THE PILGRIMAGE TO HODEIBIA

"And He it was who held their hands from you and your hands from them in the valley of Mecca, after that He had given you the victory over them; for G.o.d saw what ye did."--_The Kuran._

Mahomet, now secure from immediate attack, counted himself permanently rid of the Meccan menace and devoted his care to the strengthening of his position among the surrounding desert tribes. The year 627-628 is filled with minor expeditions to chastise or conquer his numerous enemies in the interior. His ceaseless vigilance, made effectual through his elaborate spy system, enabled him to keep the Bedouin hordes in check, though he was by no means uniformly successful in his attacks upon them. The period is characterised by the absence of pitched battles, and by the employment of very small raiding parties, who go out simply to plunder and to disperse the hostile forces.

His first expedition after the Koreitza ma.s.sacre in June 627 was directed against the Beni Lahyan, in revenge for their slaughter of the Faithful at Radji. He took the north-west road to Syria as a feint, then swiftly turning, marched along the sea-sh.o.r.e route to Mecca, and the Beni Lahyan fled before him. Mahomet was anxious to give battle, but as he found his foe was moving hastily towards the hostile city with intent to draw him on to his doom, he gave up the chase and contented himself with breaking up their encampments, plundering their wealth and women, and so returned to Medina.

He had been there only a few nights when he learnt that Oyeina, chief of the Fazara tribe, in concert with the Beni Ghatafan, had made a raid upon his milch camels at Ghaba, killing their keeper and torturing his wife.

Mahomet pursued, but the raiders were too quick for him and got away with the spoil. Mahomet did not follow them up, as nothing was to be gained from such a fruitless quest.

In August of the same year another raid on his camels was attempted by the famished tribes of Nejd, and Mahomet sent an expedition under Maslama to chastise them, but the Muslim were overpowered by a superior force and most of their company slain. The Prophet vowed vengeance upon the perpetrators of this defeat when he should have the power to carry it out. And now the Meccan caravan, venturing once more to take the seaward road, so long barred to them, was plundered by Zeid at Al Is, thereby confirming Mahomet's hostile intentions towards the Kureisch, and ensuring their continued enmity. But reprisals on their part were impossible after the failure before Medina, and they suffered the outrage in silence.

Mahomet was not content to rest upon his newly won security, but now determined to send out messengers and emba.s.sies to the rulers of surrounding lands, exhorting them to embrace Islam. This policy was to develop later into a regular system, but for the moment only one envoy was sent upon a hazardous mission to the Roman emperor, whose recent conquests in Persia had made him famous among the Arabs. The envoy was not permitted a quiet journey. At Wadi-al-Cora he was seized and plundered by the Beni Judzam, but his property afterwards restored by the influence of a neighbouring tribe allied to Mahomet, who knew something of the revenge meted out by the Prophet. As it was, as soon as he heard of it he despatched Zeid with 500 men, who fell upon the Beni Judzam and slaughtered many. When the expedition returned to Medina with the news, they found that the tribe in question had sent in its submission before the slaying of its members. The Judzam envoys demanded compensation.

"What can be done?" replied Mahomet. "I cannot restore dead men to life, but the booty that has been taken I will return and give you safe escort hence."

Mahomet's next enterprise was to send one of his chief warriors and wise men to Dumah to try and convert the tribe. They listened to his words and promises, and after a time, judging it was not alone to their spiritual, but also to their political welfare to follow this powerful leader, they embraced Islam, and received the protectorship of the Prophet.

Zeid returned from the plunder of the Kureisch caravan and straightway set out upon several mercantile journeys, upon one of which he was set upon and plundered by the Beni Fazara, near Wadi-al-Cora. Swift retribution followed at the hands of Mahomet, who was not minded to see the expeditions that were securing the wealth of his land the prey of marauding tribes. Many barbarities were practised at the overthrow of the Beni Fazara, possibly as a salutary lesson to neighbouring tribes, lest they should presume to attempt like attacks.

But now a further menace threatened Mahomet from the persecuted but still actively hostile Jews at Kheibar. They were suspected of stirring up revolt, and so the Prophet, knowing the activity centred in their leader, slew him by treachery. Still, his successor continued his father's work, only in the fullness of time to be removed from the Prophet's path by the same effectual but illicit means. Dark and tortuous indeed were some of the ways by which Mahomet held his power. His cruelty and treachery were in a measure demanded of him as a necessity for his continued office.

They were the price he paid for earthly dominion, and together with the avowed help of the sword they were the stern and pitiless means that secured the triumph of Islam. As time went on the scope of his state-craft widened; its exigencies became more varied, and exacted new and often barbarous deeds, that the position won with years of thought and energy might be maintained. Mahomet has now paid complete homage to the fickle G.o.ddesses force and craft.

The sacred month Dzul-Cada of 628 came round, bringing with it disturbing dreams and yearnings for Mahomet. For long past, indeed ever since he had found himself the leader of a religious organisation and had taken the broad traditions of Meccan ceremony half unconsciously to himself as the basis of his faith, he had longed to perform the pilgrimage to the holy city. He had upheld Mecca before the eyes of his followers as the crown and cradle of their faith. He had preached of pilgrimage thereto as a sacred duty, the inalienable right of every Muslim. Six years had elapsed since he had himself performed the sacred rites; it is no wonder, therefore, that his whole being was seized with the fervent dream of accomplishing once more the ceremonies inseparable from his faith.

Political considerations also swayed his decision. If he were allowed to come peaceably to Mecca and perform the pilgrimage, it was conceivable that a permanent truce might be agreed upon by the Kureisch, and the deed itself could not but enhance his prestige among the Bedouins. He was strong enough to resist the Meccans in case of an attack, and if such a thing should occur the blame would attach to the Kureisch as violators of the sacred month.

With his thoughts attuned thus, it is not surprising that in Dzul-Cada a vision was vouchsafed him, wherein he saw himself within the sacred precincts, performing the rites of pilgrimage. The dream was communicated to the Faithful, and instant preparations made for the expedition, Mahomet called upon the surrounding tribes to join in his march to Mecca, but they, fearing the Kureisch hosts, for the most part declined, and earned thereby Mahomet's fierce anger in the pages of the Kuran. At length the cavalcade was ready; 1500 men in the garments of pilgrims, but with swords and armour accompanying them in the rear, journeyed over the desert track that had seen the migration to Medina of a small hunted band six short years previously. With them were seventy camels devoted to sacrifice. The pilgrims marched as far as Osfan, when a messenger came to them saying that the Kureisch were opposing their advance.

"They have withdrawn their milch camels from the outskirts, and now lie encamped, having girded themselves with leopard skins, a signal that they will fight like wild beasts. Even now Khalid with their cavalry has advanced to oppose thee."

"Curses upon the Kureisch!" replied Mahomet. "Who will show me a way where they will not meet us?"

A guide was quickly found, and Mahomet turned his company aside, journeying by devious routes until he came to the place of Hodeibia, a plain upon the verge of the sacred territory. Here Al-Cawsa, Mahomet's prized camel, halted, and would in nowise be urged farther.

"She is weary," clamoured the populace, but Mahomet knew otherwise.

"Al-Caswa is not weary," he replied, "but that which restrained the armies in the Year of the Elephant now restraineth her."

And he would go no farther into the sacred territory, fearing the doom that had afflicted Abraha in that fateful year. So his pilgrim host encamped at Hodeibia, and Mahomet sent men to clear the wells of sand and dust, so that there might be ample supply of water. Thereupon negotiations began between the Prophet and Mecca. The Kureisch sent an amba.s.sador to learn the reason of the appearance of Mahomet. When the peaceable intent of the army had been explained to him he remained in earnest converse with the Prophet, until at last he moved to catch at the sacred beard after the manner of his race when speaking. Instantly one of Mahomet's companions seized his hand:

"Come not near the sacred countenance of G.o.d's Prophet."

The enemy was amazed, and returning told the citizens that he had seen many kings in his lifetime but never a man so devotedly loved as Mahomet.

The negotiations, however, proceeded very tardily, and at last Mahomet sent Othman, his famous warrior and companion, to Mecca to conduct the final overtures. He had been chosen because of his kinship with the most powerful men of Mecca. He was invited to perform the sacred ceremony of encircling the Kaaba, but this he refused to do until the Prophet should accompany him. The Kureisch then detained him at Mecca to complete, if it might be, the negotiations.

While Othman tarried, the report spread among the Muslim that he was treacherously slain. Mahomet felt that a blow had been struck at his very heart. Instantly he summoned the Faithful to him beneath a tall tree upon that undulating plain of Hodeibia, and enjoined upon them an oath that they would not forsake him but would stand by him till death. The Muslim with one accord gave their solemn word in gladness and devotion, and the Pledge of the Tree was brought into being. Mahomet felt the significance of their loyalty very deeply. It was the first oath he had enjoined upon the Believers since the days of the Pledge of Acaba long ago when he was but a persecuted zealot fleeing before the menace of his foes. He was glad because of this proof of loyalty, and his joy finds expression in the Muslim Book of Books:

"Well pleased hath G.o.d been now with the Believers when they plighted fealty to thee under the tree; and He knew what was in their hearts; therefore did He send down upon them a spirit of secure repose, and rewarded them with a speedy victory."

But rumour, as ever, proved untrustworthy, and before long Othman returned with the news that the Kureisch were undisposed to battle, and later they sent Suheil of their own clan to make terms with Mahomet, namely, that he was to return to Medina that year, but that the next year he might come again as a pilgrim during the sacred month, and having entered Mecca perform the Pilgrimage. Ali was commanded to write down the conditions of the treaty, and he began with the formula:

"In the name of G.o.d, the Compa.s.sionate, the Merciful."

Suheil protested, "I know not that t.i.tle, write, 'In Thy Name, O G.o.d.'"

Mahomet acquiesced, and Ali continued, "The Treaty of Mahomet, Prophet of G.o.d, with Suheil ibn Amr," but Suheil interrupted again:

"If I acknowledged Thee as Prophet of G.o.d I should not have made war on thee; write simply thy name and the name of thy father."

And so the treaty was drawn up. The traditional text of it is simple and clear, and the only point requiring comment is the clause providing for the treatment of those who go over to Islam and those of the Believers who rejoin the Kureisch. Mahomet was sure enough of himself and his magnetism to allow the clause to stand, which allowed any backslider full permission to return to Mecca. He knew there would not be many, who having come under the spell of Islam would return again to idolatry. The text of the treaty stood substantially in these terms:

"In thy Name, O G.o.d! These are the conditions of peace between Mahomet, son of Abdallah and Suheil, son of Amr. War shall be suspended for ten years. Whosoever wisheth to join Mahomet or enter into treaty with him shall have liberty to do so; and likewise whoever wisheth to join the Kureisch or enter into treaty with them. If one goeth over to Mahomet without permission of his guardian he shall be sent back to his guardian; but should any of the followers of Mahomet return to the Kureisch they shall not be sent back. Mahomet shall retire this year without entering the city. In the coming year Mahomet may visit Mecca, he and his followers, for three days, during which the Kureisch shall retire and leave the city to them. But they may not enter it with any weapons save those of the traveller, namely, to each a sheathed sword."

After the solemn pledging of the treaty Mahomet sacrificed his victims, shaved his head and changed his raiment, as a symbol of the completed ceremonial in spirit, if not in fact, and ordered the immediate withdrawal to Medina. His followers were crestfallen, for they had been led to expect his speedy entry into Mecca, and they were disappointed too because their warlike desires had been curbed to stifling point. But the Prophet was firm, and promised them fighting in plenty as soon as they should have reached Medina again. So the host moved back to its city of origin, fortified by the treaty with its. .h.i.therto implacable foes, and exulting in the promise that next year the sacred ceremonies would be accomplished by all true Believers.

The depression that at first seized his followers at the conclusion of their enterprise found no reflex in the mind of Mahomet. He was well aware of the significance of the transaction. In the Kuran the episode has a sura inspired directly by it and ent.i.tled "Victory," the burden of which is the goodness of G.o.d upon the occasion of the Prophet's pilgrimage to Hodeibia.

"In truth they who plighted fealty to thee really plighted fealty to G.o.d; the hand of G.o.d was over their hands! Whoever, therefore, shall break his oath shall only break it to his own hurt; but whoever shall be true to his engagements with G.o.d, He will give him a great reward."

It was, in fact, a great step forward towards his ultimate goal. It involved his recognition by the Kureisch as a power of equal importance with themselves. No longer was he the outcast fanatic for whose overthrow the Kureisch army was not required to put forth its full strength. No longer even was he a rebel leader who had succeeded in establishing his precarious power by the sword alone. The treaty of Hodeibia recognises him as sovereign of Medina, and formally concedes to him by implication his temporal governance. It is not to be wondered at, therefore, that his mood on returning to the city was one of rejoicing and praise to Allah who had made such a victory possible.

Henceforward the dream of universal sovereignty took ever more distinctive lineaments in his mind. He pictured first a great and united Arabia, mighty because of its homage to the true G.o.d, and supreme because of its birthing of the world-subduing faith. To say that these thoughts had been with him since his first hazardous entry into Medina is to grant him a long-sightedness which his opportunist rule does not warrant. The creator of them was his boundless energy, his force of personality, which kept steadily before him his unquenchable faith and led him from strength to strength. By diplomacy and the sword he had carved out his kingdom, and now he purposed to extend it by suasion and cunning, which nevertheless was to be supported by his soldier's skill and courage. The next phase in his career is one in which reliance is placed as much upon statecraft as warfare, in which he tries with varying success to array his state and his religion along with the great empires and princ.i.p.alities of his Eastern world.

CHAPTER XVII

THE FULFILLED PILGRIMAGE

"O ye to whom the Scriptures have been given! Believe in what we have sent down confirmatory of the Scriptures which is in your hands, ere we efface your features and twist your head round backward, or curse you as we cursed the Sabbath-breakers: and the command of G.o.d was carried into effect."

The end of Dzul-Cada saw Mahomet safe in his own city, but with his promises of booty and warfare for his followers unfulfilled. He remained a month at Medina, and then sought means to carry out his pact. He had now determined upon a pure war of aggression, and for this the outcast Jews of Kheibar offered themselves as an acceptable sacrifice in his eyes. In Muharram he prepared an expedition against them, important as being the first of any size that he had undertaken from the offensive. It is a greater proof of his renewed security and rapidly growing power than all the eulogies of his followers and the curses of his enemies. The white standard was placed in the hands of Ali, and the whole host of 1000 strong went up against the fortresses of Kheibar. The Jews were taken completely off their guard. Without allies and with no stores of food and ammunition they could make no prolonged resistance. One by one their forts fell before the Muslim raiders until only the stronghold of Kamuss remained. Mahomet was exultant.

"Allah Akbar! truly when I light upon the coasts of any people, woe unto them in that day."

Then he a.s.sembled all his men and put the sacred eagle standard at their head, the white standard with the black eagle embossed, wrought out of the cloak of his wife, Ayesha. He bade them lead the a.s.sault upon Kamuss and spare nothing until it should fall to them. In the carnage that followed Marhab, chief of Kheibar, was slain, and at length the Jews were beaten back with terrible loss. There was now no hope left: the fortress Kamuss must fall, and with it the last resistance of the Jews. Their houses, goods, and women were seized, their lands confiscated. Kinana, the chief who had dared to try and originate a coalition previously against Mahomet, was tortured by the burning brand and put to death, while Safia, his seventeen year old bride, pa.s.sed tranquilly into the hands of the conqueror. Mahomet married her and she was content, indeed rejoiced at this sudden change; for, according to legend, she had dreamed that such honour should befall her.

But all the women of the Jews were not so complacent, and in Zeinab, sister of Marhab, burned all the fierceness and l.u.s.t for revenge of which the proud Hebrew spirit is capable. She would smite this plunderer of her nation, though it might be by treacherous means. Had he not betrayed her kindred far more terribly upon the b.l.o.o.d.y slaughter ground of the Koreitza? She prepared for his pleasure a young kid, dressed it with care, and placed it before him. In the shoulder she put the most effective poison she knew, and the rest of the meat she polluted also.

When Mahomet came to the partaking he took his favourite morsel, the shoulder, and set it to his lips. Instantly he realised the tainted flavour. He cried to his companions:

"This meat telleth me it is poisoned; eat ye not of it."

But it was too late to save two of the Faithful, who had swallowed mouthfuls of it. They died in tortures a few hours afterwards. Mahomet himself was not immune from its poison. He had himself bled at once, and immediate evil was averted. But he felt the effects of it ever after, and attributed not a little of his later exhaustion to the poisoned meats he had eaten in Kheibar. The woman was put to death horribly, and the Muslim army hastened to depart from the ill-omened place.

They returned to Medina after several months absence, and there the spoil was divided. The land as usual was given out to Muslim followers, or the Jews were allowed to keep their holdings, provided they paid half the produce as tribute to Mahomet. Half the conquered territory, however, was reserved exclusively for the Prophet, const.i.tuting a sort of crown domain, whence he drew revenues and profit. Thus was temporal wealth continually employed to strengthen his spiritual kingdom and put his faith upon an una.s.sailable foundation.