Mahomet, Founder of Islam

by Gladys M. Draycott

The political and social problems of his embryo state had found temporary solution, and Mahomet was free to turn his attention to external foes. In his attitude towards those who had persecuted him he evinced more than ever his determination to build up not only a religious society, but a powerful temporal state.

The Meccans would have been content to leave matters as they stood, and were quite prepared to let Mahomet establish his power at Medina unmolested, provided they were given like immunity from attacks. But from the beginning other plans filled the Prophet's thoughts, and though revenge for his privations was declared to be the instigator of his attacks on the Kureisch trade, the determining motive must be looked for much more deeply. The great project of the harassment and final overthrow of the Kureisch was dimly foreshadowed in Mahomet's mind, and he became ever more deeply aware of the part that must be played therein by the sword.

As yet he hesitated to acclaim war as the supreme arbiter in his own and his followers' destinies, for the valour of his levies and the skill of his leaders was unproved. The forays undertaken before the battle of Bedr are really nothing more than essays by the Muslim in the game of war, and it was not until proof of their power against the Kureisch had been given that Mahomet gave up his future policy into the keeping of that bright disastrous deity that lures all sons of men. In a measure it was true that the clash between Mahomet and the Kureisch was unavoidable, but that it loomed so large upon the horizon of Medina's policy is due to the Prophet's determination to strike immediately at the wealth and security of his rival. Lust for plunder, too, added its weight to Mahomet's reprisals against Mecca; even if that city was content to leave him in peace, still the Kureischite caravans to Bostra and Syria, passing so near to Medina, were too tempting to be ignored.

Along these age-old routes Meccan merchandise still travelled its devious way, at the mercy of sun and desert storms and the unheeding fierceness of that cataclysmic country, a prey to any marauding tribes, and dependent for its existence upon the strength of its escort. And since plunder is sweeter than labour, every chief with swift riders and good spearmen hoped to gain his riches at Meccan expense. But their attempts were for the most part abortive, chiefly because of the lack of cohesion and generalship; until Mahomet none really constituted a serious menace to the Kureischite wealth.

In Muharram 622 (April) the Hegira took place, and six months sufficed Mahomet to establish his power securely enough to be able to send out his first expedition against the Kureisch in Ramadan (December) of the same year. The party was led by Hamza, whose soldier qualities were only at the beginning of their development, and probably consisted of a few Muslim horsemen on their beautiful swift mounts and one or two spearmen, and possibly several warriors skilled in the use of arrows. They sallied forth from Medina and went to meet the caravan as it prepared to pass by their town. The Kureisch had placed Abu Jahl in command—a man whose invincible hatred for Islam and the Prophet had manifested itself in the persecution at Mecca, and whose hostility increased as the Muslim power advanced.

The caravan was guarded, but none too strongly, and Hamza's troop pursued and had almost attacked it when a Bedouin chief of the desert more powerful than either party interposed and compelled the Muslim to withdraw, while he forbade Abu Jahl to pursue them or attempt revenge. So the caravan continued its way unmolested into Syria and there exchanged its gums, leather, and frankincense for the silks and precious metals, the fine stuffs and luxurious draperies which made the Syrian markets a vivid medley of sheen and gloss, stored with bright colours and burnished surfaces shimmering in the hot radiance of the East. In Jan. 623 the caravan set out homeward "on its lone journey o'er the desert," and again the Muslim sent out an attacking party in the hope of securing this larger prize. But the Kureisch were wise and had provided themselves with a stronger escort before which the Muslim could do nothing but retreat—not, however, before they had sent a few tentative arrows at the cavalcade. Obeida, their leader and a cousin of Mahomet, gave the command to shoot, and is renowned henceforth as "he who shot the first arrow for Islam."

After a month another essay was made upon a northward-bound caravan by Sa'd, again without success, for he had miscalculated dates and missed his quarry by some days. Each leader on his return to Medina was received with honour by Mahomet as one who had shown his prowess in the cause of Isalm and presented with a white banner.

So far the prophet himself had not taken the field; now, however, in the summer and autumn of 623, in spite of signs that all was not well with the Jewish alliance at home, Mahomet took the field in person and conducted three larger but still unsuccessful expeditions; the last attacking levy of October 623 consisted of 200 men, but even then Mahomet was able to effect nothing against the Kureischite escort. The attempted raid had nevertheless an important outcome, for by this exhibition of strength Mahomet succeeded in convincing a neighboring desert tribe, hitherto friendly to Mecca, of the advisability of seeking alliance with the Muslim.

The treaty between Mahomet and the Bedouin tribe marks the beginning of a significant development in his foreign polity. Like the Romans, and all military nations, he knew the worth of making advantageous alliances, while he was clear-sighted enough to realise that the struggle with Mecca was inevitable. During the months preceding the battle of Bedr he concluded several treaties with desert tribes, and it is to this policy he owes in part his power to maintain his aggressive attitude towards the Kureisch, for with the alliance of the tribes around the caravan routes Mahomet could be sure of hampering the Meccan trade.

While the Prophet was in the field he left representatives to care for the affairs of his city. These representatives were designated by him, and were always members of his personal following. Ali and Abu Bekr were most often chosen until All proved his worth as a warrior, and so usually accompanied or commanded the expeditionary force. The representatives held their authority direct from Mahomet, and had in all matters the identical power of the Prophet during his absence. It speaks well for the loyalty and acumen of these ministers that Mahomet was enabled to leave the city so often and so confidently, and that the government continued as if under his personal supervision.