Busy and occupied with fighting as those last years of Mohammed's life were, his work as religious prophet was not neglected. He poured forth fresh suras as each new occasion demanded. True, they seem to have lost their old rugged earnestness now, and much of their sense of God, but he declares them still to be the revelation of the Almighty, and to have existed in heaven from the beginning of eternity. Many suras are concerned with the most trivial and unimportant matters treated in the most commonplace way. Some show his unrivalled skill in getting out of difficult personal or political situations. Some are to give 'divine authority' for his own violations of his own law, or for those actions of his which outraged even the primitive conscience of Arabia. One instance of this should be given. Within a year of his reaching Medina the Prophet greatly admired Zainab, the wife of his foster-son Zaid, and coveted her for his wife. Marriage to one who was reckoned a daughter-in-law was utterly abhorrent to the conscience of the Arabs, but he justified this by obtaining a divine commission—a divine blessing forsooth—for the act. We have more than once seen how the Prophet fell into the very convenient habit of retracting or 'abrogating' any previous suras which he found it convenient to alter. One would have thought this would have shaken the faith of the 'believers' in the revelations, but Mohammed waved their scruples aside with a high hand, and they soon grew accustomed to such vagaries.
Interspersed among these very minor matters was much advice as to the conduct of the faith, the obligations of Moslem brotherhood, the relation of the faithful to unbelievers, to women and to slaves. Many Arabian customs were commended for adoption. There were disquisitions on criminal and civil law and punishments, on political economy and tax-collecting, and florid descriptions of the believers' Paradise and the fires of the unbelievers' Hell.
Mohammed's Death, 632 A.D.
A man's age is not reckoned by his years, but by the life he has lived. The last twenty-three years of Mohammed's life had been enough to shatter the strongest of constitutions. Privation, persecution, struggle, anxiety, fear, and still more, the lust, excitement, and excesses of victory, and, as he said, 'the toil of inspiration and the striking' had streaked his hair with grey, and made him old when he was sixty-three. But he was game to the end, and fought his fever inch by inch. When it was sore upon him he struggled to the mosque to lead the Friday service. Throughout Sunday he was unconscious. On the Monday he rallied so far as to be able to walk feebly into the mosque next door, where Abu Bakr led the prayers at his request. He returned exhausted by the effort, and quietly sank to rest in Ayesha's loving arms, muttering a few broken prayers for forgiveness 'for the former and the latter sins,' and exclaiming 'The blessed companionship on high!' Around him were gathered his wives and those who had been his closest friends and comrades through good report and ill—Abu Bakr, Omar, and Zaid.
We may, in fancy, stand with that little company and gaze deep into that quiet face, for thereon is written not only a life that is past, but a forecast of a history that is yet to be. Yes, Mohammed, the story of thy life is there, a story unique in glory and in shame; in glory because, rising above thy fellows and realizing God, thou didst preach Him to men; in shame, because, being greater than thy fellows, thou didst think thyself almost a god. And in the pages of world-history thy life is written large across the nations, for, as is the prophet so are the people, and where the shepherd leads the sheep follow. And so thy life, its glory and its shame, its moral earnestness, its sordid ambitions; its rugged sincerity, its obvious self-deception; its high moral teaching, its gross sensual sins; its gentleness, its cruelty; its faithfulness, its broken oaths; its daring, its cowardice; its saintliness and its brigandage; will live again in the lives of thy followers wherever men call themselves Mohammedans.
Mohammed claimed a final Revelation.
With the passing of the Prophet, Moslem revelation is for ever closed, the last word has been said, no more is possible. At his death there can be no successor to his office as mediator and Prophet. The two assets upon which the huge and complex structure of Islam have been built are the historical records of the Prophet's life and the Korân, and it is important that we grasp the meaning of this fact. Zwemer has described the magic of the Prophet's influence.
'He is at once the sealer and abrogator of all former prophets and revelations. They have not only been succeeded, but also supplanted by Mohammed. No Moslem prays to him, but every Moslem daily prays for him in endless repetition. He is the only powerful intercessor in the Day of Judgment. Every detail of his early life is attributed to divine permission or command, and so the very faults of his character are his endless glory and his sign of superiority. God favoured him above all creatures. He dwells in the highest heaven, and is several degrees above Jesus in honour and station. His name is never uttered or written without the addition of a prayer. "Ya Mohammed" is the open sesame to every door of difficulty—temporal or spiritual. One hears that name in the bazaar and in the street, in the mosque and from the minaret. Sailors sing it while hoisting their sails; hammals groan it to raise a burden; the beggar howls it to obtain alms; it is the Bedouin's cry in attacking a caravan; it hushes babes to sleep, as a cradle-song; it is the pillow of the sick, and the last word of the dying; it is written on the door posts and in their hearts, as well as, since eternity, on the throne of God; it is to the devout Moslem the name above every name; grammarians can tell you how its four letters are representative of all the sciences and mysteries by their wonderful combination. The name of Mohammed is the best to give a child, and the best to swear by for an end of all dispute in a close bargain.... Mohammed holds the keys of heaven and hell. No Moslem, however bad his character, will perish finally; no unbeliever, however good his life, can be saved except through Mohammed.'[[1]]
The Korân.
Then there was the book, the Korân. At the time of Mohammed's death the suras had never been gathered together, and no book of them existed. Many had been written down by those who heard them, some the faithful knew by heart. Soon after the Prophet's death Abu Bakr gave orders that all these should be gathered together. Zaid therefore collected all that could be found on parchment, leather, palm leaves, shoulder-blades of mutton, stones, and other materials, and with those suras which could be repeated from memory he completed the collection of Mohammed's suras in the Korân. Every word within the covers of that book was, and always has been, regarded by all Moslems as the veritable word of God, 'eternal and uncreate,' brought down from heaven by Gabriel and delivered to Mohammed. 'The whole of the contents of the Korân, from the sublimest doctrine down to the most trivial command abrogated perhaps a week or two after it was revealed; from the passage describing the ineffableness of God down to the passage authorizing Mohammed's marriage with the divorced wife of his adopted son—all is equally, in kind and in degree, inspired, eternal, and divine.' The word of God to man was, in fact, a book,—this book. This book was the word of God.