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Mohammed proclaimed a religion of the sword

Historic Characters and Famous Events. Spufford Vol V111

Mohammed, the great prophet and legislator of the Mussulmans, and the  founder of the religion which bears his name, was born in the city of  Mecca, about 569 or 570 after Jesus Christ. He was of the powerful and  illustrious tribe of Koreish, which claimed direct descent from Ishmael,  the son of Abraham, and had possessed for five generations the  sovereignty of Mecca, and the guardianship of the Caaba or shrine of the  sacred city.. Of the Koreish tribe there were two powerful and rival  branches, descended from two brothers, Haschem and Abed Schem. Haschem,  the progenitor of Mohammed, had become the foremost citizen and greatest  benefactor of the city of Mecca.  About the beginning of the sixth  century, he was largely engaged in commerce, and had established two  annual caravans, one fo rthe summer trade with Syria in the North, the  other one for the winter trade with Yemen in the South. In addition to  the influence derived from his extensive commercial relationships,  Haschem was custodian of the Caaba, and office entrusted only to the  most honorable families, and practically conferring on the person  holding it the supreme control of the city. On Haschem’s death, he was  succeeded by his son, Abdal Motalleb, a warrior and patriot, and father  of four distinguished sons; of whom Abdallah, the youngest, married  Amina, a Koreish damsel, the fairest and the purest of her tribe.   Abdallah, too, was endowed with such personal attractions that,  according to Moslem traditions, on the night of his marriage to Amina  two hundred Arab maids died of broken hearts.  Mohammed was the first  and only child of this remarkable alliance.  Shortly after his marriage  Abdallah wen t on a mercantile expedition to Gaza, in the South of  Syria, and had reached Medina on his return journey, when he sickened  and died, in his twenty -fifth year, leaving to his lovely widow and her  son, only two months old, a heritage of five camels, a flock of goats,  and a female Ethiopian slave. As the air of Mecca was unwholesome, it  was customary for women of the wealthier classes to give out their  children to nurse among the females of the Bedouin tribes, with whom  they had the advantage of the clearer atmosphere, the purer speech, and  the freer manners of the desert.  The child Mohammed was committed to  the care of Halema, a Saadite shepherd’s wife, and by her was nurtured  for two years, when he was about six years old his mother, Amina,  wishing to visit his Father’s tomb, and also to show the child to her  relatives, made journey to Medina. In her return she had arrived at  Abwa, a village half way between Medina and Mecca, when she suddenly  fell sick and died.  The faithful slave returned with the orphan boy to  Mecca, and handed him over to his grandfather, Abdal Motalleb, who cared  for him with all the tenderness of a parent for two years, when he too  died,  leaving his precious charge to the care of his eldest son.   Abu  Taleb, now of the Koreish tribe.  at twelve years of age, Mohammed, who  had a leaning to the commercial pursuits of the Arabs, accompanied his  uncle on one of his mercantile expeditions to Syria.  As the caravan  wended its way through the sites of former greatness, the local legends  were duly recounted to the admiring youth, two  of which he quotes in  the Koran as instances of divine judgement against idolatry that of the  wild valley of Hejer, where the children of Thamud were swept from the  face of the earth and their country laid under the curse of heaven; and  that Egla, near the Red Sea, where the young men were turned into  monkeys and the old men were turned into swine.Arriving at Bostra (or  Bozrah), beyond the Jordan, Abu Taleb and his nephew were received with  great hospitality at a convent of Nestorian Christians, where one of the  monks is said to have remarked Mohammed’s precocity and his eager  desire for information, especially on matter connected with religion.    To conversation with the monks on this and other occasions, and  especially to intercourse with a learned rabbi, who had become Christian  convert, may be traced Mohamed’s knowledge to the principles and  traditions of the Christian faith. After this Mohammed made several  mercantile expedition both to Yemen in the South and Syria in the North,  and also engaged in a tribal war which the allied Koreishites and  Kenanites waged against the Hawazans.  Thus had the acquired an  extensive acquaintance with commercial affairs, and also in insight into  the modes of Arab warfare.  His ability and integrity gained for him  and introduction to Kadijah, a wealthy widow of forty, who needed a  manager for the extensive business of her house. Mohammed was now  twenty-five of age, handsome in person, and pleasant in manner. Kadijah  appointed him conductor of a caravan she was sending to Syria; and so  well was she pleased with his business capacity and his personal  attractions, that she paid him double his stipulated wages, and with  remarkable promptness and sagacity contrived to secure him as her third  husband. Their marriage was celebrated in true Arab style, with wine and  revelry, the sound of timbrel, and the dancing of Abyssinian  slaves.After the marriage Mohammed found leisure to indulge his  predilection for religious speculation.  the fanatic zeal of gross  idolatry was visible on every hand.  The Sabean and Magian religious had  lost whatever spiritual meaning they once had and lapsed into a wild  and degrading superstition. Although many Jews had found their way into  Arabia when Palestine was ravaged by the Romans and had acquired  possessions, built fortresses and risen to considerable power, still  Judaism had made but little way among natives. Christianity had been  introduced by St. Paul himself; and the fierce dissensions and mutual  persecutions of the different sections  of the Eastern church had filled  the deserts of Arabia with exiles and anchorites, who had, to some  extent, planted the Christian faith among the native tribes. But the  Arabs and the people as a whole were bound by no tie, religious or  political.   They were dispirited and isolated, and, consequently,  powerless and harmless, except against each other.  Mohammed was now  about to take the first step towards the uniting of these disjointed  limbs, breathing into them the breath of life, and leading them forth in  one compact body to shake the empires of the earth.  The sacred city of  Mecca had become a polluting centre of fanatical filth and  superstition.  Around the sacred shrine stood three hundred and sixty  dumb idols, representing the days of the year and their deities.  The  once revered prophets, Abraham and Ishmael, had been converted into  symbolical antics with divining rods in their hands.  The fervor of  religious reform took possession of Mohammed’s soul, and led to habits  of reverie and deep meditation, which he indulged in a neighboring  mountain cave, remaining there for days and nights together in solitary  fasting and prayer.  At last the revelation came, and , in his fortieth  year, Mohammed assumed the office of a prophet.  His views and  principles were made known and explained a first only to the members of  his domestic, circle.  Kadijah, his wife, waraka, the Christian convert  and quondam Jew, Abu Taleb and others readily acknowledged the divine  mission, and declared Mohammed the apostle of Allah. From many members  of the house of Haschem, the new faith met with opposition, which soon  grew into bitter persecution.  Still slowly and secretly, in the privacy  of a conver’s house, or the depths of the cavern, made its way, gaining  but few adherent, and those, too, mostly young persons and slaves,.   The doctrines w, which were but ungraciously received by many kinsfolk  and friends, nevertheless found favor among the people, and especially  among women, who are ever ready to befriend and persecuted cause.  Many  Jews had signified their assent, but when they found that new religion  permitted the eating of camel’s flesh, hastily withdrew; for, according  to the Jewish law, the camel is an unclean animal.  With new revelations  came increasing enthusiasm,  and Mohammed began to preach on Mount Hara  and the hills of Safa, declaring himself the prophet of God come to  break the spell of blind idolatry, and mitigate rigor of the Jewish and  the Christian laws.  When appealed to for miracles to confirm his divine  behest, Hohammed discreetly explained that signs and wonders would  destroy the merit of faith, and pointed to the internal evidences of his  doctrines, reciting fragment of the Koran, preaching the unity of God,  and exhorting his hearers to the service of a supreme and most merciful  being.  By degrees some of the most powerful citizens were gained over  to the prophet’s side.  His faithful and beloved wife, Kadihah, had  died, and he had increasded his personal influence by marrying Ayesha,  the daughter of Abu Beker’ still the new faith made but slow progress,  and might never have never have been known beyond the walls of Mecca,  had not the hatred adn persecution of the rival branch of the Koreish  tribe-that of Abed Schem- roused the anger of the Haschem branch, , from  which Mohammed was descended.  At las Huzmu, the prophet’s uncle,  enraged by an insult and personal outrage committed on his nephew,  became a convert, and publicly chastised the offender.  A revolt having  broken out at Mecca, in which Mohammed’s life was threatened, he found  himself obliged to flee for refuge to Yatreb, henceforth called Medina.   This occurred on the 16th of July 622, and is reckoned the beginning of  the Mohammedan Era, called the hegira.  The citizens of Medina accepted  the reformer’s doctrines, and not only protected him from his enemies,  but promised to aid in the propagation of Islamism.   In the meantime  Mohammed unexpectedly found at his hand the means of avenging himself on  his enemies.  In addition to the converts being daily made in Medina,  fugitives flocked to him form Mecca, and proselytes from the desert, men  of resolute will, warriors from their youth, and naturally inclined to  partisan warfare.  Thus supported, the prophet, with out delay,  proclaimed a religion of the sword, promising the everlasting pleasures  of paradise in the arms of black - eyed houris to those who fell in  battle fighting for the sacred cause. Thus did Islamism, from being a  religion of meekness and forbearance, suddenly become one of violence  and the sword as soon as the means of retaliation were with reach. Yet  no violence was inculcated, but expressly forbidden against those who  persisted in their unbelief, provide, only, they acknowledged the  prophet’s sway, and agreed to pay the tribute imposed.  Here appears the  first dawn of policy and worldly ambition, and the desire for temporal  power. Still, when that power was gained, it was used mainly in  propagating the new faith.  Mohammed’s first warlike enterprise was  directed against his implacable enemy, Abu Sofian, now chief of the  rival branch of the Koreish tribe, and guardian of the Caaba.  Thi  shostile kinsman was returning form Syria with a troop of thirty  horsemen, as a convoy to a caravan of one thousand camels laden with  rich merchandise. The prophet, with three hundred men and seventy fleet  camels, set out to waylay his enemy in the Valley of Beder, about twenty  miles from Median.  Abu Sofian, warned of the ambuscade, changed his  route, and escaped to Mecca; but the followers of Mohammed fell upon the  troop of horsemen prisoner, with a large quantity of baggage, arms, and  others spoil.  As soon as Abu Sofian reached Mecca, he took the route  to Medina with two hundred horsemen, to avenge the death of his kinsfolk  at Beder, but on being met by Mohammed with a superior force, turned  and fled precipitately. Again in the third year of the Hegira, the  Koreishites of Mecca took th efield with three thousand men, and  defeated the Moslems in the bloody battle of Mount Chud, , in which  Mohammed was severely wounded.   Many other warlike expeditions and  excursions took place, with various results; but at last a truce of ten  years was agreed upon between Mecca and Medina.  This interval Mohammed  diligently employed in making converts amon the Jewish tribes, or  bringing them into subjection by the sword. As the prophet’s power  increased, do did his ambition.  Accusing the Koreishites of breaking  the truce, he advanced against Mecca with an army of ten thousand men.  Abu Sofian, who had been out reconnoitering, happened to fall into the hands of some Moslem scouts, and, on being brought before the prophet, was forced to swear allegiance to Islamism and dismissed.  "Verily," say the Moslem Maxim, "to sword." The city of Mecca was entered with but little resistance, and Mohammed's sovereignty acknowledged. The prophet proceeded without delay to carry out the main object of his religious aspirations, the purification of the temple. The three hundred and sixty idols around the Caaba were cast down and destroyed, every trace of idolatry was removed, and the edifice consecrated to the service of the one God.