Mahomet, Founder of Islam Part 2

Into this vast concourse came Mahomet, a lad of fifteen, eager to see, hear, and know. He was present at the poetic contests, and caught from the protagonists a reflection of their vivid, fitful eloquence, with its ceaseless undercurrent of monotony.

Romance, in so far as it represents the love of the strange, is a product of the West. There is a rigidity in the Eastern mind that does not allow of much change or seeking after new things. Wild and beautiful as this poetry of Arabia is, its themes and their manner of treatment seldom vary; as the desert is changeless in contour, filled with a brilliant sameness, whirling at times into sombre fury and as suddenly subsiding, so is the literature which it fostered. The monotony is expressed in a reiteration of subject, barbarous to the intellect of the West; endurance is born of that monotony, and strength, and the acquiescence in things as they are, but not the discovery and development of ideas. Arabia does not flash forth a new presentment of beauty, following the vivid apprehension of some lovely form, but broods over it in a kind of slumbering enthusiasm that mounts at last into a glory of metaphor, drowning the subject in intensest light. The rival poets a.s.sembled to discover who could turn the deftest phrases in satire of the opposing tribe, or extol most eloquently the bravery and skill of his own people, the beauty and modesty of their women, and from these wild outpourings Mahomet learnt to clothe his thoughts in that splendid garment whose jewels illumine the earlier part of the Kuran.

Perhaps more important than the poetical contests was the religious aspect of the fair at Ocatz. Here were gathered Jew, Christian, and Arabian wors.h.i.+pper of many G.o.ds, in a vast hostile confusion. Mahomet was familiar with Jewish cosmogony from his knowledge of their faith within his own land, and he had heard dimly of the Christian principles during his Syrian journey. But here, though both Jews and Christians claimed to be wors.h.i.+ppers of a single G.o.d, and although the Jews took for their protector Abraham, the mighty founder of Mahomet's own city, yet there was nothing between all the sects but fruitless strife. He saw the Jews looking disdainfully upon the Christian dogs, and the Christians firmly convinced that an irrevocable doom would shortly descend upon every Jew.

Both united in condemning to eternal wrath the idol-wors.h.i.+ppers of the Kaaba. It was a fiercely outspoken, remorseless enmity that he saw around him, and the impotence born of distrust he saw also.

It is not possible that any hint of his future mission enlightened him as to the part he was to play in eliminating this conflict, but may it not be that there was sown in his mind a seed of thought concerning the uselessness of all this strife of religions, and the limitless power that might accrue to his nation if it could but be persuaded to become united in allegiance to the one true G.o.d? For even at that early stage Mahomet, with the examples of Judaism and Christianity before him, must have rejected, even if unthinkingly, the polytheistic idea.

The poetic and warlike contests partook of the fiery earnestness characteristic of the combatants, and it was seldom that the fair at Ocatz pa.s.sed by without some hostile demonstration. The greatest rivals were the Kureisch and the Hawazin, a tribe dwelling between Mecca and Taif.

The Hawazin were tumultuous and unruly, and the Kureisch ever ready to rouse their hostility by numerous small slights and taunts. We read traditionally of an insult by some Kureisch youths towards a girl of the Hawazin; this incident was closed peaceably, but some years later the Kureisch (always the aggressive party because of their stronghold in Mecca) committed an outrage that could not be pa.s.sed over. As the fair progressed, news came of the murder of a Hawazin, chief of a caravan, and the seizure of his treasure by an ally of the Kureisch. That tribe, knowing themselves at a disadvantage and fearing vengeance, fled back to Mecca. The Hawazin pursued them remorselessly to the borders of the sacred precincts, beyond which it was sacrilegious to wage war. Some traditions say they followed their foe undaunted by fear of divine wrath, and thus incurred a double disgrace of having fought in the sacred month and within the sacred territory. But their pursuit cannot have lasted long, because we find them challenging the Kureisch to battle at the same time the next year. All Mahomet's uncles took part in the Sacrilegious War that followed, and stirring times continued for Mahomet until a truce was made after four years. He attended his uncles in warfare, and we hear of his collecting the enemy's arrows that fell harmlessly into their lines, in order to reinforce the Kureisch ammunition.

A vivid picture by the hand of tradition is this period in Mahomet's life, for he was between eighteen and nineteen, just at the age when fighting would appeal to his wild, yet determined nature. He must have learned resource and some of the stratagem of war from this attendance upon warriors, if he did not become filled with much physical daring, never one of his characteristics, nor, indeed, of any man of his nervous temperament, and his imagination was certainly kindled by the spectacle of the horrors and triumphs of strife. Several battles were fought with varying success, until at the end of about five years' fighting both sides were weary and a truce was called. It was found that twenty more Hawazin had been killed than Kureisch, and according to the simple yet equitable custom of the time, a like number of hostages was given to the Hawazin that there might not be blood feud between them.

The Kureisch pa.s.sed as suddenly into peace as they had plunged into strife. After the Sacrilegious War, a period of prosperity began for the city of Mecca. It was wealthy enough to support its population, and trade flourished with the marts of Bostra, Damascus, and Northern Syria. Its political condition had never been very stable, and it seems to have preserved during the Omeyyad ascendancy the same loose but roughly effective organisation that it possessed under the Has.h.i.+m branch. The intellect that could see the potentialities of such a polity, once it could be knit together by some common bond, had not arisen; but the scene was prepared for his coming, and we have to think of the Mecca of that time as offering untold suggestions for its religious, and later for its political, salvation to a mind anxious to produce, but uncertain as yet of its medium.

Mahomet returned with Abu Talib, and pa.s.sed with him into obscurity of a poverty not too burdensome, and to a quiet, somewhat reflective household. He lived under the spell of that tranquillity until he was twenty-five, and of this time there is not much notice in the traditions, but its contemplation is revealed to us in the earlier chapters of the Kuran. At one time Mahomet acted as shepherd upon the Meccan hills--low, rocky ranges covered with a dull scrub, and open to the limitless vaults of sky. Here, whether under sun or stars, he learned that love and awe of Nature that throbs through the early chapters of the Kuran like a deep organ note of praise, dominated almost always with fear.

"Consider the Heaven--with His Hand has He built it up, and given it its vastness--and the Earth has He stretched out like a carpet, smoothly has He spread it forth! Verily, G.o.d is the sole sustainer, possessed of might, the unshaken! Fly then to G.o.d."

Indeed, a haunting terror broods over all those souls who know the desert, and this fear translated into action becomes fierce and terrible deeds, and into the world of the spirit, angry dogmatic commands. It is the result of the knowledge that to those who stray from the well-known desert track comes death; equally certain is the destruction of the soul for those who transgress against the law of the Ruler of the earth. The G.o.d of the early Kuran is the spiritual representative of the forces surrounding Mahomet, whether of Nature or government. The country around Mecca conveys one central thought to one who meditates--the sense of power, not the might of one kindly and familiar, but the unapproachable sovereignty of one alien and remote, a dweller in far-off places, who nevertheless fills the earth with his dominion. Mahomet pa.s.sing by, as he did, the gaieties and temptations of youth, had his mind alert for the influences of this Nature, full of awful power, and for the contemplation of life and the Universe around him.

In common with many enthusiasts and men of action, certain sides of his nature, especially the s.e.xual and the practical, awoke late, and were preceded by a reflective period wherein the poet held full sway. He never desired the companions.h.i.+p of those of his own age and their rather debased pleasures. There are legends of his being miraculously preserved from the corruption of the youthful vices of Mecca, but the more probable reason for his shunning them is that they made no appeal to his desires.

Some minds and tastes unfold by imperceptible degrees--flowers that attain fruition by the shedding of their earlier petals. Mahomet was of this nature. At this time the poet was paramount in his mental activities He loved silence and solitude, so that he might use those imaginative and contemplative gifts of which he felt himself to possess so large a share.

It is not possible at this distance of time to attempt to estimate the importance of this period in Mahomet's mental development. There are not sufficient data to enable history to fill in any detailed sketch, but the outlines may be safely indicated by the help of his later life and the testimony of that commentary upon his feelings and actions, the Kuran.

His nature now seems to be in a pause of expectation, whose vain urgency lasted until he became convinced of his prophetic mission. He must have been at this time the seeker, whose youth, if not his very eagerness, prevented his attaining what he sought. He was earnest and sincere, grave beyond his years, and so gained from his fellows the respect always meted out, in an essentially religion-loving community, to any who give promise of future "inspiration," before its actuality has rendered him too uncomfortable a citizen. He received from his comrades the t.i.tle of Al-Amin (the Faithful), and continued his life apart from his kind, performing his duties well, but still remaining aloof from others as one not of their world. From his sojourn in the mountains came the inspiration that created the poetry of the Kuran and the reflective interest in what he knew of his world and its religion; both embryos, but especially the latter, germinated in his mind until they emerged into full consciousness and became his fire of religious conviction, and his zeal for the foundation and glory of Islam.

CHAPTER IV

ADVENTURE AND SECURITY

"Women are the twin-halves of men."--MAHOMET.

Abu Talib's straitened circ.u.mstances never prevented him from treating his foster-child with all the affection of which his kindly but somewhat weak character was capable. But the cares of a growing family soon became too much for his means, and when Mahomet was about twenty-five his uncle suggested that he should embark upon a mercantile journey for some rich trader in Mecca. We can imagine Mahomet, immersed in his solitudes, responding reluctantly to a call that could not be evaded. He was not by nature a trader, and the proposal was repugnant to him, except for his desire to help his uncle, and more than this, his curiosity to revisit at a more a.s.similative age the lands that he remembered dimly from childhood.

Khadijah, a beautiful widow, daughter of an honoured house and the cousin of Mahomet, rich and much sought after by the Kureisch, desired someone to accompany her trading venture to Bostra, and hearing of the wisdom and faithfulness of Mahomet, sent for him, asking if he would travel for her into Syria and pursue her bargains in that northern city. She was willing to reward him far more generously than most merchants. Mahomet, anxious to requite his uncle in some way, and with his young imagination kindled at the prospect of new scenes and ideas, prepared eagerly for the journey. With one other man-servant, Meisara, he set out with the merchandise to Bostra, traversing as a young man the same desert path he had journeyed along in boyhood.

He was of an age to appreciate all that this experience could teach, in the regions both of Nature and religion. The lonely desert only increased his pervading sense of the mystery lying beyond his immediate knowledge, and its vastness confirmed his vague belief in some kind of a power who alone controlled so mighty a creation as the abounding s.p.a.ces around him, and the "star-bespangled" heaven above. On this journey, too, he first saw with conscious eyes the desert storms in all the splendour and terror of their fury, and caught the significance of those sudden squalls that urge the waters of the upper Syrian lakes into a tumult of destruction.

Frequent allusions to sea and lake storms are to be found in the earlier part of the Kuran: "When the seas shall be commingled, when the seas shall boil, then shall man tremble before his creator." "By the swollen sea, verily a chastis.e.m.e.nt from thy Lord is imminent." In every natural manifestation that struck Mahomet's imagination in these early days, G.o.d appeared to him as the sovereign of power, as terrible and as remote as He was in the lightnings on Sinai. What wonder, then, that when the call came to him to take up his mission it became a command to "arise and warn"?

The chroniclers would have us believe that his contact with Christianity was more important than his communion with Nature. Most of the legends surrounding his relations with Christian Syria may be safely accepted as later additions, but it is certain that he paid some attention to the religion of those people through whose country he pa.s.sed. A Syrian monk is said to have seen Mahomet sitting beneath a tree, and to have hailed him as a prophet; there is even a traditional account of an interview with Nestorius, but this must be set aside at once as pure fiction.

The kernel of these legends seems to be the desire to show that Mahomet had studied Christianity, and was not imposing a new religion without having considered the potentialities of those already existing. However that may be, Christianity certainly interested Mahomet, and must have influenced him towards the monotheistic idea. The Arabians themselves were not entirely ignorant of it; they witnessed the wors.h.i.+p of one G.o.d by the Jews and Christians on the borders of their territory, and although it is a very debatable point how far the idea of one G.o.d had progressed in Arabia when Mahomet began his mission, it may fairly be accepted that dissatisfaction with the old tribal G.o.ds was not wanting.

Mahomet saw the countries through which he pa.s.sed in a state of religious flux, and heard around him diverse creeds, detecting doubtless an undercurrent of unrest and a desire for some religion of more compelling power.

With the single slave he reached Bostra in safety with the merchandise, and having concluded his barter very successfully, and retaining in his mind many impressions of that crowded city, returned to Mecca by the same desert route. Meisara, the slave, relates (in what is doubtless a later addition) of the fierce noonday heat that beset the travellers, and how, when Mahomet was almost exhausted, two angels sat on his camel and protected him with their wings. When they reached Mecca, Khadijah sold the merchandise and found her wealth doubled, so careful had Mahomet been to ensure the prosperity of his client, and before long love grew up in her heart for this tall, grave youth, who was faithful in small things as well as in great.

Khadijah had been much sought after by the men of Mecca, both for her riches and for her beauty, but she had preferred to remain independent, and continued her orderly life among her maidens, attending to her household, and finding enough occupation in the supervision of her many mercantile ventures. She was about forty, fair of countenance, and gifted with a rich nature, whose leading qualities were affection and sympathy.

She seems to have been pre-eminently one of those receptive women who are good to consult for the clarification of ideas. Her intelligence was quick to grasp another's thought, if she did not originate thought within herself. She was a woman fitted to be the helper and guide of such a man as Mahomet, eager, impulsive, p.r.o.ne to swiftly alternating extremes of depression and elation. A subtle mental attraction drew them together, and Khadijah divined intuitively the power lying within the mind of this youth and also his need of her, both mentally and materially, to enable him to realise his whole self. Therefore as she was the first to awaken to her desire for him, the first advances come from her.

She sent her sister to Mahomet to induce him to change his mind upon the subject of marriage, and when he found that the rich and gracious Khadijah offered him her hand, he could not believe his good fortune, and a.s.sured the sister that he was eager to make her his wife. The alliance, in spite of its personal suitability, was far from being advantageous to Khadijah from a worldly point of view, and the traditions of how her father's consent was obtained have all the savour of contemporary evidence.

The father was bidden to a feast, and there plied right royally with wine. When his reason returned he asked the meaning of the great spread of viands, the canopy, and the chapleted heads of the guests. Thereupon he was told it was the marriage-feast of Mahomet and Khadijah, and his wrath and amazement were great, for had he not by his presence given sanction to the nuptials? The incident throws some light upon the marriage laws current at the time. Khadijah, though forty and a widow, was still under the guardians.h.i.+p of her father, having pa.s.sed to him after the death of her husband, and his consent was needed before she married again.

The marriage contracted by mutual desire was followed by a time of leisure and happiness, which Mahomet remembered all his life. Never did any man feel his marriage gift (in Mahomet's case twenty young camels) more fitly given than the youth whom Khudijah rescued from poverty, and to whom she gave the boon of her companions.h.i.+p and counsel. The marriage was fruitful; two sons were born, the eldest Kasim, wherefore Mahomet received the t.i.tle of Abu-el-Kasim, the father of Kasim, but both these died in infancy.

There were also four daughters born to Mahomet--Zeineb, Rockeya, Umm Kolthum, and Fatima. These were important later on for the marriages they contracted with Mahomet's supporters, and indeed his whole position was considerably solidified by the alliances between his daughters and his chief adherents.

Ten years pa.s.sed thus in prosperity and study. Mahomet was no longer obscure but the chief of a wealthy house, revered for his piety, and looked upon already as one of those "to whom G.o.d whispers in the ear."

His character now exhibited more than ever the marks of the poet and seer; the time was at hand when all the subdued enthusiasm of his mind was to break forth in the opening Suras of the Kuran. The inspiration had not yet descended upon him, but it was imminent, and the shadow of its stern requirements was about him as he attended to his work of supervising Khadijah's wealth or took part in the religious life of Mecca.

In A.D. 605, when Mahomet was thirty-five years old, the chief men of Mecca decided to rebuild the Kaaba. The story of its rebuilding is perhaps the most interesting of the many strange, naive tales of this adventurous city. Valley floods had shattered the house of the G.o.ds. It was roofless, and so insecure that its treasury had already been rifled by blasphemous men. It stood only as high as the stature of a man, and was made simply of stones laid one above the other. Rebuilding was absolutely necessary, but materials were needed before the work could begin, and this delayed the Kureisch until chance provided them with means of accomplis.h.i.+ng their design. A Grecian s.h.i.+p had been driven in a Red Sea storm upon the coast near Mecca and was rapidly being broken up.

When the Kureisch heard of it, they set out in a body to the seash.o.r.e and took away the wood of the s.h.i.+p to build a roof for the Kaaba. It is a significant fact that tradition puts a Greek carpenter in Mecca who was able to advise them as to the construction. The Meccans themselves were not sufficiently skilled in the art of building.

But now a great difficulty awaited them. Who was to undertake the responsibility of demolis.h.i.+ng so holy a place, even if it were only that it might be rebuilt more fittingly? Many legends cl.u.s.ter round the demolition. It would seem that the G.o.ds only understood gradually that a complete destruction of the Kaaba was not intended. Their opposition was at first implacable. The loosened stones flew back into their places, and finally none could be induced to make the attempt to pull down the Kaaba.

There was a pause in the work, during which no one dared venture near the temple, then Al-Welid, being a bold and G.o.d-fearing spirit, took an axe, and crying:

"I will make a beginning, let no evil ensue, O Lord!" he began to dislodge the stones.

Then the rest of the Kureisch rather cravenly waited until the next day, but seeing that no calamity had befallen Al-Welid, they were ready to continue the work. The rebuilding prospered until they came to a point where the Black Stone must be embedded in the eastern wall.

At this juncture a vehement dispute arose among the Kureisch as to who was to have the honour of depositing the Black Stone in its place. They wrangled for days, and finally decided to appeal to Mahomet, who had a reputation for wisdom and resource. Mahomet, after carefully considering the question, ordered a large cloth to be brought, and commanded the representatives of the four chief Meccan houses to hold each a corner.

Then he deposited the Black Stone in the centre of it, and in this manner, with the help of every party in the quarrel, the sacred object was raised to the proper height. When this was done Mahomet conducted the Black Stone to its niche in the wall with his own hand.

The building of the Kaaba was ultimately completed, and a great festival was held in honour. Many hymns of praise were sung at the accomplishment of so difficult and important a work. The Kaaba has remained substantially the same as it was when it was first rebuilt. It is a small place of no architectural pretensions, merely a square with no windows, and a tiny door raised from the ground, by which the Faithful, duly prepared, are allowed to enter upon rare occasions. The sacred Black Stone lies embedded about three feet from the ground in the eastern wall, at first a dark greenish stone of volcanic or aerolitic origin, now worn black and polished by thousands of kisses. There is little in the Kaaba to account for the reverence bestowed upon it, and its insignificance bears witness to the Eastern capacity for wors.h.i.+pping the idea for which its symbols stand. This was the sacred temple of Abraham and Ishmael, therefore its exterior mattered little.

Mahomet's share in the construction of the Kaaba brought him further honour among the Kureisch. From this time until the beginning of his mission he lived a quiet, easeful domestic life, interrupted only by mental storms and depressions. He found leisure to meditate and observe, and of this necessarily uneventful time there is little or no mention in the histories. He certainly gained an opportunity of examining somewhat closely the tenets of Christianity by the entrance into his household of Zeid, a Christian slave, cultured and well-informed as to the doctrines of his religion, and his presence doubtless influenced Mahomet in the spiritual battles he encountered at a time when as yet he was certain neither of G.o.d nor himself. Besides Zeid another important personage entered Mahomet's household, Ali, son of Abu Talib, and future convert and pride of Islam, "the lion of the Faith." The adoption of Ali was Mahomet's small recompense to Abu Talib for his care of him, and the advantages there from to Islam were inestimable. Ali was no statesman, but he was an indomitable fighter, with whose aid Mahomet founded his religion of the sword.

In such quiet manner Mahomet pa.s.sed the years immediately preceding the discovery of his mission, and as religious doubts and fears alternated in him with fervour and hopefulness, so signs were not wanting of a spirit of inquiry found abroad in Arabia, discontented with the old religions, seeking for a clearer enthusiasm and withheld from its goal. Legends gather round the figures of four inquirers who are reputed to have come to Mahomet for enlightenment, and the story is but the primitive device of rendering concrete and material all those vague stirrings of the communal spirit towards a more convincing conception of the world-- legends that embody ideas in personalities, mainly because their language has no words for the expression of the abstract, and also that, clothed in living garments, they may capture the hearts of men. The time for the coming of a prophet and a teacher could not be long delayed, and a foreboding of his imperious destiny, dark with war and aflame with G.o.d's judgment, had already begun to steal across Mahomet's hesitant soul.

CHAPTER V

INSPIRATION

"Recite thou in the name of thy Lord who created, Yan, who hath made man from Clots of Blood, Recite thou, for thy Lord, he is most bounteous."

_The Kuran_.

The mental growth by which Mahomet attained the capacity of Prophet and ruler will always have spread about it a misty veil, wherein strange shapes and awful visions are dimly discerned. Did his soul face the blankness that baffles and entices the human spirit with any convictions, the gradual products of thought and experience, or was it with an unmeaning chaos within him that he stumbled into faith and evolved his own creed? His knowledge of Christianity and Judaism undoubtedly helped to foster in him his central idea of the indivisibility of G.o.d. But how was this faith wrought out into his conception of himself as the Prophet of his people?