“When you ran off precipitately, and did not wait for anyone, and the Apostle was calling you from your rear, so He gave you another sorrow instead of your sorrow, so that you might not grieve at what had escaped you, nor at what befell you; and Allah is aware of what you do.
“Then after sorrow he sent down security upon you, a calm coming upon a party of you, and there was another party whom their own souls had rendered anxious; they entertained about Allah thoughts of ignorance quite unjustly, saying: We have no hand in this affair. Say, surely the affair is wholly in the hands of Allah. They conceal within their souls what they would not reveal to you. They say: Had we any hand in the affair, we would not have been slain here. Say: had you remained in your houses, those for whom slaughter was ordained would certainly have gone forth to the places where they would be slain, and that Allah might test what was in your breasts and that He might purge what was in your hearts; and Allah knows what is in the breasts.
“As for those of you who turned back on the day when the two armies met, only the devil sought to cause them to make a slip on account of some deeds they had done, and certainly Allah has pardoned them; surely Allah is Forgiving, Forbearing.”
Inconclusive hostilities continued for some years, and at last Mecca made a crowning effort to stamp out for good and all the growing power of Medina. A mixed force of no fewer than 10,000 men was scraped together, an enormous force for the time and country. It was, of course, an entirely undisciplined force of footmen, horsemen, and camel riders, and it was prepared for nothing but the usual desert scrimmage. Bows, spears, and swords were its only weapons. When at last it arrived amid a vast cloud of dust in sight of the hovels and houses of Medina, instead of a smaller force of the same kind drawn up for battle as it had expected, it found a new and entirely disconcerting phenomenon, a trench and a wall. Assisted by a Persian convert, Muhammad had entrenched himself in Medina!
This trench struck the Bedouin miscellany as one of the most unsportsmanlike things that had ever been known in the history of the world. They rode about the place. They shouted their opinion of the whole business to the besieged. They discharged a few arrows, and at last encamped to argue about this amazing outrage. They could arrive at no decision. Muhammad would not come out; the rains began to fall, the tents of the allies got wet, and the cooking difficult, views became divergent and tempers gave way, and at last this great host dwindled again into its constituent parts without ever having given battle (627). The bands dispersed north, east, and south, became clouds of dust, and ceased to matter. Near Medina was a castle of Jews, against whom Muhammad was already incensed because of their disrespect for his theology. They had shown a disposition to side with the probable victor in this last struggle, and Muhammad now fell upon them, slew all the men, nine hundred of them, and enslaved the women and children. Possibly many of their late allies were among the bidders for these slaves. Never again after this quaint failure did Mecca make an effective rally against Muhammad, and one by one its leading men came over to his side.
We need not follow the windings of the truce and the treaty that finally extended the rule of the Prophet to Mecca. The gist of the agreement was that the faithful should turn towards Mecca when they prayed instead of turning towards Jerusalem, as they had hitherto done, and that Mecca should be the pilgrimage centre of the new faith. So long as the pilgrimage continued, the men of Mecca, it would seem, did not care very much whether the crowd assembled in the name of one god or many. Muhammad was getting more and more hopeless of any extensive conversion of the Jews and Christians, and he was ceasing to press his idea that all these faiths really worshipped the same One God. Allah was becoming more and more his own special God, tethered now by this treaty to the meteoric stone of the Kaaba, and less and less the father of all mankind. Already the Prophet had betrayed a disposition to make a deal with Mecca, and at last it was effected. The lordship of Mecca was well worth the concession. Of comings and goings and a final conflict we need not tell. In 629 Muhammad came to the town as its master. The image of Manif, the god after whom he had once named his son, was smashed under his feet as he entered the Kaaba.
Thereafter his power extended, there were battles, treacheries, massacres; but on the whole he prevailed, until he was master of all Arabia; and when he was master of all Arabia in 632, at the age of sixty-two, he died.
Throughout the concluding eleven years of his life after the Hegira, there is little to distinguish the general conduct of Muhammad from that of any other welder of peoples into a monarchy. The chief difference is his use of a religion of his own creation as his cement. He was diplomatic, treacherous, ruthless, or compromising as the occasion required and as any other Arab king might have been in his place; and there was singularly little spirituality in his kingship. Nor was his domestic life during his time of power and freedom one of exceptional edification. Until the death of Kadija, when he was fifty, he seems to have been the honest husband of one wife; but then, as many men do in their declining years, he developed a disagreeably strong interest in women.
He married two wives after the death of Kadija, one being the young Ayesha, who became and remained his favourite and most influential partner; and subsequently a number of other women, wives and concubines, were added to his establishment. This led to much trouble and confusion, and in spite of many special and very helpful revelations on the part of Allah, these complications still require much explanation and argument from the faithful. There was, for example, a scandal about Ayesha; she was left behind on one occasion when the howdah and the camel went on, while she was looking for her necklace among the bushes; and so Allah had to intervene with some heat and denounce her slanderers. Allah also had to speak very plainly about the general craving among this household of women for “this world’s life and its ornature” and for “finery.” Then there was much discussion because the Prophet first married his young cousin Zainib to his adopted son Zaid, and afterwards, “when Zaid had accomplished his want of her,” the Prophet took her and married her—but, as the inspired book makes clear, only in order to show the difference between an adopted and a real son. “We gave her to you as a wife, so that there should be no difficulty for the believers in respect of the wives of their adopted sons, when they have accomplished their want of them, and Allah’s command shall be performed.” Yet surely a simple statement in the Koran should have sufficed without this excessively practical demonstration. There was, moreover, a mutiny in the harem on account of the undue favours shown by the Prophet to an Egyptian concubine who had borne him a boy, a boy for whom he had a great affection, since none of Kadija’s sons had survived. These domestic troubles mingle inextricably with our impression of the Prophet’s personality. One of his wives was a Jewess, Safiyya, whom he had married on the evening of the battle in which her husband had been captured and executed. He viewed the captured women at the end of the day, and she found favour in his eyes and was taken to his tent.
These are salient facts in these last eleven years of Muhammad’s career. Because he too founded a great religion, there are those who write of this evidently lustful and rather shifty leader as though he were a man to put beside Jesus of Nazareth or Gautama or Mani. But it is surely manifest that he was a being of a commoner clay; he was vain, egotistical, tyrannous, and a self-deceiver; and it would throw all our history out of proportion if, out of an insincere deference to the possible Moslem reader, we were to present him in any other light.