He now found himself the acknowledged head of a large growing community,
which looked to him for guidance in all its affairs--religious, social,
and political. Proudly, and with true Eastern despotism, he took upon
himself the dignities of prophet, priest, and king. He needed no one with
whom to share these functions. His was the sole right--his alone. His
ambitions were being realised. The striving of years, the disappointment,
doubts, and fears that had so tormented him were well repaid, and could be
forgotten in the glamour that now surrounded him. Enthusiastic and
fanatical votaries crowded around him with loyal acclamation. Pampered and
petted with excessive adulation, can it be wondered that he had visions of
power hitherto undreamed of? His scheme of national reform paled into
insignificance in the light of possibility. He saw himself the leader of a
world-wide conquest--the promoter of a prodigious scheme of universal
reform. He was not merely the messenger of the Arab people, but the
mouthpiece of God to the whole wide world. And by the Divine Power that
possessed him would receive the humble homage of proud and mighty nations,
whose haughty monarchs would bow in lowly submission to his imperious
will! Prophetic insight, regal authority, judicial administration were his
by divine right, to be enforced, if needs be, at the point of the Islamic
sword.
As his position improved, so his ideals deteriorated. His early piety
was modified by the lust of worldly power. In place of patient pacific
methods of propagation, he adopted a cruel, ruthless, warlike policy,
and it was not long--perhaps owing to the extreme poverty which
afflicted the new community--before the would-be prophet became the
leader of a robber host. Yet even in spite of the glamour that
surrounded him, and the questionable behaviour that characterised this
period of his life, we catch occasional glimpses of that which reveals
the working of nobler instincts in his mind. Had his environment been
other than it was, Mohammed had been indeed a hero in the world's
history. Ignorance of truth led him to place himself under the
mysterious power of hallucination. The lonely brooding of the cave had
produced that which had urged him into a position of bondage. He was
the slave of a false idea, which so possessed him that he pressed
onward, in spite of all that stood in his way, whether it was good or
bad. It exerted an irresistible influence over all his impulses,
leading him into actions in every way indefensible. When fair means
failed, he adopted foul, and so succeeded beyond his highest dreams.
The first Mosque, or meeting place, was built very soon after his
arrival in Medinah, and he entered upon his priestly functions. As a
matter of policy, he adopted many of the Jewish rites. These, however,
he soon changed, for as the number of his followers increased, and he
grew more and more independent of Jewish aid, he made every effort to
show his natural aversion to the ancient people, who scorned his
prophetic pretensions. In place of praying towards Jerusalem, his
followers were commanded to turn their faces towards Mecca. The Fast
of Atonement was abolished in favour of the month of Ramadan, while in
substitution for the Jewish rite of sacrifice, the pagan slaying of
victims was observed.
A considerable difference is to be noticed between the "revelations"
of this period and those of Mecca. The latter were concerned with
denunciations of idolatry; proofs of the Divine unity and attributes;
legendary stories, and occasional lurid pictures of heaven and hell.
The former are generally of a legislative character, mingled with the
domestic affairs of the prophet, and guidance as to his military
policy. The method of recording them, too, seems to have been
systematised, for it is certain that a body of professional scribes
were engaged in this work, and evidence is not wanting to show that
these scribes were allowed to express the revelations in their own
particular style. Discrepancies and inconsistencies abounded, but
Mohammed seems to have allowed that he was not responsible, and to
have stated that God had a perfect right to alter as He pleased, and
even to apologise for errors! The policy of abrogation has its
sanction in the text, "Whatever verses we cancel or cause thee to
forget, we give thee better in their stead, or the like thereof."
In his warlike policy, the prophet's strategy reflects most
discreditably upon his character, everything that was honourable and
virtuous being sacrificed to the passion for conquest. When he needed
help, he pretended friendship to those he hated; and then, becoming
strong enough to be independent, did not hesitate, upon the slightest
provocation or pretext, to turn his sword against them. This is
particularly true of his treatment of the Jews, whom he at first
befriended, but afterwards treated with barbarous injustice.
Within a very few months of their arrival in Medinah, the need of some
method of support, other than the charity of the helpers, presented
itself. The number of refugees was still increasing, and the demand
for the ordinary necessities of life exceeded the supply. Mohammed, to
his credit, shared the misery of his followers, and proved himself to
be generous even when in want. In order to meet the need, the policy
of despoiling the wealthy Meccan caravans was conceived, and carried
out with some degree of success. The prophet at first exhibited a
feeling of repugnance against such warfare, especially when the
ancient pacific regulations of certain sacred months were violated.
But the benefits of the revenue accruing led him, some time
afterwards, to produce revelations sanctioning hostilities even in the
sacred months. The early successes provided the community with more
wealth than was needed, and, arousing the avarice of many of those who
were opposed to the prophet, led them to throw in their lot with him.
Having seared his conscience by acknowledging the righteousness of the
robber policy, it was easy for him to persuade himself that it was all
part of the purpose of God to prosper his claims. All who would not
acknowledge him were the enemies of God, and had no rights to property
or to life. He began to preach the holiness of war against all
unbelievers. He fanned the avaricious fanaticism of his followers into
a flame of religious enthusiasm, and they became soldier priests,
whose deaths on the battlefield were glorious martyrdoms, which gave
them immediate entrance into a paradise where all their inclinations
could be indulged to an unlimited degree. It is not to be wondered
that an army of such men could put three times their number of Meccans
not so inspired to flight. This is what actually happened in the
battle of Badr. Mohammed had received news of the possibility of
capturing a particularly rich Meccan caravan, and decided to make the
attempt. News of his plans reached the Meccans, who determined to
frustrate, if possible, the designs of their enemy. A thousand men
were rapidly organised into a defensive and punitive force, and sent
out to overwhelm the three hundred Moslems. They were by no means
skilled in military strategy, little better than a disorderly horde;
whereas the Moslems, under the masterly guidance of Mohammed, seem to
have exhibited clever organisation. It has been said that the rigid
prayer ritual enforced by Mohammed, at the risk of Divine punishment,
had a disciplinary effect, and produced results very similar to those
obtained by military drill. The Meccan host was put to flight,
discipline, and steadfastness of purpose determined the victory. The
Moslems returned to Medinah, carrying in triumph many prisoners, and
considerable booty. The revelation produced after this, speaks of it
as the "Day of deliverance," and Mohammed rejoices because the stigma
of powerlessness to show evidence of miracle in his life, is removed,
for he accounts for the victory by direct intervention of God in his
favour. The effect of the victory on the surrounding tribes was highly
favourable to the prophet. Many of the chiefs sought to ally
themselves to him, but he received their offers solely on condition
that they would embrace Islam. Few accepted, and those who did not
before long regretted it.
For about a year after his success, his power and influence increased,
until the whole of the tribes between Mecca and Medinah had been won
over. Then came a defeat. The Meccans had been nursing their
bitterness, and at last, just over two years after the victory of
Badr, it found its outlet in an expedition again Mohammed. The Moslem
forces were rallied, and under the prophet's leadership sallied forth
to meet the Meccans. A fierce battle ensued, in which at first the
Moslems had the advantage, and the Meccans were forced to fly. But
they had learned many lessons in the fight at Badr, and had posted
some of their cavalry in such a position that, when the Moslem order
was disturbed in their pursuit of the enemy, they made a charge upon
their rear. The fleeing Meccans turned, and the Moslems found
themselves between two attacks. Then came the cry that Mohammed was
killed! Instead of increasing the Moslem disorder by discouragement,
it made them fight more doggedly, for the majority were so committed
to Islam that they cared not for life if their prophet was dead. This
prevented what must otherwise have meant absolute victory on the part
of the Meccans, and a number of them, with Mohammed, who was only
wounded, were able to retire to Medinah. The Meccans were quite
satisfied with the result, considering that the stigma of their defeat
at Badr had been wiped out. Later on, when Mohammed had sufficiently
recovered of his wounds, he made a public appearance in the Mosque,
where he was able to persuade his followers that their apparent defeat
was really a victory! The general who is able to persuade his forces
that there is victory, even where there seems to be defeat, is one who
will inspire them to fight against apparently impossible odds. They
will, indeed, never suffer defeat, but will fight on until annihilated
by capture or death. The secret of success even in the more pacific
engagements of life lies in this principle--to be undaunted in
ardour, in spite of failure; to recognise in failure a step towards
ultimate success. Let a man be possessed with these, and victory is
within his grasp, whether he recognises it or not.
After this, Mohammed did not scruple to employ the system of warfare
by assassination, if warfare it can be called. Some tribes, emboldened
by the report of the Meccan success, began to treat Moslem emissaries
with scant courtesy, and went so far as to murder some. Mohammed
retaliated by sending men to balance the scales in the same criminal
way, particularly in treating with the Jews. An idea had grown up in
his mind that these people had determined to murder him. This, with
matters of minor importance, already referred to, at last led to an
organised attempt to subjugate them. A large, influential tribe was
besieged; their date trees, lands, and property wantonly destroyed.
Eventually the whole tribe surrendered, and were glad to march away
with what possessions their camels could carry. This led to a
combination of other Jewish tribes, which laid siege to Medinah. The
siege was not successful, and barbarous treatment was meted out to the
besiegers. After much skirmishing and general fighting, a number of
the Jews who had been captured were decapitated, while their women and
children were enslaved. Those who were unwilling to embrace Islam,
were compelled to pay tribute. So the prosperity and success of Islam
was assured. The Jews were no longer bold enough to cause the prophet
any anxiety as to the validity of his prophetic claims, nor were they
of a mind that would arouse fear as to their fighting abilities. They
were true descendants of Isaac and Jacob, who were both men of peace,
and were not qualified for success in war against the posterity of the
active warlike Ishmael and Esau.
Freed from all anxiety in this direction, the prophet, realising that
the security of Medinah could never be assured while the Meccans were
opposed to him, began to formulate plans for the conquest of their
city. His first step was to try and conciliate them, with a view to
sending a pilgrim band into the city, but the citizens were far too
cautious and suspicious to allow that. At last, however, they were
prevailed upon to receive his son-in-law, Omar, who succeeded in
persuading a section of the Meccans of the injustice of barring the
Holy Temple to those who, although their enemies, were, after all,
their kinsmen. This led to a treaty, in which Mohammed brought shame
upon his followers because of his concessions. The arrangements were
that for ten years, peace between the prophet and the Meccans should
be maintained, and that within a year a party of the Moslems were to
be allowed to make a pilgrimage to the Kaaba.
The humiliation to which the prophet compelled his followers to submit
gave rise to considerable indignation, which was allayed only when he
himself submitted to the shaving of his head and the offering of
sacrifice. He knew that the humiliation was worthy of the advantage
gained--indeed, it was but the furtherance of his policy, in which no
action that was expedient could possibly be disgraceful. To him such
a treaty involved no sacred obligation to his enemies. He was God's
prophet, and as such was free of all obligation to those who did not
follow him, a principle deeply rooted in Islam, which makes the
violation of all virtuous relations with unbelievers highly
meritorious.