Throughout the concluding eleven years of his life after the Hegira, there is little to distinguish the general conduct of Muhammad from that of any other welder of peoples into a monarchy. The chief difference is his use of a religion of his own creation as his cement. He was diplomatic, treacherous, ruthless, or compromising as the occasion required and as any other Arab king might have been in his place; and there was singularly little spirituality in his kingship. Nor was his domestic life during his time of power and freedom one of exceptional edification. Until the death of Kadija, when he was fifty, he seems to have been the honest husband of one wife; but then, as many men do in their declining years, he developed a disagreeably strong interest in women.
He married two wives after the death of Kadija, one being the young Ayesha, who became and remained his favourite and most influential partner; and subsequently a number of other women, wives and concubines, were added to his establishment. This led to much trouble and confusion, and in spite of many special and very helpful revelations on the part of Allah, these complications still require much explanation and argument from the faithful. There was, for example, a scandal about Ayesha; she was left behind on one occasion when the howdah and the camel went on, while she was looking for her necklace among the bushes; and so Allah had to intervene with some heat and denounce her slanderers. Allah also had to speak very plainly about the general craving among this household of women for "this world's life and its ornature" and for "finery." Then there was much discussion because the Prophet first married his young cousin Zainib to his adopted son Zaid, and afterwards, "when Zaid had accomplished his want of her," the Prophet took her and married her—but, as the inspired book makes clear, only in order to show the difference between an adopted and a real son. "We gave her to you as a wife, so that there should be no difficulty for the believers in respect of the wives of their adopted sons, when they have accomplished their want of them, and Allah's command shall be performed." Yet surely a simple statement in the Koran should have sufficed without this excessively practical demonstration. There was, moreover, a mutiny in the harem on account of
