Puppets of Faith: Theory of Communal Strife (A Critical Appraisal of Islamic faith, Indian polity) by BS Murthy (epub read online books .TXT) 📖

girls that came with the spoils of war. After all, there was the divine sanction in place for the Semitic Prophets to keep the female slaves all for themselves.

That might make the skeptics wonder whether prophets were but tribal heads who donned the religious garb for better effect. Notwithstanding his fondness for women, Ayesha remained his favorite till the very end, though he was enamored of Mariyah, towards the end of his chequered life.

Those who won’t vouch for Islam, in particular the Christians, tend to debunk Muhammad for his ways of the flesh, and by extension the faith he founded as well. To be fair to Muhammad, he never claimed himself to be a saint; indeed, he had all along maintained that he was, after all, human. Besides, while the culture of his tribe sanctioned polygamy, the proclivities of the war widows warranted it; and thus to measure the passions of the Arabic prophet on the Christian scale of missionary celibacy would indeed be erroneous.

His personal philosophy concerning the pleasures of life is best illustrated in his own words when one of his followers wanted to seek his permission to become an ascetic.

“Hast though not in me an example,” said Muhammad, “And I go into women, I eat meat, and I fast, and I break my fast. He is not of my people who maketh men eunuchs or maketh himself an eunuch. For verily thine eyes have their rights over thee. And thy body hath its rights. As thy family have their rights, so pray, and sleep and fast, and break fast.”

More than the personal character, it is the public posturing of this singular man, who rules the minds of millions of Musalmans to this day, which is worth examining. That the Musalmans, most of whom were converts from varied cultures and from far off lands, should treat every word of his as the eternal truth, and take his prescriptions, based on medieval injunctions, as divine sanctions, indeed make the faith of Islam but a creed of Muhammadanism! 

To the perennial hurt of the Musalmans, and paradoxically at that, all the while waging war against idolatry, he forever encouraged his followers to worship his persona, and revere his personal affects. Why the inimical effect of this is there for all to see in the Islam of the day.

Above all, this account of an ambassador of Quraysh reveals it all:

“O people, I have been sent as envoy unto kings – unto Caesar and Chosroes and the Negus – and I have not seen a king whose men so honour him as the companions of Muhammad honour Muhammad. If he commandeth aught, they almost outstrip his word in fulfilling it; when he performeth his ablution, they well might fight for the water thereof; when he speaketh, their voices are hushed in his presence; nor will they look him full in the face, but lower their eyes in reverence for him.”

It’s as though Muhammad had put the fear of ‘the God’ in his followers so that they come to revere him, His messenger.

 

Chapter 10

Angels of War

 

It was not long before Muhammad in Medina had his eye on Mecca, and in the Battle of Badr, the Quraysh in disarray threw open its gates for him. Though the Musalmans to this day gloat over Muhammad’s so-called victory in that battle of Islamic destiny, it is another matter that the Quraysh fought half-heartedly. Nevertheless, what distinguishes the battle that is celebrated in the Islamic folklore is the unshakable belief that Allah, at the behest of Muhammad, had sent in warrior angels to assist the outnumbered Musalmans.

“When ye sought help of your Lord and He answered you (saying): I will help you with a thousand of the angels, rank on rank.”

“When thy lord inspired the angels, (saying) I am with you. So make those who believe stand firm. I will throw fear into the hearts of those who disbelieve. Then smite the necks and smite of them each other.”

Notwithstanding the euphoric feeling of the Musalmans about the angels of war, Muhammad, the military genius that he was, had commented to some of his companions after the Battle of Badr thus:

“I know that men of the sons of Hashim and others have been brought out despite themselves, without any will to fight us.”

Proving him right, the angels of war failed to attack Abu Jahl and his band that fought on with unabated ferocity till they all died in the battle even as other nobles deserted the cause and fled the battlefield with their folks.

Be that as it may, in the annals of the Arab legend there was a battle extraordinary in ‘the Year of the Elephant’, entirely fought by birds to save the precincts of Kabah the then Temple of the Hubal. That was not far down the Arab memory lane as it happened in the reign of Abd al Muttalib, the grandfather of Muhammad. That fascinating episode is described by Martin Lings thus:

“At that time the Yemen was under the rule of Abyssinia, and an Abyssinian named Abrahah was vice-regent. He built a magnificent cathedral in Sana, hoping thereby to make it supersede Mecca as the great place of pilgrimage for all Arabia. He had marble brought to it from one of the derelict palaces of the Queen of Sheba, and he set up crosses in it of gold and of silver, and pulpits of ivory and ebony, and he wrote to his master, the Negus: ‘I have built thee a church, O King, the like of which was never built for any king before thee; and I shall not rest until I have diverted unto it the pilgrimage of the Arabs’. Nor did he make any secret of his intention, and great was the anger of the tribes throughout Hijaz and Najd. Finally a man of Kinanah, a tribe akin to Quraysh, went to Sana for the deliberate purpose of defiling the church, which he did one night and then returned safely to his people.

When Abrahah heard of this he vowed that in revenge he would raze the Ka’bah to the ground; and having made his preparations he set off for Mecca with a large army, in the van of which he placed an elephant. Some of the Arab tribes north of Sana attempted to bar his way, but the Abyssinians put them to flight and captured their leader, Nufayl of the tribe of Khath’am. By way of ransom for his life, he offered to act as guide.

When the army reached Ta’if, the men of Thaqif came out to meet them, afraid that Abrahah might destroy their temple of al-Lat in mistake for the Ka‘bah. They hastened to point out to him that he had not yet reached his goal, and they offered him a guide for the remainder of his march. Although he already had Nufayl, he accepted their offer, but the man died on the way, about two miles from Mecca, at a place called Mughammis, and they buried him. Afterwards the Arabs took to stoning his grave, and the people who live there still stone it to this day.

Abrahah halted at Mughammis, and sent on a detachment of horse to the outskirts of Mecca. They took what they could on the way, and sent back their plunder to Abrahah, including two hundred camels which were the property of Abd al-Muttalib. Quraysh and other neighbouring tribes held a council of war, and decided that it was useless to try to resist the enemy. Meanwhile Abrahah sent a messenger to Mecca, bidding him to ask for the chief man there. He was to tell him they had not come to fight but only to destroy the temple, and if he wished to avoid all bloodshed he must come to the Abyssinian camp.

There had been no official chief of Quraysh since the time when their privileges and responsibilities had been divided between the houses of “Abd ad-Dar and Abdu Manaf. But most people had their opinion as to which of the chiefs of the clans was in fact if not by right the leading man of Mecca, and on this occasion the messenger was directed to the house of Abd al-Muttalib who, together with one of his sons, went back with the messenger to the camp. When Abrahah saw him he was so impressed by his appearance that he rose from his royal seat to greet him and then sat beside him on the carpet, telling his interpreter to enquire if he had a favour to ask.

Abd al-Muttalib replied that the army had taken two hundred of his camels and he asked that they should be returned to him. Abrahah was somewhat surprised at the request, and said that he was disappointed in him, that he should be thinking of his camels rather than his religion which they had now come to destroy. Abd al-Muttalib replied: “I am the lord of the camels, and the temple likewise hath a lord who will defend it.” “He cannot defend it against me,” said Abrahah. “We shall see,” said Abd al Muttalib. “But give me my camels.” And Abrahah gave orders for the camels to be returned.

Abd al Muttalib returned to Quraysh and advised them to withdraw to the hills above the town. Then he went with some of his family and others to the Sanctuary. They stood beside him, praying to God for His help against Abrahah and his army, and he himself took hold of the metal ring in the middle of the Ka’bah door and said: “O God, thy slave protecteth his house, Protect Thou Thy House!” having thus prayed, he went with the others to join the rest of Quraysh in the hills at points where they could see what took place in the valley below.

The next morning Abrahah made ready to march into the town, intending to destroy the Ka’bah and then return to Sana by the way they had come. The elephant, richly caparisoned, was led into the front of the army, which was already drawn up; and when the mighty animal reached his position his keeper Unays turned him the same way as the troops were turned, that is towards Mecca. But Nufayl, the reluctant guide, had marched most of the way in the van of the army with Unays, and had learned from him some of the words of command which the elephant understood; and while the head of Unays was turned to watch for the signal to advance,

Nufayl took hold of the great ear and conveyed into it a subdued but intense imperative to kneel. Thereupon, to the surprise and dismay of Abrahah and the troops, the elephant slowly and deliberately knelt himself down to the ground. Unays ordered him to rise, but Nufayl’s word had coincided with a command more powerful than that of any man, and the elephant would not move. They did everything they could to bring him to his feet; they even beat him about the head with iron bars and stuck iron hooks into his belly, but he remained like a rock. Then they tried the stratagem of making the whole army turn about and march a few paces in the direction of the Yemen. He at once rose to his feet, turned round and followed them. Hopefully they turned round about again, and he also turned, but no sooner was he facing Mecca than again he knelt.

This was the clearest of portents not to move one step further forward, but Abrahah was blinded by his personal ambition for the sanctuary he had built and by his determination to destroy its great rival. If they had turned back then, perhaps they would all have escaped disaster. But suddenly it was too late: the western sky grew black, and a strange sound was heard; its volume increased as a great wave of darkness swept upon them from the direction of the sea, and the air above their heads, as high as they could see, was full of birds.

Survivors said that they flew with a