Chapter III
Mohammed at Medina — Factions in Medina — The Charter.
The people of Yathreb received the Prophet and his Medina. Meccan disciples, who had abandoned home for the sake of their faith, with great enthusiasm ; and the ancient name of the city was changed to Medinat un-Nabi, " the City of the Prophet," or shortly, Medina, which name it has borne ever since. A mosque was built, made of bricks and earth covered with palm-leaves. Mohammed himself assisted in the building of this humble place of worship; and there he preached his simple religion, teaching the people not only of the glory and beneficence of God, but inculcating strong moral principles. He preached brotherly love, kindness to children, widows and orphans, and gentleness to animals.
At this time Medina was inhabited by two tribes Aus and Khadhraj which had long been at feud with each other. The Prophet abolished all tribal distinctions, and grouped the inhabitants of Medina under one generic name, Ansar, or “Helpers”. The people who had followed him from Mecca were called Muhajreens or "The Exiles." In the days of which we are speaking, there was no law or order in any city in Arabia. Different factions were at strife with each other, and general lawlessness and confusion prevailed in the Peninsula. Mohammed applied himself first to the task of introducing order in Medina, and organising the commonwealth upon a proper basis. With this object he issued a Charter, by which all blood-feud was abolished and lawlessness repressed. Equal rights were granted to the Jews, who lived in large numbers in and about Medina, whilst they on their side bound themselves to help the Moslems in defending the city.
Mohammed was now not only a Teacher, but the Chief Magistrate of a people, who had invited him and his disciples into their midst, and had entrusted him with the safety of their city ; his duty was to be ever on the watch to suppress sedition and to guard against treachery. The Meccans were much angered with the Medinites for sheltering Mohammed and his disciples, whom they considered as revolutionaries, and a conflict between them and the people of Medina was unavoidable. The first fight took place in the valley of Badr, a few miles from Medina, where the Meccans were defeated, leaving many prisoners in the hands of the Moslems. These were treated with great kindness in their captivity. The second year of the Hegira would have passed quietly in Medina but for occasional raids by the Meccans. In the third year, Abu Sufian, son of Harb, son of Ommeya, the great rival of the Hashimides, with a large army of the Meccans and their allies, entered the Medinite territories. The Moslem force, which proceeded to repel the attack, was smaller in number. A battle took place at the foot of a hill called Ohod, which resulted in the defeat of the Medinites. The loss of the Meccans, however, was too great to allow them to attack the city, and they retreated to Mecca. The Jews, who were settled in and around Medina in strongly fortified villages, now began to give trouble. From their position they were a source of constant danger to the little State. Those who lived in the city acted as spies to the Meccans, and, frequently, by their turbulent and unruly conduct, led to brawls and bloodshed. Two of these Jewish tribes, the Banu Kainuka and the Banu Nadhir, who lived in the suburbs, were therefore expelled.
In the fifth year of the Hegira, the Meccans again invaded Medina with a large army of 10,000 men. To oppose this formidable host the Moslems could muster only 3000 men. So they dug a trench, under the Prophet's direction, round the unprotected quarter of the city, and relied for the safety of the other parts on the Banii Koraizha, a tribe of Jews who possessed several strong fortresses in the vicinity of Medina towards the south, and with whom they were allied by treaty.
These Jews, however, broke their pledged faith and joined the Meccans in their attack on Medina. The siege lasted a long time, but every effort to storm the city was warded off by the vigilance of the Prophet. At last the elements seemed to combine against the besieging force ; rain and storm killed their horses, provisions became scanty, and the Meccan army dissolved as it had gathered.
It was considered unsafe to leave the traitorous Banu Koraizha so near the city, as their treachery might at any moment lead to the destruction of Medina. So they were called upon to leave the place ; on refusal they were besieged and compelled to surrender at discretion. They made only one condition, that their punishment should be left to the judgment of the Ausite chief, Saad bin Muaz, whose clients they were. This man, a fierce soldier who had been wounded in the attack, and indeed died from his wounds the next day, infuriated by their treacherous conduct, gave sentence that the fighting men should be put to death and that the women and children should become the slaves of the Moslems, and this sentence was carried into execution. This was a severe punishment but it was customary according to the rules of war then prevalent.
After this Meccan failure, the new Religion began to make rapid progress in the Peninsula, and tribe after tribe gave up their old evil ways and adopted Islam. In the sixth year of the Hegira, the Prophet granted to monks of the Monastery of St. Catherine, near Mount Sinai, and to all Christians, a Charter, which is a monument of enlightened tolerance. By it the Prophet secured to the Christians important privileges and immunities, and the Moslems were prohibited under severe penalties from violating and abusing what was therein ordered. In this charter the Prophet undertook himself, and enjoined on his followers, to protect the Christians, to guard them from all injuries, and to defend their churches, and the residences of their priests. They were not to be unfairly taxed ; no bishop was to be driven out of his bishopric ; no Christian was to be forced to reject his religion ; no monk was to be expelled from his monastery; no pilgrim was to be detained from his pilgrimage ; nor were the Christian churches to be pulled down for the sake of building mosques or houses for the Moslems. Christian women married to Moslems were to enjoy their own religion, and not to be subjected to compulsion or annoyance of any kind on that account.
If the Christians should stand in need of assistance for the repair of their churches monasteries, or any other matter pertaining to their religion, the Moslems were to assist them. Mohammed also despatched embassies to the King Embassies of Persia and the Byzantine Emperor, to invite them to accept Islam. The latter received the ambassador with courtesy, whilst the former drove the envoy from his presence with contumely. Another messenger sent to a Christian prince subject to Byzantium, who lived near Damascus, was cruelly murdered.
In the seventh year, the Jews of Khaibar revolted, but were soon reduced to subjection. Their lands and property were granteed to them, with the free practice of their religion, upon payment of a fixed land-tax.
In accordance with a truce, concluded with the Meccans, the Moslems visited the Kaaba, the inhabitants vacating their city so as not to come in contact with Mohammed and his followers. After three days the Moslems retired to Medina and the Meccans returned to their homes. Soon after, the Meccans and some of their allies treacherously attacked a tribe in alliance with the Moslems, and killed a large number of them. The injured people applied to the Prophet for redress. The reign of iniquity and oppression had lasted long enough at Mecca. In response to the appeal he marched ten thousand men against the idolaters ; with the exception of a slight resistance from the heads of two clans, they entered Mecca almost unopposed. Thus Mohammed entered the city which had so cruelly ill-treated him. It lay now completely at his mercy. But in the hour of triumph every evil suffered was forgotten, every injury inflicted was forgiven, and a general amnesty was extended to the population of Mecca. Only four criminals, whom justice condemned, made up Mohammed's proscription list when as a conqueror he entered the city of his bitterest enemies. The army followed his example, and entered quietly and peaceably ; no house was robbed, no woman was insulted. Most truly has it been said, that "through all the annals of conquest, there has been no triumphant entry like unto this one."
But the idols of the nation were unrelentingly destroyed. Sorrowfully the idolaters stood round and watched the downfall of the images they worshipped. And then dawned upon them the truth, — when they heard the old voice at which they were wont to scoff and jeer, cry as he struck down the idols, "Truth has come and falsehood vanisheth ; verily falsehood is evanescent," — how utterly powerless were their gods !
The ninth year of the Hegira is known in Moslem history as the Year of Deputations, in consequence of the large number of embassies which came from all quarters to accept Islam. The principal companions of the Prophet, and the leading citizens of Medina, at his request, received these envoys in their houses, and entertained them with the time-honoured hospitality of the Arabs. On departure, they always received an ample sum for the expenses of the road, with some additional presents corresponding to their rank. A written treaty, guaranteeing the privileges of the tribe, was often granted, and a teacher invariably accompanied the departing guests to instruct the newly-converted people in the duties of Islam, and to see that every evil practice was obliterated from their midst. To the teachers, whom Mohammed sent into the different provinces, he always gave the following injunctions : "Deal gently with the people, and be not harsh ; cheer them, and contemn them not. And ye will meet with many people of the Book who will question thee, what is the key to heaven ? Reply to them, [the key to heaven is] 'to testify to the truth of God, and to do good work."
When the hosts of Arabia came flocking to join his faith, Mohammed felt that his work was accomplished ;and under the impression of his approaching end, he determined to make a farewell pilgrimage to Mecca. On the 25th of Zu'1-Kaada (23rd February, 632) the Prophet left Medina with an immense concourse of Moslems. On his arrival at Mecca, on the 8th of Zu'l-Hijja, 7 th March, and before completing all the rites of the pilgrimage, he addressed the assembled multitude from the top of the Jabal ul- Arafat in words which yet live in the hearts of all Moslems:
"Ye people ! listen to my words, for I know not whether another year will be vouchsafed to me after this year to find myself amongst you.”
"Your lives and property are sacred and inviolable amongst one another until ye appear before the Lord, as this day and this month is sacred for all, and remember ye shall have to appear before your Lord, who shall demand from you an account of all your actions. Ye people, ye have rights over your wives, and your wives have rights over you. . . . Treat your wives with kindness. . . . Verily ye have taken them on the security of God, and made them lawful unto you by the words of God."
"And your slaves ! See that ye feed them with such food as ye eat yourselves, and clothe them with the stuff ye wear ; and if they commit a fault which ye are not inclined to forgive, then part from them, for they are the servants of the Lord, and are not to be harshly treated.”
"Ye people ! listen to my words, and understand the same. Know that all Moslems are brothers unto one another. Ye are one brotherhood. Nothing which belongs to another is lawful unto his brother, unless freely given out of good-will. Guard yourselves from committing injustice.”
"Let him that is present tell it unto him that is absent. Haply he that shall be told may remember better than he who hath heard it."
On his return to Medina he settled the organisation of the provinces and tribal communities. Officers were sent to the provinces and to the various tribes for the purpose of teaching the people the duties of Islam, administering justice, and collecting the tithes or zakat.
The last days of the Prophet were remarkable for the calmness and serenity of his mind, which enabled him, though weak and feeble, to preside at the public prayers until within three days of his death. One midnight he went to the place where his old companions were lying in the slumber of death, and prayed and wept by their tombs, invoking God's blessings for his " companions resting in peace." He chose Ayesha's house, close to the mosque, for his stay during his illness, and, so long as his strength lasted, took part in the public prayers. The last time he appeared in the mosque he was supported by his two cousins, Ali and Fazl the son of Abbas.
After the usual praises and hymns to God, he addressed the multitude thus:"Moslems, if I have wronged any one of you, here I am to answer for it ; if I owe ought to any one, all I may happen to possess belongs to you."
The Prophet then prayed and implored heaven's mercy for those present, and for those who had fallen in the persecution of their enemies, and recommended to all his people the observance of religious duties, and the practice of a life of peace and good-will, and concluded with the following words of the Koran. "The dwelling of the other life we will give unto them who do not seek to exalt themselves on earth or to do wrong ; for the happy issue shall attend the pious."
After this, Mohammed's strength rapidly failed. At noon on Monday (12th of Rabi I., 11 a.h. — 8th June,632 A.c), whilst praying earnestly in whisper,the spirit of the great Prophet took flight to the ''blessed companionship on high."
During the ten years Mohammed presided over the commonwealth of Islam, a great change had come over the character of the Arab people. By the appointment of delegates to the different tribes and cities, with powers to decide internal as well as tribal disputes, the ancient system of private vendetta was put an end to, and an impetus was given to trade and commerce. The style of living and mode of dress underwent a great change, especially among women. The reckless freedom of heathenism was abandoned, and manners became decorous, almost austere ; gambling and drunkenness were forbidden. Before this there had been no privacy in houses ; from this time, it became customary to have special apartments for women.
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