Part 13 (1/2)
THE PILGRIMAGE TO HODEIBIA
”And He it was who held their hands from you and your hands from them in the valley of Mecca, after that He had given you the victory over them; for G.o.d saw what ye did.”--_The Kuran._
Mahomet, now secure from immediate attack, counted himself permanently rid of the Meccan menace and devoted his care to the strengthening of his position among the surrounding desert tribes. The year 627-628 is filled with minor expeditions to chastise or conquer his numerous enemies in the interior. His ceaseless vigilance, made effectual through his elaborate spy system, enabled him to keep the Bedouin hordes in check, though he was by no means uniformly successful in his attacks upon them. The period is characterised by the absence of pitched battles, and by the employment of very small raiding parties, who go out simply to plunder and to disperse the hostile forces.
His first expedition after the Koreitza ma.s.sacre in June 627 was directed against the Beni Lahyan, in revenge for their slaughter of the Faithful at Radji. He took the north-west road to Syria as a feint, then swiftly turning, marched along the sea-sh.o.r.e route to Mecca, and the Beni Lahyan fled before him. Mahomet was anxious to give battle, but as he found his foe was moving hastily towards the hostile city with intent to draw him on to his doom, he gave up the chase and contented himself with breaking up their encampments, plundering their wealth and women, and so returned to Medina.
He had been there only a few nights when he learnt that Oyeina, chief of the Fazara tribe, in concert with the Beni Ghatafan, had made a raid upon his milch camels at Ghaba, killing their keeper and torturing his wife.
Mahomet pursued, but the raiders were too quick for him and got away with the spoil. Mahomet did not follow them up, as nothing was to be gained from such a fruitless quest.
In August of the same year another raid on his camels was attempted by the famished tribes of Nejd, and Mahomet sent an expedition under Maslama to chastise them, but the Muslim were overpowered by a superior force and most of their company slain. The Prophet vowed vengeance upon the perpetrators of this defeat when he should have the power to carry it out. And now the Meccan caravan, venturing once more to take the seaward road, so long barred to them, was plundered by Zeid at Al Is, thereby confirming Mahomet's hostile intentions towards the Kureisch, and ensuring their continued enmity. But reprisals on their part were impossible after the failure before Medina, and they suffered the outrage in silence.
Mahomet was not content to rest upon his newly won security, but now determined to send out messengers and emba.s.sies to the rulers of surrounding lands, exhorting them to embrace Islam. This policy was to develop later into a regular system, but for the moment only one envoy was sent upon a hazardous mission to the Roman emperor, whose recent conquests in Persia had made him famous among the Arabs. The envoy was not permitted a quiet journey. At Wadi-al-Cora he was seized and plundered by the Beni Judzam, but his property afterwards restored by the influence of a neighbouring tribe allied to Mahomet, who knew something of the revenge meted out by the Prophet. As it was, as soon as he heard of it he despatched Zeid with 500 men, who fell upon the Beni Judzam and slaughtered many. When the expedition returned to Medina with the news, they found that the tribe in question had sent in its submission before the slaying of its members. The Judzam envoys demanded compensation.
”What can be done?” replied Mahomet. ”I cannot restore dead men to life, but the booty that has been taken I will return and give you safe escort hence.”
Mahomet's next enterprise was to send one of his chief warriors and wise men to Dumah to try and convert the tribe. They listened to his words and promises, and after a time, judging it was not alone to their spiritual, but also to their political welfare to follow this powerful leader, they embraced Islam, and received the protectors.h.i.+p of the Prophet.
Zeid returned from the plunder of the Kureisch caravan and straightway set out upon several mercantile journeys, upon one of which he was set upon and plundered by the Beni Fazara, near Wadi-al-Cora. Swift retribution followed at the hands of Mahomet, who was not minded to see the expeditions that were securing the wealth of his land the prey of marauding tribes. Many barbarities were practised at the overthrow of the Beni Fazara, possibly as a salutary lesson to neighbouring tribes, lest they should presume to attempt like attacks.
But now a further menace threatened Mahomet from the persecuted but still actively hostile Jews at Kheibar. They were suspected of stirring up revolt, and so the Prophet, knowing the activity centred in their leader, slew him by treachery. Still, his successor continued his father's work, only in the fullness of time to be removed from the Prophet's path by the same effectual but illicit means. Dark and tortuous indeed were some of the ways by which Mahomet held his power. His cruelty and treachery were in a measure demanded of him as a necessity for his continued office.
They were the price he paid for earthly dominion, and together with the avowed help of the sword they were the stern and pitiless means that secured the triumph of Islam. As time went on the scope of his state-craft widened; its exigencies became more varied, and exacted new and often barbarous deeds, that the position won with years of thought and energy might be maintained. Mahomet has now paid complete homage to the fickle G.o.ddesses force and craft.
The sacred month Dzul-Cada of 628 came round, bringing with it disturbing dreams and yearnings for Mahomet. For long past, indeed ever since he had found himself the leader of a religious organisation and had taken the broad traditions of Meccan ceremony half unconsciously to himself as the basis of his faith, he had longed to perform the pilgrimage to the holy city. He had upheld Mecca before the eyes of his followers as the crown and cradle of their faith. He had preached of pilgrimage thereto as a sacred duty, the inalienable right of every Muslim. Six years had elapsed since he had himself performed the sacred rites; it is no wonder, therefore, that his whole being was seized with the fervent dream of accomplis.h.i.+ng once more the ceremonies inseparable from his faith.
Political considerations also swayed his decision. If he were allowed to come peaceably to Mecca and perform the pilgrimage, it was conceivable that a permanent truce might be agreed upon by the Kureisch, and the deed itself could not but enhance his prestige among the Bedouins. He was strong enough to resist the Meccans in case of an attack, and if such a thing should occur the blame would attach to the Kureisch as violators of the sacred month.
With his thoughts attuned thus, it is not surprising that in Dzul-Cada a vision was vouchsafed him, wherein he saw himself within the sacred precincts, performing the rites of pilgrimage. The dream was communicated to the Faithful, and instant preparations made for the expedition, Mahomet called upon the surrounding tribes to join in his march to Mecca, but they, fearing the Kureisch hosts, for the most part declined, and earned thereby Mahomet's fierce anger in the pages of the Kuran. At length the cavalcade was ready; 1500 men in the garments of pilgrims, but with swords and armour accompanying them in the rear, journeyed over the desert track that had seen the migration to Medina of a small hunted band six short years previously. With them were seventy camels devoted to sacrifice. The pilgrims marched as far as Osfan, when a messenger came to them saying that the Kureisch were opposing their advance.
”They have withdrawn their milch camels from the outskirts, and now lie encamped, having girded themselves with leopard skins, a signal that they will fight like wild beasts. Even now Khalid with their cavalry has advanced to oppose thee.”
”Curses upon the Kureisch!” replied Mahomet. ”Who will show me a way where they will not meet us?”
A guide was quickly found, and Mahomet turned his company aside, journeying by devious routes until he came to the place of Hodeibia, a plain upon the verge of the sacred territory. Here Al-Cawsa, Mahomet's prized camel, halted, and would in nowise be urged farther.
”She is weary,” clamoured the populace, but Mahomet knew otherwise.
”Al-Caswa is not weary,” he replied, ”but that which restrained the armies in the Year of the Elephant now restraineth her.”
And he would go no farther into the sacred territory, fearing the doom that had afflicted Abraha in that fateful year. So his pilgrim host encamped at Hodeibia, and Mahomet sent men to clear the wells of sand and dust, so that there might be ample supply of water. Thereupon negotiations began between the Prophet and Mecca. The Kureisch sent an amba.s.sador to learn the reason of the appearance of Mahomet. When the peaceable intent of the army had been explained to him he remained in earnest converse with the Prophet, until at last he moved to catch at the sacred beard after the manner of his race when speaking. Instantly one of Mahomet's companions seized his hand:
”Come not near the sacred countenance of G.o.d's Prophet.”
The enemy was amazed, and returning told the citizens that he had seen many kings in his lifetime but never a man so devotedly loved as Mahomet.
The negotiations, however, proceeded very tardily, and at last Mahomet sent Othman, his famous warrior and companion, to Mecca to conduct the final overtures. He had been chosen because of his kins.h.i.+p with the most powerful men of Mecca. He was invited to perform the sacred ceremony of encircling the Kaaba, but this he refused to do until the Prophet should accompany him. The Kureisch then detained him at Mecca to complete, if it might be, the negotiations.
While Othman tarried, the report spread among the Muslim that he was treacherously slain. Mahomet felt that a blow had been struck at his very heart. Instantly he summoned the Faithful to him beneath a tall tree upon that undulating plain of Hodeibia, and enjoined upon them an oath that they would not forsake him but would stand by him till death. The Muslim with one accord gave their solemn word in gladness and devotion, and the Pledge of the Tree was brought into being. Mahomet felt the significance of their loyalty very deeply. It was the first oath he had enjoined upon the Believers since the days of the Pledge of Acaba long ago when he was but a persecuted zealot fleeing before the menace of his foes. He was glad because of this proof of loyalty, and his joy finds expression in the Muslim Book of Books: