[625-627 A.D.]
After the retreat of the Koreish, Mohammed returned with his men to Medina. Hard as the blow had been it could not shake his belief and confidence in a successful issue. Whilst he consoled the relatives of the slain with the thought of the happy life hereafter, he prohibited the customary mourning usages, the striking of the visage, the shaving of the hair, the rending of the garments, only permitting weeping because “tears give relief to the afflicted heart”; at the same time he took judicious measures for defence, in case the Koreish, hearing that the prophet was still alive, should come back. But they did not venture to expose their weakened army to fresh dangers; they contented themselves with the victory they had won, and hoped that in time they might get the better of religious innovations if they preserved the sacred city with the Kaaba from all pollution, slew all Moslems who fell into their hands, and all the readers of the Koran who should proclaim Islam to the inhabitants of the hill country, and if they permitted no Mohammedan to enter the Kaaba. For years the followers of the prophet might not take part in the pilgrimage to Mecca, which in the sacred months the rest of the Arabs made for the sake of prayer and festival joys. But the time drew slowly near when in Mecca also the consideration of the old heathen gods was to sink in the dust, and even the Koreish would bow the knee before the name of him against whom they now nourished so deadly a hatred and whom they now persecuted in so bloody a fashion.
EXPEDITION AGAINST THE JEWS (626 A.D.)
Mohammed, from the very character of his religion, could not let the sword rust in its sheath so long as Islam had not attained supremacy. Consequently he continued to lead his followers on warlike expeditions against both Jew and heathen. The fact that he himself took part in all the fights was a great spur to the spirit and courage of his troops; more than once his life was in danger, but a higher power protected God’s envoy; the sword fell from a hostile leader who waved it above his head.
Since the battle of Ohod most of the attacks had been directed against the Jews, who showed themselves more and more hostile to the new religion. They found a protector in Abdallah ben Obayyah, the chief of the Khazraj, who, jealous of Mohammed’s growing power amongst his followers, toiled against the prophet. The Beni Nadir were driven from their strong castles, after their date palms had been cut down, in defiance of the usages of Arabian warfare; and they owed their lives solely to the powerful intercession of Abdallah, but were nevertheless compelled to quit the Arabian country like the Beni Kainoka before them. But the “hypocrites” continued to work against Mohammed’s power after a victorious campaign against the powerful tribe of the Beni Mustalik; Abdallah excited a quarrel between the “helpers” and the immigrant believers, which was only adjusted by the skill and prompt decision of the prophet. A saying of the Koran gave warning against hypocrites, but this time also Abdallah escaped punishment. Even the evil reports concerning Aisha’s virtue and marital fidelity, which he and others put into circulation about that time because she was left behind on a night march and entered the camp on the second day in the company of a man, were overlooked. Mohammed, in accordance with a revelation, declared the rumours to be slanders, punished the calumniators who, like the poet Hassan, maintained her guilt, and cherished Aisha with fresh tenderness; but Abdallah remained unpunished. Mohammed dreaded the revenge of the Khazraj.
SIEGE OF MEDINA, EXTERMINATION OF THE JEWS (627-628 A.D.)
[627-628 A.D.]
Soon after the Koreish and other Arab tribes made alliance with the Jewish Beni Koraiza against the Moslems, and marched on Medina with a force of ten thousand men. Mohammed did not venture to meet the superior strength of the enemy in the open field for fear lest he should be overtaken by a fate such as he had suffered at Ohod. He had recourse to a method of defence hitherto unknown in Arabia. He drew a trench round the city. By means of this defence he kept off the enemy by small skirmishes for a time, until by crafty negotiations he succeeded in sowing mistrust and division among the allies. The consequence was that the Arabs, who besides this had been disheartened by the wintry weather and cold showers of rain, retreated after an ineffectual blockade of five weeks; thus abandoning their Jewish allies to Mohammed’s vengeance. Besieged in their strong castles the Beni Koraiza had to surrender at discretion. Thereupon in spite of the intercession of their ancient allies the Aus, according to the harsh decision of the chief Zaid ben Muadh, who had been selected as arbitrator, all the men of the tribe, seven hundred in number, were executed on the market-place of Medina, the women and children were led into slavery, and their flocks, lands, and goods were divided among the victors.
“God drove the keepers of the Scriptures (the Jews) from their strong places and put fear in their hearts. One half of them has he slain, the other taken prisoners; he has given you their lands, their dwellings, their goods, for an inheritance. God is almighty.”
In these words a saying of the Koran announced this horrible event, the darkest deed of Mohammed’s life. Zaid died soon after the cruel sentence. Irritated by the continual perfidy and the hostile temper of the Jews, Mohammed had allowed himself to be drawn into a course in which the messenger of God gave way to the passionate Arab, in which not the temper of a prophet but the revenge of the passionate Arab and the cruelty of an oriental despot were manifested, in which “earthly mire choked the sacred flame of prophecy.” And in order finally to destroy the power of the Jews in Medina and the neighbourhood, Mohammed in the following year (628) marched with fourteen hundred believers against their chief fortress of Khaibar.