IRVING

OCKLEY

The flight of Mahomet from Mecca to Medina occurred June 20, 622, and was called the hegira, or departure of the prophet. That event marks the commencement of the Mahometan era, which is called there-from the Hegira. According to the civil calculation it is fixed at Friday, July 16th, the date of the Mahometans, although astronomers and some historians assign it to the day preceding. While primarily referring to the flight of Mahomet, the term is applied also to the emigration to Medina, prior to the capture of Mecca (630) of those of Mahomet's disciples, who henceforth were known as Mohajerins—- Emigrants or Refugees—which became a title of honor.

A scion of the family of Hashem and of the tribe of Koreish, the noblest race in Arabia, and the guardians of the ancient temple and idols of the Kaaba, Mahomet was born at Mecca, August 20, A.D. 570. He acquired wealth and influence by his marriage with Kadijah, a rich widow, but, about his fortieth year, by announcing himself as an apostle of God, sent to extirpate idolatry and to restore the true faith of the prophets Abraham, Moses, and Jesus, he and his converts were exposed to contumely and persecution.

It was, as Irving's recital shows, necessary for the preservation of his life—- which was threatened by his own tribe, the Koreishites—that Mahomet should leave Mecca, and he escaped none too soon. It must also be observed that by this going out he found ampler means for the spread of his doctrine and the increase of his followers. His very presence among strangers drew multitudes to the support of his cause, and the enthusiasm aroused by the prophet at Medina made that city the centre of his first great propaganda. There Mahomet died; in the Great Mosque is his tomb, and Medina is sometimes called the "City of the Prophet." From this centre began the development and spread of Islam into a world-religion, which has flourished to the present day, when its followers are estimated at nearly two hundred millions, having large empire and still wider influence among some of the most important races of the East.

WASHINGTON IRVING

The fortunes of Mahomet were becoming darker and darker in his native place. Kadijah, his original benefactress, the devoted companion of his solitude and seclusion, the zealous believer in his doctrines, was in her grave; so also was Abu-Taleb, once his faithful and efficient protector. Deprived of the sheltering influence of the latter, Mahomet had become, in a manner, an outlaw in Mecca; obliged to conceal himself, and remain a burden on the hospitality of those whom his own doctrines had involved in persecution. If worldly advantage had been his object, how had it been attained? Upward of ten years had elapsed since first he announced his prophetic mission; ten long years of enmity, trouble, and misfortune. Still he persevered, and now, at a period of life when men seek to enjoy in repose the fruition of the past, rather than risk all in new schemes for the future, we find him, after having sacrificed ease, fortune, and friends, prepared to give up home and country also, rather than his religious creed.

As soon as the privileged time of pilgrimage arrived, he emerged once more from his concealment, and mingled with the multitude assembled from all parts of Arabia. His earnest desire was to find some powerful tribe, or the inhabitants of some important city, capable and willing to receive him as a guest, and protect him in the enjoyment and propagation of his faith.

His quest was for a time unsuccessful. Those who had come to worship at the Kaaba[49] drew back from a man stigmatized as an apostate; and the worldly-minded were unwilling to befriend one proscribed by the powerful of his native place.

At length, as he was one day preaching on the hill Al Akaba, a little to the north of Mecca, he drew the attention of certain pilgrims from the city of Yathreb. This city, since called Medina, was about two hundred and seventy miles north of Mecca. Many of its inhabitants were Jews and heretical Christians. The pilgrims in question were pure Arabs of the ancient and powerful tribe of Khazradites, and in habits of friendly intercourse with the Keneedites and Naderites, two Jewish tribes inhabiting Mecca, who claimed to be of the sacerdotal line of Aaron. The pilgrims had often heard their Jewish friends explain the mysteries of their faith and talk of an expected messiah. They were moved by the eloquence of Mahomet, and struck with the resemblance of his doctrines to those of the Jewish law; insomuch that when they heard him proclaim himself a prophet, sent by heaven to restore the ancient faith, they said, one to another, "Surely this must be the promised messiah of which we have been told." The more they listened, the stronger became their persuasion of the fact, until in the end they avowed their conviction, and made a final profession of their faith.

As the Khazradites belonged to one of the most powerful tribes of Yathreb, Mahomet sought to secure their protection, and proposed to accompany them on their return; but they informed him that they were at deadly feud with the Awsites, another powerful tribe of that city, and advised him to defer his coming until they should be at peace. He consented; but on the return home of the pilgrims, he sent with them Musab Ibn Omeir, one of the most learned and able of his disciples, with instructions to strengthen them in the faith, and to preach it to their townsmen.

Thus were the seeds of Islamism first sown in the city of Medina. For a time they thrived but slowly. Musab was opposed by the idolaters, and his life threatened; but he persisted in his exertions and gradually made converts among the principal inhabitants. Among these were Saad Ibn Maads, a prince or chief of the Awsites, and Osaid Ibn Hodheir, a man of great authority in the city. Numbers of the Moslems of Mecca also, driven away by persecution, took refuge in Medina, and aided in propagating the new faith among its inhabitants, until it found its way into almost every household.