MAHOMET
(571-632)
The Arabian "Prophet" was born at the city of Mecca, some time during the sixth century, but the precise year has, after much discussion, still been left in doubt. Hottinger says, A.D. 571, Reiske, A.D. 572, and Gagnier, A.D. 578. His lineage has also been the subject of great altercation, one party exalting him above most of his countrymen, while the other degraded him to the lowest rank—particularly contemporary Christian writers, who were desirous of rendering him an object of contempt; and in the same degree that the Christians felt themselves called upon to degrade the Arabian prophet, so did the Mahometans think themselves compelled to exalt him. Mahomet successfully vindicated for himself a high lineage among his countrymen; the tribe of Koreish, to which he belonged, laying claim to Ishmael as their progenitor, and this claim, arising from the vanity of the tribe, was eagerly laid hold of and supported by his votaries.
Abdallah, the father of Mahomet, was the youngest son of Abd al Motâlleb, the son of Hashem. "Hashem," say the authors of the "Modern Universal History," "succeeded his father Abd al Menaf in the principality of the Koreish, and consequently in the government of Mecca, and the custody of the Caaba." So far the genealogy of the prophet is supported by authentic history—that he was descended from the princes of his people cannot be denied. This descent from Ishmael, Gibbon, after Sale, thus disproves: "Abulfeda and Gagnier describe the popular and approved genealogy of the prophet. At Mecca I would not dispute its authenticity; at Lausanne, I will venture to observe, 1st, That, from Ishmael to Mahomet, a period of two thousand five hundred years, they reckon thirty instead of seventy-five generations. 2d. That the modern Bedoweens are ignorant of their history, and careless of their pedigree."
Abdallah, though of high lineage, was possessed of little wealth; and as he died while his son was yet an infant, we may easily suppose that little to have been diminished by the rapacity of his kindred. At the early age of six years Mahomet lost his mother, Amina; and two years after, his grandfather, Abd al Motâlleb, who when dying, earnestly confided the helpless orphan to the care of Abu Taleb, the eldest of his sons, and the successor to his authority. From him, though treated with kindness, Mahomet received a scanty education; but whether that education was equal or inferior to that of his countrymen, it is not easy to discover. Tradition states that at the time of Mahomet's first declaration concerning his mission, only one man in Mecca could write. If so, it is nothing wonderful that Mahomet, like the rest of his kindred, should also he unable to write. At thirteen years of age, he is said to have made a journey to Syria, in the caravan of his uncle, and, some years after, to have performed the same journey in the capacity of factor to his mistress, Cadijah.
The next remarkable event in the life of Mahomet, is his appearance in the character of a soldier. At the early age of fourteen, he served under his uncle, who commanded the troops of his tribe, the Koreish, in their wars against the rival tribes of Kenan and Hawazan. The circumstance is worthy of remark, as illustrative of the perfect compatibility between the business of a merchant and that of a soldier, among the Arabian people, and upon the constant and rapid transition from one to the other.
By the assistance of his uncle he became soon after the factor of a rich trading widow in his native city. The animosity of his enemies has degraded the confidential agent into a driver of camels. It has been confidently and constantly asserted that he was a menial servant in the household of his mistress, Cadijah; while, in truth, he was employed to carry on her mercantile transactions, and to superintend her affairs. In this situation of factor, his conduct and integrity gained him the affections of his mistress. Cadijah was not, in the eyes of her people, degraded by an alliance with the grandson of their prince; and in her own estimation, by bestowing her hand and fortune upon Mahomet, she gained a young, handsome, and affectionate husband. Twenty years of constancy, of kind and respectful attention, on the part of Mahomet, fully justified her choice. It may, indeed, be imagined, and we confess the supposition bears the appearance of some plausibility, that the affection of Cadijah was not uninfluenced by the handsome person and insinuating eloquence of her youthful suitor. And we cannot refuse our applause to the conduct of Mahomet, who, whatever might have been her motives, never afterward forgot the benefits he had received from his benefactress, never made her repent having so bestowed her affection, or grieve at having placed her fortune and her person at his absolute disposal. Cadijah, at the time of her marriage, was forty; Mahomet, twenty-five years of age. Till the age of sixty-four years, when she died, did Cadijah enjoy the undivided affection of her husband; "in a country where polygamy was allowed, the pride or tenderness of the venerable matron was never insulted by the society of a rival. After her death he placed her in the rank of the four perfect women: with the sister of Moses, the mother of Jesus, and Fatima, the best beloved of his daughters. 'Was she not old?' said Ayesha, with the insolence of a blooming beauty; 'has not Allah given you a better in her place?' 'No, by Allah!' said Mahomet, with an effusion of honest gratitude, 'there never can be a better! She believed in me, when men despised me: she relieved my wants when I was poor and persecuted by the world.'"
Commerce now occupied his attention, and till the age of forty nothing remarkable happened in the life of the future prophet. His marriage with Cadijah raised him to an equality with the first citizens of Mecca, gave an importance to his opinions, and, combined with the power of his family, probably rendered it impossible to punish or interrupt the first steps he made toward the propagation of his new religion. When relieved from the pressure of indigence, his mind seems almost immediately to have been turned toward religious meditation. The result of this meditation was an opinion exceedingly unfavorable to the religion of his countrymen. The first statement of this conviction was met rather by ridicule than anger, being considered the fantasy of a dreaming enthusiast, who was little to be dreaded, and unworthy of opposition. We are told that he retired to a cave in Mount Hara, near Mecca, where, as he assured his first proselyte, his wife, he regularly received the visits of the angel Gabriel. This tale his wife believed, or affected to believe. The next on the list of true believers were Zeid, the servant of the prophet, and Ali, the son of his uncle, Abu Taleb. The impetuous youth, disdaining his two predecessors in the true faith, proudly styled himself the first of believers. The next and most important convert was Abu Bekr, a powerful citizen of Mecca, by whose influence a number of persons possessing great authority were induced to profess the religion of Islam. Three years were spent in the arduous task of converting six of these men. They were afterward his chief companions, and with a few others, were the only proselytes to the new religion before it became publicly known.
The apostle, who was at first derided, came at length to be feared. The people flocked to hear his doctrines, and as they retired, wondering and believing, general consternation reigned among the governors of Mecca. Frightened by his growing influence, they imprudently endeavored to arrest the evil by punishing the offender. For some time, however, the power of Abu Taleb, the prophet's uncle, defended him against these hostile attacks, which served, by manifesting the alarm and hatred of the nobles, to increase Mahomet's fame and importance. Persecution gave him strength by bringing him before the public. Once known, he gained sympathizing listeners among the benevolent, because a persecuted man; and blindly believing votaries among the ignorant and fearful, because a bold and vehement declaimer against wickedness, as well as an eloquent describer of the horrible torments attached to unbelief. In the seventh year of his mission, the heads of the tribe of Koreish made a solemn league one with another, engaging themselves to have no commerce or connection with the families of Hashem and Al Motâlleb. While Abu Taleb lived the league was of no avail; the power of the uncle defended the nephew against the designs of his enemies. At length, at the end of the seventh year, Abu Taleb died; and a few days after his death Mahomet was left a widower, by the decease of Cadijah. In his affliction he termed this fatal year the year of mourning.