THE BATTLE OF OHOD
"If a wound hath befallen you, a wound like it hath already befallen
others; we alternate these days (of good and evil fortune) among men,
that God may know those who have believed and that He may take martyrs
from among you."--_The Kuran_.
The Jews had been alternately forced and cajoled into submission, the
Disaffected had been swept into temporary loyalty after the triumph at
Bedr, his own followers were magnificently proud of his dominance,
the Kureisch had made as yet no serious endeavours to avenge their
humiliation at Bedr; moreover, the religious and political affairs of the
city had been regulated so that it was possible to carry on the usual
business of life in security--a security which certainly possessed no
guaranteed permanence, and which might at any moment crack beneath the
feet of those who walked thereon and plunge them back into an anarchy of
warring creeds and chiefs--still a security such as Medina had seldom
known, built up by the one strong personality within its walls.
For a few months Mahomet could live in peace among his followers,
and the interest shifts not to his religious ordinances and work of
government--these had been successfully started, and were now continuing
almost automatically--but to his domestic life and his relations with his
intimate circle of friends. As his years increased he felt the continual
need of companionship and consolation, and while he sought for advice in
government and counsel in war from such men as Abu Bekr, Ali, and Othman,
he found solace and refreshment in the ministering hands of women.
Sawda he already possessed, and her slow softness and unimaginative mind
had already begun to pall; Ayesha, with her beauty and shrewdness, her
jewel-like nature, bright and almost as hard, could lessen the continual
strain of his life, and induce by a kind of reflex action that tireless
energy of mind find body which was the secret of his power. But these
were not enough, and now he sought fresh pleasure in Haphsa, and in other
and lesser women, though he never cast away his earlier loves, still with
the same unformulated desire, to obtain some respite from the cares which
beset him, some renewal of his vivid nature, burning with self-destroying
fire.
The emotional stimulus, whose agents women were, became for him as
necessary as prayer, and we see him in later life adding experience after
experience in his search for solace, nevertheless cleaving most to
Ayesha, whose vitality fulfilled his intensest need. Secondary to the
necessity of refreshment came the not inconsiderable duty of securing the
permanence of his power by the foundation of a line of male successors.
His earlier marriages had been productive only of daughters, while his
later unions, and also his most recent with Haphsa, had been unfruitful.
But though so far no direct male issue had been vouchsafed him, he was
careful to unite with himself the most important men in his state by
marriage with his children, binding them thereby with the closest blood
ties. Rockeya, now dead, had married the warrior Othman, and Fatima, the
Prophet's youngest daughter, was bestowed upon the bright and impetuous
Ali, whose exploits in warfare had filled the Muslim with pride and a
wondering fear. Of this marriage were born the famous Hassan and Hosein,
names written indelibly upon the Muslim roll of fame.
As each inmate became added to his household, rough houses, almost huts,
were built for their reception, but the Prophet himself had no abiding
place, only a council-chamber, where he conducted public business, and
dwelt by turn in the houses of his wives, but delighted most to visit
Ayesha, who occupied the foremost position by virtue of her beauty and
personality. Mahomet's household grew up gradually near the Mosque in
this manner; together with the houses of his sons-in-law, not far away,
and the sacred place itself, it constituted the centre of activity for
the Muslim world, witnessing the arrival and despatch of embassies, the
administration of justice and public business, the performance of the
Muslim religious ceremonial, the Kuranic revelations of Allah's will. It
radiated Mahomet's personality, and concentrated for his followers all
the enthusiasm and persistence that had gone to its creation, as well as
the endurance and foresight ensuring its continuance.
But such security was not permanently possible for Mahomet; his spirit
was doomed to perpetual sojourn amid tumult and effort. It was almost
twelve months since the victory of Bedr. The broken Kureisch had had time
to recover themselves, and they were now prepared for revenge. The wealth
of Abu Sofian's caravan, so dearly acquired, had not been distributed
after Bedr. It remained inviolate at Mecca, a weapon wherefrom was to be
wrought their bitter vengeance. All their fighting men were massed into a
great host. Horses and armour, weapons and trappings were bought with
their hoarded wealth, and at length, 3000 strong, including 700 mailed
warriors and 200 well-mounted cavalry, they prepared to set forth upon
their work of punishment.
Not only were their own citizens pressed into the service, but the
fighting men from allied neighbouring tribes, who were very ready to take
part in an expedition that promised excitement and bloodshed, with the
hope of plunder. The wives of their chief men implored permission to go
with the army, pointing out their usefulness and their great eagerness to
share the coming triumph. But many warriors murmured against this, for
the undertaking was a difficult one, and they knew the discomforts of a
long march. At length fifteen specially privileged women were allowed to
travel with the host, among them Hind, the fierce wife of Abu Sofian, who
brought in her train an immense negro, specially reserved for her
crowning act of vengeance, the murder of Hamza, in revenge for the
slaying of her father. The army took the easier seaward route, travelling
as before in all the pomp and gorgeousness of Eastern warfare, and
finally reached the valley of Akik, five miles west of Medina. Thence
they turned to the left, so as to command a more vulnerable place in the
city's defences, and finally encamped at Ohod at the base of the hill on
a fertile plain, separated from the city to the north by several rocky
ridges, impassable for such an army.
Mahomet's first news of the premeditated attack reached him through his
uncle Abbas, that weak doubter, who never could make up his mind to
become either the friend or the foe of Islam. He sent a messenger to Coba
to say that the Kureiseh were advancing in force. Mahomet was inevitably
the leader of the city in spite of the bad feeling between himself and
certain sections within it. Jews and Disaffected alike looked to him for
leadership in such a crisis; by virtue of his former prowess his counsels
were sought.
Mahomet knew perfectly well that this attacking force was unlike the
last, which had been gathered together hurriedly and had underestimated
its opposition. He knew that besides a better equipment they possessed
the strongest incentive to daring and determination, the desire to avenge
some wrong. It was with no false estimate of their foe that he counselled
his followers to remain in their city and allow the enemy to waste his
strength on their defences. Abdallah agreed with the Prophet's decision,
but the younger section, and especially those who had not fought at Bedr,
were clamorously dissentient. They pointed out that if Mahomet did not go
forth to meet the Kureisch he would lay himself open to the charge of
cowardice, and they openly declared that their loyalty to the Prophet
would not endure this outrage, but would turn to contempt. Against his
will Mahomet was forced into action. He might succeed in defeating his
foe, and at all events his position would not endure the disloyalty and
disaffection that his refusal would entail.
After Friday's service he retired to his chamber, and appeared before the
people in armour. He called for three lances and fixed his banners to
them, designing one for the leaders of the refugees, and the other two
for the tribes of the Beni Aus and Khazraj. He could muster in this
year an army of 1000 men, but he had no cavalry, and fewer mailed
warriors than the Kureisch. Abdallah tried his best to dissuade Mahomet,
but the Prophet was firm.
"It does not become me to lay aside my armour when once I have put it on,
without meeting my foe in battle."
At dawn the army moved to Ohod, and he drew up his line of battle at the
base of the hill directly facing the Kureisch. But before he could take
up his final position, Abdallah with three hundred men turned their backs
upon him and hastened again to Medina, declaring that the enterprise was
too perilous, and that it had been undertaken against their judgment.
Mahomet let them go with the same proud sufficiency that he had showed
before the advancing host at Bedr.
"We do not need them, the Lord is on our side."
Then he directed his attention to the disposition of his forces. He
stationed fifty archers under a captain on the left of his line, with
strict orders that they were to hold their ground whatever chance befell,
so as to guard his rear and foil a Kureischite flank movement. Then,
having provided for the enemy's probable tactics, he drew out his main
line facing Medina in rather shallow formation.
The attack began as usual, by single combats, in which none of the
champions seem to have taken part, and soon Mahomet's whole line was
engaged in a ruthless onward sweep, before which the Kureisch wavered.
But the Muslim pressed too hotly, and unable to retain their ground at
all points, were driven back here and there. Again their long line
recovered and pursued its foes, only to lose its coherence and
discipline; for a section of them, counting the day already won, began
plundering the Kureisch camp. This was too much for the archers on the
left. Forgetting everything in one wild desire to share the enemy's
wealth, they left their post and charged down into the struggling central
mass.
Here was Khalid's chance. The chief warrior and counsellor of the
Kureisch gathered his men together hastily, and circling round the now
oblivious Muslim, drove his force against their rear, which broke up and
fled. Mahomet instantly saw the fatal mistake, and commanded the archers
across the sea of men and weapons to remember their orders and stand
firm. But it was too late, and all he could do was to attempt to stay the
Muslim flight.
"I am the Apostle of God, return!" he called across the tumult.
But even his magnetism failed to rally the stricken Muslim, and they
rushed in headlong flight towards the slopes of Ohod. In the chaos
that followed, Hind saw her enemy standing against the press of his
fellow-citizens, striving to encourage them, while with his sword he cut
at the pursuing Kureisch. She sent her giant negro, Wahschi, to cleave
his way to the abhorred one through the struggling men, and he crashed
them asunder with spear uplifted to strike. Hamza was felled to the
ground, and with one despairing upward thrust, easily parried by his huge
assailant, he succumbed to Wahschi's spear and lay lifeless, the first
martyr in the cause of Islam, which still remembers with pride his
glorious end.
Seven refugees and citizens gathered round their leader to defend him,
but the battle raged in his vicinity, and his friends could not keep off
the blows of his enemies. He was wounded, and some of his teeth were
knocked out. Then the cry arose that he was slain, and the evil tidings
heightened the Muslim disaster. A wretched remnant managed to gain the
security of the hill slopes, and not the good news of Mahomet's escape
when they saw him amongst them could make of them aught but a vanquished
and ignominious band. They lay hidden among the hills, while the Kureisch
worked their triumphant vengeance upon the corpses of their victims,
which they mutilated before burying, after the barbarous fashion of the
time, and the savage wrath of Hind found appeasement in her destruction
of Hamza's body. At length the Kureisch prepared to depart, and their
spokesman, going to the base of the fatal hill, demanded the Prophet's
agreement to a fresh encounter in the following year. Omar consented on
behalf of the Prophet and his followers, and Mahomet remained silent,
wishing to confirm the impression that he was dead.
Why the Kureisch did not follow up their victory and attempt a raid upon
Medina, it is difficult to imagine. Possibly they were apprehensive that
Mahomet might have fresh reserves and strong defences within the city;
but more probably they felt they had accomplished their purpose and the
Muslim would now be cured of seeking to plunder their caravans. So they
retreated again towards Mecca, and the forlorn Muslim crept silently from
their hiding-places to discover the extent of their defeat. They found
seventy-four bodies of their own following and twenty of the enemy. Their
ignominy was complete, and to the bitterness of their reverse was added
the terrible fear that the Kureisch would proceed further and attack
their defenceless city.
They returned to Medina at sunset, a mournful and piteous band, bearing
with them their leader, whose wounds had been hastily dressed on the
field. Mahomet was indeed in sore straits; himself maimed, the bulk of
his army scattered, his foes victorious and his headquarters full of
seething discontent, brought to the surface by his defeat, he felt
himself in peril even at Medina, and passed the night fearfully awaiting
what events might bring fresh disaster. But his determination and
foresight did not desert him, and once the tormenting night was passed he
recovered his old resourcefulness and his wonderful energy.
He commanded Bilal to announce that he would pursue the Kureisch, and put
himself, stricken and suffering, at the head of the expedition. They
reached Safra, and remained there three days, returning then to Medina
with the announcement that the Kureisch had eluded them. This sortie was
nothing more than a manifestation of courage, and by it Mahomet hoped to
restore in a measure his shaken confidence in the city, and also to
apprise the Kureisch that he was not utterly crushed.
But his defeat had damaged his prestige far more than a mere expedition
could remedy, and his followers were aghast at his humiliation. Their
world was upturned. It was as if the Lord Himself, for whom they had
suffered so much, had suddenly demonstrated His frailty and human
weakness. And the malcontents in Medina triumphed, especially the Jews,
who saw with joy some measure of the Prophet's brutality towards them
being meted to him in turn. The situation was grave, and Mahomet's
reputation must be at all costs re-established. He retired for some time
to his own quarters, and received the revelation of part of Sura iii,
wherein he explains the whole matter, urging first that Allah was pleased
to make a selection between the brave and the cowardly, the weak and the
steadfast, and then that the defeat was the punishment for disobeying his
divine commands. The passage is written in Mahomet's most forcible style,
and stands out clearly as a reliable account, for neither the defeat of
the Muslim, nor their own culpability, are minimised. The martyrs at Ohod
receive at his hands their crown of praise.
"And repute not those slain on God's path to be dead. Nay, alive with
their Lord are they, and richly sustained. Rejoicing in what God of His
bounty hath vouchsafed, filled with joy at the favours of God, and at His
mercy; and that God suffereth not the reward of the faithful to perish."
He spends most time, however, in speaking for the encouragement of his
sorely tried flock, and for the confusion of those who doubt him. The
revelation came in answer to a direct need, and is inseparable from the
events which called it forth.
As far as was possible it achieved its purpose, for the Faithful received
it with humility, but it could not fully restore the shaken confidence in
the Prophet.
The immediate result of the battle of Ohod was to render Mahomet free
from any more threatenings from the Kureisch, who had fulfilled the task
of overawing him into quietude towards them, but its ultimate results
were far-reaching and endured for many years; in fact, it was by reason
of the reverse at Ohod that the next period of his life is crowded with
defensive and punitive expeditions, and attacks upon his followers by
desert tribes. His position at Medina had been rendered thoroughly
insecure, and every tribe deemed it possible to accomplish some kind of
demonstration against him. Jew and Arabian both pitted themselves
against the embryo state, and the powerful desert allies of the Kureisch
constituted a perpetual menace to his own stronghold. It was only when he
had murdered or exiled every Jew, and carried out repeated campaigns
against the tribes of the interior, that his position in Medina was
removed beyond possibility of assailment.
Ruthlessness and trust in the sword were his only chances of success. If
he relaxed his vigilance or allowed any humane feelings to prevent the
execution of severe measures upon any of his enemies, his very existence
would be menaced. From now he may be said to pass under the tyranny of
war, and its remorseless urging was never slackened until he had his own
native city within his power. The god of battles exacted his pitiless
toll from his devotee, compelling him to work out his destiny by the
sword's rough means. The thinker has become irrevocably the man of
action; prayer has been supplemented by the command, "Fight, and yet
again fight, that God may conquer and retain." Reverses show the temper
of heroes, and Mahomet is never more fully revealed than in the first
gloomy days after Ohod, when he steadfastly set himself to retrieve what
was lost, refusing to acknowledge that his position was impaired,
impervious to the whispers that spoke of failure, supreme in his mighty
asset of an impregnable faith.