Mahomet, Founder of Islam

by Gladys M. Draycott

The drama closes in now upon the protagonists; save for the expulsion of the last Jewish tribe in the neighbourhood of Medina, there is little to compare with that central causal hatred. The final hour was not yet, but the struggle grew in intensity with the passage of time—the struggle wherein one fought for revenge and future freedom from molestation, but the other for the establishment of a faith in its rightful environment, the manifestation before men of that Faith's determined achievement, the symbol of its destined conquests and divinely appointed power.

CHAPTER XV

THE WAR OF THE DITCH

"And God drove back the Infidels in their wrath; they won no advantage; God sufficed the Faithful in the fight, for God is strong, mighty."—The Kuran.

The Kureischite plans for the annihilation of Mahomet were now complete. They had achieved an alliance against him not only among the Bedouin tribes of the interior, but also among the exiled and bitterly vengeful Medinan Jews. Now in Schawwal, 627, Mahomet's unresting foes summoned all their confederates to warfare "against this man." The allied tribes, chief among whom were the Beni Suleim and Ghatafan, always at feud with Mahomet, hastened to mass themselves at Mecca, where they were welcomed confidently by the Kureiseh.

The host was organised in three separate camps, and Abu Sofian was placed at the head of the entire army. Each leader, however, was to have alternating command of the campaign; and this primitive arrangement—the only one, it seems, by which early nations, lacking an indisputable leader, can surmount the jealousy and self-will displayed by every petty chief—is responsible in great measure for their ultimate failure. In such fashion, still with the bravery and splendour of Eastern warfare wrapped about them, an army of 4000 men, with 300 horses, 1500 camels, countless stores, spears, arrows, armour and accoutrements, moved forward upon the small and factious city of the Prophet, whose fighting strength was hampered by the exhaustion of many campaigns and the disloyalty of those within his very walls.

The Prophet was outwardly undismayed; whatever fears preyed upon his inner mind, they were dominated by his unshakable belief in the protection and favour of Allah. He did not allow the days of respite to pass him idly by. As soon as he received the news of this fateful expedition, he called together a meeting of his wisest and bravest, and explained to them the position. He told them of the hordes massed against them, and dwelt upon the impossibility of opposing them in the open field and the necessity of guarding their own city. This time there were no dissentient voices; both the Disaffected and the Muslim had had a lesson at Ohod that was not lightly forgotten. Then Salman, a Persian, and one skilled in war, suggested that their stronghold should be further defended by a trench dug at the most vulnerable parts of the city's outposts.

Medina is built upon "an outcropping mass of rock" which renders attack impossible upon the north-west side. Detached from it, and leaving a considerable vacant space between, a row of compactly built houses stood, making a very passable stone wall defence for that portion of the city. The trench was dug in that level ground between the rocks and the houses, and continued also upon the unsheltered south and east sides. There are many legends of the digging of the trench and the desperate haste with which it was accomplished. Mahomet himself is said to have helped in the work, and it is almost certain that here tradition has not erred. The deed coincides so well with his eager and resolute nature, that never neglected any means, however humble, that would achieve his purpose. The Faithful worked determinedly, devoting their whole days to the task, and never resting from their labours until the whole trench was dug. The hard ground was softened by water, and legendary accounts of Mahomet's powers in pulverising the rocks are numerous.

The great work was completed in six days, and on the evening of its achievement the Muslim army encamped between the trench and the city in the open space thus formed. A tent of red leather was set up for Mahomet, where Zeinab and Omm Salma, as well as his favourite and companion, Ayesha, visited him in turn. Around him rested his chief warriors, Ali, Othman, Zeid, Omar, with his counseller Abu Bekr and his numerous entourage of heroes and enthusiasts. They were infused with the same exalted resolve as their leader, and waited undismayed for the Infidel attack. But with the rest of the citizens, and especially with the Disaffected, it was otherwise. Ever since the rumour of the onrush of their foe reached Medina, they had murmured openly against their leader's rule. They had refused to help in the digging of the ditch, and now waited in ill-concealed discontent mingled with a base panic fear for their own safety.

The Meccan host advanced as before by way of Ohod, and pursued their way to the city rejoicing in the freedom from attack, and convinced thereby that their conquest of Medina would be rapid and complete. They penetrated to the rampart wall of houses and marched past them to the level ground, intending to rush the city and pen the Muslim army within its narrow streets, there to be crushed at will by the sheer mass of its foes. Then as the whole army in battle array moved forward, strong in its might of numbers, the advance was checked and thrown into confusion by the opposing trench. Abu Sofian, hurrying up, learnt with anger of this unexpected barrier. Finding he could not cross it, he waxed indignant, and declared the device was cowardly and "unlike an Arab." The traditionalist, as usual, was disconcerted by the resourceful man of action, and the Muslim obstinately remained behind their defence.