No More Learning

The historian Ibn Ishak has preserved for us the text of an important
document which seems to have been drawn up, under the Prophet's
direction, at about this time. It may be described as an attempt to
settle, at least provisionally, the relations between the various classes
into which the people of Medina were divided'. All the inhabitants,
believers and unbelievers alike, are declared to be a single community
(umma); the clans remain distinct for certain purposes but are debarred
from making war on one another. Should any dispute arise, the matter
is to be brought before " God and Mahomet. 11 All are bound to unite
for the defence of Medina in case it should be attacked. No one is to
conclude an agreement with the Kuraish {i. e. the heathen Meccans) or
with any ally of the Kuraish.
The establishing of public security at Medina was necessarily the first
object which the Prophet had in view; but in addition to this he found
himself compelled to supply his own followers with the rudiments of a
legal code. At Mecca his teaching had been almost entirely confined to
the sphere of faith and personal morality; of external regulations lie
had seldom had occasion to speak. But as soon as Islam became the
1 Muslim authorities are unanimous in asserting that at this time both the
Jews and the Christians were expecting a prophet to appear in Arabia and that
precise descriptions of the coming prophet were contained in the Jewish and
Christian Scriptures. How this belief first arose among Muslims is not clear, but
converts from Judaism and Christianity doubtless did their best to encourage it.
2 See Wellhausen, "Muhammads Gemeindeordnung von Medina," in Skizzen
und Vorarbeiten, iv. pp. 67-83.


## p. 315 (#347) ############################################

Legislation of the Koran 315
religion of a political society, the need of positive enactments made
itself felt. Hence those parts of the Koran which were produced after
the Emigration—amounting to rather more than one-third of the whole
book—consist largely of prescriptions as to the details of practice both
in religious and secular matters. Systematic legislation was, of course,
a thing of which Mahomet could form no idea; he provided for each
case as it occurred, not striving after theoretical consistency but freely
modifying previous commands in order to suit altered circumstances.
That all these contradictory directions were given out as the word of
God caused scarcely any embarrassment at the time, for it was assumed
that the Deity, like any other despot, may revoke His orders whenever
He chooses; but it is needless to say that later generations, who had no
trustworthy information as to the dates of the various passages, some-
times found it hard to decide which commands were revoked and which
were still in force1. In a few cases we are informed by early Muslim
authorities that passages of the Koran were not only "revoked" but
actually suppressed.
The institutions which assumed a definite form during the years
subsequent to the Emigration may be classed under the following
heads:—(1) Religious ceremonial, (2) Fiscal and military regulations,
(3) Civil and criminal laws.
To the first class belong the five obligatory daily prayers, the public
service held every Friday, the duty of fasting from sunrise to sunset
during the month of Ramadan, and the annual Pilgrimage (of which
more will be said later). To these may be added the rules of ceremonial
purity, the distinctions between lawful and unlawful food (which were
largely borrowed from Judaism) and the prohibition of wine-drinking.
The rite of circumcision—performed on boys, not, as among the Jews,
on infants—prevailed everywhere in heathen Arabia and was retained by
the followers of Mahomet; but it is never mentioned in the Koran and
does not properly form part of the religion of Islam.
The second class includes the payment of "alms," that is, a kind of
income-tax levied on all Muslims, originally for the relief of the poor
but in later times for the maintenance of the State. Moreover all
Muslims capable of bearing arms might, under certain circumstances, be
required to serve as soldiers.
The civil and criminal laws laid down in the Koran are partly based
on old Arabian usages and are partly of foreign origin. Slavery and
polygamy having existed in Arabia from time immemorial, we may
assume, as a matter of course, that Mahomet never thought of abolishing
either the one or the other, but he introduced certain restrictions
whereby the condition both of slaves and of women was somewhat
1 Treatises on the "revoking" and the "revoked" passages of the Koran
(fi-n-ndtikh wa-l^matuakh) have been produced by many Muslim theologians.


## p. 316 (#348) ############################################

316 Mahomet's Domestic Life [623
improved1. In particular, he condemned the practice of "inheriting
women against their will*," that is, of treating widows as chattels to be
appropriated by the dead man's heir. He also made every effort to
secure the rights of orphans and in general to protect the weak against
the strong. The ancient rule of blood-revenge he recognised in principle,
but confined it within narrow limits. A startling innovation, from the
point of view of the Arabs, was the punishment of fornication by
scourging*. It may be mentioned that, according to tradition, the
Koran once contained a passage which ordered that fornicators should
be put to death by stoning; and Omar, when he was Caliph, is said to
have maintained that this law was still in force.
In describing the Prophet's sojourn at Medina, it is necessary to say
something of his domestic history, to which several passages of the Koran
explicitly refer. Before he left Mecca, he had already taken to himself
a second wife, named Sauda, and during the years which followed the
number of his wives steadily increased. The most celebrated of them
was 'A'isha (daughter of Abu Bakr), whose marriage to Mahomet took
place a few months after his arrival at Medina; she was then only about
nine years old, but in spite of her tender age she rapidly acquired great
influence. When, some five years later, she was accused of misconduct,
a passage of the Koran was specially revealed for the purpose of clearing
her character. The ascendency which she gained during the Prophet's
lifetime continued long after his death and enabled her to play a
prominent but by no means an honourable part in the politics of
that period. In the books of Muslim tradition 'A'isha is one of the
authorities most frequently cited.
For more than a year after the Emigration Mahomet and his
Meccan disciples were in a condition of great economic distress. The
attempts which they made to relieve their necessities by means of pillage
did not at first prove successful. In these earliest raids the natives of
Medina took no part, for the general principle that it is the duty of
Muslims to engage in aggressive warfare against unbelievers had not yet
been announced. Moreover it is to be noticed that Mahomet did not
at once venture to shock the feelings of his countrymen by violating the
sanctity of the four sacred months during which, according to ancient
custom, no raids were permitted. At length, towards the end of the
year 623, he sanctioned an attack, in the sacred month of Rajab, upon a
caravan belonging to the Kuraish, at Nakhla near Mecca. The caravan
was taken by surprise and the raiders came back with a considerable
amount of booty to Medina. But so strongly was this expedition
1 It has often been asserted that Mahomet forbade his followers to have more
than four wives at the same time, but the passage of the Koran (chap. iv. 3) which
is cited in support of the statement does not necessarily imply any such prohibition
8 Koran iv. 23.
3 Koran xxiv. 2.


## p. 317 (#349) ############################################

624] Battle of Badr 317
condemned by public opinion that the Prophet found it necessary to
give out that his orders had been misunderstood. -<^Y"
Two months later his followers achieved their first great victory. A
large caravan, laden with rich merchandise, was returning from Syria to
Mecca under the leadership of Abu Sufyan, the chief of the Banu
Umayya, one of the proudest families among the Kuraish. Mahomet
determined to waylay it at Badr, a place south-west of Medina, a few
miles from the Red Sea coast, and himself set out thither with rather
more than 300 armed men, of whom about 80 were Emigrants and the
rest Medinese. Abu Sufyan, however, received news of the intended
attack, changed his route and despatched a messenger to Mecca asking
for help. The Kuraish hastily fitted out an expedition consisting of
about 900 men, among whom were most of the Meccan aristocracy.
While they were on their way northward they learnt that the caravan
had succeeded in reaching a point where it was out of danger; some of
them therefore returned to Mecca, but the great majority, confident in
their superior numbers and equipment, determined to advance, rather, it
would seem, with the intention of overawing than of crushing their
adversary. The two armies reached Badr almost at the same moment.
Mahomet, ignorant of what had happened, was still expecting the
caravan; on discovering his mistake he probably saw that a retreat
would be extremely perilous, if not impossible, and accordingly resolved
to fight1. The Meccans, on this occasion, displayed an extraordinary
slackness and absence of forethought. They allowed Mahomet to take
possession of a well situated in their immediate neighbourhood and
thereby to deprive them of their water-supply. Next morning, when
they approached the well they found the bulk of Mahomet's army
drawn up around it. But even then no general attack was made. One
by one, or in small groups, a number of Meccan chieftains came forward
and were killed in hand-to-hand combat by champions of the opposite
side. Among the slain was one of the most formidable of the Prophet's
enemies, Abu-1-Hakam, son of Hisham, usually known by the nickname
Abu Jahl. Mahomet himself did not take part in the fighting but
remained in a small hut which had been erected for him, praying with
passionate fervour and trembling violently. At length, about noon, the
Meccans, realising that nothing was to be gained by further bloodshed,
began to retire. Being much better mounted than their opponents,
they were able to escape with a loss of only 70 slain and 70 captured.
Of the Muslims 14 had fallen.
Insignificant as this battle may appear from a military point of view,
1 According to the ordinary story, the news of the approach of the army from
Mecca had reached Mahomet before he arrived at Badr, but this is expressly
denied by our oldest authority (Tabarl, I. 1286. 2 ff. ). See F. Buhl, "Ein
paar Beitrage zur Kritik der Geschichte Muhammeds" in Orumtalische Studien, i.
pp. 7-22.


## p. 318 (#350) ############################################

318 Battle of Uhud [_m
the importance of its results can scarcely be exaggerated. Hitherto the
enemies of the Prophet had continually taunted him with his inability
to perform miracles; now at length it seemed as if a miracle had been
wrought. The victory gained at Badr over a greatly superior force is
ascribed in the Koran to the intervention of angels, an explanation
which, it is needless to say, was unhesitatingly accepted by all Muslims'.
On his return to Medina, Mahomet ventured on a series of high-handed
measures which struck terror into all his opponents. Several persons
who had offended him were assassinated by his order. At the same time
the Banu Kainuka', one of the Jewish clans resident at Medina, were
banished from the place; their houses and valuables became the property
of the Muslims.
Meanwhile the Meccans, irritated by their defeat and fearing for the
safety of their caravans, on which they were dependent for the means of
subsistence, had determined to make an attack in force. Early in the
year 625 an army of about 3000 men, commanded by Abu Sufyan,
marched from Mecca and encamped near a hill called Uhud, a few miles
to the north of Medina. A considerable proportion of the Medinese, in
particular 'Abdallah ibn Ubayy, wished to remain on the defensive; but
Mahomet, with less than his usual prudence, rejected their advice.
Although the force at his disposal scarcely numbered 1000 men, he
resolved to make a sortie and assail the Meccans in the rear. At first
this bold plan appeared likely to prove successful. He was able to take
up a strong position on the slopes of Uhud, whence the Muslims charged
the enemy and drove them back with some loss. But the Meccan
horsemen, led by Khalid ibn al-Walid, succeeded in outflanking the
Muslims, who were at once thrown into confusion. Some fled to
Medina, while others fought their way back to the hill. Among these
latter was Mahomet himself, who for a while remained hidden in a
ravine. Meanwhile a rumour that he was slain had spread in the ranks
of the Meccans, and for this reason, it would appear, they did not take
advantage of their victory. Supposing that they had sufficiently avenged
the blood shed at Badr, they made no attempt to attack Medina but
prepared to march homewards. Of the Muslims only about 70 men
were left dead on the battle-field; one of these was Hamza, the Prophet's
uncle, a valiant warrior, it is true, but not by any means a model of
piety. Hind, the wife of Abu Sufyan and mother of the Caliph
Mu'awiya, had, together with a number of other women, accompanied
the Meccan army; remembering that Hamza had slain some of her
nearest relatives at Badr, she took vengeance on his corpse by tearing
his liver with her teeth. Such barbarity was quite unusual among the
1 The historians, citing the testimony of eye-witnesses, supply us with re-
markably precise information about the angels who fought at Badr; thus, for
instance, they wore white turbans, with the exception of Gabriel, who had a yellow
one (Ibn Hisham, p. 450).


## p. 319 (#351) ############################################

625-627] Punishment of the Banu-n-Nadir 319
Arabs of that period, and it is therefore not to be wondered at that the
act of Hind was long afterwards a topic on which the enemies of her
posterity loved to dwell.
When the Meccans began to retreat, Mahomet, realising that Medina
was no longer in danger, endeavoured to efface the shame of his defeat
by a great show of activity. Although he had himself received some
slight wounds he marched a few miles in the track of his victorious foes,
obvious y not with the intention of attacking them but in order to
reassure his own followers. This plan attained its object, and there is
no reason to suppose that after the battle his influence at Medina was
in any way diminished. t^
A few months later he made a second attack upon the Jews. The
Banu-n-Nadlr, a Jewish clan who owned some of the most valuable
palm-gardens in the neighbourhood of Medina, were suspected, rightly
or wrongly, of plotting to murder him. He accordingly declared war
against them, and after a siege which lasted about three weeks forced
them to emigrate to Khaibar, an oasis inhabited chiefly by Jews, about
100 miles north of Medina. The lands of the Banu-n-Nadir were partly
appropriated by Mahomet and partly divided among the Emigrants, who
thus ceased to depend on the charity of the Helpers.
That Mahomet's conduct should have, been bitterly resented by
the Jewish population of Arabia is quite natural; but on this, as on
other occasions, the Jews shewed themselves wholly incapable of com-
bining in order to resist him by force. The utmost that they attempted
was to stimulate the enmity of the heathen Meccans and of the
neighbouring nomadic tribes. By this time the chiefs of the Kuraish
had perceived the fruitlessness of their victory at Uhud and they there-
fore listened readily to the Jewish emissaries who urged them to make
another and a more serious effort. Accordingly, in the year 627, an
alliance against Mahomet was formed between the Kuraish and a
number of Bedouin tribes, of whom the most important were the Fazara,
the Sulaim and the Asad. The combined forces of the Kuraish and
their allies proceeded to march towards Medina. They are said to have
numbered 10,000 men, which is perhaps an exaggerated estimate, but in
any case it is certain that they formed an army much larger than that
which had fought at Uhud two years earlier. Meanwhile the Khuza'a,
a tribe who dwelt in the immediate neighbourhood of Mecca, had
sent to Mahomet full information a£ to the impending attack; their
conduct was probably due much more to jealousy of the Kuraish than
to any special sympathy with Islam. By the time the assailants reached
Medina the town was well prepared to stand a siege. In most places
nothing more was necessary than to erect a few barricades between the
houses; but on one side there was a large open space, across which
Mahomet caused a trench to be dug. This device, which appears to
us so obvious, struck the Arabs with astonishment; by Mahomet's
CH. X.


## p. 320 (#352) ############################################

320 Siege of Medina [627
enemies it was denounced as a dishonourable stratagem. Hence this
siege is usually called "the Campaign of the Trench. '1 The idea, we
are told, was suggested to the Prophet by an emancipated slave of un-
known origin, who is celebrated in Muslim tradition under the name of
Salman the Persian; at all events the word applied to the trench
(khandak) is derived from the Persian language. In digging the trench
Mahomet himself took an active part. The implements required for
the purpose were mostly supplied by the Kuraiza, the only Jewish clan
who still remained at Medina. It is difficult to believe that the Kuraiza
regarded Mahomet with friendly feelings, but it would appear that,
in spite of the manner in which he had treated their co-religionists, they
still considered themselves as bound by their agreement with him;
moreover they probably realised that if Medina were taken by storm
the hordes of Bedouins would plunder all parties indiscriminately.
During the siege the vigilance and discipline of the Muslims contrasted
strangely with the disorder which prevailed on the opposite side. The
besiegers, in spite of their vastly superior numbers, seem never to have
contemplated a real assault. Small troops of cavalry now and then
endeavoured to cross the trench but were easily repulsed by a shower of
arrows and stones; on the one occasion when some of them succeeded
in forcing an entrance they soon found it necessary to retreat. In
explanation of these facts it must be remembered that an extreme
dread of attacking fortifications, however rudely constructed, has been
characteristic of the Arabs, and in particular of the Bedouins, down to
the present day.
Though the loss of life on either side was quite insignificant, both
the besiegers and the besieged were soon reduced to great straits. The
cold and stormy weather severely tried the defenders of the trench, while
the Bedouins without suffered greatly from lack of provisions. Accord-
ingly both parties strove hard to bring the siege to an end by means of
negotiation. Mahomet's principal object was to detach the Bedouins
from their alliance with the Kuraish; the besiegers, on the other hand,
sent secret messages to the Kuraiza urging them to violate their agree-
ment with Mahomet. The chief of this Jewish clan, Ka'b ibn Asad,
at first indignantly refused to listen to these suggestions, but finally he
yielded, and the Kuraiza forthwith assumed so menacing an attitude
that the Muslims became seriously alarmed. The Jews, however, did
not venture to make an attack; they remained, as usual, shut up in
their fortresses, until the Kuraish and their allies, weary of waiting,
suddenly raised the siege, which had lasted only a fortnight, and
returned to their homes. Thus ended the last attempt, on the part of
the Meccan aristocracy, to crush the new religion.
As soon as the besiegers had departed the vengeance of Mahomet
naturally fell on the Kuraiza. He did not content himself with pillaging
them but, having compelled them to surrender after a brief siege,


## p. 321 (#353) ############################################

628] Eacpanshon of Islam 321
offered them the choice of conversion to Islam or death. The heroism
which they displayed on this occasion seems hard to reconcile with
their former timidity; rather than commit apostasy they preferred to
be slain one by one in the market-place of the town. The number of
these martyrs amounted to over six hundred; the women and children
were sold as slaves.
Henceforth the population of Medina was, at least in name, almost
exclusively Muslim; the "Hypocrites" who remained were a small
minority, and though they sometimes angered the Prophet by their
murmurs and intrigues he had no reason to fear them. Accordingly
his policy, which he had at first represented as one of self-defence, now
became avowedly aggressive. Medina was no longer the refuge of a
persecuted sect—it was the seat of a religious despotism which in a few
years subjugated the whole of Arabia. To ordinary Europeans this
development of Islam naturally appears as a mere misuse of religion
for purposes of political aggrandisement; it is, however, necessary to
remember, in judging of Mahomet's conduct, that the communities
which he attacked were not organised States but societies which recog-
nised no permanent bond save that of blood. With the exception of
the Kuraish, who inhabited a sacred territory, almost every Arabian
tribe was engaged in perpetual feuds with its neighbours. In founding
a community united solely by religion Mahomet necessarily placed
himself in a position of antagonism to the tribal system, which required
every man to take the part of his fellow-tribesmen against the members
of all other tribes. But Mahomet was very far from being a cosmo-
polite of the modern type. Though his doctrines logically involved the
equality of all races, it probably never occurred to him that it was his
duty to ignore national and tribal distinctions. The authority of the
tribal chiefs was not to be overthrown but it was to be subordinated to
a higher authority, which could be none other than that of the Prophet
himself. Moreover Mahomet's belief in the peculiar sanctity of Mecca
rather increased than diminished during his long exile. Until the House
of God had been purged of idols the main object of the Prophet's
mission was still unattained. To win over Mecca to the true faith
seemed therefore a matter of supreme importance.
The first expedition made for this purpose took place in the year 628.
Shortly before the time of the annual Pilgrimage Mahomet marched
towards Mecca accompanied by several hundreds of his disciples and
taking with him a large number of camels which were marked with
badges, according to ancient Arabian custom, to denote that they were
victims intended for sacrifice. If his aim was to force his way into the
city, he carefully concealed the design, giving out that he and his
followers were coming simply as pilgrims, to do honour to the Meccan
sanctuary. He hoped to convince the Kuraish that Islam would not in
any way interfere with the privileges which they had hitherto enjoyed,
C MED. B. VOL. II. CH. X. 21


## p. 322 (#354) ############################################

322 Treaty of Hudaibiya [628
and he persuaded himself that they might thereby be induced to
recognise his claims. But the memory of the blood shed at his command
and especially of the occasion on which he had violated the truce of the
sacred months was vividly present to the minds of the Meccans, and
they determined on no account to admit him. When he reached
Hudaibiya, a place within a few hours' march of Mecca, he found his
way blocked by an armed force consisting partly of Meccans and partly
of their Bedouin allies. A series of negotiations ensued, in the course
of which Othman (properly iUthman) ibn 'Aflan went as Mahomet's
agent to Mecca; the selection of this man was doubtless due to his being a
relative of Abu Sufyan and other influential citizens. During Othman's
absence a rumour that he had been murdered spread through the camp
of the Muslims, whereupon Mahomet, fearing, or pretending to fear,
an attack on the part of the $uraish, assembled his followers under a
tree and required from each of them a promise that he would on no
account flee, if a conflict took place. To this scene the Koran alludes1
as one specially pleasing to God; hence in Muslim tradition it is
called "the Homage of good pleasure. '1 Almost immediately afterwards
Othman returned to Hudaibiya, bringing, it would seem, proofs that
his mission to Mecca had not been fruitless. The negotiations were
accordingly resumed in the Prophet's camp, whither the Kuraish sent a
certain Suhail ibn 'Amr as their representative. After prolonged dis-
cussion a compromise was agreed upon, whereby Mahomet consented
to withdraw for that year, while the Kuraish, on their part, promised
that the year following he and his disciples should be allowed to
enter Mecca, without weapons, and remain there for three days.
Furthermore both parties were to refrain from hostilities for ten years;
during that time no member of the Kurftisb who was still a minor
might join the Muslim community without the permission of his
parents or guardians, whereas the sons of Muslims might freely go
over to the Kuraish.
The terms of this treaty appeared at first so unfavourable to Islam
that the more zealous followers of the Prophet, in particular Omar,
vehemently protested. Mahomet, however, perceived that the con-
ditions, humiliating as they might seem, would in the end turn to his
advantage, and he accordingly adhered to them in spite of the opposition
of his too eager disciples. Never was his influence put to so severe a
test and never did he achieve a more signal triumph. From the moment
when the treaty of Hudaibiya was concluded the number of conversions
to Islam became larger than ever.
According to the ordinary Muslim tradition, the Prophet about
this time took a step which shewed that he contemplated the con-
version not only of Arabia but of the world—he despatched messengers
to the Byzantine Emperor Heraclius, to the Persian king and to
1 Chap, xlviii. 18.


## p. 323 (#355) ############################################

«29] Battle of Mtita 323
various other foreign potentates, summoning them to recognise his
divine mission. But the evidence for this story is by no means satis-
factory, and the details present so many suspicious features that it may
be doubted whether the narrative rests on any real basis.
Soon after his return to Medina, Mahomet set out on an expedition
against Khaibar, where^the banished Banu-n-Nadlr had taken refuge.
The Jews, as usual, shrank from a conflict in the open plain and shut
themselves up in their fortresses, which fell one by one into the hands of
the Muslims. The vanquished were compelled to surrender all their
wealth, which was very considerable, but they were permitted to remain
at Khaibar as cultivators of the soil, on condition that half of the
produce should be annually made over to the Muslim authorities. This
is the first instance of an arrangement which was afterwards adopted in
most parts of the Muslim Empire where the population consisted of
non-Muslims.
Early in the year 629 Mahomet, with about 2000 followers, carried out
his project of visiting Mecca as a pilgrim, in accordance with the treaty
of Hudaibiya. For the stipulated three days he was allowed to occupy
the sacred city and to perform the traditional ceremonies in the sanctuary.
The scene must have been a curious one, never to be repeated—the great
preacher of monotheism publicly doing homage at a shrine filled with
idols. The sight of Mahomet's power deeply impressed the Meccan
aristocracy, and two of the^ most eminent among them, Khalid ibn
al-Walid and 'Amr ibn al-'As, took the opportunity of going over to
Islam. Both of these men afterwards played a prominent part in the
building up of the Muslim Empire.
A few months later Islam for the first time came into conflict with
the great Christian power against which it was destined to struggle,
with scarcely any intermission, for a period of eight centuries. In the
autumn of the year 629 Mahomet despatched a force of 3000 men,
commanded by his adopted son Zaid ibn Qaritha, to the north-western
frontier of Arabia. The reason which most of the historians assign for
this expedition is that a messenger sent by the Prophet had been
assassinated, a year earlier, by an Arab chieftain named Shurahbll, who
owned allegiance to the Byzantine Emperor.
But since Ibn Ishak, the
oldest writer who records the expedition, does not allege any pretext for
it, the correctness of the aforesaid explanation is at least doubtful. In
any case it is difficult to believe that Mahomet contemplated an attack
on the Byzantine Empire, for ignorant as he was of foreign countries he
must have been aware that an army of 3000 men would be wholly
inadequate for such a purpose. When the Muslim force reached the
neighbourhood of the Dead Sea, they found themselves, to their great
surprise, confronted by a much larger army composed partly of Byzan-
tines and partly of Arabs subject to the Emperor. After some hesitation
Zaid ibn Haritha determined to fight. The battle took place at Mu'ta,
ch. x. 21—2


## p. 324 (#356) ############################################

324 Capture of Mecca [630
a village to the east of the Dead Sea. The Muslims fought bravely but
were totally defeated; among the slain was their leader Zaid and Ja'far,
a first cousin of the Prophet. The recently converted Khalid ibn
al-Walid, who had accompanied the expedition, finally assumed the
command and succeeded in bringing back the greater part of the army
safely to Medina.
This reverse was quickly followed by a great success in another
quarter. The truce of ten years, established by the treaty of
Hudaibiya, might perhaps have been observed faithfully if the matter
had depended solely on the two contracting parties, Mahomet and the
Kuraish. But each party was in alliance with certain Bedouin tribes,
and, as anyone might have foreseen, a feud among the allies was likely
to produce a general rupture. In fact the truce had lasted only a year
and a half when Mahomet's allies the Khuza'a were attacked by a small
tribe, the Bakr ibn 'Abd-Manat, who likewise dwelt in the neighbour-
hood of Mecca and happened to be in alliance with the Kuraish. Some
members of the Kuraish were accused, rightly or wrongly, of assisting
the Bakr ibn 'Abd-Manat, whereupon the Khuza'a naturally complained
to Mahomet that the terms of the treaty had been violated. The
Kuraish, on their part, sent Abu Sufyan to Medina, in the hope that
hostilities might be averted. What passed between Abu Sufyan and
Mahomet on this occasion it is, of course, impossible to know with
certainty, but it appears highly probable that, as several modern
historians have suggested, the ambassador of the Kuraish, realising the
superiority of the Muslim forces, agreed to facilitate the surrender of
Mecca, while the Prophet promised to avoid all unnecessary bloodshed.
No sooner had Abu Sufyan returned to his native city than Mahomet
collected an army of about 10,000 men, chiefly Bedouins, and marched
southwards. But he abstained from declaring war against the Kuraish
and endeavoured to conceal the real object of his expedition. On the
way he was met by his uncle 'Abbas, who at length professed himself
a convert to Islam and joined the Prophet's army. About the end of
January 630 the Muslims were encamped within sight of Mecca. No
one could now doubt what was Mahomet's aim, but very few of the
Meccans shewed any inclination to risk their lives in defence of the city.
With the exception of a small band who perished in a fruitless skirmish,
the citizens, following the advice of Abu Sufyan, threw away their arms,
retired into their houses and suffered the conqueror to enter unopposed.
Mahomet, on taking possession of the city, at once proclaimed a
general amnesty, from which only ten persons were by name excluded1;
even of these the majority soon obtained pardon. He then proceeded
to destroy the idols with which the city abounded; it was even thought
1 It is somewhat remarkable that among the few persons singled out for special
vengeance were three female musicians, whose crime consisted in the fact that they
had been accustomed to sing songs reflecting on the Prophet's character.


## p. 325 (#357) ############################################

630] Battle of Hunain 325
necessary to efface some of the paintings which adorned, the interior ot
the Ka'ba. A curious legend relates that while this process of purifica-
tion was being carried out one of the Meccan goddesses, called Na'ila,
suddenly appeared in the form of a black woman and fled away shrieking1
—an example of the belief, familiar to us from early Christian literature,
that the pagan deities are devils. But while many of the ancient gods
vanished for ever, one at least remained and in fact has continued to the
present day. A certain black stone, which formed part of the wall of
the Ka'ba, was regarded by the heathen Arabs with extraordinary
veneration; the practice of kissing this object and of stroking it with
the hand was not only tolerated but expressly sanctioned by the Prophet.
That such fetish-worship disgusted some of his own followers appears
evident from a saying ascribed to the Caliph Omar8. How far Mahomet's
policy in these matters was due to genuine superstition and how far
to the desire of conciliating the heathen cannot be determined; but it
is certain that a large part of the ancient cult was adopted into Islam
with little change. For this it was necessary to devise some historical
justification; accordingly the Prophet gave out, perhaps in good faith,
that the Meccan sanctuary had been originally founded by Abraham
and that the ceremonial practised in it was a divine institution though
it had been partially corrupted through the perversity of men. The
Meccans, it is needless to say, gladly accepted the theory which tended,
on the whole, to enhance the prestige of their city. Henceforth the
Kuraish, who had so long opposed the new religion, were among its
firmest adherents, if not from conviction at least from self-interest.
The news of the capture of Mecca spread a panic among some of the
neighbouring tribes of Bedouins. It is not probable that they were
much influenced by religious feeling, but they dreaded the loss of their
independence. An army was quickly brought together, consisting of
several tribes who bore the collective appellation of Hawazin; the most
prominent members of the coalition were the Thaklf, a tribe to which
the inhabitants of the town of Ta'if belonged*. Mahomet at once
marched from Mecca with a much larger force and encountered the
Hawazin in the valley of Hunain. The Muslims, in spite of their
numerical superiority, were at first thrown into confusion by the on-
slaught of the enemy, and the Prophet himself was in great peril; the
troops from Medina, however, succeeded in turning the tide of battle.
At length the Hawazin were not only routed but were forced to abandon
their women and children, together with a vast quantity of flocks and
herds which, after the fashion of the Bedouins, they had brought into
1 Wellhausen, Mohammed in Medina, p. 341.
2 "I know that thou art a atone, without power to harm or to help, and had
I not seen the Messenger of God kiss thee I would not kiss thee" (Bukkarl,
ed. Krehl, i. p. 406. 1 ff. ).
5 See above, p. 311.


## p. 326 (#358) ############################################

326 Expedition to Tabuk [630-632
the battle-field. Immediately after the victory Mahomet proceeded
to besiege Ta'if, but the inhabitants of the town defended it with
unusual vigour and the Muslims were soon obliged to retreat. This
discomfiture, however, does not seem to have injured the Prophet's
cause, for a few days later the majority of the Hawfizin announced their
intention of adopting Islam. The new converts received back their
wives and children, but the rest of the booty taken at Hunain was
distributed among the victors. Nor did the people of Ta'if long
remain faithful to their old religion; after an interval of about half a
year they entered into negotiations with the Prophet and finally sub-
mitted to his authority.
In the autumn of this year (630) a report reached Medina that
a great Byzantine army was advancing into Arabia from the north-
west. The report was certainly false; whether Mahomet believed it or
merely utilised it as a pretext for a raid it is impossible to say. In any
case he collected all his forces and marched with them as far as Tabuk,
which is about 300 miles to the north-west of Medina. As no Byzan-
tines appeared to oppose him, the only result of his expedition was the
subjugation of some small Jewish and Christian settlements in the north
of Arabia. Both Jews and Christians were allowed to retain their
property and the right to profess their religion, on condition that they
paid a yearly tribute, the amount of which was fixed in each case by a
special treaty.
On the occasion of the next annual Pilgrimage, in the spring of 631,
Mahomet issued a solemn proclamation, now contained in chap. ix. of
the Koran, whereby heathens were thenceforth excluded from participa-
tion in the Pilgrimage and the cult of the Ka'ba. The following year
the Prophet himself performed the Pilgrimage and finally settled the
details of the ceremonies to be observed in connexion with it. During
all subsequent ages this institution, notwithstanding its purely heathen
origin, continued to be the great bond whereby Muslims of all parties
were held together. Such a result could not have been attained
by the Koran alone or by any abstract creed however carefully formu-
lated.
Another matter which he undertook to regulate at about the same
time was the sacred Calendar. Till then the Arabs, so far as can be
ascertained, had reckoned by solar years but by lunar months, that is to
say, they followed the practice, which appears to have been common
among the Semitic nations, of inserting an intercalary month from
time to time so as to adjust the year to the seasons. But as their
notions of astronomy were of the crudest sort, much confusion naturally
arose. This the Prophet, who was equally ignorant, endeavoured to
remedy by announcing, in the name of God, that thenceforth the
year was always to consist of twelve lunar months. Accordingly the
Muslim year was altogether dissociated from the natural seasons, for


## p. 327 (#359) ############################################

632] Death of Mahomet 327
which reason the more civilised Muslim nations are obliged to have
a civil Calendar, consisting of Persian, Syrian or Coptic months, as the
case may be, in addition to the sacred Calendar.
Soon after his return to Medina, Mahomet made preparations for
another campaign against the Byzantines, but before the expedition had
started he was seized with fever and expired, in the arms of 'A'isha, on
Monday, 7 June 632. Of his last utterances there are various accounts,
many of which are obvious fabrications designed to support the claims
of rival candidates for the Caliphate. That he ever appointed a successor
is highly improbable.
It would be vain to attempt an enumeration of the conflicting
judgments which have been passed on his character and his work, not
only by fanatical devotees and opponents but even by scientific historians.
The immense majority of the attacks published in Europe may be safely
ignored, since they were made at a time when the most trustworthy
sources of information had not yet come to light. During the last two
or three generations more favourable estimates have been formed, but it
would be a grave mistake to suppose that even at the present day there
is anything like a consensus of opinion on this subject among those who
are most qualified to judge. One of the greatest Orientalists that ever
lived has recently stated that having, in his younger days, planned a
work on the history of the early Muslim Empire he was finally deterred
from carrying out the scheme by his inability to offer any satisfactory
account of the Prophet's character1. This example should suffice to
inspire diffidence.
In discussing the subject there are two opposite dangers which we
must constantly strive to avoid. On the one hand, we should beware of
assuming that Mahomet's doctrine and policy were determined solely
by his own personal qualities. Much that strikes us as peculiar in his
preaching may in reality be due to his Jewish or Christian informants.
It is likewise clear that the spread of his religion was largely governed
by factors over which he had no control. All the evidence tends to
shew that during the first few years of his propaganda he never dreamt
of acquiring political power. He strove, it is true, to convert Mecca as
a whole*, and not merely a few individuals, to the true faith; but this
was not in view of an earthly kingdom—it was in view of the impending
Day of Judgment. Even when at length circumstances placed him in
the position of a ruler his authority rested much more on the voluntary
co-operation of his followers than on any material resources that were at
his command. It has often been suggested in recent times that the
religious movement of which Mahomet was the head coincided with a
great national movement on the part of the Arabs who, it is said, had
1 Noldeke, in the Wiener Zeitschrift fur die Kunde des Morgeniandes, xxi.
p. 298, footnote 3.
2 On this point see Wellhausen, Das arabitche Reich und tein Store, pp. 2 ff.


## p. 328 (#360) ############################################

328 Result
already developed, independently of Islam, a sense of their superiority
to other races and were eager to overrun the neighbouring countries.
On this question it is difficult to pronounce a definite opinion, since
nearly all our information about the Arabs of that period comes through
Muslim channels. But in any case there can be no doubt that in the
diffusion of Islam the national feelings of the Arabs played a very
important part.
On the other hand, we must not fall into the error of ignoring the
extraordinary influence exerted by the Prophet over his disciples, an
influence which was apparently due quite as much to his moral as to his
intellectual qualities. The confidence which he inspired may seem to us
undeserved, but it is only just to acknowledge that he used his immense
power much oftener for the purpose of restraining than for the purpose
of stimulating fanaticism.


## p. 329 (#361) ############################################

329
CHAPTER XL
THE EXPANSION OF THE SARACENS.
GENERAL REMARKS, ASIA, EGYPT.
The migration of the Teutonic tribes and the expansion of the
Saracens form the basis of the history of the Middle Ages. As the
migrations laid the foundation for the development of the Western
States, the diffusion of the Saracens gave the form which it has kept
till our own day to the ancient contrast of East and West. These two
movements gave birth to the severance between Christian Europe and
the Muslim East, momentous not only throughout the Middle Ages
but even to the present day. True, Spain was long included in the
Muslim territory, while Eastern Europe and Asia Minor formed part of
the Christian sphere, but these later changes simply alter the geogra-
phical aspect; the origin of the contrast, affecting universal history,
dates back to the seventh century.
The Middle Ages regarded the severance from such a one-sided
ecclesiastical and clerical point of view as was bound to obscure the
comprehension of historical facts. The popular version of the matter,
even among the cultured classes of to-day, is still under the spell of this
tradition:—" Inspired by their prophet, the Arab hordes fall upon the
Christian nations, to convert them to Islam at the point of the sword.
The thread of ancient development is torn completely asunder; a new
civilisation, that of Islam, created by the Arabs, takes the place of the
older civilisation of Christianity; the eastern and western countries are
opposed to each other on terms of complete estrangement, reacting on
each other only during the period of the crusades. " If we look into
Arabian sources with this idea before us, we shall find it fully confirmed,
for Arabian tradition also took its bearings from the ecclesiastical
standpoint, like the tradition of the West; with one as with the
other everything commenced with Mahomet and the expansion of the
Arabs; Mahomet and the first Caliphs made all things anew and
substantially created the civilisation of Islam. It is only in recent
times that historical research has led away from this line of thought.
We recognise now the historical continuity. Islam emerges from its


## p. 330 (#362) ############################################

330 Historical Aspect of Islam
isolation and becomes heir to the Oriental-Hellenistic civilisation. It
appears as the last link in a long development of universal history. From
the days of Alexander the Great until the time of the Roman emperors
the East had been compelled to endure Western conditions and European
rule. But as in the days of the earlier emperors the Hellenic spirit was
stifled by the embrace of the East, and as the classical world greedily
, absorbed the cults and religions of the East, an ethnical reaction of the
7 . East sets in from the third century onwards and the Semitic element
[begins to stir beneath the Hellenistic surface. Within the Christian
sphere this current shews itself more especially in the territories of the
Greek and Aramaic languages, and the difference between the Greek and
the Latin Churches is mainly that between Asia and Europe. With
the expansion of the Arabs then the East reacquires in the political
sphere the independence which had been slowly preparing in the domain
of civilisation. Nothing absolutely new therefore arrives from the
expansion of the Arabs, not even conditions uncongenial to the West of
the Middle Ages; in fact on closer examination we perceive an intimate
inner relationship in the world of thought between the Christianity of
the Middle Ages and Islam. This fact is moreover not remarkable, for
both spheres of culture repose on the same foundation, the Hellenistic-
Oriental civilisation of early Christian times. In the territory of
the Mediterranean circle conquered by the Arabs this civilisation lived
on, but as the empire of the Caliphs thrust its main centre further
and further eastward, and annexed more and more the traditions of
ancient Persia, the culture of Islam, at first strongly tinged with
Hellenism, was bound to assume an ever stronger Oriental character.
On the other hand on Western ground the Germanic genius freed itself
from this civilisation, which as a foreign import could not thrive there,
to develop out of its remnants the typically Western forms of the
Middle Ages.
Just as the ecclesiastical conception on the one hand broke the
historical continuity, it perceived on the other hand in the expansion of
the Arabs nothing but a further extension of the religion of Islam
and therefore totally misunderstood the real nature of the movement.
It was not the religion of Islam which was by that time disseminated by
the sword, but merely the political sovereignty of the Arabs. The
acceptance of Islam by others than Arabians was not only not striven
for, but was in fact regarded with disfavour. The subdued peoples
might peacefully retain their old religions, provided only they paid
ample tribute. As on conversion to Islam these payments ceased, at
least in the early times such changes of religion were disliked. The
circumstance that a few pious men subsequently practised such pro-
selytism, or that the material advantages of apostasy gradually led the
population of the conquered countries to Islam, must not blind our eyes
to the fact that the movement originated from quite. other motives.


## p. 331 (#363) ############################################

The Arab Migration 331
The sudden surging forward of the Arabs was only apparently sudden.
For centuries previously the Arab migration had been in preparation. It
was the last great Semitic migration connected with the economical
decline of Arabia. Such a decline is indisputable, even though we may
not be disposed to accept all the conclusions which have in recent times
been connected with this oft-discussed thesis. Ever since the commence-
ment of our chronology the Arabs had been in fluctuation. South-Arabian
tribes were lords of Medina, others also from South Arabia were settled
in Syria and Mesopotamia. Legendary information, confirmed however
by inscriptions of Southern Arabia, shews that for a long period the
conditions of life in the southern part of the Arabian peninsula had been
growing worse. With the decline of political power the care of the
public waterworks, on which the prosperity of the land more or less
depended, also suffered. In short, long before Mahomet Arabia was
in a state of unrest, and a slow, uncontrollable infiltration of Arabian
tribes and tribal branches had permeated the adjoining civilised lands
in Persian as also in Roman territory, where they had met with the
descendants of earlier Semitic immigrants to those parts, the Aramaeans,
who were already long acclimatised there.
Persia and Byzantium suffered severely from this constant unrest in
their border provinces, and both empires had endeavoured to organise the
movement and to use it as a fighting medium, the one against the other.
The Romans had organised the Syrian Arabs for this purpose under the
leadership of princes of the house of Ghassan, the most celebrated of whom
even received the title of patrician, while the Sassanids founded a similar
bulwark in Hlra, where the Lakhmites, under Persian sovereignty, lived
a princely life, greatly celebrated by Arabian poets. A short-sighted
policy, and probably also internal weakness, permitted the ruin of
both of these States, which would have offered an almost insuperable
barrier to the Islamitic expansion. The hitherto united dominions
of the Ghassanids were subdivided and various governors took the
place of the popular Lakhmite princes. Thus the great empires had
succeeded in destroying the smaller Arabian States which had grown too
powerful, but the tradition remained, according to which the Arabians
on the borders might with impunity levy contributions on the neighbour-
ing cultivated countries during the constant wars between Persia and
Byzantium. These traditions were assimilated by those Arabs then
gradually becoming dependent on Medina, and their procedure was
sanctioned and encouraged by the young and rising Caliphate; at first
in a wavering, but later in a more and more energetic manner. The
expansion of the Saracens is thus the final stage in a process of develop-
ment extending over centuries. Islam was simply a change in the
watchword for which they fought; and thus arose at the same time
an organisation which, based on religious and ethnical principles and
crowned with unexpected success, was bound to attain an historical


## p. 332 (#364) ############################################

332 Character of the Movement [632
importance quite different from that of buffer States like Hira and
Ghassan.
Under these circumstances it would be a mistake to regard the Arab
migration merely as a religious movement incited by Mahomet. The
question may in fact be put whether the whole movement is not conceivable
without the intervention of Islam. There can in any case be no question
of any zealous impulse towards proselytism. That strong religious tie
which at the present time binds together all Muslims, that exclusive
religious spirit of the later world of Islam, is at all events not the
primary cause of the Arab migration, but merely a consequence of the
political and cultural conditions caused by it. The importance of Islam
in this direction lies in its masked political character, which the modern
world has even in our own time to take into consideration. In the
1 outset Islam meant the supremacy of Medina, but it soon identified
itself with Arabianism, i. e. , it preached the superiority of the Arabian
people generally. This great idea gives an intellectual purport to the
restless striving for expansion, and makes a political focus of the great
Arabian State of Medina, founded on religion. Hunger and avarice,
not religion, are the impelling forces, but religion supplies the essential
unity and central power. The expansion of the Saracens1 religion, both
in point of time and in itself, can only be regarded as of minor import and
rather as a political necessity. The movement itself had been on foot
long before Islam gave it a party cry and an organisation. Then it was
that the minor streams of Arabian nationality, gradually encroaching on
the cultivated territory, united with the related elements already resident
there and formed that irresistible migratory current which flooded the
older kingdoms, and seemed to flood them suddenly.
If the expansion of the Saracens is thus allowed to take its proper
place in the entire development of the Middle Ages, a glance at the state
of affairs at the time of the prophet's death leads directly to the history
of the Arab migration itself.
The death of the prophet is represented by tradition as an event
which surprised the whole world and to the faithful seemed impossible,
notwithstanding the fact that Mahomet had always confessed himself
to be a mortal man. He had, it is true, never taken his eventual decease
into consideration, nor had he left a definite code of laws or any
instructions regarding his succession. But can we suppose a similar self-
deception also among his nearest companions, who must certainly have
seen how he was ageing, and must have had him before them in all his
human weakness? Can we suppose any delusion in so circumspect a
nature as Abu Bakr, or in such a genius for government as Omar?
The energetic and wise conduct of both these men and their companion
Abu 'Ubaida, immediately after the catastrophe, seems to prove the
contrary and their action seems based on well-prepared arrange-
ments. Energetic action was moreover very necessary, for it was


## p. 333 (#365) ############################################

632] Abu Bakrs Election 833
a giant task which Mahomet bequeathed to those entrusted with the
regulation of his inheritance. At the very outset loomed up the
difficulties in the capital itself. The sacred personality of the prophet
had succeeded in holding in check the old antipathies within the ranks of
the Medina allies (Ansar) and the continual petty jealousies between
these and the Muhajirun, the companions of his flight from Mecca. But
on his death, which for the great majority was sudden and unexpected,
these two groups confronted each other, each claiming the right to take
up the lead. As soon as the news of the death first reached them the
Khazraj, the most numerous tribe of the Ansar, assembled in the hall
(Saklfa) of the Banu Sa'ida. Informed of this by the Aus, who feared a
revival of the old dissensions, Abu Bakr, Omar and Abu 'Ubaida at once
repaired thither and arrived just in time to prevent a split in the
community. The hot-blooded Omar wanted to put a stop to it promptly
and by energetic means, and would of a certainty have spoiled the whole
situation, but at this stage the venerable and awe-inspiring Abu Bakr,
the oldest companion of the prophet, intervened and whilst fully recog-
nising the merits of the Ansar insisted on the election of one of the
Kuraishite companions of the prophet as leader of the community.
He proposed Omar or Abu 'Ubaida. The proposal did not meet with
success and the discussion became more and more excited; suddenly
Omar seized the hand of Abu Bakr and rendered homage to him, and
others followed his example. In the meantime the hall and adjoining
rooms had become filled with people belonging, not to either of the
main groups, but to the fluctuating population of Muslim Arabs of
the neighbourhood, who had in the preceding years become especially
numerous in Medina, and whose main interest was that matters should
remain in statu quo. These people really turned the scales, and thus
Abu Bakr was chosen by a minority and recognised on the following day
by the community, though unwillingly, as even tradition is unable to veil,
on the part of many. They rendered homage to him as the repre-
sentative (Khalifa) of the prophet. The term Caliph was at that time
not regarded as a title, but simply as a designation of office; Omar, the
successor of Abu Bakr, is said to have been the first to assume the
distinctive title "Commander of the Faithful," Amir al-Mu'minin,
rendered by the Greek papyri as dfiipaXfiovfiviv.
The election of Abu Bakr was doubtless a fortunate one, but it was
regarded in circles closely interested as an inexcusable coup de main.
Quite apart from the fact that the Ansar had failed to carry their
point and were accordingly in bad humour, the nearer relations of the
prophet and their more intimate companions appear to have carried
out a policy of obstruction which yielded only to force. Ali, the
husband of the prophet's daughter Fatima and father of the prophet's
grandsons Hasan and Husain, who had previously held the first claim
to the supreme position, was suddenly ousted from the front rank. His


## p. 334 (#366) ############################################

334 Mahomets Burial \m
uncle 'Abbas and probably also Talha and Zubair (two of the earliest
converts to Islam) allied themselves with him. Ali was a good
swordsman but not a man of cautious action or quick resolve. He
and those nearest to him appear to have had no other object in vie*
than to gather around the corpse of the prophet while the fight for
the succession was raging without. The news of Abu Baler's election
however roused them at last from their lethargy, and thereupon
ensued an act of revenge, shrouded certainly in mystery by Muslim
f tradition, but which cannot be obliterated; the body of the prophet was
I secretly buried during the same night below the floor of his death-
chamber. It was the custom, after pronouncing the benediction over
the coffin, to carry the dead in solemn procession through the town to
the cemetery. As however this procession would have simultaneously
formed the triumphal entry of the new ruler, the body was disposed of
as quickly as possible without the knowledge of Abu Bakr or the
other leading companions. Tradition, which represents the old com-
panions as working together in pure friendship and unanimity, has
endeavoured with much care to picture these remarkable occurrences as
legal. For instance Mahomet is said to have stated previously that
prophets should always be buried at the spot where they died. To the
modern historian however this episode unveils the strong passions and
deep antipathies which divided, not only the Meccans and the Medina
faction, but also the nearest companions of the prophet. Abu Baler's rule
was but feebly established, and a dissolution of the young realm would
have been inevitable had not the pure instinct of self-preservation forced
the opposing parties into unity.
The news of the death appeared to let loose all the centrifugal forces
of the new State. According to Muslim accounts all Arabia was already
subjected and converted to Islam; and as soon as the news of Mahomet's
death was known, many of the tribes seceded from Islam and had to be
again subjected in bloody wars and reconverted. This apostasy is
termed Ridda, a change of belief, a well-known term of the later la*
of Islam. In reality Mahomet, at the time of his death, had by no
means united Arabia, much less had he converted all the country to
Islam.