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Life of Mahomet [Volume IV Chapter 28]
page 182
THE BIOGRAPHY OF MAHOMET, AND RISE OF ISLAM.
CHAPTER TWENTY-EIGHTH.
Campaign of Tabuk; and other events in the Second Half of
the Ninth Year of the Hegira.
October 630, to April 631, A.D.
Gathering of the Roman feudatories on the Syrian border
DURING the summer of the year 630 A.D., a force
had been despatched from Medina towards the
Syrian frontier; it was directed, apparently, against
certain disaffected clans of the Bani Odzra and Bali,
who since the operations of Khalid in that quarter
were at least nominally the adherents of Mahomet.1
Whether to guard against the recurrence of similar
marauding inroads, or in consequence of the rumour
of Mahomet's growing power and pretensions, the
Roman emperor, who is said to have been then at
Hims, directed the feudatory tribes of the border to
assemble for its protection. This precautionary
measure was magnified by travellers and traders
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arriving from Syria into the assemblage of a great
and threatening army. A year's pay, they said,
had been advanced by the Emperor, in order that
the soldiers might be well furnished for a long
campaign; the tribes of the Syrian desert, the
Bani Lakhm, Judzam, Amila, and Ghassan, were
flocking around the Roman eagles, and the vanguard
was already at Balcaa.
Mahomet projects a counter-expedition, Autumn, A.H. IX. A.D. 630
Mahomet at once
resolved to meet the danger with the largest force
he could collect. His custom at other times had
been to conceal to the very last the object of an
intended march, or rather by pretending to make
preparations for a campaign in some other direction,
to lull the suspicions of his enemy.1 But the
journey now in contemplation was so distant, and
the heat of the season so excessive, that timely
warning was deemed necessary in order that the
necessities of the way might be foreseen and
provided for.
Backwardness of the Bedouins and of some of the Medina citizens
All his adherents and allies, the inhabitants of
Mecca as well as the Bedonin Arabs, received from
Mahomet an urgent summons to join the army.
But the Arabs of the desert and the citizens of
Medina showed little inclination to obey the command. The anticipated hardships of the journey,
the long-continued drought and overpowering heat,
and perhaps the memory of the execution done by
the Roman phalanx at Muta, made them loth to
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quit the ease and shelter of their homes. Multitudes
pleaded inability and other frivolous excuses. These
pleas were accepted when tendered by the men of
Medina, for Mahomet, conscious of the debt of
gratitude he owed their city, always treated them
with tenderness. But the Arab tribes were refused
permission to remain behind.1
Exemplary zeal of the true believers
On the other hand, extraordinary eagerness pervaded the ranks of all the earnest and faithful
Moslems. Tithes poured in from every direction,
and many of the chief men at Medina vied with
one another in the costliness of their gifts. The
contribution of Othman, which surpassed all others,
amounted to one thousand diners. From these
sources carriage and supplies were provided for the
poorer soldiers; though, after every effort, they did
not suffice for all who longed to share in the merit
or in the spoils, of the campaign. A party for
whom Mahomet could make no provision, retired in
tears from his presence, and their names are embalmed in tradition under the title of The Weepers.2
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Arrangements at Medina on Mahomet's departure
At last the army was marshalled and encamped
in the outskirts of the city. Abu Bakr was appointed
to conduct the prayers in the encampment until the
Prophet himself should assume command. Muhammad
son of Maslama was placed in charge of
the city, and Ali also was left behind to take care of
the Prophet's family.1
Abdallah ibn Obey pitched
a separate camp for his numerous adherents near the
main army; but eventually, as it would appear with
the consent of Mahomet, he remained behind. 2
because the children of Israel wept there. The Weepers are
praised in Sura, ix. v.94, which alludes to the present occasion.
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The army marches for Tabuk Rajab, A.H. IX. Sept., Oct., A.D. 630
The army, after all these diminutions, was probably the largest effective force ever before put
in motion in Arabia. Its numbers are given,
though probably with some exaggeration, at thirty
thousand, of whom no less than ten thousand are
said to have been cavalry. The march was marked
only by the heat and discomfort of the way, and by
the want of water.
Valley of Hejer
A curious scene occurred at
the valley of Hejer, whose rocky sides were hewn
out (according to local tradition) into dwellings, by
the rebellious and impious Thamudites. The army
having alighted there and drawn water from its
refreshing fountains, began to prepare their food,
when suddenly a proclamation was made through
the ranks that none should drink of the water or
use it for their ablutions, that the dough which
had been kneaded should be given to the camels,
and that no one should go forth alone by night:
"Enter not the houses of the transgressors, except
with lamentation, lest that overtake you which
happened unto them." On the morrow, a plentiful
shower of rain, ascribed to the miraculous intervention of the Prophet, compensated for the loss of
the wells of Hejer.1
Abdallah's camp is mentioned as not inferior to the other in
numbers. This, of course, cannot mean the general camp, which
numbered (it is said) thirty thousand men; but the separate
encampment or the Ansar or Medina citizens, who formed a comparatively small body.
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The army halts at Tabuk; and Mahomet opens communications with surrounding tribes
Having reached Tabuk, where there was plenty
of shade and water, the army halted. The rumours
of the Roman invasion had by this time melted
away. There was nothing at the present moment
to threaten the border, or engage the attention of
Mahomet in that direction. So he contented himself
with sending a strong detachment under Khalid
to Duma, and with receiving the adhesion of the
Jewish and Christian tribes on the shores of the
Aelanitic gulph, towards the east of which he was
now encamped.
Treaty with John, Christian Prices of Ayla;-
To the chief of these, John, the Christian Prince
of Ayla,1
or Acaba, Mahomet addressed a letter,
summoning him to submit, on pain of being attacked
marvellous regarding the journey. The tale of two men who,
neglecting Mahomet's caution, went out alone, and were maltreated
by the evil spirits,- one having his neck wrenched, and the
other being carried by the wind to the hills of the Bani Tai, is
told by Hishami with his usual gravity. So also the following:-
By the way, they came to a trickling fountain, where hardly
two or three men could have slaked their thirst Mahomet
bade none to touch it before himself. But the prohibition was
not attended to. Coming up, he found it empty, and cursed the
men who had disobeyed him. Then he took up a little or the
water in his hand, and sprinkling the rock, wiped it with his
hand and prayed over it. Floods of water immediately gushed
forth, with a noise as it. had been thunder, and all
drank thereof.
Mahomet said, "Whosoever of you shall survive the longest, will
hear of this valley being greener with trees and verdure than any
other round about ;" - meaning that the great stream now created
would be permanent Hishami 401; see also a tradition at
p. lxxii. vol. i. note.
page 188
by his great army.1 The Prince, with a cross of
gold upon his forehead, hastened to the camp of
Mahomet, and bowed himself reverentially in his
presence. He was received with kindness, and
Bilal was commanded to entertain him hospitably.
The following treaty was concluded with him
K. Wackidi, 53 ½. I have no reason to doubt the genuineness
of this letter. It Is as follows: - "To John ibn Rabah and the
Chiefs of Aylah. Peace be on you! I praise God for you, beside whom
there is no Lord. I will not fight against you until I have
written
thus unto you. Believe, or else pay tribute. And be obedient unto
the Lord and his Prophet, and the messengers of his Prophet.
Honour them and clothe them with excellent vestments, not with
inferior raiment. Specially clothe Zeid with excellent garments.
As long as my messengers are pleased, so likewise am I. Ye
know the tribute. If ye desire to have security by sea and by
land, obey the Lord and his Apostle, and he will defend you from
every claim, whether by Arab or foreigner, saving the claim of
the Lord and his Apostle. But if ye oppose and displease them,
I will not accept from you a single thing, until I have fought
against you and taken captive your little ones and slain the
elder.
For I am the Apostle of the Lord in truth. Believe in the Lord
and in his Prophets, and in the Messiah, son of Mary; verily he
is the Word of God: I believe in him that he was a messenger
of God. Come then, before trouble reach you. I commend my
messengers to you. Give to Harmala three measures of barley.
And indeed Harmala hath interceded for you. As for me, if it
were not for the Lord and for this (intercession), I would not
have sent any message at all unto you, until ye had seen the
army.
But now, if ye obey my messengers, God will be your protector,
and Mahomet, and whosoever belongeth unto him. Now my
messengers are Sharahbil and Obey, and Harmala and Horeith
ibn Zeid. Unto you is the guarantee of God and of Mahomet his
Apostle, and peace be unto you if ye submit. And convey the
people of Macna back to their land."
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In the name of God the Gracious and Merciful: –
A compact of peace from God, and from Mahomet
the Prophet and Apostle of God, granted unto
Yuhanna (John) the son of Ritbah, and unto the
people of Ayla. For them who remain at home,1
and for those that travel abroad by sea or by land,
there is the guarantee of God and the guarantee of
Mahomet the Apostle of God, and for all that are with
them, whether they belong to Syria, or to Yemen, or
to the sea coast. Whoso contraveneth this treaty, his
wealth shall not save him; it shall be the fair prize
of him that taketh it. Now it shall not be lawful
to hinder the men of Ayla from any springs which
they have been in the habit of frequenting, nor
from any passage they desire to make, whether by
sea or by land. This is the writing of Juheim and
Sharahbil, by command of the Apostle of God."2
Who was dismissed with honour
In token of his approbation, Mahomet presented
John with a mantle of striped Yemen stuff, and
dismissed him honourably. The tribute was fixed
at three hundred dinars in the year.3
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Terms made with the Jews or Mucna Adzruh and Jarba
At the same time deputations from the Jewish
settlements of Macna, Adzruh, and Jarba, presented
themselves with a tender of submission to
the Prophet. To each was given a rescript, specifying the amount of their tribute, and binding them
to afford refuge and aid to any Moslem travellers or
merchants who might stand in need of their good
offices.1
First: Rescript given to the Bani Janbah, a Jewish tribe of
Macna, and to the people of Macna (now Macna is near Ayla).
Your messengers came unto me on their way home. Now when this
my letter reacheth you, ye are safe under the guarantee of God
and
of his Apostle. Verily the Apostle hath forgiven you your faults
and all your crimes: and unto you is vouchsafed the protection of
God and his Apostle. There shall no oppression be practised
against you. Verily the Apostle of God is your protector against
all that he defendeth himself from. Now unto the Apostle of God
belongeth the cloth that ye make, and every slave amongst you
(?),
and the cattle, and the arms, excepting what the Apostle or his
messenger shall remit. Now after this condition, a fourth of your
dates, and a fourth of the fish which ye capture in your rafts
and 'a fourth of what your women spin, it will be incumbent upon you to pay: and thereafter ye shall be free from
every other tax or demand. And if ye hearken and obey, the
Prophet of God will be gracious unto the excellent amongst you,
and will pardon the wicked. Now of the Moslems, whoso treateth
the people of Macna well, it shall be well for him, and whoso
treateth
them ill, it shall be ill for him. And there shall no chief be
set
over you, but one of yourselves, or one of the people of the
Prophet. Peace be to you!" K. Wackidi, 53 ½.
Second. The following despatch was copied by Wackidi, apparently from the original :
"In, the name of God, &c. This
writing is from Mahomet the Prophet to the people of Adzruh,-
to the effect that they are included in the truce of God and
in the
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Mahomet returns to Medina, Ramadhan IX. Dec. 630.
Having concluded these matters, Mahomet quitted
Tabuk, after having halted there for twenty days,
and returned to Medina. He reached home in the
beginning of Ramadhan, or December A.D. 630.1
Khalid conquers Duma, and takes the Chief prisoner to Medina
Meanwhile Khalid had been travelling across the
desert frown Tabuk to Duma, with four hundred and
twenty horses, the flower of the army. So rapidly
did he march, and so unexpectedly appear before
Duma, that Okeidar,2
the Christian chief, was surprised by him while hunting with his followers a
truce of Mahomet. They are to pay one hundred dinars every year,
in Rajab, full weight and good money. And God is their guarantee
that they shall behave towards the Moslems, with probity and
kindness. And whoever of the Moslems taketh refuge with them from
danger and in quest of assistance, in case there should be ground
of fear for such Moslems, and they are themselves in security
(they
are to protect them) until they hear that Mahomet is preparing to
set out (for their aid)." K. Wackidi 57. A proof of the authenticity of this document is that "Mahomet" is mentioned throughout by his simple name without either the affix Prophet or
Apostle,
or the reverential addition, "Prayers and blessings be on him."
Such affixes were, in general, later additions by the pious
transcriber. Another version of the same treaty is given, addressed
to the Jews or both Jarba and Adzruh; but from it is omitted
the
latter part, regarding aid to be rendered to the Moslems, -- probably as being derogatory to Islam.
page 192
a wild cow. Khalid pursued the party, and after
a short struggle, in which Hassan the chiefs brother
was killed, took Okeidar captive. his life was spared
on condition that the gates of Duma should be at
once thrown open. The city was ransomed at two
thousand camels, eight hundred sheep, and four
hundred suits of mail, and as many stand of arms.
With this booty, and carrying with him Okeidar
and another brother, Khslid returned to Medina.1
The chief embraces Islam
The Christian chief, wearing a golden cross, and
clothed in raiment of velvet which attracted the
admiration of the simple citizens of Medina, was
brought to the Prophet,2 who pressed him to embrace Islam. The inducements presented by the
hunting the wild cow. it was a moonlight night when Khalid
came in view of the Fort. Okeidar, with his family, was on the
roof of his castle, when just then a wild cow came and rubbed her
horns noisily against the lower gate of the fortress. Okeidar at
once saddled his horse and went in pursuit or it, and Khalid
surprised him thus engaged - p. 400.
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new religion proved too strong for his faith in Christianity, and he was admitted to the favoured terms of a Moslem ally.1
vestments." A similar speech is attributed to Mahomet, in reference to a silken or velvet dress said to have been presented to
him by the Roman Emperor, and which Mahomet sent as a gift to the
Najashy. K. Wackidi, 80.
Duma must in former times have enjoyed much greater prosperity
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The malingerers chided in the Coran
When Mahomet returned to Medina, those of his
followers Who had remained behind without permission
came forward to exculpate themselves. Mahomet
reserved his reproaches to be embodied in a special
revelation. He thus avoided the odium that would
have attached to a personal rebuke proceeding
directly from himself, while the admonition came
with all the force of a message from Heaven. The
ninth Sura, the latest of all in chronological order,
abounds with invectives against the disaffected
"hypocrites," who still lingered in Medina, generally,
and against those in particular who had neglected
the order to join the late expedition. The following
passages will suffice as examples: -
"O ye that believe! What ailed you, that when it was said
unto you, Go forth to war in the ways of God, ye inclined
heavily towards the earth? What I do ye prefer the present life before
that which is to come?
"If ye go not forth to war, he will punish you with a grievous
punishment, and he wilt substitute another people for you: and
ye shall not hurt him at all; for God is over all things
powerful.
than it does now, as the considerable remains of buildings
and works of irrigation show. There are several towns in the
vicinity. See Wallin's interesting account of his journey to it
(i.e. to Jal al Jawf) quoted above. It was probably one of the
outlying towns to which Abdal Rahman came on a former expedition, and married the daughter of its chief.
The mercenary character of Okeidar's conversion led him to
revolt after Mahomet's death. What the images and idols spoken
of in the above-quoted treaty refer to, whether Christian or
heathen, does not appear.
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" - If it had been plunder close at hand, and an easy journey,
they had surely followed thee. But the way seemed long unto
them. They will swear unto thee by God, If we had been able we
had gone forth with you. They destroy their own souls: for
God knoweth that they are Liars."
"The Lord pardon thee! wherefore didst thou give them
leave, until thou hadst distinguished those that speak the truth,
and known the Liars?"1
"If they had gone forth with thee, they had only added weakness to you, and had run to and fro amongst you, stirring up sedition. And amongst you, some had listened to them; for God
knoweth the unjust."
"Verily they sought to stir up sedition aforetime; and they
disturbed thy affairs until the Truth came, and the command of
God was made manifest, although they were averse thereto."2
"Among them there is that saith, Give me leave to remain, and
throw me not into temptation. What I have they not fallen into
temptation already? Verily, Hell shall compass the Unbelievers
round about"3
and the hypocrites
The hypocrites, and the persons who privately
scoffed and jested at the true faith, and at those who
spent their money in its propagation, are reprobated
bitterly. Mahomet might pray for them seventy
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times; it would avail nothing with God for their
pardon -
"They said, Go not forth to war in the heat. Say, the fire or
Hell is a fiercer heat, if they understood;
Wherefore they shall laugh little and weep much, for that
which they liars wrought."1
Mahomet not to pray for them on their death
These unfaithful followers are never more to be
allowed the opportunity of going forth to fight with
Mahomet -- "Neither do thou ever pray over any
of them that shall die, nor stand over his grave, for
they do reject God and his Prophet, and they shall
die transgressors."2
The Bedouins specially reprobated.
The Arabs of the desert, who were the chief
offenders, because they had stayed away notwithstanding the direct refusal of leave, are censured
unsparingly for their disobedience ; -- ignorant, stubborn, unbelieving, fickle,-" they watched but the changes of fortune."3
"Turn from them. They are an abomination. Their resting-
place shall be hell-fire, the reward of that which they have
wrought."4
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Such as confessed, more leniently treated.
Those believers who did not dissemble their fault,
but honestly confessed it, were the most leniently
dealt with: -
"And others have acknowledged their offences; they have
mingled a good action with another that is evil. Haply God will
be turned unto them, for God is forgiving and merciful."
"Take offerings of their substance, that thou mayst cleanse
them and purify them thereby; and pray for them, for thy
prayers will restore tranquillity unto them."
"And there are others waiting the command of God, whether
he will punish them, or whether he wilt be turned unto them,
for God is knowing and wise."1
Kab and his two companions: a man put upon them
The last verse refers to Kab ibn Malik, a poet,
who had done good service to Mahomet, and to
two other believers, who had incurred his special
displeasure. They had no pretext to offer for their
absence from the army, and their bad example had
encouraged the hesitating and disaffected citizens in
their neglect of the Prophet's summons. These
could not with any show of justice be reprimanded
or punished, if the far more serious offence of those
three his professed followers were passed over. A
ban was therefore placed upon them. They were
cut off from all intercourse with the people, and
even with their own wives and families. Fifty
days passed thus miserably, and the lives of the three
men became a burden to them. At length the
heart of Mahomet relented; and, by the delivery of
the following revelation, he received them back into
his favour : -
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"Verily, God is reconciled unto the Prophet, and unto the
Refugees and the men of Medina,1
those who followed him in
the
hour of difficulty,2
after that the hearts of a part of them had
nearly swerved. Thereafter he turned to them, for he is compassionate unto them and merciful."
"And he is likewise reconciled unto the Three ;-those that
were left behind, so that the earth became straitened unto them
with all its spaciousness, and their souls became straitened
within
them, and they felt that there was no refuge from- God but by
fleeing unto him ; -- then he turned unto them, for God is easy to
be reconciled, and merciful."3
Kab received back into favour
After the promulgation of this passage, Kab was
again treated by Mahomet as before with kindness
and consideration.4
Mahomet destroys a Mosque at Coba
The displeasure of the Prophet was also at this
time kindled against a party at Coba, who had
built a Mosque there, and desired Mahomet that he
would come and consecrate it by praying in it himself. As he was at the moment preparing to start for
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Tabuk, he deferred to comply with their request
until his return. Meanwhile he received information
that the new Mosque was built with a sectarian
and hostile bias, to draw off men from the original
Mosque at Coba, and even to afford shelter to
certain disaffected persons. On his return from
Tabuk, therefore, he not only sent a party to
destroy the new edifice, but gave utterance to the
following command from the Almighty:-
"There are men who have builded a Mosque with evil purpose,
out of unbelief, to make divisions among the Unbelievers, and
as a lurking place for him that hath fought against God and his
Apostle aforetime.1 Yet they will swear, Verily we intended
nothing but good. But God beareth witness that they are Liars.
"Stand not up (for prayer) therein for ever. There is a Mosque
which from the first day hath been founded upon piety. It is
more just that thou shouldest stand up therein;-
Therein are men that love to be purified: for God loveth the
Pure."
"What, therefore? Whether is he better that hath builded
his foundations upon the fear of God and his good pleasure, or be
that hath built his foundations upon the brink of a crumbling
bank, to be swept away with him into the fire of Hell: for God
doth not guide the race of transgressors."
"The building which they have built shall not cease to be a
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cause of doubting inn their hearts, until their hearts be cut in
pieces. And God is knowing and wise.
Death of Abdallah ibn Obey.
About two months after the return of Mahomet
from Tabuk, Abdallah ibn Obey, the leader of the
disaffected citizens at Medina, died. Mahomet had
almost uniformly followed the advice given to him
on his first arrival in the city, to deal tenderly with
this chief. Except on occasion of the rupture which
occurred on the march back from the Bani Mustalick, when the Sixty-third Sura was revealed, and
one or two other occasions when Abdallah openly
took the part of his Jewish confederates, the Prophet was careful to avoid any harsh or humiliating
treatment which might have driven him, with his
large and influential body of adherents, into open
and active opposition. This course was observed
to the last. Mahomet prayed over his corpse,
thereby professing to recognize Abdallah as having
been a faithful Moslem; he walked behind the bier
to the grave, and waited there till the ceremonies
of the funeral were ended.
The faction of the Disaffected dies out with him.
After Abdallah, there was no one left in the
ranks of the disaffected party possessed of power or
influence. There was none whom Mahomet needed
any longer to treat with delicacy or caution. The
faction had died out.2
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Mahomet tells his followers that the war shall be carried on by Islam even till Antichrist appears
The campaign to Tabuk was the last expedition
undertaken during the Prophet's lifetime. The following curious tradition, if authentic, shews how little the real spirit of Islam, as aggressive and
tending necessarily to universal conquest, had yet
dawned upon the understanding of the people,
although the principles from which such a conclusion
was legitimately to be deduced, had long
been inculcated by Mahomet. Looking around them,
and seeing no enemy remain,-----the Romans even
having retired and left them alone in their deserts,
the followers of the Prophet began to sell their arms,
saying, "The wars for religion now are ended."
But when this reached the ears of Mahomet, he
forbade it ----"There shall not cease," he said, "from
passages impugning the "Disaffected" are construed to refer to
him: e.g. Sura, ix. vv. 82 and 86, --- forbidding Mahomet to pray
over, or attend the funeral of; the disobedient malingerer. But
tradition here, as elsewhere, evidently makes a scapegoat of
Abdallah. The context alludes to great number, who had incurred Mahomet's anger, and some of them much more than
Abdallah, for he apparently had received the Prophet's permission
to remain behind, however much he may afterwards hare regretted
that he had given it. It is evident from his being at the funeral,
that Mahomet continued his forbearance to Abdallah till the last.
But as the faction of the "Disaffected" broke up soon after
Abdullah's death, it was natural for tradition to refer to him the
reprehension. directed against the party of which he was the
head.
The fact that so few of the names have been preserved of others
against whom the rebukes in the passages I have quoted were
addressed, may be accounted for by the rapidity with which this
party threw off their disaffection, and made a real and hearty
profession of the Moslem faith.
page 202
the midst of my people a party engaged in crusades
for the truth, even, until Antichrist appear."1
Provision made for the study of theology, not withstanding.
Pointing to this normal state of warfare, is the
following passage in the Ninth Sura, which makes
provision, notwithstanding this normal state of warfare, for the maintenance of students and teachers of religion:
"It is not necessary that the whole body of Believers should go
forth to war. If a certain number from every party go not forth
to war, it is that they may give themselves to study in religion,
and may admonish their people when they return (from the wars)
unto them, so that they may take heed unto themselves."2
The Life of Mahomet, Volume IV [Table of Contents]