the Arab townsmen and met with valuable assistance granted by a few
noblemen, whose prejudices were wounded by the principles of equality
of the Qur'an. They felt belittled at merely becoming the brothers of
those they scorned as being beneath them.
These fresh adversaries, who were called "Munafiqin," or Hypocrites,
were particularly dangerous, for they mingled in the ranks of sincere
Mussulmans and, to all appearances, professed the same doctrines. In
this way, they wormed out secrets and sold them to Jews and idolaters.
[Sidenote: AL-JAHAD (THE HOLY WAR), AND HOW IT WAS INSTITUTED]
The Prophet began to feel the urgency of taking up arms for the
triumph of the faith, which could not be definitive until after the
conquest of Makkah where stood the Holy Temple of the Arabs. He had
received the Revelation of the warlike undertaking with orders to
unsheath the sword in his struggle against idolaters: "_And fight for
the cause of Allah against those who fight against you: but commit not
the injustice of attacking them first: verily Allah loveth not the
unjust: * And kill them wherever ye shall find them, and eject them
from whatever place they have ejected you..._" (THE QUR'AN, II, 186,
187.)
Such were the ordinances of "Al-Jahad," "the Holy War" so violently
criticised by Christians.
But did not Jesus--their Lord and ours--Himself declare: "Think not
that I am come to send peace on earth: I come not to send peace, but a
sword." (ST. MATTHEW, X, 34.) "I am come to send fire on the earth;
and what will I, if it be already kindled?" (ST. LUKE, XII, 49.)
If the institution of the "Jahad," destined for the triumph of truth
over idolatry, stirred up strife among the families of Mohammad's
fellow-countrymen for a few years, did not the words of Jesus, still
more imperative in this connection, lead to much more terrible
consequences; lasting too, for centuries among all Christian nations?
"For I am come to set a man at variance against his father, and the
daughter against her mother, and the daughter-in-law against her
mother-in-law." (ST. MATTHEW, X, 35.) "If any man come to me, and hate
not his father, and mother, and wife, and children, and brethren, and
sisters, yea, and his own life also, he cannot be my disciple." (ST.
LUKE, XIV, 26.)
The "Jahad" was not instituted to attack the adversaries of religion
only; it was also proclaimed against those enemies, no less
perfidious, that lurk in every man's own heart. Quoth the Prophet:
"The most meritorious Holy war is that which one declares against
one's own "passions.""
Mohammad and the Believers had been patient quite long enough.
Banished from the land of their birth after having endured pitiless
persecution, did they not have the right, relying on the Revealed
Verses, to resort to the force of arms? The site of Al-Madinah ensured
victory, for that city overlooked all the caravan routes to Syria, of
which the commerce formed the sole resource of Makkah, surrounded by
barren wastes. By stopping these caravans, the Prophet could starve
out the ungrateful town and force its citizens to beg for mercy. In
this way, the Apostle would not be compelled to kill too many of his
fellow-countrymen, whom he still loved despite their iniquity. He
wanted to spare them, hoping to win them over and induce them to
become steadfast supporters of religion.
Thus began the long series of campaigns called "Ghazwah" when the
Prophet was personally in command; and "Saria," when one of his
lieutenants led the van. We shall only mention the most characteristic
of these innumerable expeditions; putting on one side the first minor
skirmishes and come at once to the famous Ghazwah of Badr.
[Sidenote: THE GHAZWAH OF BADR (_Year of the Hegira, A.D. 624_)]
A caravan of exceptional importance, comprising a thousand camels, had
been sent into Syria by the citizens of Makkah. It was to bring back
the most valuable and highly-prized merchandise. This was the
opportunity awaited by the Prophet. If he succeeded in capturing the
caravan, he would deal a ruinous blow at those who banished him and,
as he hoped, without useless bloodshed, for the escort of the convoy
numbered at most two score. These men could oppose no real resistance
and would be obliged to surrender without fighting.
The Prophet arrived too late. The caravan had gone past. He made up
his mind to fall upon it by surprise during its return journey. One of
his partisans, posted by him to watch the roads, brought the news that
the caravan had been seen, and would soon be near Al-Madinah,
following the usual route, between the mountains and the sea.
Thereupon, the Prophet summoned all the Believers, of any origin
whatsoever. The call was answered by more than three hundred men, all
desirous of inflicting exemplary punishment on the idolaters.
Seventy-three Mohadjirun joined the ranks and, for the first time, two
hundred and forty Ansars stood shoulder to shoulder with their
brothers in Islam. Seventy camels were gathered together to carry
water and food; and also to relieve men on foot who took it in turns
to ride.
The expedition was poor in cavalry, possessing only four horses whose
names were Beraja, Al-Bahrmi, Yasum and Sail. They were led riderless
by the bridle, only to be used at some propitious moment during the
battle. The "Liwa," or white banner, was confided to Musab-al-Abdri,
and the flag of the Ansars was carried by Sad ibn Muaz.
Unfortunately, the organisation of such a numerous "qawm" could not be
kept secret. The "Hypocrites" and the Banu Israil, watching every step
taken by Mohammad, found out what he was preparing and also his
destination. They send messengers to Abu Sufyan, the leader of the
caravan, to inform him of the threatening danger. He sent an Arab of
the Ghifar tribe, named Dhamdham, to beg for assistance and promised
him a rich reward if, thanks to his diligence, the convoy could be
saved.
All the inhabitants of Makkah had contributed, more or less, to the
organisation of the great caravan; and, counting upon its approaching
return, they were already revelling in the fine profits that would
accrue to them. All day long, in groups, they wended their way to the
city gates, gazing, till their eyes ached, into the depths of the
valley following the road to Syria, hoping to catch sight of a
messenger.
At last there came a day when a man, swaying to and fro, by reason of
the swift amble of his racing camel, appeared at the end of the
ravine, advancing towards them. When he was near enough to enable his
aspect and that of the animal to be made out, the stupefaction of the
Makkans was inconceivable. To show his despair, the man, who was no
other than Dhamdham, had rent his garments, turned his saddle round,
slit the nostrils and cut the ears of his camel. As soon as he was
near enough to make himself heard, weak from fatigue, gasping for
breath, he cried out: 'Woe unto you, O men of the Quraish! Your
caravan--your caravan!...'
In great anxiety, the Quraish gathered round him, besieging him with
questions; and when he could breathe freely, he described the perilous
plight of their caravan. Their fury broke loose. Just when they were
on the point of fulfilling their most dazzling hopes, this man
Mohammad, of whom they thought they had rid themselves for ever,
threatened them with ruin!
An urgent council, called together hastily, decided that there was not
a moment to lose. To prevent such a catastrophe, every one, rich or
poor, was ready to sacrifice riches and life. An army was immediately
raised, composed of nine hundred and fifty men, having at their
disposal one hundred horses and seven hundred camels. The idolatrous
troops marched out of the town amidst frenzied cheers; groups of young
singing-girls, each as dazzling as the sun; their faces radiant; their
eyes sparkling; their garb of the brightest hues, glittering with gold
and precious stones, headed the warriors. These girls shouted bitter
mockery against the Mussulmans; or recited epic poems, accompanying
their rhymes with the thumping of tabors, causing the hearts of their
lovers to palpitate with burning ardour.
What spurred them on even better were the suggestions of Iblis (Satan)
who, lurking in the recesses of their souls, filled the Unbelievers
with dreams of victory and vengeance, although ready to desert his
victims shamelessly in case Allah should exert His Might in favour of
their adversaries.
"_The Evil One had already bewitched them by exaggerated praise of
their actions; and furthermore had said: 'No man shall conquer you
this day; and verily I will be near to help you._'" (THE QUR'AN, VIII,
50)
The Prophet had no idea of his enemies' preparations. After having
laid in a stock of water at Al-Rouha, he halted near the village of
Safra; pitched his tents in the valley of Zufran, and sent out two
scouts, Bisbas and Adi, to seek for information.
At early morn, the following day, he took to the road again, halting a
few miles away from the wells of Badr. The two scouts, guessing that
the caravan was heading towards this important spot for replenishing
water supplies, reached there by having urged on their camels
unmercifully. On arriving, they met two Bedouin women who were
quarrelling loudly, while they filled their goat-skins. With insulting
remarks, one claimed the repayment of a loan, and the woman in debt
replied: 'Have patience until to-morrow or the day after, for by then
the great caravan will have come back and thereby I shall have earned
enough to settle with thee.'--'She is right,' broke in An Najd, chief
of the Juhinna tribe, who happened to be at the well. 'They tell me
that the caravan will certainly be here to-morrow or the next day.'
Having got to know all they wanted, Bisbas and Adi watered their
animals and rode back in all haste to bring the news to the Prophet,
well pleased to see that things had turned out exactly as he foresaw.
A few minutes later, however, he was rejoined by one of his partisans
in his pay at Makkah. This friend brought bad news: the expedition of
the idol-worshippers was coming by forced marches to the succour of
Abu Sufyan. These tidings caused Mohammad the greatest anxiety: the
ardour of the Mussulmans, who had set out to attack a caravan defended
by a weak escort, might perhaps be damped upon finding themselves
faced by superior forces? He did not intend to hide the gravity of the
situation, but calling the head-men together, he laid the information
before them, and asked where they thought it would be best to make
their effort.
They were submerged by a great wave of vacillation. It must be
confessed that the irresistible bait of booty added great charm to a
wish to inflict punishment on the idolaters. Under the necessity of
coming to a decision, some of them objected: 'Dost thou lead us to be
slaughtered?' They were severely blamed for speaking thus. "_And
remember when Allah promised you that one of the two troops should
fall to you, and ye desired that they who had no arms should fall to
you._" (THE QUR'AN, VIII, 7.)
Then uprose Mikdad, protesting stoutly: 'O Prophet! go without
hesitation whither thou art ordered. By Allah! we'll not tell thee as
the Banu Israil told Moses: "Go fight by the side of the Lord and
we'll await thy return here!" On the contrary, we say to thee: "Go
fight by the side of thy Lord and thou wilt find us with thee, always
and everywhere."'
The Prophet called down divine blessings on the head of his courageous
disciple; and then added: 'Reflect, O my partisans!' He then turned
towards the Ansars who might not have considered themselves bound by
the oath of the Aqbah to do anything else than to protect him so long
as he dwelt in their town.
But Sad ibn Muaz rose to his feet, pained to have to think that the
devotion of the Ansars could be doubted, if only for a moment. 'Our
confidence in thee is unlimited. We have given thee our word,' he
exclaimed. 'Go where thou art ordered and I swear by Him who sendeth
thee to bring about the triumph of truth, that shouldst thou ask us to
jump in the sea, we would leap with thee!'
This declaration freed the Prophet from the anxiety that weighed him
down, and which had prevented him from having recourse to the Ansars
in preceding expeditions. His features were radiant with inspired,
grateful emotion; and fixing his eyes on a vision that he alone was
privileged to see: 'Rejoice, O men of my "qawm!" he cried. 'I look
upon warriors fighting, and the enemy's troops are routed!' There was
not a man but what understood that soon the battle would rage and all
made preparations with admirable confidence.
As for Abu Sufyan, ever since he had been warned that the Mussulmans
were on the march, he was constantly on the look-out. He accelerated
the speed of the caravan and, going on in front himself, arrived at
Badr soon after the Prophet's scouts. He questioned An Najd who had
not yet left the well. 'Hath no prowler been seen about here?'--'I
only saw two camels, each ridden by a man; and they watered their
animals.'
Abu Sufyan hastened to the spot where the traces could still be seen,
showing where the camels had knelt whilst their masters drew water
from the well. He found fresh droppings, and, crumbling some in his
fingers, picked out many date-kernels. 'By our gods! these camels hail
from Al-Madinah, and the enemy is not far off!' he thought, knowing
that in all the country round, only the camels of Al-Madinah were fed
on soaked kernels of dates.
Therefore, changing the direction of the caravan at once so as to
leave the Badr well on one side, he turned off the direct road and
took a westerly route along the sea-shore. He was thus able to escape
from the soldiers of Islam; and when he was safe, sent another
messenger to the Quraish, to inform them of what he had done, advising
them to return to Makkah, as he no longer desired their aid.
'Nothing of the kind!' exclaimed their chief, Abu Jahal, carried away
by hatred. 'Let us push on to the well of Badr. We'll camp there three
days and three nights, passing the time in joyous revels, slaughtering
cattle, enjoying the meat, and drinking our fill of wine. Every year a
fair is held there, lasting a week, attracting Arabs from far and
near. When they hear of our expedition to that spot, the echo of the
news will have a great effect, inspiring all with salutary fear of our
power!'
Puffed up with pride by reason of this speech, so flattering to their
vanity, and allured by the festivals and liquors in store for them,
the idolaters approved their chieftain's plan and continued on the
march to Badr.
The Believers bent their steps towards the same goal, not knowing
whether they would meet the caravan, the Quraish army, or both united.
In order to find out, Mohammad sent Ali and Zubayr as scouts. They
caught two young men seeking for a well from which to fill their empty
goat-skins, strapped to their shoulders. They were made prisoners and
taken to the camp to be interrogated, but as the Prophet was at his
devotions, the scouts questioned the lads. 'We were looking for water
for the Quraish army,' the two captives confessed.
The Quraish forces, therefore, were already in these parts? This
seemed most unlikely, for the scouts did not know the strength of the
enemy in camels and horses, and considered the prisoners' avowal to be
a falsehood. So they fell to brutally beating the young idolaters.
'Think not that ye can hoodwink us with your lies,' said Ali and
Zubayr. 'We know perfectly well that ye belong to the caravan of Abu
Sufyan.'
Again they rained blows on the boys. To escape such unjust
chastisement, and also to keep the Mussulmans in this state of error
so profitable to Abu Jahal's plans, because it prevented Mohammad's
men from suspecting how close their enemies were to them, the
prisoners began to supplicate their tormentors. 'Mercy, my lords!
Verily nothing escapeth your sharp sight! Yea, we confess it--we
belong to Abu Sufyan's caravan.'
Proud of their perspicacity and content with having obtained this
avowal, Ali and Zubayr set them free. Meanwhile the Prophet had
finished praying, and as he knew how to read men's minds, he upbraided
his disciples. 'What is all this? When your prisoners tell you the
truth, ye beat them, and now they lie and ye set them free?' He
continued the examination. 'Where are the Quraish?'--'On the other
side of that high hill of sand.'--'How many are they?'--'We know
not.'--'How many camels do they slaughter daily?'--'Nine or
ten.'--'Oho? they number from nine hundred to a thousand,' said
Mohammad to himself. 'Who is at their head?' The prisoners quoted the
names of the most noted men of the city, and the Prophet, shaking his
head sadly, turned to his companions, saying: 'Of a truth, Makkah
sends against us the best part of its liver!' (Meaning its best
beloved children.)
Nevertheless, the die was cast. The Mussulmans, who had set out to
fall on a caravan protected by a puny escort, found themselves facing
a force at least three times greater than theirs, and assisted by
formidable cavalry. At all costs, the well of Badr must be reached
before the enemy. The Believers began their march again and attained
the borders of the Wadi Superior which they found quite dry. Their
supply of water was exhausted, and next day they suffered terribly
from thirst. Satan tried to exploit these pangs by filling their
brains with most depressing thoughts. 'See where you are led by the
man who pretendeth to be the messenger of the Almighty! Ye are
surrounded by countless enemies, only waiting till your strength be
broken by the agonies of thirst. They will then attack you and ye will
be defenceless and an easy quarry.'
Every brain was bewildered. Luckily, their training during the fast of
Ramadhan had accustomed the Believers to endure the torments of thirst
and prevented them from breaking down. At the very moment when the
heat, concentrated in the lofty heights of the Wadi, was on the point
of making their position untenable, great clouds crowned the high
peaks. The sombre veils darkening the sun were torn aside, and Allah
let loose beneficial showers to drench His faithful servants. The
Wadi, only just before filled with stones and sand, was transformed
into a raging torrent.
The Believers were able to quench their thirst, and they dug holes all
along the Wadi that was at once filled by the swelling of the waters.
They washed their clothing, heavy with sweat, and performed their
ablutions. Last, but not least, the shifting sands that rendered their
advance so difficult, grew solid by the damp, and made the ground firm
beneath their feet. "_He sent down upon you water from Heaven that He
might thereby cleanse you, and cause the pollution of Satan to pass
from you, and that He might gird up your hearts, and stablish your
feet by it._" (THE QUR'AN, VIII, 11.)
For the idolaters, the storm was most disastrous. It overtook them in
soil known as "Sabkha," signifying low-lying clay mixed with salt,
churned by wet into greasy, sticky mud. Their camels slipped up and
fell, their long legs comically gliding backwards, powerless to rise
without the help of their drivers. Horses floundered, their hoofs
sinking in the mire and, unable to find foothold, dropped back on
their riders. The confusion and tumult cannot be described, and the
efforts of the Unbelievers, to extricate themselves, hampered their
advance and exhausted them by fatigue.
The Believers, being cleansed, purified and refreshed, passed the
night in invigorating sleep. They did not even take the trouble to
post sentinels, relying blindly on the words of the Prophet who
assured them that the angels would guard the camp. He alone remained
wakeful, absorbed in prayer. "_Recollect when sleep, a sign of
security from him, fell upon you._" (THE QUR'AN, VIII, 11.)
The hour arrived when the fate of Islam was to be decided. It was on a
Friday, the seventeenth day of the month of Ramadhan.
[Illustration: _Believers perceiving the New Moon of the Month of
Ramadhan._]
Hubbab-ul-Ansari, renowned for his sage counsels, craved permission to
be heard, 'O Prophet!' said he; hath the spot where we are now
encamped been pointed out by a Revelation, and therefore we are
forbidden to go forward or retreat? Or are we free to discuss the
choice of ground befitting warlike strategy?'--'No Revelation hath
imposed this place upon me. Speak freely and explain any stratagem
that thou dost judge the most advantageous.'--'In that case, strike
the tents,' Hubbab rejoined, 'and with our troops, go down the channel
of the Wadi and fill up every well we pass until arriving at the last.
There thou must dig a reservoir that will fill itself with all the
water running under the sand, whilst the wells higher up, which we
shall have choked, will have run completely dry. I know the strength
and direction of the stream. Thanks to this reservoir, our warriors,
during the battle, will be able to refresh their burning throats or
relieve their sufferings if wounded, but our adversaries will not find
anywhere in the surrounding country a single drop of water wherewith
to slake their thirst.'
This piece of advice seemed reasonable to the Prophet, who carried out
Hubbab's idea to the letter, and so fixed the future battlefield, for
the Unbelievers would be forced to come and try to wrest from him the
only spot where water was to be found.
Then Sad ibn Muaz spoke: 'O Prophet! allow us to build for thee an
"arish" (shelter from the sun's rays) on this hill, from which thou
wilt be able to watch every move in the fighting. Near thee, thy
she-camel shall be hobbled, and we will gallop into the enemy's midst.
Should Allah grant us victory, thine eyes will be gladdened by the
sight of our valour in defending the faith. Should fate be against us,
thou wilt have naught else to do than to climb into the saddle and
rejoin our rearguards, as devoted to thee as we are, and who will
cover thy retreat.' The Prophet accepted, adding: 'Allah will reward
you all by rendering assistance more efficacious than anything ye can
imagine.'
The Believers cut down twigs of "araq" which they wattled, and so set
up a shelter thatched with sheaves of "surfah". Mohammad retired
therein in company with Abu Bakr, and when the advanced groups of
enemy horsemen made their appearance, wheeling about defiantly before
his eyes: 'O Allah!' he exclaimed, 'so there are the Quraish at last;
urged on by monstrous pride to brave Thee and call Thy Messenger a
liar!'
The enemy was assembled. After their efforts of the preceding day to
extricate themselves from the briny mud of the "Sabkah," they had
awakened with their throats afire; the storm, over too soon, not
having filled any of the "ghadirs" and the wells of the Wadi having
been choked up, the idolaters had not been able to find the least drop
of water to allay the thirst that began to torture them. It was not to
be wondered at, therefore, that the sight of the sheet of water
sparkling in the reservoir dug by the Believers and which reflected
the sun's rays, blinding their eyes, should increase the fury of their
revengeful feelings.
Some of the horsemen, reckoning on the speed of their steeds, dashed
recklessly forward, hoping to reach the tempting liquid. The Prophet
ordered his archers to let the mounted men get quite near, and when
they were well within range, to riddle them with showers of arrows.
All rolled on the ground, mortally wounded, with the exception of one
rider, called Hakim.
Al Asad al Makhzumi, another idolater, instead of being discouraged by
the result of this first attempt, felt his blood boiling in his veins
and shouted loudly enough to be heard by both parties: 'By our gods!
by Lat and Uzza! I swear to slake my thirst in the cistern of
Mohammad's "qawm." Then I'll demolish it and only death can stop me!'
He dashed forward, brimming over with arrogance. Hamzah went to meet
him and, with a blow from his scimitar, sliced off one of his legs and
sent it flying. Al Asad fell backwards, turned himself over, and
hopping with surprising agility on both hands and his sound leg, tried
to make his way to the reservoir and keep his oath. But Hamzah was
there to meet him and finished him off just as he reached the goal.