Mahomet, Founder of Islam

by Gladys M. Draycott

"Even so, O Lord, rend Thou his kingdom from him!" cried Mahomet as he heard the story of his flouting.

His next enterprise was more successful. The governor of Yemen, Badzan, nominally under the sway of Persia, had separated himself almost entirely from his overlord during the unstable rule of Siroes, son of the warrior Chosroes. Now Badzan embraced Islam, and with his conversion the Yemen population became officially followers of the Prophet. Encouraged by the success, Mahomet sent a despatch to Egypt, where he was courteously received and given two slave girls, Mary and Shirin, as presents. Mary he kept for himself because of her exceeding beauty, but Shirin was bestowed upon one of the Companions. Although the Egyptian king did not embrace Islam, he was kindly disposed towards its Prophet.

The next despatch, to Abyssinia, is distinguished by the importance of its indirect results. Ever since the small body of Islamic converts had fled thither for refuge before the persecutions of the Kureisch, Mahomet had desired to convert Abyssinia to his creed. Now he sent an envoy to its king enjoining him to embrace Islam, and asking for the hand of Omm Haliba in marriage, daughter of Abu Sofian and widow of Obeidallah, one of the "Four Inquirers" of an earlier and almost forgotten time. The despatch was well received by the governor, who allowed Omm Haliba and all who wished of the original immigrants to return to their native country. Jafar, Mahomet's cousin, exiled to Abyssinia in the old troublous times, was the most famous of these disciples. He was a great warrior, and found his glory fighting at the head of the armies of the Prophet at Muta, where he was slain, and entered forthwith upon the Paradise of joy which awaits the martyrs for Islam. Not long after his return from Kheibar the Refugees arrived, and Mahomet took Omm Haliba to wife.

During the remainder of 628 the Prophet held his state in Medina, only sending out some of his lesser leaders at intervals upon small defensive expeditions. His position was now secure, but only just as long as his right arm never wavered and his hands never rested from slaughter. By the edge of the sword his conquests had been made, by the edge of the sword alone they would be kept. But it was now necessary only for him to show his power. The frightened Arab tribes crept away, cowed before his vigilance, but if the whip were once put out of sight they would spring again to the attack.

He now receives the title of Prince of Hadaz, how and by whom bestowed upon him we have no record. Most probably he wrested it himself by force from the tribes inhabiting that country, and compelled them to acknowledge him by that sign of overlordship. The year before the stipulated time for Mahomet to repair once more to Mecca was spent in consolidating his position by every means in his power. He was resolved that no weakness on his part should give the Kureisch the chance to refuse him again the entry into their city. His position was to be such that any question of ignoring the treaty would be made impossible, and by the time of Dzul Cada, 629, he had carried out his designs with that thoroughness of which only he in all Arabia seemed at that period capable.

Two thousand men gathered round him to participate in the important ceremony which was for them the visible sign of their kinship with the sacred city, and its ultimate religious absorption in their own all-conquering creed. They were clad in the dress of pilgrims, and carried with them only the sheathed sword of their compact for defence. But a body of men brought up the rear, themselves in armour, driving before them pack-camels, whereon rested arms and munitions of all kinds. Sixty camels were taken for sacrifice, and Mahomet, son of Maslama, with one hundred horse formed the vanguard, so as to prove a defence should the passions of the Kureisch overcome their discretion and nullify their plighted words. Abdallah, the impetuous, would fain have shouted some defiant words as the cavalcade neared the portals of the city, but Omar restrained him and Mahomet gave the command.

"Speak ye only these words, 'There is no God but God; it is He that hath upholden His servant. Alone hath He put to flight the hosts of the Confederates.'"

So any tumult was prevented and the truce carried out.

Then began one of the most wonderful episodes ever written upon the pages of history—nothing less than the peaceable emigration for three days of a whole city before the hosts of one who but a little time since had fled thence from the persecution of his fellows. All the Meccan armed population retired to the hills and left their city free for the completion of Mahomet's religious rites. With the sublimest faith in his integrity they left their city defenceless at his feet. Truly the Prophet's magnetism had won him many an adherent and secured him great triumphs in warfare, but never had his power shone with such lustre as at the time of his Fulfilled Pilgrimage. The city was left weaponless before his soldiery, and the dwellers within its walls were content to trust to the power of a written agreement, which in the hands of an unscrupulous man would be as effective as a reed against a whirlwind. Mahomet entered the city, and for three days pitched his tent of leather beneath the shadow of the Kaaba. He made the sevenfold circuit thereof and kissed the Black Stone. Thence he journeyed with all his followers to Safa and Marwa, where he performed the necessary rites, and at which latter place he sacrificed his victims, drawing them up in line between himself and the city. Then returning there he asked for and obtained the hand of Meimuna, sister-in-law of his uncle Abbas, a bold and characteristic stroke which did much to pave the way for the later conversion of his uncle and the final enrolment of the chief men of Mecca upon his side.

This was the last marriage he contracted, and it shows, as so many other alliances, his keen political foresight and the exercise of his favourite method of attempting to win over hostile states. He was still the political leader and schemer, though the ecstasy of religion, symbolised for him just now in the rites of the Lesser Pilgrimage, had caught him for the moment in its sweep. Public prayer was offered upon the third day from the Kaaba itself, and with that the Pilgrimage came to an end. Mahomet tried earnestly to win over and conciliate the Meccans during this meagre three days' sojourn, but his task was beyond the power even of his magnificent energy.