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 God 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 massacre 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-shore 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 embassies 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 goddesses 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
ambassador 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 God'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 God 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 God, the Compassionate, the Merciful."
Suheil protested, "I know not that title, write, 'In Thy Name, O God.'"
Mahomet acquiesced, and Ali continued, "The Treaty of Mahomet, Prophet of
God, with Suheil ibn Amr," but Suheil interrupted again:
"If I acknowledged Thee as Prophet of God 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 God! 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 hitherto 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 entitled "Victory," the burden of
which is the goodness of God upon the occasion of the Prophet's
pilgrimage to Hodeibia.
"In truth they who plighted fealty to thee really plighted fealty to God;
the hand of God 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 God, 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 God, 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
principalities of his Eastern world.