  in  the  pitcher,  and  desired  that  the 
water  remaining  in  it  should  be  thrown  back  into 
the  well.*  After  this,  taking  off  his  shoes,  he 
ascended  the  doorway  of  the  holy  temple,  and 
prayed  within  its  walls.f  Having  now  ended  all 
the  ceremonies,  and  being  fatigued  with  the  journey, 
he  stopped  at  the  house  of  one  who  kept  Nabidz, 
or  date-water,  for  the  Pilgrims  to  drink,  and  desired 
the  beverage  to  be  furnished  to  him.  The  son  of 
Abbas,  who  accompanied  him,  interposed  : — "  The 
hands  of  the  passers-by,"  he  said,  "  have  been  in 
this  all  day,  and  fouled  it :  come  unto  my  father's 
house,  where  we  have  some  that  is  clean  and  pure 
for  thee."  But  the  Prophet,  refusing  to  drink  of 
any  other,  quenched  his  thirst  upon  the  spot.J 

Three  days  more  were  spent  at  Mecca,  and  then  Return  to 
Mahomet  with  his  followers  returned  to  Medina. 

*  K.  Wdckidi,  136i. 

f  Mahomet  is  said  to  have  regretted  that  he  entered  the  Kaaba 
on  this  occasion.  When  asked  the  reason  he  said,  "  I  have  this 
day  done  a  thing  which  I  wish  I  had  left  undone.  I  have  entered 
the  holy  house.  And  haply  some  of  my  people,  pilgrims,  may  not  be 
able  to  enter  therein,  and  may  turn  back  grieved  in  heart  (i.e.  at 
not  having  completed  the  Pilgrimage  fully  after  their  Prophet's 
example.)  And,  in  truth,  the  command  given  unto  me  was  only 
to  encircle  the  Kaaba:  it  is  not  incumbent  on  anyone  to  enter  it." 

This  appears  to  be  founded  upon  the  notion  before  explained, 
that  Mahomet  intended  this  pilgrimage  to  be  the  final  type  and 
exemplar  for  all  future  pilgrims. 

J  K.  Wdckidi,  137.  Nabidz  is  water  in  which  dates  or  raisins 
have  been  steeped  or  washed.  So  accurately  do  the  pilgrims  follow 
their  Prophet,  that  some  regard  the  rites  of  the  Pilgrimage  as  not 
properly  completed  unless  Nabidz  be  drunk  as  it  was  by  Mahomet. 


244 


CHAPTER    THIRTY-SECOND. 


Opening  of  the  Eleventh  Year  of  the  Hegira.     April  and 
May,  632,  A.D. 

The  Pretenders  who  rise  up  against  Mahomet. 


A.D.  632. 


Opening  of     THE  eleventh  year  of  the  Hegira  opened  in  peaceful- 

the  eleventh  J 

year  of  the      ness  at  Medina.  Mahomet  was  now  chiefly  occupied 
29ethMarch,    in  the  issue  of  despatches,  the  nomination  of  envoys 

A    T"»     coo  J 

and  governors,  and  the  consolidation  of  his  authority 
in  the  more  distant  regions  of  Arabia.  The  native 
chiefs  or  princes  were  ordinarily  maintained  in  the 
government  of  their  respective  territories  when  they 
were  found  suited  to  the  Prophet's  purpose.  Instruc 
tors  and  collectors  of  the  tithes  were  also  deputed 
as  his  representatives,  charged  with  political  and 
judicial  functions. 

Badzan,  the  Persian  governor  who,  as  we  have 
division  ofliis  seen,  had  early  submitted  himself  to  Mahomet,  died 
about  this  time.  His  son  Shahr  was  continued 
in  the  government  of  Sana  and  the  surrounding 
district.  But  the  other  provinces  hitherto  combined 
under  his  authority,  as  Mareb,  Najran,  and  Hamadan, 
were  divided  by  Mahomet  among  different  governors, 


Death  of 
Badzan  and 


territories. 


CHAP,  xxxii.]       Three  Impostors  arise  in  Arabia.  245 

of  whom  some  were  natives  of  the  several  districts, 
and  others  persons  specially  deputed  from  Medina.* 

But  a  new  cause  of  danger  began  suddenly  toThreeim- 

J     .     posters  arise, 

cloud  the  horizon.  Three  claimants  of  the  prophetic  claiming  Pro- 

. A  .      phetic  office. 

office  arose,  in  various  quarters  of  Arabia,  to  dis 
pute  with  Mahomet  the  supreme  authority.  Their 
assumptions  were  not,  however,  developed  till  near 
the  close  of  his  life,  and  the  tidings  which  he  received 
of  their  proceedings  were  hardly  of  so  grave  a  nature 
as  to  raise  serious  apprehensions  in  his  mind.  I  shall 
not  therefore  do  more  than  very  briefly  notice  these 
remarkable  impostors. 

Besides  the  temptation  to  follow  in  his  steps  occa-  The  moment 

propitious  for 

sioned  by  the  marvellous  success  of  Mahomet,  the  such  preten- 

•  •  •         PI     sions- 

present  moment  was  especially  propitious  for  the 

assertion  of  such  claims.  The  Bedouin  tribes,  and 
distant  people  who  had  but  lately  succumbed  to 
Islam,  began  to  find  its  rites  irksome,  and  its 
restraints  unpalatable.  How  deep  and  general  was 
this  feeling,  is  evident  from  the  almost  universal 
rebellion  which  followed  the  Prophet's  death,  and 
which  probably  would  never  have  been  fully  stifled 
had  not  the  energies  and  passions  of  the  Arabs  been 
directed  to  foreign  conquest.  Mahomet  was  now 
well  stricken  in  years,  and  strangers  might  perceive 
in  him  the  marks  of  advancing  infirmity.  His  death 
could  not  be  far  distant.  No  provision  had  been 


*  See  detail  of  these  in   Tabari,  p.  53,  et  seq.     (Kosegarten, 
1831.) 

VOL.  IV.  I    I 


246  Tulcika,  the  Impostor.  [CHAP. 

made  for  a  successor,  nor  for  the  permanent  mainte 
nance  at  Medina  of  a  supreme  authority  over  the 
Peninsula.  If  any  one  were  bold  enough  to  assert 
that  he  had  received  a  divine  commission,  like  that 
of  Mahomet,  why  should  his  efforts  not  be  crowned 
with  similar  success  ? 

The  least  important  of  the  three  impostors  who 

His  rebellion 

crushed  by     now  started  up  with  these  notions,  was  Tuleiha, 

Khalid. 

chief  of  the  Bani  Asad,  a  warrior  of  note  and 
influence  in  Najd.  *  His  tribe  once  journeying 
through  the  desert  were  overpowered  by  thirst, 
when  Tuleiha  announced  to  them  that  water  would 
be  found  at  a  certain  spot.  The  discovery*  con 
firmed  his  authority  and  the  claims  to  inspiration 
which  he  had  already  made.  Subsequent  to  the 
death  of  Mahomet  he  broke  out  into  open  rebellion, 
and  was  defeated,  after  a  severe  engagement,  by 
Khalid.f 
Museiiama.  Museilama  has  already  been  noticed  as  having 

His  advances 

indignantly  accompanied  the  deputation  01  the  Bam  Hanifa  to 
Mahomet7  Medina. J  He  was  a  man  of  small  stature  and  of 
insignificant  appearance,  but  ready  and  powerful 
in  speech.  Following  the  example  of  Mahomet,  he 
gave  forth  verses,  professed  to  have  been  received 
from  heaven,  and  he  pretended  also  to  work 

*  Vide  vol.  iii.  p.  199. 

f  On  Omar's  summoning  the  conquered  rebels  to  join  his 
standard,  Tuleiha  submitted,  and  afterwards  with  his  tribe  fought 
bravely  on  the  side  of  Islam. 

|  See  above,  p.  217. 


xxxii.]  Museilama,)  the  Impostor.  247 

miracles.*  He  claimed  an  authority  and  mission 
concurrent  with  that  of  the  Prophet  of  Medina ;  and 
he  deceived  the  people  of  Yem&ma  by  alleging  that 
the  claim  had  been  admitted.f  Mahomet,  hearing 
the  rumour  of  his  insolent  pretensions,  sent  him  a 
summons  to  submit  to  Islam.  J  Museilama  returned 
the  reply  that  he,  too,  was  a  prophet  like  Mahomet 
himself: — "  I  demand  therefore  that  thou  divide  the 
earth  with  me  ;  as  for  the  Coreish,  they  are  a  people 
that  have  no  respect  for  justice."  When  this  letter 
was  read  before  him,  Mahomet  turned  with  indigna 
tion  to  the  messengers: — "  And  what  do  ye  yourselves 
say  to  this  ?  "  he  asked.  "  We  say,"  they  replied, 
"even  as  Museilama  doth."  "By  the  Lord!"  ex 
claimed  Mahomet,  "  if  it  were  not  that  ambassadors 
are  secure,  and  their  lives  inviolate,  I  would  have 
beheaded  both  of  you ! "  Then  he  indited  the  fol 
lowing  answer : — "  I  have  received  thine  epistle,  with 
its  lies  and  its  fabrications  against  God.  Verily,  the 
earth  is  the  Lord's  :  He  causeth  such  of  his  servants 
as  he  pleaseth  to  inherit  the  same.  Prosperity  shall 
attend  the  pious.  Peace  be  to  him  that  folio  we  th 

*  So  M.  C.  de  Perceval,  v.iii.  p.  310.  He  had  learned  the  art 
of  sleight  of  hand,  &c.  from  conjurors.  One  of  his  miracles  was 
to  slip  a'n  egg  into  a  narrow- mouthed  phial.  None  of  the  verses 
attributed  to  him  are  worth  quoting. 

f  See  the  words  of  Mahomet  which  he  is  said  to  have  drawn 
into  this  construction — above,  p.  217. 

J  K.  Wdckidi,  52^.  The  messenger  was  Amr  ibn  Omeya,  the 
Dhamrite,  whom  we  have  met  before. 


248  Asivad,  the  Impostor.  [CHAP. 

the  true  direction  !"*    The  rebellion  and  the  fate  of 
Museilama  belong  to  the  Caliphate  of  Abu  Bakr. 
Rebellion  of        Aswad,   the   third  impostor,   differed   from   the 

Aswad,  ; 

others,  in  not  only  advancing  his  pretensions,  but  in 
casting  off  the  Mussulman  yoke,  while  Mahomet 
was  yet  alive.  A  prince  of  wealth  and  influence, 
he  assumed  the  garb  of  a  magician,  and  gave  out 
that  he  was  in  communication  with  the  unseen 
world.  He  prosecuted  his  claims  at  the  first  secretly, 
and  gained  over  those  chiefs  who  were  dissatisfied 
with  the  distribution  of  power  made  by  Mahomet 
on  the  death  of  Badzan.  About  the  close  of  the 
tenth  year  of  the  Hegira,  he  openly  raised  the 
standard  of  rebellion,  and  drove  out  the  officers  of 
Mahomet,  who  fled  for  refuge  to  the  nearest  friendly 
country.  He  advanced  on  Najran,  which  rose  in 
his  favour ;  he  then  suddenly  fell  upon  Sana,  where 
having  killed  Shahr  the  son  of  Badzan,  put  his  army 
to  flight,  and .  married  his  widow,  he  established 
himself  in  undisputed  authority.  The  insurrection, 
fanned  by  this  sudden  success,  spread  like  wild-fire, 
and  the  greater  part  of  the  Peninsula  lying  between 
the  provinces  of  Bahrein,  Taif,  and  the  coast,  was 
soon  subject  to  the  usurper.f 

*  M.  C.  de  Perceval  relates  that  this  letter  was  written  after 
Mahomet  had  been  prostrated  by  fever.  I  do  not  find  this  stated 
by  the  early  biographers.  Hishami  makes  the  incident  to  occur 
at  the  end  of  the  tenth  year  of  the  Hegira:  p.  135.  It  probably 
happened  early  in  the  eleventh  year. 

f  Talari,  p.  56.      The  proper  name  of  Aswad  was  Ayhala  son 


XXXI1 .]  Rebellion  of  Aswad  crushed.  249 

At    what    period    intimation    of   this   rebellion  crushed  about 

the  time  of 

reached  Mahomet,    and  what    was  the  nature  of  Mahomet's 

death. 

the  intelligence  he  received,  is  not  apparent.  The 
accounts  could  not  have  been  very  alarming,  for  he 
contented  himself  with  despatching  letters  to  his 
officers  on  the  spot,  in  which  he  desired  them 
according  to  their  means,  either  to  assassinate  the 
pretender,  or  to  attack  him  in  battle.*  Fortu 
nately  for  the  cause  of  Islam,  Aswad,  in  the  pride 
of  conquest,  had  already  begun  to  slight  the  com 
manders  to  whose  bravery  he  was  indebted  for  his 
success.  The  agents  of  Mahomet  opened  up  secret 
negotiations  with  them  ;  and,  favoured  by  the 
tyrant's  wife,  who  detested  him,  and  burned  to 
avenge  her  late  husband's  death,  plotted  the  assas 
sination  of  Aswad.  The  usurper  was  slain,  according 
to  tradition,  on  the  very  night  preceding  the  death 
of  Mahomet.f  The  insurrection  immediately  ceased ; 

of  Kab,  styled  the  Ausite,  because  he  sprang  from  that  tribe.  He 
is  also  called  JDzul  Khimdr,  "  the  master  of  the  ass,"  because  it  is 
said  that  he  had  an  ass  which  used  to  make  obeisance  before  him. 
According  to  others,  the  name  is  Dzul  Himdr,  from  the  wizard's 
11  veil  "  or  "  cloak  "  which  he  wore. 

*  The  officers  describe  this  order  thus,  ij^tjj  ^\  l^Jo  U^ol> 
*  <ui  jlaxJ  j\  <uljUycJ  JUj^l  Talari,  p.  58;  the  meaning 
of  which  I  take  to  be  as  in  the  text. 

f  The  event  occurred  probably  somewhat  later. 

It  is  pretended  that  Mahomet  had  supernatural  intimation  of 
the  Pretender's  death  on  the  night  preceding  his  own.  Tabari, 
p.  56. 

But  elsewhere  it  is  said  that  tidings  of  the  success  did  not 
reach  Abu  Bakr  till  the.  close  of  the  second  Kabi,  i.e.  above  a 


250  Rebellion  of  Aswad  crushed.        [CHAP.XXXH. 

and,  excepting  the  disquiet  occasioned  by  some 
bands  of  the  pretender's  army  which  continued  to 
infest  the  country,  the  authority  of  Mahomet's  name 
was  fully  re-established. 

month  and  a  half  after  the  Prophet's  death.  Tabari,  p.  74.  News 
of  such  an  event  would  travel  swiftly,  probably  in  not  more  than 
a  fortnight  or  three  weeks  at  most.  I  am  therefore  inclined  to 
believe  that  the  overthrow  of  Aswad  did  not  take  place  till  several 
weeks  after  Mahomet's  death; — which  supposition  will  likewise 
admit  of  the  whole  career  of  the  Impostor  being  dated  later,  and 
will  explain  why  Mahomet  and  Abu  Bakr  had  not  earlier 
intimation  of  its  alarming  progress. 

Tradition  naturally  clings  to  the  miraculous  supposition  that 
Mahomet  had  supernatural  information  of  the  event  before  his 
decease  ;  and  hence  antedates  the  event  itself. 


251 


CHAPTER    THIRTY-THIRD. 


Sickness  and  Death  of  Mahomet.     Moliurram,  A.H.  XI. 
June,  A.D.  632. 


63. 


MAHOMET,  now  sixty-three  years  of  age.  was  to  The  principles 

J  .  .  °  of  Islam  re- 

OUtward  appearance  in  ordinary  health,  when  on  quired  con- 
the  last  Monday  of  the  month  Safar  (unaware  cution  of  war, 
of  the  storm  lowering  in  the  south)  he  com 
manded  his  followers  to  make  themselves  ready  for 
an  expedition  against  the  Eoman  border.  It  was 
more  than  a  year  and  a  half  since  any  important 
campaign  had  been  undertaken.  The  inroad  upon 
Tabuk  was  the  last  occasion  on  which  Mahomet 
had  called  out  a  general  levy  of  his  followers.  But 
he  had  by  no  means  lost  sight  of  the  necessity  for 
maintaining  a  warlike  spirit  in  his  people.  It  was 
essential  to  the  permanence  of  Islam  that  its  aggres 
sive  course  should  be  continuously  pursued,  and  that 
its  claim  to  an  universal  acceptance,  or  at  the  least 
to  an  universal  supremacy,  should  be  enforced  at  the 
point  of  the  sword.  Within  the  limits  of  Arabia 
this  work  appeared  now  to  be  accomplished.  It 
remained  to  gain  over  the  Christian  and  idolatrous 


252 


Army  marshalled  for  a  Syrian  Campaign.        [CHAP. 


Osama,  son 
of  Zeid,  ap 
pointed  to  the 
command  of 
an  army 
destined  for 
the  Syrian 
border. 
28th  Safar, 
A>H.  XI. 
25th  May, 
A.D.  632. 


Banner  pre 
sented,  and 
camp  formed 
at  Jorf. 
IstMohurram, 
27th  May. 


tribes  of  the  Syrian  desert,  and  then  in  the  name  of 
the  Lord  to  throw  down  the  gauntlet  of  war  before 
the  empires  of  Rome  and  Persia,  which,  having 
treated  with  contempt  the  summons  of  the  Prophet 
addressed  to  them  in  solemn  warning  four  years 
ago,  were  now  ripe  for  chastisement. 

The  present  incursion  was  intended  to  strike 
terror  into  the  tribes  of  the  border,  and  to  wipe 
out  the  memory  of  the  reverse  at  Muta,  which  still 
rankled  in  the  heart  of  Mahomet.  Accordingly,  on 
the  day  following  the  general  summons  above  men 
tioned,  it  was  declared  that  Osama,  the  son  of  Zeid, 
the  beloved  friend  of  Mahomet,  who  had  been 
slain  at  Muta,  was,  notwithstanding  his  extreme 
youth,  to  command  the  army.  Having  called  him 
to  the  Mosque,  the  Prophet  thus  addressed  him  :— 
"  Lead  the  army  unto  the  place  where  thy  father 
was  killed,  and  let  them  destroy  it  utterly.  Lo  !  I 
have  made  thee  commander  over  this  army.  Fall 
suddenly  at  early  dawn  upon  the  people  of  Obna, 
and  devour  them  with  fire.  Hasten  thy  march  so 
that  thine  onset  may  precede  the  tidings  of  thee. 
If  the  Lord  grant  thee  victory,  then  shorten  thy 
stay  amongst  them.  Take  with  thee  guides,  and 
send  before  thee  scouts  and  spies." 

On  Wednesday  following,  Mahomet  was  seized 
with  a  violent  headache  and  fever  ;  but  it  passed 
off.  The  next  morning  he  found  himself  sufficiently 
recovered  to  bind  with  his  own  hand  upon  the 
flagstaff  a  banner  for  the  army.  He  presented  it 


XXXIIL]  Decay  of  Mahomet's  Strength.  253 

to  Osama  with  these  words  : — u  Fight  thou  beneath  * 
this  banner  in  the  name  of  the  Lord,  and  for  his 
cause.  Thus  shalt  thou  discomfit  and  slay  the 
people  that  disbelieveth  in  the  Lord  !  "  The  camp 
was  then  formed  at  Jorf ;  and  the  whole  body  of 
the  fighting  men,  not  excepting  even  Abu  Bakr 
and  Omar,  were  summoned  to  join  it.  The  attention 
of  all  was  soon  occupied  by  a  more  engrossing  sub 
ject,  which  suspended  for  the  time  the  preparations 
of  Osama' s  force. 

The  history  of  Mahomet's  sickness,  according  to  Difficulty  in 

.  .  <?  T    '      weayin&  a 

the  wont  of  his  biographers,  is  made  up  of  a  multi-  connected 

0      •  *     .  narrative  of 

tude  of  distinct  and  unconnected  traditions,  often  the  Prophet's 

r  .    sickness. 

trifling,  and  sometimes  contradictory,  from  which  it 
is  not  easy  to  trace  the  correct  sequence  of  events, 
or  to  weave  a  continuous  and  consistent  narrative. 
It  will  be  my  endeavour  to  omit  no  important 
incident  in  relating  the  story  of  this  interesting 
period. 

Mahomet   had   not   hitherto  suffered   from   any  Mahomet 

.  ,,     n          .      -,  attributes  his 

serious  illness.     About  the  close  of  the  sixth  year  mness  to  the 

.  n  T  -in  •!      poisoned  meat 

of  the  Hegira,  he  is  said  to  have  ailed  temporarily  which  he  ate 
from  loss  of  appetite  and  a  pining  depression  ofa 
health  and  spirits,  ascribed,  as  we  have  seen,  to  the 
incantations  of  the  Jews.*     Again,  in  the  middle  of 
the  seventh  year,  his  system  sustained  a  shock  from 
partaking  of  poisoned  meat  at  Kheibar,  for  which 
he  was  cupped,  arid  the  effects  of  which  he  is  said 

*  See  above,  p.  80. 
VOL.  iv.         K  K  , 


254  The  last  Illness  of  Mahomet.  [CHAP. 

to  have  complained  of  periodically  ever  after.  In 
deed  the  present  attack  was  attributed  by  Mahomet 
himself  directly  to  this  cause.  When  he  had  been 
now  for  several  days  sick,  the  mother  of  Bishr  (who 
had  died  from  the  effects  of  the  same  poison,)  came  to 
inquire  after  his  health  ;  she  condoled  with  him  on 
the  violence  of  the  fever,  and  remarked  that  the 
people  said  it  was  the  pleurisy.  "  Nay,"  answered 
Mahomet,  "  the  Lord  would  never  permit  that  sick 
ness  to  seize  his  Apostle,  for  it  cometh  of  Satan. 
This,  verily,  is  the  effect  of  that  which  I  ate  at 
Kheibar,  I  and  thy  son.  The  artery  of  my  back 
feeleth  as  though  it  would  just  now  burst  asunder." 
circumstances  Whether  his  constitution  was  really  impaired 

which  may 

have  affected   by  £ne  poison,    or  whether   this  was   merely   the 

the  strength          J  . 

of  his  con-      Prophet's  fancy,  it  is  certain  that  the  frailties   of 

stitution.  . 

age  were  imperceptibly  creeping  upon  him.  His 
vigorous,  well-knit  frame  began  to  stoop.  Though 
frugal,  if  not  abstemious  in  his  habits,  and  in  all 
things  (the  harem  excepted)  temperate,  yet  during 
the  last  twenty  years  of  his  life  there  had  been 
much  to  tax  his  mind  and  body.  At  Mecca,  hard 
ship,  rejection,  persecution,  confinement,  exile  ; — at 
Medina,  the  anxieties  of  a  cause  for  some  years 
doubtful,  and  now  the  cares  of  a  daily  extending 
dominion, — pressed  upon  him.  Nor  must  we  forget 
the  excitement  and  agitation  (possibly  of  an  epileptic 
character)  which  occasionally  overpowered  him  in 
the  moments  of  so-called  inspiration  and  intercourse 
with  unseen  visitants.  "  Ah  !  thou  that  art  dearer 


xxxui.]         His  Anticipation  of  approaching  Decease.  255 

to  me    than  -father   or   mother!"  exclaimed    Abu 
Bakr,  as  Mahomet  entered  one  day  from  his  wives' 
apartments  into  the  Mosque.  —  "  Alas  !    grey  hairs 
are  hastening  upon  thee  !  "   and  the  eyes  of  the  • 
Prophet's  bosom  friend  filled  with  tears  as  he  saw 
him  raise  his,  beard  with  his  hand,  and  gaze  at  it.— 
"  Yes,"  said  Mahomet,  "  it  is  the  travail  of  inspira 
tion  that  hath  done  this.     The  Suras  Hud,  and  the 
Inevitable,  and  the  Striking,  with  their  fellows,  have 
made  white  my  hair."  * 

But  Mahomet  did  not  yield  to  the  infirmities  of  Notwithstand 

" 


m  i  ••!••/»     ° 

old  age.     To  the  very  last  the  severe  simplicity  01  infirmity, 

_  „,,       Mahomet 

robuster   years    was   preserved   unaltered.        '  1  he  maintains  his 
people  throng  about  thee  in  the  Mosque,"  said  his  piidty. 
uncle  Abbas  to  him  ;  —  "  what  if  we  make  for  thee 
an  elevated  seat,  that  they  may  not  trouble  thee  ?  " 
But  Mahomet  forbade  it  :  —  "  Surely,"  he  said,  "  I 
will   not  cease  from  being  in  the  midst  of  them, 
dragging  my  mantle  behind  me  thus,f  and  covered 
with  their  dust,  until  that  the  Lord  give  me  rest 
from  amongst  them."  J 

Mahomet  himself  was  latterly  not  unconscious  ms  anticipa- 
(if  we  may  believe  the  traditions  of  Ayesha)  of  end  was  near. 
the  premonitions  of  decay.  He  used  frequently 

*  These  are  called  the  Terrific  Suras.  See  also  vol.  ii.  ch.  iii. 
p.  88.  The  withering  effects  there  ascribed  to  the  fits  of  inspira 
tion,  if  they  really  at  all  resembled  the  description  given  by 
tradition,  cannot  but  have  told  on  his  constitution. 

|  Le.  hurrying  along  and  being  jostled  by  the  crowd. 

\  K.  Wdckidi,  139. 


256  The  last  Illness  of  Mahomet.  [CHAP. 

to   repeat   the   hundred    and   tenth    Sura,    as   fol 
lows  : — 

"  When  the  help  of  God  shall  come,  and  the  Victory, 
And  thou  shalt  see  men  entering  the  Religion  of  God  in  troops ; 
Then  celebrate  the  praises  of  thy  Lord,  and  ask  pardon  of  him, 
for  he  is  merciful."  * 

These  expressions  he  would  refer  to  the  multitudes 
now  flocking  to  the  faith  in  Yemen  and  the  farther 
coasts  of  Arabia.  He  would  further  declare  that 
the  sign  received  from  the  Lord  of  the  completion 
of  his  work  was  thus  fulfilled,  and  that  it  remained 
for  him  now  only  "  to  busy  himself  in  the  praises  of 
his  Lord  and  to  seek  for  pardon."f 

*  The  period  when  this  was  revealed  is  doubtful.  In  the 
Appendix  to  vol.  ii.  I  have  placed  it  in  the  third  Meccan  stage  ; 
but  it  may  have  been  later. 

|  The  reader  must  bear  in  mind  that  all  traditions  of  sayings 
by  Mahomet,  thus  directly  anticipatory  of  his  decease,  are  sus 
picious.  They  are  just  the  kind  of  stories  that  would  grow  up 
amongst  his  loving  and  superstitious  followers,  in  conversations 
which  continued  unrecorded  for  many  years.  There  is  nothing 
improbable  in  what  I  have  placed  in  the  text ;  still  I  cannot  vouch 
for  it. 

Of  the  manifest  fabrications,  similar  in  tendency,  take  the 
following  as  a  specimen.  When  the  CXth  Sura  was  revealed, 
Mahomet  called  Fatima,  and  said, — "  My  daughter  !  I  have 
received  intimation  of  my  approaching  end."  Fatima  burst  into 
tears.  "  Why  weepest  thou,  my  child  ?  "  continued  the  Prophet ; 
"  be  comforted,  for  verily  thou  art  the  first  of  my  people  that 
shall  rejoin  me."  Whereupon  Fatima  dried  her  tears  and  smiled 
pleasantly."  K.  WdcJcidi,  139,  151.  As  Fatima  died  within  six 
months  after  her  father,  it  is  easy  to  see  how  this  tale  grew  up. 
Similar  are  all  the  traditions  in  glorification  of  Fatima :  e.  g.  where 
Mahomet  calls  her  "the  Queen  of  all  the  females  of  Paradise 
after  Mary  the  Mother  of  Jesus."  Ibid.  So  with  all  the  tradi 
tions  predicting  divisions,  sects,  intestine  war,  &c.  A  shade  of 


xxxin.]  His  Visit  to  the  Burying  Ground.  257 

When  attacked  by  his  last  illness,  Mahomet,  He  visits  the 
though  probably  feeling  it  to  be  serious,  did  not  at  ground, 
the  first  succumb;  for  a  day  or  two  he  still  main 
tained  the  custom  he  had  prescribed  to  himself  of 
visiting  his  wives'  apartments  in  rotation.  One 
night  lying  restless  on  his  bed.  he  arose  softly, 
cast  his  clothes  about  him,  and  followed  by  a 
servant,  walked  to  the  burial  ground,  Backi  al 
Gharcad.  There  he  waited  long  absorbed  in  medi 
tation.  At  last  winding  up  his  thoughts,  he  prayed 
aloud  for  those  who  were  buried  there,  apostrophi 
zing  thus  : — "  Verily,  ye  and  I  have  both  received  the 
fulfilment  of  that  which  our  Lord  did  promise  us. 
Blessed  are  ye!  for  ye  enjoy  a  lot  far  preferable  to 
the  lot  of  those  who  are  left  behind.  Temptation 
and  trial  approach  like  portions  of  a  dark  night  fol 
lowing  rapidly  one  upon  another,  each  portion  darker 
than  those  preceding.  0  Lord !  grant  pardon  unto 
them  that  are  buried  here ! "  Then  he  turned  and 
departed  to  his  house.  By  the  way,  he  told  his 
attendant  that  he  too  was  hastening  to  the  grave  :— 
"  The  choice  hath  verily  been  offered  me  of  con 
tinuance  in  this  life,  with  Paradise  thereafter,  or  to 
meet  my  Lord  at  once  ;  and  I  have  chosen  to  meet 
my  Lord."* 

the  same  tendency  will  be  observed  in  the  prayer  quoted  below, 
at  the  burial  ground,  which,  notwithstanding,  I  have  given  entire. 

*  For  this  latter  saying,  repeated  again,  see  note  below.  By 
"  continuance  in  this  life  "  is  probably  meant  only  a  longer  life. 

We  have  now  reached  a  point  in  Mahomet's  biography  which  has 
become  the  arena  for  the  contending  traditions  of  party  and  faction. 


comimsera- 


258  The  last  Illness  of  Mahomet.  [CHAP. 

Ayesha's  In  the  morning,  passing  by  the  door  of  Ayesha, 

raillery  when  . 

he  seeks  her    who  was  suffering  from  a  severe  headache,  he  heard 
her  moaning :   u  My  head ! — oh,  my  head !  "*     He 

First,  Ayesha,  who  had  the  closest  opportunities  by  far  of 
all  others  for  watching  the  last  moments  of  Mahomet,  has  made 
the  most  of  her  position;  throughout  her  statements  there  is  a 
patent  endeavour  to  exclude  even  the  mention  of  Ali  and  his 
partisans.  There  is,  secondly,  the  party  of  Ali,  who  (with  the 
view  of  strengthening  their  dogma  that  the  divine  right  of  suc 
cession  was  vested  in  their  hero  and  his  posterity)  would  attribute 
to  him  every  important  part  in  the  scene.  And,  lastly,  there  are 
the  Abbassides  (holding  the  right  of  succession  to  reside  in  the 
near  relatives  of  the  Prophet  and  their  heirs),  whose  tendency  is 
to  magnify  Abbas  and  his  family.  Every  tradition  is  coloured  by 
these  factions ;  and  it  is  necessary  to  steer  very  cautiously  among 
them.  Compare  vol.  i.  Introd.  pp.  xxxvii.-xli. 

For  the  scene  in  the  text,  we  have  the  following  variations : — 
I.  Ayesha  perceiving  Mahomet  go  forth,  sent  her  maid  Barida  to 
watch  where  he  went:  this  Barida  did,  and  managed  to  get  back 
before  her  master.  II.  Ayesha  herself  followed  Mahomet,  who 
reproved  her  at  the  grave-yard  for  her  curiosity.  III.  Ayesha 
says  that  ^frequently  visited  the  grave-yard  at  night,  IV.  A 
fourth  tradition  from  Ayesha  says  that  his  servant  Abu  Kafi 
accompanied  Mahomet  on  the  occasion.  V.  A  tradition  from 
another  source  makes  Fadhala  (alias  Abu  Muweihiba,  a  Yemen 
slave  of  his)  to  have  gone  with  the  prophet.  The  two  last  tra 
ditions  are  otherwise  very  similar  with  the  tenor  of  the  text. 
K.  Wdckidi,  1411.  Hishami  gives  only  the  last :  p.  455. 

The  probability  seems  to  be  that  there  was  only  one  night- 
visit  to  the  grave-yard ;  and  that  the  several  parties  desirous  of 
the  honour  of  being  associated  with  so  remarkable  a  scene 
invented  the  other  occasions. 

There  are  other  traditions  which  say  that  after  his  illness 
commenced,  Mahomet  went  also  to  pray  at  Ohod  for  those  who 
fell  there.  But  this  is  evidently  unfounded.  K.  Wdckidi,  142. 

*  In  another  tradition,  Ayesha  says: — "As  often  as  Mahomet 
passed  my  door,  he  would  speak  a  word  to  me,  which  the  Lord 
used  to  bless  to  my  good.  Now  for  two  days  he  passed  by  and 


XXXTII.]  Ayesha's  Raillery.  259 

entered  and  said  :  "  Nay,  Ayesha,  it  is  rather  I  that 
have  need  to  cry  my  head,  my  head ! "  Then  in 
a  tender  strain : — "  But  wouldst  thou  not  desire 
to  be  taken  whilst  I  am  yet  alive  ;  so  that  I  might 
pray  over  thee,  and  wrapping  thee,  Ayesha,  in  thy 
winding  sheet,  thus  commit  thee  to  the  grave  ? " 
"  That  happen  to  another,"  exclaimed  Ayesha, "  and 
not  to  me  ! "  archly  adding : — "  Ah,  that  is  what 
thou  art  desirous  of!  Truly,  I  can  fancy  thee, 
after  having  done  all  this,  return  straightway  to  my 
house,  and  spend  that  very  evening  sporting  in  my 
place  with  another  wife !  "  The  Prophet  smiled  at 
Ayesha's  raillery,  but  his  sickness  pressed  on  him 
too  heavily  to  admit  of  a  rejoinder  in  the  same 
strain;  and  so  again  with  a  sad  complaint  of  the 
grievous  ailment  in  his  head,  he  returned  to  the 
apartment  of  Meimuna,  whose  day  it  was.* 

Mahomet  had  not  been  long  there   before  the  Mahomet 

retires  to 

fever  returned  upon  him  with  increasing  violence.  Ayesha's 

0  house. 

So  calling  his  wives  around  him,  he  said :  "Ye  see 
that  I  he  very  sick :  I  am  not  able  to  visit  your 
houses  in  turn  ;  if  it  be  pleasing  to  you,  I  will 
remain  in  the  house  of  Ayesha."  All  agreed  to 

did  not  say  a  word.  So  I  made  my  maid  place  my  pillow  at  the 
door,  and  I  reclined  there  with  my  head  bound  round  with  a 
napkin;  when  the  Prophet  passed  by,  he  asked  me  what  ailed 
me.  I  replied,  "  My  head  pains  me,"  and  so  on  as  in  the  text. 
K.  Wdckidi,  147£. 

*  Hishdmi,  455;  K.  Wdckidi,  142,  146.  The  tradition  in  the 
latter  authority  ends  with  a  fabricated  passage  intended  to  support 
the  claim  of  Abu  Bakr,  as  against  AH,  to  the  Caliphate. 


260  Mahomet  Retires  to  Ayeshcts  Apartment.         [CHAP. 

the  proposal.  His  clothes  having  been  wrapped 
loosely  around  him,  and  his  head  bound  about  with 
a  napkin,  the  Prophet  walked  with  the  support  of 
Ali  and  Abbas  to  the  apartment  of  Ayesha.* 
Though  not  yet  twenty  years  of  age,  and  though 
she  had  never  before  waited  upon  any  one  in  sick 
ness,  Ayesha  watched  with  the  utmost  solicitude  and 
tenderness  over  the  death-bed  of  her  aged  husband. 
Headdresses  For  seven  or  eight  days,  the  fever,  although 
gardingPtheier"  unchecked,  did  not  confine  Mahomet  entirely  to  the 

murmurs  ,  ._.-..  ,  ,  .  -,  *        -» «- 

against  house.  He  was  able  to  move  into  the  Mosque 
appointment  (the  door  of  his  apartment  opening  into  its  courts) 
and  lead,  though  feebly,  the  public  prayers.  He 
had  been  ill  about  a  week,f  when  perceiving  that 
the  sickness  gained  ground,  and  was  aggravated 
by  occasional  fits  of  swooning,  he  resolved  upon 
an  effort  to  address  the  people,  whose  murmurs  at 
the  appointment  of  the  youth  Osama  to  the  com 
mand  of  the  Syrian  army  had  reached  his  ears.J 

*  K.  Wdckidij  147|-;  Hishdmi,  456.  Ayesha  does  not  name 
Ali.  Some  mention  Fadhl  in  place  of  his  father  Abbas. 

f  The  dates  are  to  some  degree  conjectural.  I  suppose  this 
to  have  happened  about  Wednesday  or  Thursday,  the  8th  or 
9th  Mohurram  (4th  or  5th  June)  ;  after  which  Abu  Bakr  was 
appointed  to  lead  the  public  prayers.  The  Secretary  speaks  of  it 
as  occurring  on  the  Saturday,  i.  e.  ten  or  eleven  days  after  he  was 
seized  by  the  fever ;  but  in  another  place  he  mentions  the  address 
as  being  delivered  five  days  before  his  death,  which  would  bring 
it  to  either  Wednesday  or  Thursday:  p.  138£.  Hishami  says  it 
occurred  after  he  had  once  swooned  away. 

J  "  And  the  people  spake,  saying,  '  He  hath  put  this  stripling 
in  command  over  the  chiefest  of  the  Refugees.'  The  Prophet 


XXXITI.]     He  addresses  the  Congregation  in  the  Mosque.       261 

"  Fetch  me,"  he  said,  "  seven  skins  of  water  from 
as  many  different  wells,  that  I  may  bathe  and 
then  go  forth  unto  them."  They  procured  the 
water,  and  seating  him  in  Haphsa's  bathing  vessel, 
poured  it  upon  him  from  the  skins  till  he  held 
up  his  hand  and  cried  "  enough  ! "  Meanwhile 
the  people,  both  men  and  women,  had  assembled  in 
the  Mosque  ;  it  was  told  the  Prophet  that  they  had 
come  together,  and  that  many  wept.  Being  now 
refreshed  by  the  bath,  he  went  forth  to  them  with 
his  head  bandaged,  a  sheet  being  drawn  loosely 
round  him,  and  seated  himself  in  the  pulpit.  After 
prayer,  and  certain  introductory  phrases  in  the 
usual  style,  he  proceeded: — "  Ye  people  !  What  is y 
this  which  hath  reached  me,  that  some  amongst  you 
murmur  against  my  appointment  of  Osama  to  com 
mand  the  Syrian  army  ?  Now,  if  ye  blame  my 
appointment  of  Osama,  verily  heretofore  ye  blamed 
likewise  my  appointment  of  his  father  Zeid  before 
him.  And  I  swear  by  the  Lord,  that  he  verily  was 
well  fitted  for  the  command,  and  that  his  son  after 
him  is  well  fitted  also.  Truly  Osama  is  one  of  the 
men  most  dearly  beloved  by  me,  even  as  his  father 
was.  Wherefore,  do  ye  treat  him  well,  for  he  is 
one  of  the  best  amongst  you." 

After  a  pause  he  continued  : — "  Verily,  the  Lord  Announcing 
hath  offered  unto  one  of  his  servants  the  choice  that  the  dis- 
betwixt  this  life  and  that  which  is  nigh  unto  him-  \^t,  he  directs 

heard  of  this,  and  was  very  wroth.     Then  he  came  forth  with 
his  head  bandaged,"  &c.     K.  Wdclddi,  138|. 

VOL.  IV.  L   L 


262       Private  Doors  opening  into  the  Mosque  closed.      [CHAP. 

the  private      self;  and  the  servant  hath  chosen  that  which  is  nigh 
intothe   '  '  unto  his  Lord."     Mahomet  by  this  saying  intended 

Mosque  to  be  ,  /»  -.  -, 

closed.  to  communicate  by  way  of  euphemism  to  the  people, 

his  anticipation  that  the  illness  would  prove  his 
last.  But  they  were  slow  of  apprehension.  Abu 
Bakr  alone  perceived  his  meaning,  and  burst  into 
tears.  Mahomet,  in  accents  of  affection,  desired 
him  not  to  weep.  Then  turning  to  the  people,  he 
said, — "  Verily  the  chiefest  among  you  all  for  love 
and  devotion  to  me  is  Abu  Bakr.  If  I  were  to 
choose  a  bosom  friend  it  would  be  he :  but  Islam 
hath  made  a  closer  brotherhood  amongst  us  all. 
Now  let  every  door  that  leadeth  into  the  Mosque 
be  closed,  excepting  only  the  door  of  Abu  Bakr." 
Accordingly  the  relatives  of  Mahomet  and  the  chief 
men,  whose  houses  skirted  the  quadrangle  of  the 
Mosque,  closed  their  doors,  that  of  Abu  Bakr  alone 
remaining  open.*  Thus  the  busy  hum  and  tread 

*  K.  Wdckidi,  139^,  146|  ;  Hishdmi,  457.  Each  reader  must 
judge  for  himself  whether  there  is  not  too  much  of  anticipation  in 
this  scene  to  be  consistent  with  its  reality ;  I  see  no  ground  for  not 
regarding  it  as  natural.  The  same  remark  applies  to  the  following 
paragraph. 

It  is  likely  that  the  expression  used  by  Mahomet  regarding  the 
choice  of  death  or  life  was  of  a  more  general  nature,  such  as  "that 
he  preferred  to  depart  and  be  near  his  Lord,"  (something,  perhaps, 
in  the  manner  of  Paul's  words,  Phil.  i.  21); — which  tradition 
would  easily  and  naturally  convert  into  the  mysterious  phrase 
"  that  he  had  made  election  of  Paradise."  Against  the  text  it 
might  be  urged  that  after  such  a  declaration  the  people  ought  to 
have  been  more  prepared  for  the  Prophet's  death  when  it  did 
happen.  But  the  scene  after  his  death  was  justified  by  the 
circumstances,  as  will  be  seen  below,  and  is  to  my  apprehension 


xxxin.  J    Mahomefs  Care  for  the  Citizens  of  Medina.          263 

were  hushed,  as  became  the  precincts  of  death,  and 
the  courts  of  the  Mosque  were  frequented  only  by 
worshipers  at  the  hour  of  prayer,  and  by  knots  of 
whispering  followers,  inquiring  anxiously  after  the 
Prophet's  health. 

As  he  was   about   to   re-enter  Ayesha's    room,  He  commends 

*  .     the  citizens  of 

Mahomet  turned  again,  and  in  testimony  of  his  Medina  to  the 
gratitude  to  the  people  of  Medina,  thus  addressed  followers. 
the  assembly  : — "  Ye  that  are  refugees  from  Mecca 
and  other  quarters,  hearken  to  me  !  Ye  increase, 
and  throng  into  the  city  daily.  But  the  men  of 
Medina  do  not  increase.  They  will  remain  ever 
as  they  are  this  day.  And  verily  they  are  dear 
unto  me,  for  among  them  I  found  a  refuge.  Where 
fore  honour  their  honourable  men,  and  treat  well 
their  excellent  ones."  Then  having  urged  the  early 
departure  of  the  Syrian  expedition,  he  retired  into 
the  room  of  Ayesha.* 

The  exertion  and  excitement  of  delivering  this  Abu  Bakr 

,  r\        i       appointed  to 

address  aggravated  the  Prophet  s  sickness.     On  the  lead  the  public 

p  , .  prayers  in  the 

following  day,f  when  the  hour  ot   public   prayer  absence  of 

Mahomet. 

quite  consistent  with  even  a  more  explicit  statement  by  Mahomet 
than  this,  of  his  forebodings. 

*  K.  Wdckidi,  151;  Hishdmi,  458. 

•f  This  was  probably  Friday.  I  have  assumed  that  the  previous 
scene  occurred  on  Thursday :  but  it  may  possibly  have  been  on 
Friday,  Mahomet  taking  advantage  of  the  congregation  usually 
assembling  on  that  day  to  make  his  address ;  if  such  were  the  case 
(but  there  is  no  express  tradition  to  support  the  supposition)  the 
present  scene  would  be  fixed  for  Saturday. 

Tt  is  said  that  Abu  Bakr  led  the  prayers  for  three  days  before 
the  Prophet's  death,  which  fixes  the  present  incident  as  occurring 


264  The  last  Illness  of  Mahomet.  [CHAP. 

came  round,  he  called  for  water  to  perform  the 
preparatory  ablutions  ;  but  on  attempting  to  rise, 
lie  found  that  his  strength  had  failed,  so  he  com 
manded  that  Abu  Bakr  should  conduct  the  prayers 
in  his  stead;  and  having  given  this  order  he  fell 
back  in  a  fainting  fit.  Soon  recovering,  he  in 
quired  whether  the  commission  had  been  conveyed 
to  his  friend.  Ayesha  replied.  "  0  Prophet  ! 
Truly  Abu  Bakr  is  a  man  of  a  tender  heart,  and 
weepeth  readily.  The  people  would  with  difficulty 
hear  his  voice."  "  Command  that  he  lead  the 
prayers,"  repeated  Mahomet  in  a  loud  and  impera 
tive  tone.  Ayesha,  still  clinging  to  the  hope  that 
Mahomet  would  be  able  himself  to  perform  the  duty, 
began  again  in  a  similar  strain.  Displeased  and 
irritated,  Mahomet  exclaimed :  "  Truly,  ye  resemble 
the  foolish  women  in  the  story  of  Joseph  :  *  give 
command  forthwith  as  I  desire."  The  command 
was  given,  and  Abu  Bakr  conducted  the  public 

on  Friday  or  on  Saturday,  according  as  Monday  is  counted  in 
the  three  days  or  not.  Another  tradition  makes  him  to  have  led 
the  prayers  on  seventeen  occasions,  which  would  be  equal  to 
three  days  and  part  of  a  fourth,  bringing  the  date  to  Friday. 
K.  Wdckidi,  145f 

In  one  place  it  is  said  that  Mahomet,  throughout  his  illness, 
came  out  to  the  prayers  whenever  he  could ;  and  that  if  he  came 
out  late,  he  made  up  at  the  end  of  the  service  what  he  had 
missed  at  the  beginning  of  it.  K.  Wdckidi,  145^.  But  the 
tradition  is  unsupported. 

*  See  Sura,  xii.  The  Commentators  refer  this  expression  to 
the  scene  in  which  the  women  of  Egypt  cut  their  hands  in 
astonishment  at  the  beauty  of  Joseph  :  v.  32. 


xxxni.j        Abu  Bakr  appointed  to  lead  the  Prayers.          265 

prayers   during    the    few   remaining   days    of  the 
Prophet's  life.* 

The  right  of  presiding  at  the  public  prayers  was 
always  recognized  as  the  mark  of  the  chief  secular  nified  the 

*  .  .  transfer  to 

power.      And  there  can,  I  think,  be  little  doubt  him,  as  his 

.         .         .  -,  ./>     deputy,  of  the 

that  Mahomet  by  his  nomination  intended  to  signify  ruling  power, 
the  delegation  of  the  supreme  authority  to  Abu 
Bakr  while  he  was  laid  aside,  if  not  to  mark  him  as 
his  successor  after  death.  It  is  related  that  on  one 
occasion  Abu  Bakr  happened  not  to  be  present 
when  the  summons  to  prayer  was  sounded  by  Bilal, 
and  that  Omar  having  received,  as  he  erroneously 
believed,  the  command  of  Mahomet  to  officiate  in 
his  room,  stood  up  in  the  Mosque,  and  in  his  power- 

*  K.  Wackidi,  144,  145  ;  Hishdmi,  459.  Tradition  is  quite 
unanimous  as  to  this  scene.  The  only  point  on  which  I  have 
ventured  to  deviate  from  it,  is  the  motive  of  Ayesha.  She  herself 
says  that  she  objected  simply  from  the  fear  that  the  people  would 
ever  after  dislike  her  father  for  having  stood  up  in  the  Prophet's 
place,  and  would  attribute  any  evil  that  might  happen  to  ill-luck 
arising  out  of  his  usurpation.  This  I  believe  to  be  an  after 
thought.  Ayesha  was  ambitious  enough,  and  no  doubt  rejoiced 
greatly  at  this  indication  of  her  father  to  the  chief  command. 
But  she  was  also  overcome  at  the  moment  by  concern  for  her 
husband,  and  could  not  bear  the  admission  that  he  was  so  danger 
ously  ill  as  the  nomination  appeared  to  imply.  It  seemed  to  her 
to  be  a  foreboding  of  his  end :  an  inauspicious  forestalling  of  the 
succession.  Hence  she  deprecated  the  idea. 

One  set  of  traditions  makes  her  to  propose  that  Omar  should 
conduct  the  prayers  in  her  father's  stead.  This  is  unlikely,  but 
supposing  it  to  be  true,  her  proposal  may  have  arisen  from  the 
same  cause; — she  knew  well  that  Mahomet  would  not  pass  over 
Abu  Bakr,  and  may  from  false  modesty,  or  it  may  be  real 
delicacy,  have  suggested  that  Omar,  and  not  her  father,  should 
be  nominated  to  the  invidious  post. 


266  The  last  Illness  of  Mahomet.  [CHAP. 

fill  voice  commenced  the  TaMr,  "  Great  is  the 
Lord  !  "  preparatory  to  the  public  service.  Mahomet 
overhearing  this  from  his  apartment,  called  aloud 
with  energy,—"  No  !  No  !  No  !  The  Lord  and  the 
whole  body  of  believers  forbid  it !  Let  no  one 
lead  the  prayers  but  only  Abu  Bakr  !  "* 
He  urges  the  While  thus  unable  to  leave  the  room  of  Avesha 

despatch  of       -,.--,  J 

Osama's  army,  Mahomet  was  too  weak  to  attend  to  any  public  busi- 

and  that  all  v         i       n       • 

embassies       ness.      let  the  Syrian  expedition  weighed  upon  his 

should  be  .     -,      -,  .  ,  . 

treated  well,  mind  :  ne  continued  saying  y  to  those  around  him, — 
"  Send  off  quickly  the  army  of  Osama."  He  also 
enjoined  that  all  embassies  which  might  arrive, 
should  be  treated  with  the  same  consideration,  and 
receive  the  same  largesses,  as  he  had  been  wont 
himself  to  bestow. 

increase  of          On  the  night  of  Saturday,  the  sickness  assumed  a 

illness;  Satur-  .  J 

day  night,      very  serious  aspect.    The  fever  rose  to  such  a  pitch 
Kabi,°6thS      that  the  hand  could  hardly  be  kept  upon  his  skin 
from  its  burning  heat.J    His  body  was  racked  with 

*  K.  WdcJcidi,  145-J  ;  Hishdmi,  459.  This  tradition  is  not  be 
yond  suspicion;  yet  I  do  not  see  sufficient  cause  for  its  rejection. 
But  there  is  one  form  of  it  which  may  be  summarily  cast  aside : 
namely,  that  in  which  Haphsa  gives  orders  to  Bilal  to  make  her 
father  (Omar)  conduct  the  public  prayers,  whereupon  Mahomet 
chides  her,  and  says  that  "  she  resembles  the  females  in  the  story  of 
Joseph ; "  adding  these  words,  "  Speak  to  Abu  Bakr  that  he  lead  the 
prayers ;  for  verily  if  I  make  him  not  my  deputy,  the  people  will  not  be 
obedient  unto  him."  K.  Wdckidi,  145-J,  It  is  certain  that  Mahomet 
never  expressed  himself  in  this  manner,  whatever  he  may  have 
desired  to  imply  by  the  order  appointing  Abu  Bakr  to  the  duty. 

t  JyL:  J*>-     K.  Wnckidi,  138-1, 

i  Ibid.  1424. 


June. 


XXXTII.]  Intensity  of  the  Fever.  267 

pain;  restless  and  moaning,  he  tossed  about  upon  his 
bed.  Alarmed  at  a  severe  paroxysm  of  the  disease, 
Omm  Salma,  one  of  his  wives,  screamed  aloud. 
Mahomet  rebuked  her  : — "  Quiet !  "  he  said.  "  No 
one  crieth  out  thus  but  an  unbeliever."  During  the 
night,  Ayesha  sought  to  comfort  him,  and  suggested 
that  he  should  seek  for  consolation  in  the  same 
lessons  he  had  so  often  taught  to  others  when  in 
sickness  : — "  O  Prophet !  "  she  said,  "  if  one  of  us 
had  moaned  thus,  thou  wouldst  surely  have  found 
fault  with  it."  "  Yes,"  he  replied,  "  but  I  burn  with 
the  fever-heat  of  any  two  of  you  together."  "  Then," 
exclaimed  one,  "  thou  shalt  surely  have  a  double 
reward."  u  Yes,"  he  answered,— •"  I  swear  by  him 
in  whose  hands  is  my  life,  that  there  is  not  upon 
the  earth  a  believer  afflicted  with  any  calamity  or 
disease,  but  the  Lord  thereby  causeth  his  sins  to  fall 
from  him,  even  as  leaves  are  shed  in  autumn  from  a 
tree."  At  another  time  he  said, — "  Suffering  is  an 
expiation  for  sin.*  Verily,  if  the  believer  suffer  but 
the  scratch  of  a  thorn,  the  Lord  raiseth  his  rank 
thereby,  and  wipeth  away  from  him  a  sin."  "  Be 
lievers,"  he  would  affirm,  "  are  tried  according  to 
their  faith.  If  a  man's  faith  be  strong,  so  are  his 
sufferings;  if  he  be  weak,  they  are  proportioned 
thereunto.  Yet  in  any  case,  the  suffering  shall  not 
be  remitted  until  he  walk  upon  earth  without  the 
guilt  of  a  single  transgression  cleaving  unto  him." 


268  Sayings  of  Mahomet  on  hi*  Death-bed.          [CHAP. 

Sayings  of          Omar,  approaching  the  bed,  placed  his  hand  on 

Mahomet  on     .__..,  IPI         T  i         -i  -i       i          •  ^ 

his  death-bed.  Mahomet  s  forehead,  and  suddenly  withdrew,  it  from 
the  greatness  of  the  heat  : — "  0  Prophet !  "  he  said, 
"  how  violent  is  the  fever  on  thee  !  "  "  Yea,  verily," 
replied  Mahomet,  "but  I  have  been  during  the 
night  season  repeating  in  praise  of  the  Lord  seventy 
Suras,  and  among  them  the  seven  long  ones."  Omar 
answered  : — "  But  the  Lord  hath  forgiven  thee  all 
thy  sins,  the  former  and  the  latter  ;  now  then,  why 
not  rest  and  take  thine  ease  ? "  "  Nay,"  replied 
Mahomet,  "  for  wherefore  should  I  not  be  a  faithful 
servant  unto  him  ?" 

An  attendant,  while  Mahomet  lay  covered  up,  put 
his  hand  below  the  sheet,  and  feeling  the  excessive 
heat,  made  a  remark  similar  to  that  of  Omar.  Ma 
homet  replied  : — "  Even  as  this  affliction  prevaileth 
now  against  me,  so  shall  my  reward  hereafter  be 
enhanced."  "  And  who  are  they,"  asked  another, 
"that  suffer  the  severest  trials ?"  "  The  Prophets  and 
the  righteous,"  said  Mahomet;  and  then  he  made 
mention  of  one  Prophet  having  been  destroyed  by 
lice,  and  of  another  who  was  tried  with  poverty,  so 
that  he  had  but  a  rag  to  cover  his  nakedness  withal : 
"  yet  each  of  them  rejoiced  exceedingly  in  his  afflic 
tion,  even  as  one  of  you  would  rejoice  in  great  spoil."  * 

On  the  Sunday,  Mahomet  lay  in  a  very  weak 

*  These  sayings  are  all  taken  from  the  Secretary,  p.  142,  et  seq. 
The  sufferings  of  Mahomet  may  have  been  magnified,  and  some  of 
these  sayings  exaggerated  if  not  entirely  fabricated :  but  they  are 
all  truly  illustrative,  I  think,  of  the  death-bed  scene. 


12th  Rabi, 
7th  June. 


xxxn T.]  Mahomet  physicked  by  hi*  Wives,  269 

and  helpless  state.  Osama,  who  had  delayed  his 
departure  to  see  what  the  issue  of  the  sickness  might 
be,  came  in  from  Jorf  to  visit  him.  Eemoving 
the  clothes  from  the  Prophet's  face,  he  stooped  down 
and  kissed  him,  but  there  was  no  audible  response. 
Mahomet  only  raised  his  hands  to  heaven  in  the 
attitude  of  blessing,  and  then  placed  them  upon 
Osama.  So  he  returned  to  the  camp.* 

During  some  part   of  this  day,  Mahomet  com-  Mahomet 

,.,%..,..,  ,     .J '  .         ,  physicked  by 

plained  01  pain  in  his  side,  and  the  suffering  became  his  wives. 
so  great,  that  he  fell  into  a  state  of  unconsciousness. 
Omm  Salma  advised  that  physic  should  be  given 
him.  Asma,  the  sister  of  Meimuna,  prepared  a 
draught  after  an  Abyssinian  recipe,  and  they  forced 
it  into  his  mouth.f  Reviving  from  its  effects  he 
felt  the  unpleasant  taste  in  his  mouth,  and  cried, 
"  What  is  this  that  ye  have  done  to  me  ?  Ye  have 
even  given  me  physic  I "  They  confessed  that 
they  had  done  so,  and  enumerated  the  ingredients 
of  which  Asma  had  compounded  it.J  "  Out  upon 
you  !  "  he  angrily  exclaimed;  "  this  is  a  remedy  for 
the  pleurisy,  which  she  hath  learned  in  the  land  of 
Abyssinia;  but  that  is  not  a  disease  which  the  Lord 
will  suffer  to  attack  me.  Now  shall  ye  all  partake 

*  K.  WdcUdi,  138f  ' 

j"  Her  name  was  Asma  bint  Oneis ;  she  had  emigrated  to  Abys 
sinia  with  her  husband  Jafar,  brother  of  Ali.  After  his  death,  she 
married  Abu  Bakr,  whose  wife  she  probably  at  this  time  was. 
After  Abu  Bakr's  death,  Ali  married  her.  She  had  issue  by  all 
three.  See  above,  p.  88,  and  101. 

J  Indian  Wood  ^jj^ll    J>*xJ\  ;    a   little    Wars  seed 
mixed  with  some  drops  of  olive  oil.     K,  Wdckidi,  148|. 

VOL.  IV.  M  M 


270  Mahomet  curses  the  Jeivs  and  Christians.         [CHAP. 

of  the  same  dose.    Let  not  one  remain  in  the  house 

without  being  physicked,  even  as  ye  have  physicked 

me,  excepting  only  my  uncle  Abbas."     So  all  the 

women  arose,  and  they  poured  the  physic,  in  presence 

of  the  dying  Prophet,  into  each  other's  mouths.* 

curses^he          After  this  the  conversation  turning  upon  Abyssinia, 

Jews  and        Omm  Salma  and  Omm  Habiba.  who  had  both  been 

Christians. 

exiles  there,  spoke  of  the  beauty  of  a  cathedral  in 
that  country,  called  the  church  of  Maria  (St.  Mary) 
and  of  the  wonderful  pictures  on  its  walls.  Mahomet 
listened  quietly  to  them,  and  then  said, — "  These 
verily  are  the  people  who,  when  a  good  man  hath 
lived  amongst  them,  build  over  his  tomb  a  place  of 
worship,  and  they  adorn  it  with  their  pictures. 
These,  in  the  eyes  of  the  Lord,  are  the  worst  part  of 
all  the  creation."  He  stopped,  and  covered  himself 
with  the  bedclothes ;  then  casting  them  off  in  the 
restlessness,f  and  perhaps  delirium,  of  the  fever,  he 
said :  "  The  Lord  destroy  the  Jews  and  Christians !  J 

*  This  scene  is  well  attested  by  several  traditions.  How 
strangely  it  must  have  contrasted  with  the  solemnity  of  the 
Prophet's  death-bed  !  K.  Wdckidi,  148 ;  Hishdmi,  458. 

Meimuna  pleaded  that  she  was,  in  pursuance  of  an  oath  by 
Mahomet,  under  a  vow  of  fasting,  and  could  not,  therefore,  allow 
anything,  even  medicine,  to  pass  her  lips;  but  the  excuse  was 
unavailing.  Another  tradition  represents  Mahomet  as  grounding 
his  displeasure  at  being  forced  to  take  physic,  on  the  fact,  that 
"  he  was  then  fasting,1'  He  had,  probably,  made  some  vow  to 
this  effect  in  reference  to  his  sickness. 

f  K.  Wdclddi,  149.  Traditions  from  Ayesha  and  the  son  of 
Abbas.  "  He  kept  drawing  the  clothes  over  his  face,  and  then 
pulling  them  off  again."  Ibid.  p.  153. 

J  Some  authorities  omit  the  Christians  from  this  tradition. 
K.  Wdckidi,  149 1-. 


xxxm.]  He  calls  for  Writing  Materials.  271 

Let  his  anger  be  kindled  against  those  that  turn  the 
tombs  of  their  Prophets  into  places  of  worship.  O 
Lord,  let  not  my  tomb  be  an  object  of  worship !  * 
Let  there  not  remain  any  faith  but  that  of  Islam 
throughout  the  whole  land  of  Arabia !  "  f 

About  this  time,  recognizing  Omar,   and   some  He  calls  for 

writing  mate- 
Other   chief  men   in   the  room,   he   called   out, —  rials. 

"  Bring  hither  to  me  ink  and  paper,J  that  I  may 
record  for  you  a  writing  which  shall  prevent  your 
going  astray  for  ever."  Omar  said, — "  He  wandereth 

*  This  last  clause  may  be  an  after-thought, 
f  Lit.  "  Let  there  not  remain  two  Religions,"  &c.  K.  Wdckidi, 
149!,  152i-  Vide  vol.  ii.  p.  302,  note.  I  have  there  ventured  to 
doubt  that  Mahomet  gave  this  command,  because  the  Christians 
of  Najran  were  not  expelled  till  long  after,  and  then  only  on  a 
charge  of  usury.  So  also  the  Jews  of  Kheibar  were  allowed  for 
several  years  to  remain,  and  then  exiled  because  of  some  alleged 
deeds  of  violence:  see  above,  p.  75. 

I  think  these  facts  prove  that  there  was  no  command  by  the 
Prophet,  recognized  by  the  Moslems,  to  this  effect.  Had  there 
been,  Abu  Bakr  and  Omar  would  no  doubt  have  made  it  one  of  their 
first  objects  to  fulfil  the  order, — existing  treaties  and  engagements 
notwithstanding.  A  command  of  Mahomet  was  never  questioned  by 
them  during  his  life,  much  less  after  his  death.  I  conclude  that 
either  the  sentence  is  a  fabrication,  or  that  having  been  uttered  in 
delirium,  it  was  not  felt  to  be  binding.  If  uttered  at  all,  even  in  deli 
rium,  it  is  a  significant  index  of  the  current  of  Mahomet's  thoughts. 
In  some  traditions  the  command  is  connected  with  a  scene  in 
which  Mahomet  said  that  he  had  three  injunctions  to  deliver;  one 
concerned  the  treatment  of  the  embassies  arriving  at  Medina  (see 
above,  p.  266);  the  second  directed  the  ejection  of  Jews  and  Chris 
tians  from  Arabia;  before  he  could  explain  the  third,  he  became 
unconscious.  Other  injunctions  are  given,  as  being  kind  to  slaves ; 

paying  tithes;  observing  prayer,  &c.     K.  Wdckidi,  150,   152; 
Hishdmi,  487. 

J  One  tradition  has  it  that  he  called  for  "a  shoulder  blade "  to 

write  upon.     K.  Wdckidi,  150. 


272  Mahomet  distributes  Alms.  [CHAP. 

in  his  mind.  Is  not  the  Goran  sufficient  for  us  ?  " 
But  the  women  wished  that  the  writing  materials 
should  be  brought ;  and  a  discussion  ensued.  There 
upon  one  said, — u  What  is  his  condition  at  this 
present  moment  ?  Come  let  us  see  whether  he 
speaketh  deliriously  or  not."  So  they  went  and 
asked  him  what  his  wishes  were  regarding  the 
writing  he  had  spoken  of ;  but  he  no  longer  desired 
to  indite  it.  "  Leave  me  thus  alone,"  he  said,  "  for 
my  present  state  is  better  than  that  ye  call  me  to.*" 
^distributes  in  the  course  of  this  daj5  Mahomet  called 

Ayesha  to  him,  and  said, — "  Where  is  that  gold 
which  I  gave  unto  thee  to  keep  ?  "  On  her  re 
plying  that  it  was  by  her,  he  desired  that  she 
should  spend  it  at  once  in  charity.  Then  he  dozed 
off  in  a  half  conscious  state ;  and  some  time  after 
asked  if  she  had  done  as  he  desired  her.  On  her 
saying  that  she  had  not  yet  done  so,  he  called  for 
the  money  (which  was  apparently  a  portion  of  the 
tithe  income)  ;  she  placed  it  in  his  hand,  and 

*  K.  Wdckidi,  149^,  150; — either  speaking  incoherently,  or 
meaning  that  he  did  not  feel  equal  to  the  task.  Abbas  is  repre 
sented  as  lamenting  the  irreparable  loss  sustained  by  the  absence 
of  what  Mahomet  intended  to  dictate,  and  saying  that  his  followers 
lost  it  through  their  quarrelling.  But  Mahomet  was  evidently 
wandering,  when  he  called  for  the  writing  materials. 

When  the  women  were  about  to  bring  the  writing  materials, 
Omar  chided  them: — "  Quiet !  "  he  said.  "  Ye  behave  as  women 
always  do ;  when  your  master  falleth  sick  ye  burst  into  tears,  and 
the  moment  he  recovereth  a  little,  ye  begin  embracing  him." 
Mahomet,  jealous  even  on  his  death-bed  of  the  good  name  of  his 
wives,  was  aroused  by  these  words,  and  said, — "Verily,  they  are 
better  than  ye  are."  Ibid.  If  this  tradition  be  true,  it  shews 
that  Mahomet  was  only  partially  delirious  at  the  moment. 


xxxin.]  Sis  Illness  temporarily  abates.  273 

counted  six  dinars.  He  directed  that  it  should  be 
divided  among  certain  indigent  families ;  and  then 
lying  down  he  said, — "  Now  I  am  at  peace.  Verily 
it  would  not  have  become  me  to  meet  my  Lord, 
and  this  gold  in  my  possession."* 

All  Sunday  night  the  illness  continued  unabated,  improvement 

on  Monday 

He  was  overheard   praying  :    one   of  his  ejacula-  morning, 

r      J  J  13th  of  1st 

tions   was   to   this   effect: — "0  my   soul!      WhyRabi; 
seekest   thou   for   refuge   elsewhere   than   in   God 
alone  ?  "  f     The  morning  brought  some  measure  of 
relief.     The  fever  and  the  pain  abated  ;  and  there 
was  an  apparent  return  of  strength. 

The  dangerous  crisis  of  the  Prophet's  sickness  on  Mahomet 

comes  out  to 

the  preceding  night  having  become  known  through-  the  morning 

out   the   city,   the   Mosque   was   crowded   in   the 

morning,  at  the  hour  of  prayer,  by  men  and  women 

who  came  seeking  anxiously  for  tidings.    Abu  Bakr, 

as  usual,  led  the  devotions ;  as  Imam  he  stood  in 

the  place  of  Mahomet  before  the  congregation,  his 

back  turned  towards  them.J     He  had  ended  the 

*  K.  Wdckidi,  148^-,  149.  The  story  is  told  in  various  ways, 
but  the  version  in  the  text  is  probably  correct.  Some  traditions 
unite  the  incident  with  one  of  those  strange  tales  of  Ayesha  which 
contrast  the  Prophet's  poverty  with  his  benevolence.  She  was 
obliged  to  send  (she  says)  to  a  neighbour  to  get  oil  for  her  lamp 
when  Mahomet  was  on  his  death-bed.  See  vol.  i.  Introduction, 
p.  Ix.  There  are  many  traditions  to  show  Mahomet's  unwillingness 
to  retain  money  in  his  possession.  He  used  to  give  every  thing 
away  in  charity ;  and  did  not  even  like  retaining  money  in  his 
house  over  the  night.  All  this  is  probably  exaggerated. 

•f  K.  Wdckidi,  153.  In  all  his  previous  illnesses,  Mahomet  had 
prayed  for  his  recovery.  This  prayer,  according  to  tradition, 
signified  that  now  his  expectation  was  to  depart. 

|  It  will  be  remembered  that  in  Mahometan  prayers,  the  whole 


274  Mahomet's  last  Illness.  [CHAP. 

first  RaJcaat,  or  series  of  prostrations,  and  the  people 
had  stood  up  again  for  a  second,  when  the  curtain 
of  Ayesha's  door  (to  the  left  of  the  audience,  and  a 
little  way  behind  Abu  Bakr),  slowly  moved  aside, 
and  Mahomet  himself  appeared.  As  he  entered 
the  assembly,  he  whispered  in  the  ear  of  Fadhl 
son  of  Abbas,  who  with  a  servant*  supported 
him  :  "  The  Lord  verily  hath  granted  unto  me 
refreshment  f  in  prayer ; r  and  he  looked  around 
with  a  smile  of  inexpressible  pleasure,  which  was 
marked  by  all  who  at  the  moment  caught  a  glimpse 
of  his  countenance.  J  That  smile  no  doubt  was  the 
index  of  deep  emotion  in  his  heart.  What  doubts 
or  fears  may  have  crossed  the  mind  of  Mahomet,  as 
he  lay  on  the  bed  of  death,  and  felt  that  the  time  was 
drawing  nigh  when  he  must  render  his  account  to 
that  God  whose  messenger  he  professed  to  be, — 
tradition  affords  us  no  grounds  even  to  conjecture. 
The  rival  claims  of  Aswad  and  Museilama  had  per 
haps  suggested  misgivings  such  as  those  which  long 
before  distracted  his  soul.  What  if  he  too  were  an 
impostor,  deceiving  himself  and  deceiving  others 

congregation,  the  Imam  included,  look  towards  Mecca.    The  people 
are  ranged  in  rows  behind  the  Imam,  and  follow  his  motions. 

*  Thouban,  a  slave  from  Yemen.  Alyite  tradition  substitutes 
Ali  for  him. 

f  Lit.  "  Cooling  of  the  eyes."     K.  Wackidi,  145. 

\  That  is  by  the  portion  of  the  congregation  in  a  line  with 
the  door,  who  were  standing  sideways  to  it,  and  by  all  the  ranks 
behind  them.  Those  in  front  had  their  backs  partly  towards 
him ;  but  some  of  them  also  may  probably  have  turned  round  to 
see  the  cause  of  the  general  sensation. 


xxxiii.]  His  last  Appearance  in  the  Mosque.  275 

also  !  If  any  doubts  and  questionings  of  this  nature 
had  arisen  in  his  mind,  the  sight  of  the  great  con 
gregation,  in  attitude  devout  and  earnest,  may  have 
caused  comfort  and  reassurance.  That  which  brings 
forth  good  fruit,  he  would  argue,  must  itself  be 
good.  The  mission  which  had  transformed  gross  and 
debased  idolaters  into  spiritual  worshippers  such  as 
these,  resigning  every  faculty  to  the  service  of  the 
one  great  God, — and  which,  wherever  accepted  and 
believed  in,  was  daily  producing  the  same  wonderful 
change, — that  mission  must  be  divine,  and  the  voice 
from  within  which  prompted  him  to  undertake  it 
must  have  been  the  voice  of  the  Almighty,  revealed 
through  his  ministering  spirit.  Perhaps  it  was  a 
thought  like  this  which  passed  at  the  moment 
through  the  mind  of  the  Prophet,  and  lighted  up 
his  countenance  with  that  smile  of  joy,  diffusing 
gladness  over  the  crowded  courts  of  the  Mosque. 

Having  paused  thus  for  a  moment  at  the  door, and  takes  his 

'  seat  beside 

Mahomet,  supported  as  before,  moved  on  towards  Abu  Bakr- 
the  front  where  Abu  Bakr  stood.  The  people  made 
way  for  him,  opening  their  ranks  as  he  advanced. 
Abu  Bakr  heard  the  rustle  (for  he  never  when  at 
prayer  turned  himself  or  looked  to  the  right  hand 
or  the  left),  and  apprehending  the  cause  which 
alone  at  that  time  could  create  so  great  a  sensation, 
stepped  backwards  to  join  the  congregation,  and 
vacate  the  place  of  leader,  for  the  Prophet,  But 
Mahomet  motioned  him  to  resume  the  post,  and 
taking  his  hand  walked  on  towards  the  pulpit. 
There  he  sat  on  the  ground  by  the  side  of  Abu 


276  Mahomefs  last  Illness.  [CHAP. 

Bakr,  who  resumed  the  service,  and  finished  it  in 
the  customary  form. 
Abu  Bakr  When  the  prayers  were  ended,  Abu  Bakr  en- 

goes  to  visit  .  .  ,    ,  .-   ,  TT         .    .      j 

his  wife  at      tered  into  conversation  with  Mahomet.    He  rejoiced 

Al  Sunh.  i  rr  r\ 

to  find  him  to  all  appearance  convalescent. 
Prophet,"  he  said,  —  "  I  perceive  that  by  the  grace 
of  God,  thou  art  better  to-day,  even  as  we  desire  to 
see  thee.     Now  this  day  is  the  turn  of  my  wife,  'the 
daughter  of  Kharija  ;  shall  I  go  and  visit  her?  "  * 
Mahomet  gave  him  permission.     So  he  departed  to 
her  house  at  Al  Sunh,  a  suburb  of  the  upper  city. 
Mahomet  Mahomet  then  sat  himself  down  for  a  little  while 

\VltQ 


the  people       near  the  door  of  Ayesha's  room,  and  addressed  the 

around  him  m  J 

the  Mosque,  people,  who,  overjoyed  to  find  him  again  in  the 
midst  of  them,  crowded  round.  He  spoke  with 
emotion,  and  with  a  voice  still  so  powerful  as  to 
reach  beyond  the  outer  doors  of  the  Mosque.  "  By 
the  Lord  !  "  he  said,  "  as  for  myself,  verily,  no  man 
can  lay  hold  of  me  in  any  matter  ;f  I  have  not 
made  lawful  anything  excepting  what  God  hath 
made  lawful  ;  nor  have  I  prohibited  aught  but  that 
which  God  in  his  book  hath  prohibited."  Osama 
was  there  ;  when  he  came  to  bid  farewell,  Mahomet 

*  This  was  the  wife  whom  he  had  married  at  Medina,  from 
the  Bani  Harith  ibn  al  Khazraj  :  see  vol.  iii.  p.  8.  The  Moslems 
imitated  Mahomet's  custom  of  spending  a  day  in  succession  with 
each  of  their  wives. 

|  In  this  expression  probably  originated  the  traditions  that 
Mahomet  called  upon  all  claimants  to  advance  and  state  what 
demands  they  had  against  him;  some  creditors  having  claims  of 
trifling  amount  came  forward,  it  is  said,  and  he  discharged  their 
debts.  The  appeal  somewhat  resembles  that  of  Samuel;  1  Sam.  xii.3. 


xxxui.]  His  last  Appearance  in  the  Mosque.  277 

said  to  him  :  "  Go  forward  with  the  army ;  and 
the  blessing  of  the  Lord  be  with  thee  !  "  Then 
turning  to  the  women  who  sat  close  by  : — "  O 
Fatima !  "  he  exclaimed,  "  my  daughter,  and  Safia, 
my  aunt  !  Work  ye  both  that  which  shall  pro 
cure  you  acceptance  with  the  Lord :  for  verily  I 
have  no  power  with  him  to  save  you  in  anywise." 
Having  said  this,  he  arose  and  re-entered  the  room 
of  Ayesha.* 

Mahomet,   exhausted   by   the  exertion   he    had  He  retires 

-I.-.T  n  i        exhausted  to 

undergone,  lay  clown  upon  his  bed ;  and  Ayesha,  Ayesha's 

-i  •  -i  i  •       -i    i  •      -I         -i  i  room. 

seeing  him  to  be  very  weak,  raised  his  head  and 
placed  it  on  her  bosom.  At  that  moment,  one  of 
her  relatives  entered  with  a  green  tooth-pick  in  his 
hand.f  Ayesha  observed  that  the  eye  of  Mahomet 
rested  on  it,  and  knowing  it  to  be  such  as  he  liked, 
asked  whether  he  wished  to  have  it.  He  signified 
assent.  Chewing  it  a  little  to  make  it  soft  and 
pliable,  she  placed  it  in  his  hand.  This  pleased  him  ; 
for  he  took  up  the  tooth-pick  and  used  it,  rubbing 
his  teeth  with  his  ordinary  vigour ;  then  he  put  it 
down. 

His  strength  now  rapidly  sank.     He  seemed  to  The  hour  of 

&  .  death  draws 

be  aware  that  death  was  drawing  near.  He  called 
for  a  pitcher  of  water,  and  wetting  his  face,  prayed 
thus : — "  O  Lord,  I  beseech  thee  assist  me  in  the 

*  In  this  narrative  I  have  followed  the  Secretary,  pp.  144, 145 ; 
and  Hishami,  p.  460. 

•f  In  the  east,  the  fresh  and  tender  wood  of  trees  is  used  for  this 
purpose,  cut  into  thin  and  narrow  pieces. 

VOL.  IV.  N  N 


near. 


278  The  last  Illness  of  Mahomet.  [CHAP. 

agonies  of  death  !  "    Then  three  times  he  ejaculated 
earnestly, — "  Gabriel,  come  close  unto  me  !  "  * 
Mahomet  dies      At  this  time,  he  began  to  blow  upon  himself, 

in  the  arms  7  * 

perhaps  in  the  half- consciousness  of  delirium,  re 
peating  the  while  an  ejaculatory  form  which  he 
had  been  in  the  habit  of  praying  over  those  who 
were  very  sick.  When  he  ceased,  from  weakness, 
Ayesha  took  up  the  task,  and  continued  to  blow 
upon  him  and  recite  the  same  prayer.  Then, 
seeing  that  he  was  very  low,  she  seized  his  right 
hand  and  rubbed  it  (another  practice  of  the  Pro 
phet  when  visiting  the  sick),  repeating  all  the  while 
the  earnest  in  vocation, f  But  Mahomet  was  too  far 

*  K.  Wdclddi,  153. 

f  A  great  many  traditions  are  given  by  the  Secretary  (p.  143), 
explaining  how  Mahomet  used  this  form  of  prayer,  accompanied 
by  rubbing  or  blowing,  after  the  fashion  of  a  charm  or  incanta 
tion.  The  prayer  was,  "  Take  away  evil  and  misfortune,  0  thou 
Lord  of  mankind  !  Grant  a  cure,  for  thou  art  the  Physician.  There 
is  no  cure  besides  thine ;  it  leaveth  nought  of  the  disease  behind" 

I  have  omitted,  of  course,  in  the  text,  all  mention  of  the 
incantation  which  Gabriel  is  said  to  have  recited  over  the  dying 
Prophet  ;  the  story  of  the  Angel  of  Death  coming  to  ask  permis 
sion  before  he  proceeded  to  exercise  his  vocation  upon  him ;  the 
voices  of  unseen  visitants  wailing,  &c.  But  I  may  subjoin  the 
following  tradition  from  Jafar  ibn  Muhammad,  as  illustrative  of 
Mahometan  ideas  on  the  subject: — 

"  Three  days  before  the  death  of  Mahomet,  Gabriel  came  down 
to  visit  him : — l  O  Ahmad  ! '  he  said,  « the  Lord  hath  deputed 
me  thus  as  an  honour  and  dignity  and  a  peculiar  favour  unto  thee, 
that  he  may  inquire  of  thee  concerning  that,  indeed,  which  he 
knoweth  better  than  thou  thyself:  He  asketh,  How  thou  findest 
thyself  this  day?'  <O  Gabriel!'  replied  the  Prophet,  'I  find 
myself  in  sore  trouble  and  agony.'  The  next  day,  Gabriel  again 
visited  Mahomet,  and  accosted  him  in  the  same  words  ;  Mahomet 
replied  as  before.  On  the  third  day,  there  descended  with 


xxxiii.]  Death  of  Mahomet.  279 

gone  to  bear  even  this.  He  wished  now  to  be  in 
perfect  quiet : — u  Take  off  thy  hand  from  me,"  he 
said  ;  "  that  cannot  benefit  me  now."  After  a  little 
he  prayed  in  a  whisper, — "  Lord  grant  me  pardon  ; 
and  join  me  to  the  companionship  on  high."  Then 
at  intervals  : — "  Eternity  in  Paradise ! " — "  Pardon ! " 
"  Yes ;  the  blessed  companionship  on  high  !  "  He 
stretched  himself  gently.  Then  all  was  still.  His 

Gabriel  the  Angel  of  Death  ;  and  there  also  alighted  with  him 
another  angel,  called  Ismail,  who  inhabiteth  the  air,  never 
ascending  up  to  heaven,  and  never  before  having  descended  to 
the  earth  since  its  creation  ;  and  he  came  in  command  of  70,000 
angels,  each  one  of  which  was  in  command  of  70,000  more. 
Gabriel,  proceeding  in  advance  of  these,  addressed  Mahomet  in 
the  same  words  as  before,  and  received  the  same  reply.  Then 
said  Gabriel, — *  This,  O  Mahomet !  is  the  Angel  of  Death.  He 
asketh  of  thee  permission  to  enter.  He  hath  asked  permission  of 
no  man  before,  neither  shall  he  ask  permission  of  any  after  thee.' 
Mahomet  gave  permission ;  so  the  Angel  of  Death  entered  in,  and 
stood  before  Mahomet,  and  said:-- '  O  Ahmad,  Prophet  of  the 
Lord  !  Verily  God  hath  sent  me  unto  thee,  and  hath  commanded 
me  to  obey  thee  in  all  that  thou  mayest  direct.  Bid  me  to  take 
thy  soul,  and  I  will  take  it ;  bid  me  to  leave  it,  and  I  will  do 
accordingly.'  To  which,  Mahomet  replied : — *  Wilt  thou,  indeed, 
do  so,  O  Angel  of  Death  ! '  The  angel  protested  that  his  mission 
was  to  do  only  that  which  Mahomet  might  command.  On  this, 
Gabriel  interposed,  and  said : — l  O  Ahmad  !  verily  the  Lord  is 
desirous  of  thy  company.'  '  Proceed,  then,'  said  Mahomet, 
addressing  the  Angel  of  Death,  « and  do  thy  work,  even  as  thou 
art  commanded.'  Gabriel  now  bade  adieu  to  Mahomet: — '  Peace 
be  on  thee,'  he  said,  <  O  Prophet  of  the  Lord  !  This  is  the  last 
time  that  I  shall  tread  the  earth  ;  with  this  world  I  have  now 
concern  no  longer.' 

"  So  the  Prophet  died  ;  and  there  arose  a  wailing  of  celestial 
voices  (the  sound  was  audible,  but  no  form  wTas  seen),  saying, 
'  Peace  be  on  you,  ye  inhabitants  of  this  house,  and  mercy  from  the 
Lord,  and  his  blessing !  Every  soul  shall  taste  death]  " — and  so  on. 
K.  WdcJcidi,  p. 


Death  of  Mahomet.  [CHAP<  Xxxm. 

head  grew  heavy  on  the  breast  of  Ayesha.     The 
Prophet  of  Arabia  was  dead.* 

So%  removing  his  head  from  her  bosom,  Ayesha 

Placed  ^  on  the  Pillow>  and  rising  up  joined  the 
wailing.         other  Women,  beating  her  face  in  bitter  lamentation. 

burriiftie          The  sun  had  but  shortly  passed   the  meridian. 

after  Md-day.  jt  was  only  an  hour  or  two  since  Mahomet  had 
entered  the  Mosque  cheerful,  arid  seemingly  con 
valescent.  He  now  lay  cold  in  death.f 

*  There  is  a  vast  concurrence  of  trustworthy  tradition  support 
ing,  in  one  or  other  point,  the  narrative  I  have  given.  The  story 
that  Mahomet  died  in  Ali's  lap  is  an  evident  fabrication. 

I  have  ventured  to  bring  together  the  several  separate  ejacula 
tions  which  distinct  traditions  give  as  his  last  words.  They  were 
probably  spoken  at  short  intervals,  as  represented  in  the  text. 

t  The  day  of  Mahomet's  death  was  Monday  the  8th  June.  The 
popular  date  assigned  is  the  twelfth  of  Rabi  i.  (which,  it  will  be 
remembered,  was  also  the  date  of  his  arrival  at  Medina) ;  but  the 
date  in  Rabi  i.  corresponding  with  the  8th  June,  is  the  thirteenth, 
which  many  traditions  name  as  the  day  of  Mahomet's  death.  The 
month  depending  on  the  moon,  any  supposed  date  might  often,  in 
popular  conversation,  be  a  day  on  one  side  or  the  other  of  the 
real  date. 

There  is  a  great  array  of  authorities  fixing  the  age  of  Mahomet 
at  sixty-three  years.  Other  traditions  give  sixty,  and  some  sixty- 
five  years.  K.  Wdckidi,  163.  For  the  cause  of  the  variation, 
see  [vol.  i.  p.  ccvi.  note,  and  p.  14,  note  f.  There  is  a  curious 
tradition  of  a  saying  by  Mahomet,  that  every  prophet  exercised  his 
public  ministry  for  a  period  equal  to  half  his  age  at  the  time  of 
assuming  the  prophetical  office.  As,  at  that  time,  Mahomet  was 
forty  years  old,  he  by  this  calculation  lived  only  sixty  years. 
Jesus,  it  is  added,  was  eighty  years  old  when  he  became  a  pro 
phet,  and  he  finished  his  ministry  at  the  age  of  one  hundred  and 
twenty  years.  Another  strange  conceit  is  that  each  prophet 
exercised  his  functions  for  one  half  only  of  the  term  of  the  pro 
phet's  public  ministry  who  preceded  him. 


281 


CHAPTER,     THIRTY-FOURTH. 


The  Events  which  followed  on  the  Death  of  Mahomet. 

[13th  and  \4th  of  1   Rabi,  A.H.  XI.     Sth  and  9th  June, 
632,  A.D.] 


THE  news  of  the  Prophet's  death  spread  rapidly  The  news  of 

-1  .  Mahomet's 

over  Medina,  and  soon  reached  Abu  Bakr  in  the  death  reaches 
suburb  of  Al  Sunh.     Immediately  he  mounted  his 
horse,  and  rode  back  to  the  Mosque  in  haste. 

Meanwhile,  a  strange  scene  was  being  enacted  Omar  wildly 

0  D  t     declaims  in  the 

there.     Shortly  after  Mahomet  had   breathed  his  Mosque  that 

Mahomet  had 

last,  Omar  entered  the  apartment  of  Ayesha  ;  and,  only  swooned 
lifting  up  the  sheet  which  covered  the  body,  gazed 
wistfully  at  the  features  of  his  departed  master.  All 
was  so  placid,  so  natural,  so  unlike  death,  that  Omar 
could  not  believe  the  mournful  truth.  Starting  up, 
he  exclaimed,  "  The  Prophet  is  not  dead :  he  hath 
only  swooned  away."  Mughira,  who  was  standing 
by,  vainly  endeavoured  to  convince  him  that  he  was 
mistaken.  "  Thou  liest!"  cried  Omar,  as,  quitting 
the  chamber  of  death,  they  entered  the  courts  of  the 
Mosque; — "  the  Apostle  of  God  is  not  dead:  it  is  thy 
seditious  spirit  which  hath  suggested  this  thine  imagi 
nation.  The  Prophet  of  the  Lord  shall  not  die  until 


282  Omar  declares  that  Mahomet  is  not  dead.        [CHAP. 

P 

he  have  rooted  out  every  hypocrite  and  unbeliever." 

The  crowd  which,  at  the  rumour  of  the  Prophet's 
death,  rapidly  gathered  in  the  Mosque,  was  attracted 
by  the  loud  and  passionate  tones  of  Omar,  and  flocked 
around  him ;  he  went  on  to  harangue  them  in  a 
similar  strain.  "  The  disaffected  people  would  per 
suade  you,  O  Believers  !  that  Mahomet  is  really 
dead.  Nay !  but  he  hath  gone  to  his  Lord,  even  as 
Moses  the  son  of  Imran,  who  remained  absent  forty 
days,  and  then  returned  after  his  followers  had  said 
that  he  was  dead.  So,  verily,  by  the  Lord  !  the 
Prophet  shall  return,  and  of  a  certainty  shall  cut  off 
the  hands  and  feet  of  those  who  dare  to  say  that  he 
is  dead."  Omar  found  a  willing  audience.  It  was 
but  a  little  while  before  that  Mahomet  had  been  in 
the  midst  of  them,  at  their  head  had  joined  in  the 
public  prayers  on  that  very  spot,  and  gladdened 
their  hearts  by  the  hope  of  his  speedy  convalescence. 
The  echo  of  his  voice  had  hardly  yet  died  away 
from  the  courts  of  the  Mosque.  Sudden  alterna 
tions  of  hope  and  despair  tend  to  disturb  the  equili 
brium  of  the  mind,  and  unfit  it  for  the  exercise  of  a 
calm  and  dispassionate  judgment.  The  events  of 
the  day  had  been  pre-eminently  of  the  kind  calcu 
lated  to  produce  this  effect  upon  the  people,  who, 
now  carried  away  by  the  fervour  of  Omar,  gladly 
persuaded  themselves  that  he  might  be  in  the  right. 
Abu  Bakr  Just  then  appeared  Abu  Bakr.  Passing;  through 

visits  the  scene 

of  death;        the   Mosque,   he    listened    for    a   moment   to    the 
frenzied  words  of  Omar,  and  without  pausing  further, 


xxxiv.]        -r46w  Pah1  Visits  the  Body  of  Mahomet.  283 

walked  onwards  to  the  door  of  Ayesha's  room. 
Drawing  the  curtain  softly  aside,  he  asked  leave  to 
enter.  "  Come,"  they  replied  from  within,  "  for  this 
day,  no  permission  needeth  to  be  asked."  Then  he 
entered,  and  raising  the  striped  sheet  which  covered 
the  bed,  stooped  down  and  kissed  the  face  of  his 
departed  friend,  saying :  "  Sweet  thou  wert  in  life, 
and  sweet  art  thou  in  death."  After  a  moment,  he 
took  the  head  between  his  hands,  and  slightly  lifting 
it,  gazed  on  the  well-known  features,  now  fixed  in 
death,  and  exclaimed, — "  Yes,  thou  art  dead  !  Alas, 
my  friend,  my  chosen  one  !  Dearer  than  father  or 
mother  to  me  !  Thou  hast  tasted  the  bitter  pains  of 
death  ;  and  thou  art  too  precious  in  the  sight  of  the 
Lord,  that  he  should  give  thee  this  cup  a  second 
time  to  drink  !  "  Gently  putting  down  the  head 
upon  its  pillow,  he  stooped  again  and  kissed  the 
face ;  then  replaced  the  covering  on  the  body,  and 
withdrew. 

Having  left  the  room  of  Ayesha,  Abu  Bakr  pro-  and  coming 

J  forth,  con- 

ceeded  at  once  to  the  spot  where  Omar,  in  the  same  vinces  Omar 

and  the  people 

excited  state  as  before,  was  haranguing  the  people.  that  Mahomet 

is  really  dead. 

"  Silence !"  cried  Abu  Bakr,  as  he  drew  near.  "  Omar! 
sit  thee  down  ;  be  quiet ! "  but  Omar  went  on,  not; 
heeding  the  remonstrance.  So  Abu  Bakr,  turning 
from  him,  began  himself  to  address  the  assembly ;  no 
sooner  did  they  hear  his  voice  open  with  the  cus 
tomary  exordium,  than  they  all  quitted  Omar,  and 
gave  attention  to  the  words  of  Abu  Bakr,  who 
proceeded  thus  :  "  Hath  not  the  Almighty  revealed 


284    Abu  Bakr  convinces  Omar  that  Mahomet  is  dead.    [CHAP. 

this  verse  unto  his  Prophet  saying, — '  Verily  thou 
shalt  die,  and  they  shall  dieV  And  again,  after  the 
battle  of  Ohod, — i  Mahomet  is  no  more  than  an 
Apostle ;  verily  the  other  Apostles  have  deceased 
before  him.  What  then!  If  he  were  to  die,  or 
to  be  killed,  would  ye  turn  back  on  your  heels  ? '  * 
Let  him  then  know,  whosoever  worshipeth  Ma 
homet,  that  Mahomet  indeed  is  dead :  but  whoso 
worshipeth  God,  let  him  know  that  the  Lord 
liveth  and  doth  not  die."  The  words  of  the  Goran 
fell  like  a  knell  on  the  ears  of  Omar  and  all  those 
who  with  him  had  buoyed  themselves  up  with 
the  delusive  hope  of  Mahomet's  return  to  life. 
The  quiet  and  reflecting  mind  of  Abu  Bakr  had  no 
doubt  frequently  recalled  these  passages  during  the 
Prophet's  illness.  To  the  people  in  general  they 
had  not  occurred,  at  least  in  connection  with  the 
present  scene.  When  they  heard  them  now  repeated, 
"  it  was  as  if  they  had  not  known  till  that  moment 
that  such  a  passage  existed  in  the  Goran ;"  and,  the 
truth  now  bursting  upon  them,  they  sobbed  aloud. 
Omar  himself  would  relate, — u  By  the  Lord  !  it  was 
so  that  when  I  heard  Abu  Bakr  reciting  those  verses, 
I  was  horror-struck,  my  limbs  trembled,  I  dropped 
down,  and  I  knew  of  a  certainty  that  Mahomet 
indeed  was  dead."  f 

*  Sura,  xxxix.  30;  iii.  144. 

|  I  have,  on  a  previous  occasion,  expressed  a  strong  dissent 
from  the  opinion  of  Dr.  Weil,  that  these  verses  were  extempo 
rized  by  Abu  Bakr  for  the  occasion.  Introduction,  ch.  i.  p.  xx., 


xxxiv.]  Camp  at  Jorf  broken  up.  285 

The  greater  part  of  the  army,  when  the  Profmet  The  army  at 

J  I  Jorf  breaks  up 

died,  was  at  Jorf,  three  miles  distant  from  Medina,  and  returns  to 

Medina. 

Encouraged  by  his  seeming  convalescence  that  morn 
ing  in  the  Mosque,  they  had  rejoined  their  camp. 
Osama,  mindful  of  his  master's  strict  injunction,  had 
given  the  order  for  immediate  march,  and  his  foot 
was  already  in  the  stirrup,  when  a  swift  messenger 
from  his  mother  Omm  Ayman  announced  the  Pro 
phet's  death.  The  army,  stunned  by  the  intelligence, 
immediately  broke  up,  and  returned  to  Medina. 
Osama,  preceded  by  the  standard-bearer,  went  direct 
to  the  Mosque,  and  planted  the  great  banner  at  the 
door  of  Ayesha's  house. 

It  was  now  towards  the  afternoon  when  a  friend  Abu  Bakr 

.        chosen  as  the 

came  running  hastily  to  Abu  Bakr  and  Omar  with  Caliph,  or 
the  tidings  that  the  chief  men  of  Medina,  with  Sad  Mahomet. 
ibn  Obada  at  their  head,  had  assembled  in  one  of 
the  halls  of  the  city,*  and  were  proceeding  to  choose 
Sad  for  their  leader : — "  If  ye,  therefore,"  he  said, 

note.  The  sudden  revulsion  of  the  people's  sentiment,  on  Abu 
Bakr's  reciting  the  verses,  shews  the  power  they  contained;  and 
their  power  was  solely  due  to  their  being  at  once  recognized  as  a 
part  of  the  Coran.  It  is  perhaps  hardly  necessary  to  remark  that 
neither  Omar  nor  the  people  pretended  to  believe  that  Ma 
homet  was  immortal  or  not  liable  to  death.  They  only  hoped 
that  his  death  would  be  long  postponed.  The  verses  quoted  by 
Abu  Bakr  shewed,  on  the  contrary,  that  nothing  out  of  the 
common  course  of  nature  was  to  be  expected,  and  that  the  ap 
parent  symptoms  of  death  were  therefore  real. 

*  It  was  called  the  "Saclcifa  of  the  Bani  Saida,"  Sackifa  signi 
fies  a  thatched  or  covered  place,  where  the  tribe  and  their  friends 
met  together  for  discussion  and  friendly  intercourse. 

VOL.  iv.  o  o 


286  Assembly  of  the  Citizens  of  Medina.  [CHAP. 

"  desire  to  have  the  command,  come  quickly  thither 
before  the  matter  is  settled,  and  opposition  become 
dangerous."  Immediately  on  the  receipt  of  this  re 
port,  Abu  Bakr,  after  giving  strict  command  that 
the  family  and  near  relatives  of  the  Prophet  should 
be  left  undisturbed  while  they  washed  the  corpse  and 
laid  it  out,  hurried,  in  company  with  Omar  and  Abu 
Obeida,  to  the  hall  where  the  people  had  assembled. 
There  was  urgent  necessity  for  their  presence.  The 
men  of  Medina  were  brooding  over  their  super- 
cession  by  the  once  dependent  strangers  whom  they 
had  received  as  refugees  from  Mecca  : — "  Let  them 
have  their  own  chief,"  was  the  general  cry;  "  but  as 
for  us,  we  shall  have  a  chief  for  ourselves."  Sad, 
who  lay  sick  and  covered  over  in  a  corner  of  the 
hall,  had  already  been  proposed  for  the  chiefship 
of  the  Medina  citizens,  when  suddenly  Abu  Bakr 
and  his  party  entered.  Omar,  still  in  a  state  of 
excitement,  was  on  the  point  of  giving  vent  to  his 
feelings  in  a  speech  which  he  had  prepared,  when 
Abu  Bakr,  afraid  of  his  rashness  and  impetuosity, 
held  him  back,  and  himself  addressed  the  people. 
Omar  used  in  after  days  to  say  that  Abu  Bakr  anti 
cipated  all  his  arguments,  and  expressed  them  in 
language  the  most  eloquent  and  persuasive.  "Ye 
men  of  Medina ! "  he  said,  "  all  that  ye  speak  of 
your  own  excellence  is  true.  There  is  no  people 
upon  earth  deserving  such  praise  more  than  ye  do. 
But  the  Arabs  will  not  recognize  the  chief  command 
elsewhere  than  in  our  tribe  of  the  Coreish.  We  are 


xxxiv.]  Abu  Bakr  elected  Caliph.  287 

the  Ameers;  ye  are  our  Wazeers"*  "Not  so," 
shouted  the  indignant  citizens,  "  but  there  shall  be 
an  Ameer  from  amongst  us,  and  an  Ameer  from 
amongst  you."  "That  can  never  be,"  said  Abu 
Bakr,  and  he  repeated  in  a  firm,  commanding 
voice,  "  We  are  the  Ameers ;  you  are  our  Wazeers. 
We  are  the  noblest  of  the  Arabs  by  descent  ;  and 
the  foremost  in  the  glory  of  our  city.  There! 
Choose  ye  whom  ye  will  of  these  two  (pointing  to 
Omar  and  Abu  Obeida),  and  do  allegiance  to  him."f 
"Nay!"  cried  Omar,  in  words  which  rose  high  and 
clear  above  the  growing  tumult  of  the  assembly ; "  did 
not  the  Prophet  himself  command  that  thou,  O  Abu 
Bakr,  shouldst  lead  the  prayers?  Thou  art  our 
master,  and  to  thee  we  pledge  our  allegiance, — thou 
whom  the  Prophet  loved  the  best  amongst  us  all !"  J 
and  so  saying  he  seized  the  hand  of  Abu  Bakr,  and 
striking  it  pledged  faith  to  him.  The  words  of  Omar, 
touching  as  they  did  chords  which  vibrated  in  every 
believer's  heart,  and  his  example,  had  the  desired 
effect;  the  opposition  died  away,  and  Abu  Bakr 
was  saluted  as  the  Caliph,  or  successor  of  the 
departed  Prophet.§ 

*  Ameer,  Chief,  or  Leader.  Wazeer,  or  Vizier,  Deputy,  Councillor. 

•f  There  was  nothing  in  the  antecedents  of  Abu  Obeida  to 
sustain  a  claim  to  the  Caliphate.  He  was  simply  named  by  Abu 
Bakr  as  being  the  only  other  Coreishite  present.  He  subsequently 
bore  a  conspicuous  part  in  the  conquest  of  Syria. 

J  K.  Wdckidi,  146. 

§  K.  Wdckidi,  155V  ;  Hishdmi,  463.  The  tale  of  Ali  being- 
threatened  that  his  house  would  be  burned  over  his  head  because 


288  Body  of  Mahomet  laid  out.  [CHAP. 

The  body  of        Meanwhile  All,  Osama,  and  Fadlil   the   son  of 

Mahomet  is 

washed  and     Abbas,  with  one  or  two  of  the  Prophet's  servants, 

laid  out. 

had  been  busily  employed  in  the  room  of  Ayesha. 
There  on  the  spot  on  which  he  died  they  washed 
the  body  of  Mahomet  and  laid  it  out.*  The  gar 
ment  in  which  he  died  was  left  upon  him :  two 
sheets  of  fine  white  cloth  were  wound  around  it ; 
and  above  all  was  cast  a  covering  of  striped  Yemen 
stuff.  Thus  the  body  remained  during  the  night, 
and  until  the  time  of  burial. 
Allegiance  On  the  morrow,  when  the  people  had  assembled 

publicly  sworn  •-,-,,- 

to  Abu  Bakr.  in  the  Mosque,  Abu  Bakr  and  Omar  came  forth  to 

Tuesday,  , 

uth  i.  Kabi.    meet  them.     Omar  first  addressed  the  great  asseni- 

9th  June. 

he  declined  to  acknowledge  Abu  Bakr,  is  given  in  a  marginal 
gloss  in  the  MS.  of  K.  Wackidi.  The  tradition  does  not  appear 
genuine. 

*  As  usual,  when  the  name  of  Ali  is  introduced,  tradition  is 
overspread  with  fiction.  A  heavenly  voice  was  heard  ordering  the 
attendants  not  to  make  bare  the  Prophet's  body,  for  the  eyes  of  any 
one  that  looked  upon  his  nakedness  would  forthwith  be  destroyed. 
When  Ah'  raised  the  limbs,  they  yielded  to  his  touch,  as  if  unseen 
hands  were  aiding  him ;  another,  assaying  to  do  the  same,  found 
the  weight  unsupportable.  Thus  also  Fadhl,  who  had  ventured  on 
the  task,  was  well  nigh  dragged  down,  and  called  out  for  help: 
"  Haste  thee,  Ali  !  Hold,  for  my  back  is  breaking  with  the 
weight  of  this  limb." 

Abbas  himself  would  not  enter  the  room  at  the  time,  "  because 
Mahomet  had  desired  him  always  to  be  hid  from  him  while  he 
bathed." 

Besides  the  three  named  in  the  text  (who,  as  the  nearest  and 
most  intimate  relatives,  naturally  superintended  the  washing  of 
the  body),  one  of  the  Medina  citizens,  Aws  ibn  al  Khawla,  was 
admitted  by  Ali  into  the  room.  Another  son  of  Abbas  (Ackil  or 
Cutham)  is  named  by  some  authorities  as  having  been  present. 
The  servants  were  Shakran  and  Salih.  Kr  Wackidi,  157. 


xxxiv.]      Omar's  Speech  on  Abu  Bak^s  Installation.          289 

blage  : — "  0  ye  people  !  that  which  I  spoke  unto  Speech  of 
you  yesterday  was  not  the  truth.  Verily,  I  find  that 
it  is  not  borne  out  by  the  Book  which  the  Lord  hath 
revealed,  nor  by  the  covenant  we  made  with  his 
Apostle.  As  for  me,  verily  I  hoped  that  the  Apostle 
of  the  Lord  would  continue  yet  a  while  amongst 
us,  and  speak  in  our  ears  a  word  such  as  might 
seem  good  unto  him  and  be  a  perpetual  guide  unto 
us.  But  the  Lord  hath  chosen  for  his  Apostle  the 
portion  which  is  with  himself,  in  preference  to  that 
which  is  with  you.  And  truly  the  inspired  word 
which  directed  your  Prophet  is  with  us  still.  Take 
it,  therefore,  for  your  guide,  and  ye  shall  never  go 
astray.  And  now,  verily,  hath  the  Lord  placed  the 
administration  of  your  affairs  in  the  hands  of  him 
that  is  the  best  amongst  us  ;  the  companion  of  his 
Prophet,  the  sole  companion,  the  Second  of  the  two 
when  they  were  in  the  cave  alone*  Arise  !  Swear 
fealty  to  him  ! "  Then  the  people  crowded  round, 
and  one  by  one  they  swore  allegiance  upon  the  hand 
of  Abu  Bakr.f 

The  ceremony  being  ended,  Abu  Bakr  arose  and  Speech  of  Abu 
said  : — "  Ye  people  !   now,  verily,  I  have  become  inauguration. 
the  chief  over  you, — although  I  am  not  the  best 
amongst  you.    If  I  do  well,  support  me ;  if  I  err,  then 
set  me  right.      In  sincerity  is  faithfulness,  and  in 
falsehood  perfidy.     The  weak  and  oppressed  among 
you  in  my  sight  shall  be  strong,  until  I  restore  his 

*  Sura,  ix.  42;  see  also  above,  vol.  ii.  ch.  vi.  p.  256. 
f  K.  Wdckidi,  156;  Hishdmi,  464. 


290    Speech  and  Inauguration  of  Abu  Bakr  as  Caliph.    [CHAP. 

right  unto  him,  if  the  Lord  will  :  and  the  strong 
oppressor  among  you  shall  be  weak  until  I  wrest 
from  him  that  which  he  hath  usurped.  Now  hearken 
to  me  ;  when  a  people  leaveth  off  to  fight  in  the 
ways  of  the  Lord,  he  casteth  them  away  in  disgrace. 
Know  also  that  wickedness  never  aboundeth  in  any 
nation,  but  the  Lord  visiteth  it  with  calamity. 
Wherefore,  obey  ye  me,  even  as  I  shall  obey  the 
Lord  and  his  Apostle  :  Whensoever  I  disobey 
them,  obedience  is  no  longer  obligatory  upon  you. 
Arise  to  prayers  !  and  the  Lord  have  mercy  on  you!"* 


Discontent          ^he  homage  done  to  Abu  Bakr  was  almost  uni- 

of  Ah  and 

Fatima.  versal.  Sad  ibn  Obada,  deeply  chagrined  at  being 
superseded,  is  said  by  some  to  have  remained  alto 
gether  aloof.  f  It  is  probable  that  Ali,  while  the 
people  were  swearing  allegiance,  remained  in  his 
own  apartments,  or  in  the  chamber  of  death.  It  is 
alleged  by  his  adherents,  that  he  expected  the 
Caliphate  for  himself  ;  but  there  was  nothing  in  his 
previous  position,  nor  in  the  language  and  actions 
of  the  Prophet  towards  him,  which  should  have  led 
to  this  anticipation.  It  is  possible,  indeed,  that  as 
the  husband  of  Mahomet's  only  surviving  daughter, 
he  may  have  conceived  that  a  claim  existed  by 

*  Hishdmi,  465.  This  speech  is  not  given  by  the  Secretary. 
The  words  may  be  partly  apocryphal;  but  there  is  little  doubt 
that  Abu  Bakr  delivered  himself  something  to  this  effect. 

J"  It  is  even  said  that  he  retired  in  disgust  to  Syria,  where  he 
died.  Tabari,  on  the  other  hand,  relates  that  he  submitted  to 
Abu  Bakr,  and  acknowledged  his  authority. 


xxxiv.]  Discontent  of  All  and  Fdtima.  291 

inheritance.  Whatever  his  expectations  were,  it  is 
certain  that  he  considered  himself  aggrieved  when 
Abu  Bakr  denied  the  title  of  his  wife  to  the  Pro 
phet's  share  in  the  lands  of  Fadak  and  of  Kheibar. 
Fatima  failed  in  producing  any  evidence  of  her 
father's  intention  to  bestow  this  property  on  her, 
and  the  Caliph  justly  held  that  it  ought  to  be 
reserved  for  those  purposes  of  state  to  which  Ma 
homet  in  his  lifetime  had  devoted  it. 

Fatima  took  this  denial  so  much  to  heart  that  she  Fatima  re 
nounces  the 
held  no  intercourse  with  Abu  Bakr  during  the  short  society  of  Abu 

remainder  of  her  life.  It  was  probably  she  who 
stirred  up  Ali  and  his  friends  to  form  a  hostile 
faction,  the  result  of  which  was  in  after  days  disas 
trous  to  the  interests  of  Islam.  Whether  Ali  swore 
allegiance  at  the  first  to  his  new  chief,  or  refused  to 
do  so,  it  was  certainly  not  till  Fatima's  death,  six 
months  after  that  of  her  father,  that  Ali  recognized 
with  any  cordiality  the  title  of  Abu  Bakr  to  the 
Caliphate.* 

*  Some  traditions  say  that  he  swore  allegiance  at  the  first,  with 
the  rest ;  others,  that  he  refused  to  do  so  till  after  Fatima's  death. 

The  traditions  of  Fatima's  deep  grief  at  the  loss  of  her  father, 
and  of  her  joy  at  his  prophecy  that  she  would  soon  rejoin  him  in 
heaven,  &c.,  ill  accord  with  the  sordid  manner  in  which  she  urged 
her  claim  to  the  property.  "  On  the  day  after  her  father's  death," 
we  learn  from  Wackidi,  "  Fatima  repaired  with  Ali  to  Abu  Bakr, 
and  said, — '  Give  me  the  inheritance  of  my  father  the  Prophet.' 
Abu  Bakr  inquired  whether  she  meant  his  household  goods  or  his 
landed  estates.  '  Fadak  and  Kheibar ,'  she  replied,  '  and  the 
tithe  lands  at  Medina,  —  my  inheritance  therein,  even  as  thy 
daughters  will  inherit  of  thee  when  thou  diest.'  Abu  Bakr  re- 


292  Discontent  of  Fdtima.  [CHAP,  xxxiv. 

plied : — '  Verily,  thy  father  was  better  than  I  am ;  and  thou  art 
better  than  my  daughters  are.  But  the  Prophet  hath  said,  No  one 
shall  be  my  heir ;  that  which  I  leave  shall  he  for  alms.  Now,  there 
fore,  the  family  of  Mahomet  shall  not  eat  of  that  property;  for, 
by  the  Lord,  I  will  not  alter  a  tittle  of  that  which  the  Prophet 
ordained ;  all  shall  remain  as  it  was  in  his  life-time.  But,'  con 
tinued  he,  '  if  thou  art  certain  that  thy  father  gave  thee  this 
property,  I  will  accept  thy  word,  and  fulfil  thy  father's  direction.' 
She  replied  that  she  had  no  evidence  excepting  that  of  Omm 
Ayman,  who  had  told  her  that  her  father  had  given  her  Fadak. 
Abu  Bakr,  therefore,  maintained  his  decision,"  K.  WdcJcidi,  164* . 


293 


CHAPTER     THIRTY-FIFTH. 


The  Burial  of  Mahomet. 

WHEN  Abu  Bakr  had  ended  his  speech,  preparations  Grave  pre- 
were  made  for  the  burial  of  the  Prophet.    The  people  Ayesha's 

house. 

differed  regarding  the  place  most  fitting  for  his  grave.  Tuesday, 
Some  urged  that  the  body  should  be  buried  in  the  9th  June. 
Mosque  close  by  the  pulpit  ;  and  some,  beneath  the 
spot  where  as  Imam  he  had  so  long  led  the  daily 
prayers ;  while  others  wished  to  inter  him  beside 
his  followers  in  the  grave-yard  of  Back!  al  Gharcad. 
Abu  Bakr,  with  whom  as  Caliph  the  matter  now 
rested,  approved  none  of  these  proposals  :  for,  said 
he,  "  I  have  heard  it  from  the  lips  of  Mahomet 
himself,  that  in  whatsoever  spot  a  Prophet  clieth, 
there  also  should  he  be  buried."  He  therefore 
gave  command  that  the  grave  should  be  dug  where 
the  body  was  still  lying  within  the  house  of  Ayesha. 

Another  question  arose  as  to  the  form  in  which  Tt  was  dus i 

1  the  vaulted 

the  tomb  should  be  prepared.     Two  fashions  pre-  fashion, 
vailed  in  Arabia  :  in  one  kind,  the  bottom  or  pave 
ment  of  the  grave  was  flat  ;  *   in  the  other,  the 
bottom  was  partly  excavated  for  the  reception  of 


*  This  species  of  grave  was  called  Shackle. 

VOL.  IV.  P    P 


294        The  Corpse  of  Mahomet  visited  bij  the  People.     [CHAP. 

the  body,  a  ledge  being  left  on  one  side  of  the  vault 
or  cavity.*     The  former  was  the  plan  followed  at 
Mecca,  the  latter  at  Medina ;    and  for  each  there 
was  a  separate  grave-digger.     Both  were  now  sum 
moned.     The  man  of  Medina  first  appearing,  dug 
the  grave  in  the  vaulted  form;  and  so  this  fashion 
is  followed  by  all  Mahometans  to  the  present  day. 
The  body  is         The  body  of  Mahomet  remained  upon  the  bier 
people.   Ora-  for  about  four-and-twenty  hours,  namely,  from  the 

tion  of  Abu  n  'PUTT 

Bakrand  afternoon  or  the  evening  of  Monday  to  the  same 
hour  on  the  following  day.  On  Tuesday,  it  was 
visited  by  all  the  inhabitants  of  the  city.  They 
entered  in  companies  by  the  door  of  the  apartment 
which  opened  into  the  Mosque  ;  and,  after  gazing 
once  more  at  the  countenance  of  their  Prophet  and 
praying  over  his  remains,  retired  by  the  opposite 
entrance.  The  room  was  crowded  to  the  utmost 
at  the  time  when  Abu  Bakr  and  Omar  entered 
together.  They  prayed  as  follows  :— "  Peace  be 
upon  thee,  O  Prophet  of  God;  and  the  mercy  of 
the  Lord,  and  his  blessing  !  We  bear  testimony 
that  the  Prophet  of  God  hath  delivered  the  message 
revealed  to  him ;  hath  fought  in  the  ways  of  the 
Lord  until  that  God  brought  forth  his  religion 
crowned  with  victory,  hath  fulfilled  his  words, 
commanding  that  he  alone  is  to  be  worshiped  in 
his  Unity ;  hath  drawn  us  to  himself,  and  been 
kind  and  tender-hearted  to  believers;  hath  sought 

*  Called  Lahd. 


xxxv.]  Burial  of  Mahomet.  295 

no  recompence  for  delivering  to  us  the  Faith,  neither 
hath  he  sold  it  for  a  price  at  any  time  ! "  And  all 
the  people  said,  Amen!  Amen!"  The  women  fol 
lowed  in  companies,  when  the  men  had  departed ; 
and. then  even  the  children  crowded  round  the  bier 
for  a  last  look  at  their  Prophet's  face. 

In  the  evening  the  final  rites  were  paid  to  the  Burial, 
remains  of  Mahomet.  A  red  mantle,  worn  by  him, 
was  first  spread  as  a  soft  covering  at  the  bottom  of 
the  grave  ;  then  the  body  was  lowered  into  its  last 
resting-place  by  the  same  near  relatives  who  had 
washed  and  laid  it  out.  The  vault  was  built  over 
with  unbaken  bricks,  and  the  grave  filled  up.* 

Ayesha  continued  as  before  to  live  in  her  house  Ayesha  con 
tinued  to 
thus  honoured   as   the   Prophet's   cemetery.      She  occupy  an 


*  There  was  a  wonderful  rivalry,  at  least  among  the  tradi- 
tionists,  as  to  which  person  was  the  last  to  leave  the  interior  of  the 
tomb.  Mughira  asserts  that,  having  dropped  his  ring  into  the 
grave,  he  was  allowed  to  go  down  and  pick  it  up,  and  thus  was 
the  last.  Others  hold  that  Ali  sent  down  his  son  Hasan  to  fetch 
the  ring.  Others,  that  Ali  denied  the  story  of  the  ring  altogether. 
Some  allege  that  one  or  other  of  the  sons  of  Abbas  was  "  the 
first  to  enter,  and  the  last  to  leave  the  grave."  K.  Wdckidi,  162. 
These  variations  form  a  good  example  of  the  Alyite  and  Abbas  - 
side  influences. 

I  must  not  omit  a  tradition  which  seems  to  me  to  illustrate  the 
scepticism  of  Omar  regarding  the  Prophet's  death.  Omm  Salma, 
one  of  his  wives,  says, — "  I  did  not  really  believe  that  Mahomet 
was  dead,  till  I  heard  the  sound  of  the  pickaxes  at  the  digging  of 
the  grave,  from  the  next  room."  Ayesha  also  says  that  the  sound 
of  the  pickaxes  was  the  first  intimation  she  had  of  the  approach 
ing  interment.  She  had  apparently  retired,  with  the  other  wives, 
into  an  adjoining  apartment.  K.  Wdckidi,  162^-. 


296      The  Grave  of  Mahomet  in  Ayeshds  Room.    [CHAP.  xxxv. 

apartment       occupied  a  room  adioining  that  which  contained  the 

next  the  J  & 

grave.  grave,  but  partitioned  off  from  it.  When  her  father 

died,  he  was  buried  close  by  the  Prophet  in  the 
same  apartment,  and  in  due  time  Omar  also.  It  is 
related  of  Ayesha  that  she  used  to  visit  the  room 
containing  the  graves  of  the  Prophet  and  her  father, 
unveiled ;  but  after  the  burial  of  Omar  there  (as  if 
a  stranger  had  been  introduced),  she  never  entered 
that  room  unless  veiled  and  fully  dressed.* 


*  Ayesha  tells  us,  she  once  dreamt  that  three  moons  fell  from 
the  heavens  into  her  bosom,  which  she  hoped  portended  the  birth 
of  an  heir.  After  her  husband's  death,  Abu  Bakr  told  her  that 
the  grave  of  Mahomet  in  her  house  was  the  first  and  best  of  the 
moons.  The  other  two  were  the  graves  of  Abu  Bakr  himself  and 
of  Omar. 

Wackidi  tells  us  that  there  was  no  wall  at  first  round  Mahomet's 
house.  Omar  surrounded  it  with  a  low  wall,  which  Abdallah  ibn 
Zobeir  increased.  K.  Wdckidi,  160J. 


297 


CHAPTER     THIRTY-SIXTH 


Campaign  of  Osama   on  the    Syrian  Border.      Concluding 
Observations. 

THE  first  concern  of  Abu  Bakr.  on  assuming  the  Campaign  of 

'  Osama. 


. 

Caliphate,  was  to  despatch  the  Syrian  army,  and  i  and  2 
thus  fulfil  the  dving  wish  of  Mahomet.     But  the  May,  June, 

,        .  ",  .  ,  A.D.  632. 

horizon  all  around  was  lowering  ;  and  many  urged. 
that  the  Moslem  force  should  not  be  sent  upon  this 
distant  expedition.  Even  Omar  joined  in  the  cry,  — 
"  Scatter  not  the  believers  ;  rather  keep  our  soldiers 
here  together  :  we  may  yet  have  need  of  them  to 
defend  the  city."  "  Never  1  "  replied  Abu  Bakr  ;— 
"  the  command  of  the  Prophet  shall  be  carried  out, 
even  if  I  be  left  here  in  the  city  all  alone,  a  prey  to 
the  wolves  and  beasts  of  the  desert."  Then  they 
besought  that  a  more  experienced  soldier  might  be 
appointed  to  the  chief  command.  Abu  Bakr  arose 
in  wrath  :  —  "  Out  upon  thee  !  "  he  cried,  as  he 
seized  Omar  by  the  beard  ;  —  "  hath  the  Prophet  of 
the  Lord  named  Osama  to  the  leadership,  and  dost 
thou  counsel  me  to  take  it  from  him  !  "  The  Caliph 
would  admit  of  no  excuse  and  no  delay  ;  the  force 
was  soon  marshalled  again  at  Jorf,  Abu  Bakr 
repaired  to  the  camp,  and  treating  Osama  with  the 
profound  respect  due  to  a  commander  appointed  by 


298          Campaiyn  of  Oxdma  on  the  Syrian  Border.       [CHAP. 

Mahomet  himself,  begged  permission  that  Omar 
might  be  left  behind  at  Medina  as  his  counsellor. 
The  request  was  granted.  Abu  Bakr  then,  bidding 
Osama  farewell,  exhorted  him  to  go  forward  in  the 
name  of  the  Lord,  and  fulfil  the  commission  he 
had  received  at  the  Prophet's  hands.  The  army 
marched  ;  and  the  Caliph,  with  Omar  alone, 
returned  to  Medina.* 
His  trium-  Within  twenty  days  of  his  departure  from  Jorf, 

pliant  return      ^   /  ,       ,  , 

to  Medina.  Osama  had  overrun  the  province  of  Belcaa.  In 
fire  and  blood,  he  avenged  his  father's  death  and 
the  disastrous  field  of  Muta.  "  They  ravaged  the 
land,"  says  the  historian,  "  with  the  well-known  cry 
of  Yd  Mansur  Amit  (c  Strike,  ye  conquerors  ! ')  f 
they  slew  all  who  ventured  to  oppose  them  in  the 
field,  and  carried  off  captive  the  remainder.  They 

*  Talari  (Kosegarteri),  pp.  42,  51  ;  K.  WdcTcidi,  138.  The 
period  at  which  the  expedition  started  is  given  by  the  Secretary  as 
the  beginning  of  the  2nd  Rabi,  that  is,  more  than  a  fortnight  after 
the  Prophet's  burial.  The  narrative  given  by  Tabari  would  lead 
to  the  supposition  that  Osama  marched  earlier ;  since  Abu  Bakr  is 
represented  as  ordering  the  fulfilment  of  Mahomet's  commands 
regarding  the  campaign  a  day  or  two  after  his  death.  On  the 
other  hand,  the  general  anxiety  to  keep  the  troops  back,  in  con 
sequence  of  the  threatened  rising  of  the  Arabs,  makes  it  probable 
that  some  little  time  had  elapsed. 

According  to  the  Secretary,  it  was  Abu  Bakr  who  desired  to 
keep  back  the  troops  from  their  march,  in  consequence  of  the 
rebellion  of  the  Arabs;  and  it  was  Osama  who  insisted  on  an 
immediate  march,  in  pursuance  of  the  command  of  Mahomet. 
K.  Wdckidi,  139.  But  the  traditions  on  the  subject  in  Tabari 
seem  stronger,  and  I  have  followed  them. 

t  For  this  battle-cry,  see  vol.  iii.  p.  105. 


xxxvi.]        Osama? s  Triumphant  Return  to  Medina.  299 

burned  the  villages,  the  fields  of  standing  corn,  and 
the  groves  of  palm  trees  :  and  there  went  up  behind 
them,  as  it  were,  a  whirlwind  of  fire  and  smoke."  * 
Having  thus  fulfilled  the  Prophet's  last  command, 
they  retraced  their  steps.  It  was  a  triumphal  pro 
cession  as  they  approached  Medina ;  Osama  rode 
upon  his  father's  horse,  and  the  banner,  bound  so 
lately  by  Mahomet's  own  hand,  floated  before  him. 
Abu  Bakr  and  the  citizens  went  forth  to  meet  him, 
and  received  the  army  with  acclamations  of  joy. 
Attended  by  the  Caliph,  and  the  chief  companions 
of  the  Prophet,  Osama  proceeded  to  the  Mosque, 
and  offered  up  prayer  with  thanksgiving  for  the 
success  which  had  so  richly  crowned  his  arrns.f 


With   the   return  of  Osama' s   army  to  Medina  The  rapid 
a   new   era   opens   upon   us.      The   Prophet   had  Mussulman 
hardly  departed  this  life  when  Arabia  was  convulsed 
by  the  violent  endeavour  of  its  tribes  to  shake  off 


*  K.  WdcJddi)  139.  The  Secretary  represents  Osama  as  killing 
in  battle  the  very  man  that  slew  his  father. 

•f  The  tidings  of  this  bloody  expedition  alarmed  Heraclius,  and 
he  sent  a  strong  force  into  Belcaa.  The  attention  of  Abu  Bakr 
had  first  to  be  directed  nearer  home.  Reinforced  by  the  army 
of  Osama,  he  had  to  quell  the  fierce  spirit  of  insurrection  rising 
all  around.  But  a  year  had  not  elapsed,  when  he  was  again  in 
a  position  to  take  the  field  in  Syria,  and  to  enter  on  the  career 
of  conquest  which  quickly  wrested  that  fair  province  from 
Christendom. 


300 


The  Rapid  Conquests  of  Islam. 


[CHAP. 


Simplicity 
and  earnest 
ness  of  pri 
mitive  Mos 
lems  after 
Mahomet's 
death,  an 


the  trammels  of  Islam,  and  regain  their  previous 
freedom.  The  hordes  of  the  desert  rose  up  in 
rebellion,  and  during  the  first  year  of  his  Caliphate 
Abu  Bakr  had  to  struggle  for  the  very  existence  of 
the  faith.  Step  by  step  the  wild  Bedouins  were 
subdued,  and  forced  to  tender  their  submission.  By 
a  master  stroke  of  policy,  they  were  induced  again 
to  take  up  their  arms,  and  aroused,  by  the  prospect 
of  boundless  spoil,  to  wield  them  on  the  side  of 
Islam.  Like  blood-hounds  eager  for  the  chase,  the 
Arabs  were  let  forth  upon  mankind, — the  whole 
world  their  prey.  They  gloried  in  the  belief  that 
they  were  the  hosts  of  God,  destined  for  the  con 
version  of  his  elect, — for  the  destruction  of  his 
enemies.  The  pretexts  of  religion  thus  disguised 
and  gilded  every  baser  motive.  The  vast  plunder 
of  Syria  was  accepted  as  but  the  earnest  of  a 
greater  destiny  yet  in  store.  Once  maddened  by 
the  taste  of  blood  into  a  wild  and  irresistible 
fanaticism,  the  armies  of  Arabia  swept  their  enemies 
everywhere  before  them.  Checked  towards  the 
north  by  the  strongholds  of  the  Bosphorus,  the 
surging  wave  spread  to  the  east  and  to  the  west 
with  incredible  rapidity,  till  in  a  few  short  years  it 
had  engulphed  in  a  common  ruin  the  earliest  seats 
of  Christianity,  and  the  faith  of  Zoroaster. 

But  this  is  a  province  of  history  upon  which  it 
is  not  my  object  to  enter.  In  some  respects,  indeed, 
it  might  be  connected  indirectly  with  the  subject  of 
these  volumes.  The  simplicity  and  earnestness  of 


xxxvi.]  The  Rapid  Conquests  of  Islam.  301 

the  early  caliphs,  and  the  first  burst  of  zeal  and  argument  in 

*  favour  of  his 

devotion  exhibited  by  his  followers  after  the  Pro-  sincerity. 
phet's  death,  are  strong  evidence  of  their  belief  in 
his  sincerity:  and  the  belief  of  these  men  must 
carry  undeniable  weight  in  the  formation  of  our 
own  estimate  of  his  sincerity,  since  the  opportunities 
they  enjoyed  for  testing  the  grounds  of  their  con 
victions  were  both  close  and  long  continued.  It  is 
enough,  that  I  here  barely  allude  to  this  con 
sideration,  as  strengthening  generally  the  view  of 
Mahomet's  character,  which  in  these  volumes  I  have 
endeavoured  to  support. 


VOL.  IV.  Q   Q 


302 


CHAPTER     THIRTY-SEVENTH. 


General 
review  of 
Mahomet's 
character. 


Personal 
appearance. 


The  Person  and  Character  of  Mahomet. 

IT  may  be  expected  that  before  bringing  this  work 
to  a  close,  I  should  gather  into  one  review  the  chief 
traits  in  the  character  of  Mahomet,  which  at  different 
stages  of  his  life,  and  from  various  points  of  view, 
have  in  the  course  of  the  history  been  presented  to 
the  reader.  This  I  will  now  briefly  attempt. 

The  person  of  Mahomet,  as  he  appeared  in  the 
prime  of  life,  has  been  pourtrayed  in  an  early 
chapter ;  *  and  though  advancing  age  may  have 
somewhat  relaxed  the  outlines  of  his  countenance 
and  affected  the  vigour  of  his  carriage,  yet  the 
general  aspect  there  described  remained  unaltered 
to  the  end.  His  form,  although  little  above  the 
ordinary  height,  was  stately  and  commanding.  The 
depth  of  feeling  in  his  dark  black  eye,  and  the 
winning  expression  of  a  face  otherwise  attractive, 
gained  the  confidence  and  love  even  of  a  stranger. 
His  features  often  unbended  into  a  smile  full  of 
grace  and  condescension.  "  He  was,"  says  an  ad 
miring  follower,  "  the  handsomest  and  bravest,  the 
brightest-faced  and  most  generous  of  men.  It  was 


*  Vol.  ii.  p.  28. 


CHAP,  xxxvn.]     Mahomet's  Person  arid  Character.  303 

as  though  the  sun-light  beamed  in  his  countenance." 
Yet  when  anger  kindled  in  his  piercing  glance,  the 
object  of  his  displeasure  might  well  quail  before  it  : 
his  stern  frown  was  the  certain  augury  of  death  to 
many  a  trembling  captive.* 

In  the  later  years  of  his  life,  the  formerly  erect  His  gait, 
figure  of  Mahomet  began  to  stoop.  But  his  step 
was  still  firm  and  quick.  His  gait  has  been  likened 
to  that  of  one  descending  rapidly  a  hill.  When  he 
made  haste,  it  was  with  difficulty  that  his  followers 
kept  pace  with  him.  He  never  turned  round,  even 
if  his  mantle  caught  in  a  thorny  bush,  so  that  his 
attendants  might  talk  and  laugh  freely  behind  him, 
secure  of  being  unobserved. 

Thorough  and    complete  in  all   his   actions,  he  His  habits 

i     .      -,          !  1          •  i  ...  thorough. 

never  took  in  hand  any  work  without  bringing  it  to 
a  close.  The  same  habit  pervaded  his  manner  in 
social  intercourse.  If  he  turned  in  conversation 
towards  a  friend,  he  turned  not  partially,  but  with 
his  full  face  and  his  whole  body.  "  In  shaking 
hands,  he  was  not  the  first  to  withdraw  his  own  ; 
nor  was  he  the  first  to  break  off  in  converse  with  a 
stranger,  nor  to  turn  away  his  ear." 

*  Nearly  all  the  illustrations  of  character  in  this  chapter  are 
drawn  from  the  Section  of  his  work  devoted  by  the  Secretary  to 
the  appearance  and  habits  of  the  Prophet.  I  will  not  therefore 
crowd  my  pages  with  references.  Some  of  the  anecdotes  narrated 
in  that  Section  may  prove  of  interest  to  the  curious  reader,  and  I 
have  therefore  placed  the  most  remarkable  of  them  in  a  Supple 
ment  at  the  close  of  this  chapter. 


304  Character  of  Mahomet.  [CHAP. 

simplicity  of       A  patriarchal  simplicity  pervaded  his  life.     His 

lus  life.  J    \         /•        i  •          ic       -TS  i 

custom  was  to  do  every  thing  for  himself.     If  he 
gave  an  alms  he  would  place  it  with  his  own  hand 
in  that  of  the  petitioner.      He  aided  his  wives  in 
their  household  duties  ;  he  mended  his  own  clothes  ; 
he  tied  up  the  goats ;  he  even  cobbled  his  sandals. 
His  ordinary  dress  consisted  of  plain  white  cotton 
stuff;  but  on  high  and  festive  occasions,  he  wore 
garments  of  fine  linen,  striped  or  dyed  in  red.     He 
never  reclined  at  meals.     He  ate  with  his  fingers; 
and  when  he  had  finished,  he  would  lick  them  be 
fore  he  wiped  his  hands.    The  indulgences  to  which 
he  was  most  addicted  were  "  Women,  scents,  and 
food."     In  the  first  two  of  these,  Ayesha  tells  us,  he 
had  his  heart's  desire ;  but  when  she  adds  that  he 
was  straitened  in  the  third,  we  can  only  attribute 
the  saying  to  the  vivid  contrast  between  the  frugal 
habits  prevalent  at  the  rise  of  Islam,  and  the  luxu 
rious  living  which  rapidly  followed  in  the  wake  of 
conquest  and  prosperity.     Mahomet,  with  his  wives, 
lived  in  a  row  of  low  and  homely  cottages  built  of 
unbaked  bricks ;  the  apartments  were  separated  by 
walls  of  palm  branches  rudely  daubed  with  mud ; 
curtains  of  leather,  or  of  black  hair-cloth,  supplied 
the  place  of  doors  and  windows.     His  abode  was  to 
all  easy  of  access, — "  even  as  the  river's  bank  to  him 
that  draweth  water  therefrom."     Yet  we  have  seen 
that  he  maintained  the    state  and  dignity  of  real 
power.     No  approach  was  suffered  to  familiarity  of 


Simplicity  and  Urbanity.  305 

action  or  of  speech.  The  Prophet  must  be  addressed 
in  subdued  accents  and  in  a  reverential  style.  His 
word  was  absolute.  His  bidding  was  law. 

A  remarkable  feature  was  the  urbanity  and  con-  Urbanity  and 

*  kindness  of 

sideration  with  which  Mahomet  treated  even  the  disposition. 
most  insignificant  of  his  followers.  Modesty  and  kind 
ness,  patience,  self-denial,  and  generosity,  pervaded 
his  conduct,  and  rivetted  the  affections  of  all  around 
him.  He  disliked  to  say  No;  if  unable  to  reply  to  a 
petitioner  in  the  affirmative,  he  preferred  to  remain 
silent.  "He  was  more  bashful,"  says  Ayesha,  "  than 
a  veiled  virgin ;  and  if  anything  displeased  him,  it 
was  rather  from  his  face,  than  by  his  words,  that 
we  discovered  it ;  he  never  smote  any  one  but  in 
the  service  of  the  Lord,  not  even  a  woman  or  a 
servant."  He  was  not  known  ever  to  refuse  an 
invitation  to  the  house  even  of  the  meanest,  nor  to 
decline  a  proffered  present  however  small.  When 
seated  by  a  friend,  "  he  did  not  haughtily  advance 
his  knees  towards  him."  He  possessed  the  rare 
faculty  of  making  each  individual  in  a  company 
think  that  he  was  the  most  favoured  guest.  When 
he  met  any  one  rejoicing,  he  would  seize  him  eagerly 
and  cordially  by  the  hand.  With  the  bereaved  and 
afflicted  he  sympathized  tenderly.  Gentle  and  un 
bending  towards  little  children,  he  would  not  disdain 
to  accost  a  group  of  them  at  play  with  the  salutation 
of  peace.  He  shared  his  food,  even  in  times  of 
scarcity,  with  others ;  and  was  sedulously  solicitous 
for  the  personal  comfort  of  every  one  about  him.  A 


306 


Moderation  towards  Friends. 


[CHAP. 


kindly  and  benevolent  disposition  pervades  all  these 
illustrations  of  his  character. 

Mahomet  was  also  a  faithful  friend.  He  loved 
Abu  Bakr  with  the  romantic  affection  of  a  brother ; 
Ali,  with  the  fond  partiality  of  a  father.  Zeid,  t^ 
the  Christian  slave  of  Khadija,  was  so  strongly 
attached  by  the  kindness  of  Mahomet,  who  adopted 
him,  that  he  preferred  to  remain  at  Mecca  rather  than 
return  to  his  home  with  his  own  father :  "  I  will  not 
leave  thee,"  said  he,  clinging  to  his  patron, "  for  thou 
hast  been  a  father  and  a  mother  to  me."  The  friend 
ship  of  Mahomet  survived  the  death  of  Zeid,  whose 
son,  Osama,  was  treated  by  him  with  distinguished 
favour  for  his  father's  sake.  Othman  and  Omar 
were  also  the  objects  of  a  special  attachment ;  and 
the  enthusiasm  with  which  the  Prophet,  at  Hodeibia, 
entered  into  "  the  Pledge  of  the  Tree "  and  swore 
that  he  would  defend  his  beleaguered  son-in-law 
with  his  last  breath,  was  a  signal  proof  of  faithful 
friendship.  Numerous  other  instances  of  Mahomet's 
ardent  and  unwavering  regard  might  be  adduced. 
And  his  affections  were  in  no  instance  misplaced ; 
they  were  ever  reciprocated  by  a  warm  and  self- 
sacrificing  love. 

In  the  exercise  at  home  of  a  power  absolutely 
magnanimity,  dictatorial,  Mahomet  was  just  and  temperate.  Nor 
was  he  wanting  in  moderation  towards  his  enemies, 
when  once  they  had  cheerfully  submitted  to  his 
claims.  The  long  and  obstinate  struggle  against  his 
pretensions  maintained  by  the  inhabitants  of  his 


xxxvu.]  Cruelty  towards  Enemies.  307 

native  city,  might  have  induced  a  haughty  tyrant 
to  mark  his  indignation  in  indelible  traces  of  fire  and 
blood.  But  Mahomet,  excepting  a  few  criminals, 
granted  an  universal  pardon  ;  and,  nobly  casting 
into  oblivion  the  memory  of  the  past,  with  all  its 
mockings,  its  affronts,  and  persecutions,  he  treated 
even  the  foremost  of  his  opponents  with  a  gracious 
and  even  friendly  consideration.  Not  less  marked 
was  the  forbearance  shewn  to  Abdallah  and  the 
disaffected  party  at  Medina,  who  for  so  many  years 
persistently  thwarted  his  schemes  and  resisted  his 
authority ;  nor  the  clemency  with  which  he  received 
the  submissive  advances  of  the  most  hostile  tribes, 
even  in  the  hour  of  victory. 

But  the  darker  shades  of  character,  as  well  as  the  Cruelty  to- 

«     •    -i  i          T  -IT  /»  •  -i   *»  i    -i  •  wards  his 

brighter,  must  be  depicted  by  a  faithful  historian,  enemies. 
Magnanimity  or  moderation  are  nowhere  discernible 
as  features  in  the  conduct  of  Mahomet  towards  such 
of  his  enemies  as  failed  to  tender  a  timely  allegiance. 
Over  the  bodies  of  the  Coreish  who  fell  at  Badr, 
he  exulted  with  savage  satisfaction ;  and  several 
prisoners, — accused  of  no  crime  but  that  of  scep 
ticism  and  political  opposition, — were  deliberately 
executed  at  his  command.  The  Prince  of  Kheibar, 
after  being  subjected  to  inhuman  torture  for  the 
purpose  of  discovering  the  treasures  of  his  tribe, 
was,  with  his  cousin,  put  to  death  on  the  pretext 
of  having  treacherously  concealed  them :  and  his 
wife  was  led  away  captive  to  the  tent  of  the 
conqueror.  Sentence  of  exile  was  enforced  by 


308  Duplicity  and  Perfidy.  '[CHAP. 

Mahomet  with  rigorous  severity  on  two  whole 
Jewish  tribes  at  Medina;  and  of  a  third,  likewise 
his  neighbours,  the  women  and  children  were  sold 
into  distant  captivity,  while  the  men,  amounting 
to  several  hundreds,  were  butchered  in  cold  blood 
before  his  eyes. 

Craftiness  and  In  his  youth  Mahomet  earned  amongst  his  fellows 
the  honourable  title  of  "  the  Faithful."  But  in  later 
years  however  much  sincerity  and  good  faith  may 
have  guided  his  conduct  in  respect  of  his  friends,  craft 
and  deception  were  certainly  not  wanting  towards 
his  foes.  The  perfidious  attack  at  Nakhla,  where  the 
first  blood  in  the  internecine  war  with  the  Coreish 
was  shed,  although  at  first  disavowed  by  Mahomet 
for  its  scandalous  breach  of  the  sacred  usages  of 
Arabia,  was  eventually  justified  by  a  pretended  reve 
lation.  Abu  Basir,  the  freebooter,  was  countenanced 
by  the  prophet  in  a  manner  scarcely  consistent  with 
the  letter,  and  certainly  opposed  to  the  spirit,  of 
the  truce  of  Hodeibia.  The  surprise  which  secured 
the  easy  conquest  of  Mecca,  was  designed  with 
craftiness  if  not  with  duplicity.  The  pretext  on 
which  the  Bani  Nadhir  were  besieged  and  expatri 
ated  (namely,  that  Gabriel  had  revealed  their  design 
against  the  prophet's  life,)  was  feeble  and  unworthy 
of  an  honest  cause.  When  Medina  was  beleagured 
by  the  confederate  army,  Mahomet  sought  the  ser 
vices  of  Nueim,  a  traitor,  and  employed  him  to  sow 
distrust  among  the  enemy  by  false  and  treacherous 
reports;  "for,"  said  he,  "what  else  is  War  but  a 


xxxvii.]  Domestic  Life.  309 

game  at  deception  ?  "  In  his  prophetical  career, 
political  and  personal  ends  were  frequently  com 
passed  by  the  flagrant  pretence  of  Divine  reve 
lations,  which  a  candid  examination  would  have 
shewn  him  to  be  nothing  more  than  the  counter 
part  of  his  own  wishes.  The  Jewish  and  Christian 
systems,  at  first  adopted  honestly  as  the  basis  of  his 
own  religion,  had  no  sooner  served  the  purpose  of 
establishing  a  firm  authority,  than  they  were  ignored 
if  not  disowned.  And  what  is  perhaps  worst  of 
all,  the  dastardly  assassination  of  political  and  re 
ligious  opponents,  countenanced  and  frequently  di 
rected  as  they  were  in  all  their  cruel  and  perfidious 
details  by  Mahomet  himself,  leaves  a  dark,  and 
indelible  blot  upon  his  character. 

In  domestic  life  the  conduct  of  Mahomet,  with  Domestic  life? 

i  A        T,     i       i 

one  grave  exception,  was  exemplary.    As  a  husband 

his  fondness  and  devotion  were  entire,  bordering, 
however,  at  times,  upon  jealousy.  As  a  father  he 
was  loving  and  tender.  In  his  youth  he  is  said  to 
have  lived  a  virtuous  life.  At  the  age  of  twenty 
five  he  married  a  widow  forty  years  old  ;  and  for 
five-and-  twenty  years  he  was  a  faithful  husband  to 
her  alone.  Yet  it  is  remarkable  that  during  this 
period  were  composed  most  of  those  passages  of  the 
Goran  in  which  the  black-eyed  Houris,  reserved  for 
believers  in  Paradise,  are  depicted  in  such  glowing 
colours.  Shortly  after  the  death  of  Khadija,  the 
Prophet  married  again  ;  but  it  was  not  till  the 


VOL.  IV.  R    R 


310  Passion  for  Women.  [CHAP, 

mature  age  of  fifty-four  that  he  made  the  dangerous 
trial  of  polygamy,  by  taking  Ayesha,  yet  a  child,  as 
the  rival  of  Sauda.  Once  the  natural  limits  of 
restraint  were  overpassed,  Mahomet  fell  an  easy 
prey  to  his  strong  passion  for  the  sex.  In  his  fifty- 
sixth  year  he  married  Haphsa;  and  the  following 
year,  in  two  succeeding  months,  Zeinab  bint 
Khozeima,  and  Omm  Salma.  But  his  desires  were 
not  to  be  satisfied  by  the  range  of  a  harem  already 
greater  than  was  permitted  to  any  of  his  followers  ; 
rather,  as  age  advanced,  they  were  stimulated 
to  seek  for  new  and  varied  indulgence.  A  few 
months  after  his  nuptials  with  Zeinab  and  Omm 
Salma,  the  charms  of  a  second  Zeinab  were  by 
accident  discovered  too  fully  before  the  Prophet's 
admiring  gaze.  She  was  the  wife  of  Zeid,  his 
adopted  son  and  bosom  friend;  but  he  was  unable 
to  smother  the  flame  she  had  kindled  in  his  breast  ; 
and,  by  divine  command  she  was  taken  to  his  bed. 
In  the  same  year  he  married  a  seventh  wife,  and 
also  a  concubine.  And  at  last,  when  he  was  full 
threescore  years  of  age,  no  fewer  than  three  new 
wives,  besides  Mary  the  Coptic  slave,  were  within 
the  space  of  seven  months  added  to  his  already 
well  filled  harem.  The  bare  recital  of  these  facts 
may  justify  the  saying  of  Ibn  Abbas,  —  "  Verily  the 
chiefest  among  the  Moslems  (meaningMahomet)  was 
the  foremost  of  them  in  his  passion  for  women  ;  "  *  — 


K.  Wackidi,  p.  72. 


xxxvn.]  Conviction  of  a  special  Providence.  311 

a  fatal  example  imitated  too  readily  by  his  followers, 
who  adopt  the  Prince  of  Medina,  rather  than  the 
Prophet  of  Mecca,  for  their  pattern. 

Thus  the  social  and  domestic  life  of  Mahomet, 
fairly  and  impartially  viewed,  is  seen  to  be  chequered 
by  light  and  shade.  While  there  is  much  to  form 
the  subject  of  nearly  unqualified  praise,  there  is 
likewise  much  which  cannot  be  spoken  of  but  in 
terms  of  severe  reprobation. 

Proceeding  now  to  consider  the  religious  and  Conviction  of 
prophetical  character  of  Mahomet,  the  first  point  vidence. 
which  strikes  the  biographer,  is  his  constant  and 
vivid  sense  of  an  all  pervading  special  providence. 
This  conviction  moulded  his  thoughts  and  designs, 
from  the  minutest  actions  in  private  and  social  life 
to  the  grand  conception  that  he  was  destined  to  be 
the  Reformer  of  his  people  and  of  the  whole  world, 
He  never  entered  a  company  "  but  he  sat  down  and 
rose  up  with  the  mention  of  the  Lord."  When  the 
first  fruits  of  the  season  were  brought  to  him,  he 
would  kiss  them,  place  them  upon  his  eyes  and  say, 
— "  Lord  as  thou  hast  shown  us  the  first,  show  unto 
us  likewise  the  last."  In  trouble  and  affliction,  as 
well  as  in  joy  and  prosperity,  he  ever  saw  and 
humbly  acknowledged  the  hand  of  God.  A  fixed 
persuasion  that  every  incident,  small  and  great,  was 
ordered  by  the  divine  will,  led  to  the  strong  ex 
pressions  of  predestination  which  abound  in  the 
Goran.  It  was  the  Lord  who  turned  the  hearts  of 
mankind:  and  alike  faith  in  the  believer,  and  un- 


312 


Mahomet  Superstitious. 


[CHAP  , 


Mahomet's 
conflict  at 
Mecca  t  his 
unwavering 
stedfastness. 


belief  in  the  infidel,  were  the  result  of  the  Divine 
fiat.  The  hour  and  place  of  every  man's  death,  as 
all  other  events  in  his  life,  were  established  by  the 
same  decree;  and  the  timid  believer  might  in  vain 
seek  to  avert  the  stroke  by  shunning  the  field  of 
battle.  But  this  persuasion  was  far  removed  from 
the  belief  in  a  blind  and  inexorable  fate ;  for  Mahomet 
held  the  progress  of  events  in  the  divine  hand  to  be 
amenable  to  the  influence  of  prayer.  He  was  not 
slow  to  attribute  the  conversion  of  a  scoffer  like 
Omar,  or  the  removal  of  an  impending  misfortune,  as 
when  Medina  was  delivered  from  the  confederated 
hosts,  to  the  effect  of  his  own  earnest  petitions  to  the 
Lord.  On  the  other  hand  Mahomet  was  not  alto 
gether  devoid  of  superstition.  He  feared  to  sit 
down  in  a  dark  place  until  a  lamp  had  been  lighted ; 
and  his  apprehensions  were  sometimes  raised  by  the 
wind  and  clouds.  He  would  fetch  prognostications 
from  the  manner  in  which  a  sword  was  drawn  from 
its  scabbard.*  A  special  virtue  was  attributed  to 
being  cupped  an  even  number  of  times,  and  on  a 
certain  day  of  the  week  and  month.  He  was  also 
guided  by  omens  drawn  from  dreams:  but  these 
perhaps  were  regarded  by  him  as  intimations  of  the 
divine  will. 

The  growth  in  the  mind  of  Mahomet  of  the  con 
viction  that  he  was  appointed  to  be  a  Prophet  and 
a  Reformer,  was  intimately  connected  with  his  belief 


Campaigns  of  Mahomet,  p.  217. 


.]  His  Moral  Courage.  313 

in  a  special  providence,  embracing  as  well  as  the 
spiritual  the  material  world  :  and  simultaneously 
with  that  conviction  there  arose  an  implicit  con 
fidence  that  the  Almighty  would  crown  his  mission 
with  success.  The  questionings  and  aspirations  of 
his  inner  soul  .were  regarded  by  him  as  proceeding 
directly  from  God;  the  light  which  gradually  illu 
minated  his  mind  with  a  knowledge  of  the  divine 
unity  and  perfections,  and  of  the  duties  and  destiny 
of  man, — light  amidst  gross  darkness, — must  have 
emanated  from  the  same  source ;  and  he  who  in  his 
own  good  pleasure  had  thus  begun  the  work  would 
surely  carry  it  to  an  end.  What  was  Mahomet 
himself  but  a  simple  instrument  in  the  hand  of  the 
great  Worker  ?  It  was  this  belief  which  strength 
ened  him,  alone  and  unsupported,  to  brave  for  many 
weary  years  the  taunts  and  persecutions  of  a  whole 
people.  In  estimating  the  signal  moral  courage 
thus  displayed  by  him,  it  must  not  be  overlooked 
that  for  what  is  ordinarily  termed  physical  courage 
Mahomet  was  not  remarkable.  It  may  be  doubted 
whether  he  ever  engaged  personally  in  active  conflict 
on  the  battle  field:  though  he  accompanied  his 
forces,  he  never  himself  led  them  into  action,  or  ex 
posed  his  person  to  unavoidable  danger.  And  there 
were  occasions  on  which  (as  when  challenged  by 
Abdallah  to  spare  the  Bani  Cainucaa,  alarmed  by 
the  altercation  at  the  wells  of  Moraisi,  or  pressed 
by  the  mob  at  Jierrana,)  he  showed  symptoms  of  a 


314  Fortitude  in  the  struggle  at  Mecca,  [CHAP. 

faint  heart.*  Yet  even  if  this  be  admitted,  it  only 
brings  out  in  higher  relief  the  singular  display  of 
moral  daring.  Let  us  for  a  moment  look  back  to 
the  period  when  a  ban  was  proclaimed  at  Mecca 
against  all  the  citizens,  whether  professed  converts 
or  not,  who  espoused  his  cause;  when  they  were 
shut  up  in  the  Sheb  or  quarter  of  Abu  Talib,  and 
there,  for  three  years  without  prospect  of  relief, 
endured  want  and  hardship.  Those  must  have  been 
stedfast  and  mighty  motives  which  enabled  him, 
amidst  all  this  opposition  and  apparent  hopelessness 
of  success,  to  maintain  his  principles  unshaken.  No 
sooner  was  he  released  from  confinement,  than, 
despairing  of  his  native  city,  he  went  forth  to  Tayif 
and  summoned  its  rulers  and  inhabitants  to  repent 
ance;  he  was  solitary  and  unaided,  but  he  had  a 
message,  he  said,  from  his  Lord.  On  the  third  day 
he  was  driven  out  of  the  town  with  ignominy,  blood 
trickling  from  the  wounds  inflicted  on  him  by  the 
populace.  He  retired  to  a  little  distance,  and  there 
poured  forth  his  complaint  to  God :  then  he  returned 
to  Mecca,  there  to  carry  on  the  same  outwardly 
hopeless  cause,  with  the  same  high  confidence  in  its 
ultimate  success.  We  search  in  vain  through  the 
pages  of  profane  history  for  a  parallel  to  the  struggle 
in  which  for  thirteen  years  the  Prophet  of  Arabia, 
in  the  face  of  discouragement  and  threats,  rejection 

*  Vol.  iii.  pp.  136-238.     Vol.  iv.  146. 


xxxvii.]         Earnestness  and  honesty  of  purpose.  315 

and  persecution,  retained  his  faith  unwavering, 
preached  repentance,  and  denounced  God's  wrath 
against  his  godless  fellow  citizens.  Surrounded  by 
a  little  band  of  faithful  men  and  women,  he  met 
insults,  menace,  danger,  with  a  high  and  patient 
trust  in  the  future.  And  when  at  last  the  promise 
of  safety  came  from  a  distant  quarter,  he  calmly 
waited  until  his  followers  had  all  departed,  and  then 
disappeared  from  amongst  his  ungrateful  and  re 
bellious  people. 

Not  less  marked  was  the  firm  front  and  unchang-  And  at 
ing  faith  in  eventual  victory,  which  at  Medina  bore 
him  through  seven  years  of  mortal  conflict  with  his 
native  city  ;  and  enabled  him  while  his  influence 
and  authority  were  yet  very  limited  and  precarious 
even  in  the  city  of  his  adoption,  to  speak  and  to  act 
in  the  constant  and  undoubted  expectation  of  entire 
success. 

From  the  earliest  period  of  his  religious  con  vie-  Denunciation 
*      •  i          P  ^  T-»   •  i  •  t          •  -,    of  polytheism 

tions,  the  idea  01  ONE  great  Being  who  guides  with  and  idolatry, 
almighty  power  and  wisdom  the  whole  creation, 
while  yet  remaining  infinitely  above  it,  gained  a 
thorough  possession  of  his  mind.  Polytheism  and 
idolatry,  being  utterly  at  variance  with  this  first 
principle  of  his  belief,  were  condemned  with  abhor 
rence  as  levelling  the  Creator  with  the  creature.  On 
one  occasion  alone  did  Mahomet  ever  swerve  from 
this  position, — when  he  admitted  that  the  goddesses 
of  Mecca  might  be  adored  as  a  medium  of  approach 
to  God.  But  the  inconsistency  of  the  admission  was 


at  Mecca. 


316  Mahomet's  pretended  Inspiration,  oracular,       [CHAP. 

soon  perceived ;  and  Mahomet  at  once  retraced  his 
steps.   Never  before  nor  afterwards  did  the  Prophet 
deviate  from  the  stern  denunciation  of  idolatry. 
Earnestness         As  he  was  himself  the  subject  of  convictions  so 

and  honesty 

of  Mahomet  deep  and  powerful,  it  will  readily  be  conceived  that 
the  exhortations  of  Mahomet  were  distinguished  by 
a  corresponding  strength  and  urgency.  Being  also  a 
master  in  eloquence,  his  language  was  cast  in  the 
purest  and  most  persuasive  style  of  Arabian  oratory. 
His  fine  poetical  genius  exhausted  the  imagery  of 
nature  in  the  illustration  of  spiritual  truths ;  and  a 
vivid  imagination  enabled  him  to  bring  before  his 
auditory  the  Eesurrection  and  the  Day  of  Judgment, 
the  joys  of  believers  in  Paradise,  and  the  agonies  of 
lost  spirits  in  hell,  as  close  and  impending  realities. 
In  ordinary  address,  his  speech  was  slow,  distinct, 
and  emphatic ;  but  when  he  preached,  "  his  eye 
would  redden,  his  voice  rise  high  and  loud,  and  his 
whole  frame  become  agitated  with  passion,  even  as  if 
he  were  warning  the  people  of  an  enemy  about  to  fall 
on  them  the  next  morning  or  that  very  night."  In 
this  thorough  earnestness  lay  the  secret  of  his  success. 
And  if  these  stirring  appeals  had  been  given  forth 
as  nothing  more  than  what  they  really  were, — the 
outgoings  of  a  warm  and  active  conviction,  they 
would  have  afforded  no  ground  for  cavil ;  or,  if 
you  will,  let  him  have  represented  his  appeals  as  the 
teaching  of  a  soul  guided  by  natural  inspiration,  or 
even  enlightened  by  divine  influence, — such  a  course 
would  still  have  been  nothing  more  than  that  trod- 


xxxvii.]  but  at  the  first  Honest.  317 

den  by  many  a  sincere,  though  it  may  be  erring, 
philanthropist  in  other  ages  and  in  other  lands. 
But  in  the  development  of  his  system,  the  claims  of 
Mahomet  to  inspiration  far  transcended  any  one  of 
these  assumptions.  His  inspiration  was  essentially 
oracular.  His  mind  and  his  lips  were  no  more  than 
a  passive  organ  which  received  and  transmitted  the 
heavenly  message.  His  revelations  were  not  the 
fruit  of  a  subjective  process  in  which  a  soul,  burning 
with  divine  life  and  truth,  seeks  to  impress  the 
stamp  of  its  own  convictions  on  all  those  around ; 
the  process,  on  the  contrary,  was  one  which  Ma 
homet  professed  to  be  entirely  external  to  him 
self,  and  independent  of  his  own  reasoning  and 
will.  The  words  of  inspiration,  whether  purporting 
to  be  a  portion  of  the  Goran,  or  a  message  for 
general  guidance,  were  produced  as  a  real  and 
objective  intimation,  conveyed  in  a  distinct  form 
by  the  Almighty,  or  through  the  angel  Gabriel,  His 
messenger.  Such  was  the  position  assumed  by 
Mahomet.  How  far  it  was  fostered  by  epileptic 
and  apparently  supernatural  paroxysms  (which  do 
not  however  come  prominently  to  view  at  least 
in  the  later  stages  of  his  career)  or  by  similar 
physiological  phenomena,  it  is  impossible  to  deter 
mine.  We  may  readily  admit,  that  at  the  first  Maho 
met  did  believe,  or  persuaded  himself  to  believe,  that 
his  revelations  were  dictated  by  a  divine  agency. 
In  the  Meccan  period  of  his  life  there  certainly  can 
be  traced  no  personal  ends  or  unworthy  motives  to 

VOL.  IV.  S    S 


318 


Character  of  Mahomet. 


[CHAP. 


At  Medina 
worldly  mo 
tives  mingle 
with  his 
spiritual 
objects. 


belie  this  conclusion.  The  Prophet  was  there,  what 
he  professed  to  be,  "  a  simple  Preacher  and  a 
Warner;"  he  was  the  despised  and  rejected  teacher 
of  a  gainsaying  people;  and  he  had  apparently  no 
ulterior  object  but  their  reformation.  Mahomet  may 
have  mistaken  the  right  means  for  effecting  this  end, 
but  there  is  no  sufficient  reason  for  doubting  that  he 
used  those  means  in  good  faith  and  with  an  honest 
purpose. 

But  the  scene  altogether  changes  at  Medina. 
There  the  acquisition  of  temporal  power,  aggran 
disement,  and  self-glorification,  mingled  with  the 
grand  object  of  the  Prophet's  previous  life;  and 
they  were  sought  after  and  attained  by  precisely  the 
same  instrumentality.  Messages  from  heaven  were 
freely  brought  forward  to  justify  his  political  conduct, 
equally  with  his  religious  precepts.  Battles  were 
fought,  wholesale  executions  inflicted,  and  territories 
annexed,  under  pretext  of  the  Almighty's  sanction. 
Nay,  even  baser  actions  were  not  only  excused,  but 
encouraged,  by  the  pretended  divine  approval  or 
command.  A  special  license  was  produced,  allowing 
Mahomet  a  double  number  of  wives;  the  discredit 
able  affair  with  Mary  the  Coptic  slave  was  justified 
in  a  separate  Sura;  and  the  passion  for  the  wife  of 
his  own  adopted  son  and  bosom  friend,  was  the 
subject  of  an  inspired  message  in  which  the  Pro 
phet's  scruples  were  rebuked  by  God,  a  divorce 
permitted,  and  marriage  with  the  object  of  his 
unhallowed  desires  enjoined  !  If  we  say  that  such 


XYXVII  .  ]  Rapid  deterioration  at  Medina.      .  319 

"revelations  "  were  believed  by  Mahomet  sincerely 
to  bear  the  divine  sanction,  it  can  be  but  in  a 
very  modified  and  peculiar  sense.  He  was  not  only 
responsible  for  that  belief,  but,  in  arriving  at  any 
such  conviction,  he  must  have  done  violence  to 
his  judgment  and  to  the  better  principles  of  his 
nature. 

As  the  necessary  result  of  this  moral  obliquity,  we  Rapid  moral 

*  .  declension : 

trace  from  the  period  of  Mahomet's  arrival  at  Me-  the  natural 

.          .  consequences. 

dina  a  marked  and  rapid  declension  in  the  system 
he  inculcated.  Intolerance  quickly  took  the  place 
of  freedom ;  force,  of  persuasion.  The  spiritual 
weapons  designed  at  first  for  higher  objects  were  no 
sooner  prostituted  to  the  purposes  of  temporal  autho 
rity,  than  temporal  authority  was  employed  to  im 
part  a  fictitious  weight  and  power  to  those  spiritual 
weapons.  The  name  of  the  Almighty,  impiously 
borrowed,  imparted  a  terrible  strength  to  the  sword 
of  the  State;  and  the  sword  of  the  State,  in  its 
turn,  yielded  a  willing  requital  by  destroying  "  the 
enemies  of  God,"  and  sacrificing  them  at  the  shrine 
of  a  false  religion.  "  Slay  the  unbelievers  where 
soever  ye  find  them ;"  was  now  the  wachword  of 
Islam : — "  Fight  in  the  ways  of  God  until  opposition 
be  crushed  and  the  Eeligion  becometh  the  Lord's 
alone ! "  The  warm  and  earnest  devotion  breathed  by 
the  Prophet  and  his  followers  at  Mecca,  soon  became 
at  Medina  dull  and  vapid ;  it  degenerated  into  a 
fierce  fanaticism,  or  evaporated  in  a  lifeless  round 
of  cold  and  formal  ceremonies.  The  Jewish  faith, 


320  Benefits  of  Islam  [CHAP. 

whose  pure  fountains  were  freely  accessible  to  Maho 
met,  as  well'  as  the  less  familiar  system  of  Chistianity, 
in  spite  of  former  protestations  of  faith  and  allegiance, 
were  both  cast  aside  without  hesitation  and  without 
inquiry ;  for  the  course  on  which  he  had  entered 
was  too  profitable  and  too  enticing  to  permit  the 
exercise  of  any  such  nice  research  or  close  question 
ing  as  (perhaps  he  unconsciously  felt)  might  have 
opened  his  eyes  to  the  truth,  and  forced  him  either 
to  retrace  his  steps,  or  to  unveil  himself  before  his 
own  conscience  in  the  fearful  form  of  an  impostor. 
To  what  other  conclusion  can  we  come  than  that  he 
was  delivered  over  to  the  judicial  blindness  of  a  self- 
deceived  heart ;  that,  having  voluntarily  shut  his 
eyes  against  the  light,  he  was  left  miserably  to  grope 
in  the  darkness  of  his  own  choosing? 

BenefitsofMa-  And  what  have  been  the  effects  of  the  system 
which,  established  by  such  instrumentality,  Mahomet 
has  left  behind  him  ?  We  may  freely  concede  that 
it  banished  for  ever  many  of  the  darker  elements 
of  superstition  which  had  for  ages  shrouded  the 
Peninsula.  Idolatry  vanished  before  the  battle-cry 
of  Islam  ;  the  doctrine  of  the  unity  and  infinite  per 
fections  of  God,  and  of  a  special  all-pervading  Pro 
vidence,  became  a  living  principle  in  the  hearts  and 
lives  of  the  followers  of  Mahomet,  even  as  it  had 
in  his  own.  An  absolute  surrender  and  submission 
to  the  divine  will  (the  very  name  of  Islam)  was 
demanded  as  the  first  requirement  of  the  religion. 
Nor  are  social  virtues  wanting.  Brotherly  love  is 


xxxvii.]  outweighed  ly  its  Evils.  321 

inculcated  within  the  circle  of  the  faith  ;  orphans 
are  to  be  protected,  and  slaves  treated  with  con 
sideration  ;  intoxicating  drinks  are  prohibited,  and 
Mahometanism  may  boast  of  a  degree  of  temperance 
unknown  to  any  other  creed. 

Yet  these  benefits  have  been  purchased  at  a  costly  outweighed 

.  .  by  its  evils. 

price.  Setting  aside  considerations  of  minor  import, 
three  radical  evils  flow  from  the  faith,  in  all  ages 
and  in  every  country,  and  must  continue  to  flow  so 
long  as  the  Goran  is  the  standard  of  belief.  FIRST  : 
Polygamy,  Divorce,  and  Slavery,  are  maintained  and 
perpetuated; — striking  as  they  do  at  the  root  of  pub 
lic  morals,  poisoning  domestic  life,  and  disorganizing 
society.  SECOND:  freedom  of  judgment  in  religion 
is  crushed  and  annihilated.  The  sword  is  the  in 
evitable  penalty  for  the  denial  of  Islam.  Toleration 
is  unknown.  THIRD  :  a  barrier  has  been  interposed 
against  the  reception  of  Christianity.  They  labour 
under  a  miserable  delusion  who  suppose  that  Ma- 
honietanisin  paves  the  way  for  a  purer  faith.  No 
system  could  have  been  devised  with  more  con 
summate  skill  for  shutting  out  the  nations  over 
which  it  has  sway,  from  the  light  of  truth.  Idolatrous 
Arabia  (judging  from  the  analogy  of  other  nations) 
might  have  been  aroused  to  spiritual  life,  and  to  the 
adoption  of  the  faith  of  Jesus  ;  Mahometan  Arabia 
is,  to  the  human  eye,  sealed  against  the  benign  in 
fluences  of  the  Gospel.  Many  a  flourishing  land  in 
Africa  and  in  Asia  which  once  rejoiced  in  the  light  ^ 
and  liberty  of  Christianity,  is  now  overspread  by 


322  Inconsistencies  pervade  the  [CHAP. 

gross  darkness  and  a  stubborn  barbarism.  It  is  as 
if  their  day  of  grace  had  come  and  gone,  and  there 
remained  to  them  "  no  more  sacrifice  for  sins." 
That  a  brighter  day  will  yet  dawn  on  these  coun 
tries  we  may  not  doubt ;  but  the  history  of  the  past 
and  the  condition  of  the  present  is  not  the  less  true 
and  sad.  The  sword  of  Mahomet,  and  the  Goran, 
are  the  most  fatal  enemies  of  Civilization,  Liberty, 
and  Truth,  which  the  world  has  yet  known, 
inconsistencies  In  conclusion,  I  would  warn  the  reader  against 

run  through  .  . 

the  character  seeking  to  pourtray  in  his  mind  a  character  in  all 
its  parts  consistent  with  itself  as  the  character  of 
Mahomet.  The  truth  is  that  the  strangest  incon 
sistencies  blended  together  (according  to  the  wont 
of  human  nature)  throughout  the  life  of  the  Pro 
phet.  The  student  of  the  history  will  trace  for 
himself  how  the  pure  and  lofty  aspirations  of 
Mahomet  were  first  tinged,  and  then  gradually  de 
based  by  a  half  unconscious  self-deception  ;  and 
how  in  this  process  truth  merged  into  falsehood, 
sincerity  into  guile, — these  opposite  principles  often 
co-existing  even  as  active  agencies  in  his  conduct. 
The  reader  will  observe  that  simultaneously  with 
the  anxious  desire  to  extinguish  idolatry,  and  to 
promote  religion  and  virtue  in  the  world,  there  was 
nurtured  by  the  Prophet  in  his  own  heart,  a  licen 
tious  self-indulgence ;  till  in  the  end,  assuming  to  be 
the  favourite  of  Heaven,  he  justified  himself  by 
"  revelations"  from  God  in  the  most  flagrant  breaches 
of  morality.  He  will  remark  that  while  Mahomet 


Character  of  Mahomet  and  the  Goran.  323 

cherished  a  kind  and  tender  disposition,  "  weeping 
with  them  that  wept,"  and  binding  to  his  person  the 
hearts  of  his  followers  by  the  ready  and  self-denying 
offices  of  love  and  friendship,  he  could  yet  take 
pleasure  in  cruel  and  perfidious  assassination,  could 
gloat  over  the  massacre  of  an  entire  tribe,  and 
savagely  consign  the  innocent  babe  to  the  fires  of 
hell.  Inconsistencies  such  as  these  continually  pre 
sent  themselves  from  the  period  of  Mahomet's 
arrival  at  Medina;  and  it  is  by  the  study  of  these 
inconsistencies  that  his  character  must  be  rightly 
comprehended.  The  key  to  many  difficulties  of 
this  description  may  be  found,  I  believe,  in  the 
chapter  "  on  the  belief  of  Mahomet  in  his  own  in 
spiration."  When  once  he  had  dared  to  forge  the 
name  of  the  Most  High  God  as  the  seal  and  author 
ity  of  his  own  words  and  actions,  the  germ  was  laid 
from  which  the  errors  of  his  after  life  freely  and 
fatally  developed  themselves. 

I  might  have  extended  these  remarks  (had  thev  and  through 

,,,,...  ,    ,   -         -,         ^  the  Goran! 

not  already  exceeded  the  limits  intended  for  them) 
to  an  examination  of  the  doctrines  and  teaching  of 
Mahomet  as  exhibited  in  the  Goran.  That  volume, 
as  I  have  before  observed,  does  not  contain  any 
abstract  or  systematic  code.  It  grew  out  of  the 
incidents  and  objects  of  the  day ;  and  the  best  mode 
of  ascertaining  its  purport  and  its  bearing,  is  not  to 
draw  into  one  uniform  system  its  various  lessons 
and  dogmas,  liable  as  they  were  (excepting  in  one  or 
two  fundamental  points)  from  time  to  time  to  differ; 


324  Conclusion.  [CHAP,  xxxvir. 

Conclusion,  but  to  trace  the  development  of  its  successive  pre 
cepts  and  doctrines  in  connection  with  the  several 
stages  of  the  Prophet's  life,  and  the  motives  from 
which  he  may  be  supposed  at  the  moment  to  have 
acted.  This  with  reference  to  some  of  its  main 
doctrines  and  institutions,  I  have  sought  in  the 
course  of  the  foregoing  pages  to  do. 

MAHOMET  and  the  GORAN,  the  author  of  Islam 
and  the  instrument  by  which  he  achieved  its  suc 
cess,  are  themes  worthy  the  earnest  attention  of 
mankind.  If  I  have  to  any  degree  succeeded  in 
contributing  fresh  materials  towards  the  formation 
of  a  correct  judgment  of  either,  many  hours  of 
study,  snatched  not  without  difficulty  from  other 
engrossing  avocations,  will  have  secured  an  ample 
recompense. 


325 


SUPPLEMENT  TO  CHAPTER  THIRTY-SEVENTH. 


I  PROPOSE  in  this  appendix  to  place  before  the  reader  some  speci-  Extracts  from 

-,.    ,   ,         if-,  n  -ITT     i  •  T    •      the  Secretary 

mens  of  the  traditions  embodied  by  the  Secretary  of  Wackidi  in  of  wackidi. 
the  section  of  his  work  devoted  to  the  person  and  character  of 
Mahomet.     These  will,  I  hope,  prove  interesting  from  the  facts 
they  relate,  as  well  as  illustrate  generally  the  style  and  contents 
of  the  Mahometan  biographies  of  the  Prophet. 

"  Description  of  Mahomet  in  the  Old  Testament  and  the  Gospel —  Prophecies 
Mahomet  was  thus  foretold :  <  O  Prophet !  We  have  sent  thee  Mahomet, 
to  be  a  Witness  and  a  Preacher  of  good  tidings,  and  a  Warner, 
and  a  Defender  of  the  Gentiles.  Thou  art  my  servant  and  my 
messenger,  I  have  called  thee  Al  Mutawalckil  (he  that  trusteth 
in  the  Lord).  He  shall  not  be  one  that  doeth  iniquity,  nor  one 
that  crieth  aloud  in  the  streets  ;  he  shall  not  recompense  evil  with 
evil,  but  he  shall  be  one  that  passeth  over  and  forgiveth.  His 
kingdom  shall  be  Syria.  Mahomet  is  my  elected  servant ;  he 
shall  not  be  severe  nor  cruel.  I  shall  not  take  him  away  by 
death,  till  he  make  straight  the  crooked  religion  ;  and  till  the 
people  say, — There  is  no  God  but  the  Lord  alone.  He  shall  open  the 
eyes  of  the  blind,  and  the  ears  of  the  deaf,  and  the  covered  hearts.' " 

These  are  evident  perversions  of  passages  in  Isaiah  xlii.  and  Ixi. 
Ayesha  in  one  set  of  traditions  represents  them  as  prophecies  from 
the  Gospel,  in  ignorance  apparently  that  they  were  quoted  there 
(Matt.  xii.  18)  as  applying  to  Jesus. 

His  disposition. — When  Ayesha  was  questioned  about  Mahomet,  His  disposition, 
she  used  to  say :  "  He  was  a  man  like  yourselves  ;  he  laughed 
often  and  smiled  much." — But  how  would  he  occupy  himself  at 
home  ?  "  Even  as  any  of  you  occupy  yourselves.  He  would 
mend  his  clothes,  and  cobble  his  shoes.  He  used  to  help  me  in 
my  household  duties  ;  but  what  he  did  oftenest  was  to  sew.  If  he 
had  the  choice  between  two  matters,  he  would  choose  the  easiest, 
if  no  sin  accrued  therefrom.  He  never  took  revenge  excepting 
where  the  honour  of  God  was  concerned.  When  angry  with  any 
person  he  would  say  "  What  hath  taken  such  a  one  that  he  should 
soil  his  forehead  in  the  mud  /'' 

VOL.  IV.  T    T 


326  traditions  on  the  Character  of  Mahomet. 

His  humility  was  shewn  by  his  riding  upon  asses,  accepting  the 
invitation  even  of  slaves,  and  when  mounted,  by  his  taking 
another  behind  him.  He  would  say,  "I  sit  at  meals  as  a  servant 
doeth,  and  I  eat  like  a  servant :  for  I  really  am  a  servant ; "  and 
he  would  sit  as  one  that  was  always  ready  to  rise.  Pie  dis 
couraged  (supererogatory)  fasting,  and  works  of  mortification. 
When  seated  with  his  followers,  he  would  remain  long  silent  at  a 
time.  In  the  Mosque  at  Medina,  they  used  to  repeat  pieces  of 
poetry,  and  tell  stories  regarding  the  incidents  that  occurred  in 
the  days  of  ignorance,  and  laugh  ;  and  Mahomet,  listening  to 
them,  would  smile  at  what  they  said. 

Mahomet  hated  nothing  more  than  lying,  and  whenever  he 
knew  that  any  of  his  followers  had  erred  in  this  respect,  he  would 
hold  himself  aloof  from  them  until  he  was  assured  of  their  re 
pentance. 

His  speech.  His  manner  of  speech. — He  did  not  speak  rapidly,  running  his 

words  into  one  another,  but  enunciated  each  syllable  distinctly,  so 
that  what  he  said  was  imprinted  in  the  memory  of  every  one  who 
heard  him.  When  at  public  prayers,  it  might  be  known  from  a 
distance  that  he  was  reading,  by  the  motion  of  his  beard.  He  never 
read  in  a  singing  or  chanting  style;  but  he  would  draw  out  his 
voice,  resting  at  certain  places.  Thus,  in  the  opening  words  of  a 
Sura,  he  would  do  so  after  aJJ|  ^^j  after  .xxr>-J!  ,  and  after 
\\  \  '  ^^ 

f^ 

Gait-  His  walking. — One  says  that  at    a   funeral  he  saw  Mahomet 

walking,  and  remarked  to  a  friend  how  rapidly  he  moved  along ; 
it  seemed  as  if  he  "  were  doubling  up  the  ground."  He  used  to  walk 
so  rapidly  that  the  people  half  ran  behind  him,  and  could  hardly 
keep  up  with  him. 

Habits  in  eating.  His  eating. — He  never  ate  reclining,  for  Gabriel  had  told  him  that 
such  was  the  manner  of  kings ;  nor  had  he  ever  two  men  to  walk 
behind  him.  He  used  to  eat  with  his  thumb  and  his  two  first 
fingers ;  and  when  he  had  done  he  would  lick  them,  beginning 
with  the  middle  one.  When  offered  by  Gabriel  the  valley  of 
Mecca  full  of  gold,  he  preferred  to  forego  it, — saying,  that  when 
he  was  hungry  he  would  come  before  the  Lord  lowly  ;  and  when 
full,  with  praise. 

Moderation.  Excellence  of  his  Morals. — A  servant  maid  being  once  long  in 

returning  from  an  errand,  Mahomet  was  annoyed  and  said,  "  If  it 


Traditions  on  the  Character  of  Mahomet.  327 

were  not  for  the  law  of  retaliation,  I  should  have  punished  you 
with  this  toothpick"  (i.  e.  with  an  inappreciably  light  punishment.) 

Mahomet  at  Prayers. — He  used  to  stand  for  such  a  length  of  time  Customs  at 
at  prayer  that  his  legs  would  swell.  When  remonstrated  with,  he 
said — "  What !  Shall  I  not  behave  as  a  thankful  servant  should  ?" 
He  never  yawned  at  prayer.  When  he  sneezed  he  did  so  with  a 
subdued  voice,  covering  his  face.  At  funerals  he  never  rode  :  he 
would  remain  silent  on  such  occasions,  as  if  conversing  with  him 
self,  so  that  the  people  used  to  think  he  was  holding  communication 
with  the  dead. 

While  he  accepted  presents,  he  refused  to  use  anything  that  had  been  Refusal  to  make 
offered  as  alms ;  neither  would  he  allow  any  of  his  family  to  use  the  tithes" 
what  had  been  brought  as  alms  ;  for,  said  he,  "  alms  are  the  im 
purity  of  mankind"  (t.  e.  that  which  cleanses  their  impurity.)  His 
scruples  on  this  point  were  so  strong,  that  he  would  not  eat  even 
a  date  picked  up  on  the  road,  lest  perchance  it  might  have  dropped 
from  a  load  intended  as  tithes.  One  day,  little  Hasan  was 
playing  by  his  grandfather  when  a  basketful  of  dates  was  brought 
in:  on  inquiry,  Mahomet  found  that  they  were  tithes,  and  ordered 
them  to  be  taken  away  and  given  to  the  poor  Refugees.  But 
Hasan  having  taken  up  one  to.  play  with,  had  put  it  in  his  mouth  ; 
the  Prophet  seeing  this,  opened  the  boy's  mouth,  and  pulled  it 
out — saying,  "the  family  of  Mahomet  may  not  eat  of  the 
tithes." 

Food  which  he  relished. — Mahomet  had  a  special  liking  for  Food, 
sweetmeats  and  honey.  A  tailor  once  invited  him  to  his  house 
and  placed  before  him  barley  bread,  with  stale  suet;  there  was 
also  a  pumpkin  in  the  dish  ;  now  Mahomet  greatly  relished  the 
pumpkin.  His  servant  Anas  used  to  say  as  he  looked  at  the 
pumpkin — "  Dear  little  plant,  how  the  Prophet  loved  thee!"  He 
was  also  fond  of  cucumbers  and  of  undried  dates. 

When  a  lamb  or  a  kid  was  being  cooked,  Mahomet  would  go 
to  the  pot,  take  out  the  shoulder,  and  eat  it.  Abu  Kafi  tells  us, 
"  I  once  slew  a  kid  and  dressed  it.  The  Prophet  asked  me  for 
the  forequarter  and  I  gave  it  to  him."  Give  me  another,  he  said  ; 
and  I  gave  him  the  second.  Then  he  asked  for  a  third: — "O 
Prophet!"  I  replied,  "there  are  but  two  forequarters  to  a  kid." 
"  Nay"  said  Mahomet,  "  hadst  thou  remained  silent,  thou  wouldst 
have  handed  to  me  as  many  forequarters  as  I  asked  for." 


328 


Traditions  on  the  Character  of  Mahomet. 


Food  disliked. 


Women  aud 
scents. 


He  used  to  eat  moist  dates  and  cooked  food  together.  What 
he  most  relished  was  a  mess  of  bread  cooked  with  meat,  and  a 
dish  of  dates  dressed  with  butter  and  milk.  When  he  ate  fresh 
dates  he  would  keep  the  bad  dates  in  his  hand ;  one  asked  on  a 
certain  occasion  that  he  would  give  him  the  dates  so  rejected: — 
"  Not  so"  he  answered  ;  "  ivhat  I  do  not  like  for  myself,  I  do  not 
like  to  give  to  thee."  Once  a  tray  of  fresh  dates  was  brought  to 
him ;  he  sat  down  on  his  knees  by  them,  and  taking  them  up  by 
handfuls,  sent  one  to  each  of  his  wives  ;  then  taking  another 
handful,  he  ate  it  himself.  He  kept  throwing  the  stones  on  his 
left  side,  and  the  domestic  fowls  came  and  ate  them  up. 

Mahomet  used  to  have  sweet  (rain)  water  kept  for  his  use. 

Food  which  he  disliked. — On  Mahomet's  first  arrival  at  Medina, 
Abu  Ayub  used  to  send  him  portions  of  baked  food.  On  one 
occasion  the  dinner  was  returned  uneaten,  without  even  the  marks 
of  the  Prophet's  fingers.  On  being  asked  the  reason,  he  explained 
that  he  had  refrained  from  the  dish  because  of  the  onions  that 
were  in  it ;  for  the  angel  which  visited  him  disliked  them  ;  but 
others  he  said  might  freely  eat  of  them.  So  also  as  to  garlic ;  he 
would  never  allow  it  to  pass  his  lips  ;  "for"  said  he,  " /  have 
intercourse  with  one"  (meaning  Gabriel)  "with  whom  ye  have  not." 
He  disliked  flour  made  of  almonds,  saying  that  it  was  "  Spend 
thrifts'  food."  He  would  never  partake  of  the  large  lizard 
(dhabb) ;  for  he  thought  it  might  have  been  the  beast  into  which 
a  party  of  the  children  of  Israel  were  changed ;  but  he  said  there 
was  no  harm  in  others  eating  it. 

When  drinking  milk  Mahomet  once  said — "  When  a  man  eateth 
let  him  pray  thus: — 0  Lord!  grant  thy  blessing  upon  this,  and 
feed  me  with  better  than  this  !  But  to  whomsoever  the  Lord  giveth 
milk  to  drink,  let  him  say, — 0  Lord!  grant  thy  blessing  upon  this, 
and  vouchsafe  unto  me  an  increase  thereof;  for  there  is  no  other 
thing  which  doth  combine  both  food  and  drink  save  milk  alone." 

Mahomet's  fondness  for  women  and  scents. — A  great  array  of 
traditions  are  produced  to  prove  that  the  Prophet  liked  these  of 
all  things  in  the  world  the  best. 

Ayesha  used  to  say,— "  The  Prophet  loved  three  things, — 
women,  scents,  and  food ;  he  had  his  heart's  desire  of  the  two  first, 
but  not  of  the  last."  In  respect  of  scents  further  traditions  have 
been  quoted  in  the  Supplement  to  Vol,  iii. 


Traditions  on  the  Character  of  Mahomet.  329 

Narrowness  of  his  means  at  Medina. — A  long  chapter  is  de- 
voted  to  this  subject,  containing  many  such  traditions  as  the 
following.  Fatima  once  brought  Mahomet  a  piece  of  bread  ;  it 
was  the  first  that  had  passed  his  lips  for  three  days.  Ayesha 
tells  us  that  for  months  together  Mahomet  did  not  get  a  full  meal. 
"  Months  used  to  pass,"  she  says  again,  "  and  no  fire  would  be 
lighted  in  Mahomet's  house  either  for  baking  bread  or  cooking 
meat.  How  then  did  ye  live  ?  By  the  'two  black  things '  ^IjjjJH 
— dates  and  water,  and  by  what  the  citizens  used  to  send  unto 
us: — the  Lord  requite  them  !  such  of  them  as  had  milch  cattle 
would  send  us  a  little  milk.  The  Prophet  never  enjoyed  the 
luxury  of  two  kinds  of  food  the  same  day ;  if  he  had  flesh  there 
was  nothing  else ;  and  so  if  he  had  dates ;  so  likewise  if  he  had 
bread.  We  possessed  no  sieves,  but  used  to  bruise  the  grain  and 
blow  off  the  husks.  One  night  Abu  Bakr  sent  Mahomet  the  leg 
of  a  kid.  Ayesha  held  it  while  the  Prophet  cut  off  a  piece  for 
himself  in  the  dark ;  and  in  his  turn  the  Prophet  held  it  while 
Ayesha  cut  off  a  piece.  '  What]  exclaimed  the  listeners,  '  and 
ye  ate  without  a  lamp  I '  '  Yea,'  replied  Ayesha,  '  had  we  pos 
sessed  oil  for  a  lamp,  think  ye  not  that  we  should  have  used  it 
for  our  food  ?  " 

Abu  Hureira  explains  the  scarcity  thus.  "  It  arose,"  he  says, 
"from  the  great  number  of  Mahomet's  visitors  and  guests;  for 
he  never  sat  down  to  food  but  there  were  some  followers  with 
him.  Even  the  conquest  of  Kheibar  did  not  put  an  end  to  the 
scarcity.  Because  Medina  has  an  intractable  soil,  which  is 
ordinarily  cultivated  for  dates  only, — the  staple  food  of  its  in 
habitants.  There  did  not  exist  in  the  country  means  of  support 
sufficient  for  the  greatly  increased  population.  Its  fruits  were 
the  common  products  of  the  soil,  which  want  little  water  ;  and 
such  water  as  was  needed  the  people  used  to  carry  on  their  backs, 
for  in  these  days  they  had  few  camels.  One  year,  moreover,  a 
disease  (premature  shedding)  smote  the  palms,  and  the  harvest 
failed.  It  is  true  that  a  dish  used  to  be  sent  for  the  Prophet's 
table  from  the  house  of  Sad  ibn  Obada,  every  day  until  his  death, 
and  also  in  the  same  manner  by  other  citizens  ;  and  the  Kefugees 
used  to  aid  likewise  ;  but  the  claims  upon  the  Prophet  increased 
greatly,  from  the  number  of  his  wives  and  dependants." 

I  have  noticed  this  subject  before:  Introduction,  p.  Ix.     The 


330  Traditions  on  the  Character  of  Mahomet. 

products  of  the  surrounding  country  were  no  doubt  at  first  in 
adequate  to  the  wants  of  the  great  numbers  who  flocked  with 
Mahomet  to  Medina.  But  it  is  evident  that  although  Mahomet, 
in  the  early  years  of  the  Hegira,  may  have  been  reduced  to 
common  fare,  he  could  hardly  have  ever  suffered  want,  especially 
with  so  many  devoted  followers  about  him.  It  was  the  contrast 
between  the  luxury  prevalent  in  the  days  when  tradition  was 
growing  up,  and  the  simplicity  of  Mahomet's  habits,  which  mainly 
gave  rise  to  these  traditions.  Thus  Abd  al  Rahman,  when  in 
after  years  he  used  to  fare  sumptuously  on  fine  bread  and  every 
variety  of  meats,  would  weep  at  the  contrast  between  his  table 
and  the  Prophet's  straitened  fare.  Another  upbraids  a  comrade 
who  could  not  live  without  bread  made  of  the  finest  flour, — 
"  What ; "  said  he,  "  the  Prophet  of  the  Lord,  to  the  last  hour 
of  his  life,  never  had  two  full  meals  on  the  same  day,  of  bread 
and  of  oil  ;  and  behold  thou  and  thy  fellows  vainly  luxuriate  on 
the  delicacies  of  this  life,  as  if  ye  were  children  !  " 

Appearance,  On  Mahomefs  Personal  appearance. — The  chief  traditions  on 

tints,  &c.          ^s  jiea(j  have  been  embodied  in  the  text.     The  following  are  of 
a  more  special  character. 

He  used  to  wear  two  garments.  His  izdr  (under-garment) 
hung  down  three  or  four  inches  below  his  knees.  His  mantle 
was  not  wrapped  round  him  so  as  to  cover  his  body;  but  he 
would  draw  the  end  of  it  under  his  shoulder. 

He  used  to  divide  his  time  into  three  parts:  one  was  given  to 
God,  the  second  allotted  to  his  family,  the  third  to  himself.  When 
public  business  began  to  press  upon  him  he  gave  up  one  half  of 
the  latter  portion  to  the  service  of  others. 

When  he  pointed  he  did  so  with  his  whole  hand ;  and  when  he 
was  astonished  he  turned  it  over  (with  the  palm  upwards  ?)  In 
speaking  with  another,  he  brought  his  hand  near  to  the  person 
addressed;  and  he  would  strike  the  palm  of  the  left,  on  the 
the  thumb  of  the  right  hand.  Angry,  he  would  avert  his  face ; 
joyful,  he  would  look  downwards.  He  often"  smiled;  and,  when 
he  laughed,  his  teeth  used  to  appear  like  hailstones. 

In  the  interval  allotted  to  others,  he  received  all  that  came  to 
him,  listened  to  their  representations,  and  occupied  himself  in 
disposing  of  their  business  and  in  hearing  what  they  had  to  tell 
him.  He  would  say  on  such  occasions: — "Let  those  that  are 


Traditions  on  the  Character  of  Mahomet.  331 

here  give  information  regarding  that  which  passeth,  to  them 
that  are  absent;  and  they  that  cannot  themselves  appear  to  make 
known  their  necessities,  let  others  report  them  to  me  in  their 
stead;  the  Lord  will  establish  the  feet  of  such  in  the  day  of 
judgment." 

The  Seal  of  Prophecy  on  the  back  of  Mahomet. — This,  says  one,  Seal  of  prophecy, 
was  a  protuberance  on  the  Prophet's  back  of  the  size  and  appear 
ance  of  a  pigeon's  egg.  Abdallah  ibn  Sarjas  describes  it  as 
having  been  as  large  as  his  closed  fist,  with  moles  round  about  it. 
Abu  Kamtha,  whose  family  were  skilled  in  surgery,  offered  to 
remove  it;  but  Mahomet  refused,  saying, — "  The  Physican  thereof 
is  he  who  placed  it  where  it  is."  According  to  another  tradition, 
Mahomet  said  to  Abu  Ramtha  "  Come  hither  and  touch  my  bach: " 
which  he  did,  drawing  his  fingers  over  the  prophetical  seal  ;  and 
behold  there  was  a  collection  of  hairs  upon  the  spot. 

I  have  not  noticed  this  "  Seal "  in  the  body  of  the  work,  because 
it  has  been  so  surrounded  by  tradition  with  supernatural  tales  that 
it  is  extremely  difficult  to  determine  what  it  really  was.  It  is  said 
to  have  been  the  divine  seal  which,  according  to  the  predictions  of 
the  scriptures,  marked  Mahomet  as  the  last  of  the  Prophets. 
How  far  Mahomet  himself  encouraged  this  idea  it  is  impossible 
to  say.  From  the  traditions  quoted  above,  it  would  seem  to  have 
been  nothing  more  than  a  mole  of  unusual  size ;  and  his  saying 
that  "  God  had  placed  it  there,"  was  probably  the  germ  of  the 
supernatural  associations  which  grew  up  concerning  it.  Had 
Mahomet  really  attributed  any  divine  virtue  to  it,  he  would  have 
spoken  very  differently  to  one  who  offered  to  lance  or  remove  it. 

On  his  hair. — It  reached,  says  one  of  his  followers,  to  his  Hair, 
shoulders ;  according  to  another  to  the  tip  of  his  ears.  His  hair 
used  to  be  combed:  it  was  neither  curling  nor  smooth.  He  had, 
by  one  authority,  four  curled  locks.  His  hair  was  ordinarily 
parted,  but  he  did  not  care  if  it  was  not  so.  According  to 
another  tradition, — "  The  Jews  and  Christians  used  to  let  their 
hair  fall  down,  while  the  heathen  parted  it.  Now  Mahomet  loved 
to  follow  the  people  of  the  Book  in  matters  concerning  which  he 
had  no  express  command  from  above.  So  he  used  to  let  down 
his  hair  without  parting  it.  Subsequently,  however,  he  fell  into 
the  habit  of  parting  it." 

On  his  being  cupped. — Some  of  the  many  traditions  on  this  Cupping. 


832 


Traditions  on  the  Character  of  Mahomet. 


Dress. 


head  have  been  quoted  elsewhere.  It  was  a  cure  which  Gabriel 
directed  him  to  ma.ke  use  of.  He  had  the  blood  buried  lest  the 
dogs  should  get  at  it.  On  one  occasion  Mahomet  having  fainted 
after  being  cupped,  an  Arab  is  said  to  have  gone  back  from  the 
profession  of  Islam ;  (I  suppose  because  the  bodily  weakness  so 
exhibited  was  regarded  as  inconsistent  with  the  prophetic  office  ?) 
Moustache.  On  his  moustache. — Mahomet  used  to  clip  his  moustache.  A 
Majian  once  came  to  him  and  said,  "  Yon  ought  to  clip  your 
beard  and  allow  your  moustaches  to  grow."  "  Nay,"  said  the 
Prophet,  "  for  my  Lord  hath  commanded  me  to  clip  the  moustaches 
and  allow  the  beard  to  grow." 

On  his  dress. — Various  traditions  are  quoted  on  the  different 
colours  he  used  to  wear, — white  chiefly,  but  also  red,  yellow,  and 
green.  He  sometimes  put  on  woollen  clothes.  Ayesha,  it  is  said, 
shewed  a  piece  of  woollen  stuff  in  which  she  swore  that  Mahomet 
died.  She  adds  that  he  once  had  a  black  woollen  dress  ;  and  she 
still  remembered  as  she  spoke,  the  contrast  between  the  Prophet's 
white  skin,  and  the  black  cloth.  "  The  odour  of  it,  however, 
becoming  unpleasant,  he  cast  it  off, — for  he  loved  sweet  smells." 

He  entered  Mecca,  on  the  taking  of  the  city  (some  say),  with 
a  black  turban.  He  had  also  a  black  standard.  The  end  of 
his  turban  used  to  hang  down  between  his  shoulders.  He  once 
received  the  present  of  a  scarf  for  a  turban,  which  had  a  figured 
or  spotted  fringe  ;  and  this  he  cut  off  before  wearing  it.  He  was 
very  fond  of  striped  Yemen  stuffs.  He  used  to  wrap  his  turban 
many  times  round  his  head,  and  "  the  edge  of  it  used  to  appear 
below  like  the  soiled  clothes  of  an  oil-dealer." 

He  once  prayed  in  a  silken  dress,  and  then  cast  it  aside  with  ab 
horrence,  saying,  "  This  it  doth  not  become  the  pious  to  wear"  On 
another  occasion,  as  he  prayed  in  a  figured  or  spotted  mantle,  the 
spots  attracted  his  notice;  when  he  had  ended  he  said, — "Take 
away  this  mantle,  for  verily  it  hath  distracted  me  in  my  prayers,  and 
bring  me  a  common  one."  His  sleeve  ended  at  the  wrist.  The  robes 
in  which  he  was  in  the  habit  of  receiving  embassies,  and  his  fine 
Hadhramaut  mantle,  remained  with  the  Caliphs;  when  worn  or 
rent  these  garments  were  mended  with  fresh  cloth  ;  and  in  after 
times  the  Caliphs  used  to  wear  them  at  the  festivals.  When  he 
put  on  new  clothes,  (either  an  under-garment,  a  girdle,  or  a 
turban,)  the  Prophet  would  offer  up  a  prayer  such  as  this: — • 


Traditions  on  the  Character  of  Mahomet.  333 

"Praise  be  to  the  Lord  who  hath  clothed  me  with  that  which 
shall  hide  my  nakedness,  and  adorn  me  while  I  live, — I  pray  thee 
for  the  good  that  is  in  this,  and  the  good  that  hath  been  made  for 
it ;  and  I  seek  refuge  from  the  evil  that  is  in  the  same,  and  from 
the  evil  that  hath  been  made  for  it." 

Mahomet  had  a  piece  of  tanned  leather  which  was  ordinarily 
spread  for  him  in  the  Mosque  to  pray  upon.  He  had  also  a  mat 
of  palm-fibre  for  the  same  purpose:  this  was  always  taken,  after 
the  public  prayers,  into  his  wives'  apartments  for  him  to  use  there. 

He  had  a  small  apartment  partitione'd  off  from  the  Mosque 
and  laid  with  matting,  into  which  he  used  to  retire  for  the  evening 
prayer.  The  people,  in  their  zeal  to  observe  the  fast  of  Ramadhan, 
gathered  together  at  a  late  hour  in  the  Mosque  for  the  nightly 
prayer;  and  some  of  them,  fancying  that  the  Prophet  had  fallen 
asleep  in  his  apartment,  began  to  cough,  as  a  sign  for  him  to  issue 
forth.  He  came  out  and  said, — "  I  have  observed  for  some  days 
your  coming  for  the  nightly  prayer  into  the  Mosque,  until  I  feared 
that  it  would  grow  by  custom  and  prescription  into  a  binding 
ordinance  for  you  so  to  come;  and  verily,  if  this  were  com 
manded,  my  people  could  not  fulfil  the  command.  Wherefore, 
my  people,  pray  at  evening-tide  in  your  own  houses.  For  truly 
the  best  prayer  of  a  man  is  that  offered  up  in  his  own  house, 
excepting  the  prayers  which  are  commanded  to  be  offered  in  the 
Mosque." 

On  his  golden  ring. — Mahomet  had  a  ring  made  of  gold ;  he  Golden  ring, 
used  to  wear  it,  with  the  stone  inwards,  on  his  right  hand.  The 
people  began  to  follow  his  example  and  make  rings  of  gold  for 
themselves.  Then  the  Prophet  sat  down  upon  the  pulpit,  and 
taking  off  the  ring  said, — "  By  the  Lord,  I  will  not  wear  this  ever 
again;"  so  saying,  he  threw  it  from  him.  And  all  the  people 
did  likewise.  According  to  another  tradition,  he  cast  it  away 
because  it  had  distracted  his  attention  when  preaching ;  or  because 
the  people  were  attracted  by  it.  He  then  prohibited  the  use  cf 
golden  signet  rings. 

On  his  silver  ring — I  have  given  the  purport  of  these  traditions  Silver  ring, 
elsewhere.     Introduction,  p.  Ixxvi. 

On  his  shoes. — His  servant,  Anas,  had  charge  of  his  shoes  and  shoe?. 
of  his  water-pot;   after  his  master's  death  he  used  to  shew  his 
shoes.     They  were  after  the  Hadhramaut  pattern,  with  two  thongs. 
VOL.  iv.  u  u 


334  Traditions  on  the  Character  of  Mahomet. 

In  the  year  100  or  110  A.H.,  one  went  to  buy  shoes  at  Mecca7 
and  the  shoemaker  offered  to  make  them  exactly  after  the  model 
of  Mahomet's,  which  he  said  he  had  seen  in  the  possession  of 
Fatima,  the  granddaughter  of  Abbas.  His  shoes  used  to  be 
cobbled.  He  was  in  the  habit  of  praying  with  his  shoes  on. 
On  one  occasion,  having  taken  them  off  at  prayers,  all  the  people 
did  likewise  ;  but  Mahomet  told  them  there  was  no  necessity 
for  doing  so,  for  he  had  merely  taken  off  his  own  because  Gabriel 
had  apprised  him  that  there  was  some  dirt  attaching  to  them. 
The  thongs  of  his  shoes  once  broke  and  were  mended  by  a  new 
piece  ;  after  the  service  Mahomet  desired  his  shoes  to  be  taken 
away,  and  the  thongs  restored  as  they  were;  "for,"  said  he,  "  I 
was  distracted  at  prayer  thereby." 

Tooth-picks.  On  his  tooth-picks. — Ayesha  tells  us  that  Mahomet  never  lay 

down,  by  night  or  by  day,  but  on  waking  he  applied  the  tooth 
pick  to  his  teeth  before  he  performed  ablution.  He  used  it  so 
much  as  to  wear  away  his  gums.  The  tooth-pick  was  always 
placed  conveniently  for  him  at  night,  so  that  when  he  got  up  in 
the  night  to  pray,  he  might  use  it  before  his  lustrations.  One 
says  that  he  saw  him  with  the  tooth-pick  in  his  mouth,  and  that 
he  kept  saying  U  U:  (a'a,  a'a,)  as  if  about  to  vomit.  His  tooth 
picks  were  made  of  the  green  wood  of  the  palm  tree.  He  never 
travelled  without  one. 

Articles  of  toilet.  His  articles  of  toilet. — I  have  noticed  these  in  the  Supplement 
to  Vol.  in.  He  very  frequently  oiled  his  hair,  poured  water  on  his 
beard,  and  applied  antimony  to  his  eyes. 

Armour.  His  armour. — Four  sections  are  devoted  to  the  description  of 

Mahomet's  armour, — his  swords,  coats  of  mail,  shields,  lances, 
and  bows. 

Miscellaneous.  The  Prophet  used  to  snuff  simsim  (sesamum),  and  wash  his 

hands  in  a  decoction  of  the  wild  plum  tree.  When  he  was  afraid 
of  forgetting  anything,  he  would  tie  a  thread  on  his  finger  or  his 
ring. 

Horses.  On  his  horses,  &c. — The  first  horse  which  Mahomet  ever  pos 

sessed  was  one  he  purchased  of  the  Bani  Fazara,  for  ten  owckeas 
(ounces  of  silver) ;  and  he  called  its  name  Sakb  (running  water), 
from  the  easiness  of  its  paces.  Mahomet  was  mounted  on  it  at 
the  battle  of  Ohod,  there  being  but  one  other  horse  from  Medina 
on  the  field.  He  had  also  a  horse  called  Sabdha:  he  raced  it. 


Traditions  on  the  Character  of  Mahomet.  335 

and  it  won,  and  he  was  greatly  rejoiced  thereat.     He  had  a  third 
horse  named  Murtajis  (neigher). 

When  his  white  mule  arrived  from  Muckouckas,  Mahomet  sent 
it  to  his  wife  Omm  Salma;  and  she  gave  some  wool  and  palm- 
fibre,  of  which  they  made  a  rope  and  halter.  Then  the  Prophet 
brought  forth  a  garment,  doubled  it  fourfold,  and  throwing  it  over 
the  back  of  the  beast,  straightway  mounted  it,  with  one  of  his 
followers  behind  him.  It  survived  till  the  reign  of  Muavia. 

Farwah  (the  Syrian  governor,  said  to  have  died  a  martyr)  sent 
the  Prophet  a  mule  called  Fizza,  and  he  gave  it  to  Abu  Bakr  ; 
also  an  ass,  which  died  on  the  march  back  from  the  farewell  pil 
grimage.  He  had  another  ass  called  Ydfur. 

Ali  was  anxious  to  breed  a  mule  similar  to  that  of  Mahomet ; 
but  Mahomet  told  him  that  "  no  one  would  propose  so  unnatural 
a  cross  save  he  who  lacked  knowledge." 

His  riding  camels. — Besides  Al  Caswa,  Mahomet  had  a  camel  Ridins  camels, 
called  Adhba,  which  in  speed  outstripped  all  others.  Yet  one 
day  an  Arab  passed  it  when  at  its  fleetest  pace.  The  Moslems 
were  chagrined  at  this  ;  but  Mahomet  said — "  It  is  the  property 
of  the  Lord,  that  whensoever  men  exalt  anything,  or  seek  to  exalt 
it,  then  the  Lord  putteth  down  the  same." 

His  milch  camels. — Mahomet  had  twenty  milch  camels,  the  Milch  camels, 
same  that  were  plundered  at  Al  Ghaba.  Their  milk  was  for  the 
support  of  his  family:  every  evening  they  gave  two  large  skins 
full.  Omm  Salma  relates : — "  Our  chief  food  when  we  lived  with 
Mahomet  was  milk.  The  camels  used  to  be  brought  from  al  Ghaba 
every  evening.  I  had  one  called  Aris,  and  Ayesha  one  called  Al 
Samra.  The  herdman  fed  them  at  Al  Juania,  and  brought  them 
to  our  homes  in  the  evening.  There  was  also  one  for  Mahomet. 

Hind  and  Asma,  two  herdmen,  used  to  feed  them  one  day  at 
Ohod,  the  other  at  Himna.  They  beat  down  leaves  from  the  wild 
trees  for  them,  and  on  these  the  camels  fed  during  the  night. 
They  were  milked  for  the  guests  of  the  Prophet,  and  his  family  got 
what  was  over.  If  the  evening  drew  in  and  the  camels'  milk  was 
late  in  being  brought,  Mahomet  would  say, — u  The  Lord  make 
thirsty  him  who  maketh  thirsty  the  family  of  Mahomet  at  night." 

His  milch  flocks. — Mahomet  had  seven  goats  which  Omm  Ayman  Milch  flocks, 
used   to  tend  (this  probably  refers   to  an  early  period  of  his 
residence  at  Medina).     His  flocks  grazed  at  Ohod  and  Himna 


336  Traditions  on  the  Character  of  Mahomet. 

alternately,  and  were  brought  back  to  the  house  of  that  wife, 
whose  turn  it  was  to  have  Mahomet.  A  favourite  goat  having 
died,  the  Prophet  desired  its  skin  to  be  tanned. 

Mahomet  attached  a  peculiar  blessing  to  the  possession  of  goats. 
"  There  is  no  house,"  he  would  say,  "  possessing  a  goat,  but  a 
blessing  abideth  thereon;  and  there  is  no  house  possessing  three 
goats,  but  the  angels  pass  the  night  there  praying  for  its  inmates 
until  the  morning." 

Servants.  Mahomet's  servants. — Fourteen  or  fifteen  persons  are  mentioned 

who  served  the  Prophet  at  various  times.  His  slaves  he  always 
freed. 

Houses.  The  houses  of  his  wives. — Abdallah  ibn  Yazid  relates  that  he  saw 

the  houses  in  which  the  wives  of  the  Prophet  dwelt,  at  the  time 
when  Omar  ibn  al  Aziz,  then  governor  of  Medina,  demolished 
them.*  They  were  built  of  unburnt  bricks,  and  had  separate 
apartments  made  of  palm  branches,  daubed  (or  built  up)  with 
mud:  he  counted  nine  houses,  each  having  separate  apartments, 
in  the  space  from  the  house  of  Ayesha  and  the  gate  of  Mahomet 
to  the  house  of  Asma,  daughter  of  Hosein.  Observing  the  dwell 
ing  place  of  Omm  Salma,  he  questioned  her  grandson  concerning 
it;  who  told  him  that  when  the  Prophet  was  absent  on  the  expe 
dition  to  Duma,  Omm  Salma  built  up  an  addition  to  her  house 
with  a  wall  of  unburnt  bricks.  When  Mahomet  returned,  he  went 
in  to  her  and  asked  what  that  new  building  was.  She  replied,  "I 
purposed,  O  Prophet,  to  shut  out  the  glances  of  men  thereby  1" 
Mahomet  answered,  "  O  Omm  Salma  !  verily,  the  most  unprofit 
able  thing  that  eateth  up  the  wealth  of  a  believer  is  building." 
A  citizen  of  Medina,  present  at  the  time,  confirmed  this  account, 
and  added  that  the  curtains  (purdas)  of  the  doors  were  of  black 
hair-cloth.  He  was  present,  he  said,  when  the  despatch  of  the 
Caliph  Abd  al  Malik  (A.H.  8G-88)  was  read  aloud,  which  com 
manded  that  these  houses  should  be  brought  within  the  area  of  the 
Mosque,  and  he  never  witnessed  sorer  weeping  than  there  was 
amongst  the  people  that  day.  One  exclaimed — "I  wish,  by  the 
Lord !  that  they  would  leave  them  alone  thus  as  they  are ;  then 
would  those  that  spring  up  hereafter  in  Medina,  and  strangers 


He  was  Caliph  about  one  hundred  years  after  the  Hegira. 


Tfaditions  on  the  Character  of  Mahomet.  337 

from  the  ends  of  the  earth,  come  and  see  what  kind  of  abode 
sufficed  for  the  Prophet,  and  the  sight  thereof  would  deter  men 
from  extravagance  and  pride." 

There  were  four  houses  of  unburned  bricks,  the  apartments 
being  of  palm  branches ;  and  five  houses  made  of  palm  branches 
built  up  with  mud  and  without  any  separate  apartments.  Each 
was  three  Arabian  yards  in  length.  Some  say  that  they  had 
leather  curtains  for  the  doors.  One  could  reach  the  roof  with 
the  hand. 

The  house  of  Haritha  was  next  to  that  of  Mahomet.  Now 
whenever  Mahomet  took  to  himself  another  wife,  he  added  a  new 
house  to  the  row,  and  Haritha  was  obliged  successively  to  remove 
his  house  and  build  on  the  space  beyond.  At  last  this  was 
repeated  so  often  that  the  Prophet  said  to  those  about  him — 
"  Verily,  it  shameth  me  to  turn  Haritha  over  and  over  again  out 
of  his  house." 

Mahomet's  private  property. — There  were  seven  gardens  which  Properties. 
Mukheirick,  the  Jew,  left  to  Mahomet.  Omar  ibn  al  Aziz,  the 
Caliph,  said  that  when  governor  of  Medina,  he  ate  of  the  fruit  of 
these,  and  never  tasted  sweeter  dates.  Others  say  that  these  gar 
dens  formed  a  portion  of  the  confiscated  estates  of  the  Bani  Nadhir. 
They  were  afterwards  dedicated  perpetually  to  pious  purposes. 

Mukheirick  is  said  to  have  been  a  learned  Jewish  priest  and  a 
leader  of  the  B.  Cainucaa,  who  "  recognized  Mahomet  by  his  marks, 
and  identified  him  as  the  promised  Prophet."  But  the  love  of 
his  own  religion  prevailed, — so  that  he  did  not  openly  join  Islam. 
Nevertheless,  on  the  day  of  Ohod  he  put  on  his  armour,  notwith 
standing  it  was  the  Sabbath  day,  and  went  forth  with  the  Moslems 
and  was  killed.  His  corpse  was  found  and  was  buried  near  the 
Moslems  ;  but  he  was  not  prayed  over,  nor  did  Mahomet  beg 
mercy  for  his  soul  then  or  afterwards ;  the  utmost  he  would  say 
of  him  was,  "  Mukheirick,  the  best  of  the  Jews ! "  He  had  large 
possessions  in  groves  and  gardens,  and  left  them  all  to  Mahomet. 

Mahomet  had  three  other  properties: — 

I.  The  confiscated  lands  of  the  Bani  Nadhir.  The  produce  of 
these  was  appropriated  to  his  own  wants.  One  of  the  plots  was 
called  Mashruba  Omm  Ibrahim, — the  summer  garden  of  the  slave 
girl,  Mary,  the  mother  of  Ibrahim, — where  the  Prophet  used  to 
visit  her. 


338  Traditions  on  the  Character  of  Mahomet. 

II.  Fadak ;  the  fruits  of  this  were  reserved  as  a  fund  for  in 
digent  travellers. 

III.  The  fifth  share  in  Kheibar.     This  was  divded  into  three 
parts.    Two  were  devoted  for  the  benefit  of  the  Moslems  generally 
(i.e.  for  state  purposes)  ;    the  proceeds  of  the  third,  Mahomet 
assigned  for  the  support  of  his  own  family;  and  what  remained 
over  he  added  to  the  fund  for  the  use  of  the  Moslems. 

Weils.  The  wells  from  which  Mahomet  drank. — A  variety  of  wells  are 

enumerated  out  of  which  Mahomet  drank  water,  and  on  which 
he  invoked  a  blessing,  spitting  into  them.  One  night  as  he  sat 
by  the  brink  of  the  well  called  Gharsh,  he  said — "  Verily,  I  am 
sitting  beside  one  of  the  fountains  of  Paradise."  He  praised  its 
water  above  that  of  all  other  wells,  and  not  only  drank  of  it,  but 
bathed  in  it.  He  also  drank  from  the  fountain  of  Budhaa,  taking 
up  the  water  in  both  his  hands  and  sipping  it.  He  would  send 
the  sick  to  bathe  in  this  fountain  ;  "  and  when  they  had  bathed, 
it  used  to  be  as  if  they  were  loosed  from  their  bonds." 

The  well  called  Ruma  belonged  to  a  man  of  the  Bani  Mozeina. 
Mahomet  said  that  it  would  be  a  meritorious  deed  if  any  one  were 
to  buy  this  well  and  make  it  free  to  the  public.  Othman,  hearing 
this,  purchased  the  well  for  400  dinars,  and  attached  a  pulley  to 
it.  Mahomet  again  happening  to  pass  the  well,  was  apprised  of 
what  Othman  had  done  ;  he  prayed  the  Lord  to  grant  him  a 
reward  in  Paradise,  and  calling  for  a  bucket  of  water  he  drank 
therefrom,  and  praised  the  water,  saying  that  it  was  both  cold 
and  sweet. 


APPENDIX    TO    VOL.    IV. 

[The  D 


MAHOMETAN 
MONTH. 

1st  Year  of  the  Hegira  ; 
begins  19  April,  022,  A.D. 
^Itat.  54. 

Hnd  Year  of  the  Hegira; 
begins  7  May  623,  A.D. 
uEtat.  55. 

I  Ilrd  Year  of  the  Hegira; 
begins  26  April  624,  A.D. 
jEtat.  56. 

I  Vth  Year  of  the  Hegira; 
begins  15  April  625,  A.D. 
JEtat.  57. 

Moharram. 

April,  622. 

May,  623. 

,,       (Expedition  against 
flffN    the  Bani  Suleim 
°**'  ((CarcaratalCadr) 

.      .,    (Expedition   of 
April,   1    AbuSalmato 

Ma'J-     \    Catan. 
Assassination  of  Sofi&n 
ibn  One  is. 

Safar. 

May. 

June.   Expedition  of  Ma 
homet   to   Abwa.      All 
marries  Fatima. 

June.  Expedition  against 
the  B.  Ghatalan. 

,,        (Mishap     at     Al 
*f<±  \      Raji;    and    at 
Jane.  {     Bir  Mafma. 

Rabi  I. 

June.     Mahomet  arrives 
in  Medina,  and  lodges 
with  Abu  Ayub 

July.    Expedition  of  Ma 
homet  to  Buwdt.     Ex 
pedition     of    Mahomet 
against  Kurz,  the  rob 
ber. 

July.    Kdb  ibn  al  Ashraf 

assassinated. 

June,  I    BANI    NADHIR 
July,    i         EXILED. 

Rabt  II. 
Jumad  I. 

July. 

August. 

August. 

August. 

August. 

September. 

September.     Expedition 
to    Bohran   against  B. 
Suleym, 

September. 

Jumad  II. 

September. 

October.      Expedition  to 
Osheira. 

October.     Expedition  to 
Al  Carada. 

October. 

Rajab. 

October. 

November.      Expedition 
of  Abdalla  to  Nakhla. 
The  Kibla  changed. 

November. 

November. 

Shaban. 

November. 

December.    Fast  of  Ra 
madhan  imposed. 

December.         Mahomet 
marries  HAPHSA. 

December. 

Ramadhan. 

December.     Hamza  sent 
in  pursuit  of  a  caravan 
from  Mecca. 

r        (  BATTLE  OF  BADK. 
7**  \  Asmd       assassi- 
624'  I     noted. 

January,  625. 

j      (  Mahomet  marries 
a-.?.  '  <  ZEINAB,  DAUGHTER 
•°-  (  OF  KHOZEIMA. 
A  grandson  born  to  him. 

SbawwSl. 

January  623.      Mosque 
completed.      Mahomet 
goes  into  his  own  house. 
Marries  AYESHA.     Ex 
pedition  of  Obeida   to 
KiUiigh. 

Feby.     BANI  CAINUCAA 

EXILED. 

Abu  Afak  assassinated. 

T         (  BATTLE  OF  OHOD 
Jg*  ]  Expedition      to 
*coy-  (Hamrd  al  Asad. 

Feby.    Mahomet  marries 
OMM  SALMA. 

Dzul  Cada. 

February.  Expedition  of 
Sad  to  Al  Kharrar. 

March. 

Feruary, 
March. 

March.    Second  expedi 
tion  to  Badr. 

DzulHijj. 

Afarrh      f     Jewish  Fast 

££{£2—~ 

\_A  month  intercalated.] 

April.      Expedition     of 
Suweick.   Mahomet  ob 
serves  the  Eed  ool  Zoha 
at  the  Eedgah  of  Medina 

March, 
April. 

April 

May. 
[A  month  intercalated."] 

r. CHRONOLOGICAL    VIEW    OP    EVENTS 

Dates  are  according  to  M.  C.  de  Perceval's  Calculations.] 


VthYearoftheHegira; 
begins  3  May  626,  A.D. 

JEt&t.  58. 

Vlth  Year  of  the  Hegira  ; 
begins  23AprilG21,  A.D. 
Mt&t.  59. 

Vllth  Year  of  the  Hegira  ; 
begins  12  April  628,  A.D. 
JEt&t.  60. 

May.  Expedition  of  Dzat 
al  Rica. 

April, 
May. 

1  Despatches  sent 
ir                to  Constanti- 

Avril     \    nople'  Fersi<i' 
ApriL        and      other 

l_  courts. 

June.    Mahomet  marries 
ZEINAB,  DAUGHTER  OF 
JASH. 

May, 
June. 

May. 

July.     His  expedition  to 
Duma. 

r  Expeditions 
Tline    \     against  the  B. 
**<l\     Lahyan,     and 
•""»•   I     tlie        robber 
V.     Oyeina. 

June. 

August. 

July,       (  Minor  expedi- 
Auf/ust.  I     tions. 

July. 

September. 

/  Abul  Aas,  Ma- 
Anm.,f    \    hornet's  son- 
St      I   in-lawbrought 
*epl"     1    a  prisoner  to 
(.   Medina. 

August.      CAMPAIGN 
AGAINST  KHEIBAR. 
Mahomet  marries  SAFIA. 
Is  poisoned. 

October, 

Sept.     C  Minor  expedi- 
Oct.      (     tions. 

September.    Returns  by 
Wddi  al  Cora. 

November. 

K.   {** 

October.    Mahomet  mar 
ries  OMM  HABfBA. 
Takes   MART  the  Copt 
as  a  concubine. 

Deer.   Campaign  against 
the  B.  AJustalick.    Ma 
homet  marries  JUWEI- 
RIA.     Misadventure    of 
Ayesha. 

•^        (  Campaign  of  Ab- 
™    \      dalKahmanto 
'     (.     to  Duma. 

November.  Several  small 
expeditions. 

January, 
627. 

nan   f  Expedition  against 
r*f'  )    the    B.  Fezara. 
cZo*  \    Omm  Kirfa  torn 
628'  I  in  pieces. 
Abu  Rdfi  assassinated. 

December.    Ditto    ditto. 

February. 

f  Oseir  ibn  Zarim 
Jan.    J    assassinated. 
Feb.    }  Urnee      robbers 
(.  crucified. 
Attempt  to  assassinate 
Abu  Sofidn. 

January,  j  Ditto    ditto 

Feb,     \  SIEGE  OF  ME- 
March.  )      D!NA. 

Feb.        (  Pilgrimage  to 
March.    (     HODKIBIA. 

TllUCE  WITH  COREISH. 

Febuary.    LESSER    PIL 
GRIMAGE.        Mahomet 
marries  MAIMUBTA. 

March,  f  Massacre  of  the 
April.    \     B.  Coreitza. 
Mahomet  takes  RIHANA 
as  a  concubine. 

TUT  „  j,     (  Second  grand- 
M.arc^  \    son  born  to 
APnL     \    Mahomet. 

(  Unsuccessful 
March,  \     expedition 
April.     }     against  the 
(.     B.  Suleim. 
[A  month  intercalated.'] 

OP    EVENTS    AT    MEDINA. 

Calculations.] 


VIIthYearoftheHegira; 
begins  12  April  628,  A.D. 
JEtat.  (30. 

VHIth  Year  of  the  Hegira; 
begins  1  May  629,  A.D. 
^Etat.  61. 

IXth  Year  of  the  Hegira; 
begins  20  April,  630,  A.D. 
uEtat.  62. 

Xth  Year  of  the  Hegira  ; 
begins  9  April,  631. 
.(Etat.  63. 

Xlth  Year  of  the  Hegira; 
begins  29  March,  632. 

J  Despatches  sent 
to  Constanti- 
4nril     ,    nople,  Persia, 
ApriL        and      other 
l_  courts. 

May. 

April.  Collectors  of  tithes 
and  envoys  sent  to  va 
rious  countries.    Expe 
dition    against   the  B. 
Tamim. 

April.    Deputations  con 
tinue    throughout    this 
year  from  all  quarters. 

April.  Asdd,  the  Im 
postor,  revolts  in  Yemen. 

May. 

June.  Minor  expedi 
tions. 

May.     YEAK  OF   DEPU 
TATIONS  TO  MEDINA. 
Minor  expeditions. 

May. 

May.  Preparations  for 
Osama's  expedition  to 
Syria. 

June. 

July.        Ditto        ditto 

June.  Expedition  against 
the  Abyssinians  at  Jedda 
Ditto  of  Ali  against  the 
B.  Tai. 

June.     Expedition  of 
Khalid  to  Najran. 
IBRAHIM  DIES. 

June.    DEATH  OF  MAHO 
MET. 

July. 

August. 

July.  Minor  expeditions. 

July.  Moadh  sent  to  Ye 
men  as  chief  collector 
and  envoy. 

August.      CAMPAIGN 

AGAINST  KllEIBAR. 

Mahomet  marries  SAFIA. 
Is  poisoned. 

Sept.    DISCOMFITURE  AT 

MOTA. 

August. 

August. 

September.    Returns  by 
Wddi  al  Cora. 

October.  Expedition  of 
Dzat  Al  Salasil  towards 
Syria. 

September. 

September. 

October.    Mahomet  mar 
ries  OMM  HAsfBA. 
Takes  MARY  the  Copt 
as  a  concubine. 

November.  Expeditiou  of 
the  Fish. 

October.   \ 

Expedition 
\      to  TABUK. 

October. 

November.  Several  small 
expeditions. 

Deer.  Expedition  against 
the  B.  Khudhra. 

November.!  Khalid    re 
duces  Dumat 
al  Janaal. 

November. 

December.    Ditto    ditto. 

•Jyj  MECCA  TAKEN. 

December.  Submission  of 
Tayif. 

December.   Expedition  of 
Ali  to  Yemen. 

^"^'l  Ditto    ditto. 

Feby.  Battle  of  HONEIN. 
Hiege  of  TAYIF. 

January, 
631. 

January, 
632. 

Febuary.    LESSER    PIL 
GRIMAGE.        Mahomet 
marries  MAIMUNA. 

March.  Mahomet  per 
forms  the  Lesser  Pil 
grimage,  and  returns  to 
Medina. 

February. 

February. 

(  Unsuccessful 
March,  )     expedition 
April.     \     against  the 
(.     B.  Suleim. 
[A  month  intercalated.] 

April.  Birth  of  Mary's 
son,  IBRAHIM. 

March.      Pilgrimage    of 
AbuBakr.    Ali  notifies 
that  Mecca  will  be  closed 
against  idolaters. 

March.    THE  FAEEWELL 
PILGRIMAGE. 

INDEX, 


341 


INDEX. 


Aamir  ibn  Sassaa,  Bani,  I.  ocxxiv,  et 

seq.     III.  204,  208.     IV.  226 
Aamir  ibn  Tofail,  I.  ccxxvi.     III.  205, 

208.     IV.  226;  his  death,  228 
Aasim  III.  1 68 
Abbas,  I.  xxxviii,  cclxx,  31.     II.  46, 

234.     III.    109,    153.     IV.    88,    115, 

etseq.  128,  140,  166 
Abbas  ibn  Merdas,  IV.  151 
Abbassides,  I.  xxxix,  xl,  ccl 
Abd  al  Ashal,  Bani,  II.  218,  237 
Abd  al  Dar,  I.  ccxliv,  cclxx.     II.  33 
Abd  al  Harith,  a  bishop,  II.  301 
Abdal  Keis,  Bani,  IV.  107 
Abdallah  ibn  Abbas,  I.  x,  xxiv 

ibn  Abi  Omeya,  IV.  112 

ibn  Abi  Rabia,  II.  172 

ibn  Atik,  IV.  14 

,  father  of  Mahomet,  I.  cclix, 

cclxx,  9 
ibn  Jahsh,  II.   161,  246.     III. 

70,  et  seq. 

ibn  Jodaan,  II.  3,  11,  108,  123 

ibn  Khalal,  IV.  131 

ibn    Masud,    I.    iv,    vii,   xvi; 

impugns   Zeid's  Goran,  xvii,  Ixxv. 

II.  107,  160.     III.  108 

ibn    Obey,    I.   Iviii,    ccxxxiii, 


ccxxxv.  11.241.  III.  28,  136,  138, 
159,  162,  211,  237,  239,  et  seq.  246, 
251.  IV.  185,  200 

ibn  Omar,  II.  171.    IV.  149 

ibn    Omm  Maktum,   II.    128. 


III.  161 
ibn  Oneis,  III.  200.     IV.   15, 

16 
ibn    Oreikat,    or    Arcad,    II. 

249.     III.  14 

ibn    Rawaha,    III.    128.      IV. 


16,  75,  85,  86,  96,  98;  killed,  100 

ibn  Sad,  I.  iii.    IV.  131 

ibn  Zibara,  IV.  116,  132 


— • —  ibn  Zobeir,  I.  Ixxv 

,  son    of  Abu    Bakr,    II.   258, 

260,  265.     III.  14.     IV.  144 

-,  son  of  Mahomet,  II.  26,  46 


Abd  al  Malik,  I.  cii 

VOL.    IV.  X   X 


Abdal  Masih,  II.  301 

Abd  al  Mottalib,  I.  clxiv 

Abd  al  Rahman  ibn  Awf,  II.  106,  133, 
162,  272.  III.  110.  IV.  11,  12,  194, 
330 

Abd  Kelal,  I.  clix 

,  Himyarite  prince,  IV.  214 

Abd  Menaf,  I.  ccxliv,  cclxx.     II.  32 

(Abdallah),   son  of  Mahomet, 

II.  26,  46 

Abd  Shams  ibn  Abd  Menaf,  I.  ccxlvi. 
cclxx.  II.  5,  33 

Abd  Shams  Saba,  I.  cl 

Abd  Wudd,  III.  262,  263 

Abo-Charib,  I.  clxxxvii,  ccxx 

Aborigines  of  Arabia,  I.  cviii,  et  seq. 

Abraha,  I.  Ixxx,  clxiii,  clxiv,  cclxii. 
II.  64 

Abraham,  I.  cxi,  cxxvii,  cxci,  cxcii, 
ccix,  ccxv,  et  seq.  II.  9,  33,  155, 
187,  294;  station  of,  127.  IV.  128 

Abrahamic  tribes,  I.  cxi,  et  seq.  cxxv, 
cxxvii 

Abs,  Bani,  I.  ccxxiv,  et  seq.     IV.  106 

Abu  Afak,  III.  132 

Amir,  III.  27,  155,  167.     IV.  199 

Ayub,  III.  11,  12,  22.     IV.  70 

Abu  Bakr,  I.  iii ;  orders  collection  of 
Goran,  xii,  xix,  xx,  liii.  II.  66,  100, 
et  seq.;  names,  102,  129,  166,  208, 
220,  248,  et  seq.  254,  260.  III.  1,  6, 
8,  14,  16,  18,  21,  93,  97,  101,  117, 
183,  215,  247,  251.  IV.  3,  29,  34, 
71,  73,  83,  105,  112.  130,  140,  147, 
161,  185,  208,  222,  253,  255,  259, 
262,  264,  265,  273,  et  seq.  275,  276, 
281;  visits  the  corpse  of  Mahomet, 
282,  285;  chosen  to  be  caliph,  287; 
his  speech,  289  ;  prayer  over  the 
corpe  of  Mahomet,  294,  296  ;  des 
patches  Osama  to  Syria,  297 

Abu  Bara,  II.  236,  237,  238 

Basir,  IV.  42 

Bera,  II.  5.     III.  204.     IV.  226 

Cays,  II.  213,  219 

Cobeis,  hill  of,  I.  2,  11,  176 

Cotada,  IV.  113 

Cuhafa,  Abu  Bakr's  father,  II. 

102.     IV.  130 


342 


Index. 


Abu  Baud,  I.  xliii 

Dujana,  III.  168 

Dzarr  Ghifari,  II.  iii 

Fokeiha,  II.  123,  130 

Hantzala  (Abu  Sofian),  IV.  117 

Hodzeifa,  son  of  Otba,  II.  109, 

161.     III.  70,  105,  114 
......    Ishac,  I.  Ixxxix 

Jahl,  I.  Iviii.     II.   162,  164,   167, 

169,  179,  244,  251,  259.    III.  64,  91, 

95,  98,  etseq.  107,  114,  120 
Jandal,  son  of  Soheil,  IV.  42 

Karib  (Tibban  Asad),   I.   clvii, 

ccxxxi.     II.  40 

Abul  Aas,  II.  45,  264.     III.   14,  127. 

IV.  6,  et  seq. 
Abu  Lahab,  I.  Iviii,  cclxx,  18,  19,  31. 

II.  26,  46,  80,   113,   165,   175,   177, 
182,  196.     III.  89 

Abul  Bokeir,  II.  119,247 

Bokhtari,  II.  179,  192.     III.  109 

Casim,  name  of  Mahomet,  II.  26 

Haysar,  II.  214 

Haytham,  II.  215,  238 

Huckeick   (Abu    Rafi)    assassi 
nated,  IV.  13,  et  seq. 
Abu  Lubaba,  III.  271 

Mashar,  I.  Ixxxviii 

Naila,  III.  145 

Obeida  ibn   al   Jarrah,   II.   106. 

III.  174.     IV.  105,  106,  123,  282 
Orneya,  II.  37 

Ozza,  III.  127 

Rafi,  III.  13,  139.     IV.  14,  89 

Rughal,  I.  cclxiii 

Salma,  II.  106,  172,246.  III.  122, 

199;  his  death-bed,  227.     IV.  12 

Sofian,  I.  xxxvii,  Ivii,  Ixi,  cclix, 

cclxx,  30.     II.  45,  110,  162.    III.  65, 
69,    82,   et  seq.   127,   138,   154,  166, 
175,    198,    259,   267,   220.       IV.    8  ; 
attempted  assassination  of,  20;  31, 
110,  111,  115,  et  seq.  151,  206 

Sofian  ibn  Harith,  IV.  116,  140 

Talib,  I.  Ixxxiv 

Talib,  son  of  Abd  al  Muttalib,  I. 

31,  32,  33.    II.  12,  15,  46,  67,  99,  131, 

163,  et  seq.  174,  et  seq.  193,  195,  209 
Abwa,  I.  27.     III.  67,  91,  156 
Abyssinia,  first  emigration  to,  II.  132; 

return  from,  149,  153;  second,  160; 

embassy  of  Coreish  to,  172;  despatch 

to  court  of,  IV.  57 
Abyssinians  invade  Yemen,   I.    clxi, 

clxiii;  subdued,  clxv,  clxxvi,  ccxii, 

ccxxxviii;  their  invasion  of  Mecca, 

clxiv,  cclxiii.     IV.  176 
Acaba,  first  pledge  of,  II.  216  ;  second 

pledge  of,  232. 
Acaba,  Al,  near  Mina,  IV.  235,  237 


Acaba,  or  Ay  la,  IV.  187 

Ackick,  Al,  III.  2,  156.     IV.  25 

Ackil,  son  of  Abu  Talib,  II.  47.  III. 
127.  IV.  127. 

Acra,  IV.  152,  172,  173 

Ad,  I.  cxxxviii.     II.  64 

Addas,  II.  85,  201.     III.  98 

Aden,  I.  cxxxiii,  clxv 

Adhl,  Bani,  III.  201 

Adi,  Bani,  III.  92 

ibn  Rabia,  I.  clxx 

,  the  poet,  I.  clxxix 

Adnan,  I.  cvii,  cxli,  clxvi,  cxcii,  cxciii, 
cxciv,  cxcv,  ccix 

Adultery,  III.  249 

Adwan,  Bani,  I.  cxcv,  cxcvi.  ccxix. 
ccxxiv 

Adzakhir,  IV.  126 

Adzdn,  or  call  to  prayer,  III.  53. 

Adzraat,  III.  137 

Adzruh,  IV.  190 

Aelius  Gallus,  I.  cxxi,  cliv 

Afra,  sons  of,  III.  108,  121 

Afrikin,  I.  cliii 

Ahmad,  title  of  Mahomet,  I.  16.  II. 
104,  313 

Ajyad,  Jebel,  II.  12,  13 

Akaba  (Ayla),  I.  cxvii,  cxxxiv 

Akk,  I.  cxciv,  cxcv 
*  Ala  ibn  Hadhramite,  IV.  216 

Alamain,  boundary  pillars  of  the  sacred 
territory,  IV.  129 

Al  Ashal,  Bani,  III.  181 

Al  Ashath  ibn  Cays,  I.  ccxxii 

Alcama.,  I.  clxxxviii 

Aleishra,  I.  civ 

Alexander  the  Great,  I.  cliii 

Ali,  I.  iii,  xviii;  his  knowledge  of  the 
Goran,  xix,  xxxvi,  xl,  cclxx,  5.  II. 
46,  66,  98,  113,  194,  196,  248,  254, 
258,  264.  III.  8,  17,  69,  95,  103, 
110,  152,  247,  262,  270.  IV.  11,  14, 
33,  34;  exploits  at  Kheibar,  65;  66, 
90,  112,  114,  128,  131,  135,  140,  149, 
177,  185,  208;  campaign  in  Yemen, 
225,  232,  260,  287,  288,  290,  295 

Alilat,  I.  ccx 

Al  Is,  IV.  6 

Allat,  I.  ccx 

Al  Mamun,  I.  xl 

Alms  (Sadacdt),  IV.  155,  170 

Al  Shaikhain,  III.  162 

Alyite  faction,  I.  xxxviii,  xl 

Amalekites,  I.  cxiv,  cxvii,  cxxiv,  cxxv, 
cliii,  cxcii,  ccxi,  ccxxix 

Ambariya,  IV.  158 

Ambition  of  Mahomet,  II.  73 

Amila,  Bani,  IV.  183 

Amin  (Faithful),  title  of  Mahomet,  II. 
15,38 


Index. 


343 


Amina,  mother  of  Mahomet,  I.  15,  26, 

27,  28.     III.  156 
Amir  al  Mominin,  III.  75 
Amir  ibn  Tzarib,  I.  clxviii,  ccxix 
Amman     (Philadelphia),     I.    cxxxiv, 

clxxxviii,  33.     IV.  103 
Ammar,  I.  Ixxiv.     II.  125,  130,  131 
Ammonites,  I.  cxiv 
Amr  (III)  I.  clxxviii,  clxxxviii,  ccxxiii. 

(IV)  Abu  Shammir,  I.  clxxxviii 

al  Macsur,  I.  clxxxvi,  ccxx 

ibn  Abasa,  II.  Ill 

ibn  al  Aas  (Amru),  II.  172.    III. 

166.     See  Amru 

ibn  al  Hadhrami,  Ilf.  73,  89 

ibn  Awf,  Bani,  III.  5,  6 

ibn  Colthum,  the  poet,  I',  clxxviii, 

ccxxiii 

ibn  Foheira,  II.  107, 130,  258,  261 

ibn  Jahsh,  III.  210,  214 

ibn  Lohai,  I.  cxcviii,  ccxii 

.  ibn  Omeya,  I.  Ixi.    III.  208.   IV. 

21,  58.  247 

Mozeikia,  I.  cxlfx,  clvi,  clxxxv 

the  Hadhramite,  III.  99 

Amru  (Amr  ibn  al  Aas),  IV.  90,  104, 

106,  116,  134,  213.     See  Amr  ibn  al 

Aas 

Anastasius,  I.  clxxv 
Anaza,  Bant,  I.  cxcvi 
Anbar,  I.  clxvi 
Anemone,  the,  I.  clxxxi 
Angels,  I.  Ixiv,  Ixv.    II.  137,  156.   III. 

124;  at  Honein,  IV.  143 
Anis,  IV.  69 
Anmar,  I.  cxciv,  cxcv 
Ansar,  II.  249.     III.  26 
Antara,  I.  ccxxvi 
Anticipations  of  Mahomet  and  Islam, 

I.  Ixvii.     II.  53,  215,  238 
Anushirvau,  I.  clxxv 
Apostles  of  Christ,  II.  208 
Arabia,  described,  I.  cxli ;  expulsion 

of  the  Jews  and   Christians   from, 

IV.  271 

Arabic  language,  I.  cxvi,  cli 
Arabs'  love  of  poetry,  I.  v,  Iv,  Ixxxiv  ; 

migration  northwards,  I.  cxli 
Arafat,  I.  ccv,  2.     IV.  232,  233,  235 
Area,  son  of,  III.  263 
Arcam,  house  of,  II.  109,  110, 117, 163, 

169 

Aretas,  I.  cxxi,  cxxiv,  clxxxiv 
Arj,  III.  2 
Aryat,  I.  clxiii 
Asad,  Bani,  I.  cxcv,  cxcvi.     III.  256. 

IV.  114,  246 

ibn  Khozeima,  Bani,  III.  199 

ibn  Zorara,  II.  215,  218, 236,  238. 

III.  12,  59 

x  x  2 


Asbagh,  Al,  a  Christian  chief,  IV.  12 

Ascension  of  Jesus,  II.  286 

Ashar,  Bani,  IV.  107 

Ashath,  Al,  chief  of  Bani  Kinda,  IV. 

220;  marries  Abu  Bakr's  daughter, 

221 

As  ibn  Wail,  II.  7,  162 
Ashja,  Bani,  I.  ccxxiv.  et  seq.  ccxxxiv. 

111.  142,  256,  266.     IV.  107,  114 
Aslam,  Bani,  I.  cxlvi.     IV.  107,  114, 

171 

Asma  bint  Omeis,  IV.  269 

daughter  of  Abu  Bakr,  II.  Ill, 

258,  260 

daughter  of  Marwan,  III.  130 

sister  of  Ayesha,  II.  101 

wife  of  Jafar,  II.  1 1 1 

Assassination  of  Asma,  III.  130  ;  of 
Kab  ibn  Ashraf,  143;  of  Ibn  Sanina, 
149  ;  of  Sofian  ibn  Khalid,  200  ;  of 
Abu  Rafi,  IV.  14  ;  of  Oseir  ibn  Za- 
rim,  15;  attempt  to  assassinate  Abu 
Sofian,  20,  et  seq. 

Asses'  flesh  forbidden,  IV.  76 

Aswad,  Al,  the  shepherd  of  Kheibar , 
IV.  78 

father  of  Zamaa,  III.  128 

the  impostor,  IV.  248,  274 

Atick,  a  name  of  Abu  Bakr,  II.  102 

Atika,  III.  90 

Attab,  IV.  137,  156 

Autas,  IV.  138,  142 

Aws  Allah,  II.  214,  219 

Aws,  Bani,  I.  cxlix,  clxxxv,  cxcviii, 
ccxxx,  et  seq.  II.  212,  216,  218,  232, 
235.  III.  5,  26,  247,  273.  IV.  14 

Aws  Monat,  II.  214 

Ayash  ibn  Abi  Rabia,  II.  244 

Ayash  ibn  Harith,  IV.  200 

Ayesha,  I.  xi,  xxviii,  Ix,  Ixv,  Ixxv. 
II.  100,  111,  254,  265.  III.  14,  16, 
22,  151,  229,  236,  238,  243;  her  mis 
adventure,  244,  et  seq.  252.  IV.  81, 

112,  114,   160,    161,   258,   260,    272, 
277,  et  seq.  295,  325,  329. 

Ayham,  son  of  Jabala,  I.  clxxxix 

Ayla,  IV.  187,  189 

Aylan,  I.  cxcv,  cxcvi,  ccxiv 

Ay  man,  IV.  140,  143 

Ayr,  Jebel,  III.  4.     IV.  18 

Azdites,    I.   cxlix  ;    their    migration, 

clvi,  clxv,  clxxxiii,  cxcvii,  cxcviii. 

IV.  219 


Bab    al    Nisa    ("  women's    porch ""), 

III.  20 
al  Salam,  a  gate  of  the  Kaaba, 

II.  37,  38 


344 


Index. 


Backi  al  Gharcad,  Mahomet's  visit  to, 

IV.  257,  293 

Bacr,  Sura,  I.  vi.     IV.  140 
Bacura,  a  Greek  captain,  II.  32 
Badr,  battle  of,  I.  Ixiv.     III.  69,  81,  el 

seq.  88,  91,  96  ;  the  second,  220 
Badzan,  I.  clxv.  IV.  55,  244,  248 
Bahira,  I.  cclxx 

the  monk,  I.  35 

Bahra,  Bani,  IV.  97 

Bahram  Gour,  I.  clxxi,  clxxiii 

Bahrein,  IV.  156,  180,  213,  216,  217, 

248 

Bajila,  Bani,  TV.  219 
Bakr,  Bani,  IV.  109 
.  ibri    Abdmonat,   Bani,    I.   cxcv, 

cxcvi,  cxcviii,  cci.     III.   90;   their 

alliance  with  the  Coreish,  IV.  41 
iba  Wail,  Bani,  I.  clxxiii ;  their 

victory  over  the  Persians,  clxxxii; 

cxcv,   cxcvi,   ccxx,  et  seq.   ccxxvii. 

IV.  97,  217 

Bali,  Bani,  IV.  97,  104,  105,  176,  182 
Balkis,  I.  civ 
Bani  Ghanam,  II.  247 

Sheyba,  gate  ot'Kaaba,  IV.  231 

Ban  of  the  Coreish,  II.   174,  et   seq. 

190 

Biptism,  II.  289,  303.     IV.  218 
Baraat,  IV.  208,  et  seq. 
Baraka,  see  Omm  Ayman 
Baruch,  I.  cvii,  cxciii 
Bashir,  IV.  83,  84,  94 
Basus,  war  of,  I.  clxxvii,  ccxxi 
Batn  Marr,  I.  cxcvii 
Becca,  or  Mecca,  II.  33 
Bedouin  Arabs,  IV.  183,  196 
Beit-allah,  I.  ccxiv.     II.  43 
Belcaa,  IV.  97,  98,  298 
Belisarius,  I.  clxxvii,  clxxxvii 
Bilal,  II.  107,  129.     III.  54.     IV.   68, 

87,  128,  172,  220,  233,  266 
Biographies  of  Mahomet,  I.  xxxii,  xl, 

Ixxxix 
Bir  Mauna,  disaster  at,  III.  204 ;  curse 

against  the  perpetrators  of  the  mas 
sacre  at,  207.     IV.  226,  229 
Birradh,  II.  4 
Birth  of  Mahomet,  I.  12 
Bishr,  IV.  253 
Black  stone,  I.  cxcix,  ccx  ;  sketch  of, 

II.  18,  34,  49.     IV.  85,  127 
Boath,  battle  of,  I.  ccxxxiv.     II.  210, 

212.     III.  136,  185 
Bodeil,  IV.  28,  111,  116,  121 
Bohran,  III.  141 
Bojair,  IV.  178 
Bokhari,  I.  xliii,  xliv,  xlv 
Booty,  denunciation  against  fraudulent 

appropriation  of,  IV.  77 


Borac,  II.  221 

Bostra,  I.  33.     II.  17,  18.     IV.  95 

Bowat,  III.  67 

Broach,  I.  cxxxvi 

Brotherhood  at  Medina,  III.  17 


C. 


Cahlan,  I.  cxli,  cxlix,  cli,  ccxix 

Cahtan,  I.  cvii,  cxli,  cxlviii,  et  seq.  cl 

Cainucaa,  Bani,  I.  ccxxx,  et  seq.  III. 
134 

Callinicus,  battle  of,  I.  clxxxvii 

Camels  of  Mahomet,  IV.  335 

Camuss  (Kheibar),  IV.  64,  67 

Canons  of  criticism  for  tradition,  I.  liii, 
et  seq. 

Cara,  Bani,  III.  201 

Caravans,  I.  cxxx  ;  Meccan,  ccxlix, 
ccl.  II.  16,  44,  65,  213 

Carcarat  al  Cadr,  III.  140 

Casim,  son  of  Mahomet,  II.  26,  46,  70 

Casting  stones  at  Mina,  I.  ccvi.  IV. 
236 

lots  by  arrows,  I.  cclvi;  forbid 
den,  III.  295 

Caswa,  Al,  I.  cclxvii.  II.  249,  260.  III. 
9,  etseq.  119.  IV.  25,  27,  85,  127, 
231 

Catan,  III.  199 

Catholic  faith  of  Abraham,  II.  294, 
314 

Catura,  Bani,  I.  cxii,  cxcii,  cxciv 

Caussin  de  Perceval,  M.,  I.  cxliii, 
cxlviii 

Cave  of  Thaur,  II.  255 

Cayl,  title  of  Himyarite  princes,  IV. 
214 

Cays,  I.  cxcv,  cxcvi,  ccxxii,  ccxxiv 

ibn  Sad,  IV.  124 

Chastity,  II.  272 

Chosroes,  II.  223.     IV.  50,  54 

Christianity,  in  Yemen,  I.  clix,  clx, 
clxiii;  in  Arabia,  cxxix;  at  Hira, 
clxxi,  clxxii,  clxxv,  clxxx;  at  Me 
dina,  clxxxv,  ccxvii,ccxxiii,  ccxxviii, 
ccxxxvi,  et  seq.  II.  7, 18,  44,  49,  50, 
52,  124,  134,  147,  189,  212,  224,  277. 
III.  23;  cast  aside  by  Mahomet,  IV. 
212;  crushed  in  Arabia,  219 

Christian  Scriptures,  II.  189,  290, 
297 

Christians,  their  supposed  testimony 
to  Mahomet,  I.  Ixviii;  massacre  of, 
in  Najran,  clxii,  clxxvi.  II.  223, 
293,  297,  299;  to  be  subjected  to 
tribute,  IV.  211,  214,  217,  224,  251; 
Mahomet  curses  them  on  his  death 
bed,  270 


Index. 


345 


Christian  tradition  in  Syria,  commu 
nicated  to  Mahomet,  II.  309 

Circumcision,  I.  cxxix.     III.  46 

Citizens  (of  Medina),  IV.  263,  286 

Clergy,  Christian,  II.  304 

Coba,  II.  244.  II f.  4,  et  seq.,  8.  IV. 
198;  mosque  of,  destroyed,  199 

Codhaa,  Bani,  I.  cxlviii,  cxlix,  clxv, 
cxcvii.  IV.  104 

Collectors  of  tradition,  I.  xxxii,  xl,  xli, 
xliv,  xlvi 

Commander  of  the  Faithful,  III.  75 

Commerce,  early  lines  of,  I.  cxxxi; 
with  India,  cxxxvi;  decline  of,  in 
Arabia,  cxxxviii.  II.  44 

Commutation  of  holy  months  (Nasaa), 
I.  cxcix,  ccv,  ccviii.  IV.  240 

Companions  of  Mahomet,  I.  xxix,  liii 

Contests,  chivalrous,  II.  2,  7 

Contributions  required,  III.  80 

Goran,  I.  ii;  collected  by  Abu  Bakr, 
xi  ;  recension  by  Olhman,  xiii  ; 
various  readings,  xv,  xxiii  ;  sup 
posed  changes  in,  xvi,  xx;  descrip 
tion  of,  xxii;  passages  withdrawn, 
xxv;  abrogated,  xxvi;  genuineness 
of,  xxvii  ;  value  of,  xxvii,  xxxi; 
compared  with  tradition,  li ;  early 
fragments,  II.  59;  early  suras,  60 
et  seq.;  terrific  suras,  88,  135,  et  seq.; 
an  imposture,  145,  183  ;  corre 
spondence  with  Old  Testament,  185; 
called  fables,  189,  266,  314;  super 
sedes  Bible,  292,  297;  passages  of, 
regarding  Ohod,  III.  190;  exile  of 
Bani  Nadhir,  215  ;  a  vehicle  for 
"general  orders,"  224;  siege  of 
Medina  and  massacre  of  Bani  Co- 
reitza,  279  ;  a  depository  of  secular 
ordinances,  295;  marriage  and  di 
vorce,  302;  warlike  spirit  of,  307; 
poetical  passages,  309 ;  arrangement 
of  Medina  portion,  311.  IV.  323 

Coreish,  I.  cxci,  cxciv,  cxc v,  cxcvi,  et  seq. 
cciii,  cclxviii,  18.  II.  2,  10;  rebuild 
Kaaba,  32;  41,  44,  67,  151,  159,  162, 
172,  174,  231,  240,  247,  251.  III. 
64,  77,  83,  89,  94;  defeated  at  Badr, 
106;  308.  IV.  26;  enter  into  a  truce 
with  Mahomet,  33;  85,  88,  110, 
116 

Coreitza,  Bani,  I.  Iviii,  Ixiv,  clvii, 
ccxxx,  et  stq.  III.  259,  266 ;  besieged, 
270;  massacred,  276 

Coss,  I.  ccxxix.    II.  7,  9 

Cossai,  I.  ix.  cxcv,  cxcvi,  cxcvii,  cxcix, 
et  seq.  ccxlii,  cclxx 

Cotba,  IV.  176 

Crown  lands  at  Kheibar,  IV.  74 

Crucifixion,  II.  286,  289,  306 


Cuba,  see  Coba. 

Cudeid,  II.  91,  262.     IV.  94,  134 

Cupping,  IV.  331 

Curtain  of  the  Kaaba,  II.  39 

Cushites,  I.  cviii 


D. 


Dahis,  war  of,  I.  ccxxv 

Darim,  Bani,  IV.  174 

Date-trees,  cut  and  burned  by  Ma 
homet,  III.  213 

David,  I.  cxviii.     II.  12,  187 

Day  of  Atonement,  III.  51 

Dedan,  I.  cxiii 

Deputations  to  Mahomet,  I.  Ixxxiii 

Description  of  Mahomet,  II.  28,  et  seq. 

Despatches  of  Mahomet,  IV.  50,  et  seq. 

Dhahak,  IV.  1 76 

Dhamdham,  III.  83,  88 

Dhamra,  Bani,  I.  cxcv,  cxcvi.  III.  67, 
69.  IV.  152 

Dihya,  IV.  10,  69 

Disaffected,  the,  I.  Iviii ;  of  Medina, 

III.  29,   233  ;    citizens   of   Medina 
rebuked  for  not  going   to  Tabuk, 

IV.  194;  die  out,  200 

Ditch,  dug  round   Medina,   III.  256; 

battle  of  the,  261 
Divine  commission  of  Mahomet,  II.  73, 

77, 113 
Divorce,  II.  272.     III.  234,  304;  the 

irrevocable,  306 

Door  of  Kaaba,  II.  41,  42.     IV.  128 
Doreid  ibn  Simna,  IV.  138 
Dous,  Bani,  IV.  107,  145 
Dudan,  Bani,  I.  cxcv.     II.  110,  247 
I) nil,  Bani,  I.  cxcv,  cxcvi 
Duldul,  Mahomet's  mule,  IV.  139 
Duma,  IV.  191,  et  seq. 
Dumat  al  Jandal,  I.  cxii;  expedition 

to,  III.  225;   second  expedition  to, 

IV.  11;  Khalid's  conquest  of,  187 
Dzakwan,  II.  215.     III.  163 

,  Bani,  III.  206,  et  seq. 

Dzat  al  Rica,  III.  223 

Dzat  Atlah,  IV.  94 

Dzobab,  III.  137 

Dzobian,  Bani,  I.  ccxxiv,  et  seq.     IV. 

106 
Dzu  Amr,  III.  141 

Car,  battle  of,  I.  clxxxii,  ccxxiii 

Carad,  IV.  4 

Khashab,  IV.  113 

Marwa,  IV.  113 

Nowas,    I.    cxlviii,    clxi,    clxiii, 

clxxvi,  ccxxix,  ccxxxi 

Shenatir,  I.  clxi 

Towa,  III.  156.     IV.  26,  85,  122 


346 


Index. 


Dzu-1-Adzar,  I.  cliv 

Dzul  Carnain,  Essab,  I.  cliii 

Cassa,  IV.  5 

Ficar,  Mahomet's  sword,  III.  105, 

113 

Huleifa,  III. -156.    IV.  25 

Kaffein,  an  idol,  IV.  145 

Kholasa,  its  temple  the  Kaaba  of 

Yemen,  IV.  219 

.  Majaj,  II.  1,  181 

Marwa,  III.  83 


Eagle,  Mahomet's  standard,  IV.  65 

Eclipse  of  the  sun,  IV.  166 

Eed  at  Fitr,  III.  50 

Eed  al  Zoha,  III.  51,140 

Egypt,  Mahomet's  despatch  to  go 
vernor  of,  IV.  56 

Elephant,  expedition  of,  I.  clxiv,  cclxiii 

of  Abraha,  IV.  27 

Elizas,  I.  cxcv,  cxcvi 

Embassies  to  Medina,  IV.  213,  et  seq. 

Emigrants,  II.  249.     III.  25 

Emigration  to  Abyssinia.  See  Abys 
sinia 

Enquirers,  the  Four,  II.  7,  52,  109 

Execution,  Oriental  mode  of,  II.  230 

Ezekiel,  II.  187 

Ezra,  II.  188,  288.     IV.  212 


F. 


Fadak,  II.  4.     IV.  73,  291,  338 
Fadhl,  son  of  Abbas,  IV.  236,  243,  274, 

288 

Falling  stars,  II.  89 
Falsehood,  when  allowable,  I.  Ixxiii 
Farwa,  martyrdom  of,  IV.  102,  et  seq. 
Fasting,  II.  56.     III.  47 
Fatima,  daughter  of  Mahomet,  II.  21, 

46,  100,  194,  264.     III.  14,  152,  177, 

178.     IV.  9,  112,  133,  157,  256,  277, 

291 

,  wife  of  Said,  II.  109,  111,  168 

Fatrah,  or  intermission  of  inspiration, 

II.  86 
Fezara  (or  Fazara),  Bant,  IV.  3,  12, 

14,  107,  149,  171,  191 
Fifth,  royal  of  booty,  I.  ccxxi 
Fight,  command  to,  II.  240,  250.     III. 

32,  77 

Fihr  Coreish,  I.  cxciv,  cxcv,  cxcvi 
Fijar,  or  sacrilegious  war,  II.  3 
Fire  worship,  II.  224 
Fish,  expedition  of  the,  IV.  106 
Flood,  the,  II.  188 


Fokeiha,  II.  Ill,  123 
Fornication,  punishment  for,  III.  249 
Foster-relationship,  I.  18 
Friday,  II.  218.     III.  9,  41,  56 

service,  III.  300 

Fulfilled  pilgrimage,  IV.  84,  et  seq. 
Fuls,  an  idol,  IV.  177 


Gabriel,  I.  Ixiv.     II.  74,  76,  83,  et  seq. 

138,  150,  et  seq.  219,  312.     III.  43, 

106,  117,  269.     IV.  178 
Games  of  chance  forbidden,  III.  300 
Gates  of  Kaaba,  II.  41.     IV.  231 
of  the  Mosque  of  Medina,  III. 

15,  19 

Genii,  II.  77,  89,  90,  203,  204 
Gerra  (Lachsa),  I.  cxxxii 
Gbaba,  Al,  III.  3,  156,  164,  258.     IV. 

3,  19 

Ghalib,  I.  cxcv 
Ghassan,  Bani,  IV.  183 
Ghassanide  dynasty,  I.  clxv,  clxxxiii, 

cxc,  cxcviii,   cxxiv,   ccxxxvii.      II. 

44,  212 
Ghassanide  Prince,  despatch  to,  IV. 

52 
Ghatafan,  Bani,  I.  cxcv,  cxcvi,  ccxiv. 

III.  140,  141,  223,  265.     IV.  63,  84, 

106 

Ghaza  (Gaza),  I.  cclii.     II.  20 
Ghifar,  Bani,  IV.  24,  107,  114,  171 
Gnostics  and  Docetae,  II.  306 
Goats  of  Mahomet,  IV.  335 
Golden  ring  of  Mahomet,  IV.  333 
Gospel  History,  II.  278 
Gospel,  in  Arabic,  II.  51,  291.   IV.  325 
Gospels,  apocryphal,  II.  308 
Government,   form  of,  at    Mecca,  I. 

ccxlii.    II.  44 

Grave  of  Mahomet,  IV.  293 
Greeks,  II.  224 
Greek  ship  wrecked  in  Red  Sea,  II.  32 


H. 


Habaa,  battle  of,  I.  ccxxv 

Habbar,  IV.  7,  9,  130 

Hadda,  Al,  III.  92 

Hadhramaut,  I.  ex,  cl.    IV.  180,  220 

Hagar,  I.  cxi,  cxci 

Hajun,   Al,   burying-place  at  Mecca, 

I.  ccxlv,  29 
Hakim  ibn  Hizam,  II.  48,  179.     III. 

91,  98,  102.     IV.  116,  121,  151 

ibn  Keisan,  III.  73,  75 

Halima,  I.  Ixxix,  19,  24.     IV.  147 


Index. 


347 


Hamadan,  IV.  244 

Hami,  I.  cclxx 

Hamna,  daughter  of  Jahsh,  III.  246, 

251 
Hamra  al  Asad,  expedition  to,  III. 

182,  184 
Hamza,  I.  cclxx,  10,  18,  31.     II.  23, 

166,  171.     HI.  18,  64,  69,  103,  135; 

kills   Othman,   168,   169  ;    is   slain, 

170;  and  mutilated,  173,  178,  181, 

182.     IV.  88,  90 

Hanefite,  or  Catholic  faith,  II.  9,  294 
Hanifa,  Bani,  I.  ccxxiii.    II.  303.    IV. 

60,  217,  246 
Haphsa,  I.  iv,  xiii.    III.  151.    IV.  161, 

162,  163.  261,  266 

Haram,  sacred  territory,  I.  ccvi,  ccxiii 
Harb,  father  of  Abu  Sofian,  I.  viii, 

cclix,  cclxi,  cclxx,  30.     II.  5 
Harith  al  Raish,  I.  cliii 
,  Bani,  I.  ccxxvii,  ccxxviii.   IV. 

224,  225 

(I.),  I.  clxxxv 

(II.),  I.  clxxxv 

(IV.),  I.  clxxxvi 

•  (V.),  I.  clxxxvii,  ccxx 

(VIL),  I.  clxxxviii.     IV.  52 

ibn  Abdal   Muttalib,    I.    cclvi, 

cclix,  cclxx,  31 
ibn  Suweid,  III.  133 ;  executed, 

185 
,     son     of   Amral     Macsur,     I. 

clxxiii,  ccxxi 

the  Less,  I.  clxxxviii 

Harrat,  or  ridge  near  Medina,  III.  6 
Hasan  (son  of  AU),  IV.  295 
Hashim,    I.   ccxxxvii,   ccxlvi,   et  seq. 

cclxx 
Hashirmtes,  I.  cclxxi.  30.    II.  5,  11, 

175,  178,  190,  250 
Hassan,  grandson   of  Mahomet,  III. 

152 
ibn  Thabit,  I.  Ixxxvi,  clxxxviii, 

clxxxix,  ccxxxii.    II.  256.    III.  246, 

251.     IV.  56,  173 
Tobba,  I.  clix;  the  Less,  clviii, 

clx,  clxvii,  ccxxxi 
Hatib  ibn  Arar,  II.  111.     IV.  113 
Hatim  Tay,  I.  ccxviii.     IV.  177 
Hattab,  II.  Ill,  123 
Haudza,  chief  of  Yemaraa,  IV.  59 
Haura,  I.  cxxxi.     III.  83 
Hawazin,  Bani,  I.  cxcv,  cxcvi,  ccxxiv, 

19,  25.     II.  2,  203.     IV.  136,  et  seq. 
148,  204 
Heart,  heathenish  prejudice    against 

eating  the,  IV.  228 
Heavenly  journey  of  Mahomet,  I.  Ixvii. 

II.  219 
Hegira,  II.  261 


Hejaz,  I.  cxlv 

Hejer,  or  Hatim,  II.  41,  43.     IV.  186 

Hell,  II,  63,  78,  145 

Heraclius,  II.  223.     IV.  49,  et  seq. 

Hijdba,  charge  of  the  Kaaba,  I.  cciv, 

ccxliv,  ccxlvii,  cclxxi.     IV.  91 
Hijr,  I.  cxxxviii,  33 
Hilf  al  Fudhul,  confederacy  of,  II.  10 
Himyar,    I.    cxlvi,    cli,    ccxx,   ccxii, 

ccxxxv 

Himyarite  alphabet,  I.  ix,  cxlvii;  in 
scriptions,  ibid.;  dialect,  cli 
Himyarites,  I.  cxi,  cxvi,  clxvi,  et  seq. 

clxxv 
Hind,  wife  of  Abu  Sofian,  II.  110.   III. 

128,  155,  175.     IV.  10,  132 

,  wife  of  Adi,  I.  clxxix 

Hira,   I.   clxv,    et    seq.  ;    becomes    a 

Satrapy,   clxxxiii,    ccxxii,    ccxxxv, 

ccxxxvii 
,  hill  of,  II.  53,  55,  et  seq.  74,  82, 

84,  206 

Hirta,  I.  clxxi 
Hisham  ibn  al  As,  II.  244 

ibn  Amr,  II.  179 

ibn  Walid,  II.  132 

Hisma,  IV.  10 

Hisn  al  Ghorab,  I.  cxlvii 

Hobab,  III.  96,  98 

ibn  al  Mundzir,  III.  157 

Hobal,  I.  cclvi.    II.  41.     IV.  127 

Hobeib  ibn  al  Asaf,  III.  8 

Hodeibia,  I.  cclxvii.     11.88.     IV.  27; 

treaty  of,  33 

Hodheir  al  Ketalb,  I.  ccxxxiv 
Hodzeifa    recommends    recension    of 

Coran,  I.  xiii,  xxix.     HI.  268 
Hodzeil,  Bani,  I.  cxcv,  cxcvi,  18.    III. 

199.     IV.  133 
Hojr  Akil  al  Morar,  I.  clxi,  clxxxvi, 

ccxx 

Holeil,  I.  cci,  ccii 
Holy  Spirit,  II.  138,  287,311 
Horns,  I.  cclxvii.     II.  268 
Honein,    battle  of,  I.  Ixiv.     IV.  136, 

139 

Horims,  I.  cxiii,  cxvii 
Horses  of  Mahomet,  IV.  337 
Hosein,  grandson  of  Mahomet,  III.  152 
Hostilities  with  Mecca,  H.  265.    III. 

63 
Houries,  II.  141,  et  seq. ;  of  paradise, 

IV.  79 

Houses  of  Mahomet,  IV.  336 
Hud,  Sura,  IV.  255 
Human  sacrifices,  I.  cclxi 
Husbands,  duties  of,  IV.  238 
Huweirith,  IV.  10,  130 
Huweisa,  III.  149 
Huweitib,  IV.  110,  151 


348 


Index. 


Huwey,  III.  139,  255,  259,  277.     IV. 

67 
Hypocrites,  the,  III.  30 


Ibn  Caraia,  wounds  Mahomet,  III.  172 

Hisham,  I.  xl,  xciii 

Ishac,  I.  xl,  xc 

Ibrahim,  son  of  Mary  the  Copt,  IV. 

159;  death  of,  165 
Idham,  Wddi,IV.  113 
Idolatry,  I.  ccxii,  ccxxxvi.   II.  41,  140, 

155,  157,  217,  219.     III.  306;  sup 
pressed  at  Mecca,  IV.  127  ;   to  be 

annihilated,  209,  211 
Idols  round  about  the  Kaaba,  II.  41. 

IV.  127,  193,  194 
Idumeans,  I.  cxiii,  cxvii 
Ifddha,  I.  cxcix,  ccxliv 
Ihram  (assuming  pilgrim  garb),  I.  ccv 
Ijaza,  I.  cxcix,  ccxliv 
Ikrima,  son  of  Abu  Jahl,  III.  107, 163, 

166,  262.     IV.  26,  109,  125,  132 
Imam  (leader  of  prayer),  I.  v.   IV.  223 
Imrul  Cays  (I.),  I.  clxxi 

(III.),  I.  clxxxiv 

Indian  commerce,  I.  cxxxvi 
Incantations  of  the   Jews,   IV.  253  ; 

used  by  Mahomet,  278 
Infanticide,  I.  cclxi.     II.  53.     IV.  228 
Inheritance,  law  of  female,  III.  197 
Injil,  II.  291 
Inspiration,  so  called,  of  Mahomet,  II. 

68    et   seq.    75,  81,  et  seq.  87,  136, 

189,  230,  312;  nature  of,  IV.  316 
Intercalation  of  the  year  (Nasaa),  I. 

cxcix,  ccv,  ccviii;  abolished,  IV.  239 
Isabah,  I.  civ 
Ishmael,  I.  cxi,  cxci,  cxcii,  ccix,  ccxv, 

et  seq. 

Ishmaelites,  I.  cxi 
Islam,   unity   of    civil    and    religious 

elements  in,  I.   xl ;    existed  before 

Mahomet,  Ixviii.     II.  147,  217,  295 
Isra  (night  journey  to  Jerusalem),  II. 

222 
Istibra  (interval  before  re-marriage  of 

females),  IV.  76,  149 
lyad,  Bani,  I.  clxvi,  clxxi,  cxciv,  cxcv, 

cxcviii,  cxcix 


J. 


Jabala  (VI.),  I.  clxxxvii 

Jabbar  (near  Wadi  al  Cora),  IV.  84 

Jabir,  III.  223 

Jabr,  II.  122 


Jadzima,  Bani,  IV.  135,  136 

Jafar,  II.  47,  172.  IV.  58,  79,  88,  90, 
96;  killed,  99,  100,  101,  102 

Jahja,  III.  239 

Jal  al  Jawf,  or  Duma,  IV.  191,  192, 
193 

Jalis,  IV.  30 

Janba,  Bani,  IV.  190 

Jarba,  IV.  190 

Jebel  Ared,  I.  cxlv 

Hind,  IV.  123 

Kora,  I.  2.     II.  199,  201 

Sham  mar,  I.  cxlv 

Jerash,  I.  cxxxiv,  cxxxvii,  33 

Jeremiah,  I.  cvii,  cxciii 

Jesus,  picture  of,  II.  41;  parallel  be 
tween  the  temptation  of  Mahomet 
and  that  of,  91  et  seq.  ;  further 
parallel,  273,  283,  et  seq. ;  divine  son- 
ship  of,  287.  IV.  212 

Jewish  scriptures,  II.  183,  290,  297  ; 
witness,  184,  312;  legends  in  Coran, 
185;  sorcery,  III.  61 

Jewish  tribes,  IV.  187,  190 

Jews,  their  supposed  testimony  to 
Mahomet,  I.  Ixviii.  II.  184,  211  ; 
legendary  history  of  Arabia  bor 
rowed  from  their  Scriptures,  I.  Ixix, 
cvii,  cxxv,  clvii,  ccxvi,  ccxxix,  et  seq. 
II.  183,  293,  297,  314;  sent  back 
from  Ohod,  III.  162  ;  of  Kheibar, 
IV.  14,  et  seq.  61,  et  seq.;  expatriated 
by  Omar,  IV.  75;  to  be  subjected  to 
tribute,  211,  216,  217,  223,  253  ; 
Mahomet  curses  them  on  his  death 
bed,  270 

.  of  Medina,  II.  211.  HE.  31,  et 

seq.  119,  130,  137;  new  treaty  made 
with  them,  150,  289;  denunciations 
against,  290  ;  their  hatred  of  Ma 
homet,  291 

Jeyfar,  IV.  213 

Jierrana,  IV.  142,  146,  147,  155,  156 

Jirjir,  or  Gregory,  I.  cliv 

Jodzeima,  I.  clvii,  cxlviii,  clxx 

Joheina,  Bani,  I.  cxlix,  ccxxxiv.  III. 
65,  83.  IV.  24,  106,  107,  114,  171 

Johfa,  III.  90,  111 

John  the  Baptist,  II.  279 

,  prince  of  Ayla,  IV.  187,  et 

seq. 

Joktan,  I.  cvii,  ex,  cl 

Jorf,  III.  156,  258.  IV.  96,  253,  285, 
297 

Jorhom,  Bani,  I.  cxcii,  cxciii,  cxcvii, 
cxcviii,  ccix,  ccxi,  cclvi 

Jorsh,  capital  of  Bani  Azd,  IV.  220 

Joseph,  II.  187.     IV.  266 

Journey  of  Mahomet  to  Jerusalem  and 
Heaven,  II.  219 


Index. 


349 


Judaism,  I.  clviii,  clxii,  ccxvi,  ccxxxi, 
ccxxxvi.  II.  7,  8,  14,  183,  211,  217; 
cast  aside,  IV.  212 

Judgment,  temporal,  threatened  by 
Mahomet,  II.  144,  226 

Judzam,  Bani,  IV.  10,  97,  107,  183 

Jueil  ibn  Suraca,  IV.  152 

Jufi,  Bani,  IV.  228 

Juhan,  Al,  IV.  126 

Julian  the  Emperor,  I.  clxxxv 

Justin,  I.  clxii,  clxxvi 

Juweiria,  Mahomet's  wife,  III.  242 


K. 


Kaaba,  I.  cxxvi,  clvii,  cxcii,  cciv,  ccix, 
et  seq.  ccxxxvi.  II.  9;  plan  of,  18, 
31,  40,  et  seq.  154,  IV.  86,  127,  169, 
231,  242 

Kab,  Bani,  IV.  110 

ibn  Asad,  chief  of  Bani  Coreitza, 

III.  259,  277 

ibn  Ashraf,  assassinated,  III.  143 

ibn  Malik,  I.  xi,  Ixxxvi.    III.  173. 

IV.  197 

ibn  Zoheir,  the  poet,  IV.  178,  179 

Kafir,  II.  147 

Kalb,  Bani,  I.    cxlix,  clxvi.      II.  50. 

IV.  193 

Kara  al  Ghamim,  II.  88.     IV.  3,  26 
Katib  al  Wackidi,  I.  pref.  vi,  xcvi 
Kedarenes,  I.  cxii 
Keidar,  IV.  193 
Keturahites,  I.  cxii 
Khadija,   I.   iii,    18,   24.      II.    16,   21, 

et  seq.  45,  56,  66,  82,  et  seq.  98,  179, 

193,  194,  208 
Khaithama,  III.  160 
Khalid  ibn  al  Bokeir,  III.  70 

ibn  Said,  II.  110 

ibn  Walid,  defeats  the  Moslems 

at  Ohod,  III.  170,  263.     IV.  26;  his 

conversion,  90;   123,   125,  134,  135, 

136,  139,  187,  191,  192,  224,  246 
Khariba,  I.  cxlvii 
Khar ij  a  ibn  Zeid,  III.  8 
Kharijites,  I.  xxxviii 
Kharrar,  III.  66 
Khasafa,  Bani,  I.  cxcv,  ccxxiv 
Khatham,  Bani,  I.  cxcv,  cclxiii.    IV. 

176 

Khatrna,  Bani,  III.  132 
Khattab,  Omar's  father,  II.  7 
Khaulan,  I.  cxlv 

,  Bani,  IV.  215 

Khawarnac,  I.  clxxi,  et  seq. 

Khazaz,  battle  of,  I.  ccxx 

Khazraj,  Bani,  I.  cxlix,  clxxxv,  cxcviii. 

IV.  14,  85 


Kheibar,  campaign  of,  I.  Ixiv.    IV.  61, 

253,  292,  338 
Khindif,  Bani,  I.  cxcvi.    IV.  59,  et  seq. ; 

position  of,  60 
Khobab  ibn  al  Aratt,  I.  Ix.     II.  108, 

130,  168 

Khobeib,  III.  202 
Khoneis,  II.  109.    III.  151 
Khozaa,  Bani,   I.  cxcviii,  cci,  cclxii, 

cclxviii.      II.    262  ;    their    alliance 

with  Mahomet,   IV,  41,   109,    110, 

129,  133,  134 
Khozeima,  I.  cxcv,  cxcvi 
Khushain,  Bani,  IV.  107 
Khuweilid,  II.  7,  16,22 
Kibla,  II.  238.     III.  40 
Kilab,  I.  cxcv,  cxcix 

,  Bani,  IV.  83,  171,  176 

Kinfina,  Bani,  I.  cxcv,  cxcvi,  cclxviii. 

III.  210 
,  chief  of  Kheibar,  IV.  64;  put  to 

death,  67 
Kinda,    Bani,  I.  cxlix,   clxxvi,   ccxx, 

et  seq.,  ccxxvii.     II.  301.     IV.  220 
Kiyada,  leadership  in  war,  I.  ccxliv, 

cclxxi,  30 
Kobad,  I.  clxxiv 
Koleib,  I.  ccxxi 
Kolthum,  III.  7,  8,  59 
Kulab,  battle  of,  I.  ccxxi,  ccxxvii 
Kurz  ibn  Jabir,  III.  68.     IV.  125 
Kuteiba  (Kheibar),  IV.  64 


L. 


Labeik,  or  Labbeik,  IV.  25,  236 
Labid  bewitches  Mahomet,  IV.  80 

the  poet,  I.  ccxxvi.     IV.  226 

Lahyan,  Bani,  III.  199,  201,  202,  207; 

expedition  against,  IV.  2 
Lailat  al  Cadr,  II.  138 
Lakhm,  Bani,  I.  cxlix,  clix.    IV.  97, 183 
Lakhmite  dynasty  at  Hira,   I.   clxx, 

clxxii 
Lapse  of  Mahomet,  I.  Ixxiii,  xciv.     II. 

149,  et  seq. 
Lat,  I.  ccx,  cclxiii.      II.  41,  150,  152, 

199.     IV.  205 

Layth,  Bani,  I.  cxcv,  cxcvi 
Leaders,  the  twelve,  II.  238 
Leith,  Bani,  IV.  94 
Lion  of  God  (Hamza),  II.  171.  III.  103, 

179 
Liwa,  mounting  the  banner  at'4Mecca, 

I.  cciv,  ccxliv,  ccxlvii,  cclxxi.    II.  40, 

41.     III.  166 

Lord's  Supper,  II.  285,  289 
Low  ay,  I.  cxcv 
Lustration,  III.  40 


350 


Index. 


M. 


Maab,  IV.  95,  97 

Maadd,  I.  cxciii,   cxciv,  cxcv,  cxcvii, 

ccix,  ccxix,  et  seq. 
Ma-al-Sama,  I.  clxxiv 
Maan,  IV.  97 

Mabad  ibn  Wahb,  III.  110,  117 
Mat-am  Ibrahim,  I.  ccxvi.     II.  38 

Ismail,  I.  ccxvi.    II.  43 

Macna,  IV.  190 

Madaini,  I.  xl,  Ixxxix 

Madhij,  Bant,  I.  cxlix,  ccxix 

Madicarib,  I.  clxiv 

Magians,  IV.  216,  217 

Mahmood  ibn  Maslama,  IV.  66,  87 

Mahomet,    glorified    by    tradition,   I. 

xxviii,  Ixiii ;   his  miracles,  Ixv,  Ixvi. 

II.  257,  262.     IV.  28  ;   whether  he 
dyed  his  hair,   I.   Ixxvi ;   his   ring, 
ibid. ;  attempt  on  his  life,  lxxx,clxxxii, 
clxxx  viii,  cxcv ;  age,  ccviii,  ccxl,  cclxx, 
birth-place,  5;  birth,  12, 16;  nursed, 
18,  19;    seized   with  a  fit,  21,  23; 
visits  Medina,  26 ;  adopted  by  Abdal 
Muttalib,  30  ;    by  Abu  Talib,  32  ; 
first  journey  to  Syria,  33  ;  supposed 
journey  to  Yemen,  37.     II.   6,    11; 
youth   of,    12,  14 ;    second  journey 
to  Syria,  16;  marriage,  23;  descrip 
tion  of,  28;  assists  in  rebuilding  the 
Kaaba,  34;    solitary  contemplation, 
35;  belief  in  his  own  inspiration,  60; 
depression,  70  ;  thoughts  of  suicide, 
71,   84;     supposed  reception   of   a 
divine  commission,  74;  makes  con 
verts,   97;    his  lapse,  149;    refuses 
compromise  with  idolators,  163;  is 
persecuted,  165;  shut  up  with  Abu 
Talib,  174;  released,  192;  journey 
to  Tayif,  198;  marries  Sawda,  207; 
meets  inquirers  from  Medina,  209, 
216,  231;  his  lofty  front  at  Mecca, 
225,  228 ;   authority  assumed  over 
his  own  followers,  229;  in  the  cave, 
255;    flight,  260;    reaches   Medina, 

III.  5;  builds  the  Mosque,  18;  super 
stitions,  61  ;    first  military  expedi 
tion,  67  ;    at  Badr,  97  ;    his  dream 
before  Ohod,   158;    wounded,  170; 
picture  of,  at  the  weekly  service, 
194;   his  revengeful  prayer  against 
his  enemies,  207 ;  marches  to  Duma, 
225 ;  scandal  caused  by  his  marrying 
Zeinab,  228;  released  from  the  obli 
gation  to  consort  equally  with  his 
wives,  236 ;  estranged  from  Ayesha, 
246 ;    curses  the    Coreishite  army, 
263 ;    his  distress  at   the   siege  of 
Medina,  264  ;   conduct  at  the  mas 


sacre  of  the  Coreitza,  276,  282;  his 
concubine  Rihana,  278  ;  simplicity 
of  his  habits  and  tastes,  296;  reve 
rence  exacted  by,  297;  the  favourite 
of  heaven,  ibid.;  makes  the  lesser 
pilgrimage  to  Hodeibia,  IV.  23;  his 
prospect  of  universal  supremacy, 
46  ;  his  despatches,  48,  et  seq.; 
poisoned,  71  ;  bewitched  by  the 
Jews,  80;  performs  the  lesser  pil 
grimage,  84  ;  enters  the  Kaaba,  87  ; 
affected  by  the  death  of  Zeid  and 
Jafar,101 ;  enters  Mecca,  12 7 ;  mobbed, 
150  ;  scandal  caused  by  his  affair 
with  Mary,  160;  attains  supremacy 
in  Arabia,  168;  performs  the  fare 
well  pilgrimage,  230;  his  speech 
at  Mina,  217;  enters  the  Kaaba  for 
the  last  time,  242  ;  his  despatch  to 
Moseilama,  247  ;  his  visit  to  the 
burial  ground,  257;  his  last  sickness, 
261;  sayings  on  his  death-bed,  268, 
et  seq. ;  his  last  appearance  in  the 
mosque,  274;  his  death,  278;  his 
burial,  295 ;  his  character,  302,  et  seq.; 
personal  appearance,  ib. ;  modera 
tion,  306;  cruelty,  307;  polygamy, 
309  ;  moral  courage,  313 ;  moral 
declension  at  Medina,  318;  descrip 
tion  of,  in  the  Bible,  325  ;  traditions 
regarding  his  habits  and  character, 
326,  et  seq. ;  his  property,  337 

Mahometanism,  its  benefits,  IV.  320; 
its  evils,  321 

Mahra,  I.  clxv.     IV.  180,  213 

Makhzum,  Bani,  H.  33,  37,  132 

Malik  ibn  Ajlan,  I.  ccxx 

ibn  Awf,  IV.  138,  142,  155,  204 

ibn  Nadhr,  I.  cxcv 

,  the  Azdite,  I.  clxvii 

Mallal,  III.  70 

Manat,  II.  150,  152.     IV.  134 

Mareb,  IV.  244 

Marhab,  IV.  65,  66 

Mariaba,  or  Mareb,  I.  cxxi,  cxxii,  cxlvii, 
cl,  cliv,  clvi 

Maria  Dzat  al  Cartain,  I.  clxxxvi 

Marr  al  Tzahran,  II.  1,  21.  III.  91. 
IV.  84,  115 

Marriage  of  son  with  father's  widow, 
II.  52.  III.  303 

Marthad,  I.  clx 

Martyrdom,  zeal  for,  III.  159;  of  Zeid 
and  Khobeib,  202;  of  Far  wa,  IV.  102 ; 
of  Orwa,  203 

Martyrs  of  Ohod,  III.  187;  blessedness 
of,  193 

Marwa,  I.  cxcii,  ccv,  8.   IV.  86,  87 

Mary  the  Copt,  I.  Ixxiv.  IV,  56,  157. 
etseq.  165,  337 


Index. 


351 


Mary,  the  Virgin,  II.  19,  41,  74,  138 
278,  310.  IV.  256 

Mavia,  I.  clxxxvi 

Mayfaak,  IV.  84 

Mazdak,  I.  clxxiv 

Mecca,  how  first  peopled,  I.  cxxv,cxxxi, 
cxli,  cxci,  ccii,  ccix,  ccxi,  ccxiv, 
ccxxxvi,  ccxlii,  et  seq.  ccxlv,  ccxlviii ; 
description  of,  1.  II.  33,  246;  con 
quest  of,  IV.  123,  et  seq. 

Meccan  rites,  II.  140,  268 

Medina,  or  Ydthreb,  how  first  peopled, 
I.  cxxv,  cxlii,  clvii,  ccxxix,  cclvi,  26 ; 
pilgrims  from,  meet  Mahomet,  II. 
209,  225,  243,  246;  description  of, 

III.  3;   climate,    15;   besieged,   124, 
255. 

,  men  of,  II.   209,  216,  231,   235, 

240,  247.    HI.  26.    IV.  129,  153,  184 
Mediterranean  Sea,  II.  20 
Medlij,  Bani,  III.  69 
Meimuna,  Mahomet's  wife,  IV.  89 
Meisara,  II.  17,  21,  22 
Messiah,  II.  212.     IV.  212 
Micdad,  III.  66,  116.     IV.  4 
Michael,  I.  Ixiv.     III.  106 
Midianites,  I.  cxiii 
Mikyas  ibn  Subaba,  IV.  131,  133 
Mile  of  Arabia,  IV.  62 
Mina,  I.  ccvi,  ccxiv,  2.     II.   216,  233. 

IV.  208,  232,  236,  et  seq.  242 
Miracles  of  Mahomet,  I.  Ixv.     II.  257, 

262.     IV.  28 
Mirdj  (Mahomet's  ascent  to  Heaven), 

II.'  222 

Mistah,  III.  246,  251 
Moabites,  I.  cxiv 

Moadz  ibn  Jabal,  IV.  136,   156;  Ma 
homet's  envoy  to  the  south  of  Arabia, 
222,  223,  226 
Modllacat,  I.  ccxxii,  ccxxiii,  ccxxvi.  II. 

2.     IV,  178,  227 
Mocha,  I.  cxxxvi 
Modadh,  I.  cxcii,  cxcviii 
Modhar,  I.  cxciv,  cxcv,  ccxxiv 
Modrika,  I.  cxcv,  cxcvi 
Monks,  II.  18,  304.     IV.  212 
Months,  the  four  holy,  I.  ccvi 
Morad,  Bani,  IV.  219 
Moseilama,  the  impostor,  I.  xi.      II. 

303.     IV.  274.     See  Museilama 
Moses,  II.  188,  314.     III.  21.    IV.  214 
Mosque  of  godly  fear,  III.   9.     IV. 
199 

of   Medina,   III.    12,   15,    18,   et 

seq. 

of  Cuba  destroyed,  IV.  198,199 

Motazelites,  I.  xl 

*'  Mothers  of  the  Faithful,"  Mahomet's 
wives,  III.  232 


Mount  of  Farewell,  IV.  96 

Mozdalifa,  IV.  233,  235 

Mozeina,  Bani,  I.  cxcv,  cxcvi,  ccxxxiv. 

IV.  24,  107,  114,  171 
Muadz  ibn  Amr,  III.  107 
Miiallafa  Culubukum,  chiefs  to  whom 
largesses  were  given  by  Mahomet, 
IV.  154 
Muatta,  I.  xlii 
Muavia,  son  of  Abu  Sofian,  I.  xxxviii, 

xl,  cclxx.     IV.  151,  221 
Muckouckas,  IV.  57,  157 
Mudhahabat,  see  Modllacat 
Mughammis,  I.  cclxiii. 
Mughira,  I.  clxxxi.     IV.  29,  205,  206 
Muhajerin,  II.  249.     III.  25 
Muhammad,  see  Mahomet 

. ibn  Maslama,   I.    16.      III.   144, 

210,  272.     IV.  5,  66,  84,  185 
Muhassir,  valley  of,  IV.  236 
Muheisa,  III.  149 
Mujaddzir,  Al,  III.  186 
Mujanna,  II.  1,  181 
Mukheirick,  the  Jew,  IV.  327 
Mundzir  (I.),  I.  clxxiii 

(HI.),    I.    clxxiv  ;     his    war 

against  the  Romans,  clxxvii,  clxxxvi, 
clxxxviii,  ccxxi,  ccxxxiii 

. (IV.),  I.  clxxix 

Muraisi,  III.  238 

Murra,   Bani,   HI.    256.     IV.  83,  94, 

106 

Musab  ibn  Omeir,  II.  119,  133,  162, 
217,  218,  232.  HI.  98,  116,  161; 
killed,  170 

Musa  ibn  Ockba,  I.  Ixxxviii 
Museilama,  the  impostor,  IV.  217,  246. 

See  Moseilama 

Mustalick,  Bani,  HI.  237.     IV.  175 
Musulman,  II.  147 

Muta,  IV.  95;  battle  of,  98,  252,  298 
Mutariba,  and  Mustariba,  Arab  races 

of,  I.  cli,  cxcii 
Mutilation  forbidden,  III.  178;  a  legal 

penalty,  IV.  19 
Mutim,  II.  192,  206 
Muttalib,  I.  ccxlvi,  cclii,  cclxx 


N. 


Nabatheans,  I.  cxii,  cxx,  cxxiv,  cxxvi, 

cxxxiv,  cxcii,  ccxvi,  ccli 
Nabidz,    a    beverage    of   date-water, 

IV.  243 

Nabigha,  I.  clxxxviii 
Nabit,  I.  cxcii 
Nadhir,  Bani,  I.  Iviii,  ccxxx,  et  seq. 

III.  300.     IV.  67,  337 


352 


Index, 


Nadhr,  I.  cxcv,  cxcvi 

ibn  al  Harith,  III.  115 

Nahorites,  I.  cxiv 

Najashy,  or  Negus,  I.  clxiii.     II.  133, 

172,  et  seq.     IV.  58,  91,  176 
Najd,  I.  cxlv.     III.  4.     IV.  83,  84 
Najran,    I.    cxlv,    cliv,    clxii,    clxxvi, 

ccxxviii.     II.  146,  299.     IV.  83,  224, 

225,  244 

Nakha,  Bani,  IV.  225 
Nakhla,  II.  203.     III.  70 
Namus  (Nomos),  II.  84 
Natah  (Kheibar),  IV.  64 
Naufal  ibn  Abd  Menaf,  I.  ccxlvi,  ccliv, 

cclxx,  31.     II.  5,  33 

,  the  Duilite,  IV.  146 

Nebuchadnez/ar,  I.  cxciii,  ccix,  ccxxx 

Nestorius,  II.  18 

Nizar,  I.  cxcv 

Nofail,  I.  cclxiii,  cclxv,  cclxvii 

Noman  (I.),  I.  clxxi 

(III.),  I-  clxxiii 

(IV.),  I.  ccxxiv 

(V.),  I.  clxxix,  et  seq.    II.  4 

Nowfal,    grandson    of   Mughira,   III. 

73,  75. 

ibn  Khuweilid,  III.  110 

Nueim,  III.  220,  265 
Nur,  Jebel,  I.  2.     II.  55 


O. 

Oaths,  II.  77,  121,  135 

Obada  ibn  Samit,  II.  238.     III.  137, 138 

Obeida,  son  of  Harith,  II.  106.     III. 

65,  103 
Obeidallah    ibn  Jahsh,    II.    52,    109. 

IV.  59 
Obey  ibn  Kab,  I.  iii,  xiv,  xxi v.    III.  1 53 

ibn  Khalf,  his  death,  III.  171 

Obna,  IV.  252 

Ocatz,  fair  of,  II.  1,  181 

Ocba  ibn  Abi  Mait,  III.  116 

Odenath,  or  Odzeina,  I.  clxviii 

Odzeir,  or  Ezra,  IV.  212 

Odzra,  Bani,  I.  cxlix,cc.   IV.  105, 176, 

182 

Ohaiha,  I.  clviii,  ccxxx,  ccxxxii,  ccli 
Ohod,III.  4,  16,  156,  164,  etseq. 

,  battle  of,  III.  107, 118, 153,  et  seq. 

Okeidar,  IV.  191,  et  seq. 

Okkasha,  III.  70,  172 

Old  Testament,  IV.  325 

Oman,  I.  cxlvi,  cl.     IV.  156,  180,  213, 

214 
Omar,  I.  iv,  x;  advises  the  collection 

of  the  Goran,  xi;  xix,  xx,  xxiv,  xxxiv, 

Iviii,  Ix,  Ixxiv.      II.  119,   168,  171, 

244.     III.  18,  93,  117,  151,  215,  241. 


IV.  31,  75,  76,  83,  105,  112,  128,  140, 

149,   161,   223,    253,   265,   266,    271, 

282,   283,   284,   285,   286,  287,   288  ; 

speech  on  installation  of  Abu  Bakr 

as  Caliph,  289  ;  294,  295,  296,  297, 

298 

Omar  (II.),  I.  xxxii. 
Omarah,  IV.  90 
Omeir  ibn  Abi  Wackkas,  III.  84,  105 

ibn  Adi,  III.  131,  132 

ibn  Wahb,  III.  99 

Omeya,  I.  cclxi,  cclxx 

Omeyads,  I.  xxxvii,  ccl,  cclxxi,  30 

Omeya  ibn  Abd  Shams,  I.  ccl 

ibn  Khalf,  II.  7.     III.    68,  110, 

114 

Omm  al  Fadhl,  wife  of  Abbas,  IV.  88 
Ay  man  (Baraka),  I.   11,  26,27, 

29.     II.  49,   98,  247,  265.     III.    14. 

IV.  285 

Burda,  IV.  158,  166 

Farwa,  daughter  of  Abu  Bakr, 

IV.  221 

Habiba,    II.     109;     married    to 

.  Mahomet,  IV.  59,  80,  112,  270 

Hani,  II.  220.     IV.  132 

Kirfa  barbarously  put  to  death, 

IV.  13 
Kolthum,  daughter  of  Mahomet, 

II.    26,   46,   264.     III.  14,  120.    IV. 

157 

Mabad,  II.  262 

Human,  III.  14 

Salim,  IV.  158 

Salma,  Mahomet's  wife,  II.  106, 

172,  246.     III.  122,  227,   238.     IV. 

26,  62,  114,  144,  269,  270,  295,  335, 

336 

Siba  (Omm  Amnar),  II.  108 

Suleim,  IV.  69 

Omm  Walad,  IV.  159 

Ortira,  or  Lesser  Pilgrimage,  I.  ccv. 

IV.  84,  232,  233 

Oraidh,  I.  ccxxxiv.     III.  139,  145 
Orna,  III.  200 
Orwa,  I.  xxxiv,  Ixxxviii,  cii 
,  a  chief  of    Tayif,  IV.  29,  203; 

his  martyrdom,  204,  206,  207 

murdered  at  Fadak,  II.  4 

Osama,  son  of  Zeid,  II.  49, 265.     III.  14, 

121,   247.      IV.   84,   140,   235,    252, 

260,   261,  266,    268,  269,    276,    285, 

288,  297,  et  seq. 

Oseid  ibn  Khuzeir,  II.  218.     III.  247 
Oseir  ibn  Zarim,  a  Jew,  slain   trea 
cherously,  IV.  16 
Osfan,  II.  91,  261.     IV.  3,  26 
Osheira,  III.  68 
Otarid,  IV.  173 
Otba  ibn  Ghuzwan,  III.  70,  74 


Index. 


353 


Otba  ibn  Rabia,  II.  5, 1 62, 200.    III.  98, 

103,  114 
,  son  of  Aba  Laliab,  II.  46,  67, 

105 

Oteiba,  son  of  Abu  Lahab,  II.  46 
Otheil,  III.  115 
Othman  I.  iii ;  his  recension  of  Goran, 

xiii ;  his  copy  of  Coran,  xiv,  xxxvi, 

xxxvii,  Mv.     III.  151.     IV.  31,  32, 

149,  184,  338 
,  brother    of   Talha,  killed,  III. 

167 
,  grandson  of  Mughira,   III.  73, 

75,  184 
ibn  al  Huweirith,  II.  7,  22,  44, 

50 

ibn  Matzira,  II.  106,  133 

ibn  Talha,  IV.  91,  92,  128 

Oweim,  III.  187 

Ozza,  II.  41,  150,  152.     IV.  134,  135 


P. 

Palmyra,  I.  cxxxi,  cxxxii,  clxviii,  clxix 

Paraclete,  I.  16.     II.  313 

Paradise,  II.  141,  et  seq.     III.  79 

Pentateuch,  II.  183 

Persecution  at  Mecca,  II.  114,  126,  et 

seq.,  146,  160,  165,  196,  242 
Persia,  despatch  to  Court  of.     IV.  53 
Persian  conquests,  II.  223 
Petra,  I.  cxvii,cxix,cxx,cxxxv,  cxxxvii, 

33 

Philostorgius,  I.  clxi 
Pilgrimage,  Greater,  I.  ccv.     IV.  232 
,  Lesser,  I.  ccv;  of  Hodeibia,  IV. 

22,  etseq.,  232 
to  Mecca,  I.  ccv,  ccxlvii,  cclxviii. 

II.  268.    IV.  156,  169,  207;  farewell, 

performed  by  Mahomet,  230 
"  Pillar  of  Repentance,"  III.  272 
Pledge  of  the  Tree,  IV.  32,  39 
Pleurisy,  Mahomet's  fear  of  the,  IV. 

269 

Poem  of  the  Mantle,  IV.  179 
Poet,  Mahomet  taunted  as  a,  II.  77, 

145,  230  ;   disliked  to  be  called  a, 

146.  III.  18 

Poetry,  a  biographical  source,  I.  Ixxxiii, 

et  seq. ;  of  the  Coran,  III.  306 
Polygamy,  III.  23,  234 
Poverty  of  Mahomet,  I.  Ix.     II.  209, 

230 

Post,  the  moaning,  III.  55,  58 
Prayer,    II.    202,    219,  267.     III.    39, 

41,  53 

Precepts  of  the  Coran,  II.  267 
Predestination,  II.  139     IV.  311 
Proscriptions  at  Mecca,  IV.  130 


Queen  of  Sheba,  I.  cxviii,   civ.     II. 

187 


R. 


Rabadza,  IV.  5 
Rabia,  I.  cxciv 

,  king  of  Yemen,  I.  clviii,  clxx 

Rabigh,  III.  65.     IV.  115 

Rafi  ibn  Malik,  II.  238 

Rahrahan,  battle  of,  I.  ccxxv 

Raji,  disaster  at,  III.  201 

Rakaat,  III.  41 

Ramadhan,  fast  of,  III.  48 

Rebuilding  of  the  Kaaba,  II.  31 

Redemption,  II.  289,  306 

Resurrection,  II.  78,  145 

Rifaa,  II.  244 

Rifada,   providing  food  for   pilgrims, 

I.  cciv,  ccxliv,  ccxlvii,  cclxxi,  31 
Rihana,  Mahomet's  concubine,  III.  272, 

276 

Ril,  Bani,  III.  206,  207 
Rizali,  I.  cci 
Rockeya,  daughter  of  Mahomet,  II.  26, 

46,   105,  133,  161,  264.     III.  14,  85, 

120 
Rome,  connexion  of,  with  Syrian  Arabs, 

I.  clxviii 
Ruha,  III.  2,  9  2 

Hukn    Yamani  corner  of  the  Kaaba, 

II.  36 


S. 


Sacrifice,  III.  52 

Sacrilegious  war,  II.  1,  22 

Sad,  Bani,  I.  19,  24.    III.  256.     IV.  14, 

147 
son   of  Abu  Wackkas,  I.  Ixxv. 

II.  103,  116.     111.66,69,70,74,180 

ibn  Khaithama,  III.  7,  84 

ibn  Muadz,  I.  Ixv.     II.  218.     III. 

70,    93,  97,  98,  117,   144,  259,   265, 

273;    his  bloody  judgment  against 

the  Coreitza,  274;    his  death,  284. 

IV.  192 
ibn  Obada,  II.  242.     III.  29,   70, 

84,259,265.     IV.  4,  123,   153,  285, 

290   329 
ibn  Rabi,  II.  272.     III.  154  ;  his 

widow  entertains  Mahomet,  195 
Sadick,  a  name  of  Abu  Bakr,  II.  102, 

220 

Safa,  I.  cxcii,  ccv,  8.     IV.  86 
Safia,  aunt  of  Mahomet,  mourns  for 

Hamza,  III.  178    IV.  277 


354 


Index. 


Safia,  Mahomet's  wife,  IV.  68,  etseq.; 

her  dream,  70 
Safra,  II F.  87,  183 
Safwan  ibn  Moattal,  his  misadventure 

with  Ayesha,  III.  245,  251 
ibn  Omeya,  III.  142,  166.    IV.  6, 

110,  125,  132,  137,  139,  151 
Saiba,  I.  cclxx 

Said  ibn  Zeid,  II.  109,  168.     III.  83 
St.  Mary,  church  of,  in  Abyssinia,  IV. 

270 

Sakran,  II.  162,  207 
Salah,  IV.  84 

Salalim  (Kheibar),  IV.  64,  73 
Salasil,  IV.  104 

Salih,  Bani,  I.  clxvi,  clxxxii,  clxxxiv 
Sallam,  III.  210. 

(Abu  Kafi),  IV.  14 

Salma,  maid  of  Safia,  II.  26.     IV.  158 

,  widow  of  Hamza,  IV.  90 

Salman,  the  Persian,  III.  256 

Samayda,  I.  cxcii 

Sana,  I.  cxlvii  ;    cathedral  at,   clxiii. 

IV.  83,  244,  248 
Sapor's  trench,  I.  clxxi 
Sarah,  IV.  131,  132 
Sarif,  IV.  156,  231 
Sauda,  Mahomet's  wife,  II.  162,  207, 

264.     III.  14,  22,  121 
Sawick,  affair  of,  III.  138 
Sayyar,  III.  107 
Scriptures  (Bible),  attested  by  Mahomet, 

I.  Ixx;    imputations    against,   Ixxi. 

II.  183,  290;   Mahomet's  testimony 
in  their  favour,  III.  293 ;  imputations 
against  genuineness  of,  294 

Seal  of  Mahomet,  I.  Ixxvii.    IV.  48 

of  prophecy,  IV.  331 

Second  of  the  two  (Abu  Bakr),  II.  256 
Secretary,  Mahomet's,  I.  iii.     III.  218 
Sekina,  IV.  39,  143 
Serafil,  I.  Ixiv.    III.  106 
Sermon,  the  Friday,  III.  41,  57 
Servants  of  Mahomet,  IV.  337 
Service  of  Danger,  III.  224 
Seventy,  the,  II.  237 
Shahr,  son  of  Badzan,  IV.  244,  248 
Shaitain,  battle  of,  I.  ccxxvii 
Sharahbil,  I.  clxxxix.     IV.  189 
Sheba,  I.  ex,  cxiii 

al  Hamd,  I.  cclii 

Sheb  Jabala,  battle  of,  I.  ccxxv 

Sheb,  quarter  of  Abu  Talib,  II.  176,  et 

seq.  190,  233 
Shechina,  see  Sekina. 
Shepherd,  Mahomet  a,  II.  12 
Sheyba,   son  of  Rabia,  II.   162,  201. 

III.  98,  103,  114 

,  Bani,  II.  37,  38,  40,  41 

Shid,  tradition,  I.  xlii,  xlvi 


Shickk  (Kheibar),  IV.  64 

Shima,  I.  25.     IV.   148 

Shirin,  Coptic  slave  girl,  IV.  56,  157, 

165 

Shueiba,  II.  32,  133 
Sicaya,   giving   drink   to  pilgrims,  I. 

cciv,  ccxliv,  ccxlvii,  cclxxi,  31 
Siege  of  Medina,  III.  255 
Sila,  III.  257,  258.     IV.  3 
Simeon  the  Stylite,  I.  clxxii 
Sinan,  III.  239 
Sinnimar,  I.  clxxii 
Slaves,  II.  102,  107,  122;   female,  II. 

140.     III.  300,  303.     IV.  76;  to  be 

well  treated,  239 
Small-pox,  I.  cclxv,  cclxvi 
Sodom,  II.  1 88 
Soffah,  men  of  the,  III.  21 
Soheil  ibn  Amr,  IV.  33 
Solma,   I.  ccxxxii,  ccli.  II.  213.     III. 

10 

Solomon,  I.  cxviii,  civ.     II.  187 
Sommeya,  II.  123 
Soothsayer,   Mahomet   taunted   as   a, 

II.  77,  83,  89,  145,  230 

Special  Providence,  Mahomet's  con 
viction  of  a,  IV.  311 

Spoil,  III.  Ill 

Stone-Worship,  I.  ccxiii 

Successors,  or  Tabium,  I.  xxxii 

Suez,  I.  cxxxvii 

Sufa,  Bani,  I.  cxcv,  cxcix,  cci 

Suheib,  II.  123,  130 

Suheil,  III.  95,  123.     IV.  125,  151 

Suicide  contemplated  by  Mahomet,  II. 
71,  84,  85 

Sulafa,  III.  168 

Suleim,  Bani,  I.  cxcv,  cxcvi,  ccxxiv. 

III.  140,  141,  205,  256.     IV.  93,  107, 
114,  139,  171 

Sullan,  battle  of,  I.  ccxx 

Sunh,  Al,  III.  8,  22 

Sunnat,  or  custom  of  Mahomet,  I. 
xxxi 

Sunni,  tradition,  I.  xli 

Superstition  of  Mahomet,  II.  39.  III. 
61 

Snraca,  II.  262.     III.  90 

Surad,  chief  of  Bani  Azd,  IV.  214,  220 

Suras,  I.  vii.  II.  61,  136;  arrange 
ment  of  Medina,  III.  310 

the  Terrific,  II.  88.     IV.  255 

Suwa,  an  image,  IV.  134 

Suweid  ibn  Samit,  I.  ccxxxiii.  II. 
215 

Swine,  flesh  of,  II.  268 

Sword  of  God,  appellation  of  KMlid, 

IV.  135,  193 

Syria,  first  journey  to,  I.  33;  second 
II.  16 


Index. 


355 


T. 


Tabari,  I.  pref.  vi,  xxxiv,  c 

Tabuk,  expedition  to,  I.  Ixxii.     IV.  14, 

186,  187,  188;  et  seq.,  198,    199,  205 
Taghia  (or  Lat),  an  idol,  IV.  205 
Taghlib,  Bani,   I.   cxcv,  cxcvi,   ccxx, 

et  seq.     II.  303 
Tahir,  II.  26 
Talha  ibn  Obeidallah,  II.  104.     III.  1, 

14,  83 ;  saves  the  life  of  Mahomet 

at  Ohod,  172,182.     IV.  184 
,  son  of  Abd  al  Ozza,  IH.   166; 

killed,  167 

Talib,  son  of  Abu  Talib,  II.  47 
Tamadhir,  IV.  12 
Tamim,  Bani,  I.  clxxviii,  clxxxi,  cxcv, 

cxcvi,   ccxxv.     IV.    149,    171,    172, 

173,  et  seq. 

Tashrick,  days  of,  II.  233 
Tay,  Bani,  I.  cxlix,  clix,  ccxix,  clxxxii, 

ccxxvii,  ccxxviii.     II.  50.     IV.  177 
Tayib,  II.  26 
Tayif,  I.  cclxiii,  2.     II.  198;  siege  of, 

IV.  144,  et  seq.,  155,  203,  et  seq.,  213 
Taym  Allat,  Bani,  I.  clxvi,  ccxxx 

,  Bani,  II.  11,33 

Tayma,  I.  ccxxviii.     IV.  62 
Temptation,  the,  II.  91,  et  seq. 
Temple  of  Jerusalem,  II.  221.    III.  44 
Testudo  and  catapult,  IV.  145 
Thabit  ibn  Cays,  IV.  73 
Thackif,  Bani,  I.  cxcvi,  ccxxiv,  cclxiii, 

18,   198.     III.    155.     IV.    138,    147, 

151 

Thalaba,  son  of  Amr,  I.  clxxxiv 
Thamud,  I.  cxxxviii.     II.  64 
Thamudites,  IV.  186 
Thaniat  al  Marra,  III.  2 
Thaur,  Mount,  II.  254,  261 
Theophilus,   Bishop,  his    mission    to 

Yemen,  I.  clx,  ccxxviii 
Thouban,  a  slave,  IV.  274 
Thubeir,  Mount,  II.  84 
Thueiba,  Mahomet's  nurse,  I.  18 
Tihama,  I.  cxlv.     IV.  150 
Tithes,  IV.  154,  171 
Titles  of  Mahomet,  I.  17.     II.  15,  26 
Tobba  al  Akran,  I.  clvi 
Tobbas,  dynasty  of  the,  I.  clii 
Tonukhites,  I.  clxvii,  clxxxiii 
Town-hall  at  Mecca,  I.  cciv,  ccxliv, 

ccxlvii,  cclxxi.     II.  40,  41 
Towrat,  II.  293 
Tradition,  I.  xxviii ;  when  recorded, 

xxxiii ;    chief   features,    when    im 
pressed,  xxxviii,  xlii ;  form  of,  xlvi ; 

fragmentary,  xlvii;  uncertainty  of, 

xlix;  compared  with  Goran,  li,  Ixxix. 

II.  81,  220 


Treaties  of  Mahomet,  I.  Ixxxi 

Treaty  of  Medina,  III,  31 

Tree  of  fealty,  IV.  140 

Trinity,  II.  287,  310.     IV.  214 

Truce  of  Hodeibia,  IV.  33 

Tufeil,  a  chief  of  the  Bani  Dous,  IV. 

145 

Tuleib,  II.  121,  162 
Tuleiha,  the  Impostor,  III.  199.     IV. 

246 
Tyre,  I.  cxxxi,  cxxxiii 


U. 


Unity  of  God,  II.  139,  269 

Upper  Medina,  III.  6 

Urana,  valley  of,  IV.  234 

Urnee  robbers,  barbarously  executed, 

IV.  18 

Usseya,  Bani,  III.  206, 
Uwal,  Bani,  IV.  84 
Uyeina,  son  of  Hisn,  I.  ccxxv.  IV.  3, 

84,  106,  147,  149,  151,  152,  171 


V. 


Veil,  directed  for    Mahomet's  wives, 

III.  231 

Victims,  slain  at  Mma,  IV.  236 
Virtues  inculcated  in  Coran,  II.  140, 

271 
Visions,  II.  82;  of  Gabriel,  II.  74,  76, 

83,  etseq.  139,  150 


W. 

Wackid,  II.  109.     in.  70,  73 

Wackidi,  I.  xl,  xcv 

Wadi  al  Cora,  III.  137,   IV.   10,   12; 

Jewish  settlement  of,  subdued,  73 
Wadies  of  Arabia,  I.  cxlvi 
Wahshi,  the  Ethiopian,  IU.  155.   IV. 

132 
Wail,  Bani,  I.  cxlix.     IV.  97 

,  chief  of  Bani  Kiiida,  IV.  220 

Wajj,  IV.  206 

Walid  ibn  al  Mughira,  II.  32,  80,  129, 

151,  162 

ibn  Walid,  II.  132 

,  son  of  Otba,  III.  103 

War,  the  normal  state  of  Islam,  IV. 

201 
Waraca,  I.  iii.     II.  51, 52, 66,  83,  et  seq. 

100 

Wasila,  I.  cclxx 
Wata,  III.  156 
Watih  (Kheibar),  IV.  64,  73 


356 


Index. 


Weepers,  the  four,  IV.  184 

Wells  of  Mahomet,  IV.  338 

Wine  forbidden,  III.  299 

Wives,  duties  of,  IV.  238 

Wives  of  Mahomet,  II.  23,  207,  208. 
III.  22,  151,  226,227,228;  order  of 
the  veil  for  them,  231 ;  235,  236,  243 ; 
cautioned,  253,  278.  IV.  59,  69,  80, 
88,  89,  309 

Women,  at  the  battle  of  Ohod,  III. 
167;  restrictions  on  dress,  &c.,  233; 
degraded  by  Islam,  304;  treatment 
of,  under  the  truce  of  Hodeibia,  IV. 
44 

Word  of  God  (applied  to  Jesus),  II.  287 

Writing,  when  introduced,  I.  viii; 
more  prevalent  at  Mecca  than  Me 
dina,  III.  123 


Y. 


Yajaj,  IV.  85  ^ 

Yajuj  and  Majiij,  I.  cliii 

Yamani  corner  of  Kaaba,  II.  18,  36 

Yamn  (near  Wadi  al  Cora),  IV.  84 

Yarob,  I.  cl,  cli,  clii 

Yasar,  II.  122 

Yasir,  II.  123 

Yathreb,  see  Medina 

Yazid,  Bani,  I.  clxvi 

,  son  of  Abu  Sofian,  IV.  151 

Yemama,  IV.  60,  213,  217,  247 
Yemen,  I.    cxxxiii,    cxxxvii,    cxxxix, 

cxlv;  history  of,  cxlvi.     IV.  54,  55, 

156,  180,  213,  219,  225 
Yenbo,  III.  68,  83 

Z. 

Zacharias,  II.  278 
Zamaa,  III.  95,  109 


Zebba,  I.  clxviii 

Zeid  al  Kheir,  I.  ccxxviii.     IV.  178 

ibn  al  Dathinith,  his  martyrdom, 

III.  202 

ibn  Amr,  II.  7,  52,  109 

ibn  Khattab,  II.  109 

ibn  Thabit,  I.  Hi;  collects  Goran, 

xii  ;    superintends  recension    of   it, 

xiii,    xvi,    xxvi,    xxxiii.     III.    123; 

learns  Hebrew,  218 
,  son  of  Harith,  II.  47,  et  seq.  98, 

198,  200,  206,  222,  265.     III.  13,  18, 

119, 141 ;  divorces  Zeinab,  228.     IV. 

8,  10,  11,  12,  90,  97;  killed,  99,  101, 

252 
Zeinab    bint     Khozeima,    Mahomet's 

wife,  III.  226.     IV.  90 
,  daughter  of  Jahsh,  Mahomet's 

wife,    II.    109.      III.    228;    scandal 

caused  by  the  marriage,  230.    IV. 

114,  144,  161 
,  daughter   of  Mahomet,  II.    26, 

46,  264.     in.  14.     IV.  6,  et  seq.  130, 

157 
,  the  Jewess,  poisons  Mahomet, 

IV.  71;  is  put  to  death,  72 
Zemzem,  I.  cxxv,  cxcviii,  cciv,  ccxiv, 

ccliv,  cclvi,  32.     II.  41.     IV.  242 
Zenobia,  I.  clxix 
Zibrican,  IV.  173 
Zobeid,  Bani,  IV.  219 
Zobeir,  son  of  Abd  al  Muttalib,  I.  31, 

37.     II.  5,  11 
,  son  of  Al  Awwam,  II.  103,  133, 

162,   173.     III.    103,   169,  178,  215. 

IV.  66,  104,  123 
Zocack  al  Hajar,  II.  21,  100 
Zohair  ibn  Abu  Solma,  I.  ccxxvi.     II. 

192.     III.  277 
Zohra,    Bani,    II.    11,    33.      III.    92, 

154 
Zohri,  I.  xxxiii,  xxxiv,  Ixxxviii 


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