The various Suras and fragments of the Corân had by this time been compiled into a single volume. The ‘collecting’ of these was begun in the reign of Abu Bekr, at the suggestion of Omar, who was alarmed at the loss of so many of those, who had the Revelation by heart, in the battle of Yemâma. ‘I fear,’ he said to Abu Bekr, ‘that slaughter may again wax hot amongst the Reciters of the Corân in other fields of battle, and that much may be lost of the divine text; now, therefore, give orders speedily for its collection.’ The commission was given to Zeid ibn Thâbit, who, as the Prophet’s amanuensis, had written down much of the revelation from the Prophet’s lips. At first he scrupled to do what Mahomet himself had left undone. At last he accepted the task; and seeking out the Suras and scattered fragments and verses from every quarter, ‘gathered them together from date leaves, shreds of leather and parchment, shoulder blades, tablets of white stone, and the breasts of men.’ By the labours of Zeid, these confused materials were reduced to the comparative order and sequence in which we now find them; but in its obscurity and incoherence, the collection still bears traces in almost every page of the haphazard way in which the pieces, thus rudely dovetailed, were compiled. The original copy was committed to the custody of Haphsa, Omar’s daughter, one of the Prophet’s widows; and during Omar’s Caliphate this exemplar continued to be the standard and authoritative text of the Corân.[355]
CHAPTER XXIII.
FAMINE AND PLAGUE.
A.H. XVIII. A.D. 639.
The Year of Ashes. A.H. XVIII. A.D. 639.
The fifth year of Omar’s Caliphate was darkened by the double calamity of pestilence and famine. It is called ‘The Year of Ashes;’ for the dry air of the Hejâz was so charged with the unslaked dust of the parched and sandy soil as to obscure the light by a thick and sultry haze.[356]
Famine in the Hejâz.
In the northern half of the Peninsula the drought was so severe that all nature languished. Wild and timid creatures of the desert, tamed by want, came seeking food at the hand of man. Flocks and herds died of starvation, or were so attenuated as to become unfit for human food. Markets were empty and deserted. The people suffered extremities like those of a garrison long besieged. Crowds of Bedouins, driven by hunger, flocked to Medîna and aggravated the distress. Omar, with characteristic self-denial, refused any indulgence which could not be shared with those around him. He took an oath that he would taste neither meat nor butter, nor even milk, until the people at large had food enough and to spare. On one occasion his servant obtained at a great price a skin filled with milk, and another with butter. Omar sent both away in alms. ‘I will not eat,’ he said, ‘of that which costeth much; for how then should I know the trouble of my people, if I suffer not even as they?’ From coarse fare and the use of oil-olive instead of milk and butter, the Caliph’s countenance, naturally fresh and bright, became sallow and haggard.[357]
Grain imported from Syria and other lands.
Every effort was made to alleviate distress, and as the famine was limited to Arabia, or at any rate was sorest there, Omar sent letters to the various governors abroad, who promptly aided him in this extremity. Abu Obeida came himself with four thousand beasts of burden laden with corn from Syria, which he distributed with his own hand amongst the famished people. Amru despatched food from Palestine, both by camels and by shipping from the port of Ayla.[358] Supplies came also from Irâc. The beasts of burden were slain by twenties daily, and served, together with their freight, to feed the citizens of Medîna. After nine months of sore trial, the heavens were overcast, in answer (we are told) to a solemn service, in which Abbâs, the Prophet’s aged uncle, took a part; the rain descended in heavy showers and drenched the land.[359] The grass sprang rapidly, the Bedouins were sent back to their pasture lands, and plenty again prevailed. Benefit accrued from the calamity, for a permanent traffic was established with the north; and the markets of the Hejâz continued long to be supplied from Syria, and eventually by sea from Egypt.[360]
Plague breaks out in Syria.
The famine was followed, but in a different region, by a still worse calamity. The plague broke out in Syria; and, attacking with special virulence the head-quarters of the Arabs at Hims and Damascus, devastated the whole province. Crossing the desert, it spread to Irâc, and even as far as Bussorah. Consternation pervaded all ranks. High and low fell equally before the scourge. Men were struck down as by a sudden blow, and death followed rapidly. Omar’s first impulse was to summon Abu Obeida to his presence for a time, lest he too should fall a victim to the fell disease. Knowing the chivalrous spirit of his friend, the Caliph veiled his purpose, and simply ordered him to visit Medîna ‘on an urgent affair.’ But Abu Obeida divined the cause, and, choosing rather to share the danger with his people, begged to be excused. Omar, as he read the answer, burst into tears. ‘Is Abu Obeida dead?’ they asked. ‘No, he is not dead,’ said Omar; ‘but it is as if he were.’ The Caliph then set out himself on a journey towards Syria, but was met on the confines at Tebûk by Abu Obeida and other chief men from the scene of the disaster. Omar holds a council on the borders of Syria.A council was called, and Omar yielded to the wish of the majority that he should return home again. ‘What,’ cried some of his courtiers, ‘and flee from the decree of God?’ ‘Yea,’ replied the Caliph, wiser than they, ‘we flee, but it is from the decree of God, unto the decree of God.’ He then commanded Abu Obeida to carry the Arab population in a body from the infected cities into the high lands of the desert, and himself with his followers wended his way back to Medîna.[361]