THE BATTLE OF BEDR
_"They plotted, but God plotted, and of plotters is God the best."--The
Koran_.
Mahomet's star, now continually upon the ascendant, flamed into sudden
glory in Ramadan of the second year of the Hegira. Its brilliance and the
bewilderment caused by its triumphant continuance is reflected in all the
chronicles and legends clustered around that period.
If Nakhlu had been an achievement worthy of God's emissary, the victory
which followed it was an irrefutable argument in favour of Mahomet's
divinely ordained rulership of the Arabian peoples. It appeared to the
Muslim, and even to contemporary hostile tribes, nothing less than a
stupendous proof of their championship by God. Muslim poets and
historians are never weary of expatiating upon the glories achieved by
their tiny community with little but abiding zeal and supreme faith with
which to confound their foes. No military event in the life of the
Prophet called forth such rejoicings from his own lips as the triumph at
Bedr:
"O ye Meccans, if ye desired a decision, now hath the decision come to
you. It will be better for you if ye give over the struggle. If ye
return to it, we will return, and your forces, though they be many, shall
never avail you aught, for God is with the Faithful."
Through the whole of Sura viii the strain of exultation runs, the
presentment in dull words of fierce and splendid courage wrought out into
victory in the midst of the storms and lightnings of Heaven.
Such an earth-shaking event, the effects of which reached far beyond its
immediate environment, received fitting treatment at the hands of all
Arabian chronicles, so that we are enabled to reconstruct the events
preceding the battle itself, its action and result, with a vivid
completeness that is often denied us in the lesser events.
The caravan under Abu Sofian, about thirty or forty strong, which had
eluded Mahomet and reached Syria, was now due to return to Mecca with its
bartered merchandise. Mahomet was determined that this time it should not
escape, and that he would exact from it full penalty of the vengeance he
owed the Meccans for his insults and final expulsion from their city. As
soon as the time for its approach drew nigh, Mahomet sent two scouts to
Hama, north of Medina, who were to bring tidings to him the moment they
caught sight of its advancing dust. But Abu Sofian had been warned of
Mahomet's activity and turned off swiftly to the coast, keeping the
seaward route, while he sent a messenger to Mecca with the news that an
attack by the Muslim was meditated.
Dhamdham, sent by his anxious leader, arrived in the city after three
days' journey in desperate haste across the desert, and flung himself
from his camel before the Kaaba. There he beat the camel to its knees,
cut off its ears and nose, and put the saddle hind foremost. Then,
rending his garments, he cried with a loud voice:
"Help, O Kureisch, your caravan is pursued by Mahomet!"
With one accord the Meccan warriors, angered by the news that spread
wildly among the populace, assembled before their holy place and swore a
great oath that they would uphold their dignity and avenge their loss
upon the upstart followers of a demented leader. Every man who could bear
arms prepared in haste for the expedition, and those who could not fight
found young men as their representatives. In the midst of all the tumult
and eager resolutions to exterminate the Muslim, so runs the tale, there
were few who would listen to Atikah, the daughter of Abd-al-Muttalib.
"I have dreamed three nights ago, that the Kureisch will be called to
arms in three days and will perish. Behold the fulfilment of my dream!
Woe to the Kureisch, for their slaughter is foretold!"
But she was treated as of no account, a woman and frail, and the army set
out upon its expedition in all the bravery of that pomp-loving nation.
With Abu Jahl at its head, and accompanied by slave girls with lutes and
tabrets, who were to gladden the eyes and minister to the pleasure of its
warriors, the Kureisch army moved on through the desert towards its
destined goal; but we are told by a recorder, "dreams of disaster
accompanied it, nor was its sleep tranquil for the evil portents that
appeared therein." Thus, apprehensive but dauntless, the Meccan army
advanced to Safra, one day's march from Bedr, where it encountered
messengers from Abu Sofian, who announced that the caravan had eluded the
Muslim and was safe.
Then arose a debate among the Kureisch as to their next course. Many
desired to return to Mecca, deeming their purpose accomplished now that
the caravan was secure from attack, but the bolder amongst them were
anxious to advance, and the more deliberative favoured this also, because
by so doing they might hope to overawe Mahomet into quietude. But before
all there was the safety of their homes to consider, and they were
fearful lest an attack by a hostile tribe, the Beni Bekr, might be made
upon Mecca in the absence of its fighting men. Upon receiving assurances
of good faith from a tribe friendly to both, they dismissed that fear and
resolved to advance, so that they might compel Mahomet to abandon his
attacks upon their merchandise.
This proceeding seemed a reasonable and politic measure, until it was
viewed in the light of its consequences, and indeed, judging from
ordinary calculation, such a host could have no other effect than a
complete rout upon such a small and inefficient band as Mahomet's
followers. Therefore, in estimating, if they did at all carefully, the
forces matched against them, the Kureisch found themselves materially
invincible, though they had not reckoned the spiritual factor of
enthusiasm which transcended their own physical superiority.
These events had taken over nine days, and meanwhile Mahomet had not been
idle. His two spies had brought news of the approach of the caravan, but
beyond that meagre information he knew nothing. The Kureischite activity
thereafter was swallowed up in the vastnesses of the desert, which drew a
curtain as effective as death around the opposing armies.
But news of the caravan's advance was sufficient for the Prophet. With
the greatest possible speed he collected his army--not, we are told,
without some opposition from the fearful among the Medinan population,
who were anxious to avoid any act which might bring down upon them the
ruthless Meccan hosts. Legend has counted as her own this gathering
together of the Muslim before Bedr, and translating the engendered
enthusiasm into imaginative fact, has woven a pattern of barbaric
colours, wherein deeds are transformed by the spirit which prompts them.
The heroes panted for martyrdom, and each craved to be among the first to
pour forth his blood in the sacred cause. They crowded to battle on
camels and on foot. Abu Bekr in his zeal walked every step of the way,
which he regarded as the road to supreme benediction. Mahomet himself led
his valorous band, mounted on a camel with Ali by his side, having before
him two black flags borne by standard-bearers whose strength and bravery
were the envy of the rest. He possessed only seventy camels and two
horses, and the riders were chosen by lot. Behind marched or rode the
flower of Islam's warriors and statesmen--Abu Bekr, Omar, Hamza, and
Zeid, whose names already resounded through Islam for valiant deeds;
Abdallah, with Mahomet's chosen leaders of expeditions; the rank and
file, three hundred strong, regardless of what perils might overtake
them, intent on plunder and the upholding of their vigorous faith,
sallied forth from Medina as soon as they could be equipped, and took the
direct road to Mecca. On reaching Safra, for reasons we are not told,
they turned west to Bedr, a halting-place on the Syrian road, possibly
hoping to catch the caravan on its journey westwards towards the sea.
But Abu Sofian was too quick for them. Mahomet's scouts had only reached
Bedr, reconnoitered and retired, when Abu Sofian approached the well
within its precincts and demanded of a man belonging to a neighbouring
tribe if there were strangers in the vicinity.
"I have seen none but two men, O Chief," he replied; "they came to the
well to water their camels."
But he had been bribed by Mahomet, and knew well they were Muslim.
Abu Sofian was silent, and looked around him carefully. Suddenly he
started up as he caught sight of their camels' litter, wherein were
visible the small date stones peculiar to Medinan palms.
"Camels from Yathreb!" he cried quickly; "these be the scouts of
Mahomet." Then he gathered his company together and departed hastily
towards the sea. He despatched a messenger to Mecca to tell of the
caravan's safety, and a little later heard with joy of his countrymen's
progress to oppose Mahomet.
"Doth Mahomet indeed imagine that it will be this time as in the affair
of the Hadramate (slain at Nakhla)? Never! He shall know that it is
otherwise!"
But the army that caused such joy to Abu Sofian created nothing but
apprehension in Mahomet's camp. He knew the caravan had eluded him, and
now there was a greater force more than three times his own advancing on
him. Hurriedly he convened a council of war, whereat his whole following
urged an immediate advance. The excitement had now fully captured their
tumultuous souls, and there was more danger for Mahomet in a retreat than
in an attack. An immediate advance was therefore decided upon, and
Mahomet sent Ali, on the day before the battle, to reconnoitre, as they
were nearing Bedr. The same journey which told Abu Sofian of the
presence of the Muslim also resulted for them in the capture of three
water-carriers by Ali, who dragged them before Mahomet, where they were
compelled to give the information he wanted, and from them he learned the
disposition and strength of the enemy.
The valley of Bedr is a plain, with hills flanking it to the north and
east. On the west are small sandy hillocks which render progress
difficult, especially if the ground is at all damp from recent rains.
Through this shallow valley runs the little stream, having at its
south-western extremity the springs and wells which give the place its
importance as a halting stage. Command of the wells was of the highest
importance, but as yet neither army had obtained it, for the Muslim had
not taken up their final position, and the Kureisch were hemmed in by the
sandy ground in front of them.
The wretched water-carriers being brought before Mahomet at first
declared they knew nothing, but after some time confessed they were Abu
Jahl's servants.
"And where is the abiding place of Abu Jahl?"
"Beyond the sand-hills to the east."
"And how many of his countrymen abide with him?"
"They are numerous; I cannot tell; they are as numerous as leaves."
"On one day nine, the next ten."
"Then they number 950 men," exclaimed the Prophet to Ali; "take the men
away."
Mahomet now called a council of generals, and it was decided to advance
up the valley to the farther side of the wells, so as to secure the
water-supply, and destroy all except the one they themselves needed. This
manoeuvre was carried out successfully, and the Muslim army encamped
opposite the Kureisch, at the foot of the western hills and separated
from their adversaries by the low sandy hillocks in front of them. A
rough hut of palm branches was built for Mahomet whence he could direct
the battle, and where he could retire for counsel with Abu Bekr, and for
prayer.
Both sides had now made their dispositions, and there remained nothing
but to wait till daybreak. That night the rain descended upon the doomed
Kureisch like the spears of the Lord, whelming their sandy soil and
churning up the rising ground in front of the troops into a quagmire of
bottomless mud. The clouds were tempered towards the higher Muslim
position, and the water drained off the hilly land.
"See, the Lord is with us; he has sent his heavy rain upon our enemies,"
declared Mahomet, looking from his hut in the early dawn, weary with
anxiety for the issue of this fateful hour, but strong in faith and
confident in the favour of Allah. Then he retired to the hut for prayer
and contemplation.
"O Allah, forget not thy promise! O Lord, if this little band be
vanquished idolatry will prevail and thy pure worship cease from off the
earth."
He set himself to the encouragement and instruction of his troops. He had
no cavalry with which to cover an advance, and he therefore ordered his
troops to remain firm and await the oncoming rush until the word to
charge was given.
But on no account were they to lose command of the wells. Drawn up in
several lines, their champions in front and Mahomet with Abu Bekr to
direct them from the rear, the little troop of Muslim awaited the
onslaught of their greater foes.
But dissent had broken out among the Kureisch generals. Obi, one of
their best warriors, perhaps feeling the confident carelessness of the
Kureisch was misplaced, wanted to go back without attacking. He was
overruled after much discussion and some bad feeling by Abu Jahl, who
declared that if they refrained from attack now all the land would ring
with their cowardice. So a general advance was ordered, and the Kureisch
champions led the way.
The battle began, as most battles of primitive times, by a series of
single combats, one champion challenging another to fight. The glory of
being the first Muslim to kill a Meccan in this encounter fell to Hamza.
Aswad of the Kureisch swore to drink of the water of those wells guarded
by the Muslim. Hamza opposed, and his first sword stroke severed the leg
of Aswad; but he, undaunted, crawled on until at the fountain he was
slain by Hamza before its waters passed his lips. Now three champions of
the Kureisch came forward to challenge three Muslim of equal birth.
Hamza, Ali, and Obeida answered the charge, and in front of the opposing
ranks three Homeric conflicts raged.
Hamza, the lion of God, and Ali, the sword of the faith, quickly overcame
their opponents, but Obeida was wounded before he could spear his man.
The sight gave courage to the Kureisch, and now the main body of them
pressed on, seeking to overwhelm the Muslim by sheer weight. The heavy
ground impeded their movements, and they came on slowly with what anxious
expectation on the part of Mahomet's soldiers, whom their Prophet had
commanded to await his signal.
When the Kureisch were near enough Mahomet lifted his hand:
"Ya Mansur amit!" (Ye conquerors, strike!) he cried, pointing with
outstretched finger at the close ranks bearing down upon them; "Paradise
awaits him who lays down his life for Islam."
The Muslim with a wild cry dashed forward against their foe. But the
Kureisch were brave and they were numerous, and the Muslim were few and
almost untutored. The battle raged, surging like foam within the narrow
valley; its waves now roaring almost up to the Prophet's vantage ground,
now retreating in eddies towards the rear of the Kureisch, under a
lowering sky, whose wind-swept clouds seemed to reflect the strife in the
Heavens.
"Behold Gabriel with a thousand angels charging down upon the Infidels!"
cried Mahomet, as a blast of wind tore shrieking down the valley. "See
Muhail and Seraphil with their troops rush to the help of God's chosen."
Then as the Muslim seemed to waver, pressed back by the mass of their
enemies, he appeared in their midst, and, taking a handful of dust, cast
it in the face of the foe:
"Let their faces be confounded!"
The Muslim, caught by the magnetism of Mahomet's presence, seized by the
immortal energy which radiated from him, rallied their strength. With a
shout they bore down upon the Kureisch, who wavered and broke beneath
this inspired onrush, within whose vigour dwelt all Mahomet's surcharged
ambition and indomitable aims. He commanded the attack to be followed up
at once, and the Kureisch, hampered in their retreat by the marshy
ground, fell in confusion, their ranks shattered, their champions crushed
in the welter of spears and horsemen, swords, armour, sand, blood, and
the bodies of men.
The order went forth from Mahomet to spare as much as possible his own
house of Hashim, but otherwise the slaughter was as remorseless as the
temper of the Muslim ensured. Of the Prophet's army, so tell the
Chronicles, only fourteen were killed, but of the Kureisch the dead
numbered forty-nine, with a like haul of prisoners. Abu Jahl was among
those sorely wounded; but when Abdallah saw him lying helpless, he
recognised him, and slew him without a word. Then having cut off his
head, he brought the prize to Mahomet.
"It is the head of God's enemy," cried the Prophet as he gazed on it in
exaltation; "it is more acceptable to me than the choicest camel in all
Arabia."
The broken remnants of the Kureisch army journeyed slowly back to Mecca
through the same desert that had seen all the bravery and splendour of
their advance, and the news of their terrible fate preceded them. All the
city was draped in cloths of mourning, for there was no distinguished
house that did not bewail its dead. One alone did not weep--Hind, wife of
Abu Sofian, went forth to meet her husband.
"What doest thou with unrent garments? Knowest thou not the affliction
that hath fallen on this thy city?"
"I will not weep," replied Hind, "until this wrong has been avenged. When
thou hast gone forth, hast conquered this accursed, then will I mourn for
those who are slain this day. Nay, my lord, I will not deck myself, nor
perfume my hair, nor come near thy couch until I see the avenging of this
humiliation."
Then Abu Sofian swore a great oath that he would immediately collect men
and take the field once more against Islam.
There remained now for the victors but the distribution of the spoil and
the decision of the fate of the prisoners. The less valuable of these
were put to death, their bodies cast into a pit, but the Muslim took the
rest with them, hoping for ransom. The spoil was taken up in haste, and
the Prophet repaired joyfully to Safra, where he proposed to divide
it. But there contention arose, as was almost inevitable, over the
distribution of the wealth, and so acute did the disaffection become that
Mahomet revealed the will of Allah concerning it:
"And know ye, when ye have taken any booty, a fifth part belongeth to God
and to the Apostle, and to the near of kin and to orphans and to the
poor, and to the wayfarer, if ye believe in God, and in that which we
have sent down to our servant on the day of the victory, the day of the
meeting of the Hosts." As part of his due, Mahomet took the famous sword
Dhul Ficar, which has gathered around it as many legends as the weapons
of classical heroes, and which hereafter never left him whenever he took
command of his followers in battle. So the Muslim, flushed with victory,
laden with spoil, returned to Medina, whose entire population assembled
to accord them triumphal entry.
"Abu Jahl, the sinner, is slain," cried the little children, catching the
phrase from their parents' lips.
"Abu Jahl, the sinner, is slain, and the foes of Islam laid low!" was
cried from the mosque and market-place, from minaret and house-top.
"Allah Akbar Islam!"
The great testing day had come and was past. In open fight, before a host
of their foes, the Muslim with smaller numbers had prevailed. The effect
upon Medina and upon Mahomet's later career cannot be overestimated. It
was indeed a turning point, whence Mahomet proceeded irrevocably upon the
road to success and fame. Reverses hereafter he certainly had, and at
times the outlook was almost insuperably dark, but no misfortune or gloom
could dull the splendour of that day at Bedr, when besides his own
slender following, the hosts of the Lord, whose turbans glowed like
crowns, led by Gabriel in golden armour, had fought for him and
vanquished his foes. The glory of this battle was the lamp by which he
planned his future wins.
At Medina the Disaffected were triumphantly gathered beneath his banner;
his position became, for the time at least, established. No longer did he
need to conciliate, flatter, spy upon the various factions within his
walls. His prisoners were kindly treated, and some converted by these
means to the faith he had vainly sought to impose upon them. Affairs
within the city were organised and consolidated. Registers were prepared,
the famous "Registers of Omar," which were to contain the names of all
those who had given distinguished service to the cause of Allah, and to
confer upon them exalted rank. The three hundred names inscribed therein
were the embryo of a Muslim aristocracy, constituting, in fact, a peerage
of Islam. Mahomet's religious ordinances were strengthened and confirmed,
while his faith received that homage paid to success which had raised its
founder from the commander of a small hand of religionists to the chief
of a prosperous city, the leader of an efficient army, the head of a
community which held within itself the future dominion of Arabia, of
western Asia, southern Europe, in fact, the greater part of the middle
world.
More than ever Mahomet perceived that his success lay in the sword. Bedr
set the seal upon his acceptance of warfare as a means of propaganda.
Henceforth the sword becomes to him the bright but awful instrument
through which the will of Allah is achieved. In the measure that he
trusted its power and confided to it his own destiny and that of his
followers, so did war exact of him its ceaseless penalty, urging him on
continually, through motives of policy and self-defence, until he became
its slave, compelled to continue along the path appointed him, or perish
by that very instrument by which his power had been wrought. Henceforward
his activities consist chiefly of wars aggressive and defensive, while
the religion actuating them receives slighter notice, because the main
thesis has been established in his own state and requires the force of
arms to obtain its supremacy over alien races.
After Bedr, the poet and Prophet becomes the administrator and Prophet.
The quietude and meditation of the Meccan hill-slopes are exchanged for
the council-chamber and the battlefield, and appear upon the background
of his anxious life with the glamour and aloofness of a dream-country;
the inevitable turmoil and preoccupation which accompanies the direction
of affairs took hold upon his life. The fervour of his nature, its
remorseless activity, compelled him to legislate for his followers with
that minute attention to detail almost inconceivable to the modern mind
with its conceptions of the various "departments" of state.
We see him mainly through tradition, but also to a great extent in the
Kuran directing the humblest details in the lives of the Muslim,
organising their ritual, regulating their commerce, their usury laws,
their personal cleanliness, their dietary, their social and moral
relations. Regarding the multifarious duties and cares of his growing
state, its almost complete helplessness in its hands, for he alone was
its guiding force, it is the clearest testimony to his vital energy, his
strength and sanity of brain, that he was not overwhelmed by them, and
that the creative side of his nature was not crushed beyond recovery;
although confronted by the clamorous demands of government and warfare,
these could not touch his spiritual enthusiasm nor his glowing and
changeless devotion to Allah and his cause. At the end of his long years
of rule he could still say with perfect truth, "My chief delight is in
prayer."