short essay life of prophet muhammad in english

Muhammad was a prophet and founder of Islam.

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The life of muhammad, the prophet muhammad, the death of muhammad, who was muhammad.

Muhammad was the prophet and founder of Islam. Most of his early life was spent as a merchant. At age 40, he began to have revelations from Allah that became the basis for the Koran and the foundation of Islam. By 630 he had unified most of Arabia under a single religion. As of 2015, there are over 1.8 billion Muslims in the world who profess, “There is no God but Allah, and Muhammad is his prophet.”

FULL NAME: Muhammad ibn Abdullah ibn Abd al-Muttalib ibn Hashim BORN: c. 570 BIRTHPLACE: Makkah, Saudi Arabia DEATH: June 8, 623

Muhammad was born around 570, AD in Mecca (now in Saudi Arabia). His father died before he was born and he was raised first by his grandfather and then his uncle. He belonged to a poor but respectable family of the Quraysh tribe. The family was active in Meccan politics and trade.

Many of the tribes living in the Arabian Peninsula at the time were nomadic, trading goods as they crisscrossed the desert. Most tribes were polytheistic, worshipping their own set of gods. The town of Mecca was an important trading and religious center, home to many temples and worship sites where the devoted prayed to the idols of these gods. The most famous site was the Kaaba (meaning cube in Arabic). It is believed to have been built by Abraham (Ibrahim to Muslims) and his son Ismail. Gradually the people of Mecca turned to polytheism and idolatry. Of all the gods worshipped, it is believed that Allah was considered the greatest and the only one without an idol.

In his early teens, Muhammad worked in a camel caravan, following in the footsteps of many people his age, born of meager wealth. Working for his uncle, he gained experience in commercial trade traveling to Syria and eventually from the Mediterranean Sea to the Indian Ocean. In time, Muhammad earned a reputation as honest and sincere, acquiring the nickname “al-Amin” meaning faithful or trustworthy.

In his early 20s, Muhammad began working for a wealthy merchant woman named Khadijah, 15 years his senior. She soon became attracted to this young, accomplished man and proposed marriage. He accepted and over the years the happy union brought several children. Not all lived to adulthood, but one, Fatima, would marry Muhammad’s cousin, Ali ibn Abi Talib, whom Shi’ite Muslims regard as Muhammad’s successor.

Muhammad was also very religious, occasionally taking journeys of devotion to sacred sites near Mecca. On one of his pilgrimages in 610, he was meditating in a cave on Mount Jabal aI-Nour. The Angel Gabriel appeared and relayed the word of God: “Recite in the name of your Lord who creates, creates man from a clot! Recite for your lord is most generous….” These words became the opening verses of sūrah (chapter) 96 of the Qur'an. Most Islamic historians believe Muhammad was initially disturbed by the revelations and that he didn’t reveal them publicly for several years. However, Shi’a tradition states he welcomed the message from the Angel Gabriel and was deeply inspired to share his experience with other potential believers.

Islamic tradition holds that the first persons to believe were his wife, Khadija and his close friend Abu Bakr (regarded as the successor to Muhammad by Sunni Muslims). Soon, Muhammad began to gather a small following, initially encountering no opposition. Most people in Mecca either ignored him or mocked him as just another prophet. However, when his message condemned idol worship and polytheism, many of Mecca’s tribal leaders began to see Muhammad and his message as a threat. Besides going against long standing beliefs, the condemnation of idol worship had economic consequences for merchants who catered to the thousands of pilgrims who came to Mecca every year. This was especially true for members of Muhammad’s own tribe, the Quraysh, who were the guardians of the Kaaba. Sensing a threat, Mecca’s merchants and leaders offered Muhammad incentives to abandon his preaching, but he refused.

Increasingly, the resistance to Muhammed and his followers grew and they were eventually forced to emigrate from Mecca to Medina, a city 260 miles to the north in 622. This event marks the beginning of the Muslim calendar. There Muhammad was instrumental in bringing an end to a civil war raging amongst several of the city’s tribes. Muhammad settled in Medina, building his Muslim community and gradually gathering acceptance and more followers.

Between 624 and 628, the Muslims were involved in a series of battles for their survival. In the final major confrontation, The Battle of the Trench and Siege of Medina, Muhammad and his followers prevailed and a treaty was signed. The treaty was broken by the Meccan allies a year later. By now, Muhammad had plenty of forces and the balance of power had shifted away from the Meccan leaders to him. In 630, the Muslim army marched into Mecca, taking the city with minimum casualties. Muhammad gave amnesty to many of the Meccan leaders who had opposed him and pardoned many others. Most of the Meccan population converted to Islam. Muhammad and his followers then proceeded to destroy all of the statues of pagan gods in and around the Kaaba.

After the conflict with Mecca was finally settled, Muhammad took his first true Islamic pilgrimage to that city and in March, 632, he delivered his last sermon at Mount Arafat. Upon his return to Medina to his wife’s home, he fell ill for several days. He died on June 8, 632, at the age of 62, and was buried at al-Masjid an-Nabawi (the Mosque of the Prophet) one of the first mosques built by Muhammad in Medina.

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Essay on The Life of Holy Prophet Hazrat Muhammad (PBUH) | My Hero

Essay on the life of hazrat muhammad (صلی اللہ علیہ وسلم), my hero in history.

In this post, you will find an Essay on the Life of Holy Prophet Hazrat Muhammad (PBUH), My Hero in History. You can write the same essay under the title, Essay on the Holy Prophet (PBUH) or Essay on the Life of Hazrat Muhammad (PBUH). This is a simple and easy essay for the students of Class 10 and Class 12. Students of 2nd Year of F.A, FSC, ICS and Icom can get benefit from this essay. Life of Hazrat Muhammad (PBUH) is a role model for every Muslim. In this essay, we will discuss the whole life of Hazrat Muhammad (صلی اللہ علیہ وسلم) in short words. You can practice this essay as a course of your studies. If you are looking for more essays, you can visit English Essays Category .

Essay on The Holy Prophet, Hazrat Muhammad (صلی اللہ علیہ وسلم)

Our Holy Prophet (peace be upon him) was born in Makkah in the famous tribe of Quraish. His father, Abdullah died before his birth. So his mother, Amna Bibi looked after him. But she also died when he was only six years old. New, his grandfather, Abdul Muttalib took charge of him, but he did not live long. Finally, his uncle, Abu Talib looked after him and never left him alone in any hardship.

Our Holy Prophet (Peace Be Upon Him) married Khadija, a wealthy lady of Makkah when he was twenty-five years old. Hazrat Khadija handed over all her wealth to our Holy Prophet (peace be upon him) to spend for good and noble purposes. He helped the poor and needy. When our Holy Prophet (P.B.U.H) reached the age of forty he was commanded by Allah, the Almighty to preach Islam. Our Holy Prophet (P.B.U.H) started preaching that there is no God but Allah who is the creator of the universe and to whom all human beings would return.

The people of Makkah accepted Islam very slowly. In the beginning, only a few people accepted the new religion. The Makkans indeed became the sworn enemy of the Holy Prophet (P.B.U.H) and his follower. They created all sort of troubles for the Holy Prophet (P.B.U.H) but he stood firm. At last, they planned to kill the Holy Prophet (P.B.U.H) and he was compelled to leave for Medina where he was accorded a warm welcome by his followers. But the infidels did not allow him to live even there in peace. They fought several battles in order to wipe out the followers of Islam. However, Allah granted strength to our Holy Prophet (P.B.U.H) to defeat them and come out successful in his mission.

After ten years stay in Medinah, the Holy Prophet (P.B.U.H) came back to Makkah with ten thousand of his followers and conquered Makkah. On the day of his conquest, he could severely punish those who caused so much trouble and planned to kill him, but he excused everybody. After that, the new religion prospered by leaps and bounds.

Our Holy Prophet (P.B.U.H) returned to his Creator at the age of sixty-three. He left for his followers the Holy Quran and the Sunnah. 

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Prophet Muhammad and His Characteristics Essay

Introduction.

Prophet Muhammad was an Islamic leader who is considered and believed to be a messenger from God (Adair 36). Muslims believe that Muhammad was the last prophet that God sent to redeem humankind from their evil ways. Other religions consider Muhammad the founder of Islam while Muslims consider him as the true prophet who restored the ancient faith of predecessors such as Abraham, Noah and Moses (Adair 37).

His characteristics (values and manners) form the foundation of Islam. These characteristics that include his dressing style, mode of living, manners and disposition, his absolute trust in Allah and his daily routines have immense influence in the Islamic religion. In addition, his other characteristics such as kindness, justice, equality and love for the poor explain why Muslims consider him as a true prophet who was sent by God to save a corrupted human race.

Muhammad had great love for the poor and urged all Muslims to treat them with kindness and help them in all ways (Effendi 44). He taught that a person who feeds himself and lets his neighbor go hungry is not a good example of how a Muslim should be. In addition, he taught that in order to love Allah, one must begin by loving fellow human beings.

His core teachings that include unbelief in monopoly, the lawful acquisition of wealth and generosity reveal his loving nature. His teachings encouraged all people to work hard in order to improve their lives (Effendi 46). In his profound love for the poor, he encouraged the rich to help those who had little. He loved the poor so much that he always prayed to Allah to keep him in poverty in both life and death. In addition, he asked Allah to raise him among the poor on the resurrection day.

Just and kind

Throughout his life, Muhammad had to deal with people who were seeking justice. This was in connection to his roles as the people’s leader, judge, apostle and arbiter. In executing these roles, he never deviated from the path of justice. He always ensured that everyone received justice.

His belief in justice was so strong that he did not consider factors such as religious affiliation, friend or enemy in awarding justice (Khan 83). He preached against all crimes, was always impartial in handling matters of justice, and he never favored his supporters. Muhammad always overlooked other people’s faults. He was polite, sincere, compassionate and courteous.

Faithful and dependent on God

Muhammad had strong faith that enabled him remain faithful to his calling and that encouraged him to depend on God entirely. Even though he faced tough times in his life, he always taught that God would deliver him and all who followed his teachings (Rodinson 50).

The nonbelievers were against Muhammad’s teachings. However, he did not give up or lose hope. He reminded them that the will of God would prevail and would come to be fulfilled. His strong faith and dependence in god enabled him to overcome all the trials he encountered.

Muhammad never bore false witness against anyone. He stood by the truth and encouraged liars to repent (Sina 28). His truthful nature was so apparent that even his enemies attested to it. Abu Jahl was an influential critic and opposer of Islam. However, he attested to Muhammad’s truthfulness (Sina 29). He claimed that Muhammad was not a liar, but his teachings were misleading the people.

Honest, reliable and trustworthy

Muhammad was honest, reliable and trustworthy. Muhammad demonstrated his honesty by keeping the valuables of the Makkah pagans safely. His honesty was evident from his reaction after being mistreated by the pagans of Makkah together with his companions. After being tortured and sent away by the pagans, Muhammad did not carry their valuables that were in his custody (Sina 34).

Instead, he told his cousin to postpone his journey in order for them to return the valuables to the pagans. Another example of these values is evident from the signing of the Truce of Hudaibiyah. He agreed to the unjust conditions that allowed the return of people who ran away from Makkah but did not allow the return of people who ran away from the prophet (Sina 35).

The prophet was humble, and it was difficult for anyone who did not know him to distinguish him from his companions (Syed 79). His actions did not distinguish him from his companions. In addition, his love for the poor revealed his humility. He always helped orphans, widows and the poor whenever they needed his help. He did not consider the social, religious or economic class of people.

Forgiving and patient

The prophet was a paragon of patience and forgiveness. He always gave people a chance to practice their beliefs before converting them to Islam. He was patient with them even though they neglected his teachings and turned to the worship of idols. He forgave the people of Makkah despite the fact that they had ill-treated him and his companions (Syed 82). In addition, he was tolerant with the people of Makkah even though they were sinners.

For example, when they abused hypocrites at Madeenah, Muhammad did not hold a grudge against them. Instead, he forgave them. All these instances were a test of his forgiving nature. In all cases, he forgave them and did not seek revenge for the evils they inflicted on him and his companions (Syed 85). His patience was severely tested when he lost his wife and children during his lifetime. Despite the loses, Muhammad was patient with God and evoked his assistance and strength.

Muhammad was devoted to prayer, and spent a considerable amount of time on personal and public worship of Allah daily. After saying his morning prayers, he spent additional time in the mosque reciting passages that praised Allah while waiting for people to gather for sermons (Sina 43). Afterwards, he would preach to them about the goodness of Allah. In the afternoon, he would go back to the mosque for afternoon prayers, and a session with the people during which he offered them spiritual guidance.

Evening and night prayers followed afterwards. Before going to bed, he always recited some verses of the Quran (Sina 46). He ensured that he spent some considerable amount of time after midnight reciting the Tahajjud prayers. Prayers were the central point and source of strength and solace for Muhammad. He encouraged his companions to pray to Allah for strength and solace every day in order for them to overcome evil.

Prophet Muhammad was an Islamic leader, who is considered and believed to be a messenger form God. Muslims consider Muhammad as the true prophet who restored the ancient faith of predecessors such as Abraham, Noah and Moses. Other religions consider him as the founder of Islam.

His characteristics form the foundation of Islam. These characteristics include justice and kindness, faithfulness, prayerfulness, love, dependence on God and forgiveness. These characteristics made Muhammad a role model for Muslims. He always tried to instill these values in his companions through his teachings and by being an example because he possessed them.

Works Cited

Adair, John. The Leadership of Muhammad . New York: Kogan Page Publishers, 2010. Print.

Effendi, Birgivi, Birgivi, Imam and Bayrak, Tosun. The path of Muhammad . New York: World Wisdom, 2005. Print.

Khan, Maulana. Muhammad: A Prophet of All Humanity . New York: Goodword, 2000. Print.

Rodinson, Maxime. Muhammad: Prophet of Islam . New York: Tauris Parke paperbacks, 2002. Print.

Sina, Ali. Understanding Muhammad . New York: felibri.com, 2008. Print.

Syed, Amir. The Spirit of Islam or the Life and Teachings of Mohammed . Georgia: Gorgias Press, 2002. Print.

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Bibliography

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World History Edu

• Prophet Muhammad

Life Story of Prophet Muhammad: the Last Messenger of God in Islam

by World History Edu · October 9, 2019

“There is no god except Allah and Prophet Muhammad is the Messenger of Allah.” | The Muslim profession of faith, inscribed on the Topkapi Palace (Turkey).

The Prophet Muhammad is widely regarded as the bedrock of the Islamic religion. Muslims across the world hold him in high regard and view him as a righteous messenger to whom God (Allah) revealed the Quran (Koran). Growing up in Mecca, Saudi Arabia, Muhammad’s date of existence is usually quoted as roughly 570-632 CE. Below, we present the full life story of the Prophet Mohammad (Peace be on to Him):

The Prophet Muhammad’s Birth

The Islamic founder’s birth occurred in the year  570 CE, Mecca. He was born to Abdallah ibn Abd al-Muttalib and Aminah bint Wahb. Unfortunately, Muhammad never saw his father with his own eyes – his father died before he came into the world. His family background and tree can be traced to the Quraysh tribe.

After the Prophet’s birth, his mother immediately knew that she had given birth to a great son. Aminah shared memories of the day she put the baby Muhammad down on the floor. According to her, the child directed his head towards the sky and gazed at the horizons, prophesizing one God (Allah). A voice then spoke out to her – ” you have given birth to a great one, he shall be called Muhammad”.

Muhammad’s paternal grandfather was called to pay a visit to the newborn. When he arrived, Abdul-Mutalib took the baby to the Kaaba and said some prayers to Allah. The Kaaba is a cube-shaped stone building in Mecca. Upon Muttalib’s return from the Kaaba,  the great baby boy was named Muhammad.

Less than 7 years after his birth, Muhammad was fully orphaned when Aminah passed away. His grandfather Muttalib took care of him as a guardian. Fully aware of the child’s great religious future, Muttalib specially treated Muhammad with all the goodness he could afford. It has been said that Muttalib even cared for Muhammad better than his own wards. This was because he had high faith in him.

At about age 8, another disaster struck little Muhammad. His grandfather Muttalib was called to eternal rest. For the rest of his upbringing, Muhammad was then cared for by Abu Talib, Muhammad’s uncle. His uncle was very protective of Allah’s messenger – he stood by him during his trying times until death separated them.

Early Life in Mecca

Muhammad’s family lines had strong trade ties and political influence in Mecca. During Muhammad’s birth era, most of the Arabians were nomadic people who traded goods across the desert. Their religious beliefs were largely that of polytheism. They believed and worshiped all sorts of gods (idols).

Deep within the city of Mecca, idol worshiping was no exception. Dozens of temples and shrines served as worshiping grounds for devout worshipers who either had no idea or didn’t believe in one God.

Of all the worshiping sites, the Kaaba was the most famous ground.  Islam followers believe that the Prophet Abraham (Ibrahim) was the one who built the Kaaba. In Arabic, Kaaba means “a cube”. Though numerous gods were worshiped in Mecca, Allah stood tall among the rest. He was the only true God that was not affiliated with idols.

During his teenage days, Muhammad partook in the nomadic lifestyle of his people. They used camels and crisscrossed deserts to trade for their livelihood. To some extent, Muhammad came from a less privileged family background. He joined his uncle on commercial voyages to Syria, and across the Mediterranean and then the Indian Ocean. Muhammad’s trustworthiness earned him the name “al-Amin”.

Prophet Muhammad Marries Khadijah

When he reached his twenties, Muhammad worked with a rich businesses woman by name Khadijah. Muhammad was 15 years younger than her. Their merchant dealings soon progressed into a strong bond of affection.

Khadijah, a wealthy widow, was all in to having Muhammad as a spouse, so she proposed marriage to him. Muhammad welcomed the idea and their union was blessed with plenty of fruits. However, not all their children made it into adulthood. Some died prematurely.

Controversially, in his energetic youthful days, Khadija was Muhammad’s only wife. His monogamous marriage was very unusual at that time, given the widespread polygamy that characterized his immediate environment. However, he later remarried other women when his first wife Khadijah died.

One daughter of his (Fatima) lived on and married Ali ibn Talib, a cousin to Muhammad. An Islamic branch called the Shi’ite Muslims have long maintained that Ali was the true successor of Prophet Muhammad.

Life and Meditation in the Cave

Muhammad grew up and loved to explore religious realms. He was far advanced in seeking to know Allah and truly understanding Allah’s mercies. In one such journeys, Muhammad discovered a cave called Hira in the mountain Jabal al-Nour. He found the cave convenient for religious meditations. He frequently visited the isolated hideout and got himself lost in contemplation of the Almighty and Magnificent Allah.

It has been alleged that Angel Gabriel visited Muhammad at the cage. The cave in someway manifested Muhammad’s level of spiritual commitment. Seated at the north of the mountain’s top, the question of how Muhammad discovered that isolated world is one that can’t be answered by an ordinary mind. To discover such a wonderful cave, many Islamic scholars and religious authors believe that it definitely took divine guidance and mercy.

Prophet Muhammad’s Spiritual Encounter with the Divine

Once he entered the cave, Muhammad lived in a separate world of his own. Apart from the sky view and the mountain surroundings, nothing else was visible to the naked eye. Shielded from external acoustic interference, everything was between Muhammad and the Merciful Allah. This gave the Prophet Muhammad’s mind the right atmosphere to think about things beyond the materialistic world.

At 40 years old, Muhammad was still in the mysterious cage when he had a spiritual encounter with Allah. It was here that he was presented with verse 1 of the Qur’an. After this revelation, Muhammad didn’t remain the same. It was a turning point in Islamic history.

In the space of 2-3 years after the Quranic revelation, Muhammad preached monotheism to his people. At first, he preached privately to people he trusted.  He later mustered courage and took Allah’s messages to the streets. And bingo, the Islamic religion was birthed. More and more people slowly joined Muhammad in praising Allah. They embraced Allah as the ever Merciful and the ever Gracious.

Sanctions and Persecutions

Since his new religion was founded in the hearts of an idol-worshiping society, it didn’t exist without some sort of hindrance or persecutions. The expansion of Islam brought forth life-threatening hostilities towards the Prophet and his followers. Not everyone saw him as a God-sent messenger.

From the onset, Muhammad was an enemy to many sections of idol worshipers in Mecca. They abused him verbally, physically and in many other ways. But his uncle Abu Talib had his back and defended Muhammad. So he carried on with his evangelism ( Jihad ).

By choosing Allah against the will and traditions of the inhabitants of Mecca, things took a dangerous turn in the form of sanctions, persecutions, and wars, after the revelation. Some of the Islamic converts who were held as slaves were tortured or murdered.

The Prophet Muhammad flees to Abyssinia

The idol-worshipers rose up against the Prophet Muhammad’s followers. By 614 CE, the severity of the persecution forced Muhammad to direct his fellow Muslims to flee to Abyssinia for protection. Abyssinia was a Christian Kingdom in Ethiopia. They had a just king who was hospitable to the Muslims. The Quraysh people reportedly tried to bribe the Abyssinian king to sacking the Muslims, but their wicked efforts failed.

A year after the successful migration of some Muslims to Abyssinia, the Quraysh people put up sanctions and targeted Prophet Mohammed’s family, his activities, and his followers. As a result of the sanctions, Muslims moved and settled at the site of a Meccan mountain. The sanctions flopped in 618-619 CE, after 3 years.

More Troubles, plus the Loss of His Wife and Uncle

Soon afterward, Muhammad lost his dear wife Khadijah. More troubles set in when his uncle also passed away. The Prophet suffered more persecutions from the enemies who were hell-bent on eroding Islam. The intensified persecutions necessitated a pilgrimage in 622 CE. The Prophet met with elderly leaders from Yathrib City and they pledged their protective support to Muhammad.

When the plan leaked out to the Quraysh people, the Yathribs had to quickly move back to their home. Sensing the impending threat, the Prophet instructed his people to secretly emigrate to Yathrib. In response, the Qurayshites plotted to have him killed as soon as possible. The Quraysh tribes collectively planned to carry out the murder in the night time when the Prophet would be asleep.

The Prophet Muhammad’s Pilgrimage from Mecca to Medina

Fortunately, Allah saved Muhammad from death at the last minute.  On the night of the planned murder, Allah instructed him to leave Mecca immediately and make his way to Yathrib. The Prophet did as Allah had instructed. When he safely departed from Mecca to Yathrib, Yathrib was renamed as “al-Madina” or Medina.  This famous emigration of the Prophet is called the Hijra .

The date of this important event is given as 622 CE. It happened about 12 years after the revelation of the first Quranic verses. The Prophet’s escape to Medina has significant implications in the Islamic world. It helped the Islamic religion to establish a strong foundation. The prophet lived in Medina for up to 10 years, before he left the world.

Significant Battles and Treaties

In the following years (624-628 CE), many battles were fought by the Muslims for their lives. The most significant battles were the Battle of Badr and the Battle of the Trench. These were followed by the Siege of Medina, which resulted in a peace treaty between the Meccans and Muhammad’s followers.

When the Meccans broke the treaty, another war broke out.  In 630 CE, Muhammad’s Muslim army was able to counter and defeat the Meccans pagans without fighting to the extreme.

By this time,  Muslim numbers had grown significantly. Prophet Muhammad pardoned his oppressors. As a sign of good fate, or perhaps with Allah’s intervention, the Prophet’s former foes willingly converted to Islam. The Muslim community then collected and destroyed all pagan items (idols) close to the sacred Kaaba.

Death of Prophet Muhammad and His Burial Place

“Prophet Muhammad, the Messenger of God” inscribed at the entrance of the Prophet’s Mosque (Al-Masjid an Nawabi) in Medina, Saudi Arabia.

After resolving the conflicts with the pagans, Prophet Muhammad ( peace be unto him ) took his pilgrimage back to Mecca. In March of 632 CE, on Mount Arafat, the Prophet gave out his last sermon. He later went back to Medina. There, a deadly illness attacked him and he sadly never recovered.

On 8th June 632, the Prophet Muhammad (in his early 60s) took his last breath. There are conspiracy theories that the Prophet was poisoned. To date, there is no evidence to support such claims. Prophet Muhammad was buried at a mosque in Medina, the al-Masjid an Nawabi (present day Medina, Saudi Arabia).

He is regarded as the “Last Prophet”. Muhammad teachings are summarized as the Hadiths. With regard to the Sunnah, they talk about the prophet’s exemplary lifestyle. Muslims believe that Muhammad was the only Prophet who saw both heaven and hell before dying.

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Islam Compass

Serving islam until almighty allah is pleased with us permanently., short biography of prophet muhammad.

Posted on April 16, 2021 April 14, 2024 Author Mohamad Mostafa Nassar

🔊 Listen to this listenButton5.onclick = function(){ if(responsiveVoice.isPlaying()){ responsiveVoice.cancel(); }else{ responsiveVoice.speak("𝐒𝐡𝐨𝐫𝐭 𝐁𝐢𝐨𝐠𝐫𝐚𝐩𝐡𝐲 𝐨𝐟 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 Mohamad Mostafa Nassar Twitter@NassarMohamadMR 𝐀𝐥𝐭𝐡𝐨𝐮𝐠𝐡 𝐰𝐞 𝐜𝐚𝐧 𝐟𝐢𝐧𝐝 𝐆𝐨𝐝 𝐛𝐲 𝐫𝐞𝐟𝐥𝐞𝐜𝐭𝐢𝐧𝐠 𝐮𝐩𝐨𝐧 𝐧𝐚𝐭𝐮𝐫𝐚𝐥 𝐩𝐡𝐞𝐧𝐨𝐦𝐞𝐧𝐚, 𝐰𝐞 𝐧𝐞𝐞𝐝 𝐚 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐭𝐨 𝐥𝐞𝐚𝐫𝐧 𝐰𝐡𝐲 𝐰𝐞 𝐰𝐞𝐫𝐞 𝐜𝐫𝐞𝐚𝐭𝐞𝐝, 𝐰𝐡𝐞𝐫𝐞 𝐰𝐞 𝐜𝐚𝐦𝐞 𝐟𝐫𝐨𝐦, 𝐰𝐡𝐞𝐫𝐞 𝐰𝐞 𝐚𝐫𝐞 𝐠𝐨𝐢𝐧𝐠, 𝐚𝐧𝐝 𝐡𝐨𝐰 𝐭𝐨 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐨𝐮𝐫 𝐂𝐫𝐞𝐚𝐭𝐨𝐫 𝐩𝐫𝐨𝐩𝐞𝐫𝐥𝐲. 𝐏𝐫𝐨𝐩𝐡𝐞𝐭𝐬 𝐠𝐮𝐢𝐝𝐞𝐝 𝐩𝐞𝐨𝐩𝐥𝐞, 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐩𝐞𝐫𝐬𝐨𝐧𝐚𝐥 𝐜𝐨𝐧𝐝𝐮𝐜𝐭 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐡𝐞𝐚𝐯𝐞𝐧𝐥𝐲 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐧𝐬 𝐭𝐡𝐞𝐲 𝐜𝐨𝐧𝐯𝐞𝐲𝐞𝐝, 𝐭𝐨 𝐝𝐞𝐯𝐞𝐥𝐨𝐩 𝐭𝐡𝐞𝐢𝐫 𝐢𝐧𝐛𝐨𝐫𝐧 𝐜𝐚𝐩𝐚𝐜𝐢𝐭𝐢𝐞𝐬 𝐚𝐧𝐝 𝐝𝐢𝐫𝐞𝐜𝐭𝐞𝐝 𝐭𝐡𝐞𝐦 𝐭𝐨𝐰𝐚𝐫𝐝 𝐭𝐡𝐞 𝐩𝐮𝐫𝐩𝐨𝐬𝐞 𝐨𝐟 𝐭𝐡𝐞𝐢𝐫 𝐜𝐫𝐞𝐚𝐭𝐢𝐨𝐧. 𝐇𝐚𝐝 𝐢𝐭 𝐧𝐨𝐭 𝐛𝐞𝐞𝐧 𝐟𝐨𝐫 𝐭𝐡𝐞𝐦, 𝐡𝐮𝐦𝐚𝐧𝐢𝐭𝐲 𝐰𝐨𝐮𝐥𝐝 𝐡𝐚𝐯𝐞 𝐛𝐞𝐞𝐧 𝐥𝐞𝐟𝐭 𝐭𝐨 𝐝𝐞𝐜𝐚𝐲. 𝐀𝐬 𝐡𝐮𝐦𝐚𝐧𝐢𝐭𝐲 𝐧𝐞𝐞𝐝𝐬 𝐬𝐨𝐜𝐢𝐚𝐥 𝐣𝐮𝐬𝐭𝐢𝐜𝐞 𝐚𝐬 𝐦𝐮𝐜𝐡 𝐚𝐬 𝐢𝐭 𝐧𝐞𝐞𝐝𝐬 𝐩𝐫𝐢𝐯𝐚𝐭𝐞 𝐢𝐧𝐧𝐞𝐫 𝐩𝐞𝐚𝐜𝐞, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭𝐬 𝐭𝐚𝐮𝐠𝐡𝐭 𝐭𝐡𝐞 𝐥𝐚𝐰𝐬 𝐨𝐟 𝐥𝐢𝐟𝐞 𝐚𝐧𝐝 𝐞𝐬𝐭𝐚𝐛𝐥𝐢𝐬𝐡𝐞𝐝 𝐭𝐡𝐞 𝐫𝐮𝐥𝐞𝐬 𝐟𝐨𝐫 𝐚 𝐩𝐞𝐫𝐟𝐞𝐜𝐭 𝐬𝐨𝐜𝐢𝐚𝐥 𝐥𝐢𝐟𝐞 𝐛𝐚𝐬𝐞𝐝 𝐨𝐧 𝐣𝐮𝐬𝐭𝐢𝐜𝐞. 𝐓𝐡𝐮𝐬, 𝐏𝐫𝐨𝐩𝐡𝐞𝐭𝐬 𝐰𝐞𝐫𝐞 𝐬𝐞𝐧𝐭 𝐭𝐡𝐫𝐨𝐮𝐠𝐡𝐨𝐮𝐭 𝐡𝐢𝐬𝐭𝐨𝐫𝐲 𝐚𝐧𝐝 𝐰𝐡𝐞𝐧𝐞𝐯𝐞𝐫 𝐡𝐮𝐦𝐚𝐧𝐢𝐭𝐲 𝐰𝐨𝐮𝐥𝐝 𝐟𝐚𝐥𝐥 𝐢𝐧𝐭𝐨 𝐝𝐚𝐫𝐤𝐧𝐞𝐬𝐬, 𝐆𝐨𝐝 𝐰𝐨𝐮𝐥𝐝 𝐬𝐞𝐧𝐝 𝐚𝐧𝐨𝐭𝐡𝐞𝐫 𝐨𝐧𝐞 𝐭𝐨 𝐞𝐧𝐥𝐢𝐠𝐡𝐭𝐞𝐧 𝐭𝐡𝐞𝐦 𝐚𝐠𝐚𝐢𝐧. 𝐓𝐡𝐢𝐬 𝐜𝐨𝐧𝐭𝐢𝐧𝐮𝐞𝐝 𝐮𝐧𝐭𝐢𝐥 𝐭𝐡𝐞 𝐜𝐨𝐦𝐢𝐧𝐠 𝐨𝐟 𝐭𝐡𝐞 𝐋𝐚𝐬𝐭 𝐏𝐫𝐨𝐩𝐡𝐞𝐭. 𝐓𝐡𝐞𝐫𝐞 𝐦𝐚𝐲 𝐛𝐞 𝐧𝐮𝐦𝐞𝐫𝐨𝐮𝐬 𝐩𝐨𝐢𝐧𝐭𝐬 𝐨𝐟 𝐝𝐢𝐟𝐟𝐞𝐫𝐞𝐧𝐜𝐞 𝐚𝐦𝐨𝐧𝐠 𝐭𝐡𝐞 𝐯𝐚𝐫𝐢𝐨𝐮𝐬 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐧𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐰𝐨𝐫𝐥𝐝, 𝐛𝐮𝐭 𝐭𝐡𝐞𝐲 𝐚𝐥𝐥 𝐚𝐠𝐫𝐞𝐞𝐝 𝐨𝐧 𝐭𝐡𝐞 𝐚𝐝𝐯𝐞𝐧𝐭 𝐨𝐟 𝐚 𝐰𝐨𝐫𝐥𝐝 𝐭𝐞𝐚𝐜𝐡𝐞𝐫, 𝐰𝐡𝐨 𝐡𝐚𝐬 𝐛𝐞𝐞𝐧 𝐦𝐞𝐧𝐭𝐢𝐨𝐧𝐞𝐝 𝐚𝐬 𝐭𝐡𝐞 𝐬𝐩𝐞𝐜𝐢𝐚𝐥 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐤𝐧𝐨𝐰𝐧 𝐚𝐬 “𝐓𝐡𝐞 𝐒𝐥𝐚𝐯𝐞” 𝐛𝐲 𝐈𝐬𝐚𝐢𝐚𝐡, “𝐓𝐡𝐞 𝐇𝐨𝐥𝐲 𝐨𝐧𝐞 𝐰𝐢𝐭𝐡 𝟏𝟎,𝟎𝟎𝟎 𝐬𝐚𝐢𝐧𝐭𝐬” 𝐛𝐲 𝐌𝐨𝐬𝐞𝐬 𝐚𝐧𝐝 𝐚𝐬 𝐭𝐡𝐞 “𝐏𝐚𝐫𝐚𝐜𝐥𝐞𝐭𝐞” 𝐛𝐲 𝐉𝐞𝐬𝐮𝐬. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐁𝐢𝐫𝐭𝐡 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝, 𝐬𝐨𝐧 𝐨𝐟 𝐀𝐛𝐝𝐮𝐥𝐥𝐚𝐡, 𝐬𝐨𝐧 𝐨𝐟 𝐀𝐛𝐝𝐮𝐥 𝐌𝐮𝐭𝐭𝐚𝐥𝐢𝐛, 𝐨𝐟 𝐭𝐡𝐞 𝐭𝐫𝐢𝐛𝐞 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡, 𝐰𝐚𝐬 𝐛𝐨𝐫𝐧 𝐢𝐧 𝐌𝐚𝐤𝐤𝐚𝐡 𝐢𝐧 𝐭𝐡𝐞 𝐲𝐞𝐚𝐫 𝟓𝟕𝟏 𝐂.𝐄. 𝐇𝐢𝐬 𝐟𝐚𝐭𝐡𝐞𝐫 𝐝𝐢𝐞𝐝 𝐛𝐞𝐟𝐨𝐫𝐞 𝐡𝐞 𝐰𝐚𝐬 𝐛𝐨𝐫𝐧, 𝐚𝐧𝐝 𝐡𝐞 𝐰𝐚𝐬 𝐫𝐚𝐢𝐬𝐞𝐝 𝐟𝐢𝐫𝐬𝐭 𝐛𝐲 𝐡𝐢𝐬 𝐠𝐫𝐚𝐧𝐝𝐟𝐚𝐭𝐡𝐞𝐫, 𝐀𝐛𝐝𝐮𝐥 𝐌𝐮𝐭𝐭𝐚𝐥𝐢𝐛, 𝐚𝐧𝐝 𝐚𝐟𝐭𝐞𝐫 𝐡𝐢𝐬 𝐠𝐫𝐚𝐧𝐝𝐟𝐚𝐭𝐡𝐞𝐫’𝐬 𝐝𝐞𝐚𝐭𝐡, 𝐛𝐲 𝐡𝐢𝐬 𝐮𝐧𝐜𝐥𝐞 𝐀𝐛𝐮 𝐓𝐚𝐥𝐢𝐛. 𝐀𝐬 𝐚 𝐲𝐨𝐮𝐧𝐠 𝐛𝐨𝐲, 𝐡𝐞 𝐭𝐫𝐚𝐯𝐞𝐥𝐥𝐞𝐝 𝐰𝐢𝐭𝐡 𝐡𝐢𝐬 𝐮𝐧𝐜𝐥𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐦𝐞𝐫𝐜𝐡𝐚𝐧𝐭𝐬’ 𝐜𝐚𝐫𝐚𝐯𝐚𝐧 𝐭𝐨 𝐒𝐲𝐫𝐢𝐚, 𝐚𝐧𝐝 𝐬𝐨𝐦𝐞 𝐲𝐞𝐚𝐫𝐬 𝐥𝐚𝐭𝐞𝐫 𝐦𝐚𝐝𝐞 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐣𝐨𝐮𝐫𝐧𝐞𝐲 𝐢𝐧 𝐭𝐡𝐞 𝐬𝐞𝐫𝐯𝐢𝐜𝐞 𝐨𝐟 𝐚 𝐰𝐞𝐚𝐥𝐭𝐡𝐲 𝐰𝐢𝐝𝐨𝐰 𝐧𝐚𝐦𝐞𝐝 𝐊𝐡𝐚𝐝𝐢𝐣𝐚𝐡. 𝐒𝐨 𝐟𝐚𝐢𝐭𝐡𝐟𝐮𝐥𝐥𝐲 𝐡𝐞 𝐜𝐨𝐧𝐝𝐮𝐜𝐭𝐞𝐝 𝐡𝐞𝐫 𝐛𝐮𝐬𝐢𝐧𝐞𝐬𝐬, 𝐚𝐧𝐝 𝐬𝐨 𝐞𝐱𝐜𝐞𝐥𝐥𝐞𝐧𝐭 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐫𝐞𝐩𝐨𝐫𝐭 𝐨𝐟 𝐡𝐢𝐬 𝐛𝐞𝐡𝐚𝐯𝐢𝐨𝐮𝐫, 𝐰𝐡𝐢𝐜𝐡 𝐬𝐡𝐞 𝐫𝐞𝐜𝐞𝐢𝐯𝐞𝐝 𝐟𝐫𝐨𝐦 𝐡𝐞𝐫 𝐨𝐥𝐝 𝐬𝐞𝐫𝐯𝐚𝐧𝐭 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐚𝐜𝐜𝐨𝐦𝐩𝐚𝐧𝐢𝐞𝐝 𝐡𝐢𝐦, 𝐭𝐡𝐚𝐭 𝐬𝐡𝐞 𝐬𝐨𝐨𝐧 𝐚𝐟𝐭𝐞𝐫𝐰𝐚𝐫𝐝 𝐦𝐚𝐫𝐫𝐢𝐞𝐝 𝐡𝐞𝐫 𝐲𝐨𝐮𝐧𝐠 𝐚𝐠𝐞𝐧𝐭; 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐦𝐚𝐫𝐫𝐢𝐚𝐠𝐞 𝐩𝐫𝐨𝐯𝐞𝐝 𝐚 𝐯𝐞𝐫𝐲 𝐡𝐚𝐩𝐩𝐲 𝐨𝐧𝐞, 𝐭𝐡𝐨𝐮𝐠𝐡 𝐬𝐡𝐞 𝐰𝐚𝐬 𝐟𝐢𝐟𝐭𝐞𝐞𝐧 𝐲𝐞𝐚𝐫𝐬 𝐨𝐥𝐝𝐞𝐫 𝐭𝐡𝐚𝐧 𝐡𝐞 𝐰𝐚𝐬. 𝐓𝐡𝐫𝐨𝐮𝐠𝐡𝐨𝐮𝐭 𝐭𝐡𝐞 𝐭𝐰𝐞𝐧𝐭𝐲-𝐬𝐢𝐱 𝐲𝐞𝐚𝐫𝐬 𝐨𝐟 𝐭𝐡𝐞𝐢𝐫 𝐥𝐢𝐟𝐞 𝐭𝐨𝐠𝐞𝐭𝐡𝐞𝐫 𝐡𝐞 𝐫𝐞𝐦𝐚𝐢𝐧𝐞𝐝 𝐝𝐞𝐯𝐨𝐭𝐞𝐝 𝐭𝐨 𝐡𝐞𝐫; 𝐚𝐧𝐝 𝐚𝐟𝐭𝐞𝐫 𝐡𝐞𝐫 𝐝𝐞𝐚𝐭𝐡, 𝐰𝐡𝐞𝐧 𝐡𝐞 𝐭𝐨𝐨𝐤 𝐨𝐭𝐡𝐞𝐫 𝐰𝐢𝐯𝐞𝐬 𝐡𝐞 𝐚𝐥𝐰𝐚𝐲𝐬 𝐦𝐞𝐧𝐭𝐢𝐨𝐧𝐞𝐝 𝐡𝐞𝐫 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐠𝐫𝐞𝐚𝐭𝐞𝐬𝐭 𝐥𝐨𝐯𝐞 𝐚𝐧𝐝 𝐫𝐞𝐯𝐞𝐫𝐞𝐧𝐜𝐞. 𝐓𝐡𝐢𝐬 𝐦𝐚𝐫𝐫𝐢𝐚𝐠𝐞 𝐠𝐚𝐯𝐞 𝐡𝐢𝐦 𝐫𝐚𝐧𝐤 𝐚𝐦𝐨𝐧𝐠 𝐭𝐡𝐞 𝐧𝐨𝐭𝐚𝐛𝐥𝐞𝐬 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡, 𝐰𝐡𝐢𝐥𝐞 𝐡𝐢𝐬 𝐜𝐨𝐧𝐝𝐮𝐜𝐭 𝐞𝐚𝐫𝐧𝐞𝐝 𝐟𝐨𝐫 𝐡𝐢𝐦 𝐭𝐡𝐞 𝐭𝐢𝐭𝐥𝐞 𝐚𝐥-𝐀𝐦𝐢𝐧, 𝐭𝐡𝐞 “𝐭𝐫𝐮𝐬𝐭𝐰𝐨𝐫𝐭𝐡𝐲.” 𝐏𝐡𝐲𝐬𝐢𝐜𝐚𝐥 𝐃𝐞𝐬𝐜𝐫𝐢𝐩𝐭𝐢𝐨𝐧 𝐎𝐧𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐦𝐨𝐬𝐭 𝐜𝐨𝐦𝐩𝐫𝐞𝐡𝐞𝐧𝐬𝐢𝐯𝐞 𝐚𝐧𝐝 𝐝𝐞𝐭𝐚𝐢𝐥𝐞𝐝 𝐝𝐞𝐬𝐜𝐫𝐢𝐩𝐭𝐢𝐨𝐧𝐬 𝐰𝐞 𝐡𝐚𝐯𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐜𝐚𝐦𝐞 𝐟𝐫𝐨𝐦 𝐚 𝐁𝐞𝐝𝐨𝐮𝐢𝐧 𝐰𝐨𝐦𝐚𝐧 𝐰𝐡𝐨 𝐰𝐨𝐮𝐥𝐝 𝐭𝐚𝐤𝐞 𝐜𝐚𝐫𝐞 𝐨𝐟 𝐭𝐫𝐚𝐯𝐞𝐥𝐥𝐞𝐫𝐬 𝐰𝐡𝐨 𝐩𝐚𝐬𝐬𝐞𝐝 𝐛𝐲 𝐡𝐞𝐫 𝐭𝐞𝐧𝐭. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐨𝐧𝐜𝐞 𝐬𝐭𝐨𝐩𝐩𝐞𝐝 𝐛𝐲 𝐡𝐞𝐫 𝐰𝐢𝐭𝐡 𝐡𝐢𝐬 𝐜𝐨𝐦𝐩𝐚𝐧𝐢𝐨𝐧𝐬 𝐟𝐨𝐫 𝐟𝐨𝐨𝐝 𝐚𝐧𝐝 𝐫𝐞𝐬𝐭. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐬𝐤𝐞𝐝 𝐡𝐞𝐫 𝐢𝐟 𝐭𝐡𝐞𝐲 𝐜𝐨𝐮𝐥𝐝 𝐛𝐮𝐲 𝐬𝐨𝐦𝐞 𝐦𝐞𝐚𝐭 𝐨𝐫 𝐝𝐚𝐭𝐞𝐬 𝐟𝐫𝐨𝐦 𝐡𝐞𝐫 𝐛𝐮𝐭 𝐬𝐡𝐞 𝐜𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐟𝐢𝐧𝐝 𝐚𝐧𝐲𝐭𝐡𝐢𝐧𝐠. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐥𝐨𝐨𝐤𝐞𝐝 𝐭𝐨𝐰𝐚𝐫𝐝𝐬 𝐚 𝐬𝐡𝐞𝐞𝐩 𝐧𝐞𝐱𝐭 𝐭𝐨 𝐭𝐡𝐞 𝐭𝐞𝐧𝐭. 𝐇𝐞 𝐚𝐬𝐤𝐞𝐝 𝐡𝐞𝐫, “𝐖𝐡𝐚𝐭 𝐢𝐬 𝐰𝐫𝐨𝐧𝐠 𝐰𝐢𝐭𝐡 𝐭𝐡𝐢𝐬 𝐬𝐡𝐞𝐞𝐩?” 𝐒𝐡𝐞 𝐫𝐞𝐩𝐥𝐢𝐞𝐝, “𝐓𝐡𝐞 𝐬𝐡𝐞𝐞𝐩 𝐢𝐬 𝐟𝐚𝐭𝐢𝐠𝐮𝐞𝐝 𝐚𝐧𝐝 𝐢𝐬 𝐰𝐞𝐚𝐤𝐞𝐫 𝐭𝐡𝐚𝐧 𝐭𝐡𝐞 𝐨𝐭𝐡𝐞𝐫 𝐬𝐡𝐞𝐞𝐩.” 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐬𝐤𝐞𝐝, “𝐃𝐨𝐞𝐬 𝐢𝐭 𝐦𝐢𝐥𝐤?” 𝐒𝐡𝐞 𝐫𝐞𝐩𝐥𝐢𝐞𝐝, “𝐈 𝐬𝐰𝐞𝐚𝐫 𝐛𝐲 𝐲𝐨𝐮𝐫 𝐦𝐨𝐭𝐡𝐞𝐫 𝐚𝐧𝐝 𝐟𝐚𝐭𝐡𝐞𝐫, 𝐢𝐟 𝐈 𝐬𝐚𝐰 𝐦𝐢𝐥𝐤 𝐟𝐫𝐨𝐦 𝐢𝐭 𝐭𝐡𝐞𝐧 𝐈 𝐰𝐨𝐮𝐥𝐝 𝐦𝐢𝐥𝐤 𝐢𝐭.” 𝐇𝐞 𝐭𝐡𝐞𝐧 𝐜𝐚𝐥𝐥𝐞𝐝 𝐭𝐡𝐞 𝐬𝐡𝐞𝐞𝐩 𝐚𝐧𝐝 𝐦𝐨𝐯𝐞𝐝 𝐡𝐢𝐬 𝐡𝐚𝐧𝐝 𝐨𝐯𝐞𝐫 𝐢𝐭𝐬 𝐮𝐝𝐝𝐞𝐫; 𝐡𝐞 𝐩𝐫𝐨𝐧𝐨𝐮𝐧𝐜𝐞𝐝 𝐭𝐡𝐞 𝐧𝐚𝐦𝐞 𝐨𝐟 𝐆𝐨𝐝 𝐚𝐧𝐝 𝐩𝐫𝐚𝐢𝐬𝐞𝐝 𝐇𝐢𝐦. 𝐓𝐡𝐞𝐧 𝐡𝐞 𝐜𝐚𝐥𝐥𝐞𝐝 𝐭𝐡𝐞 𝐰𝐨𝐦𝐚𝐧 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞 𝐬𝐡𝐞𝐞𝐩 𝐬𝐭𝐞𝐚𝐝𝐢𝐞𝐝 𝐢𝐭𝐬 𝐟𝐞𝐞𝐭 𝐚𝐧𝐝 𝐢𝐭𝐬 𝐮𝐝𝐝𝐞𝐫 𝐟𝐢𝐥𝐥𝐞𝐝. 𝐇𝐞 𝐚𝐬𝐤𝐞𝐝 𝐟𝐨𝐫 𝐚 𝐥𝐚𝐫𝐠𝐞 𝐜𝐨𝐧𝐭𝐚𝐢𝐧𝐞𝐫 𝐚𝐧𝐝 𝐦𝐢𝐥𝐤𝐞𝐝 𝐢𝐭 𝐮𝐧𝐭𝐢𝐥 𝐢𝐭 𝐰𝐚𝐬 𝐟𝐢𝐥𝐥𝐞𝐝. 𝐓𝐡𝐞 𝐰𝐨𝐦𝐚𝐧 𝐝𝐫𝐚𝐧𝐤 𝐮𝐧𝐭𝐢𝐥 𝐟𝐮𝐥𝐥 𝐚𝐬 𝐝𝐢𝐝 𝐡𝐢𝐬 𝐜𝐨𝐦𝐩𝐚𝐧𝐢𝐨𝐧𝐬. 𝐓𝐡𝐞𝐧 𝐢𝐭 𝐰𝐚𝐬 𝐦𝐢𝐥𝐤𝐞𝐝 𝐟𝐨𝐫 𝐚 𝐬𝐞𝐜𝐨𝐧𝐝 𝐭𝐢𝐦𝐞 𝐮𝐧𝐭𝐢𝐥 𝐭𝐡𝐞 𝐜𝐨𝐧𝐭𝐚𝐢𝐧𝐞𝐫 𝐰𝐚𝐬 𝐟𝐮𝐥𝐥 𝐚𝐧𝐝 𝐭𝐡𝐞𝐲 𝐥𝐞𝐟𝐭 𝐡𝐞𝐫 𝐚𝐧𝐝 𝐜𝐨𝐧𝐭𝐢𝐧𝐮𝐞𝐝 𝐨𝐧 𝐭𝐡𝐞𝐢𝐫 𝐣𝐨𝐮𝐫𝐧𝐞𝐲. 𝐀𝐟𝐭𝐞𝐫 𝐚 𝐬𝐡𝐨𝐫𝐭 𝐰𝐡𝐢𝐥𝐞, 𝐭𝐡𝐞 𝐡𝐮𝐬𝐛𝐚𝐧𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐁𝐞𝐝𝐨𝐮𝐢𝐧 𝐰𝐨𝐦𝐚𝐧 𝐫𝐞𝐭𝐮𝐫𝐧𝐞𝐝 𝐟𝐫𝐨𝐦 𝐡𝐞𝐫𝐝𝐢𝐧𝐠 𝐠𝐨𝐚𝐭𝐬. 𝐇𝐞 𝐬𝐚𝐰 𝐭𝐡𝐞 𝐦𝐢𝐥𝐤 𝐚𝐧𝐝 𝐬𝐚𝐢𝐝 𝐭𝐨 𝐡𝐢𝐬 𝐰𝐢𝐟𝐞, “𝐖𝐡𝐞𝐫𝐞 𝐝𝐢𝐝 𝐲𝐨𝐮 𝐠𝐞𝐭 𝐭𝐡𝐢𝐬 𝐦𝐢𝐥𝐤 𝐟𝐫𝐨𝐦?” 𝐒𝐡𝐞 𝐫𝐞𝐩𝐥𝐢𝐞𝐝, “𝐈 𝐬𝐰𝐞𝐚𝐫 𝐛𝐲 𝐆𝐨𝐝, 𝐚 𝐛𝐥𝐞𝐬𝐬𝐞𝐝 𝐦𝐚𝐧 𝐜𝐚𝐦𝐞 𝐭𝐨 𝐮𝐬 𝐭𝐨𝐝𝐚𝐲” 𝐇𝐞 𝐬𝐚𝐢𝐝, “𝐃𝐞𝐬𝐜𝐫𝐢𝐛𝐞 𝐡𝐢𝐦 𝐭𝐨 𝐦𝐞.” 𝐒𝐡𝐞 𝐛𝐞𝐠𝐚𝐧; “𝐈 𝐬𝐚𝐰 𝐡𝐢𝐦 𝐭𝐨 𝐛𝐞 𝐚 𝐦𝐚𝐧 𝐨𝐟 𝐞𝐯𝐢𝐝𝐞𝐧𝐭 𝐬𝐩𝐥𝐞𝐧𝐝𝐨𝐮𝐫. 𝐅𝐢𝐧𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐟𝐢𝐠𝐮𝐫𝐞. 𝐇𝐢𝐬 𝐟𝐚𝐜𝐞 𝐰𝐚𝐬 𝐡𝐚𝐧𝐝𝐬𝐨𝐦𝐞. 𝐒𝐥𝐢𝐦 𝐢𝐧 𝐟𝐨𝐫𝐦. 𝐇𝐢𝐬 𝐡𝐞𝐚𝐝 𝐢𝐬 𝐧𝐨𝐭 𝐭𝐨𝐨 𝐬𝐦𝐚𝐥𝐥, 𝐞𝐥𝐞𝐠𝐚𝐧𝐭 𝐚𝐧𝐝 𝐠𝐨𝐨𝐝-𝐥𝐨𝐨𝐤𝐢𝐧𝐠. 𝐇𝐢𝐬 𝐞𝐲𝐞𝐬 𝐚𝐫𝐞 𝐥𝐚𝐫𝐠𝐞 𝐚𝐧𝐝 𝐛𝐥𝐚𝐜𝐤 [𝐚𝐧𝐝] 𝐡𝐢𝐬 𝐞𝐲𝐞𝐥𝐢𝐝𝐬 𝐥𝐨𝐧𝐠. 𝐇𝐢𝐬 𝐯𝐨𝐢𝐜𝐞 𝐰𝐚𝐬 𝐝𝐞𝐞𝐩. 𝐕𝐞𝐫𝐲 𝐢𝐧𝐭𝐞𝐥𝐥𝐢𝐠𝐞𝐧𝐭. 𝐇𝐢𝐬 𝐛𝐫𝐨𝐰𝐬 𝐡𝐢𝐠𝐡 𝐚𝐧𝐝 𝐚𝐫𝐜𝐡𝐞𝐝 [𝐚𝐧𝐝] 𝐡𝐢𝐬 𝐡𝐚𝐢𝐫 𝐢𝐧 𝐩𝐥𝐚𝐢𝐭𝐬. 𝐇𝐢𝐬 𝐧𝐞𝐜𝐤 𝐰𝐚𝐬 𝐥𝐨𝐧𝐠 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐛𝐞𝐚𝐫𝐝 𝐰𝐚𝐬 𝐭𝐡𝐢𝐜𝐤. 𝐇𝐞 𝐠𝐚𝐯𝐞 𝐚𝐧 𝐢𝐦𝐩𝐫𝐞𝐬𝐬𝐢𝐨𝐧 𝐨𝐟 𝐝𝐢𝐠𝐧𝐢𝐭𝐲 𝐰𝐡𝐞𝐧 𝐬𝐢𝐥𝐞𝐧𝐭 𝐚𝐧𝐝 𝐨𝐟 𝐡𝐢𝐠𝐡 𝐢𝐧𝐭𝐞𝐥𝐥𝐢𝐠𝐞𝐧𝐜𝐞 𝐰𝐡𝐞𝐧 𝐡𝐞 𝐭𝐚𝐥𝐤𝐞𝐝. 𝐇𝐢𝐬 𝐰𝐨𝐫𝐝𝐬 𝐰𝐞𝐫𝐞 𝐢𝐦𝐩𝐫𝐞𝐬𝐬𝐢𝐯𝐞 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐬𝐩𝐞𝐞𝐜𝐡 𝐰𝐚𝐬 𝐝𝐞𝐜𝐢𝐬𝐢𝐯𝐞, 𝐧𝐨𝐭 𝐭𝐫𝐢𝐯𝐢𝐚𝐥 𝐧𝐨𝐫 𝐭𝐫𝐢𝐭𝐞. 𝐇𝐢𝐬 𝐢𝐝𝐞𝐚𝐬 𝐚𝐫𝐞 𝐥𝐢𝐤𝐞 𝐩𝐞𝐚𝐫𝐥𝐬 𝐦𝐨𝐯𝐢𝐧𝐠 𝐨𝐧 𝐭𝐡𝐞𝐢𝐫 𝐬𝐭𝐫𝐢𝐧𝐠. 𝐇𝐞 𝐬𝐞𝐞𝐦𝐞𝐝 𝐭𝐡𝐞 𝐦𝐨𝐬𝐭 𝐬𝐩𝐥𝐞𝐧𝐝𝐢𝐝 𝐚𝐧𝐝 𝐟𝐢𝐧𝐞-𝐥𝐨𝐨𝐤𝐢𝐧𝐠 𝐦𝐚𝐧 𝐟𝐫𝐨𝐦 𝐚 𝐝𝐢𝐬𝐭𝐚𝐧𝐜𝐞 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐯𝐞𝐫𝐲 𝐛𝐞𝐬𝐭 𝐨𝐟 𝐚𝐥𝐥 𝐟𝐫𝐨𝐦 𝐜𝐥𝐨𝐬𝐞 𝐛𝐲. 𝐌𝐞𝐝𝐢𝐮𝐦 𝐢𝐧 𝐡𝐞𝐢𝐠𝐡𝐭, 𝐭𝐡𝐞 𝐞𝐲𝐞 𝐧𝐨𝐭 𝐟𝐢𝐧𝐝𝐢𝐧𝐠 𝐡𝐢𝐦 𝐭𝐨𝐨 𝐭𝐚𝐥𝐥 𝐧𝐨𝐫 𝐭𝐨𝐨 𝐬𝐡𝐨𝐫𝐭. 𝐀 𝐭𝐫𝐞𝐞 𝐛𝐫𝐚𝐧𝐜𝐡 𝐚𝐬 𝐢𝐭 𝐰𝐞𝐫𝐞 𝐛𝐞𝐭𝐰𝐞𝐞𝐧 𝐭𝐰𝐨 𝐨𝐭𝐡𝐞𝐫𝐬 𝐛𝐮𝐭 𝐡𝐞 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐟𝐢𝐧𝐞𝐬𝐭 𝐥𝐨𝐨𝐤𝐢𝐧𝐠 𝐨𝐟 𝐭𝐡𝐞 𝐭𝐡𝐫𝐞𝐞. 𝐓𝐡𝐞 𝐛𝐞𝐬𝐭 𝐩𝐫𝐨𝐩𝐨𝐫𝐭𝐢𝐨𝐧𝐞𝐝. 𝐇𝐢𝐬 𝐜𝐨𝐦𝐩𝐚𝐧𝐢𝐨𝐧𝐬 𝐰𝐨𝐮𝐥𝐝 𝐬𝐮𝐫𝐫𝐨𝐮𝐧𝐝 𝐡𝐢𝐦, 𝐚𝐧𝐝 𝐰𝐡𝐞𝐧 𝐡𝐞 𝐬𝐩𝐨𝐤𝐞 𝐭𝐡𝐞𝐲 𝐰𝐨𝐮𝐥𝐝 𝐥𝐢𝐬𝐭𝐞𝐧 𝐚𝐭𝐭𝐞𝐧𝐭𝐢𝐯𝐞𝐥𝐲 𝐭𝐨 𝐡𝐢𝐬 𝐬𝐩𝐞𝐞𝐜𝐡…” 𝐓𝐡𝐞 𝐅𝐢𝐫𝐬𝐭 𝐑𝐞𝐯𝐞𝐥𝐚𝐭𝐢𝐨𝐧 𝐓𝐡𝐞 𝐌𝐚𝐤𝐤𝐚𝐧𝐬 𝐜𝐥𝐚𝐢𝐦𝐞𝐝 𝐝𝐞𝐬𝐜𝐞𝐧𝐭 𝐟𝐫𝐨𝐦 𝐀𝐛𝐫𝐚𝐡𝐚𝐦 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐈𝐬𝐡𝐦𝐚𝐞𝐥 𝐚𝐧𝐝 𝐭𝐫𝐚𝐝𝐢𝐭𝐢𝐨𝐧 𝐬𝐭𝐚𝐭𝐞𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐢𝐫 𝐭𝐞𝐦𝐩𝐥𝐞, 𝐭𝐡𝐞 𝐊𝐚`𝐛𝐚𝐡, 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐛𝐮𝐢𝐥𝐭 𝐛𝐲 𝐀𝐛𝐫𝐚𝐡𝐚𝐦 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐨𝐟 𝐭𝐡𝐞 𝐎𝐧𝐞 𝐆𝐨𝐝. 𝐈𝐭 𝐰𝐚𝐬 𝐬𝐭𝐢𝐥𝐥 𝐜𝐚𝐥𝐥𝐞𝐝 𝐭𝐡𝐞 𝐇𝐨𝐮𝐬𝐞 𝐨𝐟 𝐆𝐨𝐝, 𝐛𝐮𝐭 𝐭𝐡𝐞 𝐜𝐡𝐢𝐞𝐟 𝐨𝐛𝐣𝐞𝐜𝐭𝐬 𝐨𝐟 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐡𝐞𝐫𝐞 𝐰𝐞𝐫𝐞 𝐚 𝐧𝐮𝐦𝐛𝐞𝐫 𝐨𝐟 𝐢𝐝𝐨𝐥𝐬, 𝐰𝐡𝐢𝐜𝐡 𝐰𝐞𝐫𝐞 𝐜𝐚𝐥𝐥𝐞𝐝 “𝐝𝐚𝐮𝐠𝐡𝐭𝐞𝐫𝐬” 𝐨𝐟 𝐆𝐨𝐝 𝐚𝐧𝐝 𝐢𝐧𝐭𝐞𝐫𝐜𝐞𝐬𝐬𝐨𝐫𝐬. 𝐈𝐭 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐩𝐫𝐚𝐜𝐭𝐢𝐜𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐭𝐨 𝐫𝐞𝐭𝐢𝐫𝐞 𝐨𝐟𝐭𝐞𝐧 𝐭𝐨 𝐚 𝐜𝐚𝐯𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐝𝐞𝐬𝐞𝐫𝐭 𝐟𝐨𝐫 𝐦𝐞𝐝𝐢𝐭𝐚𝐭𝐢𝐨𝐧. 𝐇𝐢𝐬 𝐩𝐥𝐚𝐜𝐞 𝐨𝐟 𝐫𝐞𝐭𝐫𝐞𝐚𝐭 𝐰𝐚𝐬 𝐇𝐢𝐫𝐚, 𝐚 𝐜𝐚𝐯𝐞 𝐢𝐧 𝐚 𝐦𝐨𝐮𝐧𝐭𝐚𝐢𝐧 𝐜𝐚𝐥𝐥𝐞𝐝 𝐭𝐡𝐞 𝐌𝐨𝐮𝐧𝐭𝐚𝐢𝐧 𝐨𝐟 𝐋𝐢𝐠𝐡𝐭 𝐧𝐨𝐭 𝐟𝐚𝐫 𝐟𝐫𝐨𝐦 𝐌𝐚𝐤𝐤𝐚𝐡, 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐜𝐡𝐨𝐬𝐞𝐧 𝐦𝐨𝐧𝐭𝐡 𝐰𝐚𝐬 𝐑𝐚𝐦𝐚𝐝𝐚𝐧, 𝐭𝐡𝐞 𝐦𝐨𝐧𝐭𝐡 𝐨𝐟 𝐡𝐞𝐚𝐭. 𝐈𝐭 𝐰𝐚𝐬 𝐭𝐡𝐞𝐫𝐞 𝐨𝐧𝐞 𝐧𝐢𝐠𝐡𝐭 𝐭𝐨𝐰𝐚𝐫𝐝𝐬 𝐭𝐡𝐞 𝐞𝐧𝐝 𝐨𝐟 𝐭𝐡𝐢𝐬 𝐪𝐮𝐢𝐞𝐭 𝐦𝐨𝐧𝐭𝐡 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐫𝐞𝐯𝐞𝐥𝐚𝐭𝐢𝐨𝐧 𝐜𝐚𝐦𝐞 𝐭𝐨 𝐡𝐢𝐦 𝐰𝐡𝐞𝐧 𝐡𝐞 𝐰𝐚𝐬 𝐟𝐨𝐫𝐭𝐲 𝐲𝐞𝐚𝐫𝐬 𝐨𝐥𝐝. 𝐇𝐞 𝐡𝐞𝐚𝐫𝐝 𝐚 𝐯𝐨𝐢𝐜𝐞 𝐬𝐚𝐲: “𝐑𝐞𝐚𝐝!” 𝐇𝐞 𝐬𝐚𝐢𝐝: “𝐈 𝐜𝐚𝐧𝐧𝐨𝐭 𝐫𝐞𝐚𝐝.” 𝐓𝐡𝐞 𝐯𝐨𝐢𝐜𝐞 𝐚𝐠𝐚𝐢𝐧 𝐬𝐚𝐢𝐝: “𝐑𝐞𝐚𝐝!” 𝐇𝐞 𝐬𝐚𝐢𝐝: “𝐈 𝐜𝐚𝐧𝐧𝐨𝐭 𝐫𝐞𝐚𝐝.” 𝐀 𝐭𝐡𝐢𝐫𝐝 𝐭𝐢𝐦𝐞 𝐭𝐡𝐞 𝐯𝐨𝐢𝐜𝐞, 𝐦𝐨𝐫𝐞 𝐭𝐞𝐫𝐫𝐢𝐛𝐥𝐞, 𝐜𝐨𝐦𝐦𝐚𝐧𝐝𝐞𝐝: “𝐑𝐞𝐚𝐝!” 𝐇𝐞 𝐬𝐚𝐢𝐝: “𝐖𝐡𝐚𝐭 𝐜𝐚𝐧 𝐈 𝐫𝐞𝐚𝐝?” 𝐓𝐡𝐞 𝐯𝐨𝐢𝐜𝐞 𝐬𝐚𝐢𝐝: “𝐑𝐞𝐜𝐢𝐭𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐧𝐚𝐦𝐞 𝐨𝐟 𝐲𝐨𝐮𝐫 𝐋𝐨𝐫𝐝 𝐰𝐡𝐨 𝐜𝐫𝐞𝐚𝐭𝐞𝐝 - 𝐂𝐫𝐞𝐚𝐭𝐞𝐝 𝐭𝐡𝐞 𝐡𝐮𝐦𝐚𝐧 𝐛𝐞𝐢𝐧𝐠 𝐟𝐫𝐨𝐦 𝐚 𝐜𝐥𝐢𝐧𝐠𝐢𝐧𝐠 𝐬𝐮𝐛𝐬𝐭𝐚𝐧𝐜𝐞. 𝐑𝐞𝐜𝐢𝐭𝐞, 𝐚𝐧𝐝 𝐲𝐨𝐮𝐫 𝐋𝐨𝐫𝐝 𝐢𝐬 𝐭𝐡𝐞 𝐦𝐨𝐬𝐭 𝐆𝐞𝐧𝐞𝐫𝐨𝐮𝐬 – 𝐖𝐡𝐨 𝐭𝐚𝐮𝐠𝐡𝐭 𝐛𝐲 𝐭𝐡𝐞 𝐩𝐞𝐧 – 𝐓𝐚𝐮𝐠𝐡𝐭 𝐭𝐡𝐞 𝐡𝐮𝐦𝐚𝐧 𝐛𝐞𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐰𝐡𝐢𝐜𝐡 𝐡𝐞 𝐤𝐧𝐞𝐰 𝐧𝐨𝐭.” [𝐐𝐮𝐫’𝐚̄𝐧 𝟗𝟔:𝟏-𝟓] 𝐓𝐡𝐞 𝐕𝐢𝐬𝐢𝐨𝐧 𝐨𝐟 𝐂𝐚𝐯𝐞 𝐇𝐢𝐫𝐚 𝐇𝐞 𝐰𝐞𝐧𝐭 𝐨𝐮𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐜𝐚𝐯𝐞 𝐨𝐧𝐭𝐨 𝐭𝐡𝐞 𝐡𝐢𝐥𝐥𝐬𝐢𝐝𝐞 𝐚𝐧𝐝 𝐡𝐞𝐚𝐫𝐝 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐚𝐰𝐞-𝐢𝐧𝐬𝐩𝐢𝐫𝐢𝐧𝐠 𝐯𝐨𝐢𝐜𝐞 𝐬𝐚𝐲: “𝐎 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝! 𝐓𝐡𝐨𝐮 𝐚𝐫𝐭 𝐆𝐨𝐝’𝐬 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫, 𝐚𝐧𝐝 𝐈 𝐚𝐦 𝐆𝐚𝐛𝐫𝐢𝐞𝐥.” 𝐓𝐡𝐞𝐧 𝐡𝐞 𝐫𝐚𝐢𝐬𝐞𝐝 𝐡𝐢𝐬 𝐞𝐲𝐞𝐬 𝐚𝐧𝐝 𝐬𝐚𝐰 𝐭𝐡𝐞 𝐚𝐧𝐠𝐞𝐥 𝐬𝐭𝐚𝐧𝐝𝐢𝐧𝐠 𝐢𝐧 𝐭𝐡𝐞 𝐬𝐤𝐲 𝐚𝐛𝐨𝐯𝐞 𝐭𝐡𝐞 𝐡𝐨𝐫𝐢𝐳𝐨𝐧. 𝐀𝐧𝐝 𝐚𝐠𝐚𝐢𝐧 𝐭𝐡𝐞 𝐯𝐨𝐢𝐜𝐞 𝐬𝐚𝐢𝐝: “𝐎 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝! 𝐓𝐡𝐨𝐮 𝐚𝐫𝐭 𝐆𝐨𝐝’𝐬 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫, 𝐚𝐧𝐝 𝐈 𝐚𝐦 𝐆𝐚𝐛𝐫𝐢𝐞𝐥.” 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐬𝐭𝐨𝐨𝐝 𝐪𝐮𝐢𝐭𝐞 𝐬𝐭𝐢𝐥𝐥, 𝐭𝐮𝐫𝐧𝐢𝐧𝐠 𝐚𝐰𝐚𝐲 𝐡𝐢𝐬 𝐟𝐚𝐜𝐞 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐛𝐫𝐢𝐠𝐡𝐭𝐧𝐞𝐬𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐯𝐢𝐬𝐢𝐨𝐧, 𝐛𝐮𝐭 𝐰𝐡𝐞𝐫𝐞𝐯𝐞𝐫 𝐡𝐞 𝐭𝐮𝐫𝐧𝐞𝐝 𝐡𝐢𝐬 𝐟𝐚𝐜𝐞, 𝐭𝐡𝐞𝐫𝐞 𝐬𝐭𝐨𝐨𝐝 𝐭𝐡𝐞 𝐚𝐧𝐠𝐞𝐥 𝐜𝐨𝐧𝐟𝐫𝐨𝐧𝐭𝐢𝐧𝐠 𝐡𝐢𝐦. 𝐇𝐞 𝐫𝐞𝐦𝐚𝐢𝐧𝐞𝐝 𝐭𝐡𝐮𝐬 𝐚 𝐥𝐨𝐧𝐠 𝐰𝐡𝐢𝐥𝐞 𝐭𝐢𝐥𝐥 𝐚𝐭 𝐥𝐞𝐧𝐠𝐭𝐡 𝐭𝐡𝐞 𝐚𝐧𝐠𝐞𝐥 𝐯𝐚𝐧𝐢𝐬𝐡𝐞𝐝 𝐰𝐡𝐞𝐧 𝐡𝐞 𝐫𝐞𝐭𝐮𝐫𝐧𝐞𝐝 𝐢𝐧 𝐠𝐫𝐞𝐚𝐭 𝐝𝐢𝐬𝐭𝐫𝐞𝐬𝐬 𝐨𝐟 𝐦𝐢𝐧𝐝 𝐭𝐨 𝐡𝐢𝐬 𝐰𝐢𝐟𝐞 𝐊𝐡𝐚𝐝𝐢𝐣𝐚𝐡. 𝐒𝐡𝐞 𝐝𝐢𝐝 𝐡𝐞𝐫 𝐛𝐞𝐬𝐭 𝐭𝐨 𝐫𝐞𝐚𝐬𝐬𝐮𝐫𝐞 𝐡𝐢𝐦, 𝐬𝐚𝐲𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐡𝐢𝐬 𝐜𝐨𝐧𝐝𝐮𝐜𝐭 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐬𝐮𝐜𝐡 𝐭𝐡𝐚𝐭 𝐆𝐨𝐝 𝐰𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐥𝐞𝐭 𝐚 𝐡𝐚𝐫𝐦𝐟𝐮𝐥 𝐬𝐩𝐢𝐫𝐢𝐭 𝐜𝐨𝐦𝐞 𝐭𝐨 𝐡𝐢𝐦 𝐚𝐧𝐝 𝐭𝐡𝐚𝐭 𝐢𝐭 𝐰𝐚𝐬 𝐡𝐞𝐫 𝐡𝐨𝐩𝐞 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐰𝐚𝐬 𝐭𝐨 𝐛𝐞𝐜𝐨𝐦𝐞 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐨𝐟 𝐡𝐢𝐬 𝐩𝐞𝐨𝐩𝐥𝐞. 𝐎𝐧 𝐡𝐢𝐬 𝐫𝐞𝐭𝐮𝐫𝐧 𝐭𝐨 𝐌𝐚𝐤𝐤𝐚𝐡 𝐬𝐡𝐞 𝐭𝐨𝐨𝐤 𝐡𝐢𝐦 𝐭𝐨 𝐡𝐞𝐫 𝐜𝐨𝐮𝐬𝐢𝐧 𝐖𝐚𝐫𝐚𝐪𝐚 𝐢𝐛𝐧 𝐍𝐚𝐰𝐟𝐚𝐥, 𝐚 𝐯𝐞𝐫𝐲 𝐨𝐥𝐝 𝐦𝐚𝐧, “𝐰𝐡𝐨 𝐤𝐧𝐞𝐰 𝐭𝐡𝐞 𝐒𝐜𝐫𝐢𝐩𝐭𝐮𝐫𝐞𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐉𝐞𝐰𝐬 𝐚𝐧𝐝 𝐂𝐡𝐫𝐢𝐬𝐭𝐢𝐚𝐧𝐬,” 𝐰𝐡𝐨 𝐝𝐞𝐜𝐥𝐚𝐫𝐞𝐝 𝐡𝐢𝐬 𝐛𝐞𝐥𝐢𝐞𝐟 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐡𝐞𝐚𝐯𝐞𝐧𝐥𝐲 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐰𝐡𝐨 𝐜𝐚𝐦𝐞 𝐭𝐨 𝐌𝐨𝐬𝐞𝐬 𝐨𝐟 𝐨𝐥𝐝 𝐡𝐚𝐝 𝐜𝐨𝐦𝐞 𝐭𝐨 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐩𝐞𝐚𝐜𝐞 𝐛𝐞 𝐮𝐩𝐨𝐧 𝐭𝐡𝐞𝐦, 𝐚𝐧𝐝 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐰𝐚𝐬 𝐜𝐡𝐨𝐬𝐞𝐧 𝐚𝐬 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐨𝐟 𝐡𝐢𝐬 𝐩𝐞𝐨𝐩𝐥𝐞. 𝐌𝐞𝐬𝐬𝐚𝐠𝐞 𝐨𝐟 𝐈𝐬𝐥𝐚̄𝐦 𝐌𝐨𝐬𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐚𝐜𝐜𝐥𝐚𝐢𝐦𝐞𝐝 𝐡𝐢𝐦 𝐚𝐬 𝐭𝐡𝐞 𝐭𝐫𝐮𝐬𝐭𝐰𝐨𝐫𝐭𝐡𝐲 (𝐚𝐥-𝐀𝐦𝐢̄𝐧) 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐭𝐫𝐮𝐬𝐭𝐟𝐮𝐥 (𝐚𝐬-𝐒𝐚̄𝐝𝐢𝐪) 𝐜𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐛𝐫𝐢𝐧𝐠 𝐭𝐡𝐞𝐦𝐬𝐞𝐥𝐯𝐞𝐬 𝐭𝐨 𝐛𝐞𝐥𝐢𝐞𝐯𝐞 𝐢𝐧 𝐡𝐢𝐦. 𝐍𝐨𝐫 𝐜𝐨𝐮𝐥𝐝 𝐦𝐨𝐬𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐉𝐞𝐰𝐬 𝐚𝐧𝐝 𝐂𝐡𝐫𝐢𝐬𝐭𝐢𝐚𝐧𝐬 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐟𝐨𝐫 𝐬𝐨 𝐥𝐨𝐧𝐠 𝐛𝐞𝐞𝐧 𝐥𝐢𝐯𝐢𝐧𝐠 𝐢𝐧 𝐞𝐱𝐩𝐞𝐜𝐭𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐡𝐢𝐬 𝐚𝐫𝐫𝐢𝐯𝐚𝐥. 𝐍𝐨𝐭 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐝𝐨𝐮𝐛𝐭𝐞𝐝 𝐡𝐢𝐬 𝐭𝐫𝐮𝐭𝐡𝐟𝐮𝐥𝐧𝐞𝐬𝐬 𝐨𝐫 𝐢𝐧𝐭𝐞𝐠𝐫𝐢𝐭𝐲 𝐛𝐮𝐭 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐧𝐨𝐭 𝐩𝐫𝐞𝐩𝐚𝐫𝐞𝐝 𝐭𝐨 𝐭𝐮𝐫𝐧 𝐭𝐡𝐞𝐢𝐫 𝐰𝐡𝐨𝐥𝐞 𝐞𝐬𝐭𝐚𝐛𝐥𝐢𝐬𝐡𝐞𝐝 𝐰𝐚𝐲 𝐨𝐟 𝐥𝐢𝐯𝐢𝐧𝐠 𝐮𝐩𝐬𝐢𝐝𝐞 𝐝𝐨𝐰𝐧 𝐛𝐲 𝐬𝐮𝐛𝐦𝐢𝐭𝐭𝐢𝐧𝐠 𝐭𝐨 𝐡𝐢𝐬 𝐬𝐢𝐦𝐩𝐥𝐞 𝐛𝐮𝐭 𝐫𝐚𝐝𝐢𝐜𝐚𝐥 𝐦𝐞𝐬𝐬𝐚𝐠𝐞. 𝐇𝐞 𝐰𝐨𝐮𝐥𝐝 𝐭𝐞𝐥𝐥 𝐭𝐡𝐞𝐦; 𝐖𝐡𝐞𝐧 𝐈 𝐫𝐞𝐜𝐢𝐭𝐞 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧, 𝐈 𝐟𝐢𝐧𝐝 𝐭𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐜𝐥𝐞𝐚𝐫 𝐢𝐧𝐬𝐭𝐫𝐮𝐜𝐭𝐢𝐨𝐧: 𝐆𝐨𝐝 𝐢𝐬 𝐇𝐞 𝐰𝐡𝐨 𝐡𝐚𝐬 𝐜𝐫𝐞𝐚𝐭𝐞𝐝 𝐲𝐨𝐮, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐡𝐞𝐚𝐯𝐞𝐧𝐬 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐞𝐚𝐫𝐭𝐡, 𝐇𝐞 𝐢𝐬 𝐲𝐨𝐮𝐫 𝐨𝐧𝐥𝐲 𝐋𝐨𝐫𝐝 𝐚𝐧𝐝 𝐌𝐚𝐬𝐭𝐞𝐫. 𝐇𝐞 𝐢𝐬 𝐲𝐨𝐮𝐫 𝐨𝐧𝐥𝐲 𝐋𝐨𝐫𝐝 𝐚𝐧𝐝 𝐌𝐚𝐬𝐭𝐞𝐫. 𝐒𝐮𝐫𝐫𝐞𝐧𝐝𝐞𝐫 𝐲𝐨𝐮𝐫 𝐛𝐞𝐢𝐧𝐠 𝐚𝐧𝐝 𝐲𝐨𝐮𝐫 𝐥𝐢𝐯𝐞𝐬 𝐭𝐨𝐭𝐚𝐥𝐥𝐲 𝐭𝐨 𝐇𝐢𝐦 𝐀𝐥𝐨𝐧𝐞, 𝐚𝐧𝐝 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐚𝐧𝐝 𝐬𝐞𝐫𝐯𝐞 𝐧𝐨 𝐨𝐧𝐞 𝐛𝐮𝐭 𝐇𝐢𝐦. 𝐋𝐞𝐭 𝐆𝐨𝐝 𝐛𝐞 𝐭𝐡𝐞 𝐎𝐧𝐥𝐲 𝐆𝐨𝐝. 𝐓𝐡𝐞 𝐰𝐨𝐫𝐝𝐬 𝐈 𝐬𝐩𝐞𝐚𝐤, 𝐇𝐞 𝐩𝐥𝐚𝐜𝐞𝐬 𝐢𝐧 𝐦𝐲 𝐦𝐨𝐮𝐭𝐡, 𝐚𝐧𝐝 𝐈 𝐬𝐩𝐞𝐚𝐤 𝐨𝐧 𝐇𝐢𝐬 𝐚𝐮𝐭𝐡𝐨𝐫𝐢𝐭𝐲, 𝐎𝐛𝐞𝐲 𝐦𝐞 𝐚𝐧𝐝 𝐟𝐨𝐫𝐬𝐚𝐤𝐞 𝐚𝐥𝐥 𝐟𝐚𝐥𝐬𝐞 𝐜𝐥𝐚𝐢𝐦𝐚𝐧𝐭𝐬 𝐭𝐨 𝐡𝐮𝐦𝐚𝐧 𝐨𝐛𝐞𝐝𝐢𝐞𝐧𝐜𝐞. 𝐄𝐯𝐞𝐫𝐲𝐭𝐡𝐢𝐧𝐠 𝐢𝐧 𝐭𝐡𝐞 𝐡𝐞𝐚𝐯𝐞𝐧𝐬 𝐚𝐧𝐝 𝐨𝐧 𝐞𝐚𝐫𝐭𝐡 𝐛𝐞𝐥𝐨𝐧𝐠𝐬 𝐭𝐨 𝐆𝐨𝐝; 𝐧𝐨 𝐩𝐞𝐫𝐬𝐨𝐧 𝐡𝐚𝐬 𝐚 𝐫𝐢𝐠𝐡𝐭 𝐭𝐨 𝐛𝐞 𝐭𝐡𝐞 𝐦𝐚𝐬𝐭𝐞𝐫 𝐨𝐟 𝐚𝐧𝐨𝐭𝐡𝐞𝐫 𝐩𝐞𝐫𝐬𝐨𝐧, 𝐭𝐨 𝐬𝐩𝐫𝐞𝐚𝐝 𝐨𝐩𝐩𝐫𝐞𝐬𝐬𝐢𝐨𝐧 𝐚𝐧𝐝 𝐜𝐨𝐫𝐫𝐮𝐩𝐭𝐢𝐨𝐧 𝐨𝐧 𝐞𝐚𝐫𝐭𝐡. 𝐄𝐭𝐞𝐫𝐧𝐚𝐥 𝐥𝐢𝐟𝐞 𝐛𝐞𝐲𝐨𝐧𝐝 𝐚𝐰𝐚𝐢𝐭𝐬 𝐲𝐨𝐮; 𝐰𝐡𝐞𝐫𝐞 𝐲𝐨𝐮 𝐰𝐢𝐥𝐥 𝐦𝐞𝐞𝐭 𝐆𝐨𝐝 𝐟𝐚𝐜𝐞 𝐭𝐨 𝐟𝐚𝐜𝐞, 𝐚𝐧𝐝 𝐲𝐨𝐮𝐫 𝐥𝐢𝐟𝐞 𝐰𝐢𝐥𝐥 𝐛𝐞 𝐣𝐮𝐝𝐠𝐞𝐝; 𝐟𝐨𝐫 𝐭𝐡𝐚𝐭, 𝐲𝐨𝐮 𝐦𝐮𝐬𝐭 𝐩𝐫𝐞𝐩𝐚𝐫𝐞. 𝐓𝐡𝐢𝐬 𝐬𝐢𝐦𝐩𝐥𝐞 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐬𝐡𝐨𝐨𝐤 𝐭𝐡𝐞 𝐯𝐞𝐫𝐲 𝐟𝐨𝐮𝐧𝐝𝐚𝐭𝐢𝐨𝐧𝐬 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐧 𝐬𝐨𝐜𝐢𝐞𝐭𝐲 𝐚𝐬 𝐰𝐞𝐥𝐥 𝐚𝐬 𝐭𝐡𝐞 𝐬𝐞𝐯𝐞𝐧𝐭𝐡-𝐜𝐞𝐧𝐭𝐮𝐫𝐲 𝐰𝐨𝐫𝐥𝐝. 𝐓𝐡𝐚𝐭 𝐰𝐨𝐫𝐥𝐝, 𝐚𝐬 𝐭𝐨𝐝𝐚𝐲, 𝐥𝐢𝐯𝐞𝐝 𝐮𝐧𝐝𝐞𝐫 𝐭𝐡𝐞 𝐲𝐨𝐤𝐞 𝐨𝐟 𝐦𝐚𝐧𝐲 𝐟𝐚𝐥𝐬𝐞 𝐠𝐨𝐝𝐬, 𝐤𝐢𝐧𝐠𝐬 𝐚𝐧𝐝 𝐞𝐦𝐩𝐞𝐫𝐨𝐫𝐬, 𝐩𝐫𝐢𝐞𝐬𝐭𝐬 𝐚𝐧𝐝 𝐦𝐨𝐧𝐤𝐬, 𝐟𝐞𝐮𝐝𝐚𝐥 𝐥𝐨𝐫𝐝𝐬 𝐚𝐧𝐝 𝐫𝐢𝐜𝐡 𝐛𝐮𝐬𝐢𝐧𝐞𝐬𝐬𝐦𝐞𝐧, 𝐬𝐨𝐨𝐭𝐡𝐬𝐚𝐲𝐞𝐫𝐬 𝐚𝐧𝐝 𝐬𝐩𝐞𝐥𝐥-𝐛𝐢𝐧𝐝𝐞𝐫𝐬 𝐰𝐡𝐨 𝐜𝐥𝐚𝐢𝐦𝐞𝐝 𝐭𝐨 𝐤𝐧𝐨𝐰 𝐰𝐡𝐚𝐭 𝐨𝐭𝐡𝐞𝐫𝐬 𝐤𝐧𝐞𝐰 𝐧𝐨𝐭, 𝐚𝐧𝐝 𝐰𝐡𝐨 𝐚𝐥𝐥 𝐥𝐨𝐫𝐝𝐞𝐝 𝐨𝐯𝐞𝐫 𝐭𝐡𝐞 𝐡𝐮𝐦𝐚𝐧 𝐛𝐞𝐢𝐧𝐠𝐬. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐜𝐡𝐚𝐥𝐥𝐞𝐧𝐠𝐞𝐝 𝐭𝐡𝐞𝐦 𝐚𝐥𝐥, 𝐞𝐱𝐩𝐨𝐬𝐞𝐝 𝐭𝐡𝐞𝐦 𝐚𝐥𝐥 𝐚𝐧𝐝 𝐭𝐡𝐫𝐞𝐚𝐭𝐞𝐧𝐞𝐝 𝐭𝐡𝐞𝐦 𝐚𝐥𝐥. 𝐇𝐢𝐬 𝐢𝐦𝐦𝐞𝐝𝐢𝐚𝐭𝐞 𝐨𝐩𝐩𝐨𝐧𝐞𝐧𝐭𝐬 𝐢𝐧 𝐌𝐚𝐤𝐤𝐚𝐡 𝐜𝐨𝐮𝐥𝐝 𝐝𝐨 𝐧𝐨 𝐛𝐞𝐭𝐭𝐞𝐫 𝐭𝐡𝐚𝐧 𝐛𝐫𝐚𝐧𝐝 𝐡𝐢𝐦 𝐮𝐧𝐜𝐨𝐧𝐯𝐢𝐧𝐜𝐢𝐧𝐠𝐥𝐲 𝐚𝐬 𝐚 𝐥𝐢𝐚𝐫, 𝐚 𝐩𝐨𝐞𝐭, 𝐚 𝐬𝐨𝐨𝐭𝐡𝐬𝐚𝐲𝐞𝐫 𝐚𝐧𝐝 𝐚 𝐦𝐚𝐧 𝐩𝐨𝐬𝐬𝐞𝐬𝐬𝐞𝐝. 𝐁𝐮𝐭, 𝐡𝐨𝐰 𝐜𝐨𝐮𝐥𝐝 𝐡𝐞 𝐰𝐡𝐨 𝐰𝐚𝐬 𝐢𝐥𝐥𝐢𝐭𝐞𝐫𝐚𝐭𝐞, 𝐡𝐞 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐧𝐞𝐯𝐞𝐫 𝐜𝐨𝐦𝐩𝐨𝐬𝐞𝐝 𝐚 𝐬𝐢𝐧𝐠𝐥𝐞 𝐯𝐞𝐫𝐬𝐞, 𝐰𝐡𝐨 𝐡𝐚𝐬 𝐬𝐡𝐨𝐰𝐧 𝐧𝐨 𝐢𝐧𝐜𝐥𝐢𝐧𝐚𝐭𝐢𝐨𝐧 𝐭𝐨 𝐥𝐞𝐚𝐝 𝐩𝐞𝐨𝐩𝐥𝐞, 𝐬𝐮𝐝𝐝𝐞𝐧𝐥𝐲 𝐡𝐚𝐯𝐞 𝐰𝐨𝐫𝐝𝐬 𝐟𝐥𝐨𝐰𝐢𝐧𝐠 𝐟𝐫𝐨𝐦 𝐡𝐢𝐬 𝐥𝐢𝐩𝐬 𝐬𝐨 𝐟𝐮𝐥𝐥 𝐨𝐟 𝐰𝐢𝐬𝐝𝐨𝐦 𝐚𝐧𝐝 𝐥𝐢𝐠𝐡𝐭, 𝐦𝐨𝐫𝐚𝐥𝐥𝐲 𝐬𝐨 𝐮𝐩𝐥𝐢𝐟𝐭𝐢𝐧𝐠, 𝐬𝐩𝐞𝐜𝐢𝐟𝐢𝐜𝐚𝐥𝐥𝐲 𝐬𝐨 𝐞𝐧𝐥𝐢𝐯𝐞𝐧𝐢𝐧𝐠, 𝐬𝐨 𝐛𝐞𝐚𝐮𝐭𝐢𝐟𝐮𝐥 𝐚𝐧𝐝 𝐩𝐨𝐰𝐞𝐫𝐟𝐮𝐥, 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐛𝐞𝐠𝐚𝐧 𝐭𝐨 𝐜𝐡𝐚𝐧𝐠𝐞 𝐭𝐡𝐞 𝐡𝐞𝐚𝐫𝐭𝐬 𝐚𝐧𝐝 𝐦𝐢𝐧𝐝𝐬 𝐚𝐧𝐝 𝐥𝐢𝐯𝐞𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐡𝐞𝐚𝐫𝐞𝐫? 𝐇𝐢𝐬 𝐝𝐞𝐭𝐫𝐚𝐜𝐭𝐨𝐫𝐬 𝐚𝐧𝐝 𝐨𝐩𝐩𝐨𝐧𝐞𝐧𝐭𝐬 𝐡𝐚𝐝 𝐧𝐨 𝐚𝐧𝐬𝐰𝐞𝐫. 𝐖𝐡𝐞𝐧 𝐜𝐡𝐚𝐥𝐥𝐞𝐧𝐠𝐞𝐝 𝐭𝐨 𝐩𝐫𝐨𝐝𝐮𝐜𝐞 𝐚𝐧𝐲𝐭𝐡𝐢𝐧𝐠 𝐞𝐯𝐞𝐧 𝐫𝐞𝐦𝐨𝐭𝐞𝐥𝐲 𝐬𝐢𝐦𝐢𝐥𝐚𝐫 𝐭𝐨 𝐭𝐡𝐞 𝐰𝐨𝐫𝐝𝐬 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐜𝐥𝐚𝐢𝐦𝐞𝐝 𝐡𝐞 𝐰𝐚𝐬 𝐫𝐞𝐜𝐞𝐢𝐯𝐢𝐧𝐠 𝐟𝐫𝐨𝐦 𝐆𝐨𝐝, 𝐭𝐡𝐞𝐲 𝐜𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐦𝐚𝐭𝐜𝐡 𝐆𝐨𝐝’𝐬 𝐰𝐨𝐫𝐝𝐬. 𝐒𝐭𝐚𝐠𝐞𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐂𝐚𝐥𝐥 𝐅𝐢𝐫𝐬𝐭 𝐩𝐫𝐢𝐯𝐚𝐭𝐞𝐥𝐲, 𝐭𝐡𝐞𝐧 𝐩𝐮𝐛𝐥𝐢𝐜𝐥𝐲, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐜𝐨𝐧𝐭𝐢𝐧𝐮𝐞𝐝 𝐭𝐨 𝐩𝐫𝐨𝐜𝐥𝐚𝐢𝐦 𝐡𝐢𝐬 𝐦𝐞𝐬𝐬𝐚𝐠𝐞. 𝐇𝐞 𝐡𝐢𝐦𝐬𝐞𝐥𝐟 𝐡𝐚𝐝 𝐚𝐧 𝐢𝐧𝐭𝐞𝐧𝐬𝐞, 𝐥𝐢𝐯𝐢𝐧𝐠 𝐫𝐞𝐥𝐚𝐭𝐢𝐨𝐧𝐬𝐡𝐢𝐩 𝐰𝐢𝐭𝐡 𝐆𝐨𝐝, 𝐭𝐨𝐭𝐚𝐥𝐥𝐲 𝐜𝐨𝐦𝐦𝐢𝐭𝐭𝐞𝐝 𝐭𝐨 𝐭𝐡𝐞 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐚𝐧𝐝 𝐦𝐢𝐬𝐬𝐢𝐨𝐧 𝐞𝐧𝐭𝐫𝐮𝐬𝐭𝐞𝐝 𝐭𝐨 𝐡𝐢𝐦. 𝐒𝐥𝐨𝐰𝐥𝐲 𝐚𝐧𝐝 𝐠𝐫𝐚𝐝𝐮𝐚𝐥𝐥𝐲, 𝐩𝐞𝐨𝐩𝐥𝐞 𝐜𝐚𝐦𝐞 𝐟𝐨𝐫𝐰𝐚𝐫𝐝 𝐚𝐧𝐝 𝐞𝐦𝐛𝐫𝐚𝐜𝐞𝐝 𝐈𝐬𝐥𝐚̄𝐦. 𝐓𝐡𝐞𝐲 𝐜𝐚𝐦𝐞 𝐟𝐫𝐨𝐦 𝐚𝐥𝐥 𝐰𝐚𝐥𝐤𝐬 𝐨𝐟 𝐥𝐢𝐟𝐞 – 𝐜𝐡𝐢𝐞𝐟𝐬 𝐚𝐧𝐝 𝐬𝐥𝐚𝐯𝐞𝐬, 𝐛𝐮𝐬𝐢𝐧𝐞𝐬𝐬𝐦𝐞𝐧 𝐚𝐧𝐝 𝐚𝐫𝐭𝐢𝐬𝐚𝐧𝐬, 𝐦𝐞𝐧 𝐚𝐧𝐝 𝐰𝐨𝐦𝐞𝐧 – 𝐦𝐨𝐬𝐭 𝐨𝐟 𝐭𝐡𝐞𝐦 𝐲𝐨𝐮𝐧𝐠. 𝐒𝐨𝐦𝐞 𝐬𝐢𝐦𝐩𝐥𝐲 𝐡𝐞𝐚𝐫𝐝 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧, 𝐚𝐧𝐝 𝐭𝐡𝐚𝐭 𝐰𝐚𝐬 𝐞𝐧𝐨𝐮𝐠𝐡 𝐭𝐨 𝐭𝐫𝐚𝐧𝐬𝐟𝐨𝐫𝐦 𝐭𝐡𝐞𝐦. 𝐒𝐨𝐦𝐞 𝐬𝐚𝐰 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐚𝐧𝐝 𝐰𝐞𝐫𝐞 𝐢𝐦𝐦𝐞𝐝𝐢𝐚𝐭𝐞𝐥𝐲 𝐜𝐚𝐩𝐭𝐢𝐯𝐚𝐭𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐥𝐢𝐠𝐡𝐭 𝐨𝐟 𝐦𝐞𝐫𝐜𝐲, 𝐠𝐞𝐧𝐞𝐫𝐨𝐬𝐢𝐭𝐲 𝐚𝐧𝐝 𝐡𝐮𝐦𝐚𝐧𝐢𝐭𝐲 𝐭𝐡𝐚𝐭 𝐰𝐚𝐬 𝐯𝐢𝐬𝐢𝐛𝐥𝐞 𝐢𝐧 𝐡𝐢𝐬 𝐦𝐚𝐧𝐧𝐞𝐫 𝐚𝐧𝐝 𝐦𝐨𝐫𝐚𝐥𝐬, 𝐢𝐧 𝐡𝐢𝐬 𝐰𝐨𝐫𝐝𝐬 𝐚𝐧𝐝 𝐰𝐨𝐫𝐤𝐬 𝐚𝐧𝐝 𝐚𝐥𝐬𝐨 𝐢𝐧 𝐡𝐢𝐬 𝐟𝐚𝐜𝐞. 𝐓𝐡𝐞 𝐨𝐩𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧 𝐜𝐨𝐧𝐭𝐢𝐧𝐮𝐞𝐝 𝐭𝐨 𝐡𝐚𝐫𝐝𝐞𝐧 𝐚𝐧𝐝 𝐬𝐡𝐚𝐫𝐩𝐞𝐧. 𝐈𝐭 𝐠𝐫𝐞𝐰 𝐟𝐮𝐫𝐢𝐨𝐮𝐬 𝐚𝐧𝐝 𝐟𝐞𝐫𝐨𝐜𝐢𝐨𝐮𝐬. 𝐓𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐣𝐨𝐢𝐧𝐞𝐝 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐞𝐫𝐞 𝐭𝐨𝐫𝐭𝐮𝐫𝐞𝐝 𝐢𝐧 𝐢𝐧𝐧𝐮𝐦𝐞𝐫𝐚𝐛𝐥𝐞 𝐰𝐚𝐲𝐬; 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐦𝐨𝐜𝐤𝐞𝐝, 𝐚𝐛𝐮𝐬𝐞𝐝, 𝐛𝐞𝐚𝐭𝐞𝐧, 𝐟𝐥𝐨𝐠𝐠𝐞𝐝, 𝐢𝐦𝐩𝐫𝐢𝐬𝐨𝐧𝐞𝐝 𝐚𝐧𝐝 𝐛𝐨𝐲𝐜𝐨𝐭𝐭𝐞𝐝. 𝐒𝐨𝐦𝐞 𝐰𝐞𝐫𝐞 𝐬𝐮𝐛𝐣𝐞𝐜𝐭𝐞𝐝 𝐭𝐨 𝐬𝐞𝐯𝐞𝐫𝐞 𝐢𝐧𝐡𝐮𝐦𝐚𝐧𝐞 𝐭𝐨𝐫𝐭𝐮𝐫𝐞; 𝐦𝐚𝐝𝐞 𝐭𝐨 𝐥𝐢𝐞 𝐨𝐧 𝐛𝐮𝐫𝐧𝐢𝐧𝐠 𝐜𝐨𝐚𝐥 𝐟𝐢𝐫𝐞𝐬 𝐮𝐧𝐭𝐢𝐥 𝐭𝐡𝐞 𝐦𝐞𝐥𝐭𝐢𝐧𝐠 𝐛𝐨𝐝𝐲 𝐟𝐚𝐭 𝐞𝐱𝐭𝐢𝐧𝐠𝐮𝐢𝐬𝐡𝐞𝐝 𝐭𝐡𝐞𝐦, 𝐨𝐫 𝐰𝐞𝐫𝐞 𝐝𝐫𝐚𝐠𝐠𝐞𝐝 𝐨𝐯𝐞𝐫 𝐛𝐮𝐫𝐧𝐢𝐧𝐠 𝐬𝐚𝐧𝐝 𝐚𝐧𝐝 𝐫𝐨𝐜𝐤𝐬. 𝐘𝐞𝐭 𝐬𝐮𝐜𝐡 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐬𝐭𝐫𝐞𝐧𝐠𝐭𝐡 𝐨𝐟 𝐭𝐡𝐞𝐢𝐫 𝐟𝐚𝐢𝐭𝐡 𝐭𝐡𝐚𝐭 𝐧𝐨𝐧𝐞 𝐨𝐟 𝐭𝐡𝐞𝐦 𝐠𝐚𝐯𝐞 𝐢𝐭 𝐮𝐩 𝐢𝐧 𝐭𝐡𝐞 𝐟𝐚𝐜𝐞 𝐨𝐟 𝐬𝐮𝐜𝐡 𝐭𝐫𝐢𝐚𝐥𝐬 𝐚𝐧𝐝 𝐭𝐫𝐢𝐛𝐮𝐥𝐚𝐭𝐢𝐨𝐧𝐬. 𝐓𝐡𝐞 𝐅𝐥𝐢𝐠𝐡𝐭 𝐭𝐨 𝐀𝐛𝐲𝐬𝐬𝐢𝐧𝐢𝐚 ( 𝐂𝐮𝐫𝐫𝐞𝐧𝐭𝐥𝐲 𝐄𝐭𝐡𝐢𝐨𝐩𝐢𝐚) 𝐇𝐨𝐰𝐞𝐯𝐞𝐫, 𝐚𝐬 𝐭𝐡𝐞 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐢𝐨𝐧𝐬 𝐛𝐞𝐜𝐚𝐦𝐞 𝐮𝐧𝐛𝐞𝐚𝐫𝐚𝐛𝐥𝐞, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐝𝐯𝐢𝐬𝐞𝐝 𝐭𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐜𝐨𝐮𝐥𝐝, 𝐭𝐨 𝐦𝐢𝐠𝐫𝐚𝐭𝐞 𝐭𝐨 𝐀𝐛𝐲𝐬𝐬𝐢𝐧𝐢𝐚. 𝐈𝐭 𝐭𝐮𝐫𝐧𝐞𝐝 𝐨𝐮𝐭 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐫𝐞, 𝐭𝐡𝐞 𝐂𝐡𝐫𝐢𝐬𝐭𝐢𝐚𝐧 𝐤𝐢𝐧𝐠 𝐠𝐚𝐯𝐞 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐟𝐮𝐥𝐥 𝐩𝐫𝐨𝐭𝐞𝐜𝐭𝐢𝐨𝐧 𝐝𝐞𝐬𝐩𝐢𝐭𝐞 𝐭𝐡𝐞 𝐩𝐥𝐞𝐚𝐝𝐢𝐧𝐠 𝐨𝐟 𝐭𝐡𝐞 𝐞𝐦𝐢𝐬𝐬𝐚𝐫𝐢𝐞𝐬 𝐬𝐞𝐧𝐭 𝐛𝐲 𝐭𝐡𝐞 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐜𝐡𝐢𝐞𝐟𝐬. 𝐓𝐡𝐢𝐬 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐞𝐦𝐢𝐠𝐫𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐈𝐬𝐥𝐚̄𝐦. 𝐈𝐧 𝐭𝐡𝐞 𝐦𝐞𝐚𝐧𝐭𝐢𝐦𝐞, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐂𝐨𝐦𝐩𝐚𝐧𝐢𝐨𝐧𝐬 𝐜𝐨𝐧𝐭𝐢𝐧𝐮𝐞𝐝 𝐭𝐨 𝐧𝐨𝐮𝐫𝐢𝐬𝐡 𝐭𝐡𝐞𝐢𝐫 𝐬𝐨𝐮𝐥𝐬 𝐚𝐧𝐝 𝐢𝐧𝐭𝐞𝐥𝐥𝐞𝐜𝐭 𝐚𝐧𝐝 𝐬𝐭𝐫𝐞𝐧𝐠𝐭𝐡𝐞𝐧 𝐭𝐡𝐞𝐢𝐫 𝐜𝐡𝐚𝐫𝐚𝐜𝐭𝐞𝐫 𝐚𝐧𝐝 𝐫𝐞𝐬𝐨𝐥𝐯𝐞 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐠𝐫𝐞𝐚𝐭 𝐭𝐚𝐬𝐤 𝐭𝐡𝐚𝐭 𝐥𝐚𝐲 𝐚𝐡𝐞𝐚𝐝. 𝐓𝐡𝐞𝐲 𝐦𝐞𝐭 𝐫𝐞𝐠𝐮𝐥𝐚𝐫𝐥𝐲, 𝐞𝐬𝐩𝐞𝐜𝐢𝐚𝐥𝐥𝐲 𝐚𝐭 𝐚 𝐡𝐨𝐮𝐬𝐞 𝐧𝐞𝐚𝐫 𝐭𝐡𝐞 𝐊𝐚’𝐛𝐚̄𝐡 𝐜𝐚𝐥𝐥𝐞𝐝 𝐃𝐚̄𝐫 𝐚𝐥-𝐀𝐫𝐪𝐚𝐦, 𝐭𝐨 𝐫𝐞𝐚𝐝 𝐚𝐧𝐝 𝐬𝐭𝐮𝐝𝐲 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧, 𝐭𝐨 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐚𝐧𝐝 𝐩𝐫𝐚𝐲 𝐚𝐧𝐝 𝐭𝐨 𝐟𝐨𝐫𝐠𝐞 𝐭𝐡𝐞 𝐭𝐢𝐞𝐬 𝐨𝐟 𝐛𝐫𝐨𝐭𝐡𝐞𝐫𝐡𝐨𝐨𝐝. 𝐈𝐧 𝐌𝐚𝐤𝐤𝐚𝐡 𝐘𝐞𝐚𝐫𝐬 𝐩𝐚𝐬𝐬𝐞𝐝 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡 𝐰𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐠𝐢𝐯𝐞 𝐭𝐡𝐞𝐢𝐫 𝐚𝐥𝐥𝐞𝐠𝐢𝐚𝐧𝐜𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐧𝐨𝐫 𝐬𝐡𝐨𝐰𝐞𝐝 𝐚𝐧𝐲 𝐬𝐢𝐠𝐧 𝐨𝐟 𝐚𝐧𝐲 𝐞𝐚𝐬𝐢𝐧𝐠 𝐢𝐧 𝐭𝐡𝐞𝐢𝐫 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐢𝐨𝐧. 𝐀𝐭 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐭𝐢𝐦𝐞, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐥𝐨𝐬𝐭 𝐡𝐢𝐬 𝐜𝐥𝐨𝐬𝐞𝐬𝐭 𝐜𝐨𝐦𝐩𝐚𝐧𝐢𝐨𝐧, 𝐡𝐢𝐬 𝐰𝐢𝐟𝐞 𝐊𝐡𝐚𝐝𝐢𝐣𝐚𝐡, 𝐚𝐬 𝐰𝐞𝐥𝐥 𝐚𝐬 𝐡𝐢𝐬 𝐮𝐧𝐜𝐥𝐞 𝐀𝐛𝐮 𝐓𝐚𝐥𝐢𝐛, 𝐡𝐢𝐬 𝐜𝐡𝐢𝐞𝐟 𝐩𝐫𝐨𝐭𝐞𝐜𝐭𝐨𝐫 𝐢𝐧 𝐭𝐡𝐞 𝐭𝐫𝐢𝐛𝐚𝐥 𝐰𝐨𝐫𝐥𝐝 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐧𝐨𝐰 𝐝𝐞𝐜𝐢𝐝𝐞𝐝 𝐭𝐨 𝐜𝐚𝐫𝐫𝐲 𝐡𝐢𝐬 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐧𝐞𝐚𝐫𝐛𝐲 𝐭𝐨𝐰𝐧 𝐨𝐟 𝐓𝐚̄’𝐢𝐟 𝐤𝐧𝐨𝐰𝐧 𝐟𝐨𝐫 𝐢𝐭𝐬 𝐰𝐞𝐚𝐥𝐭𝐡. 𝐈𝐧 𝐓𝐚̄’𝐢𝐟, 𝐭𝐨𝐨, 𝐭𝐡𝐞 𝐭𝐫𝐢𝐛𝐚𝐥 𝐥𝐞𝐚𝐝𝐞𝐫𝐬 𝐦𝐨𝐜𝐤𝐞𝐝 𝐚𝐧𝐝 𝐫𝐢𝐝𝐢𝐜𝐮𝐥𝐞𝐝 𝐡𝐢𝐦 𝐚𝐧𝐝 𝐫𝐞𝐣𝐞𝐜𝐭𝐞𝐝 𝐡𝐢𝐬 𝐦𝐞𝐬𝐬𝐚𝐠𝐞. 𝐓𝐡𝐞𝐲 𝐚𝐥𝐬𝐨 𝐬𝐭𝐢𝐫𝐫𝐞𝐝 𝐮𝐩 𝐭𝐡𝐞𝐢𝐫 𝐬𝐥𝐚𝐯𝐞𝐬 𝐚𝐧𝐝 𝐲𝐨𝐮𝐭𝐡 𝐭𝐨 𝐢𝐧𝐬𝐮𝐥𝐭 𝐡𝐢𝐦, 𝐦𝐨𝐜𝐤 𝐡𝐢𝐦 𝐚𝐧𝐝 𝐩𝐞𝐥𝐭 𝐬𝐭𝐨𝐧𝐞𝐬 𝐚𝐭 𝐡𝐢𝐦. 𝐓𝐡𝐮𝐬 𝐡𝐞 𝐰𝐚𝐬 𝐬𝐭𝐨𝐧𝐞𝐝 𝐮𝐧𝐭𝐢𝐥 𝐡𝐞 𝐛𝐥𝐞𝐝 𝐚𝐧𝐝 𝐰𝐚𝐬 𝐝𝐫𝐢𝐯𝐞𝐧 𝐨𝐮𝐭 𝐨𝐟 𝐓𝐚̄’𝐢𝐟, 𝐚𝐧𝐝 𝐰𝐡𝐞𝐧 𝐆𝐨𝐝 𝐩𝐥𝐚𝐜𝐞𝐝 𝐚𝐭 𝐡𝐢𝐬 𝐜𝐨𝐦𝐦𝐚𝐧𝐝 𝐭𝐡𝐞 𝐀𝐧𝐠𝐞𝐥 𝐨𝐟 𝐌𝐨𝐮𝐧𝐭𝐚𝐢𝐧𝐬 𝐭𝐨 𝐜𝐫𝐮𝐬𝐡 𝐭𝐡𝐞 𝐕𝐚𝐥𝐥𝐞𝐲 𝐨𝐟 𝐓𝐚̄’𝐢𝐟 𝐢𝐟 𝐡𝐞 𝐬𝐨 𝐰𝐢𝐬𝐡𝐞𝐝, 𝐡𝐞 𝐨𝐧𝐥𝐲 𝐩𝐫𝐚𝐲𝐞𝐝 𝐟𝐨𝐫 𝐭𝐡𝐞𝐦 𝐭𝐨 𝐛𝐞 𝐠𝐮𝐢𝐝𝐞𝐝. 𝐒𝐮𝐜𝐡 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐦𝐞𝐫𝐜𝐲 𝐚𝐧𝐝 𝐜𝐨𝐦𝐩𝐚𝐬𝐬𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐨𝐧𝐞 𝐰𝐡𝐨 𝐢𝐬 𝐭𝐡𝐞 ‘𝐦𝐞𝐫𝐜𝐲 𝐟𝐨𝐫 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐰𝐨𝐫𝐥𝐝𝐬.’ 𝐓𝐡𝐢𝐬 𝐲𝐞𝐚𝐫 𝐢𝐬 𝐤𝐧𝐨𝐰𝐧 𝐛𝐲 𝐡𝐢𝐬𝐭𝐨𝐫𝐢𝐚𝐧𝐬 𝐚𝐬 𝐭𝐡𝐞 ‘𝐘𝐞𝐚𝐫 𝐨𝐟 𝐒𝐨𝐫𝐫𝐨𝐰’ 𝐝𝐮𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐠𝐫𝐢𝐞𝐟 𝐰𝐡𝐢𝐜𝐡 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐮𝐟𝐟𝐞𝐫𝐞𝐝 𝐚𝐬 𝐚 𝐫𝐞𝐬𝐮𝐥𝐭 𝐨𝐟 𝐚𝐥𝐥 𝐭𝐡𝐞𝐬𝐞 𝐰𝐨𝐫𝐥𝐝𝐥𝐲 𝐬𝐞𝐭𝐛𝐚𝐜𝐤𝐬. 𝐇𝐨𝐰𝐞𝐯𝐞𝐫, 𝐚𝐬 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧 𝐬𝐭𝐚𝐭𝐞𝐬 𝐭𝐡𝐚𝐭 𝐚𝐟𝐭𝐞𝐫 𝐡𝐚𝐫𝐝𝐬𝐡𝐢𝐩 𝐭𝐡𝐞𝐫𝐞 𝐢𝐬 𝐞𝐚𝐬𝐞, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐚𝐬 𝐭𝐨 𝐛𝐞 𝐛𝐥𝐞𝐬𝐬𝐞𝐝 𝐰𝐢𝐭𝐡 𝐚𝐧 𝐚𝐦𝐚𝐳𝐢𝐧𝐠 𝐣𝐨𝐮𝐫𝐧𝐞𝐲 𝐜𝐮𝐥𝐦𝐢𝐧𝐚𝐭𝐢𝐧𝐠 𝐰𝐢𝐭𝐡 𝐚 𝐦𝐞𝐞𝐭𝐢𝐧𝐠 𝐰𝐢𝐭𝐡 𝐀𝐥𝐦𝐢𝐠𝐡𝐭𝐲 𝐆𝐨𝐝 𝐡𝐢𝐦𝐬𝐞𝐥𝐟. 𝐎𝐧𝐞 𝐧𝐢𝐠𝐡𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐚𝐬 𝐚𝐰𝐨𝐤𝐞𝐧 𝐚𝐧𝐝 𝐭𝐚𝐤𝐞𝐧, 𝐢𝐧 𝐭𝐡𝐞 𝐜𝐨𝐦𝐩𝐚𝐧𝐲 𝐨𝐟 𝐭𝐡𝐞 𝐀𝐧𝐠𝐞𝐥 𝐆𝐚𝐛𝐫𝐢𝐞𝐥, 𝐟𝐢𝐫𝐬𝐭 𝐭𝐨 𝐉𝐞𝐫𝐮𝐬𝐚𝐥𝐞𝐦. 𝐓𝐡𝐞𝐫𝐞 𝐡𝐞 𝐰𝐚𝐬 𝐦𝐞𝐭 𝐛𝐲 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭𝐬, 𝐰𝐡𝐨 𝐠𝐚𝐭𝐡𝐞𝐫𝐞𝐝 𝐭𝐨𝐠𝐞𝐭𝐡𝐞𝐫 𝐛𝐞𝐡𝐢𝐧𝐝 𝐡𝐢𝐦 𝐚𝐬 𝐡𝐞 𝐩𝐫𝐚𝐲𝐞𝐝 𝐨𝐧 𝐭𝐡𝐞 𝐑𝐨𝐜𝐤 𝐚𝐭 𝐭𝐡𝐞 𝐜𝐞𝐧𝐭𝐫𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐬𝐢𝐭𝐞 𝐨𝐟 𝐌𝐚𝐬𝐣𝐢𝐝 𝐀𝐪𝐬𝐚, 𝐭𝐡𝐞 𝐬𝐩𝐨𝐭 𝐰𝐡𝐞𝐫𝐞 𝐭𝐡𝐞 𝐃𝐨𝐦𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐑𝐨𝐜𝐤 𝐬𝐭𝐚𝐧𝐝𝐬 𝐭𝐨𝐝𝐚𝐲. 𝐅𝐫𝐨𝐦 𝐭𝐡𝐞 𝐑𝐨𝐜𝐤, 𝐥𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐀𝐫𝐜𝐡𝐚𝐧𝐠𝐞𝐥, 𝐡𝐞 𝐚𝐬𝐜𝐞𝐧𝐝𝐞𝐝 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐭𝐡𝐞 𝐬𝐞𝐯𝐞𝐧 𝐡𝐞𝐚𝐯𝐞𝐧𝐬 𝐚𝐧𝐝 𝐛𝐞𝐲𝐨𝐧𝐝. 𝐓𝐡𝐮𝐬 𝐡𝐞 𝐬𝐚𝐰 𝐰𝐡𝐚𝐭𝐞𝐯𝐞𝐫 𝐆𝐨𝐝 𝐦𝐚𝐝𝐞 𝐡𝐢𝐦 𝐬𝐞𝐞, 𝐭𝐡𝐞 𝐡𝐞𝐚𝐯𝐞𝐧𝐥𝐲 𝐰𝐨𝐫𝐥𝐝𝐬 𝐰𝐡𝐢𝐜𝐡 𝐧𝐨 𝐡𝐮𝐦𝐚𝐧 𝐞𝐲𝐞 𝐜𝐚𝐧 𝐬𝐞𝐞, 𝐚𝐧𝐝 𝐰𝐡𝐢𝐜𝐡 𝐰𝐞𝐫𝐞 𝐭𝐡𝐞 𝐟𝐨𝐜𝐮𝐬 𝐨𝐟 𝐭𝐡𝐢𝐬 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐚𝐧𝐝 𝐦𝐢𝐬𝐬𝐢𝐨𝐧. 𝐈𝐭 𝐰𝐚𝐬 𝐚𝐥𝐬𝐨 𝐝𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐢𝐬 𝐣𝐨𝐮𝐫𝐧𝐞𝐲 𝐆𝐨𝐝 𝐨𝐫𝐝𝐚𝐢𝐧𝐞𝐝 𝐨𝐧 𝐭𝐡𝐞 𝐁𝐞𝐥𝐢𝐞𝐯𝐞𝐫𝐬 𝐭𝐡𝐞 𝐟𝐢𝐯𝐞 𝐝𝐚𝐢𝐥𝐲 𝐩𝐫𝐚𝐲𝐞𝐫𝐬. 𝐉𝐨𝐲 𝐀𝐟𝐭𝐞𝐫 𝐒𝐨𝐫𝐫𝐨𝐰 𝐈𝐧 𝐪𝐮𝐢𝐜𝐤 𝐬𝐮𝐜𝐜𝐞𝐬𝐬𝐢𝐨𝐧, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐚𝐝 𝐬𝐮𝐟𝐟𝐞𝐫𝐞𝐝 𝐭𝐡𝐞 𝐭𝐞𝐫𝐫𝐢𝐛𝐥𝐞 𝐥𝐨𝐬𝐬 𝐨𝐟 𝐡𝐢𝐬 𝐰𝐢𝐟𝐞 𝐊𝐡𝐚𝐝𝐢𝐣𝐚𝐡, 𝐡𝐢𝐬 𝐢𝐧𝐭𝐢𝐦𝐚𝐭𝐞 𝐚𝐧𝐝 𝐛𝐞𝐥𝐨𝐯𝐞𝐝 𝐜𝐨𝐦𝐩𝐚𝐧𝐢𝐨𝐧 𝐟𝐨𝐫 𝟐𝟓 𝐲𝐞𝐚𝐫𝐬, 𝐚𝐧𝐝 𝐨𝐟 𝐀𝐛𝐮 𝐓𝐚𝐥𝐢𝐛, 𝐡𝐢𝐬 𝐠𝐮𝐚𝐫𝐝𝐢𝐚𝐧 𝐚𝐧𝐝 𝐩𝐫𝐨𝐭𝐞𝐜𝐭𝐨𝐫 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞 𝐛𝐥𝐨𝐨𝐝𝐭𝐡𝐢𝐫𝐬𝐭𝐲 𝐌𝐚𝐤𝐤𝐚𝐧 𝐟𝐨𝐞𝐬, 𝐚𝐧𝐝 𝐞𝐧𝐜𝐨𝐮𝐧𝐭𝐞𝐫𝐞𝐝 𝐭𝐡𝐞 𝐰𝐨𝐫𝐬𝐭-𝐞𝐯𝐞𝐫 𝐫𝐞𝐣𝐞𝐜𝐭𝐢𝐨𝐧, 𝐡𝐮𝐦𝐢𝐥𝐢𝐚𝐭𝐢𝐨𝐧 𝐚𝐧𝐝 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐢𝐨𝐧 𝐚𝐭 𝐧𝐞𝐚𝐫𝐛𝐲 𝐓𝐚̄’𝐢𝐟. 𝐀𝐬 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐫𝐞𝐚𝐜𝐡𝐞𝐝 𝐭𝐡𝐞 𝐥𝐨𝐰𝐞𝐬𝐭 𝐩𝐨𝐢𝐧𝐭 𝐢𝐧 𝐡𝐢𝐬 𝐯𝐨𝐜𝐚𝐭𝐢𝐨𝐧, 𝐆𝐨𝐝 𝐛𝐨𝐮𝐠𝐡𝐭 𝐡𝐢𝐦 𝐜𝐨𝐦𝐟𝐨𝐫𝐭 𝐚𝐧𝐝 𝐬𝐨𝐥𝐚𝐜𝐞. 𝐎𝐧 𝐭𝐡𝐞 𝐨𝐧𝐞 𝐡𝐚𝐧𝐝, 𝐬𝐩𝐢𝐫𝐢𝐭𝐮𝐚𝐥𝐥𝐲, 𝐇𝐞 𝐭𝐨𝐨𝐤 𝐡𝐢𝐦 𝐝𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐍𝐢𝐠𝐡𝐭 𝐨𝐟 𝐀𝐬𝐜𝐞𝐧𝐬𝐢𝐨𝐧 𝐭𝐨 𝐭𝐡𝐞 𝐇𝐢𝐠𝐡𝐞𝐬𝐭 𝐨𝐟 𝐇𝐢𝐠𝐡𝐬, 𝐫𝐞𝐚𝐥𝐢𝐭𝐢𝐞𝐬 𝐚𝐧𝐝 𝐃𝐢𝐯𝐢𝐧𝐢𝐭𝐢𝐞𝐬, 𝐟𝐚𝐜𝐞 𝐭𝐨 𝐟𝐚𝐜𝐞 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐔𝐧𝐬𝐞𝐞𝐧. 𝐀𝐧𝐝 𝐨𝐧 𝐭𝐡𝐞 𝐨𝐭𝐡𝐞𝐫, 𝐦𝐚𝐭𝐞𝐫𝐢𝐚𝐥𝐥𝐲, 𝐡𝐞 𝐨𝐩𝐞𝐧𝐞𝐝 𝐭𝐡𝐞 𝐡𝐞𝐚𝐫𝐭𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐟 𝐘𝐚𝐭𝐡𝐫𝐢𝐛 𝐭𝐨 𝐭𝐡𝐞 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐚𝐧𝐝 𝐦𝐢𝐬𝐬𝐢𝐨𝐧 𝐨𝐟 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝. 𝐓𝐡𝐞 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐭𝐡𝐚𝐭 𝐌𝐚𝐤𝐤𝐚𝐡 𝐚𝐧𝐝 𝐓𝐚̄’𝐢𝐟 𝐫𝐞𝐣𝐞𝐜𝐭𝐞𝐝, 𝐟𝐨𝐮𝐧𝐝 𝐫𝐞𝐬𝐩𝐨𝐧𝐬𝐢𝐯𝐞 𝐡𝐞𝐚𝐫𝐭𝐬 𝐢𝐧 𝐘𝐚𝐭𝐡𝐫𝐢𝐛, 𝐚 𝐬𝐦𝐚𝐥𝐥 𝐨𝐚𝐬𝐢𝐬 𝐨𝐟 𝐚𝐛𝐨𝐮𝐭 𝐟𝐨𝐮𝐫 𝐡𝐮𝐧𝐝𝐫𝐞𝐝 𝐤𝐢𝐥𝐨𝐦𝐞𝐭𝐫𝐞𝐬 𝐭𝐨 𝐭𝐡𝐞 𝐧𝐨𝐫𝐭𝐡 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡. 𝐍𝐨𝐰 𝐤𝐧𝐨𝐰𝐧 𝐚𝐬 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐭𝐮𝐧𝐧𝐚𝐛𝐢̄ (𝐭𝐡𝐞 𝐜𝐢𝐭𝐲 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭), 𝐨𝐫 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐭𝐮𝐧 𝐌𝐮𝐧𝐚𝐰𝐰𝐚𝐫𝐚𝐡 (𝐭𝐡𝐞 𝐫𝐚𝐝𝐢𝐚𝐧𝐭 𝐜𝐢𝐭𝐲), 𝐢𝐭 𝐰𝐚𝐬 𝐝𝐞𝐬𝐭𝐢𝐧𝐞𝐝 𝐭𝐨 𝐛𝐞 𝐭𝐡𝐞 𝐜𝐞𝐧𝐭𝐫𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐃𝐢𝐯𝐢𝐧𝐞 𝐥𝐢𝐠𝐡𝐭 𝐭𝐡𝐚𝐭 𝐰𝐚𝐬 𝐭𝐨 𝐬𝐩𝐫𝐞𝐚𝐝 𝐭𝐨 𝐚𝐥𝐥 𝐩𝐚𝐫𝐭𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐰𝐨𝐫𝐥𝐝 𝐟𝐨𝐫 𝐚𝐥𝐥 𝐭𝐢𝐦𝐞 𝐭𝐨 𝐜𝐨𝐦𝐞. 𝐓𝐡𝐞 𝐌𝐞𝐧 𝐨𝐟 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 (𝐘𝐚𝐭𝐡𝐫𝐢𝐛) 𝐒𝐨𝐨𝐧 𝐚𝐟𝐭𝐞𝐫 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝’𝐬 𝐫𝐞𝐭𝐮𝐫𝐧 𝐟𝐫𝐨𝐦 𝐓𝐚̄’𝐢𝐟 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐍𝐢𝐠𝐡𝐭 𝐉𝐨𝐮𝐫𝐧𝐞𝐲, 𝐚𝐭 𝐭𝐡𝐞 𝐭𝐢𝐦𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞, 𝐬𝐢𝐱 𝐦𝐞𝐧 𝐟𝐫𝐨𝐦 𝐘𝐚𝐭𝐡𝐫𝐢𝐛 𝐞𝐦𝐛𝐫𝐚𝐜𝐞𝐝 𝐈𝐬𝐥𝐚̄𝐦. 𝐓𝐡𝐞𝐲 𝐝𝐞𝐥𝐢𝐯𝐞𝐫𝐞𝐝 𝐭𝐡𝐞 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐨𝐟 𝐈𝐬𝐥𝐚̄𝐦 𝐭𝐨 𝐚𝐬 𝐦𝐚𝐧𝐲 𝐚𝐬 𝐭𝐡𝐞𝐲 𝐜𝐨𝐮𝐥𝐝, 𝐚𝐧𝐝 𝐚𝐭 𝐭𝐡𝐞 𝐭𝐢𝐦𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐧𝐞𝐱𝐭 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐲𝐞𝐚𝐫 𝟔𝟐𝟏 𝐂.𝐄., 𝟏𝟐 𝐩𝐞𝐨𝐩𝐥𝐞 𝐜𝐚𝐦𝐞. 𝐓𝐡𝐞𝐲 𝐩𝐥𝐞𝐝𝐠𝐞𝐝 𝐭𝐡𝐞𝐦𝐬𝐞𝐥𝐯𝐞𝐬 𝐭𝐨 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐰𝐨𝐮𝐥𝐝 𝐦𝐚𝐤𝐞 𝐧𝐨 𝐠𝐨𝐝 𝐛𝐞𝐬𝐢𝐝𝐞𝐬 𝐆𝐨𝐝, 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐰𝐨𝐮𝐥𝐝 𝐧𝐞𝐢𝐭𝐡𝐞𝐫 𝐬𝐭𝐞𝐚𝐥 𝐧𝐨𝐫 𝐜𝐨𝐦𝐦𝐢𝐭 𝐟𝐨𝐫𝐧𝐢𝐜𝐚𝐭𝐢𝐨𝐧, 𝐧𝐨𝐫 𝐬𝐥𝐚𝐲 𝐭𝐡𝐞𝐢𝐫 𝐢𝐧𝐟𝐚𝐧𝐭𝐬, 𝐧𝐨𝐫 𝐮𝐭𝐭𝐞𝐫 𝐬𝐥𝐚𝐧𝐝𝐞𝐫𝐬, 𝐧𝐨𝐫 𝐝𝐢𝐬𝐨𝐛𝐞𝐲 𝐡𝐢𝐦 𝐢𝐧 𝐭𝐡𝐚𝐭 𝐰𝐡𝐢𝐜𝐡 𝐢𝐬 𝐫𝐢𝐠𝐡𝐭. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐚𝐢𝐝; ‘𝐈𝐟 𝐲𝐨𝐮 𝐟𝐮𝐥𝐟𝐢𝐥 𝐭𝐡𝐢𝐬 𝐩𝐥𝐞𝐝𝐠𝐞, 𝐭𝐡𝐞𝐧 𝐏𝐚𝐫𝐚𝐝𝐢𝐬𝐞 𝐢𝐬 𝐲𝐨𝐮𝐫𝐬.’ 𝐓𝐡𝐢𝐬 𝐭𝐢𝐦𝐞 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐞𝐧𝐭 𝐌𝐮𝐬’𝐚𝐛 𝐢𝐛𝐧 ‘𝐔𝐦𝐚𝐲𝐫 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞𝐦 𝐭𝐨 𝐭𝐞𝐚𝐜𝐡 𝐭𝐡𝐞𝐦 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧 𝐚𝐧𝐝 𝐈𝐬𝐥𝐚̄𝐦 𝐚𝐧𝐝 𝐭𝐨 𝐬𝐩𝐫𝐞𝐚𝐝 𝐭𝐡𝐞 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐨𝐟 𝐈𝐬𝐥𝐚̄𝐦. 𝐌𝐨𝐫𝐞 𝐚𝐧𝐝 𝐦𝐨𝐫𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐯𝐞𝐫 𝐭𝐡𝐞 𝐜𝐨𝐮𝐫𝐬𝐞 𝐨𝐟 𝐚 𝐲𝐞𝐚𝐫 – 𝐭𝐫𝐢𝐛𝐚𝐥 𝐥𝐞𝐚𝐝𝐞𝐫𝐬, 𝐦𝐞𝐧 𝐚𝐧𝐝 𝐰𝐨𝐦𝐞𝐧 – 𝐛𝐞𝐜𝐚𝐦𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬. 𝐀𝐭 𝐭𝐡𝐞 𝐭𝐢𝐦𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐧𝐞𝐱𝐭 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞, 𝐭𝐡𝐞𝐲 𝐝𝐞𝐜𝐢𝐝𝐞𝐝 𝐭𝐨 𝐬𝐞𝐧𝐝 𝐚 𝐝𝐞𝐥𝐞𝐠𝐚𝐭𝐢𝐨𝐧 𝐭𝐨 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐦𝐚𝐤𝐞 𝐚 𝐩𝐥𝐞𝐝𝐠𝐞 𝐭𝐨 𝐡𝐢𝐦, 𝐚𝐧𝐝 𝐢𝐧𝐯𝐢𝐭𝐞𝐝 𝐡𝐢𝐦 𝐚𝐧𝐝 𝐚𝐥𝐥 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐢𝐧 𝐌𝐚𝐤𝐤𝐚𝐡 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐚𝐬 𝐚 𝐬𝐚𝐧𝐜𝐭𝐮𝐚𝐫𝐲 𝐚𝐧𝐝 𝐚𝐬 𝐚 𝐛𝐚𝐬𝐞 𝐟𝐨𝐫 𝐬𝐩𝐫𝐞𝐚𝐝𝐢𝐧𝐠 𝐭𝐡𝐞 𝐃𝐢𝐯𝐢𝐧𝐞 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐨𝐟 𝐈𝐬𝐥𝐚̄𝐦. 𝐈𝐧 𝐚𝐥𝐥, 𝟕𝟑 𝐦𝐞𝐧 𝐚𝐧𝐝 𝐭𝐰𝐨 𝐰𝐨𝐦𝐞𝐧 𝐜𝐚𝐦𝐞. 𝐓𝐡𝐞𝐲 𝐦𝐞𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐭 𝐀𝐪𝐚𝐛𝐚𝐡. 𝐓𝐡𝐞𝐲 𝐩𝐥𝐞𝐝𝐠𝐞𝐝 𝐭𝐨 𝐩𝐫𝐨𝐭𝐞𝐜𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐬 𝐭𝐡𝐞𝐲 𝐰𝐨𝐮𝐥𝐝 𝐩𝐫𝐨𝐭𝐞𝐜𝐭 𝐭𝐡𝐞𝐢𝐫 𝐨𝐰𝐧 𝐰𝐨𝐦𝐞𝐧 𝐚𝐧𝐝 𝐜𝐡𝐢𝐥𝐝𝐫𝐞𝐧, 𝐚𝐧𝐝 𝐭𝐨 𝐟𝐢𝐠𝐡𝐭 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐚𝐥𝐥 𝐦𝐞𝐧, 𝐫𝐞𝐝 𝐚𝐧𝐝 𝐛𝐥𝐚𝐜𝐤, 𝐞𝐯𝐞𝐧 𝐢𝐟 𝐭𝐡𝐞𝐢𝐫 𝐧𝐨𝐛𝐥𝐞𝐬 𝐰𝐞𝐫𝐞 𝐤𝐢𝐥𝐥𝐞𝐝 𝐚𝐧𝐝 𝐭𝐡𝐞𝐲 𝐬𝐮𝐟𝐟𝐞𝐫𝐞𝐝 𝐭𝐡𝐞 𝐥𝐨𝐬𝐬 𝐨𝐟 𝐚𝐥𝐥 𝐭𝐡𝐞𝐢𝐫 𝐩𝐨𝐬𝐬𝐞𝐬𝐬𝐢𝐨𝐧𝐬. 𝐖𝐡𝐞𝐧 𝐚𝐬𝐤𝐞𝐝 𝐰𝐡𝐚𝐭 𝐰𝐨𝐮𝐥𝐝 𝐛𝐞 𝐭𝐡𝐞𝐢𝐫 𝐫𝐞𝐭𝐮𝐫𝐧 𝐢𝐟 𝐭𝐡𝐞𝐲 𝐟𝐮𝐥𝐟𝐢𝐥𝐥𝐞𝐝 𝐭𝐡𝐞𝐢𝐫 𝐩𝐥𝐞𝐝𝐠𝐞, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐚𝐢𝐝; ‘𝐏𝐚𝐫𝐚𝐝𝐢𝐬𝐞.’ 𝐓𝐡𝐮𝐬 𝐭𝐡𝐞 𝐛𝐞𝐠𝐢𝐧𝐧𝐢𝐧𝐠 𝐰𝐚𝐬 𝐦𝐚𝐝𝐞, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐟𝐨𝐮𝐧𝐝𝐚𝐭𝐢𝐨𝐧𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐈𝐬𝐥𝐚̄𝐦𝐢𝐜 𝐬𝐨𝐜𝐢𝐞𝐭𝐲, 𝐬𝐭𝐚𝐭𝐞 𝐚𝐧𝐝 𝐜𝐢𝐯𝐢𝐥𝐢𝐬𝐚𝐭𝐢𝐨𝐧 𝐰𝐞𝐫𝐞 𝐬𝐞𝐭. 𝐓𝐡𝐞 𝐫𝐨𝐚𝐝 𝐰𝐚𝐬 𝐧𝐨𝐰 𝐨𝐩𝐞𝐧 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐞𝐝 𝐚𝐧𝐝 𝐭𝐨𝐫𝐭𝐮𝐫𝐞𝐝 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐫𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐭𝐨 𝐜𝐨𝐦𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐋𝐚𝐧𝐝 𝐨𝐟 𝐈𝐬𝐥𝐚̄𝐦, 𝐰𝐡𝐢𝐜𝐡 𝐰𝐚𝐬 𝐭𝐨 𝐛𝐞 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡. 𝐆𝐫𝐚𝐝𝐮𝐚𝐥𝐥𝐲 𝐦𝐨𝐬𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐁𝐞𝐥𝐢𝐞𝐯𝐞𝐫𝐬 𝐟𝐨𝐮𝐧𝐝 𝐭𝐡𝐞𝐢𝐫 𝐰𝐚𝐲 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡. 𝐓𝐡𝐞𝐢𝐫 𝐌𝐚𝐤𝐚𝐚𝐧 𝐟𝐨𝐞𝐬 𝐜𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐛𝐞𝐚𝐫 𝐭𝐨 𝐬𝐞𝐞 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐥𝐢𝐯𝐢𝐧𝐠 𝐢𝐧 𝐩𝐞𝐚𝐜𝐞. 𝐓𝐡𝐞𝐲 𝐤𝐧𝐞𝐰 𝐭𝐡𝐞 𝐩𝐨𝐰𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐦𝐞𝐬𝐬𝐚𝐠𝐞, 𝐭𝐡𝐞𝐲 𝐤𝐧𝐞𝐰 𝐭𝐡𝐞 𝐬𝐭𝐫𝐞𝐧𝐠𝐭𝐡 𝐨𝐟 𝐭𝐡𝐨𝐬𝐞 𝐝𝐞𝐝𝐢𝐜𝐚𝐭𝐞𝐝 𝐁𝐞𝐥𝐢𝐞𝐯𝐞𝐫𝐬 𝐰𝐡𝐨 𝐜𝐚𝐫𝐞𝐝 𝐚𝐛𝐨𝐮𝐭 𝐧𝐨𝐭𝐡𝐢𝐧𝐠 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐚𝐠𝐞-𝐨𝐥𝐝 𝐀𝐫𝐚𝐛 𝐜𝐮𝐬𝐭𝐨𝐦𝐬 𝐚𝐧𝐝 𝐭𝐢𝐞𝐬 𝐨𝐟 𝐤𝐢𝐧𝐬𝐡𝐢𝐩, 𝐚𝐧𝐝 𝐰𝐡𝐨 𝐢𝐟 𝐭𝐡𝐞𝐲 𝐡𝐚𝐝 𝐭𝐨, 𝐰𝐨𝐮𝐥𝐝 𝐟𝐢𝐠𝐡𝐭 𝐟𝐨𝐫 𝐭𝐡𝐞𝐢𝐫 𝐟𝐚𝐢𝐭𝐡. 𝐓𝐡𝐞 𝐌𝐚𝐤𝐤𝐚𝐧𝐬 𝐬𝐞𝐧𝐬𝐞𝐝 𝐭𝐡𝐞 𝐝𝐚𝐧𝐠𝐞𝐫 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬’ 𝐩𝐫𝐞𝐬𝐞𝐧𝐜𝐞 𝐢𝐧 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐩𝐨𝐬𝐞𝐝 𝐟𝐨𝐫 𝐭𝐡𝐞𝐢𝐫 𝐧𝐨𝐫𝐭𝐡𝐞𝐫𝐧 𝐭𝐫𝐚𝐝𝐞 𝐜𝐚𝐫𝐚𝐯𝐚𝐧 𝐫𝐨𝐮𝐭𝐞𝐬. 𝐓𝐡𝐞𝐲 𝐬𝐚𝐰 𝐧𝐨 𝐨𝐭𝐡𝐞𝐫 𝐰𝐚𝐲 𝐭𝐨 𝐬𝐭𝐨𝐩 𝐚𝐥𝐥 𝐭𝐡𝐢𝐬 𝐛𝐮𝐭 𝐭𝐨 𝐤𝐢𝐥𝐥 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭. 𝐏𝐥𝐨𝐭 𝐭𝐨 𝐌𝐮𝐫𝐝𝐞𝐫 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐇𝐞𝐧𝐜𝐞 𝐭𝐡𝐞𝐲 𝐡𝐚𝐭𝐜𝐡𝐞𝐝 𝐚 𝐜𝐨𝐧𝐬𝐩𝐢𝐫𝐚𝐜𝐲; 𝐨𝐧𝐞 𝐬𝐭𝐫𝐨𝐧𝐠 𝐚𝐧𝐝 𝐰𝐞𝐥𝐥-𝐜𝐨𝐧𝐧𝐞𝐜𝐭𝐞𝐝 𝐲𝐨𝐮𝐧𝐠 𝐦𝐚𝐧 𝐰𝐚𝐬 𝐭𝐨 𝐛𝐞 𝐧𝐨𝐦𝐢𝐧𝐚𝐭𝐞𝐝 𝐛𝐲 𝐞𝐚𝐜𝐡 𝐜𝐥𝐚𝐧, 𝐚𝐧𝐝 𝐚𝐥𝐥 𝐨𝐟 𝐭𝐡𝐞𝐦 𝐰𝐞𝐫𝐞 𝐭𝐨 𝐩𝐨𝐮𝐧𝐜𝐞 𝐮𝐩𝐨𝐧 𝐚𝐧𝐝 𝐤𝐢𝐥𝐥 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐨𝐧𝐞 𝐦𝐨𝐫𝐧𝐢𝐧𝐠 𝐚𝐬 𝐡𝐞 𝐜𝐚𝐦𝐞 𝐨𝐮𝐭 𝐨𝐟 𝐡𝐢𝐬 𝐡𝐨𝐮𝐬𝐞 𝐬𝐨 𝐭𝐡𝐚𝐭 𝐡𝐢𝐬 𝐛𝐥𝐨𝐨𝐝 𝐰𝐨𝐮𝐥𝐝 𝐛𝐞 𝐨𝐧 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐜𝐥𝐚𝐧𝐬’ 𝐡𝐚𝐧𝐝𝐬. 𝐓𝐡𝐮𝐬, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐜𝐥𝐚𝐧 𝐰𝐨𝐮𝐥𝐝 𝐡𝐚𝐯𝐞 𝐭𝐨 𝐚𝐜𝐜𝐞𝐩𝐭 𝐛𝐥𝐨𝐨𝐝 𝐦𝐨𝐧𝐞𝐲 𝐢𝐧 𝐩𝐥𝐚𝐜𝐞 𝐨𝐟 𝐫𝐞𝐯𝐞𝐧𝐠𝐞. 𝐈𝐧𝐟𝐨𝐫𝐦𝐞𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐥𝐨𝐭 𝐛𝐲 𝐭𝐡𝐞 𝐀𝐧𝐠𝐞𝐥 𝐆𝐚𝐛𝐫𝐢𝐞𝐥, 𝐚𝐧𝐝 𝐢𝐧𝐬𝐭𝐫𝐮𝐜𝐭𝐞𝐝 𝐭𝐨 𝐥𝐞𝐚𝐯𝐞 𝐌𝐚𝐤𝐤𝐚𝐡 𝐟𝐨𝐫 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐞𝐧𝐭 𝐭𝐨 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫’𝐬 𝐡𝐨𝐮𝐬𝐞 𝐭𝐨 𝐟𝐢𝐧𝐚𝐥𝐢𝐬𝐞 𝐭𝐡𝐞 𝐭𝐫𝐚𝐯𝐞𝐥 𝐚𝐫𝐫𝐚𝐧𝐠𝐞𝐦𝐞𝐧𝐭𝐬. 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫 𝐰𝐚𝐬 𝐨𝐯𝐞𝐫𝐣𝐨𝐲𝐞𝐝 𝐚𝐭 𝐡𝐚𝐯𝐢𝐧𝐠 𝐛𝐞𝐞𝐧 𝐜𝐡𝐨𝐬𝐞𝐧 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐡𝐨𝐧𝐨𝐮𝐫 𝐚𝐧𝐝 𝐛𝐥𝐞𝐬𝐬𝐢𝐧𝐠 𝐨𝐟 𝐛𝐞𝐢𝐧𝐠 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐜𝐨𝐦𝐩𝐚𝐧𝐢𝐨𝐧 𝐨𝐧 𝐭𝐡𝐢𝐬 𝐛𝐥𝐞𝐬𝐬𝐞𝐝, 𝐦𝐨𝐦𝐞𝐧𝐭𝐨𝐮𝐬, 𝐬𝐚𝐜𝐫𝐞𝐝 𝐚𝐧𝐝 𝐞𝐩𝐨𝐜𝐡-𝐦𝐚𝐤𝐢𝐧𝐠 𝐣𝐨𝐮𝐫𝐧𝐞𝐲. 𝐇𝐞 𝐨𝐟𝐟𝐞𝐫𝐞𝐝 𝐡𝐢𝐬 𝐬𝐡𝐞-𝐜𝐚𝐦𝐞𝐥 𝐭𝐨 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐛𝐮𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐢𝐧𝐬𝐢𝐬𝐭𝐞𝐝 𝐨𝐧 𝐩𝐚𝐲𝐢𝐧𝐠 𝐢𝐭𝐬 𝐩𝐫𝐢𝐜𝐞. 𝐎𝐧 𝐚 𝐟𝐚𝐭𝐞𝐟𝐮𝐥 𝐧𝐢𝐠𝐡𝐭, 𝐚𝐬 𝐝𝐚𝐫𝐤𝐧𝐞𝐬𝐬 𝐟𝐞𝐥𝐥, 𝐭𝐡𝐞 𝐲𝐨𝐮𝐭𝐡𝐬 𝐬𝐞𝐥𝐞𝐜𝐭𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐥𝐞𝐚𝐝𝐞𝐫𝐬 𝐭𝐨 𝐤𝐢𝐥𝐥 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐮𝐫𝐫𝐨𝐮𝐧𝐝𝐞𝐝 𝐡𝐢𝐬 𝐡𝐨𝐮𝐬𝐞. 𝐓𝐡𝐞𝐲 𝐝𝐞𝐜𝐢𝐝𝐞𝐝 𝐭𝐨 𝐩𝐨𝐮𝐧𝐜𝐞 𝐨𝐧 𝐡𝐢𝐦 𝐰𝐡𝐞𝐧 𝐡𝐞 𝐜𝐚𝐦𝐞 𝐨𝐮𝐭 𝐨𝐟 𝐡𝐢𝐬 𝐡𝐨𝐮𝐬𝐞 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐝𝐚𝐰𝐧 𝐩𝐫𝐚𝐲𝐞𝐫. 𝐌𝐞𝐚𝐧𝐰𝐡𝐢𝐥𝐞, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐚𝐧𝐝𝐞𝐝 𝐨𝐯𝐞𝐫 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐦𝐨𝐧𝐞𝐲 𝐥𝐞𝐟𝐭 𝐛𝐲 𝐭𝐡𝐞 𝐌𝐚𝐤𝐤𝐚𝐧𝐬 𝐰𝐢𝐭𝐡 𝐡𝐢𝐦 𝐟𝐨𝐫 𝐬𝐚𝐟𝐞𝐤𝐞𝐞𝐩𝐢𝐧𝐠 𝐭𝐨 𝐀𝐥𝐢. 𝐀𝐥𝐢 𝐨𝐟𝐟𝐞𝐫𝐞𝐝 𝐭𝐨 𝐥𝐢𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐛𝐞𝐝. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐥𝐢𝐩𝐩𝐞𝐝 𝐨𝐮𝐭 𝐨𝐟 𝐡𝐢𝐬 𝐡𝐨𝐮𝐬𝐞, 𝐭𝐡𝐫𝐞𝐰 𝐚 𝐥𝐢𝐭𝐭𝐥𝐞 𝐝𝐮𝐬𝐭 𝐢𝐧 𝐭𝐡𝐞𝐢𝐫 𝐝𝐢𝐫𝐞𝐜𝐭𝐢𝐨𝐧, 𝐚𝐧𝐝 𝐰𝐚𝐥𝐤𝐞𝐝 𝐩𝐚𝐬𝐭 𝐡𝐢𝐬 𝐞𝐧𝐞𝐦𝐢𝐞𝐬, 𝐰𝐡𝐨𝐬𝐞 𝐞𝐲𝐞𝐬 𝐰𝐞𝐫𝐞 𝐬𝐭𝐢𝐥𝐥 𝐨𝐧 𝐭𝐡𝐞 𝐡𝐨𝐮𝐬𝐞. 𝐇𝐞 𝐦𝐞𝐭 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫 𝐚𝐭 𝐡𝐢𝐬 𝐡𝐨𝐮𝐬𝐞, 𝐚𝐧𝐝 𝐭𝐡𝐞𝐲 𝐛𝐨𝐭𝐡 𝐭𝐫𝐚𝐯𝐞𝐥𝐥𝐞𝐝 𝐭𝐨 𝐚 𝐧𝐞𝐚𝐫𝐛𝐲 𝐜𝐚𝐯𝐞. 𝐖𝐡𝐞𝐧 𝐭𝐡𝐞 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐫𝐞𝐚𝐥𝐢𝐬𝐞𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐚𝐝 𝐞𝐯𝐚𝐝𝐞𝐝 𝐭𝐡𝐞𝐦, 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐟𝐮𝐫𝐢𝐨𝐮𝐬. 𝐓𝐡𝐞𝐲 𝐥𝐨𝐨𝐤𝐞𝐝 𝐟𝐨𝐫 𝐡𝐢𝐦 𝐞𝐯𝐞𝐫𝐲𝐰𝐡𝐞𝐫𝐞 𝐭𝐨 𝐧𝐨 𝐬𝐮𝐜𝐜𝐞𝐬𝐬 𝐚𝐧𝐝 𝐭𝐡𝐞𝐧 𝐚𝐧𝐧𝐨𝐮𝐧𝐜𝐞𝐝 𝐚 𝐫𝐞𝐰𝐚𝐫𝐝 𝐨𝐟 𝟏𝟎𝟎 𝐬𝐡𝐞-𝐜𝐚𝐦𝐞𝐥𝐬 𝐟𝐨𝐫 𝐚𝐧𝐲𝐛𝐨𝐝𝐲 𝐰𝐡𝐨 𝐰𝐨𝐮𝐥𝐝 𝐛𝐫𝐢𝐧𝐠 𝐭𝐡𝐞𝐦 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐝𝐞𝐚𝐝 𝐨𝐫 𝐚𝐥𝐢𝐯𝐞. 𝐀 𝐭𝐫𝐢𝐛𝐚𝐥 𝐜𝐡𝐢𝐞𝐟, 𝐒𝐮𝐫𝐚̄𝐪𝐚𝐡, 𝐬𝐢𝐠𝐡𝐭𝐞𝐝 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐧𝐝 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐝 𝐡𝐢𝐦, 𝐡𝐨𝐩𝐢𝐧𝐠 𝐭𝐨 𝐞𝐚𝐫𝐧 𝐭𝐡𝐞 𝐫𝐞𝐰𝐚𝐫𝐝. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐰𝐢𝐭𝐡 𝐛𝐥𝐨𝐨𝐝𝐭𝐡𝐢𝐫𝐬𝐭𝐲 𝐟𝐨𝐞𝐬 𝐢𝐧 𝐩𝐮𝐫𝐬𝐮𝐢𝐭 𝐚𝐧𝐝 𝐚𝐧 𝐮𝐧𝐜𝐞𝐫𝐭𝐚𝐢𝐧 𝐟𝐮𝐭𝐮𝐫𝐞 𝐚𝐡𝐞𝐚𝐝 𝐨𝐟 𝐡𝐢𝐦 𝐢𝐧 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡, 𝐭𝐨𝐥𝐝 𝐒𝐮𝐫𝐚̄𝐪𝐚𝐡; 𝐀 𝐝𝐚𝐲 𝐰𝐢𝐥𝐥 𝐬𝐨𝐨𝐧 𝐜𝐨𝐦𝐞 𝐰𝐡𝐞𝐧 𝐊𝐢𝐬𝐫𝐚’𝐬 𝐠𝐨𝐥𝐝𝐞𝐧 𝐛𝐫𝐚𝐜𝐞𝐥𝐞𝐭𝐬 𝐰𝐢𝐥𝐥 𝐛𝐞 𝐢𝐧 𝐒𝐮𝐫𝐚̄𝐪𝐚𝐡’𝐬 𝐡𝐚𝐧𝐝𝐬. 𝐓𝐡𝐞𝐫𝐞𝐚𝐟𝐭𝐞𝐫, 𝐒𝐮𝐫𝐚̄𝐪𝐚𝐡 𝐫𝐞𝐭𝐫𝐞𝐚𝐭𝐞𝐝, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐩𝐫𝐨𝐜𝐞𝐞𝐝𝐞𝐝 𝐭𝐨𝐰𝐚𝐫𝐝𝐬 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡. 𝐅𝐨𝐮𝐫 𝐬𝐭𝐚𝐠𝐞𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭\'𝐬 𝐥𝐢𝐟𝐞 𝐢𝐧 𝐌𝐚𝐤𝐤𝐚𝐡 𝐓𝐡𝐞 𝐌𝐚𝐤𝐤𝐚𝐧 𝐩𝐞𝐫𝐢𝐨𝐝 𝐜𝐚𝐧 𝐛𝐞 𝐬𝐮𝐦𝐦𝐚𝐫𝐢𝐳𝐞𝐝 𝐢𝐧 𝐟𝐨𝐮𝐫 𝐬𝐭𝐚𝐠𝐞𝐬: 𝟏. 𝐓𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐬𝐭𝐚𝐠𝐞 𝐛𝐞𝐠𝐚𝐧 𝐰𝐢𝐭𝐡 𝐡𝐢𝐬 𝐚𝐩𝐩𝐨𝐢𝐧𝐭𝐦𝐞𝐧𝐭 𝐚𝐬 𝐚 𝐌𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐚𝐧𝐝 𝐞𝐧𝐝𝐞𝐝 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐩𝐫𝐨𝐜𝐥𝐚𝐦𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐏𝐫𝐨𝐩𝐡𝐞𝐭𝐡𝐨𝐨𝐝 𝐭𝐡𝐫𝐞𝐞 𝐲𝐞𝐚𝐫𝐬 𝐥𝐚𝐭𝐞𝐫. 𝐃𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐢𝐬 𝐩𝐞𝐫𝐢𝐨𝐝 𝐭𝐡𝐞 𝐌𝐞𝐬𝐬𝐚𝐠𝐞 𝐰𝐚𝐬 𝐠𝐢𝐯𝐞𝐧 𝐬𝐞𝐜𝐫𝐞𝐭𝐥𝐲 𝐭𝐨 𝐬𝐨𝐦𝐞 𝐬𝐞𝐥𝐞𝐜𝐭𝐞𝐝 𝐩𝐞𝐫𝐬𝐨𝐧𝐬 𝐨𝐧𝐥𝐲 𝐛𝐮𝐭 𝐭𝐡𝐞 𝐜𝐨𝐦𝐦𝐨𝐧 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡 𝐰𝐞𝐫𝐞 𝐧𝐨𝐭 𝐚𝐰𝐚𝐫𝐞 𝐨𝐟 𝐢𝐭. 𝟐. 𝐓𝐡𝐞 𝐬𝐞𝐜𝐨𝐧𝐝 𝐬𝐭𝐚𝐠𝐞 𝐥𝐚𝐬𝐭𝐞𝐝 𝐟𝐨𝐫 𝐭𝐰𝐨 𝐲𝐞𝐚𝐫𝐬 𝐚𝐟𝐭𝐞𝐫 𝐭𝐡𝐞 𝐩𝐫𝐨𝐜𝐥𝐚𝐦𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐡𝐢𝐬 𝐏𝐫𝐨𝐩𝐡𝐞𝐭𝐡𝐨𝐨𝐝. 𝐈𝐭 𝐛𝐞𝐠𝐚𝐧 𝐰𝐢𝐭𝐡 𝐨𝐩𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧 𝐛𝐲 𝐢𝐧𝐝𝐢𝐯𝐢𝐝𝐮𝐚𝐥𝐬: 𝐭𝐡𝐞𝐧 𝐢𝐭 𝐭𝐨𝐨𝐤 𝐭𝐡𝐞 𝐬𝐡𝐚𝐩𝐞 𝐨𝐟 𝐚𝐧𝐭𝐚𝐠𝐨𝐧𝐢𝐬𝐦, 𝐫𝐢𝐝𝐢𝐜𝐮𝐥𝐞, 𝐝𝐞𝐫𝐢𝐬𝐢𝐨𝐧, 𝐚𝐜𝐜𝐮𝐬𝐚𝐭𝐢𝐨𝐧, 𝐚𝐛𝐮𝐬𝐞 𝐚𝐧𝐝 𝐟𝐚𝐥𝐬𝐞 𝐩𝐫𝐨𝐩𝐚𝐠𝐚𝐧𝐝𝐚 𝐭𝐡𝐞𝐧 𝐠𝐚𝐧𝐠𝐬 𝐰𝐞𝐫𝐞 𝐟𝐨𝐫𝐦𝐞𝐝 𝐭𝐨 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐞 𝐭𝐡𝐨𝐬𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐡𝐨 𝐰𝐞𝐫𝐞 𝐜𝐨𝐦𝐩𝐚𝐫𝐚𝐭𝐢𝐯𝐞𝐥𝐲 𝐩𝐨𝐨𝐫, 𝐰𝐞𝐚𝐤 𝐚𝐧𝐝 𝐡𝐞𝐥𝐩𝐥𝐞𝐬𝐬. 𝟑.𝐓𝐡𝐞 𝐭𝐡𝐢𝐫𝐝 𝐬𝐭𝐚𝐠𝐞 𝐥𝐚𝐬𝐭𝐞𝐝 𝐟𝐨𝐫 𝐚𝐛𝐨𝐮𝐭 𝐬𝐢𝐱 𝐲𝐞𝐚𝐫𝐬 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐛𝐞𝐠𝐢𝐧𝐧𝐢𝐧𝐠 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐢𝐨𝐧 𝐭𝐨 𝐭𝐡𝐞 𝐝𝐞𝐚𝐭𝐡 𝐨𝐟 𝐀𝐛𝐮 𝐓𝐚𝐥𝐢𝐛 𝐚𝐧𝐝 𝐊𝐡𝐚𝐝𝐢𝐣𝐚𝐡 𝐢𝐧 𝐭𝐡𝐞 𝐭𝐞𝐧𝐭𝐡 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐏𝐫𝐨𝐩𝐡𝐞𝐭𝐡𝐨𝐨𝐝. 𝐃𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐢𝐬 𝐩𝐞𝐫𝐢𝐨𝐝 𝐭𝐡𝐞 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐛𝐞𝐜𝐚𝐦𝐞 𝐬𝐨 𝐬𝐚𝐯𝐚𝐠𝐞 𝐚𝐧𝐝 𝐛𝐫𝐮𝐭𝐚𝐥 𝐭𝐡𝐚𝐭 𝐦𝐚𝐧𝐲 𝐨𝐟 𝐭𝐡𝐞𝐦 𝐰𝐞𝐫𝐞 𝐟𝐨𝐫𝐜𝐞𝐝 𝐭𝐨 𝐦𝐢𝐠𝐫𝐚𝐭𝐞 𝐭𝐨 𝐀𝐛𝐲𝐬𝐬𝐢𝐧𝐢𝐚 𝐰𝐡𝐢𝐥𝐞 𝐭𝐡𝐞 𝐬𝐨𝐜𝐢𝐚𝐥 𝐚𝐧𝐝 𝐞𝐜𝐨𝐧𝐨𝐦𝐢𝐜 𝐛𝐨𝐲𝐜𝐨𝐭𝐭 𝐰𝐚𝐬 𝐚𝐩𝐩𝐥𝐢𝐞𝐝 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞 𝐫𝐞𝐦𝐚𝐢𝐧𝐢𝐧𝐠 𝐁𝐞𝐥𝐢𝐞𝐯𝐞𝐫𝐬. 𝟒.𝐓𝐡𝐞 𝐟𝐨𝐮𝐫𝐭𝐡 𝐬𝐭𝐚𝐠𝐞 𝐥𝐚𝐬𝐭𝐞𝐝 𝐟𝐨𝐫 𝐚𝐛𝐨𝐮𝐭 𝐭𝐡𝐫𝐞𝐞 𝐲𝐞𝐚𝐫𝐬 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐭𝐞𝐧𝐭𝐡 𝐭𝐨 𝐭𝐡𝐞 𝐭𝐡𝐢𝐫𝐭𝐞𝐞𝐧𝐭𝐡 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐏𝐫𝐨𝐩𝐡𝐞𝐭𝐡𝐨𝐨𝐝. 𝐓𝐡𝐢𝐬 𝐰𝐚𝐬 𝐚 𝐩𝐞𝐫𝐢𝐨𝐝 𝐨𝐟 𝐡𝐚𝐫𝐝 𝐭𝐫𝐢𝐚𝐥𝐬 𝐚𝐧𝐝 𝐠𝐫𝐢𝐞𝐯𝐨𝐮𝐬 𝐬𝐮𝐟𝐟𝐞𝐫𝐢𝐧𝐠 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐫𝐬. 𝐋𝐢𝐟𝐞 𝐡𝐚𝐝 𝐛𝐞𝐜𝐨𝐦𝐞 𝐮𝐧𝐞𝐧𝐝𝐮𝐫𝐚𝐛𝐥𝐞 𝐚𝐭 𝐌𝐚𝐤𝐤𝐚𝐡 𝐚𝐧𝐝 𝐭𝐡𝐞𝐫𝐞 𝐚𝐩𝐩𝐞𝐚𝐫𝐞𝐝 𝐭𝐨 𝐛𝐞 𝐧𝐨 𝐩𝐥𝐚𝐜𝐞 𝐨𝐟 𝐫𝐞𝐟𝐮𝐠𝐞 𝐞𝐯𝐞𝐧 𝐨𝐮𝐭𝐬𝐢𝐝𝐞 𝐢𝐭. 𝐒𝐨 𝐦𝐮𝐜𝐡 𝐬𝐨 𝐭𝐡𝐚𝐭 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐞𝐧𝐭 𝐭𝐨𝐓𝐚̄’𝐢𝐟, 𝐢𝐭 𝐨𝐟𝐟𝐞𝐫𝐞𝐝 𝐧𝐨 𝐬𝐡𝐞𝐥𝐭𝐞𝐫 𝐨𝐫 𝐩𝐫𝐨𝐭𝐞𝐜𝐭𝐢𝐨𝐧. 𝐁𝐞𝐬𝐢𝐝𝐞𝐬 𝐭𝐡𝐢𝐬, 𝐨𝐧 𝐭𝐡𝐞 𝐨𝐜𝐜𝐚𝐬𝐢𝐨𝐧 𝐨𝐟 𝐇𝐚𝐣𝐣, 𝐡𝐞 𝐰𝐨𝐮𝐥𝐝 𝐚𝐩𝐩𝐞𝐚𝐥 𝐭𝐨 𝐞𝐚𝐜𝐡 𝐚𝐧𝐝 𝐞𝐯𝐞𝐫𝐲 𝐀𝐫𝐚𝐛 𝐜𝐥𝐚𝐧 𝐭𝐨 𝐚𝐜𝐜𝐞𝐩𝐭 𝐡𝐢𝐬 𝐢𝐧𝐯𝐢𝐭𝐚𝐭𝐢𝐨𝐧 𝐭𝐨 𝐈𝐬𝐥𝐚̄𝐦 𝐛𝐮𝐭 𝐰𝐚𝐬 𝐦𝐞𝐭 𝐰𝐢𝐭𝐡 𝐛𝐥𝐚𝐧𝐤 𝐫𝐞𝐟𝐮𝐬𝐚𝐥 𝐟𝐫𝐨𝐦 𝐞𝐯𝐞𝐫𝐲 𝐪𝐮𝐚𝐫𝐭𝐞𝐫. 𝐀𝐭 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐭𝐢𝐦𝐞, 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡 𝐰𝐞𝐫𝐞 𝐡𝐨𝐥𝐝𝐢𝐧𝐠 𝐜𝐨𝐮𝐧𝐬𝐞𝐥 𝐭𝐨 𝐠𝐞𝐭 𝐫𝐢𝐝 𝐨𝐟 𝐡𝐢𝐦 𝐛𝐲 𝐤𝐢𝐥𝐥𝐢𝐧𝐠 𝐨𝐫 𝐢𝐦𝐩𝐫𝐢𝐬𝐨𝐧𝐢𝐧𝐠 𝐨𝐫 𝐛𝐚𝐧𝐢𝐬𝐡𝐢𝐧𝐠 𝐡𝐢𝐦 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞𝐢𝐫 𝐜𝐢𝐭𝐲. 𝐈𝐭 𝐰𝐚𝐬 𝐚𝐭 𝐭𝐡𝐚𝐭 𝐦𝐨𝐬𝐭 𝐜𝐫𝐢𝐭𝐢𝐜𝐚𝐥 𝐭𝐢𝐦𝐞 𝐭𝐡𝐚𝐭 𝐆𝐨𝐝 𝐨𝐩𝐞𝐧𝐞𝐝 𝐟𝐨𝐫 𝐈𝐬𝐥𝐚̄𝐦 𝐭𝐡𝐞 𝐡𝐞𝐚𝐫𝐭𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐞𝐨𝐩𝐥𝐞 𝐨𝐟 𝐘𝐚𝐭𝐡𝐫𝐢𝐛 𝐰𝐡𝐞𝐫𝐞 𝐡𝐞 𝐦𝐢𝐠𝐫𝐚𝐭𝐞𝐝 𝐚𝐭 𝐭𝐡𝐞𝐢𝐫 𝐢𝐧𝐯𝐢𝐭𝐚𝐭𝐢𝐨𝐧. 𝐓𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡 (𝟔𝟐𝟐 𝐂.𝐄.) 𝐓𝐡𝐢𝐬 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐲𝐞𝐚𝐫 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐦𝐢𝐠𝐫𝐚𝐭𝐞𝐝 𝐟𝐫𝐨𝐦 𝐌𝐚𝐤𝐤𝐚𝐡 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 - 𝐚 𝐬𝐦𝐚𝐥𝐥 𝐝𝐢𝐬𝐭𝐚𝐧𝐜𝐞 𝐢𝐧 𝐬𝐩𝐚𝐜𝐞, 𝐚 𝐦𝐢𝐠𝐡𝐭𝐲 𝐥𝐞𝐚𝐩 𝐢𝐧 𝐡𝐢𝐬𝐭𝐨𝐫𝐲, 𝐚𝐧 𝐞𝐯𝐞𝐧𝐭 𝐭𝐡𝐚𝐭 𝐰𝐚𝐬 𝐭𝐨 𝐛𝐞𝐜𝐨𝐦𝐞 𝐚 𝐭𝐡𝐫𝐞𝐬𝐡𝐨𝐥𝐝 𝐢𝐧 𝐭𝐡𝐞 𝐬𝐡𝐚𝐩𝐢𝐧𝐠 𝐨𝐟 𝐭𝐡𝐞 𝐈𝐬𝐥𝐚̄𝐦𝐢𝐜 𝐔𝐦𝐦𝐚𝐡. 𝐓𝐡𝐢𝐬 𝐢𝐬 𝐰𝐡𝐲 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐝𝐚𝐭𝐞 𝐭𝐡𝐞𝐢𝐫 𝐜𝐚𝐥𝐞𝐧𝐝𝐚𝐫 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡 𝐚𝐧𝐝 𝐧𝐨𝐭 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐬𝐭𝐚𝐫𝐭 𝐨𝐟 𝐫𝐞𝐯𝐞𝐥𝐚𝐭𝐢𝐨𝐧 𝐨𝐫 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐛𝐢𝐫𝐭𝐡 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭. 𝐈𝐧 𝐐𝐮𝐛𝐚𝐡, 𝟏𝟎 𝐤𝐢𝐥𝐨𝐦𝐞𝐭𝐞𝐫𝐬 𝐨𝐮𝐭𝐬𝐢𝐝𝐞 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐦𝐚𝐝𝐞 𝐡𝐢𝐬 𝐟𝐢𝐫𝐬𝐭 𝐬𝐭𝐨𝐩𝐨𝐯𝐞𝐫. 𝐇𝐞𝐫𝐞 𝐡𝐞 𝐛𝐮𝐢𝐥𝐭 𝐭𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐌𝐚𝐬𝐣𝐢𝐝. 𝐇𝐞𝐫𝐞 𝐡𝐞 𝐚𝐥𝐬𝐨 𝐦𝐚𝐝𝐞 𝐡𝐢𝐬 𝐟𝐢𝐫𝐬𝐭 𝐩𝐮𝐛𝐥𝐢𝐜 𝐚𝐝𝐝𝐫𝐞𝐬𝐬; ‘𝐒𝐩𝐫𝐞𝐚𝐝 𝐩𝐞𝐚𝐜𝐞 𝐚𝐦𝐨𝐧𝐠 𝐲𝐨𝐮𝐫𝐬𝐞𝐥𝐯𝐞𝐬, 𝐠𝐢𝐯𝐞 𝐚𝐰𝐚𝐲 𝐟𝐨𝐨𝐝 𝐭𝐨 𝐭𝐡𝐞 𝐧𝐞𝐞𝐝𝐲, 𝐩𝐫𝐚𝐲 𝐰𝐡𝐢𝐥𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐬𝐥𝐞𝐞𝐩 – 𝐚𝐧𝐝 𝐲𝐨𝐮 𝐰𝐢𝐥𝐥 𝐞𝐧𝐭𝐞𝐫 𝐏𝐚𝐫𝐚𝐝𝐢𝐬𝐞, 𝐭𝐡𝐞 𝐡𝐨𝐮𝐬𝐞 𝐨𝐟 𝐩𝐞𝐚𝐜𝐞.’ 𝐓𝐡𝐫𝐞𝐞 𝐝𝐚𝐲𝐬 𝐥𝐚𝐭𝐞𝐫, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐞𝐧𝐭𝐞𝐫𝐞𝐝 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡. 𝐌𝐞𝐧, 𝐰𝐨𝐦𝐞𝐧, 𝐜𝐡𝐢𝐥𝐝𝐫𝐞𝐧, 𝐭𝐡𝐞 𝐞𝐧𝐭𝐢𝐫𝐞 𝐩𝐨𝐩𝐮𝐥𝐚𝐜𝐞 𝐜𝐚𝐦𝐞 𝐨𝐮𝐭 𝐨𝐧 𝐭𝐡𝐞 𝐬𝐭𝐫𝐞𝐞𝐭𝐬 𝐚𝐧𝐝 𝐣𝐮𝐛𝐢𝐥𝐚𝐧𝐭𝐥𝐲 𝐰𝐞𝐥𝐜𝐨𝐦𝐞𝐝 𝐡𝐢𝐦. 𝐍𝐞𝐯𝐞𝐫 𝐰𝐚𝐬 𝐭𝐡𝐞𝐫𝐞 𝐚 𝐝𝐚𝐲 𝐨𝐟 𝐠𝐫𝐞𝐚𝐭𝐞𝐫 𝐫𝐞𝐣𝐨𝐢𝐜𝐢𝐧𝐠 𝐚𝐧𝐝 𝐡𝐚𝐩𝐩𝐢𝐧𝐞𝐬𝐬. ‘𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐚𝐬 𝐜𝐨𝐦𝐞! 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐚𝐬 𝐜𝐨𝐦𝐞!’ 𝐬𝐚𝐧𝐠 𝐭𝐡𝐞 𝐥𝐢𝐭𝐭𝐥𝐞 𝐜𝐡𝐢𝐥𝐝𝐫𝐞𝐧. 𝐓𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐭𝐡𝐢𝐧𝐠 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐝𝐢𝐝 𝐚𝐟𝐭𝐞𝐫 𝐚𝐫𝐫𝐢𝐯𝐢𝐧𝐠 𝐢𝐧 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐰𝐚𝐬 𝐭𝐨 𝐰𝐞𝐥𝐝 𝐭𝐡𝐞 𝐌𝐮𝐡𝐚̄𝐣𝐢𝐫𝐬 𝐨𝐫 𝐄𝐦𝐢𝐠𝐫𝐚𝐧𝐭𝐬 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐡𝐨𝐬𝐭𝐬, 𝐜𝐚𝐥𝐥𝐞𝐝 𝐭𝐡𝐞 𝐀𝐧𝐬𝐚̄𝐫 𝐨𝐫 𝐇𝐞𝐥𝐩𝐞𝐫𝐬 𝐢𝐧𝐭𝐨 𝐨𝐧𝐞 𝐛𝐫𝐨𝐭𝐡𝐞𝐫𝐡𝐨𝐨𝐝. 𝐒𝐭𝐢𝐥𝐥 𝐭𝐨𝐝𝐚𝐲 𝐭𝐡𝐢𝐬 𝐛𝐫𝐨𝐭𝐡𝐞𝐫𝐡𝐨𝐨𝐝 𝐫𝐞𝐦𝐚𝐢𝐧𝐬 𝐭𝐡𝐞 𝐡𝐚𝐥𝐥𝐦𝐚𝐫𝐤 𝐨𝐟 𝐌𝐮𝐬𝐥𝐢𝐦𝐬. 𝐎𝐧𝐞 𝐩𝐞𝐫𝐬𝐨𝐧 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐄𝐦𝐢𝐠𝐫𝐚𝐧𝐭𝐬 𝐰𝐚𝐬 𝐦𝐚𝐝𝐞 𝐭𝐡𝐞 𝐛𝐫𝐨𝐭𝐡𝐞𝐫 𝐨𝐟 𝐨𝐧𝐞 𝐟𝐫𝐨𝐦 𝐚𝐦𝐨𝐧𝐠 𝐭𝐡𝐞 𝐇𝐞𝐥𝐩𝐞𝐫𝐬 – 𝐜𝐫𝐞𝐚𝐭𝐢𝐧𝐠 𝐚 𝐛𝐨𝐧𝐝 𝐬𝐭𝐫𝐨𝐧𝐠𝐞𝐫 𝐭𝐡𝐚𝐧 𝐛𝐥𝐨𝐨𝐝. 𝐓𝐡𝐞 𝐇𝐞𝐥𝐩𝐞𝐫𝐬 𝐨𝐟𝐟𝐞𝐫𝐞𝐝 𝐭𝐨 𝐬𝐡𝐚𝐫𝐞 𝐞𝐪𝐮𝐚𝐥𝐥𝐲 𝐚𝐥𝐥 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐩𝐨𝐬𝐬𝐞𝐬𝐬𝐞𝐝 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞𝐢𝐫 𝐧𝐞𝐰 𝐛𝐫𝐨𝐭𝐡𝐞𝐫𝐬. 𝐁𝐫𝐨𝐭𝐡𝐞𝐫𝐡𝐨𝐨𝐝 𝐒𝐨, 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐞𝐫𝐞 𝐟𝐨𝐫𝐠𝐞𝐝 𝐢𝐧𝐭𝐨 𝐚 𝐜𝐥𝐨𝐬𝐞-𝐤𝐧𝐢𝐭 𝐜𝐨𝐦𝐦𝐮𝐧𝐢𝐭𝐲 𝐨𝐟 𝐟𝐚𝐢𝐭𝐡 𝐚𝐧𝐝 𝐛𝐫𝐨𝐭𝐡𝐞𝐫𝐡𝐨𝐨𝐝, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐬𝐭𝐫𝐮𝐜𝐭𝐮𝐫𝐞 𝐨𝐟 𝐭𝐡𝐞𝐢𝐫 𝐬𝐨𝐜𝐢𝐞𝐭𝐲 𝐰𝐚𝐬 𝐛𝐞𝐢𝐧𝐠 𝐛𝐮𝐢𝐥𝐭. 𝐓𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐬𝐭𝐫𝐮𝐜𝐭𝐮𝐫𝐞 𝐰𝐚𝐬 𝐚𝐥𝐬𝐨 𝐫𝐚𝐢𝐬𝐞𝐝. 𝐓𝐡𝐢𝐬 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐌𝐚𝐬𝐣𝐢𝐝, 𝐭𝐡𝐞 𝐛𝐮𝐢𝐥𝐝𝐢𝐧𝐠 𝐝𝐞𝐝𝐢𝐜𝐚𝐭𝐞𝐝 𝐭𝐨 𝐭𝐡𝐞 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐨𝐟 𝐎𝐧𝐞 𝐆𝐨𝐝 – 𝐜𝐚𝐥𝐥𝐞𝐝 𝐌𝐚𝐬𝐣𝐢𝐝 𝐚𝐥-𝐍𝐚𝐛𝐢, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐌𝐚𝐬𝐣𝐢𝐝. 𝐒𝐢𝐧𝐜𝐞 𝐭𝐡𝐞𝐧 𝐭𝐡𝐞 𝐌𝐚𝐬𝐣𝐢𝐝 𝐡𝐚𝐬 𝐚𝐥𝐬𝐨 𝐫𝐞𝐦𝐚𝐢𝐧𝐞𝐝 𝐭𝐡𝐞 𝐡𝐚𝐥𝐥𝐦𝐚𝐫𝐤 𝐨𝐟 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬’ 𝐜𝐨𝐥𝐥𝐞𝐜𝐭𝐢𝐯𝐞 𝐚𝐧𝐝 𝐬𝐨𝐜𝐢𝐚𝐥 𝐥𝐢𝐟𝐞, 𝐭𝐡𝐞 𝐜𝐨𝐧𝐯𝐞𝐧𝐢𝐞𝐧𝐭 𝐬𝐩𝐚𝐜𝐞 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐢𝐧𝐭𝐞𝐠𝐫𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐮𝐬 𝐚𝐧𝐝 𝐩𝐨𝐥𝐢𝐭𝐢𝐜𝐚𝐥 𝐝𝐢𝐦𝐞𝐧𝐬𝐢𝐨𝐧 𝐨𝐟 𝐈𝐬𝐥𝐚̄𝐦, 𝐚 𝐬𝐨𝐮𝐫𝐜𝐞 𝐨𝐟 𝐢𝐝𝐞𝐧𝐭𝐢𝐟𝐢𝐜𝐚𝐭𝐢𝐨𝐧, 𝐚𝐧𝐝 𝐚 𝐰𝐢𝐭𝐧𝐞𝐬𝐬 𝐭𝐨 𝐌𝐮𝐬𝐥𝐢𝐦 𝐞𝐱𝐢𝐬𝐭𝐞𝐧𝐜𝐞. 𝐀𝐭 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐭𝐢𝐦𝐞, 𝐬𝐭𝐞𝐩𝐬 𝐰𝐞𝐫𝐞 𝐭𝐚𝐤𝐞𝐧 𝐚𝐧𝐝 𝐫𝐞𝐪𝐮𝐢𝐫𝐞𝐝 𝐢𝐧𝐬𝐭𝐢𝐭𝐮𝐭𝐢𝐨𝐧𝐬 𝐛𝐮𝐢𝐥𝐭 𝐭𝐨 𝐢𝐧𝐭𝐞𝐠𝐫𝐚𝐭𝐞 𝐭𝐡𝐞 𝐞𝐧𝐭𝐢𝐫𝐞 𝐬𝐨𝐜𝐢𝐚𝐥 𝐥𝐢𝐟𝐞 𝐚𝐫𝐨𝐮𝐧𝐝 𝐭𝐡𝐞 𝐜𝐞𝐧𝐭𝐫𝐞 𝐚𝐧𝐝 𝐩𝐢𝐯𝐨𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐨𝐟 𝐎𝐧𝐞 𝐆𝐨𝐝. 𝐅𝐨𝐫 𝐭𝐡𝐢𝐬 𝐩𝐮𝐫𝐩𝐨𝐬𝐞, 𝐟𝐢𝐯𝐞 𝐝𝐚𝐢𝐥𝐲 𝐩𝐫𝐚𝐲𝐞𝐫𝐬 𝐢𝐧 𝐭𝐡𝐞 𝐜𝐨𝐧𝐠𝐫𝐞𝐠𝐚𝐭𝐢𝐨𝐧 𝐰𝐞𝐫𝐞 𝐞𝐬𝐭𝐚𝐛𝐥𝐢𝐬𝐡𝐞𝐝. 𝐑𝐚𝐦𝐚𝐝𝐡𝐚̄𝐧, 𝐟𝐚𝐬𝐭𝐢𝐧𝐠 𝐞𝐯𝐞𝐫𝐲 𝐝𝐚𝐲 𝐟𝐫𝐨𝐦 𝐝𝐚𝐰𝐧 𝐭𝐨 𝐬𝐮𝐧𝐬𝐞𝐭 𝐟𝐨𝐫 𝐚𝐧 𝐞𝐧𝐭𝐢𝐫𝐞 𝐦𝐨𝐧𝐭𝐡, 𝐰𝐚𝐬 𝐚𝐥𝐬𝐨 𝐩𝐫𝐞𝐬𝐜𝐫𝐢𝐛𝐞𝐝. 𝐒𝐢𝐦𝐢𝐥𝐚𝐫𝐥𝐲, 𝐭𝐨 𝐞𝐬𝐭𝐚𝐛𝐥𝐢𝐬𝐡 ‘𝐠𝐢𝐯𝐢𝐧𝐠’ 𝐚𝐬 𝐭𝐡𝐞 𝐰𝐚𝐲 𝐨𝐟 𝐥𝐢𝐟𝐞, 𝐙𝐚𝐤𝐚̄𝐡, 𝐚 𝐩𝐞𝐫𝐜𝐞𝐧𝐭𝐚𝐠𝐞 𝐨𝐟 𝐨𝐧𝐞’𝐬 𝐰𝐞𝐚𝐥𝐭𝐡 𝐭𝐨 𝐛𝐞 𝐠𝐢𝐯𝐞𝐧 𝐢𝐧 𝐭𝐡𝐞 𝐰𝐚𝐲 𝐨𝐟 𝐆𝐨𝐝, 𝐰𝐚𝐬 𝐦𝐚𝐝𝐞 𝐨𝐛𝐥𝐢𝐠𝐚𝐭𝐨𝐫𝐲. 𝐓𝐡𝐞 𝐉𝐞𝐰𝐬 𝐚𝐧𝐝 𝐇𝐲𝐩𝐨𝐜𝐫𝐢𝐭𝐞𝐬 𝐈𝐧 𝐭𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐡𝐢𝐬 𝐫𝐞𝐢𝐠𝐧 𝐚𝐭 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐦𝐚𝐝𝐞 𝐚 𝐬𝐨𝐥𝐞𝐦𝐧 𝐭𝐫𝐞𝐚𝐭𝐲 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐉𝐞𝐰𝐢𝐬𝐡 𝐭𝐫𝐢𝐛𝐞𝐬, 𝐰𝐡𝐢𝐜𝐡 𝐬𝐞𝐜𝐮𝐫𝐞𝐝 𝐭𝐨 𝐭𝐡𝐞𝐦 𝐫𝐢𝐠𝐡𝐭𝐬 𝐨𝐟 𝐜𝐢𝐭𝐢𝐳𝐞𝐧𝐬𝐡𝐢𝐩 𝐚𝐧𝐝 𝐟𝐮𝐥𝐥 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐮𝐬 𝐥𝐢𝐛𝐞𝐫𝐭𝐲 𝐢𝐧 𝐫𝐞𝐭𝐮𝐫𝐧 𝐟𝐨𝐫 𝐭𝐡𝐞𝐢𝐫 𝐬𝐮𝐩𝐩𝐨𝐫𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐧𝐞𝐰 𝐬𝐭𝐚𝐭𝐞. 𝐁𝐮𝐭 𝐭𝐡𝐞𝐢𝐫 𝐢𝐝𝐞𝐚 𝐨𝐟 𝐚 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐚𝐬 𝐨𝐧𝐞 𝐰𝐡𝐨 𝐰𝐨𝐮𝐥𝐝 𝐠𝐢𝐯𝐞 𝐭𝐡𝐞𝐦 𝐝𝐨𝐦𝐢𝐧𝐢𝐨𝐧, 𝐧𝐨𝐭 𝐨𝐧𝐞 𝐰𝐡𝐨 𝐦𝐚𝐝𝐞 𝐭𝐡𝐞 𝐉𝐞𝐰𝐬 𝐰𝐡𝐨 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐝 𝐡𝐢𝐦, 𝐛𝐫𝐨𝐭𝐡𝐞𝐫𝐬 𝐨𝐟 𝐞𝐯𝐞𝐫𝐲 𝐀𝐫𝐚𝐛 𝐰𝐡𝐨 𝐦𝐢𝐠𝐡𝐭 𝐡𝐚𝐩𝐩𝐞𝐧 𝐭𝐨 𝐛𝐞𝐥𝐢𝐞𝐯𝐞 𝐚𝐬 𝐭𝐡𝐞𝐲 𝐝𝐢𝐝. 𝐖𝐡𝐞𝐧 𝐭𝐡𝐞𝐲 𝐫𝐞𝐚𝐥𝐢𝐬𝐞𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐜𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐮𝐬𝐞 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐟𝐨𝐫 𝐭𝐡𝐞𝐢𝐫 𝐨𝐰𝐧 𝐞𝐧𝐝𝐬, 𝐭𝐡𝐞𝐲 𝐭𝐫𝐢𝐞𝐝 𝐭𝐨 𝐬𝐡𝐚𝐤𝐞 𝐡𝐢𝐬 𝐟𝐚𝐢𝐭𝐡 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐌𝐢𝐬𝐬𝐢𝐨𝐧 𝐚𝐧𝐝 𝐭𝐨 𝐬𝐞𝐝𝐮𝐜𝐞 𝐡𝐢𝐬 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐫𝐬, 𝐛𝐞𝐡𝐚𝐯𝐢𝐨𝐮𝐫 𝐢𝐧 𝐰𝐡𝐢𝐜𝐡 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐞𝐧𝐜𝐨𝐮𝐫𝐚𝐠𝐞𝐝 𝐬𝐞𝐜𝐫𝐞𝐭𝐥𝐲 𝐛𝐲 𝐬𝐨𝐦𝐞 𝐩𝐫𝐨𝐟𝐞𝐬𝐬𝐢𝐧𝐠 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐡𝐨 𝐜𝐨𝐧𝐬𝐢𝐝𝐞𝐫𝐞𝐝 𝐭𝐡𝐞𝐲 𝐡𝐚𝐝 𝐫𝐞𝐚𝐬𝐨𝐧 𝐭𝐨 𝐫𝐞𝐬𝐞𝐧𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐜𝐨𝐦𝐢𝐧𝐠, 𝐬𝐢𝐧𝐜𝐞 𝐢𝐭 𝐫𝐨𝐛𝐛𝐞𝐝 𝐭𝐡𝐞𝐦 𝐨𝐟 𝐭𝐡𝐞𝐢𝐫 𝐥𝐨𝐜𝐚𝐥 𝐢𝐧𝐟𝐥𝐮𝐞𝐧𝐜𝐞. 𝐈𝐧 𝐭𝐡𝐞 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐧 𝐒𝐮̄𝐫𝐚𝐡𝐬 𝐭𝐡𝐞𝐫𝐞 𝐢𝐬 𝐟𝐫𝐞𝐪𝐮𝐞𝐧𝐭 𝐦𝐞𝐧𝐭𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞𝐬𝐞 𝐉𝐞𝐰𝐬 𝐚𝐧𝐝 𝐇𝐲𝐩𝐨𝐜𝐫𝐢𝐭𝐞𝐬. 𝐓𝐡𝐞 𝐅𝐢𝐫𝐬𝐭 𝐄𝐱𝐩𝐞𝐝𝐢𝐭𝐢𝐨𝐧𝐬 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐟𝐢𝐫𝐬𝐭 𝐜𝐨𝐧𝐜𝐞𝐫𝐧 𝐚𝐬 𝐫𝐮𝐥𝐞𝐫 𝐰𝐚𝐬 𝐭𝐨 𝐞𝐬𝐭𝐚𝐛𝐥𝐢𝐬𝐡 𝐩𝐮𝐛𝐥𝐢𝐜 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐚𝐧𝐝 𝐥𝐚𝐲 𝐝𝐨𝐰𝐧 𝐭𝐡𝐞 𝐜𝐨𝐧𝐬𝐭𝐢𝐭𝐮𝐭𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐒𝐭𝐚𝐭𝐞: 𝐛𝐮𝐭 𝐡𝐞 𝐝𝐢𝐝 𝐧𝐨𝐭 𝐟𝐨𝐫𝐠𝐞𝐭 𝐭𝐡𝐚𝐭 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐡𝐚𝐝 𝐬𝐰𝐨𝐫𝐧 𝐭𝐨 𝐦𝐚𝐤𝐞 𝐚𝐧 𝐞𝐧𝐝 𝐭𝐨 𝐡𝐢𝐬 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐧, 𝐧𝐨𝐫 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐡𝐚𝐝 𝐫𝐞𝐜𝐞𝐢𝐯𝐞𝐝 𝐚 𝐜𝐨𝐦𝐦𝐚𝐧𝐝 𝐭𝐨 𝐟𝐢𝐠𝐡𝐭 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞𝐦 𝐭𝐢𝐥𝐥 𝐭𝐡𝐞𝐲 𝐜𝐞𝐚𝐬𝐞𝐝 𝐟𝐫𝐨𝐦 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐢𝐨𝐧. 𝐀𝐟𝐭𝐞𝐫 𝐭𝐰𝐞𝐥𝐯𝐞 𝐦𝐨𝐧𝐭𝐡𝐬 𝐢𝐧 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐬𝐞𝐯𝐞𝐫𝐚𝐥 𝐬𝐦𝐚𝐥𝐥 𝐞𝐱𝐩𝐞𝐝𝐢𝐭𝐢𝐨𝐧𝐬 𝐰𝐞𝐧𝐭 𝐨𝐮𝐭, 𝐥𝐞𝐝 𝐞𝐢𝐭𝐡𝐞𝐫 𝐛𝐲 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐢𝐦𝐬𝐞𝐥𝐟 𝐨𝐫 𝐨𝐭𝐡𝐞𝐫 𝐦𝐢𝐠𝐫𝐚𝐧𝐭𝐬 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐩𝐮𝐫𝐩𝐨𝐬𝐞 𝐨𝐟 𝐫𝐞𝐜𝐨𝐧𝐧𝐨𝐢𝐭𝐫𝐢𝐧𝐠 𝐚𝐧𝐝 𝐝𝐢𝐬𝐬𝐮𝐚𝐝𝐢𝐧𝐠 𝐨𝐭𝐡𝐞𝐫 𝐭𝐫𝐢𝐛𝐞𝐬 𝐟𝐫𝐨𝐦 𝐬𝐢𝐝𝐢𝐧𝐠 𝐰𝐢𝐭𝐡 𝐐𝐮𝐫𝐚𝐲𝐬𝐡. 𝐎𝐧𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐨𝐭𝐡𝐞𝐫 𝐩𝐮𝐫𝐩𝐨𝐬𝐞𝐬 𝐨𝐟 𝐭𝐡𝐨𝐬𝐞 𝐞𝐱𝐩𝐞𝐝𝐢𝐭𝐢𝐨𝐧𝐬 𝐦𝐚𝐲 𝐡𝐚𝐯𝐞 𝐛𝐞𝐞𝐧 𝐭𝐨 𝐚𝐜𝐜𝐮𝐬𝐭𝐨𝐦 𝐭𝐡𝐞 𝐌𝐚𝐤𝐤𝐚𝐧 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐭𝐨 𝐞𝐧𝐠𝐚𝐠𝐞 𝐰𝐢𝐭𝐡 𝐞𝐧𝐞𝐦𝐲 𝐟𝐨𝐫𝐜𝐞𝐬. 𝐅𝐨𝐫 𝐭𝐡𝐢𝐫𝐭𝐞𝐞𝐧 𝐲𝐞𝐚𝐫𝐬 𝐭𝐡𝐞𝐲 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐬𝐭𝐫𝐢𝐜𝐭 𝐩𝐚𝐜𝐢𝐟𝐢𝐬𝐭𝐬, 𝐚𝐧𝐝 𝐢𝐭 𝐢𝐬 𝐜𝐥𝐞𝐚𝐫, 𝐟𝐫𝐨𝐦 𝐬𝐞𝐯𝐞𝐫𝐚𝐥 𝐩𝐚𝐬𝐬𝐚𝐠𝐞𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧, 𝐭𝐡𝐚𝐭 𝐦𝐚𝐧𝐲 𝐨𝐟 𝐭𝐡𝐞𝐦 𝐝𝐢𝐬𝐥𝐢𝐤𝐞𝐝 𝐭𝐡𝐞 𝐢𝐝𝐞𝐚 𝐨𝐟 𝐟𝐢𝐠𝐡𝐭𝐢𝐧𝐠 𝐚𝐧𝐝 𝐡𝐚𝐝 𝐭𝐨 𝐛𝐞 𝐢𝐧𝐮𝐫𝐞𝐝 𝐭𝐨 𝐢𝐭. 𝐓𝐡𝐞 𝐂𝐚𝐦𝐩𝐚𝐢𝐠𝐧 𝐨𝐟 𝐁𝐚𝐝𝐫 𝐈𝐧 𝐭𝐡𝐞 𝐬𝐞𝐜𝐨𝐧𝐝 𝐲𝐞𝐚𝐫 𝐚𝐟𝐭𝐞𝐫 𝐇𝐢𝐣𝐫𝐚𝐡, 𝐭𝐡𝐞 𝐌𝐚𝐤𝐤𝐚𝐧 𝐦𝐞𝐫𝐜𝐡𝐚𝐧𝐭𝐬’ 𝐜𝐚𝐫𝐚𝐯𝐚𝐧 [𝐰𝐡𝐢𝐜𝐡 𝐡𝐚𝐝 𝐭𝐡𝐞 𝐜𝐨𝐧𝐟𝐢𝐬𝐜𝐚𝐭𝐞𝐝 𝐩𝐨𝐬𝐬𝐞𝐬𝐬𝐢𝐨𝐧𝐬 𝐨𝐟 𝐰𝐡𝐚𝐭 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐡𝐚𝐝 𝐥𝐞𝐟𝐭 𝐢𝐧 𝐌𝐚𝐤𝐤𝐚𝐡] 𝐰𝐚𝐬 𝐫𝐞𝐭𝐮𝐫𝐧𝐢𝐧𝐠 𝐟𝐫𝐨𝐦 𝐒𝐲𝐫𝐢𝐚 𝐚𝐬 𝐮𝐬𝐮𝐚𝐥 𝐛𝐲 𝐚 𝐫𝐨𝐚𝐝 𝐰𝐡𝐢𝐜𝐡 𝐩𝐚𝐬𝐬𝐞𝐝 𝐧𝐨𝐭 𝐟𝐚𝐫 𝐟𝐫𝐨𝐦 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡. 𝐀𝐬 𝐢𝐭𝐬 𝐥𝐞𝐚𝐝𝐞𝐫 𝐀𝐛𝐮 𝐒𝐮𝐟𝐲𝐚𝐧 𝐚𝐩𝐩𝐫𝐨𝐚𝐜𝐡𝐞𝐝 𝐭𝐡𝐞 𝐭𝐞𝐫𝐫𝐢𝐭𝐨𝐫𝐲 𝐨𝐟 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐡𝐞 𝐡𝐞𝐚𝐫𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐩𝐥𝐚𝐧 𝐭𝐨 𝐜𝐚𝐩𝐭𝐮𝐫𝐞 𝐭𝐡𝐞 𝐜𝐚𝐫𝐚𝐯𝐚𝐧. 𝐀𝐭 𝐨𝐧𝐜𝐞 𝐡𝐞 𝐬𝐞𝐧𝐭 𝐚 𝐜𝐚𝐦𝐞𝐥 𝐫𝐢𝐝𝐞𝐫 𝐭𝐨𝐰𝐚𝐫𝐝𝐬 𝐌𝐚𝐤𝐤𝐚𝐡, 𝐰𝐡𝐨 𝐚𝐫𝐫𝐢𝐯𝐞𝐝 𝐢𝐧 𝐚 𝐰𝐨𝐫𝐧-𝐨𝐮𝐭 𝐬𝐭𝐚𝐭𝐞 𝐚𝐧𝐝 𝐬𝐡𝐨𝐮𝐭𝐞𝐝 𝐟𝐫𝐚𝐧𝐭𝐢𝐜𝐚𝐥𝐥𝐲 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐯𝐚𝐥𝐥𝐞𝐲 𝐭𝐨 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐭𝐨 𝐡𝐚𝐬𝐭𝐞𝐧 𝐭𝐨 𝐭𝐡𝐞 𝐫𝐞𝐬𝐜𝐮𝐞 𝐮𝐧𝐥𝐞𝐬𝐬 𝐭𝐡𝐞𝐲 𝐰𝐢𝐬𝐡𝐞𝐝 𝐭𝐨 𝐥𝐨𝐬𝐞 𝐛𝐨𝐭𝐡 𝐰𝐞𝐚𝐥𝐭𝐡 𝐚𝐧𝐝 𝐡𝐨𝐧𝐨𝐮𝐫. 𝐀 𝐟𝐨𝐫𝐜𝐞 𝐨𝐟 𝐚 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝 𝐬𝐭𝐫𝐨𝐧𝐠 𝐰𝐚𝐬 𝐬𝐨𝐨𝐧 𝐨𝐧 𝐢𝐭𝐬 𝐰𝐚𝐲 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡: 𝐥𝐞𝐬𝐬, 𝐢𝐭 𝐰𝐨𝐮𝐥𝐝 𝐬𝐞𝐞𝐦, 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐡𝐨𝐩𝐞 𝐨𝐟 𝐬𝐚𝐯𝐢𝐧𝐠 𝐭𝐡𝐞 𝐜𝐚𝐫𝐚𝐯𝐚𝐧 𝐭𝐡𝐚𝐧 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐢𝐝𝐞𝐚 𝐨𝐟 𝐩𝐮𝐧𝐢𝐬𝐡𝐢𝐧𝐠 𝐭𝐡𝐞 𝐫𝐚𝐢𝐝𝐞𝐫𝐬, 𝐬𝐢𝐧𝐜𝐞 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐦𝐢𝐠𝐡𝐭 𝐡𝐚𝐯𝐞 𝐭𝐚𝐤𝐞𝐧 𝐭𝐡𝐞 𝐜𝐚𝐫𝐚𝐯𝐚𝐧 𝐛𝐞𝐟𝐨𝐫𝐞 𝐭𝐡𝐞 𝐫𝐞𝐥𝐢𝐞𝐟 𝐟𝐨𝐫𝐜𝐞 𝐬𝐭𝐚𝐫𝐭𝐞𝐝 𝐟𝐫𝐨𝐦 𝐌𝐚𝐤𝐤𝐚𝐡. 𝐃𝐢𝐝 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐞𝐯𝐞𝐫 𝐢𝐧𝐭𝐞𝐧𝐝 𝐭𝐨 𝐫𝐚𝐢𝐝 𝐭𝐡𝐞 𝐜𝐚𝐫𝐚𝐯𝐚𝐧? 𝐈𝐧 𝐈𝐛𝐧 𝐇𝐢𝐬𝐡𝐚𝐦, 𝐢𝐧 𝐭𝐡𝐞 𝐚𝐜𝐜𝐨𝐮𝐧𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐓𝐚𝐛𝐮𝐤 𝐞𝐱𝐩𝐞𝐝𝐢𝐭𝐢𝐨𝐧, 𝐢𝐭 𝐢𝐬 𝐬𝐭𝐚𝐭𝐞𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐨𝐧 𝐭𝐡𝐚𝐭 𝐨𝐧𝐞 𝐨𝐜𝐜𝐚𝐬𝐢𝐨𝐧 𝐝𝐢𝐝 𝐧𝐨𝐭 𝐡𝐢𝐝𝐞 𝐡𝐢𝐬 𝐫𝐞𝐚𝐥 𝐨𝐛𝐣𝐞𝐜𝐭𝐢𝐯𝐞. 𝐓𝐡𝐞 𝐜𝐚𝐫𝐚𝐯𝐚𝐧 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐩𝐫𝐞𝐭𝐞𝐱𝐭 𝐢𝐧 𝐭𝐡𝐞 𝐜𝐚𝐦𝐩𝐚𝐢𝐠𝐧 𝐨𝐟 𝐁𝐚𝐝𝐫; 𝐭𝐡𝐞 𝐫𝐞𝐚𝐥 𝐨𝐛𝐣𝐞𝐜𝐭𝐢𝐯𝐞 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐌𝐚𝐤𝐤𝐚𝐧 𝐚𝐫𝐦𝐲. 𝐇𝐞 𝐡𝐚𝐝 𝐫𝐞𝐜𝐞𝐢𝐯𝐞𝐝 𝐚 𝐜𝐨𝐦𝐦𝐚𝐧𝐝 𝐭𝐨 𝐟𝐢𝐠𝐡𝐭 𝐡𝐢𝐬 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐨𝐫𝐬, 𝐚𝐧𝐝 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐩𝐫𝐨𝐦𝐢𝐬𝐞 𝐨𝐟 𝐯𝐢𝐜𝐭𝐨𝐫𝐲, 𝐡𝐞 𝐰𝐚𝐬 𝐩𝐫𝐞𝐩𝐚𝐫𝐞𝐝 𝐭𝐨 𝐯𝐞𝐧𝐭𝐮𝐫𝐞 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐚𝐧𝐲 𝐨𝐝𝐝𝐬, 𝐚𝐬 𝐰𝐚𝐬 𝐰𝐞𝐥𝐥 𝐬𝐞𝐞𝐧 𝐚𝐭 𝐁𝐚𝐝𝐫. 𝐁𝐮𝐭 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬, 𝐢𝐥𝐥-𝐞𝐪𝐮𝐢𝐩𝐩𝐞𝐝 𝐟𝐨𝐫 𝐰𝐚𝐫, 𝐰𝐨𝐮𝐥𝐝 𝐡𝐚𝐯𝐞 𝐝𝐞𝐬𝐩𝐚𝐢𝐫𝐞𝐝 𝐢𝐟 𝐭𝐡𝐞𝐲 𝐡𝐚𝐝 𝐤𝐧𝐨𝐰𝐧 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐢𝐧𝐬𝐭𝐚𝐧𝐜𝐞 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐭𝐨 𝐟𝐚𝐜𝐞 𝐚 𝐰𝐞𝐥𝐥-𝐚𝐫𝐦𝐞𝐝 𝐟𝐨𝐫𝐜𝐞 𝐭𝐡𝐫𝐞𝐞 𝐭𝐢𝐦𝐞𝐬 𝐭𝐡𝐞𝐢𝐫 𝐧𝐮𝐦𝐛𝐞𝐫. 𝐓𝐡𝐞 𝐚𝐫𝐦𝐲 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐡𝐚𝐝 𝐚𝐝𝐯𝐚𝐧𝐜𝐞𝐝 𝐦𝐨𝐫𝐞 𝐭𝐡𝐚𝐧 𝐡𝐚𝐥𝐟𝐰𝐚𝐲 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐛𝐞𝐟𝐨𝐫𝐞 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐞𝐭 𝐨𝐮𝐭. 𝐀𝐥𝐥 𝐭𝐡𝐫𝐞𝐞 𝐩𝐚𝐫𝐭𝐢𝐞𝐬 – 𝐭𝐡𝐞 𝐚𝐫𝐦𝐲 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡, 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦 𝐚𝐫𝐦𝐲 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐜𝐚𝐫𝐚𝐯𝐚𝐧 – 𝐰𝐞𝐫𝐞 𝐡𝐞𝐚𝐝𝐢𝐧𝐠 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐰𝐚𝐭𝐞𝐫 𝐨𝐟 𝐁𝐚𝐝𝐫. 𝐀𝐛𝐮 𝐒𝐮𝐟𝐲𝐚𝐧, 𝐭𝐡𝐞 𝐥𝐞𝐚𝐝𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐜𝐚𝐫𝐚𝐯𝐚𝐧, 𝐡𝐞𝐚𝐫𝐝 𝐟𝐫𝐨𝐦 𝐨𝐧𝐞 𝐨𝐟 𝐡𝐢𝐬 𝐬𝐜𝐨𝐮𝐭𝐬 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐞𝐫𝐞 𝐧𝐞𝐚𝐫 𝐭𝐡𝐞 𝐰𝐚𝐭𝐞𝐫, 𝐚𝐧𝐝 𝐭𝐮𝐫𝐧𝐞𝐝 𝐛𝐚𝐜𝐤 𝐭𝐨 𝐭𝐡𝐞 𝐜𝐨𝐚𝐬𝐭 𝐩𝐥𝐚𝐢𝐧 𝐥𝐞𝐚𝐯𝐢𝐧𝐠 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐭𝐨 𝐦𝐞𝐞𝐭 𝐭𝐡𝐞 𝐚𝐫𝐦𝐲 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐛𝐲 𝐭𝐡𝐞 𝐰𝐞𝐥𝐥 𝐨𝐟 𝐁𝐚𝐝𝐫. 𝐁𝐞𝐟𝐨𝐫𝐞 𝐭𝐡𝐞 𝐛𝐚𝐭𝐭𝐥𝐞, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐚𝐬 𝐩𝐫𝐞𝐩𝐚𝐫𝐞𝐝, 𝐬𝐭𝐢𝐥𝐥 𝐟𝐮𝐫𝐭𝐡𝐞𝐫 𝐭𝐨 𝐢𝐧𝐜𝐫𝐞𝐚𝐬𝐞 𝐭𝐡𝐞 𝐨𝐝𝐝𝐬 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐡𝐢𝐦. 𝐇𝐞 𝐠𝐚𝐯𝐞 𝐥𝐞𝐚𝐯𝐞 𝐭𝐨 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐧𝐚𝐭𝐢𝐯𝐞𝐬 𝐨𝐟 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 (𝐓𝐡𝐞 𝐀𝐧𝐬𝐚̄𝐫) 𝐭𝐨 𝐫𝐞𝐭𝐮𝐫𝐧 𝐭𝐨 𝐭𝐡𝐞𝐢𝐫 𝐡𝐨𝐦𝐞𝐬 𝐢𝐧-𝐫𝐞𝐩𝐫𝐨𝐚𝐜𝐡𝐞𝐝 𝐬𝐢𝐧𝐜𝐞 𝐭𝐡𝐞𝐢𝐫 𝐨𝐚𝐭𝐡 𝐝𝐢𝐝 𝐧𝐨𝐭 𝐢𝐧𝐜𝐥𝐮𝐝𝐞 𝐭𝐡𝐞 𝐝𝐮𝐭𝐲 𝐨𝐟 𝐟𝐢𝐠𝐡𝐭𝐢𝐧𝐠 𝐢𝐧 𝐭𝐡𝐞 𝐟𝐢𝐞𝐥𝐝, 𝐛𝐮𝐭 𝐭𝐡𝐞 𝐀𝐧𝐬𝐚̄𝐫 𝐰𝐞𝐫𝐞 𝐨𝐧𝐥𝐲 𝐡𝐮𝐫𝐭 𝐛𝐲 𝐭𝐡𝐞 𝐬𝐮𝐠𝐠𝐞𝐬𝐭𝐢𝐨𝐧 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐜𝐨𝐮𝐥𝐝 𝐩𝐨𝐬𝐬𝐢𝐛𝐥𝐲 𝐝𝐞𝐬𝐞𝐫𝐭 𝐡𝐢𝐦 𝐚𝐭 𝐚 𝐭𝐢𝐦𝐞 𝐨𝐟 𝐝𝐚𝐧𝐠𝐞𝐫. 𝐓𝐡𝐞 𝐛𝐚𝐭𝐭𝐥𝐞 𝐰𝐞𝐧𝐭 𝐚𝐭 𝐟𝐢𝐫𝐬𝐭 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬, 𝐛𝐮𝐭 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞 𝐨𝐝𝐝𝐬 𝐰𝐢𝐭𝐡 𝐚 𝐦𝐮𝐜𝐡 𝐰𝐞𝐚𝐤𝐞𝐫 𝐚𝐫𝐦𝐲, 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐯𝐢𝐜𝐭𝐨𝐫𝐢𝐨𝐮𝐬. 𝐓𝐡𝐞 𝐯𝐢𝐜𝐭𝐨𝐫𝐲 𝐨𝐟 𝐁𝐚𝐝𝐫 𝐠𝐚𝐯𝐞 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐧𝐞𝐰 𝐩𝐫𝐞𝐬𝐭𝐢𝐠𝐞 𝐚𝐦𝐨𝐧𝐠 𝐭𝐡𝐞 𝐀𝐫𝐚𝐛 𝐭𝐫𝐢𝐛𝐞𝐬, 𝐛𝐮𝐭 𝐭𝐡𝐞𝐧𝐜𝐞𝐟𝐨𝐫𝐭𝐡 𝐭𝐡𝐞𝐫𝐞 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐟𝐞𝐮𝐝 𝐨𝐟 𝐛𝐥𝐨𝐨𝐝 𝐛𝐞𝐭𝐰𝐞𝐞𝐧 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐈𝐬𝐥𝐚̄𝐦𝐢𝐜 𝐒𝐭𝐚𝐭𝐞 𝐢𝐧 𝐚𝐝𝐝𝐢𝐭𝐢𝐨𝐧 𝐭𝐨 𝐭𝐡𝐞 𝐨𝐥𝐝 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐮𝐬 𝐡𝐚𝐭𝐫𝐞𝐝. 𝐓𝐡𝐨𝐬𝐞 𝐩𝐚𝐬𝐬𝐚𝐠𝐞𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧 𝐰𝐡𝐢𝐜𝐡 𝐫𝐞𝐟𝐞𝐫 𝐭𝐨 𝐭𝐡𝐞 𝐛𝐚𝐭𝐭𝐥𝐞 𝐨𝐟 𝐁𝐚𝐝𝐫 𝐠𝐢𝐯𝐞 𝐰𝐚𝐫𝐧𝐢𝐧𝐠 𝐨𝐟 𝐦𝐮𝐜𝐡 𝐠𝐫𝐞𝐚𝐭𝐞𝐫 𝐬𝐭𝐫𝐮𝐠𝐠𝐥𝐞𝐬 𝐲𝐞𝐭 𝐭𝐨 𝐜𝐨𝐦𝐞. 𝐈𝐧 𝐟𝐚𝐜𝐭 𝐢𝐧 𝐭𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐲𝐞𝐚𝐫, 𝐚𝐧 𝐚𝐫𝐦𝐲 𝐨𝐟 𝐭𝐡𝐫𝐞𝐞 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝 𝐜𝐚𝐦𝐞 𝐟𝐫𝐨𝐦 𝐌𝐚𝐤𝐤𝐚𝐡 𝐭𝐨 𝐝𝐞𝐬𝐭𝐫𝐨𝐲 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐟𝐢𝐫𝐬𝐭 𝐢𝐝𝐞𝐚 𝐰𝐚𝐬 𝐦𝐞𝐫𝐞𝐥𝐲 𝐭𝐨 𝐝𝐞𝐟𝐞𝐧𝐝 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲, 𝐚 𝐩𝐥𝐚𝐧 𝐨𝐟 𝐰𝐡𝐢𝐜𝐡 𝐀𝐛𝐝𝐮𝐥𝐥𝐚𝐡 𝐢𝐛𝐧 𝐔𝐛𝐚𝐲𝐲, 𝐭𝐡𝐞 𝐥𝐞𝐚𝐝𝐞𝐫 𝐨𝐟 “𝐭𝐡𝐞 𝐇𝐲𝐩𝐨𝐜𝐫𝐢𝐭𝐞𝐬” (‘𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐛𝐲 𝐧𝐚𝐦𝐞 𝐨𝐧𝐥𝐲’), 𝐬𝐭𝐫𝐨𝐧𝐠𝐥𝐲 𝐚𝐩𝐩𝐫𝐨𝐯𝐞𝐝. 𝐁𝐮𝐭 𝐭𝐡𝐞 𝐦𝐞𝐧 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐟𝐨𝐮𝐠𝐡𝐭 𝐚𝐭 𝐁𝐚𝐝𝐫 𝐚𝐧𝐝 𝐛𝐞𝐥𝐢𝐞𝐯𝐞𝐝 𝐭𝐡𝐚𝐭 𝐆𝐨𝐝 𝐰𝐨𝐮𝐥𝐝 𝐡𝐞𝐥𝐩 𝐭𝐡𝐞𝐦 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐚𝐧𝐲 𝐨𝐝𝐝𝐬 𝐭𝐡𝐨𝐮𝐠𝐡𝐭 𝐢𝐭 𝐚 𝐬𝐡𝐚𝐦𝐞 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐬𝐡𝐨𝐮𝐥𝐝 𝐥𝐢𝐧𝐠𝐞𝐫 𝐛𝐞𝐡𝐢𝐧𝐝 𝐰𝐚𝐥𝐥𝐬. 𝐓𝐡𝐞 𝐁𝐚𝐭𝐭𝐥𝐞 𝐨𝐟 𝐌𝐨𝐮𝐧𝐭 𝐔𝐡𝐮𝐝 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐚𝐩𝐩𝐫𝐨𝐯𝐢𝐧𝐠 𝐨𝐟 𝐭𝐡𝐞𝐢𝐫 𝐟𝐚𝐢𝐭𝐡 𝐚𝐧𝐝 𝐳𝐞𝐚𝐥, 𝐠𝐚𝐯𝐞 𝐰𝐚𝐲 𝐭𝐨 𝐭𝐡𝐞𝐦 𝐚𝐧𝐝 𝐬𝐞𝐭 𝐨𝐮𝐭 𝐰𝐢𝐭𝐡 𝐚𝐧 𝐚𝐫𝐦𝐲 𝐨𝐟 𝐨𝐧𝐞 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝 𝐦𝐞𝐧 𝐭𝐨𝐰𝐚𝐫𝐝 𝐌𝐭. 𝐔𝐡𝐮𝐝, 𝐰𝐡𝐞𝐫𝐞 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐲 𝐰𝐚𝐬 𝐞𝐧𝐜𝐚𝐦𝐩𝐞𝐝. 𝐀𝐛𝐝𝐮𝐥𝐥𝐚𝐡 𝐢𝐛𝐧 𝐔𝐛𝐚𝐲𝐲 𝐰𝐚𝐬 𝐦𝐮𝐜𝐡 𝐨𝐟𝐟𝐞𝐧𝐝𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐜𝐡𝐚𝐧𝐠𝐞 𝐨𝐟 𝐩𝐥𝐚𝐧. 𝐇𝐞 𝐭𝐡𝐨𝐮𝐠𝐡𝐭 𝐢𝐭 𝐮𝐧𝐥𝐢𝐤𝐞𝐥𝐲 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐫𝐞𝐚𝐥𝐥𝐲 𝐦𝐞𝐚𝐧𝐭 𝐭𝐨 𝐠𝐢𝐯𝐞 𝐛𝐚𝐭𝐭𝐥𝐞 𝐢𝐧 𝐜𝐨𝐧𝐝𝐢𝐭𝐢𝐨𝐧𝐬 𝐬𝐨 𝐚𝐝𝐯𝐞𝐫𝐬𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬, 𝐚𝐧𝐝 𝐰𝐚𝐬 𝐮𝐧𝐰𝐢𝐥𝐥𝐢𝐧𝐠 𝐭𝐨 𝐭𝐚𝐤𝐞 𝐩𝐚𝐫𝐭 𝐢𝐧 𝐚 𝐦𝐞𝐫𝐞 𝐝𝐞𝐦𝐨𝐧𝐬𝐭𝐫𝐚𝐭𝐢𝐨𝐧 𝐝𝐞𝐬𝐢𝐠𝐧𝐞𝐝 𝐭𝐨 𝐟𝐥𝐚𝐭𝐭𝐞𝐫 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬. 𝐒𝐨 𝐡𝐞 𝐰𝐢𝐭𝐡𝐝𝐫𝐞𝐰 𝐰𝐢𝐭𝐡 𝐡𝐢𝐬 𝐦𝐞𝐧, 𝐚 𝐟𝐨𝐮𝐫𝐭𝐡 𝐨𝐫 𝐬𝐨 𝐨𝐟 𝐭𝐡𝐞 𝐚𝐫𝐦𝐲. 𝐃𝐞𝐬𝐩𝐢𝐭𝐞 𝐭𝐡𝐞 𝐡𝐞𝐚𝐯𝐲 𝐨𝐝𝐝𝐬, 𝐭𝐡𝐞 𝐛𝐚𝐭𝐭𝐥𝐞 𝐨𝐧 𝐌𝐭. 𝐔𝐡𝐮𝐝 𝐰𝐨𝐮𝐥𝐝 𝐡𝐚𝐯𝐞 𝐛𝐞𝐞𝐧 𝐚𝐧 𝐞𝐯𝐞𝐧 𝐠𝐫𝐞𝐚𝐭𝐞𝐫 𝐯𝐢𝐜𝐭𝐨𝐫𝐲 𝐭𝐡𝐚𝐧 𝐭𝐡𝐚𝐭 𝐚𝐭 𝐁𝐚𝐝𝐫 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐛𝐮𝐭 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐝𝐢𝐬𝐨𝐛𝐞𝐝𝐢𝐞𝐧𝐜𝐞 𝐨𝐟 𝐚 𝐛𝐚𝐧𝐝 𝐨𝐟 𝐟𝐢𝐟𝐭𝐲 𝐚𝐫𝐜𝐡𝐞𝐫𝐬 𝐰𝐡𝐨𝐦 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐞𝐭 𝐭𝐨 𝐠𝐮𝐚𝐫𝐝 𝐚 𝐩𝐚𝐬𝐬 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐲 𝐜𝐚𝐯𝐚𝐥𝐫𝐲. 𝐒𝐞𝐞𝐢𝐧𝐠 𝐭𝐡𝐞𝐢𝐫 𝐜𝐨𝐦𝐫𝐚𝐝𝐞𝐬 𝐯𝐢𝐜𝐭𝐨𝐫𝐢𝐨𝐮𝐬, 𝐭𝐡𝐞𝐬𝐞 𝐦𝐞𝐧 𝐥𝐞𝐟𝐭 𝐭𝐡𝐞𝐢𝐫 𝐩𝐨𝐬𝐭, 𝐟𝐞𝐚𝐫𝐢𝐧𝐠 𝐭𝐨 𝐥𝐨𝐬𝐞 𝐭𝐡𝐞𝐢𝐫 𝐬𝐡𝐚𝐫𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐬𝐩𝐨𝐢𝐥𝐬. 𝐓𝐡𝐞 𝐜𝐚𝐯𝐚𝐥𝐫𝐲 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐫𝐨𝐝𝐞 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐭𝐡𝐞 𝐠𝐚𝐩 𝐚𝐧𝐝 𝐟𝐞𝐥𝐥 𝐨𝐧 𝐭𝐡𝐞 𝐞𝐱𝐮𝐥𝐭𝐚𝐧𝐭 𝐌𝐮𝐬𝐥𝐢𝐦𝐬. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐢𝐦𝐬𝐞𝐥𝐟 𝐰𝐚𝐬 𝐰𝐨𝐮𝐧𝐝𝐞𝐝 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐜𝐫𝐲 𝐚𝐫𝐨𝐬𝐞 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐰𝐚𝐬 𝐬𝐥𝐚𝐢𝐧, 𝐭𝐢𝐥𝐥 𝐬𝐨𝐦𝐞𝐨𝐧𝐞 𝐫𝐞𝐜𝐨𝐠𝐧𝐢𝐬𝐞𝐝 𝐡𝐢𝐦 𝐚𝐧𝐝 𝐬𝐡𝐨𝐮𝐭𝐞𝐝 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐰𝐚𝐬 𝐬𝐭𝐢𝐥𝐥 𝐥𝐢𝐯𝐢𝐧𝐠; 𝐚 𝐬𝐡𝐨𝐮𝐭 𝐭𝐨 𝐰𝐡𝐢𝐜𝐡 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐫𝐚𝐥𝐥𝐢𝐞𝐝. 𝐆𝐚𝐭𝐡𝐞𝐫𝐢𝐧𝐠 𝐚𝐫𝐨𝐮𝐧𝐝 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐭𝐡𝐞𝐲 𝐫𝐞𝐭𝐫𝐞𝐚𝐭𝐞𝐝, 𝐥𝐞𝐚𝐯𝐢𝐧𝐠 𝐦𝐚𝐧𝐲 𝐝𝐞𝐚𝐝 𝐨𝐧 𝐭𝐡𝐞 𝐡𝐢𝐥𝐥𝐬𝐢𝐝𝐞. 𝐎𝐧 𝐭𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐝𝐚𝐲, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐠𝐚𝐢𝐧 𝐯𝐞𝐧𝐭𝐮𝐫𝐞𝐝 𝐟𝐨𝐫𝐭𝐡 𝐰𝐢𝐭𝐡 𝐰𝐡𝐚𝐭 𝐫𝐞𝐦𝐚𝐢𝐧𝐞𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐚𝐫𝐦𝐲, 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐢𝐧𝐭𝐞𝐧𝐭𝐢𝐨𝐧 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐦𝐢𝐠𝐡𝐭 𝐡𝐞𝐚𝐫 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐰𝐚𝐬 𝐢𝐧 𝐭𝐡𝐞 𝐟𝐢𝐞𝐥𝐝 𝐚𝐧𝐝 𝐬𝐨 𝐦𝐢𝐠𝐡𝐭 𝐩𝐞𝐫𝐡𝐚𝐩𝐬 𝐛𝐞 𝐝𝐞𝐭𝐞𝐫𝐫𝐞𝐝 𝐟𝐫𝐨𝐦 𝐚𝐭𝐭𝐚𝐜𝐤𝐢𝐧𝐠 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲. 𝐓𝐡𝐞 𝐬𝐭𝐫𝐚𝐭𝐚𝐠𝐞𝐦 𝐬𝐮𝐜𝐜𝐞𝐞𝐝𝐞𝐝, 𝐭𝐡𝐚𝐧𝐤𝐬 𝐭𝐨 𝐭𝐡𝐞 𝐛𝐞𝐡𝐚𝐯𝐢𝐨𝐮𝐫 𝐨𝐟 𝐚 𝐟𝐫𝐢𝐞𝐧𝐝𝐥𝐲 𝐁𝐞𝐝𝐨𝐮𝐢𝐧, 𝐰𝐡𝐨 𝐦𝐞𝐭 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐚𝐧𝐝 𝐜𝐨𝐧𝐯𝐞𝐫𝐬𝐞𝐝 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞𝐦 𝐚𝐧𝐝 𝐚𝐟𝐭𝐞𝐫𝐰𝐚𝐫𝐝𝐬 𝐦𝐞𝐭 𝐭𝐡𝐞 𝐚𝐫𝐦𝐲 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡. 𝐐𝐮𝐞𝐬𝐭𝐢𝐨𝐧𝐞𝐝 𝐛𝐲 𝐀𝐛𝐮 𝐒𝐮𝐟𝐲𝐚𝐧, 𝐡𝐞 𝐬𝐚𝐢𝐝 𝐭𝐡𝐚𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐰𝐚𝐬 𝐢𝐧 𝐭𝐡𝐞 𝐟𝐢𝐞𝐥𝐝, 𝐬𝐭𝐫𝐨𝐧𝐠𝐞𝐫 𝐭𝐡𝐚𝐧 𝐞𝐯𝐞𝐫, 𝐚𝐧𝐝 𝐭𝐡𝐢𝐫𝐬𝐭𝐢𝐧𝐠 𝐟𝐨𝐫 𝐫𝐞𝐯𝐞𝐧𝐠𝐞 𝐟𝐨𝐫 𝐲𝐞𝐬𝐭𝐞𝐫𝐝𝐚𝐲’𝐬 𝐚𝐟𝐟𝐚𝐢𝐫. 𝐎𝐧 𝐭𝐡𝐚𝐭 𝐢𝐧𝐟𝐨𝐫𝐦𝐚𝐭𝐢𝐨𝐧, 𝐀𝐛𝐮 𝐒𝐮𝐟𝐲𝐚𝐧 𝐝𝐞𝐜𝐢𝐝𝐞𝐝 𝐭𝐨 𝐫𝐞𝐭𝐮𝐫𝐧 𝐭𝐨 𝐌𝐚𝐤𝐤𝐚𝐡. 𝐌𝐚𝐬𝐬𝐚𝐜𝐫𝐞 𝐨𝐟 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐓𝐡𝐞 𝐫𝐞𝐯𝐞𝐫𝐬𝐞 𝐰𝐡𝐢𝐜𝐡 𝐭𝐡𝐞𝐲 𝐡𝐚𝐝 𝐬𝐮𝐟𝐟𝐞𝐫𝐞𝐝 𝐨𝐧 𝐌𝐭. 𝐔𝐡𝐮𝐝 𝐥𝐨𝐰𝐞𝐫𝐞𝐝 𝐭𝐡𝐞 𝐩𝐫𝐞𝐬𝐭𝐢𝐠𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐀𝐫𝐚𝐛 𝐭𝐫𝐢𝐛𝐞𝐬 𝐚𝐧𝐝 𝐚𝐥𝐬𝐨 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐉𝐞𝐰𝐬 𝐨𝐟 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡. 𝐓𝐫𝐢𝐛𝐞𝐬 𝐰𝐡𝐢𝐜𝐡 𝐡𝐚𝐝 𝐢𝐧𝐜𝐥𝐢𝐧𝐞𝐝 𝐭𝐨𝐰𝐚𝐫𝐝 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐧𝐨𝐰 𝐢𝐧𝐜𝐥𝐢𝐧𝐞𝐝 𝐭𝐨𝐰𝐚𝐫𝐝 𝐭𝐡𝐞 𝐐𝐮𝐫𝐚𝐲𝐬𝐡. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐫𝐬 𝐰𝐞𝐫𝐞 𝐚𝐭𝐭𝐚𝐜𝐤𝐞𝐝 𝐚𝐧𝐝 𝐦𝐮𝐫𝐝𝐞𝐫𝐞𝐝 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞𝐲 𝐰𝐞𝐧𝐭 𝐚𝐛𝐫𝐨𝐚𝐝 𝐢𝐧 𝐥𝐢𝐭𝐭𝐥𝐞 𝐜𝐨𝐦𝐩𝐚𝐧𝐢𝐞𝐬. 𝐊𝐡𝐮𝐛𝐚𝐲𝐛, 𝐨𝐧𝐞 𝐨𝐟 𝐡𝐢𝐬 𝐞𝐧𝐯𝐨𝐲𝐬, 𝐰𝐚𝐬 𝐜𝐚𝐩𝐭𝐮𝐫𝐞𝐝 𝐛𝐲 𝐚 𝐝𝐞𝐬𝐞𝐫𝐭 𝐭𝐫𝐢𝐛𝐞 𝐚𝐧𝐝 𝐬𝐨𝐥𝐝 𝐭𝐨 𝐐𝐮𝐫𝐚𝐲𝐬𝐡, 𝐰𝐡𝐨 𝐭𝐨𝐫𝐭𝐮𝐫𝐞𝐝 𝐡𝐢𝐦 𝐭𝐨 𝐝𝐞𝐚𝐭𝐡 𝐢𝐧 𝐌𝐚𝐤𝐤𝐚𝐡 𝐩𝐮𝐛𝐥𝐢𝐜𝐥𝐲. 𝐄𝐱𝐩𝐮𝐥𝐬𝐢𝐨𝐧 𝐨𝐟 𝐁𝐚𝐧𝐮-𝐍𝐚𝐝𝐡𝐞𝐞𝐫 𝐓𝐡𝐞 𝐉𝐞𝐰𝐬, 𝐝𝐞𝐬𝐩𝐢𝐭𝐞 𝐭𝐡𝐞𝐢𝐫 𝐭𝐫𝐞𝐚𝐭𝐲, 𝐧𝐨𝐰 𝐡𝐚𝐫𝐝𝐥𝐲 𝐜𝐨𝐧𝐜𝐞𝐚𝐥𝐞𝐝 𝐭𝐡𝐞𝐢𝐫 𝐡𝐨𝐬𝐭𝐢𝐥𝐢𝐭𝐲. 𝐓𝐡𝐞𝐲 𝐞𝐯𝐞𝐧 𝐰𝐞𝐧𝐭 𝐬𝐨 𝐟𝐚𝐫 𝐢𝐧 𝐟𝐥𝐚𝐭𝐭𝐞𝐫𝐲 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐚𝐬 𝐭𝐨 𝐝𝐞𝐜𝐥𝐚𝐫𝐞 𝐭𝐡𝐞 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐚𝐠𝐚𝐧 𝐀𝐫𝐚𝐛𝐬 𝐬𝐮𝐩𝐞𝐫𝐢𝐨𝐫 𝐭𝐨 𝐈𝐬𝐥𝐚̄𝐦. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐚𝐬 𝐨𝐛𝐥𝐢𝐠𝐞𝐝 𝐭𝐨 𝐭𝐚𝐤𝐞 𝐩𝐮𝐧𝐢𝐭𝐢𝐯𝐞 𝐚𝐜𝐭𝐢𝐨𝐧 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐬𝐨𝐦𝐞 𝐨𝐟 𝐭𝐡𝐞𝐦. 𝐓𝐡𝐞 𝐭𝐫𝐢𝐛𝐞 𝐨𝐟 𝐁𝐚𝐧𝐮-𝐍𝐚𝐝𝐡𝐞𝐞𝐫 𝐰𝐞𝐫𝐞 𝐛𝐞𝐬𝐢𝐞𝐠𝐞𝐝 𝐢𝐧 𝐭𝐡𝐞𝐢𝐫 𝐬𝐭𝐫𝐨𝐧𝐠 𝐭𝐨𝐰𝐞𝐫𝐬, 𝐬𝐮𝐛𝐝𝐮𝐞𝐝 𝐚𝐧𝐝 𝐟𝐨𝐫𝐜𝐞𝐝 𝐭𝐨 𝐞𝐦𝐢𝐠𝐫𝐚𝐭𝐞. 𝐓𝐡𝐞 𝐇𝐲𝐩𝐨𝐜𝐫𝐢𝐭𝐞𝐬 𝐡𝐚𝐝 𝐬𝐲𝐦𝐩𝐚𝐭𝐡𝐢𝐳𝐞𝐝 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐉𝐞𝐰𝐬 𝐚𝐧𝐝 𝐬𝐞𝐜𝐫𝐞𝐭𝐥𝐲 𝐞𝐠𝐠𝐞𝐝 𝐭𝐡𝐞𝐦 𝐨𝐧. 𝐓𝐡𝐞 𝐖𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐓𝐫𝐞𝐧𝐜𝐡 𝐈𝐧 𝐭𝐡𝐞 𝐟𝐢𝐟𝐭𝐡 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡, 𝐭𝐡𝐞 𝐢𝐝𝐨𝐥𝐚𝐭𝐞𝐫𝐬 𝐦𝐚𝐝𝐞 𝐚 𝐠𝐫𝐞𝐚𝐭 𝐞𝐟𝐟𝐨𝐫𝐭 𝐭𝐨 𝐝𝐞𝐬𝐭𝐫𝐨𝐲 𝐈𝐬𝐥𝐚̄𝐦 𝐢𝐧 𝐭𝐡𝐞 𝐖𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐂𝐥𝐚𝐧𝐬 𝐨𝐫 𝐖𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐓𝐫𝐞𝐧𝐜𝐡, 𝐚𝐬 𝐢𝐭 𝐢𝐬 𝐯𝐚𝐫𝐢𝐨𝐮𝐬𝐥𝐲 𝐜𝐚𝐥𝐥𝐞𝐝; 𝐰𝐡𝐞𝐧 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐰𝐢𝐭𝐡 𝐚𝐥𝐥 𝐭𝐡𝐞𝐢𝐫 𝐜𝐥𝐚𝐧𝐬 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐠𝐫𝐞𝐚𝐭 𝐝𝐞𝐬𝐞𝐫𝐭 𝐭𝐫𝐢𝐛𝐞 𝐨𝐟 𝐆𝐡𝐚𝐭𝐚𝐟𝐚𝐧 𝐰𝐢𝐭𝐡 𝐚𝐥𝐥 𝐭𝐡𝐞𝐢𝐫 𝐜𝐥𝐚𝐧𝐬, 𝐚𝐧 𝐚𝐫𝐦𝐲 𝐨𝐟 𝐭𝐞𝐧 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝 𝐦𝐞𝐧 𝐫𝐨𝐝𝐞 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 (𝐨𝐧 𝐭𝐡𝐞 𝐚𝐝𝐯𝐢𝐜𝐞 𝐨𝐟 𝐒𝐚𝐥𝐦𝐚𝐧 𝐭𝐡𝐞 𝐏𝐞𝐫𝐬𝐢𝐚𝐧) 𝐜𝐚𝐮𝐬𝐞𝐝 𝐚 𝐝𝐞𝐞𝐩 𝐭𝐫𝐞𝐧𝐜𝐡 𝐭𝐨 𝐛𝐞 𝐝𝐮𝐠 𝐛𝐞𝐟𝐨𝐫𝐞 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲, 𝐚𝐧𝐝 𝐡𝐞 𝐥𝐞𝐝 𝐭𝐡𝐞 𝐰𝐨𝐫𝐤 𝐨𝐟 𝐝𝐢𝐠𝐠𝐢𝐧𝐠 𝐢𝐭. 𝐓𝐡𝐞 𝐚𝐫𝐦𝐲 𝐨𝐟 𝐭𝐡𝐞 𝐜𝐥𝐚𝐧𝐬 𝐰𝐚𝐬 𝐬𝐭𝐨𝐩𝐩𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐭𝐫𝐞𝐧𝐜𝐡, 𝐚 𝐧𝐨𝐯𝐞𝐥𝐭𝐲 𝐢𝐧 𝐀𝐫𝐚𝐛 𝐰𝐚𝐫𝐟𝐚𝐫𝐞. 𝐈𝐭 𝐬𝐞𝐞𝐦𝐞𝐝 𝐢𝐦𝐩𝐚𝐬𝐬𝐚𝐛𝐥𝐞 𝐟𝐨𝐫 𝐜𝐚𝐯𝐚𝐥𝐫𝐲, 𝐰𝐡𝐢𝐜𝐡 𝐟𝐨𝐫𝐦𝐞𝐝 𝐭𝐡𝐞𝐢𝐫 𝐬𝐭𝐫𝐞𝐧𝐠𝐭𝐡. 𝐓𝐡𝐞𝐲 𝐜𝐚𝐦𝐩𝐞𝐝 𝐢𝐧 𝐬𝐢𝐠𝐡𝐭 𝐨𝐟 𝐢𝐭 𝐚𝐧𝐝 𝐝𝐚𝐢𝐥𝐲 𝐬𝐡𝐨𝐰𝐞𝐫𝐞𝐝 𝐭𝐡𝐞𝐢𝐫 𝐚𝐫𝐫𝐨𝐰𝐬 𝐨𝐧 𝐢𝐭𝐬 𝐝𝐞𝐟𝐞𝐧𝐝𝐞𝐫𝐬. 𝐖𝐡𝐢𝐥𝐞 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐞𝐫𝐞 𝐚𝐰𝐚𝐢𝐭𝐢𝐧𝐠 𝐭𝐡𝐞 𝐚𝐬𝐬𝐚𝐮𝐥𝐭, 𝐧𝐞𝐰𝐬 𝐜𝐚𝐦𝐞 𝐭𝐡𝐚𝐭 𝐁𝐚𝐧𝐮̄ 𝐐𝐮𝐫𝐚𝐲𝐭𝐡𝐚𝐡, 𝐚 𝐉𝐞𝐰𝐢𝐬𝐡 𝐭𝐫𝐢𝐛𝐞 𝐟𝐫𝐨𝐦 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐰𝐡𝐢𝐜𝐡 𝐡𝐚𝐝 𝐭𝐢𝐥𝐥 𝐭𝐡𝐞𝐧 𝐛𝐞𝐞𝐧 𝐥𝐨𝐲𝐚𝐥, 𝐡𝐚𝐝 𝐠𝐨𝐧𝐞 𝐨𝐯𝐞𝐫 𝐭𝐨 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐲. 𝐓𝐡𝐞 𝐜𝐚𝐬𝐞 𝐬𝐞𝐞𝐦𝐞𝐝 𝐝𝐞𝐬𝐩𝐞𝐫𝐚𝐭𝐞. 𝐁𝐮𝐭 𝐭𝐡𝐞 𝐝𝐞𝐥𝐚𝐲 𝐜𝐚𝐮𝐬𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐭𝐫𝐞𝐧𝐜𝐡 𝐡𝐚𝐝 𝐝𝐚𝐦𝐩𝐞𝐧𝐞𝐝 𝐭𝐡𝐞 𝐳𝐞𝐚𝐥 𝐨𝐟 𝐭𝐡𝐞 𝐜𝐥𝐚𝐧𝐬, 𝐚𝐧𝐝 𝐨𝐧𝐞 𝐰𝐡𝐨 𝐰𝐚𝐬 𝐬𝐞𝐜𝐫𝐞𝐭𝐥𝐲 𝐚 𝐌𝐮𝐬𝐥𝐢𝐦 𝐦𝐚𝐧𝐚𝐠𝐞𝐝 𝐭𝐨 𝐬𝐨𝐰 𝐝𝐢𝐬𝐭𝐫𝐮𝐬𝐭 𝐛𝐞𝐭𝐰𝐞𝐞𝐧 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐚𝐧𝐝 𝐭𝐡𝐞𝐢𝐫 𝐉𝐞𝐰𝐢𝐬𝐡 𝐚𝐥𝐥𝐢𝐞𝐬 𝐬𝐨 𝐭𝐡𝐚𝐭 𝐛𝐨𝐭𝐡 𝐡𝐞𝐬𝐢𝐭𝐚𝐭𝐞𝐝 𝐭𝐨 𝐚𝐜𝐭. 𝐓𝐡𝐞𝐧 𝐜𝐚𝐦𝐞 𝐚 𝐛𝐢𝐭𝐭𝐞𝐫 𝐰𝐢𝐧𝐝 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐬𝐞𝐚, 𝐰𝐡𝐢𝐜𝐡 𝐛𝐥𝐞𝐰 𝐟𝐨𝐫 𝐭𝐡𝐫𝐞𝐞 𝐝𝐚𝐲𝐬 𝐚𝐧𝐝 𝐧𝐢𝐠𝐡𝐭𝐬 𝐬𝐨 𝐭𝐞𝐫𝐫𝐢𝐛𝐥𝐲 𝐭𝐡𝐚𝐭 𝐧𝐨𝐭 𝐚 𝐭𝐞𝐧𝐭 𝐜𝐨𝐮𝐥𝐝 𝐛𝐞 𝐤𝐞𝐩𝐭 𝐬𝐭𝐚𝐧𝐝𝐢𝐧𝐠, 𝐧𝐨𝐭 𝐚 𝐟𝐢𝐫𝐞 𝐥𝐢𝐠𝐡𝐭𝐞𝐝, 𝐧𝐨𝐭 𝐚 𝐩𝐨𝐭 𝐛𝐨𝐢𝐥𝐞𝐝. 𝐓𝐡𝐞 𝐭𝐫𝐢𝐛𝐞𝐬𝐦𝐞𝐧 𝐰𝐞𝐫𝐞 𝐢𝐧 𝐮𝐭𝐭𝐞𝐫 𝐦𝐢𝐬𝐞𝐫𝐲. 𝐀𝐭 𝐥𝐞𝐧𝐠𝐭𝐡, 𝐨𝐧𝐞 𝐧𝐢𝐠𝐡𝐭 𝐭𝐡𝐞 𝐥𝐞𝐚𝐝𝐞𝐫 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐝𝐞𝐜𝐢𝐝𝐞𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐭𝐨𝐫𝐦𝐞𝐧𝐭 𝐜𝐨𝐮𝐥𝐝 𝐛𝐞 𝐛𝐨𝐫𝐧𝐞 𝐧𝐨 𝐥𝐨𝐧𝐠𝐞𝐫 𝐚𝐧𝐝 𝐠𝐚𝐯𝐞 𝐭𝐡𝐞 𝐨𝐫𝐝𝐞𝐫 𝐭𝐨 𝐫𝐞𝐭𝐢𝐫𝐞. 𝐖𝐡𝐞𝐧 𝐆𝐡𝐚𝐭𝐚𝐟𝐚𝐧 𝐚𝐰𝐨𝐤𝐞 𝐭𝐡𝐞 𝐧𝐞𝐱𝐭 𝐦𝐨𝐫𝐧𝐢𝐧𝐠 𝐭𝐡𝐞𝐲 𝐟𝐨𝐮𝐧𝐝 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐡𝐚𝐝 𝐠𝐨𝐧𝐞 𝐚𝐧𝐝 𝐭𝐡𝐞𝐲 𝐭𝐨𝐨 𝐭𝐨𝐨𝐤 𝐮𝐩 𝐭𝐡𝐞𝐢𝐫 𝐛𝐚𝐠𝐠𝐚𝐠𝐞 𝐚𝐧𝐝 𝐫𝐞𝐭𝐫𝐞𝐚𝐭𝐞𝐝. 𝐏𝐮𝐧𝐢𝐬𝐡𝐦𝐞𝐧𝐭 𝐨𝐟 𝐁𝐚𝐧𝐮̄ 𝐐𝐮𝐫𝐚𝐲𝐭𝐡𝐚𝐡 𝐎𝐧 𝐭𝐡𝐞 𝐝𝐚𝐲 𝐨𝐟 𝐭𝐡𝐞 𝐫𝐞𝐭𝐮𝐫𝐧 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐭𝐫𝐞𝐧𝐜𝐡 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐨𝐫𝐝𝐞𝐫𝐞𝐝 𝐰𝐚𝐫 𝐨𝐧 𝐭𝐡𝐞 𝐭𝐫𝐞𝐚𝐜𝐡𝐞𝐫𝐨𝐮𝐬 𝐁𝐚𝐧𝐮̄ 𝐐𝐮𝐫𝐚𝐲𝐭𝐡𝐚𝐡, 𝐰𝐡𝐨, 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬 𝐨𝐟 𝐭𝐡𝐞𝐢𝐫 𝐠𝐮𝐢𝐥𝐭, 𝐡𝐚𝐝 𝐚𝐥𝐫𝐞𝐚𝐝𝐲 𝐭𝐚𝐤𝐞𝐧 𝐭𝐨 𝐭𝐡𝐞𝐢𝐫 𝐭𝐨𝐰𝐞𝐫𝐬 𝐨𝐟 𝐫𝐞𝐟𝐮𝐠𝐞. 𝐀𝐟𝐭𝐞𝐫 𝐚 𝐬𝐢𝐞𝐠𝐞 𝐨𝐟 𝐧𝐞𝐚𝐫𝐥𝐲 𝐚 𝐦𝐨𝐧𝐭𝐡, 𝐭𝐡𝐞𝐲 𝐡𝐚𝐝 𝐭𝐨 𝐬𝐮𝐫𝐫𝐞𝐧𝐝𝐞𝐫 𝐮𝐧𝐜𝐨𝐧𝐝𝐢𝐭𝐢𝐨𝐧𝐚𝐥𝐥𝐲. 𝐓𝐡𝐞𝐲 𝐨𝐧𝐥𝐲 𝐛𝐞𝐠𝐠𝐞𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐦𝐢𝐠𝐡𝐭 𝐛𝐞 𝐣𝐮𝐝𝐠𝐞𝐝 𝐛𝐲 𝐚 𝐦𝐞𝐦𝐛𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐀𝐫𝐚𝐛 𝐭𝐫𝐢𝐛𝐞 𝐭𝐨 𝐰𝐡𝐢𝐜𝐡 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐚𝐝𝐡𝐞𝐫𝐞𝐧𝐭𝐬. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐠𝐫𝐚𝐧𝐭𝐞𝐝 𝐭𝐡𝐞𝐢𝐫 𝐫𝐞𝐪𝐮𝐞𝐬𝐭. 𝐁𝐮𝐭 𝐭𝐡𝐞 𝐣𝐮𝐝𝐠𝐞, 𝐮𝐩𝐨𝐧 𝐰𝐡𝐨𝐬𝐞 𝐟𝐚𝐯𝐨𝐮𝐫 𝐭𝐡𝐞𝐲 𝐡𝐚𝐝 𝐜𝐨𝐮𝐧𝐭𝐞𝐝, 𝐜𝐨𝐧𝐝𝐞𝐦𝐧𝐞𝐝 𝐭𝐡𝐞𝐢𝐫 𝐟𝐢𝐠𝐡𝐭𝐢𝐧𝐠 𝐦𝐞𝐧 𝐭𝐨 𝐝𝐞𝐚𝐭𝐡, 𝐭𝐡𝐞𝐢𝐫 𝐰𝐨𝐦𝐞𝐧 𝐚𝐧𝐝 𝐜𝐡𝐢𝐥𝐝𝐫𝐞𝐧 𝐭𝐨 𝐬𝐥𝐚𝐯𝐞𝐫𝐲. 𝐄𝐚𝐫𝐥𝐲 𝐢𝐧 𝐭𝐡𝐞 𝐬𝐢𝐱𝐭𝐡 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐥𝐞𝐝 𝐚 𝐜𝐚𝐦𝐩𝐚𝐢𝐠𝐧 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞 𝐁𝐚𝐧𝐢 𝐚𝐥-𝐌𝐮𝐬𝐭𝐚𝐥𝐢𝐪, 𝐚 𝐭𝐫𝐢𝐛𝐞 𝐰𝐡𝐨 𝐰𝐞𝐫𝐞 𝐩𝐫𝐞𝐩𝐚𝐫𝐢𝐧𝐠 𝐭𝐨 𝐚𝐭𝐭𝐚𝐜𝐤 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬. 𝐀𝐥-𝐇𝐮𝐝𝐚𝐲𝐛𝐢𝐲𝐚𝐡 𝐈𝐧 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐲𝐞𝐚𝐫, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐚𝐝 𝐚 𝐯𝐢𝐬𝐢𝐨𝐧 𝐢𝐧 𝐰𝐡𝐢𝐜𝐡 𝐡𝐞 𝐟𝐨𝐮𝐧𝐝 𝐡𝐢𝐦𝐬𝐞𝐥𝐟 𝐞𝐧𝐭𝐞𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐡𝐨𝐥𝐲 𝐩𝐥𝐚𝐜𝐞 𝐚𝐭 𝐌𝐚𝐤𝐤𝐚𝐡 𝐮𝐧𝐨𝐩𝐩𝐨𝐬𝐞𝐝, 𝐭𝐡𝐞𝐫𝐞𝐟𝐨𝐫𝐞 𝐡𝐞 𝐰𝐚𝐬 𝐝𝐞𝐭𝐞𝐫𝐦𝐢𝐧𝐞𝐝 𝐭𝐨 𝐚𝐭𝐭𝐞𝐦𝐩𝐭 𝐭𝐡𝐞 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞. 𝐀𝐭𝐭𝐢𝐫𝐞𝐝 𝐚𝐬 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐬, 𝐚𝐧𝐝 𝐭𝐚𝐤𝐢𝐧𝐠 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞𝐦 𝐭𝐡𝐞 𝐜𝐮𝐬𝐭𝐨𝐦𝐚𝐫𝐲 𝐨𝐟𝐟𝐞𝐫𝐢𝐧𝐠𝐬, 𝐚 𝐜𝐨𝐦𝐩𝐚𝐧𝐲 𝐨𝐟 𝐟𝐨𝐮𝐫𝐭𝐞𝐞𝐧 𝐡𝐮𝐧𝐝𝐫𝐞𝐝 𝐦𝐞𝐧 𝐣𝐨𝐮𝐫𝐧𝐞𝐲𝐞𝐝 𝐭𝐨 𝐌𝐚𝐤𝐤𝐚𝐡. 𝐀𝐬 𝐭𝐡𝐞𝐲 𝐝𝐫𝐞𝐰 𝐧𝐞𝐚𝐫 𝐭𝐡𝐞 𝐡𝐨𝐥𝐲 𝐯𝐚𝐥𝐥𝐞𝐲 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐦𝐞𝐭 𝐛𝐲 𝐚 𝐟𝐫𝐢𝐞𝐧𝐝 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲, 𝐰𝐡𝐨 𝐰𝐚𝐫𝐧𝐞𝐝 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐭𝐡𝐚𝐭 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐡𝐚𝐝 𝐩𝐮𝐭 𝐨𝐧 𝐭𝐡𝐞𝐢𝐫 𝐥𝐞𝐨𝐩𝐚𝐫𝐝𝐬-𝐬𝐤𝐢𝐧𝐬 (𝐭𝐡𝐞 𝐛𝐚𝐝𝐠𝐞 𝐨𝐟 𝐯𝐚𝐥𝐨𝐮𝐫) 𝐚𝐧𝐝 𝐡𝐚𝐝 𝐬𝐰𝐨𝐫𝐧 𝐭𝐨 𝐩𝐫𝐞𝐯𝐞𝐧𝐭 𝐡𝐢𝐬 𝐞𝐧𝐭𝐞𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐬𝐚𝐧𝐜𝐭𝐮𝐚𝐫𝐲; 𝐭𝐡𝐞𝐢𝐫 𝐜𝐚𝐯𝐚𝐥𝐫𝐲 𝐰𝐚𝐬 𝐨𝐧 𝐭𝐡𝐞 𝐫𝐨𝐚𝐝 𝐛𝐞𝐟𝐨𝐫𝐞 𝐡𝐢𝐦. 𝐎𝐧 𝐭𝐡𝐚𝐭, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐨𝐫𝐝𝐞𝐫𝐞𝐝 𝐚 𝐝𝐞𝐭𝐨𝐮𝐫 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐦𝐨𝐮𝐧𝐭𝐚𝐢𝐧 𝐠𝐨𝐫𝐠𝐞𝐬 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐞𝐫𝐞 𝐭𝐢𝐫𝐞𝐝 𝐨𝐮𝐭 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞𝐲 𝐜𝐚𝐦𝐞 𝐝𝐨𝐰𝐧 𝐚𝐭 𝐥𝐚𝐬𝐭 𝐢𝐧𝐭𝐨 𝐭𝐡𝐞 𝐯𝐚𝐥𝐥𝐞𝐲 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡 𝐚𝐧𝐝 𝐞𝐧𝐜𝐚𝐦𝐩𝐞𝐝 𝐚𝐭 𝐚 𝐬𝐩𝐨𝐭 𝐜𝐚𝐥𝐥𝐞𝐝 𝐀𝐥-𝐇𝐮𝐝𝐚𝐲𝐛𝐢𝐲𝐚𝐡; 𝐟𝐫𝐨𝐦 𝐡𝐞𝐫𝐞 𝐡𝐞 𝐭𝐫𝐢𝐞𝐝 𝐭𝐨 𝐨𝐩𝐞𝐧 𝐧𝐞𝐠𝐨𝐭𝐢𝐚𝐭𝐢𝐨𝐧𝐬 𝐰𝐢𝐭𝐡 𝐐𝐮𝐫𝐚𝐲𝐬𝐡, 𝐭𝐨 𝐞𝐱𝐩𝐥𝐚𝐢𝐧 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐜𝐚𝐦𝐞 𝐨𝐧𝐥𝐲 𝐚𝐬 𝐚 𝐩𝐢𝐥𝐠𝐫𝐢𝐦. 𝐓𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐡𝐞 𝐬𝐞𝐧𝐭 𝐭𝐨𝐰𝐚𝐫𝐝𝐬 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲 𝐰𝐚𝐬 𝐦𝐚𝐥𝐭𝐫𝐞𝐚𝐭𝐞𝐝 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐜𝐚𝐦𝐞𝐥 𝐰𝐚𝐬 𝐡𝐚𝐦𝐬𝐭𝐫𝐮𝐧𝐠. 𝐇𝐞 𝐫𝐞𝐭𝐮𝐫𝐧𝐞𝐝 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐝𝐞𝐥𝐢𝐯𝐞𝐫𝐢𝐧𝐠 𝐡𝐢𝐬 𝐦𝐞𝐬𝐬𝐚𝐠𝐞. 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐨𝐧 𝐭𝐡𝐞𝐢𝐫 𝐬𝐢𝐝𝐞 𝐬𝐞𝐧𝐭 𝐚𝐧 𝐞𝐧𝐯𝐨𝐲 𝐰𝐡𝐢𝐜𝐡 𝐰𝐚𝐬 𝐭𝐡𝐫𝐞𝐚𝐭𝐞𝐧𝐢𝐧𝐠 𝐢𝐧 𝐦𝐚𝐧𝐧𝐞𝐫, 𝐚𝐧𝐝 𝐯𝐞𝐫𝐲 𝐚𝐫𝐫𝐨𝐠𝐚𝐧𝐭. 𝐀𝐧𝐨𝐭𝐡𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞𝐢𝐫 𝐞𝐧𝐯𝐨𝐲𝐬 𝐰𝐚𝐬 𝐭𝐨𝐨 𝐟𝐚𝐦𝐢𝐥𝐢𝐚𝐫 𝐚𝐧𝐝 𝐡𝐚𝐝 𝐭𝐨 𝐛𝐞 𝐫𝐞𝐦𝐢𝐧𝐝𝐞𝐝 𝐬𝐭𝐞𝐫𝐧𝐥𝐲 𝐨𝐟 𝐭𝐡𝐞 𝐫𝐞𝐬𝐩𝐞𝐜𝐭 𝐝𝐮𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭. 𝐈𝐭 𝐰𝐚𝐬 𝐡𝐞 𝐰𝐡𝐨, 𝐨𝐧 𝐡𝐢𝐬 𝐫𝐞𝐭𝐮𝐫𝐧 𝐭𝐨 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲, 𝐬𝐚𝐢𝐝: “𝐈 𝐡𝐚𝐯𝐞 𝐬𝐞𝐞𝐧 𝐂𝐚𝐞𝐬𝐚𝐫 𝐚𝐧𝐝 𝐂𝐡𝐨𝐬𝐫𝐨𝐞𝐬 𝐢𝐧 𝐭𝐡𝐞𝐢𝐫 𝐩𝐨𝐦𝐩, 𝐛𝐮𝐭 𝐧𝐞𝐯𝐞𝐫 𝐡𝐚𝐯𝐞 𝐈 𝐬𝐞𝐞𝐧 𝐚 𝐦𝐚𝐧 𝐡𝐨𝐧𝐨𝐮𝐫𝐞𝐝 𝐚𝐬 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐢𝐬 𝐡𝐨𝐧𝐨𝐮𝐫𝐞𝐝 𝐛𝐲 𝐡𝐢𝐬 𝐜𝐨𝐦𝐫𝐚𝐝𝐞𝐬.” 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐨𝐮𝐠𝐡𝐭 𝐬𝐨𝐦𝐞 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐰𝐡𝐨 𝐰𝐨𝐮𝐥𝐝 𝐢𝐦𝐩𝐨𝐬𝐞 𝐫𝐞𝐬𝐩𝐞𝐜𝐭. 𝐔𝐭𝐡𝐦𝐚𝐧 𝐰𝐚𝐬 𝐟𝐢𝐧𝐚𝐥𝐥𝐲 𝐜𝐡𝐨𝐬𝐞𝐧 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐨𝐟 𝐡𝐢𝐬 𝐤𝐢𝐧𝐬𝐡𝐢𝐩 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐩𝐨𝐰𝐞𝐫𝐟𝐮𝐥 𝐔𝐦𝐚𝐲𝐲𝐚𝐝 𝐟𝐚𝐦𝐢𝐥𝐲. 𝐖𝐡𝐢𝐥𝐞 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐞𝐫𝐞 𝐚𝐰𝐚𝐢𝐭𝐢𝐧𝐠 𝐡𝐢𝐬 𝐫𝐞𝐭𝐮𝐫𝐧 𝐭𝐡𝐞 𝐧𝐞𝐰𝐬 𝐜𝐚𝐦𝐞 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐦𝐮𝐫𝐝𝐞𝐫𝐞𝐝. 𝐈𝐭 𝐰𝐚𝐬 𝐭𝐡𝐞𝐧 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐬𝐢𝐭𝐭𝐢𝐧𝐠 𝐮𝐧𝐝𝐞𝐫 𝐚 𝐭𝐫𝐞𝐞 𝐢𝐧 𝐀𝐥-𝐇𝐮𝐝𝐚𝐲𝐛𝐢𝐲𝐚𝐡, 𝐭𝐨𝐨𝐤 𝐚𝐧 𝐨𝐚𝐭𝐡 𝐟𝐫𝐨𝐦 𝐚𝐥𝐥 𝐡𝐢𝐬 𝐜𝐨𝐦𝐫𝐚𝐝𝐞𝐬 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐰𝐨𝐮𝐥𝐝 𝐬𝐭𝐚𝐧𝐝 𝐨𝐫 𝐟𝐚𝐥𝐥 𝐭𝐨𝐠𝐞𝐭𝐡𝐞𝐫. 𝐀𝐟𝐭𝐞𝐫 𝐚 𝐰𝐡𝐢𝐥𝐞, 𝐡𝐨𝐰𝐞𝐯𝐞𝐫, 𝐢𝐭 𝐛𝐞𝐜𝐚𝐦𝐞 𝐤𝐧𝐨𝐰𝐧 𝐭𝐡𝐚𝐭 𝐔𝐭𝐡𝐦𝐚𝐧 𝐡𝐚𝐝 𝐧𝐨𝐭 𝐛𝐞𝐞𝐧 𝐦𝐮𝐫𝐝𝐞𝐫𝐞𝐝. 𝐀 𝐭𝐫𝐨𝐨𝐩 𝐭𝐡𝐚𝐭 𝐜𝐚𝐦𝐞 𝐨𝐮𝐭 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲 𝐭𝐨 𝐦𝐨𝐥𝐞𝐬𝐭 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐢𝐧 𝐭𝐡𝐞𝐢𝐫 𝐜𝐚𝐦𝐩 𝐰𝐚𝐬 𝐜𝐚𝐩𝐭𝐮𝐫𝐞𝐝 𝐛𝐞𝐟𝐨𝐫𝐞 𝐭𝐡𝐞𝐲 𝐜𝐨𝐮𝐥𝐝 𝐝𝐨 𝐚𝐧𝐲 𝐡𝐮𝐫𝐭 𝐚𝐧𝐝 𝐛𝐫𝐨𝐮𝐠𝐡𝐭 𝐛𝐞𝐟𝐨𝐫𝐞 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐰𝐡𝐨 𝐟𝐨𝐫𝐠𝐚𝐯𝐞 𝐭𝐡𝐞𝐦 𝐨𝐧 𝐭𝐡𝐞𝐢𝐫 𝐩𝐫𝐨𝐦𝐢𝐬𝐞 𝐭𝐨 𝐫𝐞𝐧𝐨𝐮𝐧𝐜𝐞 𝐡𝐨𝐬𝐭𝐢𝐥𝐢𝐭𝐲. 𝐓𝐫𝐮𝐜𝐞 𝐨𝐟 𝐀𝐥-𝐇𝐮𝐝𝐚𝐲𝐛𝐢𝐲𝐚𝐡 𝐓𝐡𝐞𝐧 𝐩𝐫𝐨𝐩𝐞𝐫 𝐞𝐧𝐯𝐨𝐲𝐬 𝐜𝐚𝐦𝐞 𝐟𝐫𝐨𝐦 𝐐𝐮𝐫𝐚𝐲𝐬𝐡. 𝐀𝐟𝐭𝐞𝐫 𝐬𝐨𝐦𝐞 𝐧𝐞𝐠𝐨𝐭𝐢𝐚𝐭𝐢𝐨𝐧, 𝐭𝐡𝐞 𝐭𝐫𝐮𝐜𝐞 𝐨𝐟 𝐀𝐥-𝐇𝐮𝐝𝐚𝐲𝐛𝐢𝐲𝐚𝐡 𝐰𝐚𝐬 𝐬𝐢𝐠𝐧𝐞𝐝. 𝐅𝐨𝐫 𝐭𝐞𝐧 𝐲𝐞𝐚𝐫𝐬 𝐭𝐡𝐞𝐫𝐞 𝐰𝐞𝐫𝐞 𝐭𝐨 𝐛𝐞 𝐧𝐨 𝐡𝐨𝐬𝐭𝐢𝐥𝐢𝐭𝐢𝐞𝐬 𝐛𝐞𝐭𝐰𝐞𝐞𝐧 𝐭𝐡𝐞 𝐩𝐚𝐫𝐭𝐢𝐞𝐬. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐚𝐬 𝐭𝐨 𝐫𝐞𝐭𝐮𝐫𝐧 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐯𝐢𝐬𝐢𝐭𝐢𝐧𝐠 𝐭𝐡𝐞 𝐊𝐚’𝐛𝐚̄𝐡, 𝐛𝐮𝐭 𝐢𝐧 𝐭𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐲𝐞𝐚𝐫, 𝐡𝐞 𝐦𝐢𝐠𝐡𝐭 𝐩𝐞𝐫𝐟𝐨𝐫𝐦 𝐭𝐡𝐞 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞 𝐰𝐢𝐭𝐡 𝐡𝐢𝐬 𝐜𝐨𝐦𝐫𝐚𝐝𝐞𝐬, 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐩𝐫𝐨𝐦𝐢𝐬𝐢𝐧𝐠 𝐭𝐨 𝐞𝐯𝐚𝐜𝐮𝐚𝐭𝐞 𝐌𝐚𝐤𝐤𝐚𝐡 𝐟𝐨𝐫 𝐭𝐡𝐫𝐞𝐞 𝐝𝐚𝐲𝐬 𝐭𝐨 𝐚𝐥𝐥𝐨𝐰 𝐡𝐢𝐦 𝐭𝐨 𝐝𝐨 𝐬𝐨. 𝐃𝐞𝐬𝐞𝐫𝐭𝐞𝐫𝐬 𝐟𝐫𝐨𝐦 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐭𝐨 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐝𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐩𝐞𝐫𝐢𝐨𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐭𝐫𝐮𝐜𝐞 𝐰𝐞𝐫𝐞 𝐭𝐨 𝐛𝐞 𝐫𝐞𝐭𝐮𝐫𝐧𝐞𝐝; 𝐧𝐨𝐭 𝐬𝐨 𝐝𝐞𝐬𝐞𝐫𝐭𝐞𝐫𝐬 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐭𝐨 𝐐𝐮𝐫𝐚𝐲𝐬𝐡. 𝐀𝐧𝐲 𝐭𝐫𝐢𝐛𝐞 𝐨𝐫 𝐜𝐥𝐚𝐧 𝐰𝐡𝐨 𝐰𝐢𝐬𝐡𝐞𝐝 𝐭𝐨 𝐬𝐡𝐚𝐫𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐭𝐫𝐞𝐚𝐭𝐲 𝐚𝐬 𝐚𝐥𝐥𝐢𝐞𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐦𝐢𝐠𝐡𝐭 𝐝𝐨 𝐬𝐨, 𝐚𝐧𝐝 𝐚𝐧𝐲 𝐭𝐫𝐢𝐛𝐞 𝐨𝐫 𝐜𝐥𝐚𝐧 𝐰𝐡𝐨 𝐰𝐢𝐬𝐡𝐞𝐝 𝐭𝐨 𝐬𝐡𝐚𝐫𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐭𝐫𝐞𝐚𝐭𝐲 𝐚𝐬 𝐚𝐥𝐥𝐢𝐞𝐬 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐦𝐢𝐠𝐡𝐭 𝐝𝐨 𝐬𝐨. 𝐓𝐡𝐞𝐫𝐞 𝐰𝐚𝐬 𝐝𝐢𝐬𝐦𝐚𝐲 𝐚𝐦𝐨𝐧𝐠 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐚𝐭 𝐭𝐡𝐞𝐬𝐞 𝐭𝐞𝐫𝐦𝐬. 𝐓𝐡𝐞𝐲 𝐚𝐬𝐤𝐞𝐝 𝐨𝐧𝐞 𝐚𝐧𝐨𝐭𝐡𝐞𝐫: “𝐖𝐡𝐞𝐫𝐞 𝐢𝐬 𝐭𝐡𝐞 𝐯𝐢𝐜𝐭𝐨𝐫𝐲 𝐭𝐡𝐚𝐭 𝐰𝐞 𝐰𝐞𝐫𝐞 𝐩𝐫𝐨𝐦𝐢𝐬𝐞𝐝?” 𝐈𝐭 𝐰𝐚𝐬 𝐝𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐫𝐞𝐭𝐮𝐫𝐧 𝐣𝐨𝐮𝐫𝐧𝐞𝐲 𝐟𝐫𝐨𝐦 𝐚𝐥-𝐇𝐮𝐝𝐚𝐲𝐛𝐢𝐲𝐚𝐡 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐒𝐮̄𝐫𝐚𝐡 𝐞𝐧𝐭𝐢𝐭𝐥𝐞𝐝 “𝐓𝐡𝐞 𝐂𝐨𝐧𝐪𝐮𝐞𝐬𝐭” (𝐒𝐮̄𝐫𝐚𝐡 𝟒𝟖) 𝐰𝐚𝐬 𝐫𝐞𝐯𝐞𝐚𝐥𝐞𝐝. 𝐓𝐡𝐢𝐬 𝐭𝐫𝐮𝐜𝐞 𝐩𝐫𝐨𝐯𝐞𝐝, 𝐢𝐧 𝐟𝐚𝐜𝐭, 𝐭𝐨 𝐛𝐞 𝐭𝐡𝐞 𝐠𝐫𝐞𝐚𝐭𝐞𝐬𝐭 𝐯𝐢𝐜𝐭𝐨𝐫𝐲 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐡𝐚𝐝 𝐭𝐢𝐥𝐥 𝐭𝐡𝐞𝐧 𝐚𝐜𝐡𝐢𝐞𝐯𝐞𝐝. 𝐖𝐚𝐫 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐚 𝐛𝐚𝐫𝐫𝐢𝐞𝐫 𝐛𝐞𝐭𝐰𝐞𝐞𝐧 𝐭𝐡𝐞𝐦 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐢𝐝𝐨𝐥𝐚𝐭𝐞𝐫𝐬, 𝐛𝐮𝐭 𝐧𝐨𝐰 𝐛𝐨𝐭𝐡 𝐩𝐚𝐫𝐭𝐢𝐞𝐬 𝐦𝐞𝐭 𝐚𝐧𝐝 𝐭𝐚𝐥𝐤𝐞𝐝 𝐭𝐨𝐠𝐞𝐭𝐡𝐞𝐫, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐧 𝐬𝐩𝐫𝐞𝐚𝐝 𝐦𝐨𝐫𝐞 𝐫𝐚𝐩𝐢𝐝𝐥𝐲. 𝐈𝐧 𝐭𝐡𝐞 𝐭𝐰𝐨 𝐲𝐞𝐚𝐫𝐬 𝐰𝐡𝐢𝐜𝐡 𝐞𝐥𝐚𝐩𝐬𝐞𝐝 𝐛𝐞𝐭𝐰𝐞𝐞𝐧 𝐭𝐡𝐞 𝐬𝐢𝐠𝐧𝐢𝐧𝐠 𝐨𝐟 𝐭𝐡𝐞 𝐭𝐫𝐮𝐜𝐞 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐟𝐚𝐥𝐥 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡 𝐭𝐡𝐞 𝐧𝐮𝐦𝐛𝐞𝐫 𝐨𝐟 𝐫𝐞𝐯𝐞𝐫𝐭𝐬 𝐰𝐚𝐬 𝐠𝐫𝐞𝐚𝐭𝐞𝐫 𝐭𝐡𝐚𝐧 𝐭𝐡𝐞 𝐭𝐨𝐭𝐚𝐥 𝐧𝐮𝐦𝐛𝐞𝐫 𝐨𝐟 𝐚𝐥𝐥 𝐩𝐫𝐞𝐯𝐢𝐨𝐮𝐬 𝐫𝐞𝐯𝐞𝐫𝐭𝐬. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐭𝐫𝐚𝐯𝐞𝐥𝐥𝐞𝐝 𝐭𝐨 𝐀𝐥-𝐇𝐮𝐝𝐚𝐲𝐛𝐢𝐲𝐚𝐡 𝐰𝐢𝐭𝐡 𝟏𝟒𝟎𝟎 𝐦𝐞𝐧. 𝐓𝐰𝐨 𝐲𝐞𝐚𝐫𝐬 𝐥𝐚𝐭𝐞𝐫, 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞 𝐌𝐚𝐤𝐤𝐚𝐧𝐬 𝐛𝐫𝐨𝐤𝐞 𝐭𝐡𝐞 𝐭𝐫𝐮𝐜𝐞, 𝐡𝐞 𝐦𝐚𝐫𝐜𝐡𝐞𝐝 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞𝐦 𝐰𝐢𝐭𝐡 𝐚𝐧 𝐚𝐫𝐦𝐲 𝐨𝐟 𝟏𝟎,𝟎𝟎𝟎. 𝐓𝐡𝐞 𝐂𝐚𝐦𝐩𝐚𝐢𝐠𝐧 𝐨𝐟 𝐊𝐡𝐚𝐲𝐛𝐚𝐫 𝐈𝐧 𝐭𝐡𝐞 𝐬𝐞𝐯𝐞𝐧𝐭𝐡 𝐲𝐞𝐚𝐫 𝐚𝐟𝐭𝐞𝐫 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐥𝐞𝐝 𝐚 𝐜𝐚𝐦𝐩𝐚𝐢𝐠𝐧 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐊𝐡𝐚𝐲𝐛𝐚𝐫, 𝐭𝐡𝐞 𝐬𝐭𝐫𝐨𝐧𝐠𝐡𝐨𝐥𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐉𝐞𝐰𝐢𝐬𝐡 𝐭𝐫𝐢𝐛𝐞𝐬 𝐢𝐧 𝐍𝐨𝐫𝐭𝐡 𝐀𝐫𝐚𝐛𝐢𝐚, 𝐰𝐡𝐢𝐜𝐡 𝐡𝐚𝐝 𝐛𝐞𝐜𝐨𝐦𝐞 𝐚 𝐡𝐨𝐫𝐧𝐞𝐭𝐬’ 𝐧𝐞𝐬𝐭 𝐨𝐟 𝐡𝐢𝐬 𝐞𝐧𝐞𝐦𝐢𝐞𝐬. 𝐓𝐡𝐞 𝐟𝐨𝐫𝐭𝐬 𝐨𝐟 𝐊𝐡𝐚𝐲𝐛𝐚𝐫 𝐰𝐞𝐫𝐞 𝐫𝐞𝐝𝐮𝐜𝐞𝐝 𝐨𝐧𝐞 𝐛𝐲 𝐨𝐧𝐞, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐉𝐞𝐰𝐬 𝐨𝐟 𝐊𝐡𝐚𝐲𝐛𝐚𝐫 𝐛𝐞𝐜𝐚𝐦𝐞 𝐭𝐡𝐞𝐧𝐜𝐞𝐟𝐨𝐫𝐭𝐡 𝐭𝐞𝐧𝐚𝐧𝐭𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐮𝐧𝐭𝐢𝐥 𝐭𝐡𝐞 𝐞𝐱𝐩𝐮𝐥𝐬𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐉𝐞𝐰𝐬 𝐟𝐫𝐨𝐦 𝐀𝐫𝐚𝐛𝐢𝐚 𝐢𝐧 𝐭𝐡𝐞 ‘𝐂𝐚𝐥𝐢𝐩𝐡𝐚𝐭𝐞 𝐨𝐟 𝐔𝐦𝐚𝐫.’ 𝐎𝐧 𝐭𝐡𝐞 𝐝𝐚𝐲 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞 𝐥𝐚𝐬𝐭 𝐟𝐨𝐫𝐭 𝐬𝐮𝐫𝐫𝐞𝐧𝐝𝐞𝐫𝐞𝐝 𝐉𝐚’𝐟𝐚𝐫 𝐬𝐨𝐧 𝐨𝐟 𝐀𝐛𝐮 𝐓𝐚𝐥𝐢𝐛, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐟𝐢𝐫𝐬𝐭 𝐜𝐨𝐮𝐬𝐢𝐧, 𝐚𝐫𝐫𝐢𝐯𝐞𝐝 𝐰𝐢𝐭𝐡 𝐚𝐥𝐥 𝐰𝐡𝐨 𝐫𝐞𝐦𝐚𝐢𝐧𝐞𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐟𝐥𝐞𝐝 𝐭𝐨 𝐀𝐛𝐲𝐬𝐬𝐢𝐧𝐢𝐚 𝐭𝐨 𝐞𝐬𝐜𝐚𝐩𝐞 𝐟𝐫𝐨𝐦 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐢𝐨𝐧 𝐢𝐧 𝐭𝐡𝐞 𝐞𝐚𝐫𝐥𝐲 𝐝𝐚𝐲𝐬. 𝐓𝐡𝐞𝐲 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐚𝐛𝐬𝐞𝐧𝐭 𝐟𝐫𝐨𝐦 𝐀𝐫𝐚𝐛𝐢𝐚 𝐟𝐨𝐫 𝐟𝐢𝐟𝐭𝐞𝐞𝐧 𝐲𝐞𝐚𝐫𝐬. 𝐈𝐭 𝐰𝐚𝐬 𝐚𝐭 𝐊𝐡𝐚𝐲𝐛𝐚𝐫 𝐭𝐡𝐚𝐭 𝐚 𝐉𝐞𝐰𝐞𝐬𝐬 𝐩𝐫𝐞𝐩𝐚𝐫𝐞𝐝 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐩𝐨𝐢𝐬𝐨𝐧𝐞𝐝 𝐦𝐞𝐚𝐭, 𝐨𝐟 𝐰𝐡𝐢𝐜𝐡 𝐡𝐞 𝐨𝐧𝐥𝐲 𝐭𝐚𝐬𝐭𝐞𝐝 𝐚 𝐦𝐨𝐫𝐬𝐞𝐥 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐬𝐰𝐚𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐢𝐭, 𝐚𝐧𝐝 𝐭𝐡𝐞𝐧 𝐰𝐚𝐫𝐧𝐞𝐝 𝐡𝐢𝐬 𝐜𝐨𝐦𝐫𝐚𝐝𝐞𝐬 𝐭𝐡𝐚𝐭 𝐢𝐭 𝐰𝐚𝐬 𝐩𝐨𝐢𝐬𝐨𝐧𝐞𝐝. 𝐎𝐧𝐞 𝐌𝐮𝐬𝐥𝐢𝐦, 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐚𝐥𝐫𝐞𝐚𝐝𝐲 𝐬𝐰𝐚𝐥𝐥𝐨𝐰𝐞𝐝 𝐚 𝐦𝐨𝐮𝐭𝐡𝐟𝐮𝐥, 𝐝𝐢𝐞𝐝 𝐢𝐦𝐦𝐞𝐝𝐢𝐚𝐭𝐞𝐥𝐲, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐢𝐦𝐬𝐞𝐥𝐟, 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐦𝐞𝐫𝐞 𝐭𝐚𝐬𝐭𝐞 𝐨𝐟 𝐢𝐭, 𝐝𝐞𝐫𝐢𝐯𝐞𝐝 𝐭𝐡𝐞 𝐢𝐥𝐥𝐧𝐞𝐬𝐬 𝐭𝐡𝐚𝐭 𝐞𝐯𝐞𝐧𝐭𝐮𝐚𝐥𝐥𝐲 𝐜𝐚𝐮𝐬𝐞𝐝 𝐡𝐢𝐬 𝐝𝐞𝐚𝐭𝐡. 𝐓𝐡𝐞 𝐰𝐨𝐦𝐚𝐧 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐜𝐨𝐨𝐤𝐞𝐝 𝐭𝐡𝐞 𝐦𝐞𝐚𝐭 𝐰𝐚𝐬 𝐛𝐫𝐨𝐮𝐠𝐡𝐭 𝐛𝐞𝐟𝐨𝐫𝐞 𝐡𝐢𝐦. 𝐖𝐡𝐞𝐧 𝐬𝐡𝐞 𝐬𝐚𝐢𝐝 𝐭𝐡𝐚𝐭 𝐬𝐡𝐞 𝐡𝐚𝐝 𝐝𝐨𝐧𝐞 𝐢𝐭 𝐨𝐧 𝐚𝐜𝐜𝐨𝐮𝐧𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐡𝐮𝐦𝐢𝐥𝐢𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐡𝐞𝐫 𝐩𝐞𝐨𝐩𝐥𝐞, 𝐡𝐞 𝐟𝐨𝐫𝐠𝐚𝐯𝐞 𝐡𝐞𝐫. 𝐏𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞 𝐭𝐨 𝐌𝐚𝐤𝐤𝐚𝐡 𝐈𝐧 𝐭𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐲𝐞𝐚𝐫 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐯𝐢𝐬𝐢𝐨𝐧 𝐰𝐚𝐬 𝐟𝐮𝐥𝐟𝐢𝐥𝐥𝐞𝐝: 𝐡𝐞 𝐯𝐢𝐬𝐢𝐭𝐞𝐝 𝐭𝐡𝐞 𝐡𝐨𝐥𝐲 𝐩𝐥𝐚𝐜𝐞 𝐚𝐭 𝐌𝐚𝐤𝐤𝐚𝐡 𝐮𝐧𝐨𝐩𝐩𝐨𝐬𝐞𝐝. 𝐈𝐧 𝐚𝐜𝐜𝐨𝐫𝐝𝐚𝐧𝐜𝐞 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐭𝐞𝐫𝐦𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐭𝐫𝐮𝐜𝐞 𝐭𝐡𝐞 𝐢𝐝𝐨𝐥𝐚𝐭𝐞𝐫𝐬 𝐞𝐯𝐚𝐜𝐮𝐚𝐭𝐞𝐝 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲, 𝐚𝐧𝐝 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐬𝐮𝐫𝐫𝐨𝐮𝐧𝐝𝐢𝐧𝐠 𝐡𝐞𝐢𝐠𝐡𝐭𝐬 𝐰𝐚𝐭𝐜𝐡𝐞𝐝 𝐭𝐡𝐞 𝐩𝐫𝐨𝐜𝐞𝐝𝐮𝐫𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬. 𝐀𝐭 𝐭𝐡𝐞 𝐞𝐧𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐬𝐭𝐢𝐩𝐮𝐥𝐚𝐭𝐞𝐝 𝐭𝐡𝐫𝐞𝐞 𝐝𝐚𝐲𝐬 𝐭𝐡𝐞 𝐜𝐡𝐢𝐞𝐟𝐬 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐬𝐞𝐧𝐭 𝐚 𝐫𝐞𝐦𝐢𝐧𝐝𝐞𝐫 𝐭𝐨 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐭𝐢𝐦𝐞 𝐰𝐚𝐬 𝐮𝐩. 𝐇𝐞 𝐭𝐡𝐞𝐧 𝐰𝐢𝐭𝐡𝐝𝐫𝐞𝐰, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐢𝐝𝐨𝐥𝐚𝐭𝐞𝐫𝐬 𝐫𝐞𝐨𝐜𝐜𝐮𝐩𝐢𝐞𝐝 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲. 𝐌𝐮’𝐭𝐚𝐡 𝐄𝐱𝐩𝐞𝐝𝐢𝐭𝐢𝐨𝐧 𝐈𝐧 𝐭𝐡𝐞 𝐞𝐢𝐠𝐡𝐭𝐡 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡, 𝐡𝐞𝐚𝐫𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐁𝐲𝐳𝐚𝐧𝐭𝐢𝐧𝐞 𝐞𝐦𝐩𝐞𝐫𝐨𝐫 𝐰𝐚𝐬 𝐠𝐚𝐭𝐡𝐞𝐫𝐢𝐧𝐠 𝐚 𝐟𝐨𝐫𝐜𝐞 𝐢𝐧 𝐒𝐲𝐫𝐢𝐚 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐝𝐞𝐬𝐭𝐫𝐮𝐜𝐭𝐢𝐨𝐧 𝐨𝐟 𝐈𝐬𝐥𝐚̄𝐦, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐞𝐧𝐭 𝐭𝐡𝐫𝐞𝐞 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝 𝐦𝐞𝐧 𝐭𝐨 𝐒𝐲𝐫𝐢𝐚 𝐮𝐧𝐝𝐞𝐫 𝐭𝐡𝐞 𝐜𝐨𝐦𝐦𝐚𝐧𝐝 𝐨𝐟 𝐡𝐢𝐬 𝐟𝐫𝐞𝐞𝐝 𝐬𝐥𝐚𝐯𝐞 𝐙𝐚𝐲𝐝. 𝐓𝐡𝐞 𝐜𝐚𝐦𝐩𝐚𝐢𝐠𝐧 𝐰𝐚𝐬 𝐮𝐧𝐬𝐮𝐜𝐜𝐞𝐬𝐬𝐟𝐮𝐥 𝐞𝐱𝐜𝐞𝐩𝐭 𝐭𝐡𝐚𝐭 𝐢𝐭 𝐢𝐦𝐩𝐫𝐞𝐬𝐬𝐞𝐝 𝐭𝐡𝐞 𝐒𝐲𝐫𝐢𝐚𝐧𝐬 𝐰𝐢𝐭𝐡 𝐚 𝐧𝐨𝐭𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐫𝐞𝐜𝐤𝐥𝐞𝐬𝐬 𝐯𝐚𝐥𝐨𝐮𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬. 𝐓𝐡𝐞 𝐭𝐡𝐫𝐞𝐞 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝 𝐝𝐢𝐝 𝐧𝐨𝐭 𝐡𝐞𝐬𝐢𝐭𝐚𝐭𝐞 𝐭𝐨 𝐣𝐨𝐢𝐧 𝐛𝐚𝐭𝐭𝐥𝐞 𝐰𝐢𝐭𝐡 𝐚 𝐡𝐮𝐧𝐝𝐫𝐞𝐝 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝. 𝐖𝐡𝐞𝐧 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐭𝐡𝐫𝐞𝐞 𝐥𝐞𝐚𝐝𝐞𝐫𝐬 𝐚𝐩𝐩𝐨𝐢𝐧𝐭𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐤𝐢𝐥𝐥𝐞𝐝, 𝐭𝐡𝐞 𝐬𝐮𝐫𝐯𝐢𝐯𝐨𝐫𝐬 𝐮𝐧𝐝𝐞𝐫 𝐭𝐡𝐞 𝐜𝐨𝐦𝐦𝐚𝐧𝐝 𝐨𝐟 𝐊𝐡𝐚𝐥𝐢𝐝 𝐢𝐛𝐧 𝐚𝐥-𝐖𝐚𝐥𝐢𝐝, 𝐰𝐡𝐨, 𝐛𝐲 𝐡𝐢𝐬 𝐬𝐭𝐫𝐚𝐭𝐞𝐠𝐲 𝐚𝐧𝐝 𝐜𝐨𝐮𝐫𝐚𝐠𝐞, 𝐦𝐚𝐧𝐚𝐠𝐞𝐝 𝐭𝐨 𝐩𝐫𝐞𝐬𝐞𝐫𝐯𝐞 𝐚 𝐫𝐞𝐦𝐧𝐚𝐧𝐭 𝐚𝐧𝐝 𝐫𝐞𝐭𝐮𝐫𝐧 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞𝐦 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡. 𝐓𝐫𝐮𝐜𝐞 𝐁𝐫𝐨𝐤𝐞𝐧 𝐛𝐲 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐈𝐧 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐲𝐞𝐚𝐫, 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐛𝐫𝐨𝐤𝐞 𝐭𝐡𝐞 𝐭𝐫𝐮𝐜𝐞 𝐛𝐲 𝐚𝐭𝐭𝐚𝐜𝐤𝐢𝐧𝐠 𝐚 𝐭𝐫𝐢𝐛𝐞 𝐭𝐡𝐚𝐭 𝐰𝐚𝐬 𝐢𝐧 𝐚𝐥𝐥𝐢𝐚𝐧𝐜𝐞 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐧𝐝 𝐦𝐚𝐬𝐬𝐚𝐜𝐫𝐢𝐧𝐠 𝐭𝐡𝐞𝐦 𝐞𝐯𝐞𝐧 𝐢𝐧 𝐭𝐡𝐞 𝐬𝐚𝐧𝐜𝐭𝐮𝐚𝐫𝐲 𝐚𝐭 𝐌𝐚𝐤𝐤𝐚𝐡. 𝐀𝐟𝐭𝐞𝐫𝐰𝐚𝐫𝐝𝐬, 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐚𝐟𝐫𝐚𝐢𝐝 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐨𝐟 𝐰𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐡𝐚𝐝 𝐝𝐨𝐧𝐞. 𝐓𝐡𝐞𝐲 𝐬𝐞𝐧𝐭 𝐀𝐛𝐮 𝐒𝐮𝐟𝐲𝐚𝐧 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐭𝐨 𝐚𝐬𝐤 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐞𝐱𝐢𝐬𝐭𝐢𝐧𝐠 𝐭𝐫𝐞𝐚𝐭𝐲 𝐭𝐨 𝐛𝐞 𝐫𝐞𝐧𝐞𝐰𝐞𝐝 𝐚𝐧𝐝 𝐢𝐭𝐬 𝐭𝐞𝐫𝐦 𝐩𝐫𝐨𝐥𝐨𝐧𝐠𝐞𝐝. 𝐓𝐡𝐞𝐲 𝐡𝐨𝐩𝐞𝐝 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐰𝐨𝐮𝐥𝐝 𝐚𝐫𝐫𝐢𝐯𝐞 𝐛𝐞𝐟𝐨𝐫𝐞 𝐭𝐡𝐞 𝐭𝐢𝐝𝐢𝐧𝐠𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐦𝐚𝐬𝐬𝐚𝐜𝐫𝐞. 𝐁𝐮𝐭 𝐚 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐢𝐧𝐣𝐮𝐫𝐞𝐝 𝐭𝐫𝐢𝐛𝐞 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐛𝐞𝐟𝐨𝐫𝐞 𝐡𝐢𝐦, 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐞𝐦𝐛𝐚𝐬𝐬𝐲 𝐰𝐚𝐬 𝐟𝐫𝐮𝐢𝐭𝐥𝐞𝐬𝐬. 𝐂𝐨𝐧𝐪𝐮𝐞𝐬𝐭 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡 𝐓𝐡𝐞𝐧 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐮𝐦𝐦𝐨𝐧𝐞𝐝 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐜𝐚𝐩𝐚𝐛𝐥𝐞 𝐨𝐟 𝐛𝐞𝐚𝐫𝐢𝐧𝐠 𝐚𝐫𝐦𝐬 𝐚𝐧𝐝 𝐦𝐚𝐫𝐜𝐡𝐞𝐝 𝐭𝐨 𝐌𝐚𝐤𝐤𝐚𝐡. 𝐓𝐡𝐞 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐰𝐞𝐫𝐞 𝐨𝐯𝐞𝐫𝐚𝐰𝐞𝐝. 𝐓𝐡𝐞𝐢𝐫 𝐜𝐚𝐯𝐚𝐥𝐫𝐲 𝐩𝐮𝐭 𝐮𝐩 𝐚 𝐬𝐡𝐨𝐰 𝐨𝐟 𝐝𝐞𝐟𝐞𝐧𝐜𝐞 𝐛𝐞𝐟𝐨𝐫𝐞 𝐭𝐡𝐞 𝐭𝐨𝐰𝐧 𝐛𝐮𝐭 𝐰𝐚𝐬 𝐫𝐨𝐮𝐭𝐞𝐝 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐛𝐥𝐨𝐨𝐝𝐬𝐡𝐞𝐝, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐞𝐧𝐭𝐞𝐫𝐞𝐝 𝐡𝐢𝐬 𝐧𝐚𝐭𝐢𝐯𝐞 𝐜𝐢𝐭𝐲 𝐨𝐧 𝐡𝐨𝐫𝐬𝐞𝐛𝐚𝐜𝐤 𝐰𝐢𝐭𝐡 𝐡𝐢𝐬 𝐡𝐞𝐚𝐝 𝐡𝐮𝐦𝐛𝐥𝐞𝐝 𝐛𝐞𝐟𝐨𝐫𝐞 𝐆𝐨𝐝 𝐚𝐬 𝐚 𝐜𝐨𝐧𝐪𝐮𝐞𝐫𝐨𝐫. 𝐓𝐡𝐞 𝐢𝐧𝐡𝐚𝐛𝐢𝐭𝐚𝐧𝐭𝐬 𝐞𝐱𝐩𝐞𝐜𝐭𝐞𝐝 𝐯𝐞𝐧𝐠𝐞𝐚𝐧𝐜𝐞 𝐟𝐨𝐫 𝐭𝐡𝐞𝐢𝐫 𝐩𝐚𝐬𝐭 𝐦𝐢𝐬𝐝𝐞𝐞𝐝𝐬. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐩𝐫𝐨𝐜𝐥𝐚𝐢𝐦𝐞𝐝 𝐚 𝐠𝐞𝐧𝐞𝐫𝐚𝐥 𝐚𝐦𝐧𝐞𝐬𝐭𝐲. 𝐎𝐧𝐥𝐲 𝐚 𝐟𝐞𝐰 𝐤𝐧𝐨𝐰𝐧 𝐜𝐫𝐢𝐦𝐢𝐧𝐚𝐥𝐬 𝐰𝐞𝐫𝐞 𝐩𝐫𝐨𝐬𝐜𝐫𝐢𝐛𝐞𝐝, 𝐚𝐧𝐝 𝐦𝐨𝐬𝐭 𝐨𝐟 𝐭𝐡𝐨𝐬𝐞 𝐰𝐞𝐫𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐞𝐧𝐝 𝐟𝐨𝐫𝐠𝐢𝐯𝐞𝐧. 𝐈𝐧 𝐭𝐡𝐞𝐢𝐫 𝐫𝐞𝐥𝐢𝐞𝐟 𝐚𝐧𝐝 𝐬𝐮𝐫𝐩𝐫𝐢𝐬𝐞, 𝐭𝐡𝐞 𝐰𝐡𝐨𝐥𝐞 𝐩𝐨𝐩𝐮𝐥𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡 𝐡𝐚𝐬𝐭𝐞𝐧𝐞𝐝 𝐭𝐨 𝐬𝐰𝐞𝐚𝐫 𝐚𝐥𝐥𝐞𝐠𝐢𝐚𝐧𝐜𝐞. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐜𝐚𝐮𝐬𝐞𝐝 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐢𝐝𝐨𝐥𝐬 𝐰𝐡𝐢𝐜𝐡 𝐰𝐞𝐫𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐬𝐚𝐧𝐜𝐭𝐮𝐚𝐫𝐲 𝐭𝐨 𝐛𝐞 𝐝𝐞𝐬𝐭𝐫𝐨𝐲𝐞𝐝, 𝐬𝐚𝐲𝐢𝐧𝐠: “𝐓𝐫𝐮𝐭𝐡 𝐡𝐚𝐬 𝐜𝐨𝐦𝐞; 𝐝𝐚𝐫𝐤𝐧𝐞𝐬𝐬 𝐡𝐚𝐬 𝐯𝐚𝐧𝐢𝐬𝐡𝐞𝐝 𝐚𝐰𝐚𝐲;” 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦 𝐜𝐚𝐥𝐥 𝐭𝐨 𝐩𝐫𝐚𝐲𝐞𝐫 𝐰𝐚𝐬 𝐡𝐞𝐚𝐫𝐝 𝐢𝐧 𝐌𝐚𝐤𝐤𝐚𝐡. 𝐁𝐚𝐭𝐭𝐥𝐞 𝐨𝐟 𝐇𝐮𝐧𝐚𝐲𝐧 𝐈𝐧 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐲𝐞𝐚𝐫 𝐭𝐡𝐞𝐫𝐞 𝐰𝐚𝐬 𝐚𝐧 𝐚𝐧𝐠𝐫𝐲 𝐠𝐚𝐭𝐡𝐞𝐫𝐢𝐧𝐠 𝐨𝐟 𝐩𝐚𝐠𝐚𝐧 𝐭𝐫𝐢𝐛𝐞𝐬 𝐞𝐚𝐠𝐞𝐫 𝐭𝐨 𝐫𝐞𝐠𝐚𝐢𝐧 𝐭𝐡𝐞 𝐊𝐚’𝐛𝐚̄𝐡. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐥𝐞𝐝 𝐭𝐰𝐞𝐥𝐯𝐞 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝 𝐦𝐞𝐧 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞𝐦. 𝐀𝐭 𝐇𝐮𝐧𝐚𝐲𝐧, 𝐢𝐧 𝐚 𝐝𝐞𝐞𝐩 𝐫𝐚𝐯𝐢𝐧𝐞, 𝐡𝐢𝐬 𝐭𝐫𝐨𝐨𝐩𝐬 𝐰𝐞𝐫𝐞 𝐚𝐦𝐛𝐮𝐬𝐡𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐲 𝐚𝐧𝐝 𝐚𝐥𝐦𝐨𝐬𝐭 𝐩𝐮𝐭 𝐭𝐨 𝐟𝐥𝐢𝐠𝐡𝐭. 𝐈𝐭 𝐰𝐚𝐬 𝐰𝐢𝐭𝐡 𝐝𝐢𝐟𝐟𝐢𝐜𝐮𝐥𝐭𝐲 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐫𝐚𝐥𝐥𝐢𝐞𝐝 𝐭𝐨 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐛𝐨𝐝𝐲𝐠𝐮𝐚𝐫𝐝 𝐨𝐟 𝐟𝐚𝐢𝐭𝐡𝐟𝐮𝐥 𝐜𝐨𝐦𝐫𝐚𝐝𝐞𝐬 𝐰𝐡𝐨 𝐚𝐥𝐨𝐧𝐞 𝐬𝐭𝐨𝐨𝐝 𝐟𝐢𝐫𝐦. 𝐁𝐮𝐭 𝐭𝐡𝐞 𝐯𝐢𝐜𝐭𝐨𝐫𝐲, 𝐰𝐡𝐞𝐧 𝐢𝐭 𝐜𝐚𝐦𝐞, 𝐰𝐚𝐬 𝐜𝐨𝐦𝐩𝐥𝐞𝐭𝐞 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐛𝐨𝐨𝐭𝐲 𝐞𝐧𝐨𝐫𝐦𝐨𝐮𝐬, 𝐟𝐨𝐫 𝐦𝐚𝐧𝐲 𝐨𝐟 𝐭𝐡𝐞 𝐡𝐨𝐬𝐭𝐢𝐥𝐞 𝐭𝐫𝐢𝐛𝐞𝐬 𝐡𝐚𝐝 𝐛𝐫𝐨𝐮𝐠𝐡𝐭 𝐨𝐮𝐭 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞𝐦 𝐞𝐯𝐞𝐫𝐲𝐭𝐡𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐩𝐨𝐬𝐬𝐞𝐬𝐬𝐞𝐝. 𝐂𝐨𝐧𝐪𝐮𝐞𝐬𝐭 𝐨𝐟 𝐓𝐚̄’𝐢𝐟 𝐓𝐡𝐞 𝐭𝐫𝐢𝐛𝐞 𝐨𝐟 𝐓𝐡𝐚𝐪𝐢𝐟 𝐰𝐚𝐬 𝐚𝐦𝐨𝐧𝐠 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐲 𝐚𝐭 𝐇𝐮𝐧𝐚𝐲𝐧. 𝐀𝐟𝐭𝐞𝐫 𝐭𝐡𝐚𝐭 𝐯𝐢𝐜𝐭𝐨𝐫𝐲, 𝐭𝐡𝐞𝐢𝐫 𝐜𝐢𝐭𝐲 𝐨𝐟 𝐓𝐚̄’𝐢𝐟 𝐰𝐚𝐬 𝐛𝐞𝐬𝐢𝐞𝐠𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐚𝐧𝐝 𝐟𝐢𝐧𝐚𝐥𝐥𝐲 𝐫𝐞𝐝𝐮𝐜𝐞𝐝. 𝐓𝐡𝐞𝐧 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐩𝐩𝐨𝐢𝐧𝐭𝐞𝐝 𝐚 𝐠𝐨𝐯𝐞𝐫𝐧𝐨𝐫 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡, 𝐚𝐧𝐝 𝐡𝐢𝐦𝐬𝐞𝐥𝐟 𝐫𝐞𝐭𝐮𝐫𝐧𝐞𝐝 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐭𝐨 𝐭𝐡𝐞 𝐛𝐨𝐮𝐧𝐝𝐥𝐞𝐬𝐬 𝐣𝐨𝐲 𝐨𝐟 𝐭𝐡𝐞 𝐀𝐧𝐬𝐚̄𝐫, 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐟𝐞𝐚𝐫𝐞𝐝 𝐥𝐞𝐬𝐭, 𝐧𝐨𝐰 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐡𝐚𝐝 𝐫𝐞𝐠𝐚𝐢𝐧𝐞𝐝 𝐡𝐢𝐬 𝐧𝐚𝐭𝐢𝐯𝐞 𝐜𝐢𝐭𝐲, 𝐡𝐞 𝐦𝐢𝐠𝐡𝐭 𝐟𝐨𝐫𝐬𝐚𝐤𝐞 𝐭𝐡𝐞𝐦 𝐚𝐧𝐝 𝐦𝐚𝐤𝐞 𝐌𝐚𝐤𝐤𝐚𝐡 𝐭𝐡𝐞 𝐜𝐚𝐩𝐢𝐭𝐚𝐥. 𝐓𝐡𝐞 𝐓𝐚𝐛𝐮𝐤 𝐄𝐱𝐩𝐞𝐝𝐢𝐭𝐢𝐨𝐧 𝐈𝐧 𝐭𝐡𝐞 𝐧𝐢𝐧𝐭𝐡 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡, 𝐡𝐞𝐚𝐫𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐚𝐧 𝐚𝐫𝐦𝐲 𝐰𝐚𝐬 𝐚𝐠𝐚𝐢𝐧 𝐛𝐞𝐢𝐧𝐠 𝐦𝐮𝐬𝐭𝐞𝐫𝐞𝐝 𝐢𝐧 𝐒𝐲𝐫𝐢𝐚, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐜𝐚𝐥𝐥𝐞𝐝 𝐨𝐧 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐭𝐨 𝐬𝐮𝐩𝐩𝐨𝐫𝐭 𝐡𝐢𝐦 𝐢𝐧 𝐚 𝐠𝐫𝐞𝐚𝐭 𝐜𝐚𝐦𝐩𝐚𝐢𝐠𝐧. 𝐓𝐡𝐞 𝐟𝐚𝐫 𝐝𝐢𝐬𝐭𝐚𝐧𝐜𝐞, 𝐭𝐡𝐞 𝐡𝐨𝐭 𝐬𝐞𝐚𝐬𝐨𝐧, 𝐭𝐡𝐞 𝐟𝐚𝐜𝐭 𝐭𝐡𝐚𝐭 𝐢𝐭 𝐰𝐚𝐬 𝐡𝐚𝐫𝐯𝐞𝐬𝐭 𝐭𝐢𝐦𝐞 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐩𝐫𝐞𝐬𝐭𝐢𝐠𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐲 𝐜𝐚𝐮𝐬𝐞𝐝 𝐦𝐚𝐧𝐲 𝐭𝐨 𝐞𝐱𝐜𝐮𝐬𝐞 𝐭𝐡𝐞𝐦𝐬𝐞𝐥𝐯𝐞𝐬 𝐚𝐧𝐝 𝐦𝐚𝐧𝐲 𝐦𝐨𝐫𝐞 𝐭𝐨 𝐬𝐭𝐚𝐲 𝐛𝐞𝐡𝐢𝐧𝐝 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐞𝐱𝐜𝐮𝐬𝐞. 𝐓𝐡𝐨𝐬𝐞 𝐝𝐞𝐟𝐚𝐮𝐥𝐭𝐞𝐫𝐬 𝐚𝐫𝐞 𝐝𝐞𝐧𝐨𝐮𝐧𝐜𝐞𝐝 𝐢𝐧 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧. 𝐁𝐮𝐭 𝐭𝐡𝐞 𝐜𝐚𝐦𝐩𝐚𝐢𝐠𝐧 𝐞𝐧𝐝𝐞𝐝 𝐩𝐞𝐚𝐜𝐞𝐟𝐮𝐥𝐥𝐲. 𝐓𝐡𝐞 𝐚𝐫𝐦𝐲 𝐚𝐝𝐯𝐚𝐧𝐜𝐞𝐝 𝐭𝐨 𝐓𝐚𝐛𝐮𝐤, 𝐢𝐧 𝐭𝐡𝐞 𝐜𝐨𝐧𝐟𝐢𝐧𝐞𝐬 𝐨𝐟 𝐒𝐲𝐫𝐢𝐚, 𝐚𝐧𝐝 𝐭𝐡𝐞𝐧 𝐥𝐞𝐚𝐫𝐧𝐭 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐲 𝐡𝐚𝐝 𝐧𝐨𝐭 𝐲𝐞𝐭 𝐠𝐚𝐭𝐡𝐞𝐫𝐞𝐝. 𝐃𝐞𝐜𝐥𝐚𝐫𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐈𝐦𝐦𝐮𝐧𝐢𝐭𝐲 𝐀𝐥𝐭𝐡𝐨𝐮𝐠𝐡 𝐌𝐚𝐤𝐤𝐚𝐡 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐜𝐨𝐧𝐪𝐮𝐞𝐫𝐞𝐝 𝐚𝐧𝐝 𝐢𝐭𝐬 𝐩𝐞𝐨𝐩𝐥𝐞 𝐰𝐞𝐫𝐞 𝐧𝐨𝐰 𝐌𝐮𝐬𝐥𝐢𝐦𝐬, 𝐭𝐡𝐞 𝐨𝐟𝐟𝐢𝐜𝐢𝐚𝐥 𝐨𝐫𝐝𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞 𝐡𝐚𝐝 𝐧𝐨𝐭 𝐛𝐞𝐞𝐧 𝐜𝐡𝐚𝐧𝐠𝐞𝐝; 𝐭𝐡𝐞 𝐩𝐚𝐠𝐚𝐧 𝐀𝐫𝐚𝐛𝐬 𝐩𝐞𝐫𝐟𝐨𝐫𝐦𝐞𝐝 𝐢𝐭 𝐢𝐧 𝐭𝐡𝐞𝐢𝐫 𝐦𝐚𝐧𝐧𝐞𝐫 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐢𝐧 𝐭𝐡𝐞𝐢𝐫 𝐦𝐚𝐧𝐧𝐞𝐫. 𝐈𝐭 𝐰𝐚𝐬 𝐨𝐧𝐥𝐲 𝐚𝐟𝐭𝐞𝐫 𝐭𝐡𝐞 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐬’ 𝐜𝐚𝐫𝐚𝐯𝐚𝐧 𝐡𝐚𝐝 𝐥𝐞𝐟𝐭 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐢𝐧 𝐭𝐡𝐞 𝐧𝐢𝐧𝐭𝐡 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡, 𝐰𝐡𝐞𝐧 𝐈𝐬𝐥𝐚̄𝐦 𝐰𝐚𝐬 𝐝𝐨𝐦𝐢𝐧𝐚𝐧𝐭 𝐢𝐧 𝐍𝐨𝐫𝐭𝐡 𝐀𝐫𝐚𝐛𝐢𝐚, 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐃𝐞𝐜𝐥𝐚𝐫𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐈𝐦𝐦𝐮𝐧𝐢𝐭𝐲, 𝐚𝐬 𝐢𝐭 𝐢𝐬 𝐜𝐚𝐥𝐥𝐞𝐝, 𝐰𝐚𝐬 𝐫𝐞𝐯𝐞𝐚𝐥𝐞𝐝 (𝐒𝐮̄𝐫𝐚𝐡 𝟗). 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐞𝐧𝐭 𝐚 𝐜𝐨𝐩𝐲 𝐨𝐟 𝐢𝐭 𝐛𝐲 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐭𝐨 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫, 𝐥𝐞𝐚𝐝𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞, 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐢𝐧𝐬𝐭𝐫𝐮𝐜𝐭𝐢𝐨𝐧 𝐭𝐡𝐚𝐭 𝐀𝐥𝐢 𝐰𝐚𝐬 𝐭𝐨 𝐫𝐞𝐚𝐝 𝐢𝐭 𝐭𝐨 𝐭𝐡𝐞 𝐦𝐮𝐥𝐭𝐢𝐭𝐮𝐝𝐞𝐬 𝐚𝐭 𝐌𝐚𝐤𝐤𝐚𝐡. 𝐈𝐭𝐬 𝐝𝐞𝐜𝐥𝐚𝐫𝐚𝐭𝐢𝐨𝐧 𝐰𝐚𝐬 𝐭𝐡𝐚𝐭 𝐚𝐟𝐭𝐞𝐫 𝐭𝐡𝐚𝐭 𝐲𝐞𝐚𝐫, 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐨𝐧𝐥𝐲 𝐰𝐞𝐫𝐞 𝐭𝐨 𝐦𝐚𝐤𝐞 𝐭𝐡𝐞 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞, 𝐞𝐱𝐜𝐞𝐩𝐭𝐢𝐨𝐧 𝐛𝐞𝐢𝐧𝐠 𝐦𝐚𝐝𝐞 𝐟𝐨𝐫 𝐬𝐮𝐜𝐡 𝐢𝐝𝐨𝐥𝐚𝐭𝐞𝐫𝐬 𝐚𝐬 𝐡𝐚𝐝 𝐚 𝐭𝐫𝐞𝐚𝐭𝐲 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐚𝐧𝐝 𝐡𝐚𝐝 𝐧𝐞𝐯𝐞𝐫 𝐛𝐫𝐨𝐤𝐞𝐧 𝐭𝐡𝐞𝐢𝐫 𝐭𝐫𝐞𝐚𝐭𝐲 𝐧𝐨𝐫 𝐬𝐮𝐩𝐩𝐨𝐫𝐭𝐞𝐝 𝐚𝐧𝐲𝐨𝐧𝐞 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞𝐦. 𝐒𝐮𝐜𝐡 𝐰𝐞𝐫𝐞 𝐭𝐨 𝐞𝐧𝐣𝐨𝐲 𝐭𝐡𝐞 𝐩𝐫𝐢𝐯𝐢𝐥𝐞𝐠𝐞𝐬 𝐨𝐟 𝐭𝐡𝐞𝐢𝐫 𝐭𝐫𝐞𝐚𝐭𝐲 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐭𝐞𝐫𝐦 𝐭𝐡𝐞𝐫𝐞𝐨𝐟, 𝐛𝐮𝐭 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞𝐢𝐫 𝐭𝐫𝐞𝐚𝐭𝐲 𝐞𝐱𝐩𝐢𝐫𝐞𝐝 𝐭𝐡𝐞𝐲 𝐰𝐨𝐮𝐥𝐝 𝐛𝐞 𝐚𝐬 𝐨𝐭𝐡𝐞𝐫 𝐢𝐝𝐨𝐥𝐚𝐭𝐞𝐫𝐬. 𝐓𝐡𝐚𝐭 𝐩𝐫𝐨𝐜𝐥𝐚𝐦𝐚𝐭𝐢𝐨𝐧 𝐦𝐚𝐫𝐤𝐬 𝐭𝐡𝐞 𝐞𝐧𝐝 𝐨𝐟 𝐢𝐝𝐨𝐥 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐢𝐧 𝐀𝐫𝐚𝐛𝐢𝐚. 𝐓𝐡𝐞 𝐘𝐞𝐚𝐫 𝐨𝐟 𝐃𝐞𝐩𝐮𝐭𝐚𝐭𝐢𝐨𝐧𝐬 𝐓𝐡𝐞 𝐧𝐢𝐧𝐭𝐡 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡 𝐢𝐬 𝐜𝐚𝐥𝐥𝐞𝐝 𝐭𝐡𝐞 𝐘𝐞𝐚𝐫 𝐨𝐟 𝐃𝐞𝐩𝐮𝐭𝐚𝐭𝐢𝐨𝐧𝐬, 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐟𝐫𝐨𝐦 𝐚𝐥𝐥 𝐩𝐚𝐫𝐭𝐬 𝐨𝐟 𝐀𝐫𝐚𝐛𝐢𝐚, 𝐝𝐞𝐩𝐮𝐭𝐚𝐭𝐢𝐨𝐧𝐬 𝐜𝐚𝐦𝐞 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐭𝐨 𝐬𝐰𝐞𝐚𝐫 𝐚𝐥𝐥𝐞𝐠𝐢𝐚𝐧𝐜𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐧𝐝 𝐭𝐨 𝐡𝐞𝐚𝐫 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐚𝐝 𝐛𝐞𝐜𝐨𝐦𝐞, 𝐢𝐧 𝐟𝐚𝐜𝐭, 𝐭𝐡𝐞 𝐑𝐮𝐥𝐞𝐫 𝐨𝐟 𝐀𝐫𝐚𝐛𝐢𝐚, 𝐛𝐮𝐭 𝐡𝐢𝐬 𝐰𝐚𝐲 𝐨𝐟 𝐥𝐢𝐟𝐞 𝐫𝐞𝐦𝐚𝐢𝐧𝐞𝐝 𝐚𝐬 𝐬𝐢𝐦𝐩𝐥𝐞 𝐚𝐬 𝐛𝐞𝐟𝐨𝐫𝐞. 𝐇𝐞 𝐩𝐞𝐫𝐬𝐨𝐧𝐚𝐥𝐥𝐲 𝐜𝐨𝐧𝐭𝐫𝐨𝐥𝐥𝐞𝐝 𝐞𝐯𝐞𝐫𝐲 𝐝𝐞𝐭𝐚𝐢𝐥 𝐨𝐟 𝐭𝐡𝐞 𝐨𝐫𝐠𝐚𝐧𝐢𝐬𝐚𝐭𝐢𝐨𝐧, 𝐣𝐮𝐝𝐠𝐞𝐝 𝐞𝐯𝐞𝐫𝐲 𝐜𝐚𝐬𝐞 𝐚𝐧𝐝 𝐰𝐚𝐬 𝐚𝐜𝐜𝐞𝐬𝐬𝐢𝐛𝐥𝐞 𝐭𝐨 𝐞𝐯𝐞𝐫𝐲 𝐬𝐮𝐩𝐩𝐥𝐢𝐜𝐚𝐧𝐭. 𝐈𝐧 𝐭𝐡𝐞 𝐥𝐚𝐬𝐭 𝐭𝐞𝐧 𝐲𝐞𝐚𝐫𝐬 𝐡𝐞 𝐝𝐞𝐬𝐭𝐫𝐨𝐲𝐞𝐝 𝐢𝐝𝐨𝐥𝐚𝐭𝐫𝐲 𝐢𝐧 𝐀𝐫𝐚𝐛𝐢𝐚; 𝐫𝐚𝐢𝐬𝐞𝐝 𝐰𝐨𝐦𝐞𝐧 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐬𝐭𝐚𝐭𝐮𝐬 𝐨𝐟 𝐜𝐚𝐭𝐭𝐥𝐞 𝐭𝐨 𝐥𝐞𝐠𝐚𝐥 𝐞𝐪𝐮𝐢𝐭𝐲 𝐰𝐢𝐭𝐡 𝐦𝐞𝐧; 𝐞𝐟𝐟𝐞𝐜𝐭𝐮𝐚𝐥𝐥𝐲 𝐬𝐭𝐨𝐩𝐩𝐞𝐝 𝐭𝐡𝐞 𝐝𝐫𝐮𝐧𝐤𝐞𝐧𝐧𝐞𝐬𝐬 𝐚𝐧𝐝 𝐢𝐦𝐦𝐨𝐫𝐚𝐥𝐢𝐭𝐲 𝐭𝐡𝐚𝐭 𝐡𝐚𝐝 𝐭𝐢𝐥𝐥 𝐭𝐡𝐞𝐧 𝐝𝐢𝐬𝐠𝐫𝐚𝐜𝐞𝐝 𝐭𝐡𝐞 𝐀𝐫𝐚𝐛𝐬; 𝐦𝐚𝐝𝐞 𝐦𝐞𝐧 𝐢𝐧 𝐥𝐨𝐯𝐞 𝐰𝐢𝐭𝐡 𝐟𝐚𝐢𝐭𝐡, 𝐚𝐧𝐝 𝐬𝐢𝐧𝐜𝐞𝐫𝐢𝐭𝐲 𝐚𝐧𝐝 𝐡𝐨𝐧𝐞𝐬𝐭 𝐝𝐞𝐚𝐥𝐢𝐧𝐠; 𝐭𝐫𝐚𝐧𝐬𝐟𝐨𝐫𝐦𝐞𝐝 𝐭𝐫𝐢𝐛𝐞𝐬 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐟𝐨𝐫 𝐜𝐞𝐧𝐭𝐮𝐫𝐢𝐞𝐬 𝐜𝐨𝐧𝐭𝐞𝐧𝐭 𝐰𝐢𝐭𝐡 𝐢𝐠𝐧𝐨𝐫𝐚𝐧𝐜𝐞 𝐢𝐧𝐭𝐨 𝐚 𝐩𝐞𝐨𝐩𝐥𝐞 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐠𝐫𝐞𝐚𝐭𝐞𝐬𝐭 𝐭𝐡𝐢𝐫𝐬𝐭 𝐟𝐨𝐫 𝐤𝐧𝐨𝐰𝐥𝐞𝐝𝐠𝐞; 𝐚𝐧𝐝 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐭𝐢𝐦𝐞 𝐢𝐧 𝐡𝐢𝐬𝐭𝐨𝐫𝐲 𝐦𝐚𝐝𝐞 𝐮𝐧𝐢𝐯𝐞𝐫𝐬𝐚𝐥 𝐡𝐮𝐦𝐚𝐧 𝐛𝐫𝐨𝐭𝐡𝐞𝐫𝐡𝐨𝐨𝐝 𝐚 𝐟𝐚𝐜𝐭 𝐚𝐧𝐝 𝐩𝐫𝐢𝐧𝐜𝐢𝐩𝐥𝐞 𝐨𝐟 𝐜𝐨𝐦𝐦𝐨𝐧 𝐥𝐚𝐰. 𝐀𝐧𝐝 𝐡𝐢𝐬 𝐬𝐮𝐩𝐩𝐨𝐫𝐭 𝐚𝐧𝐝 𝐠𝐮𝐢𝐝𝐚𝐧𝐜𝐞 𝐢𝐧 𝐚𝐥𝐥 𝐭𝐡𝐚𝐭 𝐰𝐨𝐫𝐤 𝐰𝐞𝐫𝐞 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧. 𝐓𝐡𝐞 𝐅𝐚𝐫𝐞𝐰𝐞𝐥𝐥 𝐏𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞 𝐈𝐧 𝐭𝐡𝐞 𝐭𝐞𝐧𝐭𝐡 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐰𝐞𝐧𝐭 𝐭𝐨 𝐌𝐚𝐤𝐤𝐚𝐡 𝐚𝐬 𝐚 𝐩𝐢𝐥𝐠𝐫𝐢𝐦 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐥𝐚𝐬𝐭 𝐭𝐢𝐦𝐞 – 𝐡𝐢𝐬 “𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞 𝐨𝐟 𝐟𝐚𝐫𝐞𝐰𝐞𝐥𝐥” 𝐚𝐬 𝐢𝐭 𝐢𝐬 𝐜𝐚𝐥𝐥𝐞𝐝 – 𝐰𝐡𝐞𝐧 𝐟𝐫𝐨𝐦 𝐌𝐭. 𝐀𝐫𝐚𝐟𝐚𝐭 𝐩𝐫𝐞𝐚𝐜𝐡𝐞𝐝 𝐭𝐨 𝐚𝐧 𝐞𝐧𝐨𝐫𝐦𝐨𝐮𝐬 𝐭𝐡𝐫𝐨𝐧𝐠 𝐨𝐟 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐬. 𝐇𝐞 𝐫𝐞𝐦𝐢𝐧𝐝𝐞𝐝 𝐭𝐡𝐞𝐦 𝐨𝐟 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐝𝐮𝐭𝐢𝐞𝐬 𝐈𝐬𝐥𝐚̄𝐦 𝐞𝐧𝐣𝐨𝐢𝐧𝐞𝐝 𝐮𝐩𝐨𝐧 𝐭𝐡𝐞𝐦, 𝐚𝐧𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐰𝐨𝐮𝐥𝐝 𝐨𝐧𝐞 𝐝𝐚𝐲 𝐡𝐚𝐯𝐞 𝐭𝐨 𝐦𝐞𝐞𝐭 𝐭𝐡𝐞𝐢𝐫 𝐋𝐨𝐫𝐝, 𝐰𝐡𝐨 𝐰𝐨𝐮𝐥𝐝 𝐣𝐮𝐝𝐠𝐞 𝐞𝐚𝐜𝐡 𝐨𝐧𝐞 𝐨𝐟 𝐭𝐡𝐞𝐦 𝐚𝐜𝐜𝐨𝐫𝐝𝐢𝐧𝐠 𝐭𝐨 𝐡𝐢𝐬 𝐰𝐨𝐫𝐤. 𝐇𝐞 𝐬𝐚𝐢𝐝: “𝐎 𝐏𝐞𝐨𝐩𝐥𝐞, 𝐥𝐢𝐬𝐭𝐞𝐧 𝐰𝐞𝐥𝐥 𝐭𝐨 𝐦𝐲 𝐰𝐨𝐫𝐝𝐬, 𝐟𝐨𝐫 𝐈 𝐝𝐨 𝐧𝐨𝐭 𝐤𝐧𝐨𝐰 𝐰𝐡𝐞𝐭𝐡𝐞𝐫, 𝐚𝐟𝐭𝐞𝐫 𝐭𝐡𝐢𝐬 𝐲𝐞𝐚𝐫, 𝐈 𝐬𝐡𝐚𝐥𝐥 𝐞𝐯𝐞𝐫 𝐛𝐞 𝐚𝐦𝐨𝐧𝐠𝐬𝐭 𝐲𝐨𝐮 𝐚𝐠𝐚𝐢𝐧. 𝐓𝐡𝐞𝐫𝐞𝐟𝐨𝐫𝐞 𝐥𝐢𝐬𝐭𝐞𝐧 𝐭𝐨 𝐰𝐡𝐚𝐭 𝐈 𝐚𝐦 𝐬𝐚𝐲𝐢𝐧𝐠 𝐭𝐨 𝐲𝐨𝐮 𝐯𝐞𝐫𝐲 𝐜𝐚𝐫𝐞𝐟𝐮𝐥𝐥𝐲 𝐚𝐧𝐝 𝐭𝐚𝐤𝐞 𝐭𝐡𝐞𝐬𝐞 𝐰𝐨𝐫𝐝𝐬 𝐭𝐨 𝐭𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐜𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐛𝐞 𝐩𝐫𝐞𝐬𝐞𝐧𝐭 𝐡𝐞𝐫𝐞 𝐭𝐨𝐝𝐚𝐲. 𝐎 𝐏𝐞𝐨𝐩𝐥𝐞, 𝐣𝐮𝐬𝐭 𝐚𝐬 𝐲𝐨𝐮 𝐫𝐞𝐠𝐚𝐫𝐝 𝐭𝐡𝐢𝐬 𝐦𝐨𝐧𝐭𝐡, 𝐭𝐡𝐢𝐬 𝐝𝐚𝐲, 𝐚𝐧𝐝 𝐭𝐡𝐢𝐬 𝐜𝐢𝐭𝐲 𝐚𝐬 𝐒𝐚𝐜𝐫𝐞𝐝, 𝐬𝐨 𝐫𝐞𝐠𝐚𝐫𝐝 𝐭𝐡𝐞 𝐥𝐢𝐟𝐞 𝐚𝐧𝐝 𝐩𝐫𝐨𝐩𝐞𝐫𝐭𝐲 𝐨𝐟 𝐞𝐯𝐞𝐫𝐲 𝐌𝐮𝐬𝐥𝐢𝐦 𝐚𝐬 𝐚 𝐬𝐚𝐜𝐫𝐞𝐝 𝐭𝐫𝐮𝐬𝐭. 𝐑𝐞𝐭𝐮𝐫𝐧 𝐭𝐡𝐞 𝐠𝐨𝐨𝐝𝐬 𝐞𝐧𝐭𝐫𝐮𝐬𝐭𝐞𝐝 𝐭𝐨 𝐲𝐨𝐮 𝐭𝐨 𝐭𝐡𝐞𝐢𝐫 𝐫𝐢𝐠𝐡𝐭𝐟𝐮𝐥 𝐨𝐰𝐧𝐞𝐫𝐬. 𝐓𝐫𝐞𝐚𝐭 𝐨𝐭𝐡𝐞𝐫𝐬 𝐣𝐮𝐬𝐭𝐥𝐲 𝐬𝐨 𝐭𝐡𝐚𝐭 𝐧𝐨 𝐨𝐧𝐞 𝐰𝐨𝐮𝐥𝐝 𝐛𝐞 𝐮𝐧𝐣𝐮𝐬𝐭 𝐭𝐨 𝐲𝐨𝐮. 𝐑𝐞𝐦𝐞𝐦𝐛𝐞𝐫 𝐭𝐡𝐚𝐭 𝐲𝐨𝐮 𝐰𝐢𝐥𝐥 𝐢𝐧𝐝𝐞𝐞𝐝 𝐦𝐞𝐞𝐭 𝐲𝐨𝐮𝐫 𝐋𝐨𝐫𝐝 𝐚𝐧𝐝 𝐭𝐡𝐚𝐭 𝐇𝐞 𝐰𝐢𝐥𝐥 𝐢𝐧𝐝𝐞𝐞𝐝 𝐫𝐞𝐜𝐤𝐨𝐧 𝐲𝐨𝐮𝐫 𝐝𝐞𝐞𝐝𝐬. 𝐆𝐨𝐝 𝐡𝐚𝐬 𝐟𝐨𝐫𝐛𝐢𝐝𝐝𝐞𝐧 𝐲𝐨𝐮 𝐭𝐨 𝐭𝐚𝐤𝐞 𝐮𝐬𝐮𝐫𝐲 (𝐫𝐢𝐛𝐚), 𝐭𝐡𝐞𝐫𝐞𝐟𝐨𝐫𝐞 𝐚𝐥𝐥𝐫𝐢𝐛𝐚𝐨𝐛𝐥𝐢𝐠𝐚𝐭𝐢𝐨𝐧𝐬 𝐬𝐡𝐚𝐥𝐥 𝐡𝐞𝐧𝐜𝐞𝐟𝐨𝐫𝐭𝐡 𝐛𝐞 𝐰𝐚𝐢𝐯𝐞𝐝. 𝐘𝐨𝐮𝐫 𝐜𝐚𝐩𝐢𝐭𝐚𝐥, 𝐡𝐨𝐰𝐞𝐯𝐞𝐫, 𝐢𝐬 𝐲𝐨𝐮𝐫𝐬 𝐭𝐨 𝐤𝐞𝐞𝐩. 𝐘𝐨𝐮 𝐰𝐢𝐥𝐥 𝐧𝐞𝐢𝐭𝐡𝐞𝐫 𝐢𝐧𝐟𝐥𝐢𝐜𝐭 𝐧𝐨𝐫 𝐬𝐮𝐟𝐟𝐞𝐫 𝐢𝐧𝐞𝐪𝐮𝐢𝐭𝐲…. …. 𝐁𝐞𝐰𝐚𝐫𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐝𝐞𝐯𝐢𝐥, 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐬𝐚𝐟𝐞𝐭𝐲 𝐨𝐟 𝐲𝐨𝐮𝐫 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐧. 𝐇𝐞 𝐡𝐚𝐬 𝐥𝐨𝐬𝐭 𝐚𝐥𝐥 𝐡𝐨𝐩𝐞 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐰𝐢𝐥𝐥 𝐞𝐯𝐞𝐫 𝐛𝐞 𝐚𝐛𝐥𝐞 𝐭𝐨 𝐥𝐞𝐚𝐝 𝐲𝐨𝐮 𝐚𝐬𝐭𝐫𝐚𝐲 𝐢𝐧 𝐛𝐢𝐠 𝐭𝐡𝐢𝐧𝐠𝐬, 𝐬𝐨 𝐛𝐞𝐰𝐚𝐫𝐞 𝐨𝐟 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐡𝐢𝐦 𝐢𝐧 𝐬𝐦𝐚𝐥𝐥 𝐭𝐡𝐢𝐧𝐠𝐬. 𝐎 𝐏𝐞𝐨𝐩𝐥𝐞, 𝐢𝐭 𝐢𝐬 𝐭𝐫𝐮𝐞 𝐭𝐡𝐚𝐭 𝐲𝐨𝐮 𝐡𝐚𝐯𝐞 𝐜𝐞𝐫𝐭𝐚𝐢𝐧 𝐫𝐢𝐠𝐡𝐭𝐬 𝐨𝐯𝐞𝐫 𝐲𝐨𝐮𝐫 𝐰𝐨𝐦𝐞𝐧, 𝐛𝐮𝐭 𝐭𝐡𝐞𝐲 𝐚𝐥𝐬𝐨 𝐡𝐚𝐯𝐞 𝐫𝐢𝐠𝐡𝐭𝐬 𝐨𝐯𝐞𝐫 𝐲𝐨𝐮. 𝐑𝐞𝐦𝐞𝐦𝐛𝐞𝐫 𝐭𝐡𝐚𝐭 𝐲𝐨𝐮 𝐡𝐚𝐯𝐞 𝐭𝐚𝐤𝐞𝐧 𝐭𝐡𝐞𝐦 𝐚𝐬 𝐲𝐨𝐮𝐫 𝐰𝐢𝐯𝐞𝐬 𝐨𝐧𝐥𝐲 𝐮𝐧𝐝𝐞𝐫 𝐆𝐨𝐝’𝐬 𝐭𝐫𝐮𝐬𝐭 𝐚𝐧𝐝 𝐰𝐢𝐭𝐡 𝐇𝐢𝐬 𝐩𝐞𝐫𝐦𝐢𝐬𝐬𝐢𝐨𝐧. 𝐈𝐟 𝐭𝐡𝐞𝐲 𝐚𝐛𝐢𝐝𝐞 𝐛𝐲 𝐲𝐨𝐮𝐫 𝐫𝐢𝐠𝐡𝐭 𝐭𝐡𝐞𝐧 𝐭𝐨 𝐭𝐡𝐞𝐦 𝐛𝐞𝐥𝐨𝐧𝐠𝐬 𝐭𝐡𝐞 𝐫𝐢𝐠𝐡𝐭 𝐭𝐨 𝐛𝐞 𝐟𝐞𝐝 𝐚𝐧𝐝 𝐜𝐥𝐨𝐭𝐡𝐞𝐝 𝐢𝐧 𝐤𝐢𝐧𝐝𝐧𝐞𝐬𝐬. 𝐓𝐫𝐞𝐚𝐭 𝐲𝐨𝐮𝐫 𝐰𝐨𝐦𝐞𝐧 𝐰𝐞𝐥𝐥 𝐚𝐧𝐝 𝐛𝐞 𝐤𝐢𝐧𝐝 𝐭𝐨 𝐭𝐡𝐞𝐦, 𝐟𝐨𝐫 𝐭𝐡𝐞𝐲 𝐚𝐫𝐞 𝐲𝐨𝐮𝐫 𝐩𝐚𝐫𝐭𝐧𝐞𝐫𝐬 𝐚𝐧𝐝 𝐜𝐨𝐦𝐦𝐢𝐭𝐭𝐞𝐝 𝐡𝐞𝐥𝐩𝐞𝐫𝐬. 𝐈𝐭 𝐢𝐬 𝐲𝐨𝐮𝐫 𝐫𝐢𝐠𝐡𝐭 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐝𝐨 𝐧𝐨𝐭 𝐦𝐚𝐤𝐞 𝐟𝐫𝐢𝐞𝐧𝐝𝐬 𝐰𝐢𝐭𝐡 𝐚𝐧𝐲𝐨𝐧𝐞 𝐨𝐟 𝐰𝐡𝐨𝐦 𝐲𝐨𝐮 𝐝𝐨 𝐧𝐨𝐭 𝐚𝐩𝐩𝐫𝐨𝐯𝐞, 𝐚𝐬 𝐰𝐞𝐥𝐥 𝐚𝐬 𝐧𝐞𝐯𝐞𝐫 𝐭𝐨 𝐛𝐞 𝐮𝐧𝐜𝐡𝐚𝐬𝐭𝐞… 𝐎 𝐏𝐞𝐨𝐩𝐥𝐞, 𝐥𝐢𝐬𝐭𝐞𝐧 𝐭𝐨 𝐦𝐞 𝐢𝐧 𝐞𝐚𝐫𝐧𝐞𝐬𝐭, 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐆𝐨𝐝 (𝐓𝐡𝐞 𝐎𝐧𝐞 𝐂𝐫𝐞𝐚𝐭𝐨𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐔𝐧𝐢𝐯𝐞𝐫𝐬𝐞), 𝐩𝐞𝐫𝐟𝐨𝐫𝐦 𝐲𝐨𝐮𝐫 𝐟𝐢𝐯𝐞 𝐝𝐚𝐢𝐥𝐲 𝐩𝐫𝐚𝐲𝐞𝐫𝐬 (𝐒𝐚𝐥𝐚𝐡), 𝐟𝐚𝐬𝐭 𝐝𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐦𝐨𝐧𝐭𝐡 𝐨𝐟 𝐑𝐚𝐦𝐚𝐝𝐚𝐧, 𝐚𝐧𝐝 𝐠𝐢𝐯𝐞 𝐲𝐨𝐮𝐫 𝐟𝐢𝐧𝐚𝐧𝐜𝐢𝐚𝐥 𝐨𝐛𝐥𝐢𝐠𝐚𝐭𝐢𝐨𝐧 (𝐳𝐚𝐤𝐚̄𝐡) 𝐨𝐟 𝐲𝐨𝐮𝐫 𝐰𝐞𝐚𝐥𝐭𝐡. 𝐏𝐞𝐫𝐟𝐨𝐫𝐦 𝐇𝐚𝐣𝐣 𝐢𝐟 𝐲𝐨𝐮 𝐜𝐚𝐧 𝐚𝐟𝐟𝐨𝐫𝐝 𝐭𝐨. 𝐀𝐥𝐥 𝐦𝐚𝐧𝐤𝐢𝐧𝐝 𝐚𝐫𝐞 𝐟𝐫𝐨𝐦 𝐀𝐝𝐚𝐦 𝐚𝐧𝐝 𝐄𝐯𝐞 - 𝐚𝐧 𝐀𝐫𝐚𝐛 𝐡𝐚𝐬 𝐧𝐨 𝐬𝐮𝐩𝐞𝐫𝐢𝐨𝐫𝐢𝐭𝐲 𝐨𝐯𝐞𝐫 𝐚 𝐧𝐨𝐧-𝐀𝐫𝐚𝐛 𝐧𝐨𝐫 𝐝𝐨𝐞𝐬 𝐚 𝐧𝐨𝐧-𝐀𝐫𝐚𝐛 𝐡𝐚𝐬 𝐚𝐧𝐲 𝐬𝐮𝐩𝐞𝐫𝐢𝐨𝐫𝐢𝐭𝐲 𝐨𝐯𝐞𝐫 𝐚𝐧 𝐀𝐫𝐚𝐛; 𝐚𝐥𝐬𝐨 𝐚 𝐰𝐡𝐢𝐭𝐞 𝐡𝐚𝐬 𝐧𝐨 𝐬𝐮𝐩𝐞𝐫𝐢𝐨𝐫𝐢𝐭𝐲 𝐨𝐯𝐞𝐫 𝐚 𝐛𝐥𝐚𝐜𝐤 𝐧𝐨𝐫 𝐚 𝐛𝐥𝐚𝐜𝐤 𝐡𝐚𝐬 𝐚𝐧𝐲 𝐬𝐮𝐩𝐞𝐫𝐢𝐨𝐫𝐢𝐭𝐲 𝐨𝐯𝐞𝐫 𝐚 𝐰𝐡𝐢𝐭𝐞 𝐞𝐱𝐜𝐞𝐩𝐭 𝐛𝐲 𝐩𝐢𝐞𝐭𝐲 𝐚𝐧𝐝 𝐠𝐨𝐨𝐝 𝐚𝐜𝐭𝐢𝐨𝐧. 𝐋𝐞𝐚𝐫𝐧 𝐭𝐡𝐚𝐭 𝐞𝐯𝐞𝐫𝐲 𝐌𝐮𝐬𝐥𝐢𝐦 𝐢𝐬 𝐚 𝐛𝐫𝐨𝐭𝐡𝐞𝐫 𝐭𝐨 𝐞𝐯𝐞𝐫𝐲 𝐌𝐮𝐬𝐥𝐢𝐦 𝐚𝐧𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐜𝐨𝐧𝐬𝐭𝐢𝐭𝐮𝐭𝐞 𝐨𝐧𝐞 𝐛𝐫𝐨𝐭𝐡𝐞𝐫𝐡𝐨𝐨𝐝. 𝐍𝐨𝐭𝐡𝐢𝐧𝐠 𝐬𝐡𝐚𝐥𝐥 𝐛𝐞 𝐥𝐞𝐠𝐢𝐭𝐢𝐦𝐚𝐭𝐞 𝐭𝐨 𝐚 𝐌𝐮𝐬𝐥𝐢𝐦 𝐰𝐡𝐢𝐜𝐡 𝐛𝐞𝐥𝐨𝐧𝐠𝐬 𝐭𝐨 𝐚 𝐟𝐞𝐥𝐥𝐨𝐰 𝐌𝐮𝐬𝐥𝐢𝐦 𝐮𝐧𝐥𝐞𝐬𝐬 𝐢𝐭 𝐰𝐚𝐬 𝐠𝐢𝐯𝐞𝐧 𝐟𝐫𝐞𝐞𝐥𝐲 𝐚𝐧𝐝 𝐰𝐢𝐥𝐥𝐢𝐧𝐠𝐥𝐲. 𝐃𝐨 𝐧𝐨𝐭, 𝐭𝐡𝐞𝐫𝐞𝐟𝐨𝐫𝐞, 𝐝𝐨 𝐢𝐧𝐣𝐮𝐬𝐭𝐢𝐜𝐞 𝐭𝐨 𝐲𝐨𝐮𝐫𝐬𝐞𝐥𝐯𝐞𝐬. 𝐑𝐞𝐦𝐞𝐦𝐛𝐞𝐫, 𝐨𝐧𝐞 𝐝𝐚𝐲 𝐲𝐨𝐮 𝐰𝐢𝐥𝐥 𝐚𝐩𝐩𝐞𝐚𝐫 𝐛𝐞𝐟𝐨𝐫𝐞 𝐆𝐨𝐝 (𝐓𝐡𝐞 𝐂𝐫𝐞𝐚𝐭𝐨𝐫) 𝐚𝐧𝐝 𝐲𝐨𝐮 𝐰𝐢𝐥𝐥 𝐚𝐧𝐬𝐰𝐞𝐫 𝐟𝐨𝐫 𝐲𝐨𝐮𝐫 𝐝𝐞𝐞𝐝𝐬. 𝐒𝐨 𝐛𝐞𝐰𝐚𝐫𝐞, 𝐝𝐨 𝐧𝐨𝐭 𝐬𝐭𝐫𝐚𝐲 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐩𝐚𝐭𝐡 𝐨𝐟 𝐫𝐢𝐠𝐡𝐭𝐞𝐨𝐮𝐬𝐧𝐞𝐬𝐬 𝐚𝐟𝐭𝐞𝐫 𝐈 𝐚𝐦 𝐠𝐨𝐧𝐞. 𝐎 𝐏𝐞𝐨𝐩𝐥𝐞, 𝐧𝐨 𝐩𝐫𝐨𝐩𝐡𝐞𝐭 𝐨𝐫 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐰𝐢𝐥𝐥 𝐜𝐨𝐦𝐞 𝐚𝐟𝐭𝐞𝐫 𝐦𝐞 𝐚𝐧𝐝 𝐧𝐨 𝐧𝐞𝐰 𝐟𝐚𝐢𝐭𝐡 𝐰𝐢𝐥𝐥 𝐛𝐞 𝐛𝐨𝐫𝐧. 𝐑𝐞𝐚𝐬𝐨𝐧 𝐰𝐞𝐥𝐥, 𝐭𝐡𝐞𝐫𝐞𝐟𝐨𝐫𝐞, 𝐎 𝐏𝐞𝐨𝐩𝐥𝐞, 𝐚𝐧𝐝 𝐮𝐧𝐝𝐞𝐫𝐬𝐭𝐚𝐧𝐝 𝐭𝐡𝐞 𝐰𝐨𝐫𝐝𝐬 𝐰𝐡𝐢𝐜𝐡 𝐈 𝐜𝐨𝐧𝐯𝐞𝐲 𝐭𝐨 𝐲𝐨𝐮. 𝐈 𝐚𝐦 𝐥𝐞𝐚𝐯𝐢𝐧𝐠 𝐲𝐨𝐮 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐁𝐨𝐨𝐤 𝐨𝐟 𝐆𝐨𝐝 (𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧) 𝐚𝐧𝐝 𝐦𝐲 𝐒𝐮𝐧𝐧𝐚𝐡 (𝐩𝐫𝐚𝐜𝐭𝐢𝐜𝐞𝐬), 𝐢𝐟 𝐲𝐨𝐮 𝐟𝐨𝐥𝐥𝐨𝐰 𝐭𝐡𝐞𝐦 𝐲𝐨𝐮 𝐰𝐢𝐥𝐥 𝐧𝐞𝐯𝐞𝐫 𝐠𝐨 𝐚𝐬𝐭𝐫𝐚𝐲. 𝐀𝐥𝐥 𝐭𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐥𝐢𝐬𝐭𝐞𝐧 𝐭𝐨 𝐦𝐞 𝐬𝐡𝐚𝐥𝐥 𝐩𝐚𝐬𝐬 𝐨𝐧 𝐦𝐲 𝐰𝐨𝐫𝐝𝐬 𝐭𝐨 𝐨𝐭𝐡𝐞𝐫𝐬 𝐚𝐧𝐝 𝐭𝐡𝐨𝐬𝐞 𝐭𝐨 𝐨𝐭𝐡𝐞𝐫𝐬 𝐚𝐠𝐚𝐢𝐧; 𝐚𝐧𝐝 𝐦𝐚𝐲 𝐭𝐡𝐞 𝐥𝐚𝐬𝐭 𝐨𝐧𝐞𝐬 𝐮𝐧𝐝𝐞𝐫𝐬𝐭𝐚𝐧𝐝 𝐦𝐲 𝐰𝐨𝐫𝐝𝐬 𝐛𝐞𝐭𝐭𝐞𝐫 𝐭𝐡𝐚𝐧 𝐭𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐥𝐢𝐬𝐭𝐞𝐧 𝐭𝐨 𝐦𝐞 𝐝𝐢𝐫𝐞𝐜𝐭𝐥𝐲. 𝐁𝐞 𝐦𝐲 𝐰𝐢𝐭𝐧𝐞𝐬𝐬 𝐎 𝐆𝐨𝐝, 𝐭𝐡𝐚𝐭 𝐈 𝐡𝐚𝐯𝐞 𝐜𝐨𝐧𝐯𝐞𝐲𝐞𝐝 𝐲𝐨𝐮𝐫 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐭𝐨 𝐲𝐨𝐮𝐫 𝐩𝐞𝐨𝐩𝐥𝐞.” 𝐈𝐥𝐥𝐧𝐞𝐬𝐬 𝐚𝐧𝐝 𝐃𝐞𝐚𝐭𝐡 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 ­­ 𝐈𝐭 𝐰𝐚𝐬 𝐝𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐥𝐚𝐬𝐭 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐒𝐮̄𝐫𝐚𝐡 𝐞𝐧𝐭𝐢𝐭𝐥𝐞𝐝 ‘𝐕𝐢𝐜𝐭𝐨𝐫𝐲’ (𝐒𝐮̄𝐫𝐚𝐡 𝟏𝟏𝟎) 𝐰𝐚𝐬 𝐫𝐞𝐯𝐞𝐚𝐥𝐞𝐝, 𝐰𝐡𝐢𝐜𝐡 𝐡𝐞 𝐫𝐞𝐜𝐞𝐢𝐯𝐞𝐝 𝐚𝐬 𝐚𝐧 𝐚𝐧𝐧𝐨𝐮𝐧𝐜𝐞𝐦𝐞𝐧𝐭 𝐨𝐟 𝐚𝐩𝐩𝐫𝐨𝐚𝐜𝐡𝐢𝐧𝐠 𝐝𝐞𝐚𝐭𝐡. 𝐒𝐨𝐨𝐧 𝐚𝐟𝐭𝐞𝐫 𝐡𝐢𝐬 𝐫𝐞𝐭𝐮𝐫𝐧 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡, 𝐡𝐞 𝐟𝐞𝐥𝐥 𝐢𝐥𝐥. 𝐓𝐡𝐞 𝐧𝐞𝐰𝐬 𝐨𝐟 𝐡𝐢𝐬 𝐢𝐥𝐥𝐧𝐞𝐬𝐬 𝐜𝐚𝐮𝐬𝐞𝐝 𝐝𝐢𝐬𝐦𝐚𝐲 𝐭𝐡𝐫𝐨𝐮𝐠𝐡𝐨𝐮𝐭 𝐀𝐫𝐚𝐛𝐢𝐚 𝐚𝐧𝐝 𝐚𝐧𝐠𝐮𝐢𝐬𝐡 𝐭𝐨 𝐭𝐡𝐞 𝐟𝐨𝐥𝐤 𝐨𝐟 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡, 𝐌𝐚𝐤𝐤𝐚𝐡 𝐚𝐧𝐝 𝐓𝐚̄’𝐢𝐟, 𝐭𝐡𝐞 𝐡𝐨𝐦𝐞𝐭𝐨𝐰𝐧𝐬. 𝐀𝐭 𝐞𝐚𝐫𝐥𝐲 𝐝𝐚𝐰𝐧 𝐨𝐧 𝐭𝐡𝐞 𝐥𝐚𝐬𝐭 𝐝𝐚𝐲 𝐨𝐟 𝐡𝐢𝐬 𝐞𝐚𝐫𝐭𝐡𝐥𝐲 𝐥𝐢𝐟𝐞, 𝐡𝐞 𝐜𝐚𝐦𝐞 𝐨𝐮𝐭 𝐟𝐫𝐨𝐦 𝐡𝐢𝐬 𝐫𝐨𝐨𝐦 𝐛𝐞𝐬𝐢𝐝𝐞 𝐭𝐡𝐞 𝐦𝐚𝐬𝐣𝐢𝐝 𝐚𝐭 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐚𝐧𝐝 𝐣𝐨𝐢𝐧𝐞𝐝 𝐭𝐡𝐞 𝐩𝐮𝐛𝐥𝐢𝐜 𝐩𝐫𝐚𝐲𝐞𝐫, 𝐰𝐡𝐢𝐜𝐡 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐥𝐞𝐚𝐝𝐢𝐧𝐠 𝐬𝐢𝐧𝐜𝐞 𝐡𝐢𝐬 𝐢𝐥𝐥𝐧𝐞𝐬𝐬. 𝐀𝐧𝐝 𝐭𝐡𝐞𝐫𝐞 𝐰𝐚𝐬 𝐠𝐫𝐞𝐚𝐭 𝐫𝐞𝐥𝐢𝐞𝐟 𝐚𝐦𝐨𝐧𝐠 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞, 𝐰𝐡𝐨 𝐬𝐮𝐩𝐩𝐨𝐬𝐞𝐝 𝐡𝐢𝐦 𝐰𝐞𝐥𝐥 𝐚𝐠𝐚𝐢𝐧. 𝐖𝐡𝐞𝐧, 𝐥𝐚𝐭𝐞𝐫 𝐢𝐧 𝐭𝐡𝐞 𝐝𝐚𝐲, 𝐭𝐡𝐞 𝐫𝐮𝐦𝐨𝐮𝐫 𝐠𝐫𝐞𝐰 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐰𝐚𝐬 𝐝𝐞𝐚𝐝. 𝐔𝐦𝐚𝐫 𝐭𝐡𝐫𝐞𝐚𝐭𝐞𝐧𝐞𝐝 𝐭𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐬𝐩𝐫𝐞𝐚𝐝 𝐭𝐡𝐞 𝐫𝐮𝐦𝐨𝐮𝐫 𝐰𝐢𝐭𝐡 𝐝𝐢𝐫𝐞 𝐩𝐮𝐧𝐢𝐬𝐡𝐦𝐞𝐧𝐭, 𝐝𝐞𝐜𝐥𝐚𝐫𝐢𝐧𝐠 𝐢𝐭 𝐚 𝐜𝐫𝐢𝐦𝐞 𝐭𝐨 𝐭𝐡𝐢𝐧𝐤 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐌𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐨𝐟 𝐆𝐨𝐝 𝐜𝐨𝐮𝐥𝐝 𝐝𝐢𝐞. 𝐇𝐞 𝐰𝐚𝐬 𝐬𝐭𝐨𝐫𝐦𝐢𝐧𝐠 𝐚𝐭 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐢𝐧 𝐭𝐡𝐚𝐭 𝐬𝐭𝐫𝐚𝐢𝐧 𝐰𝐡𝐞𝐧 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫 𝐜𝐚𝐦𝐞 𝐢𝐧𝐭𝐨 𝐭𝐡𝐞 𝐦𝐨𝐬𝐪𝐮𝐞 𝐚𝐧𝐝 𝐨𝐯𝐞𝐫𝐡𝐞𝐚𝐫𝐝 𝐡𝐢𝐦. 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫 𝐰𝐞𝐧𝐭 𝐭𝐨 𝐭𝐡𝐞 𝐜𝐡𝐚𝐦𝐛𝐞𝐫 𝐨𝐟 𝐡𝐢𝐬 𝐝𝐚𝐮𝐠𝐡𝐭𝐞𝐫 𝐀𝐢𝐬𝐡𝐚, 𝐰𝐡𝐞𝐫𝐞 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐥𝐚𝐲, 𝐡𝐚𝐯𝐢𝐧𝐠 𝐚𝐬𝐜𝐞𝐫𝐭𝐚𝐢𝐧𝐞𝐝 𝐭𝐡𝐞 𝐟𝐚𝐜𝐭, 𝐤𝐢𝐬𝐬𝐞𝐝 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐟𝐨𝐫𝐞𝐡𝐞𝐚𝐝 𝐚𝐧𝐝 𝐰𝐞𝐧𝐭 𝐛𝐚𝐜𝐤 𝐢𝐧𝐭𝐨 𝐭𝐡𝐞 𝐦𝐨𝐬𝐪𝐮𝐞. 𝐓𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐰𝐞𝐫𝐞 𝐬𝐭𝐢𝐥𝐥 𝐥𝐢𝐬𝐭𝐞𝐧𝐢𝐧𝐠 𝐭𝐨 𝐔𝐦𝐚𝐫, 𝐰𝐡𝐨 𝐰𝐚𝐬 𝐬𝐚𝐲𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐫𝐮𝐦𝐨𝐮𝐫 𝐰𝐚𝐬 𝐚 𝐰𝐢𝐜𝐤𝐞𝐝 𝐥𝐢𝐞, 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐡𝐨 𝐰𝐚𝐬 𝐚𝐥𝐥 𝐢𝐧 𝐚𝐥𝐥 𝐭𝐨 𝐭𝐡𝐞𝐦 𝐜𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐛𝐞 𝐝𝐞𝐚𝐝. 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫 𝐰𝐞𝐧𝐭 𝐮𝐩 𝐭𝐨 𝐔𝐦𝐚𝐫 𝐚𝐧𝐝 𝐭𝐫𝐢𝐞𝐝 𝐭𝐨 𝐬𝐭𝐨𝐩 𝐡𝐢𝐦 𝐛𝐲 𝐚 𝐰𝐡𝐢𝐬𝐩𝐞𝐫𝐞𝐝 𝐰𝐨𝐫𝐝. 𝐓𝐡𝐞𝐧, 𝐟𝐢𝐧𝐝𝐢𝐧𝐠 𝐡𝐞 𝐰𝐨𝐮𝐥𝐝 𝐩𝐚𝐲 𝐧𝐨 𝐡𝐞𝐞𝐝, 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫 𝐜𝐚𝐥𝐥𝐞𝐝 𝐭𝐨 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞, 𝐰𝐡𝐨, 𝐫𝐞𝐜𝐨𝐠𝐧𝐢𝐳𝐢𝐧𝐠 𝐡𝐢𝐬 𝐯𝐨𝐢𝐜𝐞, 𝐥𝐞𝐟𝐭 𝐔𝐦𝐚𝐫 𝐚𝐧𝐝 𝐜𝐚𝐦𝐞 𝐜𝐫𝐨𝐰𝐝𝐢𝐧𝐠 𝐚𝐫𝐨𝐮𝐧𝐝 𝐡𝐢𝐦. 𝐇𝐞 𝐟𝐢𝐫𝐬𝐭 𝐠𝐚𝐯𝐞 𝐩𝐫𝐚𝐢𝐬𝐞 𝐭𝐨 𝐆𝐨𝐝, 𝐚𝐧𝐝 𝐭𝐡𝐞𝐧 𝐬𝐚𝐢𝐝: “𝐎 𝐩𝐞𝐨𝐩𝐥𝐞! 𝐋𝐨! 𝐀𝐬 𝐟𝐨𝐫 𝐡𝐢𝐦 𝐰𝐡𝐨 𝐰𝐨𝐫𝐬𝐡𝐢𝐩𝐩𝐞𝐝 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝, 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐢𝐬 𝐝𝐞𝐚𝐝. 𝐁𝐮𝐭 𝐚𝐬 𝐟𝐨𝐫 𝐡𝐢𝐦 𝐰𝐡𝐨 𝐰𝐨𝐫𝐬𝐡𝐢𝐩𝐬 𝐆𝐨𝐝, 𝐆𝐨𝐝 𝐢𝐬 𝐀𝐥𝐢𝐯𝐞 𝐚𝐧𝐝 𝐝𝐢𝐞𝐬 𝐧𝐨𝐭.” 𝐇𝐞 𝐭𝐡𝐞𝐧 𝐫𝐞𝐜𝐢𝐭𝐞𝐝 𝐭𝐡𝐞 𝐯𝐞𝐫𝐬𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧: “𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐢𝐬 𝐧𝐨𝐭 𝐛𝐮𝐭 𝐚 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫. [𝐎𝐭𝐡𝐞𝐫] 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫𝐬 𝐡𝐚𝐯𝐞 𝐩𝐚𝐬𝐬𝐞𝐝 𝐨𝐧 𝐛𝐞𝐟𝐨𝐫𝐞 𝐡𝐢𝐦. 𝐒𝐨 𝐢𝐟 𝐡𝐞 𝐰𝐚𝐬 𝐭𝐨 𝐝𝐢𝐞 𝐨𝐫 𝐛𝐞 𝐤𝐢𝐥𝐥𝐞𝐝, 𝐰𝐨𝐮𝐥𝐝 𝐲𝐨𝐮 𝐭𝐮𝐫𝐧 𝐛𝐚𝐜𝐤 𝐨𝐧 𝐲𝐨𝐮𝐫 𝐡𝐞𝐞𝐥𝐬 [𝐭𝐨 𝐮𝐧𝐛𝐞𝐥𝐢𝐞𝐟]? 𝐀𝐧𝐝 𝐡𝐞 𝐰𝐡𝐨 𝐭𝐮𝐫𝐧𝐬 𝐛𝐚𝐜𝐤 𝐨𝐧 𝐡𝐢𝐬 𝐡𝐞𝐞𝐥𝐬 𝐰𝐢𝐥𝐥 𝐧𝐞𝐯𝐞𝐫 𝐡𝐚𝐫𝐦 𝐆𝐨𝐝 𝐚𝐭 𝐚𝐥𝐥, 𝐛𝐮𝐭 𝐆𝐨𝐝 𝐰𝐢𝐥𝐥 𝐫𝐞𝐰𝐚𝐫𝐝 𝐭𝐡𝐞 𝐠𝐫𝐚𝐭𝐞𝐟𝐮𝐥.” (𝐐𝐮𝐫’𝐚̄𝐧 𝟑:𝟏𝟒𝟒) “𝐀𝐧𝐝,” 𝐬𝐚𝐲𝐬 𝐭𝐡𝐞 𝐧𝐚𝐫𝐫𝐚𝐭𝐨𝐫: 𝐚𝐧 𝐞𝐲𝐞-𝐰𝐢𝐭𝐧𝐞𝐬𝐬, “𝐢𝐭 𝐰𝐚𝐬 𝐚𝐬 𝐢𝐟 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐡𝐚𝐝 𝐧𝐨𝐭 𝐤𝐧𝐨𝐰𝐧 𝐭𝐡𝐚𝐭 𝐬𝐮𝐜𝐡 𝐚 𝐯𝐞𝐫𝐬𝐞 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐫𝐞𝐯𝐞𝐚𝐥𝐞𝐝 𝐭𝐢𝐥𝐥 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫 𝐫𝐞𝐜𝐢𝐭𝐞𝐝 𝐢𝐭.” 𝐀𝐧𝐝 𝐚𝐧𝐨𝐭𝐡𝐞𝐫 𝐰𝐢𝐭𝐧𝐞𝐬𝐬 𝐭𝐞𝐥𝐥𝐬 𝐡𝐨𝐰 𝐔𝐦𝐚𝐫 𝐮𝐬𝐞𝐝 𝐭𝐨 𝐬𝐚𝐲: 𝐰𝐡𝐞𝐧 “𝐈 𝐡𝐞𝐚𝐫𝐝 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫 𝐫𝐞𝐜𝐢𝐭𝐞 𝐭𝐡𝐚𝐭 𝐯𝐞𝐫𝐬𝐞 𝐦𝐲 𝐟𝐞𝐞𝐭 𝐰𝐞𝐫𝐞 𝐜𝐮𝐭 𝐟𝐫𝐨𝐦 𝐛𝐞𝐧𝐞𝐚𝐭𝐡 𝐦𝐞 𝐚𝐧𝐝 𝐈 𝐟𝐞𝐥𝐥 𝐭𝐨 𝐭𝐡𝐞 𝐠𝐫𝐨𝐮𝐧𝐝, 𝐟𝐨𝐫 𝐈 𝐤𝐧𝐞𝐰 𝐭𝐡𝐚𝐭 𝐆𝐨𝐝’𝐬 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐰𝐚𝐬 𝐝𝐞𝐚𝐝, 𝐌𝐚𝐲 𝐆𝐨𝐝 𝐛𝐥𝐞𝐬𝐬 𝐡𝐢𝐦!” 𝐓𝐡𝐞 𝐟𝐢𝐧𝐚𝐥 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐬𝐞𝐧𝐭 𝐭𝐨 𝐡𝐮𝐦𝐚𝐧𝐢𝐭𝐲 𝐝𝐢𝐞𝐝 𝐚𝐭 𝐭𝐡𝐞 𝐚𝐠𝐞 𝐨𝐟 𝟔𝟑 𝐲𝐞𝐚𝐫𝐬 𝐨𝐥𝐝 𝐢𝐧 𝐭𝐡𝐞 𝟏𝟎𝐭𝐡𝐲𝐞𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡 (𝐦𝐢𝐠𝐫𝐚𝐭𝐢𝐨𝐧) – 𝟔𝟑𝟐 𝐂.𝐄. 𝐒𝐮𝐜𝐡 𝐢𝐬 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝. 𝐀𝐜𝐜𝐨𝐫𝐝𝐢𝐧𝐠 𝐭𝐨 𝐞𝐯𝐞𝐫𝐲 𝐬𝐭𝐚𝐧𝐝𝐚𝐫𝐝 𝐛𝐲 𝐰𝐡𝐢𝐜𝐡 𝐡𝐮𝐦𝐚𝐧 𝐠𝐫𝐞𝐚𝐭𝐧𝐞𝐬𝐬 𝐜𝐚𝐧 𝐛𝐞 𝐦𝐞𝐚𝐬𝐮𝐫𝐞𝐝 𝐡𝐞 𝐰𝐚𝐬 𝐦𝐚𝐭𝐜𝐡𝐥𝐞𝐬𝐬; 𝐧𝐨 𝐩𝐞𝐫𝐬𝐨𝐧 𝐰𝐚𝐬 𝐞𝐯𝐞𝐫 𝐠𝐫𝐞𝐚𝐭𝐞𝐫. 𝐈𝐧 𝐒𝐮𝐦𝐦𝐚𝐫𝐲 ·𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐢𝐬 𝐭𝐡𝐞 𝐦𝐨𝐬𝐭 𝐝𝐨𝐜𝐮𝐦𝐞𝐧𝐭𝐞𝐝 𝐦𝐚𝐧 𝐢𝐧 𝐡𝐢𝐬𝐭𝐨𝐫𝐲. 𝐖𝐞 𝐤𝐧𝐨𝐰 𝐦𝐨𝐫𝐞 𝐚𝐛𝐨𝐮𝐭 𝐡𝐢𝐦 𝐭𝐡𝐚𝐧 𝐚𝐧𝐲 𝐨𝐭𝐡𝐞𝐫 𝐩𝐞𝐫𝐬𝐨𝐧 𝐰𝐡𝐨 𝐞𝐯𝐞𝐫 𝐥𝐢𝐯𝐞𝐝. ·𝐈𝐧 𝐚 𝐯𝐞𝐫𝐲 𝐨𝐩𝐩𝐫𝐞𝐬𝐬𝐢𝐯𝐞 𝐞𝐥𝐢𝐭𝐢𝐬𝐭 𝐬𝐨𝐜𝐢𝐞𝐭𝐲, 𝐡𝐞 𝐞𝐬𝐭𝐚𝐛𝐥𝐢𝐬𝐡𝐞𝐝 𝐚 𝐣𝐮𝐬𝐭 𝐬𝐨𝐜𝐢𝐞𝐭𝐲 𝐭𝐡𝐚𝐭 𝐠𝐚𝐯𝐞 𝐫𝐢𝐠𝐡𝐭𝐬 𝐭𝐨 𝐭𝐡𝐞 𝐩𝐨𝐨𝐫, 𝐰𝐨𝐦𝐞𝐧 𝐚𝐧𝐝 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐟 𝐚𝐥𝐥 𝐫𝐚𝐜𝐞𝐬. ·𝐇𝐢𝐬 𝐟𝐮𝐧𝐝𝐚𝐦𝐞𝐧𝐭𝐚𝐥 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐰𝐚𝐬 𝐭𝐨 𝐜𝐚𝐥𝐥 𝐩𝐞𝐨𝐩𝐥𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐨𝐟 𝐭𝐡𝐞 𝐨𝐧𝐞 𝐭𝐫𝐮𝐞 𝐆𝐨𝐝, 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐚𝐧𝐲 𝐩𝐚𝐫𝐭𝐧𝐞𝐫𝐬 𝐨𝐫 𝐞𝐪𝐮𝐚𝐥𝐬. ·𝐓𝐡𝐞 𝐞𝐚𝐫𝐥𝐲 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐞𝐫𝐞 𝐭𝐨𝐫𝐭𝐮𝐫𝐞𝐝 𝐚𝐧𝐝 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡. 𝐓𝐡𝐞 𝐫𝐞𝐬𝐩𝐨𝐧𝐬𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝, 𝐚𝐥𝐨𝐧𝐠 𝐰𝐢𝐭𝐡 𝐡𝐢𝐬 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐫𝐬, 𝐰𝐚𝐬 𝐭𝐨 𝐛𝐞𝐚𝐫 𝐭𝐡𝐢𝐬 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐢𝐨𝐧 𝐰𝐢𝐭𝐡 𝐩𝐚𝐭𝐢𝐞𝐧𝐜𝐞 𝐚𝐧𝐝 𝐟𝐨𝐫𝐛𝐞𝐚𝐫𝐚𝐧𝐜𝐞. 𝐓𝐡𝐢𝐬 𝐩𝐞𝐫𝐢𝐨𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝’𝐬 𝐥𝐢𝐟𝐞 𝐥𝐚𝐬𝐭𝐞𝐝 𝐭𝐡𝐢𝐫𝐭𝐞𝐞𝐧 𝐲𝐞𝐚𝐫𝐬. ·𝐈𝐧 𝐭𝐡𝐞 𝐌𝐚𝐤𝐤𝐚𝐧 𝐩𝐞𝐫𝐢𝐨𝐝, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐰𝐚𝐬 𝐩𝐡𝐲𝐬𝐢𝐜𝐚𝐥𝐥𝐲 𝐡𝐚𝐫𝐦𝐞𝐝. 𝐇𝐞 𝐡𝐚𝐝 𝐜𝐚𝐦𝐞𝐥 𝐢𝐧𝐭𝐞𝐬𝐭𝐢𝐧𝐞𝐬 𝐭𝐡𝐫𝐨𝐰𝐧 𝐨𝐧 𝐡𝐢𝐦 𝐝𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐩𝐫𝐚𝐲𝐞𝐫, 𝐰𝐚𝐬 𝐩𝐞𝐥𝐭𝐞𝐝 𝐰𝐢𝐭𝐡 𝐫𝐨𝐜𝐤𝐬 𝐮𝐧𝐭𝐢𝐥 𝐡𝐞 𝐛𝐥𝐞𝐝 𝐩𝐫𝐨𝐟𝐮𝐬𝐞𝐥𝐲 𝐚𝐧𝐝 𝐞𝐯𝐞𝐧 𝐬𝐨𝐦𝐞 𝐨𝐟 𝐡𝐢𝐬 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐫𝐬 𝐰𝐞𝐫𝐞 𝐭𝐨𝐫𝐭𝐮𝐫𝐞𝐝 𝐭𝐨 𝐝𝐞𝐚𝐭𝐡. 𝐘𝐞𝐭, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐝𝐢𝐝 𝐧𝐨𝐭 𝐭𝐚𝐤𝐞 𝐚𝐧𝐲 𝐩𝐞𝐫𝐬𝐨𝐧𝐚𝐥 𝐫𝐞𝐯𝐞𝐧𝐠𝐞. ·𝐖𝐡𝐞𝐧 𝐡𝐞 𝐜𝐨𝐧𝐪𝐮𝐞𝐫𝐞𝐝 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡, 𝐜𝐨𝐧𝐭𝐫𝐚𝐫𝐲 𝐭𝐨 𝐨𝐭𝐡𝐞𝐫 𝐜𝐨𝐧𝐪𝐮𝐞𝐫𝐨𝐫𝐬 𝐰𝐡𝐨 𝐤𝐢𝐥𝐥 𝐚𝐧𝐝 𝐩𝐥𝐮𝐧𝐝𝐞𝐫, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐝𝐞𝐦𝐨𝐧𝐬𝐭𝐫𝐚𝐭𝐞𝐝 𝐨𝐧𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐠𝐫𝐞𝐚𝐭𝐞𝐬𝐭 𝐚𝐜𝐭𝐬 𝐨𝐟 𝐦𝐞𝐫𝐜𝐲 𝐚𝐧𝐝 𝐜𝐥𝐞𝐦𝐞𝐧𝐜𝐲 𝐢𝐧 𝐭𝐡𝐞 𝐡𝐢𝐬𝐭𝐨𝐫𝐲 𝐨𝐟 𝐡𝐮𝐦𝐚𝐧𝐢𝐭𝐲, 𝐛𝐲 𝐟𝐨𝐫𝐠𝐢𝐯𝐢𝐧𝐠 𝐭𝐡𝐞 𝐯𝐞𝐫𝐲 𝐩𝐞𝐨𝐩𝐥𝐞 𝐭𝐡𝐚𝐭 𝐡𝐚𝐝 𝐟𝐨𝐮𝐠𝐡𝐭 𝐡𝐢𝐦 𝐚𝐧𝐝 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝𝐬 𝐨𝐟 𝐥𝐢𝐯𝐞𝐬 𝐰𝐞𝐫𝐞 𝐬𝐩𝐚𝐫𝐞𝐝 𝐭𝐡𝐚𝐭 𝐝𝐚𝐲. 𝐑𝐞𝐟𝐥𝐞𝐜𝐭𝐢𝐨𝐧𝐬 𝐚𝐛𝐨𝐮𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐋𝐢𝐟𝐞 𝐑𝐞𝐯. 𝐁𝐨𝐬𝐰𝐨𝐫𝐭𝐡 𝐒𝐦𝐢𝐭𝐡,𝐌𝐨𝐡𝐚𝐦𝐦𝐞𝐝 𝐚𝐧𝐝 𝐌𝐨𝐡𝐚𝐦𝐦𝐞𝐝𝐚𝐧𝐢𝐬𝐦,𝐋𝐨𝐧𝐝𝐨𝐧 𝟏𝟖𝟕𝟒; “𝐇𝐞 𝐰𝐚𝐬 𝐂𝐚𝐞𝐬𝐚𝐫 𝐚𝐧𝐝 𝐏𝐨𝐩𝐞 𝐢𝐧 𝐨𝐧𝐞; 𝐛𝐮𝐭 𝐡𝐞 𝐰𝐚𝐬 𝐏𝐨𝐩𝐞 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐏𝐨𝐩𝐞’𝐬 𝐩𝐫𝐞𝐭𝐞𝐧𝐬𝐢𝐨𝐧𝐬, 𝐂𝐚𝐞𝐬𝐚𝐫 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐭𝐡𝐞 𝐥𝐞𝐠𝐢𝐨𝐧𝐬 𝐨𝐟 𝐂𝐚𝐞𝐬𝐚𝐫: 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐚 𝐬𝐭𝐚𝐧𝐝𝐢𝐧𝐠 𝐚𝐫𝐦𝐲, 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐚 𝐛𝐨𝐝𝐲𝐠𝐮𝐚𝐫𝐝, 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐚 𝐩𝐚𝐥𝐚𝐜𝐞, 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐚 𝐟𝐢𝐱𝐞𝐝 𝐫𝐞𝐯𝐞𝐧𝐮𝐞; 𝐢𝐟 𝐞𝐯𝐞𝐫 𝐚𝐧𝐲 𝐦𝐚𝐧 𝐡𝐚𝐝 𝐭𝐡𝐞 𝐫𝐢𝐠𝐡𝐭 𝐭𝐨 𝐬𝐚𝐲 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐫𝐮𝐥𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐫𝐢𝐠𝐡𝐭 𝐝𝐢𝐯𝐢𝐧𝐞, 𝐢𝐭 𝐰𝐚𝐬 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝, 𝐟𝐨𝐫 𝐡𝐞 𝐡𝐚𝐝 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐩𝐨𝐰𝐞𝐫 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐢𝐭𝐬 𝐢𝐧𝐬𝐭𝐫𝐮𝐦𝐞𝐧𝐭𝐬 𝐚𝐧𝐝 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐢𝐭𝐬 𝐬𝐮𝐩𝐩𝐨𝐫𝐭𝐬.” 𝐆𝐞𝐨𝐫𝐠𝐞 𝐁𝐞𝐫𝐧𝐚𝐫𝐝 𝐒𝐡𝐚𝐰,𝐓𝐡𝐞 𝐆𝐞𝐧𝐮𝐢𝐧𝐞 𝐈𝐬𝐥𝐚𝐦, 𝟏𝟗𝟑𝟔; “𝐈 𝐛𝐞𝐥𝐢𝐞𝐯𝐞 𝐢𝐟 𝐚 𝐦𝐚𝐧 𝐥𝐢𝐤𝐞 𝐡𝐢𝐦 𝐰𝐞𝐫𝐞 𝐭𝐨 𝐚𝐬𝐬𝐮𝐦𝐞 𝐭𝐡𝐞 𝐝𝐢𝐜𝐭𝐚𝐭𝐨𝐫𝐬𝐡𝐢𝐩 𝐨𝐟 𝐭𝐡𝐞 𝐦𝐨𝐝𝐞𝐫𝐧 𝐰𝐨𝐫𝐥𝐝 𝐡𝐞 𝐰𝐨𝐮𝐥𝐝 𝐬𝐮𝐜𝐜𝐞𝐞𝐝 𝐢𝐧 𝐬𝐨𝐥𝐯𝐢𝐧𝐠 𝐢𝐭𝐬 𝐩𝐫𝐨𝐛𝐥𝐞𝐦𝐬 𝐢𝐧 𝐚 𝐰𝐚𝐲 𝐭𝐡𝐚𝐭 𝐰𝐨𝐮𝐥𝐝 𝐛𝐫𝐢𝐧𝐠 𝐦𝐮𝐜𝐡-𝐧𝐞𝐞𝐝𝐞𝐝 𝐩𝐞𝐚𝐜𝐞 𝐚𝐧𝐝 𝐡𝐚𝐩𝐩𝐢𝐧𝐞𝐬𝐬…𝐈 𝐡𝐚𝐯𝐞 𝐬𝐭𝐮𝐝𝐢𝐞𝐝 𝐡𝐢𝐦 - 𝐭𝐡𝐞 𝐦𝐚𝐧 𝐚𝐧𝐝 𝐢𝐧 𝐦𝐲 𝐨𝐩𝐢𝐧𝐢𝐨𝐧 𝐢𝐬 𝐟𝐚𝐫 𝐟𝐫𝐨𝐦 𝐛𝐞𝐢𝐧𝐠 𝐚𝐧 𝐚𝐧𝐭𝐢–𝐂𝐡𝐫𝐢𝐬𝐭. 𝐇𝐞 𝐦𝐮𝐬𝐭 𝐛𝐞 𝐜𝐚𝐥𝐥𝐞𝐝 𝐭𝐡𝐞 𝐒𝐚𝐯𝐢𝐨𝐮𝐫 𝐨𝐟 𝐇𝐮𝐦𝐚𝐧𝐢𝐭𝐲.” 𝐀𝐥𝐩𝐡𝐨𝐧𝐬𝐞 𝐝𝐞 𝐋𝐚𝐦𝐚𝐫𝐭𝐢𝐧𝐞,𝐇𝐢𝐬𝐭𝐨𝐢𝐫𝐞 𝐝𝐞 𝐥𝐚 𝐓𝐮𝐫𝐪𝐮𝐢𝐞, 𝐏𝐚𝐫𝐢𝐬 𝟏𝟖𝟓𝟒; “𝐈𝐟 𝐠𝐫𝐞𝐚𝐭𝐧𝐞𝐬𝐬 𝐨𝐟 𝐩𝐮𝐫𝐩𝐨𝐬𝐞, 𝐭𝐡𝐞 𝐬𝐦𝐚𝐥𝐥𝐧𝐞𝐬𝐬 𝐨𝐟 𝐦𝐞𝐚𝐧𝐬 𝐚𝐧𝐝 𝐚𝐬𝐭𝐨𝐮𝐧𝐝𝐢𝐧𝐠 𝐫𝐞𝐬𝐮𝐥𝐭𝐬 𝐚𝐫𝐞 𝐭𝐡𝐞 𝐭𝐡𝐫𝐞𝐞 𝐜𝐫𝐢𝐭𝐞𝐫𝐢𝐚 𝐨𝐟 𝐡𝐮𝐦𝐚𝐧 𝐠𝐞𝐧𝐢𝐮𝐬, 𝐰𝐡𝐨 𝐜𝐨𝐮𝐥𝐝 𝐝𝐚𝐫𝐞 𝐭𝐨 𝐜𝐨𝐦𝐩𝐚𝐫𝐞 𝐚𝐧𝐲 𝐠𝐫𝐞𝐚𝐭 𝐦𝐚𝐧 𝐢𝐧 𝐦𝐨𝐝𝐞𝐫𝐧 𝐡𝐢𝐬𝐭𝐨𝐫𝐲 𝐰𝐢𝐭𝐡 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝? 𝐓𝐡𝐞 𝐦𝐨𝐬𝐭 𝐟𝐚𝐦𝐨𝐮𝐬 𝐦𝐞𝐧 𝐜𝐫𝐞𝐚𝐭𝐞𝐝 𝐚𝐫𝐦𝐬, 𝐥𝐚𝐰𝐬 𝐚𝐧𝐝 𝐞𝐦𝐩𝐢𝐫𝐞𝐬 𝐨𝐧𝐥𝐲. 𝐓𝐡𝐞𝐲 𝐟𝐨𝐮𝐧𝐝, 𝐢𝐟 𝐚𝐧𝐲𝐭𝐡𝐢𝐧𝐠 𝐚𝐭 𝐚𝐥𝐥, 𝐧𝐨 𝐦𝐨𝐫𝐞 𝐭𝐡𝐚𝐧 𝐦𝐚𝐭𝐞𝐫𝐢𝐚𝐥 𝐩𝐨𝐰𝐞𝐫𝐬 𝐰𝐡𝐢𝐜𝐡 𝐨𝐟𝐭𝐞𝐧 𝐜𝐫𝐮𝐦𝐛𝐥𝐞𝐝 𝐚𝐰𝐚𝐲 𝐛𝐞𝐟𝐨𝐫𝐞 𝐭𝐡𝐞𝐢𝐫 𝐞𝐲𝐞𝐬. 𝐓𝐡𝐢𝐬 𝐦𝐚𝐧 𝐦𝐨𝐯𝐞𝐝 𝐧𝐨𝐭 𝐨𝐧𝐥𝐲 𝐚𝐫𝐦𝐢𝐞𝐬, 𝐥𝐞𝐠𝐢𝐬𝐥𝐚𝐭𝐢𝐨𝐧𝐬, 𝐞𝐦𝐩𝐢𝐫𝐞𝐬, 𝐩𝐞𝐨𝐩𝐥𝐞𝐬 𝐚𝐧𝐝 𝐝𝐲𝐧𝐚𝐬𝐭𝐢𝐞𝐬, 𝐛𝐮𝐭 𝐦𝐢𝐥𝐥𝐢𝐨𝐧𝐬 𝐨𝐟 𝐦𝐞𝐧 𝐢𝐧 𝐨𝐧𝐞-𝐭𝐡𝐢𝐫𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐭𝐡𝐞𝐧-𝐢𝐧𝐡𝐚𝐛𝐢𝐭𝐞𝐝 𝐰𝐨𝐫𝐥𝐝….𝐏𝐡𝐢𝐥𝐨𝐬𝐨𝐩𝐡𝐞𝐫, 𝐨𝐫𝐚𝐭𝐨𝐫, 𝐚𝐩𝐨𝐬𝐭𝐥𝐞, 𝐥𝐞𝐠𝐢𝐬𝐥𝐚𝐭𝐨𝐫, 𝐰𝐚𝐫𝐫𝐢𝐨𝐫, 𝐜𝐨𝐧𝐪𝐮𝐞𝐫𝐨𝐫 𝐨𝐟 𝐢𝐝𝐞𝐚𝐬, 𝐫𝐞𝐬𝐭𝐨𝐫𝐞𝐫 𝐨𝐟 𝐫𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐝𝐨𝐠𝐦𝐚𝐬, 𝐨𝐟 𝐚 𝐜𝐮𝐥𝐭 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐢𝐦𝐚𝐠𝐞𝐬; 𝐭𝐡𝐞 𝐟𝐨𝐮𝐧𝐝𝐞𝐫 𝐨𝐟 𝐭𝐰𝐞𝐧𝐭𝐲 𝐭𝐞𝐫𝐫𝐞𝐬𝐭𝐫𝐢𝐚𝐥 𝐞𝐦𝐩𝐢𝐫𝐞𝐬 𝐚𝐧𝐝 𝐨𝐟 𝐨𝐧𝐞 𝐬𝐩𝐢𝐫𝐢𝐭𝐮𝐚𝐥 𝐞𝐦𝐩𝐢𝐫𝐞, 𝐭𝐡𝐚𝐭 𝐢𝐬 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝. 𝐀𝐬 𝐫𝐞𝐠𝐚𝐫𝐝𝐬 𝐚𝐥𝐥 𝐬𝐭𝐚𝐧𝐝𝐚𝐫𝐝𝐬 𝐛𝐲 𝐰𝐡𝐢𝐜𝐡 𝐡𝐮𝐦𝐚𝐧 𝐠𝐫𝐞𝐚𝐭𝐧𝐞𝐬𝐬 𝐦𝐚𝐲 𝐛𝐞 𝐦𝐞𝐚𝐬𝐮𝐫𝐞𝐝, 𝐰𝐞 𝐦𝐚𝐲 𝐰𝐞𝐥𝐥 𝐚𝐬𝐤, 𝐢𝐬 𝐭𝐡𝐞𝐫𝐞 𝐚𝐧𝐲 𝐦𝐚𝐧 𝐠𝐫𝐞𝐚𝐭𝐞𝐫 𝐭𝐡𝐚𝐧 𝐡𝐞?” 𝐌𝐚𝐡𝐚𝐭𝐦𝐚 𝐆𝐚𝐧𝐝𝐡𝐢,𝐘𝐨𝐮𝐧𝐠 𝐈𝐧𝐝𝐢𝐚, 𝟏𝟗𝟐𝟒; “𝐈 𝐰𝐚𝐧𝐭𝐞𝐝 𝐭𝐨 𝐤𝐧𝐨𝐰 𝐭𝐡𝐞 𝐛𝐞𝐬𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐥𝐢𝐟𝐞 𝐨𝐟 𝐨𝐧𝐞 𝐰𝐡𝐨 𝐡𝐨𝐥𝐝𝐬 𝐭𝐨𝐝𝐚𝐲 𝐚𝐧 𝐮𝐧𝐝𝐢𝐬𝐩𝐮𝐭𝐞𝐝 𝐬𝐰𝐚𝐲 𝐨𝐯𝐞𝐫 𝐭𝐡𝐞 𝐡𝐞𝐚𝐫𝐭𝐬 𝐨𝐟 𝐦𝐢𝐥𝐥𝐢𝐨𝐧𝐬 𝐨𝐟 𝐦𝐚𝐧𝐤𝐢𝐧𝐝…. 𝐈 𝐛𝐞𝐜𝐚𝐦𝐞 𝐦𝐨𝐫𝐞 𝐭𝐡𝐚𝐧 𝐞𝐯𝐞𝐫 𝐜𝐨𝐧𝐯𝐢𝐧𝐜𝐞𝐝 𝐭𝐡𝐚𝐭 𝐢𝐭 𝐰𝐚𝐬 𝐧𝐨𝐭 𝐭𝐡𝐞 𝐬𝐰𝐨𝐫𝐝 𝐭𝐡𝐚𝐭 𝐰𝐨𝐧 𝐚 𝐩𝐥𝐚𝐜𝐞 𝐟𝐨𝐫 𝐈𝐬𝐥𝐚𝐦 𝐢𝐧 𝐭𝐡𝐨𝐬𝐞 𝐝𝐚𝐲𝐬… 𝐢𝐭 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐫𝐢𝐠𝐢𝐝 𝐬𝐢𝐦𝐩𝐥𝐢𝐜𝐢𝐭𝐲, 𝐭𝐡𝐞 𝐮𝐭𝐭𝐞𝐫 𝐬𝐞𝐥𝐟-𝐞𝐟𝐟𝐚𝐜𝐞𝐦𝐞𝐧𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 - 𝐭𝐡𝐞 𝐬𝐜𝐫𝐮𝐩𝐮𝐥𝐨𝐮𝐬 𝐫𝐞𝐠𝐚𝐫𝐝 𝐟𝐨𝐫 𝐩𝐥𝐞𝐝𝐠𝐞𝐬, 𝐡𝐢𝐬 𝐢𝐧𝐭𝐞𝐧𝐬𝐞 𝐝𝐞𝐯𝐨𝐭𝐢𝐨𝐧 𝐭𝐨 𝐡𝐢𝐬 𝐟𝐫𝐢𝐞𝐧𝐝𝐬 𝐚𝐧𝐝 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐫𝐬, 𝐡𝐢𝐬 𝐢𝐧𝐭𝐫𝐞𝐩𝐢𝐝𝐢𝐭𝐲, 𝐡𝐢𝐬 𝐟𝐞𝐚𝐫𝐥𝐞𝐬𝐬𝐧𝐞𝐬𝐬, 𝐡𝐢𝐬 𝐚𝐛𝐬𝐨𝐥𝐮𝐭𝐞 𝐭𝐫𝐮𝐬𝐭 𝐢𝐧 𝐆𝐨𝐝 𝐚𝐧𝐝 𝐢𝐧 𝐡𝐢𝐬 𝐨𝐰𝐧 𝐦𝐢𝐬𝐬𝐢𝐨𝐧…𝐖𝐡𝐞𝐧 𝐈 𝐜𝐥𝐨𝐬𝐞𝐝 𝐭𝐡𝐞 𝐬𝐞𝐜𝐨𝐧𝐝 𝐯𝐨𝐥𝐮𝐦𝐞 (𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐛𝐢𝐨𝐠𝐫𝐚𝐩𝐡𝐲), 𝐈 𝐰𝐚𝐬 𝐬𝐨𝐫𝐫𝐲 𝐭𝐡𝐞𝐫𝐞 𝐰𝐚𝐬 𝐧𝐨𝐭 𝐦𝐨𝐫𝐞 𝐟𝐨𝐫 𝐦𝐞 𝐭𝐨 𝐫𝐞𝐚𝐝 𝐨𝐟 𝐭𝐡𝐚𝐭 𝐠𝐫𝐞𝐚𝐭 𝐥𝐢𝐟𝐞.” 𝐌𝐢𝐜𝐡𝐚𝐞𝐥 𝐇. 𝐇𝐚𝐫𝐭,𝐓𝐡𝐞 𝟏𝟎𝟎: 𝐀 𝐑𝐚𝐧𝐤𝐢𝐧𝐠 𝐨𝐟 𝐭𝐡𝐞 𝐌𝐨𝐬𝐭 𝐈𝐧𝐟𝐥𝐮𝐞𝐧𝐭𝐢𝐚𝐥 𝐏𝐞𝐫𝐬𝐨𝐧𝐬 𝐢𝐧 𝐇𝐢𝐬𝐭𝐨𝐫𝐲: “𝐌𝐲 𝐜𝐡𝐨𝐢𝐜𝐞 𝐨𝐟 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐭𝐨 𝐥𝐞𝐚𝐝 𝐭𝐡𝐞 𝐥𝐢𝐬𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐰𝐨𝐫𝐥𝐝’𝐬 𝐦𝐨𝐬𝐭 𝐢𝐧𝐟𝐥𝐮𝐞𝐧𝐭𝐢𝐚𝐥 𝐩𝐞𝐫𝐬𝐨𝐧𝐬 𝐦𝐚𝐲 𝐬𝐮𝐫𝐩𝐫𝐢𝐬𝐞 𝐬𝐨𝐦𝐞 𝐫𝐞𝐚𝐝𝐞𝐫𝐬 𝐚𝐧𝐝 𝐦𝐚𝐲 𝐛𝐞 𝐪𝐮𝐞𝐬𝐭𝐢𝐨𝐧𝐞𝐝 𝐛𝐲 𝐨𝐭𝐡𝐞𝐫𝐬, 𝐛𝐮𝐭 𝐡𝐞 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐨𝐧𝐥𝐲 𝐦𝐚𝐧 𝐢𝐧 𝐡𝐢𝐬𝐭𝐨𝐫𝐲 𝐰𝐡𝐨 𝐰𝐚𝐬 𝐬𝐮𝐩𝐫𝐞𝐦𝐞𝐥𝐲 𝐬𝐮𝐜𝐜𝐞𝐬𝐬𝐟𝐮𝐥 𝐨𝐧 𝐛𝐨𝐭𝐡 𝐭𝐡𝐞 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐮𝐬 𝐚𝐧𝐝 𝐬𝐞𝐜𝐮𝐥𝐚𝐫 𝐥𝐞𝐯𝐞𝐥.” 𝐒𝐨𝐮𝐫𝐜𝐞:𝐀.𝐁. 𝐚𝐥-𝐌𝐞𝐡𝐫𝐢. 𝐄𝐝𝐢𝐭𝐞𝐝 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐬𝐨𝐮𝐫𝐜𝐞𝐬 – -‘𝐈𝐧𝐭𝐫𝐨𝐝𝐮𝐜𝐭𝐢𝐨𝐧 – 𝐓𝐡𝐞 𝐆𝐥𝐨𝐫𝐢𝐨𝐮𝐬 𝐐𝐮𝐫’𝐚̄𝐧’ 𝐛𝐲 𝐌. 𝐏𝐢𝐜𝐤𝐭𝐡𝐚𝐥𝐥. -‘𝐖𝐡𝐨 𝐢𝐬 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝?’ 𝐛𝐲 𝐊. 𝐌𝐮𝐫𝐫𝐚𝐝. -‘𝐓𝐚𝐟𝐡𝐢𝐦 𝐚𝐥-𝐐𝐮𝐫’𝐚̄𝐧’ 𝐛𝐲 𝐌. 𝐌𝐚𝐰𝐝𝐮𝐝𝐢. 𝐅𝐮𝐫𝐭𝐡𝐞𝐫 𝐑𝐞𝐚𝐝𝐢𝐧𝐠: -‘𝐓𝐡𝐞 𝐋𝐢𝐟𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝’ [𝟒 𝐯𝐨𝐥.] 𝐛𝐲 𝐈𝐛𝐧 𝐊𝐚𝐭𝐡𝐢𝐫. -‘𝐓𝐡𝐞 𝐍𝐨𝐛𝐥𝐞 𝐋𝐢𝐟𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’ [𝟑 𝐯𝐨𝐥.] 𝐛𝐲 𝐃𝐫 𝐀𝐥𝐢 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐚𝐬-𝐒𝐚𝐥𝐥𝐚𝐚𝐛𝐞𝐞. -‘𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝: 𝐌𝐚𝐧 𝐚𝐧𝐝 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’ 𝐛𝐲 𝐀𝐝𝐢𝐥 𝐒𝐚𝐥𝐚𝐡𝐢. -‘𝐙𝐚𝐝 𝐚𝐥-𝐌𝐚𝐚𝐝’ [𝐏𝐫𝐨𝐯𝐢𝐬𝐢𝐨𝐧𝐬 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐇𝐞𝐫𝐞𝐚𝐟𝐭𝐞𝐫] 𝐛𝐲 𝐈𝐛𝐧 𝐐𝐚𝐲𝐲𝐢𝐦 𝐚𝐥-𝐉𝐚𝐰𝐳𝐢𝐲𝐲𝐚𝐡. 𝐀𝐥𝐥𝐚𝐡 𝐊𝐧𝐨𝐰𝐬 𝐁𝐞𝐬𝐭. 𝐑𝐞𝐟𝐞𝐫𝐞𝐧𝐜𝐞𝐬: Family Lineage of the Prophet Muhammad Refuted: A Lie About Prophet Muhammad’s Parents- When did his father die? The pregnancy of Prophet Muhammad’s mother and the death of his father Miracles Surrounding the Birth of the Prophet and Miracles performed by Prophet Muhammed The Story of giving a name to Prophet Muhammed on the seventh day after his birth. Chronology of the most important events in the prophetic biography from birth till death What is the Evidence in Islam that Prophet Muhammed celebrated his birthday or anyone of his companions did Why Did Prophet Muhammed Have So Many Wives? Christian Scholars Recognize Contradictions in the Bible Global Acknowledgment: Non-Muslim Scholars’ Confirmation of Quran and Hadith Preservation Christian Scholars refuting the status of the NT as an inspired scripture List of New Testament verses not included in modern English translations", "UK English Male"); } };

𝐒𝐡𝐨𝐫𝐭 𝐁𝐢𝐨𝐠𝐫𝐚𝐩𝐡𝐲 𝐨𝐟 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝.

Mohamad Mostafa Nassar

Twitter@NassarMohamadMR

𝐀𝐥𝐭𝐡𝐨𝐮𝐠𝐡 𝐰𝐞 𝐜𝐚𝐧 𝐟𝐢𝐧𝐝 𝐆𝐨𝐝 𝐛𝐲 𝐫𝐞𝐟𝐥𝐞𝐜𝐭𝐢𝐧𝐠 𝐮𝐩𝐨𝐧 𝐧𝐚𝐭𝐮𝐫𝐚𝐥 𝐩𝐡𝐞𝐧𝐨𝐦𝐞𝐧𝐚, 𝐰𝐞 𝐧𝐞𝐞𝐝 𝐚 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐭𝐨 𝐥𝐞𝐚𝐫𝐧 𝐰𝐡𝐲 𝐰𝐞 𝐰𝐞𝐫𝐞 𝐜𝐫𝐞𝐚𝐭𝐞𝐝, 𝐰𝐡𝐞𝐫𝐞 𝐰𝐞 𝐜𝐚𝐦𝐞 𝐟𝐫𝐨𝐦, 𝐰𝐡𝐞𝐫𝐞 𝐰𝐞 𝐚𝐫𝐞 𝐠𝐨𝐢𝐧𝐠, 𝐚𝐧𝐝 𝐡𝐨𝐰 𝐭𝐨 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐨𝐮𝐫 𝐂𝐫𝐞𝐚𝐭𝐨𝐫 𝐩𝐫𝐨𝐩𝐞𝐫𝐥𝐲. 𝐏𝐫𝐨𝐩𝐡𝐞𝐭𝐬 𝐠𝐮𝐢𝐝𝐞𝐝 𝐩𝐞𝐨𝐩𝐥𝐞, 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐩𝐞𝐫𝐬𝐨𝐧𝐚𝐥 𝐜𝐨𝐧𝐝𝐮𝐜𝐭 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐡𝐞𝐚𝐯𝐞𝐧𝐥𝐲 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐧𝐬 𝐭𝐡𝐞𝐲 𝐜𝐨𝐧𝐯𝐞𝐲𝐞𝐝, 𝐭𝐨 𝐝𝐞𝐯𝐞𝐥𝐨𝐩 𝐭𝐡𝐞𝐢𝐫 𝐢𝐧𝐛𝐨𝐫𝐧 𝐜𝐚𝐩𝐚𝐜𝐢𝐭𝐢𝐞𝐬 𝐚𝐧𝐝 𝐝𝐢𝐫𝐞𝐜𝐭𝐞𝐝 𝐭𝐡𝐞𝐦 𝐭𝐨𝐰𝐚𝐫𝐝 𝐭𝐡𝐞 𝐩𝐮𝐫𝐩𝐨𝐬𝐞 𝐨𝐟 𝐭𝐡𝐞𝐢𝐫 𝐜𝐫𝐞𝐚𝐭𝐢𝐨𝐧. 

𝐇𝐚𝐝 𝐢𝐭 𝐧𝐨𝐭 𝐛𝐞𝐞𝐧 𝐟𝐨𝐫 𝐭𝐡𝐞𝐦, 𝐡𝐮𝐦𝐚𝐧𝐢𝐭𝐲 𝐰𝐨𝐮𝐥𝐝 𝐡𝐚𝐯𝐞 𝐛𝐞𝐞𝐧 𝐥𝐞𝐟𝐭 𝐭𝐨 𝐝𝐞𝐜𝐚𝐲. 𝐀𝐬 𝐡𝐮𝐦𝐚𝐧𝐢𝐭𝐲 𝐧𝐞𝐞𝐝𝐬 𝐬𝐨𝐜𝐢𝐚𝐥 𝐣𝐮𝐬𝐭𝐢𝐜𝐞 𝐚𝐬 𝐦𝐮𝐜𝐡 𝐚𝐬 𝐢𝐭 𝐧𝐞𝐞𝐝𝐬 𝐩𝐫𝐢𝐯𝐚𝐭𝐞 𝐢𝐧𝐧𝐞𝐫 𝐩𝐞𝐚𝐜𝐞, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭𝐬 𝐭𝐚𝐮𝐠𝐡𝐭 𝐭𝐡𝐞 𝐥𝐚𝐰𝐬 𝐨𝐟 𝐥𝐢𝐟𝐞 𝐚𝐧𝐝 𝐞𝐬𝐭𝐚𝐛𝐥𝐢𝐬𝐡𝐞𝐝 𝐭𝐡𝐞 𝐫𝐮𝐥𝐞𝐬 𝐟𝐨𝐫 𝐚 𝐩𝐞𝐫𝐟𝐞𝐜𝐭 𝐬𝐨𝐜𝐢𝐚𝐥 𝐥𝐢𝐟𝐞 𝐛𝐚𝐬𝐞𝐝 𝐨𝐧 𝐣𝐮𝐬𝐭𝐢𝐜𝐞. 

𝐓𝐡𝐮𝐬, 𝐏𝐫𝐨𝐩𝐡𝐞𝐭𝐬 𝐰𝐞𝐫𝐞 𝐬𝐞𝐧𝐭 𝐭𝐡𝐫𝐨𝐮𝐠𝐡𝐨𝐮𝐭 𝐡𝐢𝐬𝐭𝐨𝐫𝐲 𝐚𝐧𝐝 𝐰𝐡𝐞𝐧𝐞𝐯𝐞𝐫 𝐡𝐮𝐦𝐚𝐧𝐢𝐭𝐲 𝐰𝐨𝐮𝐥𝐝 𝐟𝐚𝐥𝐥 𝐢𝐧𝐭𝐨 𝐝𝐚𝐫𝐤𝐧𝐞𝐬𝐬, 𝐆𝐨𝐝 𝐰𝐨𝐮𝐥𝐝 𝐬𝐞𝐧𝐝 𝐚𝐧𝐨𝐭𝐡𝐞𝐫 𝐨𝐧𝐞 𝐭𝐨 𝐞𝐧𝐥𝐢𝐠𝐡𝐭𝐞𝐧 𝐭𝐡𝐞𝐦 𝐚𝐠𝐚𝐢𝐧. 𝐓𝐡𝐢𝐬 𝐜𝐨𝐧𝐭𝐢𝐧𝐮𝐞𝐝 𝐮𝐧𝐭𝐢𝐥 𝐭𝐡𝐞 𝐜𝐨𝐦𝐢𝐧𝐠 𝐨𝐟 𝐭𝐡𝐞 𝐋𝐚𝐬𝐭 𝐏𝐫𝐨𝐩𝐡𝐞𝐭.

𝐓𝐡𝐞𝐫𝐞 𝐦𝐚𝐲 𝐛𝐞 𝐧𝐮𝐦𝐞𝐫𝐨𝐮𝐬 𝐩𝐨𝐢𝐧𝐭𝐬 𝐨𝐟 𝐝𝐢𝐟𝐟𝐞𝐫𝐞𝐧𝐜𝐞 𝐚𝐦𝐨𝐧𝐠 𝐭𝐡𝐞 𝐯𝐚𝐫𝐢𝐨𝐮𝐬 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐧𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐰𝐨𝐫𝐥𝐝, 𝐛𝐮𝐭 𝐭𝐡𝐞𝐲 𝐚𝐥𝐥 𝐚𝐠𝐫𝐞𝐞𝐝 𝐨𝐧 𝐭𝐡𝐞 𝐚𝐝𝐯𝐞𝐧𝐭 𝐨𝐟 𝐚 𝐰𝐨𝐫𝐥𝐝 𝐭𝐞𝐚𝐜𝐡𝐞𝐫, 𝐰𝐡𝐨 𝐡𝐚𝐬 𝐛𝐞𝐞𝐧 𝐦𝐞𝐧𝐭𝐢𝐨𝐧𝐞𝐝 𝐚𝐬 𝐭𝐡𝐞 𝐬𝐩𝐞𝐜𝐢𝐚𝐥 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐤𝐧𝐨𝐰𝐧 𝐚𝐬 “𝐓𝐡𝐞 𝐒𝐥𝐚𝐯𝐞” 𝐛𝐲 𝐈𝐬𝐚𝐢𝐚𝐡, “𝐓𝐡𝐞 𝐇𝐨𝐥𝐲 𝐨𝐧𝐞 𝐰𝐢𝐭𝐡 𝟏𝟎,𝟎𝟎𝟎 𝐬𝐚𝐢𝐧𝐭𝐬” 𝐛𝐲 𝐌𝐨𝐬𝐞𝐬 𝐚𝐧𝐝 𝐚𝐬 𝐭𝐡𝐞 “𝐏𝐚𝐫𝐚𝐜𝐥𝐞𝐭𝐞” 𝐛𝐲 𝐉𝐞𝐬𝐮𝐬.

𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐁𝐢𝐫𝐭𝐡

𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝, 𝐬𝐨𝐧 𝐨𝐟 𝐀𝐛𝐝𝐮𝐥𝐥𝐚𝐡, 𝐬𝐨𝐧 𝐨𝐟 𝐀𝐛𝐝𝐮𝐥 𝐌𝐮𝐭𝐭𝐚𝐥𝐢𝐛, 𝐨𝐟 𝐭𝐡𝐞 𝐭𝐫𝐢𝐛𝐞 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡, 𝐰𝐚𝐬 𝐛𝐨𝐫𝐧 𝐢𝐧 𝐌𝐚𝐤𝐤𝐚𝐡 𝐢𝐧 𝐭𝐡𝐞 𝐲𝐞𝐚𝐫 𝟓𝟕𝟏 𝐂.𝐄. 𝐇𝐢𝐬 𝐟𝐚𝐭𝐡𝐞𝐫 𝐝𝐢𝐞𝐝 𝐛𝐞𝐟𝐨𝐫𝐞 𝐡𝐞 𝐰𝐚𝐬 𝐛𝐨𝐫𝐧, 𝐚𝐧𝐝 𝐡𝐞 𝐰𝐚𝐬 𝐫𝐚𝐢𝐬𝐞𝐝 𝐟𝐢𝐫𝐬𝐭 𝐛𝐲 𝐡𝐢𝐬 𝐠𝐫𝐚𝐧𝐝𝐟𝐚𝐭𝐡𝐞𝐫, 𝐀𝐛𝐝𝐮𝐥 𝐌𝐮𝐭𝐭𝐚𝐥𝐢𝐛, 𝐚𝐧𝐝 𝐚𝐟𝐭𝐞𝐫 𝐡𝐢𝐬 𝐠𝐫𝐚𝐧𝐝𝐟𝐚𝐭𝐡𝐞𝐫’𝐬 𝐝𝐞𝐚𝐭𝐡, 𝐛𝐲 𝐡𝐢𝐬 𝐮𝐧𝐜𝐥𝐞 𝐀𝐛𝐮 𝐓𝐚𝐥𝐢𝐛.

𝐀𝐬 𝐚 𝐲𝐨𝐮𝐧𝐠 𝐛𝐨𝐲, 𝐡𝐞 𝐭𝐫𝐚𝐯𝐞𝐥𝐥𝐞𝐝 𝐰𝐢𝐭𝐡 𝐡𝐢𝐬 𝐮𝐧𝐜𝐥𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐦𝐞𝐫𝐜𝐡𝐚𝐧𝐭𝐬’ 𝐜𝐚𝐫𝐚𝐯𝐚𝐧 𝐭𝐨 𝐒𝐲𝐫𝐢𝐚, 𝐚𝐧𝐝 𝐬𝐨𝐦𝐞 𝐲𝐞𝐚𝐫𝐬 𝐥𝐚𝐭𝐞𝐫 𝐦𝐚𝐝𝐞 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐣𝐨𝐮𝐫𝐧𝐞𝐲 𝐢𝐧 𝐭𝐡𝐞 𝐬𝐞𝐫𝐯𝐢𝐜𝐞 𝐨𝐟 𝐚 𝐰𝐞𝐚𝐥𝐭𝐡𝐲 𝐰𝐢𝐝𝐨𝐰 𝐧𝐚𝐦𝐞𝐝 𝐊𝐡𝐚𝐝𝐢𝐣𝐚𝐡. 𝐒𝐨 𝐟𝐚𝐢𝐭𝐡𝐟𝐮𝐥𝐥𝐲 𝐡𝐞 𝐜𝐨𝐧𝐝𝐮𝐜𝐭𝐞𝐝 𝐡𝐞𝐫 𝐛𝐮𝐬𝐢𝐧𝐞𝐬𝐬, 𝐚𝐧𝐝 𝐬𝐨 𝐞𝐱𝐜𝐞𝐥𝐥𝐞𝐧𝐭 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐫𝐞𝐩𝐨𝐫𝐭 𝐨𝐟 𝐡𝐢𝐬 𝐛𝐞𝐡𝐚𝐯𝐢𝐨𝐮𝐫, 𝐰𝐡𝐢𝐜𝐡 𝐬𝐡𝐞 𝐫𝐞𝐜𝐞𝐢𝐯𝐞𝐝 𝐟𝐫𝐨𝐦 𝐡𝐞𝐫 𝐨𝐥𝐝 𝐬𝐞𝐫𝐯𝐚𝐧𝐭 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐚𝐜𝐜𝐨𝐦𝐩𝐚𝐧𝐢𝐞𝐝 𝐡𝐢𝐦, 𝐭𝐡𝐚𝐭 𝐬𝐡𝐞 𝐬𝐨𝐨𝐧 𝐚𝐟𝐭𝐞𝐫𝐰𝐚𝐫𝐝 𝐦𝐚𝐫𝐫𝐢𝐞𝐝 𝐡𝐞𝐫 𝐲𝐨𝐮𝐧𝐠 𝐚𝐠𝐞𝐧𝐭; 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐦𝐚𝐫𝐫𝐢𝐚𝐠𝐞 𝐩𝐫𝐨𝐯𝐞𝐝 𝐚 𝐯𝐞𝐫𝐲 𝐡𝐚𝐩𝐩𝐲 𝐨𝐧𝐞, 𝐭𝐡𝐨𝐮𝐠𝐡 𝐬𝐡𝐞 𝐰𝐚𝐬 𝐟𝐢𝐟𝐭𝐞𝐞𝐧 𝐲𝐞𝐚𝐫𝐬 𝐨𝐥𝐝𝐞𝐫 𝐭𝐡𝐚𝐧 𝐡𝐞 𝐰𝐚𝐬. 

𝐓𝐡𝐫𝐨𝐮𝐠𝐡𝐨𝐮𝐭 𝐭𝐡𝐞 𝐭𝐰𝐞𝐧𝐭𝐲-𝐬𝐢𝐱 𝐲𝐞𝐚𝐫𝐬 𝐨𝐟 𝐭𝐡𝐞𝐢𝐫 𝐥𝐢𝐟𝐞 𝐭𝐨𝐠𝐞𝐭𝐡𝐞𝐫 𝐡𝐞 𝐫𝐞𝐦𝐚𝐢𝐧𝐞𝐝 𝐝𝐞𝐯𝐨𝐭𝐞𝐝 𝐭𝐨 𝐡𝐞𝐫; 𝐚𝐧𝐝 𝐚𝐟𝐭𝐞𝐫 𝐡𝐞𝐫 𝐝𝐞𝐚𝐭𝐡, 𝐰𝐡𝐞𝐧 𝐡𝐞 𝐭𝐨𝐨𝐤 𝐨𝐭𝐡𝐞𝐫 𝐰𝐢𝐯𝐞𝐬 𝐡𝐞 𝐚𝐥𝐰𝐚𝐲𝐬 𝐦𝐞𝐧𝐭𝐢𝐨𝐧𝐞𝐝 𝐡𝐞𝐫 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐠𝐫𝐞𝐚𝐭𝐞𝐬𝐭 𝐥𝐨𝐯𝐞 𝐚𝐧𝐝 𝐫𝐞𝐯𝐞𝐫𝐞𝐧𝐜𝐞. 𝐓𝐡𝐢𝐬 𝐦𝐚𝐫𝐫𝐢𝐚𝐠𝐞 𝐠𝐚𝐯𝐞 𝐡𝐢𝐦 𝐫𝐚𝐧𝐤 𝐚𝐦𝐨𝐧𝐠 𝐭𝐡𝐞 𝐧𝐨𝐭𝐚𝐛𝐥𝐞𝐬 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡, 𝐰𝐡𝐢𝐥𝐞 𝐡𝐢𝐬 𝐜𝐨𝐧𝐝𝐮𝐜𝐭 𝐞𝐚𝐫𝐧𝐞𝐝 𝐟𝐨𝐫 𝐡𝐢𝐦 𝐭𝐡𝐞 𝐭𝐢𝐭𝐥𝐞 𝐚𝐥-𝐀𝐦𝐢𝐧, 𝐭𝐡𝐞 “𝐭𝐫𝐮𝐬𝐭𝐰𝐨𝐫𝐭𝐡𝐲.”

𝐏𝐡𝐲𝐬𝐢𝐜𝐚𝐥 𝐃𝐞𝐬𝐜𝐫𝐢𝐩𝐭𝐢𝐨𝐧

𝐎𝐧𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐦𝐨𝐬𝐭 𝐜𝐨𝐦𝐩𝐫𝐞𝐡𝐞𝐧𝐬𝐢𝐯𝐞 𝐚𝐧𝐝 𝐝𝐞𝐭𝐚𝐢𝐥𝐞𝐝 𝐝𝐞𝐬𝐜𝐫𝐢𝐩𝐭𝐢𝐨𝐧𝐬 𝐰𝐞 𝐡𝐚𝐯𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐜𝐚𝐦𝐞 𝐟𝐫𝐨𝐦 𝐚 𝐁𝐞𝐝𝐨𝐮𝐢𝐧 𝐰𝐨𝐦𝐚𝐧 𝐰𝐡𝐨 𝐰𝐨𝐮𝐥𝐝 𝐭𝐚𝐤𝐞 𝐜𝐚𝐫𝐞 𝐨𝐟 𝐭𝐫𝐚𝐯𝐞𝐥𝐥𝐞𝐫𝐬 𝐰𝐡𝐨 𝐩𝐚𝐬𝐬𝐞𝐝 𝐛𝐲 𝐡𝐞𝐫 𝐭𝐞𝐧𝐭. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐨𝐧𝐜𝐞 𝐬𝐭𝐨𝐩𝐩𝐞𝐝 𝐛𝐲 𝐡𝐞𝐫 𝐰𝐢𝐭𝐡 𝐡𝐢𝐬 𝐜𝐨𝐦𝐩𝐚𝐧𝐢𝐨𝐧𝐬 𝐟𝐨𝐫 𝐟𝐨𝐨𝐝 𝐚𝐧𝐝 𝐫𝐞𝐬𝐭. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐬𝐤𝐞𝐝 𝐡𝐞𝐫 𝐢𝐟 𝐭𝐡𝐞𝐲 𝐜𝐨𝐮𝐥𝐝 𝐛𝐮𝐲 𝐬𝐨𝐦𝐞 𝐦𝐞𝐚𝐭 𝐨𝐫 𝐝𝐚𝐭𝐞𝐬 𝐟𝐫𝐨𝐦 𝐡𝐞𝐫 𝐛𝐮𝐭 𝐬𝐡𝐞 𝐜𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐟𝐢𝐧𝐝 𝐚𝐧𝐲𝐭𝐡𝐢𝐧𝐠. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐥𝐨𝐨𝐤𝐞𝐝 𝐭𝐨𝐰𝐚𝐫𝐝𝐬 𝐚 𝐬𝐡𝐞𝐞𝐩 𝐧𝐞𝐱𝐭 𝐭𝐨 𝐭𝐡𝐞 𝐭𝐞𝐧𝐭. 

𝐇𝐞 𝐚𝐬𝐤𝐞𝐝 𝐡𝐞𝐫, “𝐖𝐡𝐚𝐭 𝐢𝐬 𝐰𝐫𝐨𝐧𝐠 𝐰𝐢𝐭𝐡 𝐭𝐡𝐢𝐬 𝐬𝐡𝐞𝐞𝐩?” 𝐒𝐡𝐞 𝐫𝐞𝐩𝐥𝐢𝐞𝐝, “𝐓𝐡𝐞 𝐬𝐡𝐞𝐞𝐩 𝐢𝐬 𝐟𝐚𝐭𝐢𝐠𝐮𝐞𝐝 𝐚𝐧𝐝 𝐢𝐬 𝐰𝐞𝐚𝐤𝐞𝐫 𝐭𝐡𝐚𝐧 𝐭𝐡𝐞 𝐨𝐭𝐡𝐞𝐫 𝐬𝐡𝐞𝐞𝐩.” 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐬𝐤𝐞𝐝, “𝐃𝐨𝐞𝐬 𝐢𝐭 𝐦𝐢𝐥𝐤?” 𝐒𝐡𝐞 𝐫𝐞𝐩𝐥𝐢𝐞𝐝, “𝐈 𝐬𝐰𝐞𝐚𝐫 𝐛𝐲 𝐲𝐨𝐮𝐫 𝐦𝐨𝐭𝐡𝐞𝐫 𝐚𝐧𝐝 𝐟𝐚𝐭𝐡𝐞𝐫, 𝐢𝐟 𝐈 𝐬𝐚𝐰 𝐦𝐢𝐥𝐤 𝐟𝐫𝐨𝐦 𝐢𝐭 𝐭𝐡𝐞𝐧 𝐈 𝐰𝐨𝐮𝐥𝐝 𝐦𝐢𝐥𝐤 𝐢𝐭.” 𝐇𝐞 𝐭𝐡𝐞𝐧 𝐜𝐚𝐥𝐥𝐞𝐝 𝐭𝐡𝐞 𝐬𝐡𝐞𝐞𝐩 𝐚𝐧𝐝 𝐦𝐨𝐯𝐞𝐝 𝐡𝐢𝐬 𝐡𝐚𝐧𝐝 𝐨𝐯𝐞𝐫 𝐢𝐭𝐬 𝐮𝐝𝐝𝐞𝐫; 𝐡𝐞 𝐩𝐫𝐨𝐧𝐨𝐮𝐧𝐜𝐞𝐝 𝐭𝐡𝐞 𝐧𝐚𝐦𝐞 𝐨𝐟 𝐆𝐨𝐝 𝐚𝐧𝐝 𝐩𝐫𝐚𝐢𝐬𝐞𝐝 𝐇𝐢𝐦. 

𝐓𝐡𝐞𝐧 𝐡𝐞 𝐜𝐚𝐥𝐥𝐞𝐝 𝐭𝐡𝐞 𝐰𝐨𝐦𝐚𝐧 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞 𝐬𝐡𝐞𝐞𝐩 𝐬𝐭𝐞𝐚𝐝𝐢𝐞𝐝 𝐢𝐭𝐬 𝐟𝐞𝐞𝐭 𝐚𝐧𝐝 𝐢𝐭𝐬 𝐮𝐝𝐝𝐞𝐫 𝐟𝐢𝐥𝐥𝐞𝐝. 𝐇𝐞 𝐚𝐬𝐤𝐞𝐝 𝐟𝐨𝐫 𝐚 𝐥𝐚𝐫𝐠𝐞 𝐜𝐨𝐧𝐭𝐚𝐢𝐧𝐞𝐫 𝐚𝐧𝐝 𝐦𝐢𝐥𝐤𝐞𝐝 𝐢𝐭 𝐮𝐧𝐭𝐢𝐥 𝐢𝐭 𝐰𝐚𝐬 𝐟𝐢𝐥𝐥𝐞𝐝. 𝐓𝐡𝐞 𝐰𝐨𝐦𝐚𝐧 𝐝𝐫𝐚𝐧𝐤 𝐮𝐧𝐭𝐢𝐥 𝐟𝐮𝐥𝐥 𝐚𝐬 𝐝𝐢𝐝 𝐡𝐢𝐬 𝐜𝐨𝐦𝐩𝐚𝐧𝐢𝐨𝐧𝐬. 𝐓𝐡𝐞𝐧 𝐢𝐭 𝐰𝐚𝐬 𝐦𝐢𝐥𝐤𝐞𝐝 𝐟𝐨𝐫 𝐚 𝐬𝐞𝐜𝐨𝐧𝐝 𝐭𝐢𝐦𝐞 𝐮𝐧𝐭𝐢𝐥 𝐭𝐡𝐞 𝐜𝐨𝐧𝐭𝐚𝐢𝐧𝐞𝐫 𝐰𝐚𝐬 𝐟𝐮𝐥𝐥 𝐚𝐧𝐝 𝐭𝐡𝐞𝐲 𝐥𝐞𝐟𝐭 𝐡𝐞𝐫 𝐚𝐧𝐝 𝐜𝐨𝐧𝐭𝐢𝐧𝐮𝐞𝐝 𝐨𝐧 𝐭𝐡𝐞𝐢𝐫 𝐣𝐨𝐮𝐫𝐧𝐞𝐲. 

𝐀𝐟𝐭𝐞𝐫 𝐚 𝐬𝐡𝐨𝐫𝐭 𝐰𝐡𝐢𝐥𝐞, 𝐭𝐡𝐞 𝐡𝐮𝐬𝐛𝐚𝐧𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐁𝐞𝐝𝐨𝐮𝐢𝐧 𝐰𝐨𝐦𝐚𝐧 𝐫𝐞𝐭𝐮𝐫𝐧𝐞𝐝 𝐟𝐫𝐨𝐦 𝐡𝐞𝐫𝐝𝐢𝐧𝐠 𝐠𝐨𝐚𝐭𝐬. 𝐇𝐞 𝐬𝐚𝐰 𝐭𝐡𝐞 𝐦𝐢𝐥𝐤 𝐚𝐧𝐝 𝐬𝐚𝐢𝐝 𝐭𝐨 𝐡𝐢𝐬 𝐰𝐢𝐟𝐞, “𝐖𝐡𝐞𝐫𝐞 𝐝𝐢𝐝 𝐲𝐨𝐮 𝐠𝐞𝐭 𝐭𝐡𝐢𝐬 𝐦𝐢𝐥𝐤 𝐟𝐫𝐨𝐦?” 𝐒𝐡𝐞 𝐫𝐞𝐩𝐥𝐢𝐞𝐝, “𝐈 𝐬𝐰𝐞𝐚𝐫 𝐛𝐲 𝐆𝐨𝐝, 𝐚 𝐛𝐥𝐞𝐬𝐬𝐞𝐝 𝐦𝐚𝐧 𝐜𝐚𝐦𝐞 𝐭𝐨 𝐮𝐬 𝐭𝐨𝐝𝐚𝐲” 𝐇𝐞 𝐬𝐚𝐢𝐝, “𝐃𝐞𝐬𝐜𝐫𝐢𝐛𝐞 𝐡𝐢𝐦 𝐭𝐨 𝐦𝐞.”

𝐒𝐡𝐞 𝐛𝐞𝐠𝐚𝐧; “𝐈 𝐬𝐚𝐰 𝐡𝐢𝐦 𝐭𝐨 𝐛𝐞 𝐚 𝐦𝐚𝐧 𝐨𝐟 𝐞𝐯𝐢𝐝𝐞𝐧𝐭 𝐬𝐩𝐥𝐞𝐧𝐝𝐨𝐮𝐫. 𝐅𝐢𝐧𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐟𝐢𝐠𝐮𝐫𝐞. 𝐇𝐢𝐬 𝐟𝐚𝐜𝐞 𝐰𝐚𝐬 𝐡𝐚𝐧𝐝𝐬𝐨𝐦𝐞. 𝐒𝐥𝐢𝐦 𝐢𝐧 𝐟𝐨𝐫𝐦. 𝐇𝐢𝐬 𝐡𝐞𝐚𝐝 𝐢𝐬 𝐧𝐨𝐭 𝐭𝐨𝐨 𝐬𝐦𝐚𝐥𝐥, 𝐞𝐥𝐞𝐠𝐚𝐧𝐭 𝐚𝐧𝐝 𝐠𝐨𝐨𝐝-𝐥𝐨𝐨𝐤𝐢𝐧𝐠. 𝐇𝐢𝐬 𝐞𝐲𝐞𝐬 𝐚𝐫𝐞 𝐥𝐚𝐫𝐠𝐞 𝐚𝐧𝐝 𝐛𝐥𝐚𝐜𝐤 [𝐚𝐧𝐝] 𝐡𝐢𝐬 𝐞𝐲𝐞𝐥𝐢𝐝𝐬 𝐥𝐨𝐧𝐠. 𝐇𝐢𝐬 𝐯𝐨𝐢𝐜𝐞 𝐰𝐚𝐬 𝐝𝐞𝐞𝐩. 𝐕𝐞𝐫𝐲 𝐢𝐧𝐭𝐞𝐥𝐥𝐢𝐠𝐞𝐧𝐭. 𝐇𝐢𝐬 𝐛𝐫𝐨𝐰𝐬 𝐡𝐢𝐠𝐡 𝐚𝐧𝐝 𝐚𝐫𝐜𝐡𝐞𝐝 [𝐚𝐧𝐝] 𝐡𝐢𝐬 𝐡𝐚𝐢𝐫 𝐢𝐧 𝐩𝐥𝐚𝐢𝐭𝐬. 𝐇𝐢𝐬 𝐧𝐞𝐜𝐤 𝐰𝐚𝐬 𝐥𝐨𝐧𝐠 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐛𝐞𝐚𝐫𝐝 𝐰𝐚𝐬 𝐭𝐡𝐢𝐜𝐤. 𝐇𝐞 𝐠𝐚𝐯𝐞 𝐚𝐧 𝐢𝐦𝐩𝐫𝐞𝐬𝐬𝐢𝐨𝐧 𝐨𝐟 𝐝𝐢𝐠𝐧𝐢𝐭𝐲 𝐰𝐡𝐞𝐧 𝐬𝐢𝐥𝐞𝐧𝐭 𝐚𝐧𝐝 𝐨𝐟 𝐡𝐢𝐠𝐡 𝐢𝐧𝐭𝐞𝐥𝐥𝐢𝐠𝐞𝐧𝐜𝐞 𝐰𝐡𝐞𝐧 𝐡𝐞 𝐭𝐚𝐥𝐤𝐞𝐝. 𝐇𝐢𝐬 𝐰𝐨𝐫𝐝𝐬 𝐰𝐞𝐫𝐞 𝐢𝐦𝐩𝐫𝐞𝐬𝐬𝐢𝐯𝐞 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐬𝐩𝐞𝐞𝐜𝐡 𝐰𝐚𝐬 𝐝𝐞𝐜𝐢𝐬𝐢𝐯𝐞, 𝐧𝐨𝐭 𝐭𝐫𝐢𝐯𝐢𝐚𝐥 𝐧𝐨𝐫 𝐭𝐫𝐢𝐭𝐞. 𝐇𝐢𝐬 𝐢𝐝𝐞𝐚𝐬 𝐚𝐫𝐞 𝐥𝐢𝐤𝐞 𝐩𝐞𝐚𝐫𝐥𝐬 𝐦𝐨𝐯𝐢𝐧𝐠 𝐨𝐧 𝐭𝐡𝐞𝐢𝐫 𝐬𝐭𝐫𝐢𝐧𝐠. 

𝐇𝐞 𝐬𝐞𝐞𝐦𝐞𝐝 𝐭𝐡𝐞 𝐦𝐨𝐬𝐭 𝐬𝐩𝐥𝐞𝐧𝐝𝐢𝐝 𝐚𝐧𝐝 𝐟𝐢𝐧𝐞-𝐥𝐨𝐨𝐤𝐢𝐧𝐠 𝐦𝐚𝐧 𝐟𝐫𝐨𝐦 𝐚 𝐝𝐢𝐬𝐭𝐚𝐧𝐜𝐞 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐯𝐞𝐫𝐲 𝐛𝐞𝐬𝐭 𝐨𝐟 𝐚𝐥𝐥 𝐟𝐫𝐨𝐦 𝐜𝐥𝐨𝐬𝐞 𝐛𝐲. 𝐌𝐞𝐝𝐢𝐮𝐦 𝐢𝐧 𝐡𝐞𝐢𝐠𝐡𝐭, 𝐭𝐡𝐞 𝐞𝐲𝐞 𝐧𝐨𝐭 𝐟𝐢𝐧𝐝𝐢𝐧𝐠 𝐡𝐢𝐦 𝐭𝐨𝐨 𝐭𝐚𝐥𝐥 𝐧𝐨𝐫 𝐭𝐨𝐨 𝐬𝐡𝐨𝐫𝐭. 𝐀 𝐭𝐫𝐞𝐞 𝐛𝐫𝐚𝐧𝐜𝐡 𝐚𝐬 𝐢𝐭 𝐰𝐞𝐫𝐞 𝐛𝐞𝐭𝐰𝐞𝐞𝐧 𝐭𝐰𝐨 𝐨𝐭𝐡𝐞𝐫𝐬 𝐛𝐮𝐭 𝐡𝐞 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐟𝐢𝐧𝐞𝐬𝐭 𝐥𝐨𝐨𝐤𝐢𝐧𝐠 𝐨𝐟 𝐭𝐡𝐞 𝐭𝐡𝐫𝐞𝐞. 𝐓𝐡𝐞 𝐛𝐞𝐬𝐭 𝐩𝐫𝐨𝐩𝐨𝐫𝐭𝐢𝐨𝐧𝐞𝐝. 𝐇𝐢𝐬 𝐜𝐨𝐦𝐩𝐚𝐧𝐢𝐨𝐧𝐬 𝐰𝐨𝐮𝐥𝐝 𝐬𝐮𝐫𝐫𝐨𝐮𝐧𝐝 𝐡𝐢𝐦, 𝐚𝐧𝐝 𝐰𝐡𝐞𝐧 𝐡𝐞 𝐬𝐩𝐨𝐤𝐞 𝐭𝐡𝐞𝐲 𝐰𝐨𝐮𝐥𝐝 𝐥𝐢𝐬𝐭𝐞𝐧 𝐚𝐭𝐭𝐞𝐧𝐭𝐢𝐯𝐞𝐥𝐲 𝐭𝐨 𝐡𝐢𝐬 𝐬𝐩𝐞𝐞𝐜𝐡…”

𝐓𝐡𝐞 𝐅𝐢𝐫𝐬𝐭 𝐑𝐞𝐯𝐞𝐥𝐚𝐭𝐢𝐨𝐧

𝐓𝐡𝐞 𝐌𝐚𝐤𝐤𝐚𝐧𝐬 𝐜𝐥𝐚𝐢𝐦𝐞𝐝 𝐝𝐞𝐬𝐜𝐞𝐧𝐭 𝐟𝐫𝐨𝐦 𝐀𝐛𝐫𝐚𝐡𝐚𝐦 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐈𝐬𝐡𝐦𝐚𝐞𝐥 𝐚𝐧𝐝 𝐭𝐫𝐚𝐝𝐢𝐭𝐢𝐨𝐧 𝐬𝐭𝐚𝐭𝐞𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐢𝐫 𝐭𝐞𝐦𝐩𝐥𝐞, 𝐭𝐡𝐞 𝐊𝐚`𝐛𝐚𝐡, 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐛𝐮𝐢𝐥𝐭 𝐛𝐲 𝐀𝐛𝐫𝐚𝐡𝐚𝐦 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐨𝐟 𝐭𝐡𝐞 𝐎𝐧𝐞 𝐆𝐨𝐝. 𝐈𝐭 𝐰𝐚𝐬 𝐬𝐭𝐢𝐥𝐥 𝐜𝐚𝐥𝐥𝐞𝐝 𝐭𝐡𝐞 𝐇𝐨𝐮𝐬𝐞 𝐨𝐟 𝐆𝐨𝐝, 𝐛𝐮𝐭 𝐭𝐡𝐞 𝐜𝐡𝐢𝐞𝐟 𝐨𝐛𝐣𝐞𝐜𝐭𝐬 𝐨𝐟 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐡𝐞𝐫𝐞 𝐰𝐞𝐫𝐞 𝐚 𝐧𝐮𝐦𝐛𝐞𝐫 𝐨𝐟 𝐢𝐝𝐨𝐥𝐬, 𝐰𝐡𝐢𝐜𝐡 𝐰𝐞𝐫𝐞 𝐜𝐚𝐥𝐥𝐞𝐝 “𝐝𝐚𝐮𝐠𝐡𝐭𝐞𝐫𝐬” 𝐨𝐟 𝐆𝐨𝐝 𝐚𝐧𝐝 𝐢𝐧𝐭𝐞𝐫𝐜𝐞𝐬𝐬𝐨𝐫𝐬.

𝐈𝐭 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐩𝐫𝐚𝐜𝐭𝐢𝐜𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐭𝐨 𝐫𝐞𝐭𝐢𝐫𝐞 𝐨𝐟𝐭𝐞𝐧 𝐭𝐨 𝐚 𝐜𝐚𝐯𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐝𝐞𝐬𝐞𝐫𝐭 𝐟𝐨𝐫 𝐦𝐞𝐝𝐢𝐭𝐚𝐭𝐢𝐨𝐧. 𝐇𝐢𝐬 𝐩𝐥𝐚𝐜𝐞 𝐨𝐟 𝐫𝐞𝐭𝐫𝐞𝐚𝐭 𝐰𝐚𝐬 𝐇𝐢𝐫𝐚, 𝐚 𝐜𝐚𝐯𝐞 𝐢𝐧 𝐚 𝐦𝐨𝐮𝐧𝐭𝐚𝐢𝐧 𝐜𝐚𝐥𝐥𝐞𝐝 𝐭𝐡𝐞 𝐌𝐨𝐮𝐧𝐭𝐚𝐢𝐧 𝐨𝐟 𝐋𝐢𝐠𝐡𝐭 𝐧𝐨𝐭 𝐟𝐚𝐫 𝐟𝐫𝐨𝐦 𝐌𝐚𝐤𝐤𝐚𝐡, 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐜𝐡𝐨𝐬𝐞𝐧 𝐦𝐨𝐧𝐭𝐡 𝐰𝐚𝐬 𝐑𝐚𝐦𝐚𝐝𝐚𝐧, 𝐭𝐡𝐞 𝐦𝐨𝐧𝐭𝐡 𝐨𝐟 𝐡𝐞𝐚𝐭. 𝐈𝐭 𝐰𝐚𝐬 𝐭𝐡𝐞𝐫𝐞 𝐨𝐧𝐞 𝐧𝐢𝐠𝐡𝐭 𝐭𝐨𝐰𝐚𝐫𝐝𝐬 𝐭𝐡𝐞 𝐞𝐧𝐝 𝐨𝐟 𝐭𝐡𝐢𝐬 𝐪𝐮𝐢𝐞𝐭 𝐦𝐨𝐧𝐭𝐡 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐫𝐞𝐯𝐞𝐥𝐚𝐭𝐢𝐨𝐧 𝐜𝐚𝐦𝐞 𝐭𝐨 𝐡𝐢𝐦 𝐰𝐡𝐞𝐧 𝐡𝐞 𝐰𝐚𝐬 𝐟𝐨𝐫𝐭𝐲 𝐲𝐞𝐚𝐫𝐬 𝐨𝐥𝐝.

𝐇𝐞 𝐡𝐞𝐚𝐫𝐝 𝐚 𝐯𝐨𝐢𝐜𝐞 𝐬𝐚𝐲: “𝐑𝐞𝐚𝐝!” 𝐇𝐞 𝐬𝐚𝐢𝐝: “𝐈 𝐜𝐚𝐧𝐧𝐨𝐭 𝐫𝐞𝐚𝐝.” 𝐓𝐡𝐞 𝐯𝐨𝐢𝐜𝐞 𝐚𝐠𝐚𝐢𝐧 𝐬𝐚𝐢𝐝: “𝐑𝐞𝐚𝐝!” 𝐇𝐞 𝐬𝐚𝐢𝐝: “𝐈 𝐜𝐚𝐧𝐧𝐨𝐭 𝐫𝐞𝐚𝐝.” 𝐀 𝐭𝐡𝐢𝐫𝐝 𝐭𝐢𝐦𝐞 𝐭𝐡𝐞 𝐯𝐨𝐢𝐜𝐞, 𝐦𝐨𝐫𝐞 𝐭𝐞𝐫𝐫𝐢𝐛𝐥𝐞, 𝐜𝐨𝐦𝐦𝐚𝐧𝐝𝐞𝐝: “𝐑𝐞𝐚𝐝!” 𝐇𝐞 𝐬𝐚𝐢𝐝: “𝐖𝐡𝐚𝐭 𝐜𝐚𝐧 𝐈 𝐫𝐞𝐚𝐝?” 𝐓𝐡𝐞 𝐯𝐨𝐢𝐜𝐞 𝐬𝐚𝐢𝐝:

“𝐑𝐞𝐜𝐢𝐭𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐧𝐚𝐦𝐞 𝐨𝐟 𝐲𝐨𝐮𝐫 𝐋𝐨𝐫𝐝 𝐰𝐡𝐨 𝐜𝐫𝐞𝐚𝐭𝐞𝐝 –

𝐂𝐫𝐞𝐚𝐭𝐞𝐝 𝐭𝐡𝐞 𝐡𝐮𝐦𝐚𝐧 𝐛𝐞𝐢𝐧𝐠 𝐟𝐫𝐨𝐦 𝐚 𝐜𝐥𝐢𝐧𝐠𝐢𝐧𝐠 𝐬𝐮𝐛𝐬𝐭𝐚𝐧𝐜𝐞.

𝐑𝐞𝐜𝐢𝐭𝐞, 𝐚𝐧𝐝 𝐲𝐨𝐮𝐫 𝐋𝐨𝐫𝐝 𝐢𝐬 𝐭𝐡𝐞 𝐦𝐨𝐬𝐭 𝐆𝐞𝐧𝐞𝐫𝐨𝐮𝐬 –

𝐖𝐡𝐨 𝐭𝐚𝐮𝐠𝐡𝐭 𝐛𝐲 𝐭𝐡𝐞 𝐩𝐞𝐧 –

𝐓𝐚𝐮𝐠𝐡𝐭 𝐭𝐡𝐞 𝐡𝐮𝐦𝐚𝐧 𝐛𝐞𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐰𝐡𝐢𝐜𝐡 𝐡𝐞 𝐤𝐧𝐞𝐰 𝐧𝐨𝐭.” [𝐐𝐮𝐫’𝐚̄𝐧 𝟗𝟔:𝟏-𝟓]

𝐓𝐡𝐞 𝐕𝐢𝐬𝐢𝐨𝐧 𝐨𝐟 𝐂𝐚𝐯𝐞 𝐇𝐢𝐫𝐚

𝐇𝐞 𝐰𝐞𝐧𝐭 𝐨𝐮𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐜𝐚𝐯𝐞 𝐨𝐧𝐭𝐨 𝐭𝐡𝐞 𝐡𝐢𝐥𝐥𝐬𝐢𝐝𝐞 𝐚𝐧𝐝 𝐡𝐞𝐚𝐫𝐝 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐚𝐰𝐞-𝐢𝐧𝐬𝐩𝐢𝐫𝐢𝐧𝐠 𝐯𝐨𝐢𝐜𝐞 𝐬𝐚𝐲: “𝐎 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝! 𝐓𝐡𝐨𝐮 𝐚𝐫𝐭 𝐆𝐨𝐝’𝐬 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫, 𝐚𝐧𝐝 𝐈 𝐚𝐦 𝐆𝐚𝐛𝐫𝐢𝐞𝐥.” 𝐓𝐡𝐞𝐧 𝐡𝐞 𝐫𝐚𝐢𝐬𝐞𝐝 𝐡𝐢𝐬 𝐞𝐲𝐞𝐬 𝐚𝐧𝐝 𝐬𝐚𝐰 𝐭𝐡𝐞 𝐚𝐧𝐠𝐞𝐥 𝐬𝐭𝐚𝐧𝐝𝐢𝐧𝐠 𝐢𝐧 𝐭𝐡𝐞 𝐬𝐤𝐲 𝐚𝐛𝐨𝐯𝐞 𝐭𝐡𝐞 𝐡𝐨𝐫𝐢𝐳𝐨𝐧. 𝐀𝐧𝐝 𝐚𝐠𝐚𝐢𝐧 𝐭𝐡𝐞 𝐯𝐨𝐢𝐜𝐞 𝐬𝐚𝐢𝐝:

“𝐎 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝! 𝐓𝐡𝐨𝐮 𝐚𝐫𝐭 𝐆𝐨𝐝’𝐬 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫, 𝐚𝐧𝐝 𝐈 𝐚𝐦 𝐆𝐚𝐛𝐫𝐢𝐞𝐥.” 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐬𝐭𝐨𝐨𝐝 𝐪𝐮𝐢𝐭𝐞 𝐬𝐭𝐢𝐥𝐥, 𝐭𝐮𝐫𝐧𝐢𝐧𝐠 𝐚𝐰𝐚𝐲 𝐡𝐢𝐬 𝐟𝐚𝐜𝐞 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐛𝐫𝐢𝐠𝐡𝐭𝐧𝐞𝐬𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐯𝐢𝐬𝐢𝐨𝐧, 𝐛𝐮𝐭 𝐰𝐡𝐞𝐫𝐞𝐯𝐞𝐫 𝐡𝐞 𝐭𝐮𝐫𝐧𝐞𝐝 𝐡𝐢𝐬 𝐟𝐚𝐜𝐞, 𝐭𝐡𝐞𝐫𝐞 𝐬𝐭𝐨𝐨𝐝 𝐭𝐡𝐞 𝐚𝐧𝐠𝐞𝐥 𝐜𝐨𝐧𝐟𝐫𝐨𝐧𝐭𝐢𝐧𝐠 𝐡𝐢𝐦. 𝐇𝐞 𝐫𝐞𝐦𝐚𝐢𝐧𝐞𝐝 𝐭𝐡𝐮𝐬 𝐚 𝐥𝐨𝐧𝐠 𝐰𝐡𝐢𝐥𝐞 𝐭𝐢𝐥𝐥 𝐚𝐭 𝐥𝐞𝐧𝐠𝐭𝐡 𝐭𝐡𝐞 𝐚𝐧𝐠𝐞𝐥 𝐯𝐚𝐧𝐢𝐬𝐡𝐞𝐝 𝐰𝐡𝐞𝐧 𝐡𝐞 𝐫𝐞𝐭𝐮𝐫𝐧𝐞𝐝 𝐢𝐧 𝐠𝐫𝐞𝐚𝐭 𝐝𝐢𝐬𝐭𝐫𝐞𝐬𝐬 𝐨𝐟 𝐦𝐢𝐧𝐝 𝐭𝐨 𝐡𝐢𝐬 𝐰𝐢𝐟𝐞 𝐊𝐡𝐚𝐝𝐢𝐣𝐚𝐡. 

𝐒𝐡𝐞 𝐝𝐢𝐝 𝐡𝐞𝐫 𝐛𝐞𝐬𝐭 𝐭𝐨 𝐫𝐞𝐚𝐬𝐬𝐮𝐫𝐞 𝐡𝐢𝐦, 𝐬𝐚𝐲𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐡𝐢𝐬 𝐜𝐨𝐧𝐝𝐮𝐜𝐭 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐬𝐮𝐜𝐡 𝐭𝐡𝐚𝐭 𝐆𝐨𝐝 𝐰𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐥𝐞𝐭 𝐚 𝐡𝐚𝐫𝐦𝐟𝐮𝐥 𝐬𝐩𝐢𝐫𝐢𝐭 𝐜𝐨𝐦𝐞 𝐭𝐨 𝐡𝐢𝐦 𝐚𝐧𝐝 𝐭𝐡𝐚𝐭 𝐢𝐭 𝐰𝐚𝐬 𝐡𝐞𝐫 𝐡𝐨𝐩𝐞 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐰𝐚𝐬 𝐭𝐨 𝐛𝐞𝐜𝐨𝐦𝐞 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐨𝐟 𝐡𝐢𝐬 𝐩𝐞𝐨𝐩𝐥𝐞. 𝐎𝐧 𝐡𝐢𝐬 𝐫𝐞𝐭𝐮𝐫𝐧 𝐭𝐨 𝐌𝐚𝐤𝐤𝐚𝐡 𝐬𝐡𝐞 𝐭𝐨𝐨𝐤 𝐡𝐢𝐦 𝐭𝐨 𝐡𝐞𝐫 𝐜𝐨𝐮𝐬𝐢𝐧 𝐖𝐚𝐫𝐚𝐪𝐚 𝐢𝐛𝐧 𝐍𝐚𝐰𝐟𝐚𝐥, 𝐚 𝐯𝐞𝐫𝐲 𝐨𝐥𝐝 𝐦𝐚𝐧, “𝐰𝐡𝐨 𝐤𝐧𝐞𝐰 𝐭𝐡𝐞 𝐒𝐜𝐫𝐢𝐩𝐭𝐮𝐫𝐞𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐉𝐞𝐰𝐬 𝐚𝐧𝐝 𝐂𝐡𝐫𝐢𝐬𝐭𝐢𝐚𝐧𝐬,” 𝐰𝐡𝐨 𝐝𝐞𝐜𝐥𝐚𝐫𝐞𝐝 𝐡𝐢𝐬 𝐛𝐞𝐥𝐢𝐞𝐟 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐡𝐞𝐚𝐯𝐞𝐧𝐥𝐲 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐰𝐡𝐨 𝐜𝐚𝐦𝐞 𝐭𝐨 𝐌𝐨𝐬𝐞𝐬 𝐨𝐟 𝐨𝐥𝐝 𝐡𝐚𝐝 𝐜𝐨𝐦𝐞 𝐭𝐨 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐩𝐞𝐚𝐜𝐞 𝐛𝐞 𝐮𝐩𝐨𝐧 𝐭𝐡𝐞𝐦, 𝐚𝐧𝐝 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐰𝐚𝐬 𝐜𝐡𝐨𝐬𝐞𝐧 𝐚𝐬 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐨𝐟 𝐡𝐢𝐬 𝐩𝐞𝐨𝐩𝐥𝐞.

𝐌𝐞𝐬𝐬𝐚𝐠𝐞 𝐨𝐟 𝐈𝐬𝐥𝐚̄𝐦

𝐌𝐨𝐬𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐚𝐜𝐜𝐥𝐚𝐢𝐦𝐞𝐝 𝐡𝐢𝐦 𝐚𝐬 𝐭𝐡𝐞 𝐭𝐫𝐮𝐬𝐭𝐰𝐨𝐫𝐭𝐡𝐲 (𝐚𝐥-𝐀𝐦𝐢̄𝐧) 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐭𝐫𝐮𝐬𝐭𝐟𝐮𝐥 (𝐚𝐬-𝐒𝐚̄𝐝𝐢𝐪) 𝐜𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐛𝐫𝐢𝐧𝐠 𝐭𝐡𝐞𝐦𝐬𝐞𝐥𝐯𝐞𝐬 𝐭𝐨 𝐛𝐞𝐥𝐢𝐞𝐯𝐞 𝐢𝐧 𝐡𝐢𝐦. 𝐍𝐨𝐫 𝐜𝐨𝐮𝐥𝐝 𝐦𝐨𝐬𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐉𝐞𝐰𝐬 𝐚𝐧𝐝 𝐂𝐡𝐫𝐢𝐬𝐭𝐢𝐚𝐧𝐬 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐟𝐨𝐫 𝐬𝐨 𝐥𝐨𝐧𝐠 𝐛𝐞𝐞𝐧 𝐥𝐢𝐯𝐢𝐧𝐠 𝐢𝐧 𝐞𝐱𝐩𝐞𝐜𝐭𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐡𝐢𝐬 𝐚𝐫𝐫𝐢𝐯𝐚𝐥. 𝐍𝐨𝐭 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐝𝐨𝐮𝐛𝐭𝐞𝐝 𝐡𝐢𝐬 𝐭𝐫𝐮𝐭𝐡𝐟𝐮𝐥𝐧𝐞𝐬𝐬 𝐨𝐫 𝐢𝐧𝐭𝐞𝐠𝐫𝐢𝐭𝐲 𝐛𝐮𝐭 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐧𝐨𝐭 𝐩𝐫𝐞𝐩𝐚𝐫𝐞𝐝 𝐭𝐨 𝐭𝐮𝐫𝐧 𝐭𝐡𝐞𝐢𝐫 𝐰𝐡𝐨𝐥𝐞 𝐞𝐬𝐭𝐚𝐛𝐥𝐢𝐬𝐡𝐞𝐝 𝐰𝐚𝐲 𝐨𝐟 𝐥𝐢𝐯𝐢𝐧𝐠 𝐮𝐩𝐬𝐢𝐝𝐞 𝐝𝐨𝐰𝐧 𝐛𝐲 𝐬𝐮𝐛𝐦𝐢𝐭𝐭𝐢𝐧𝐠 𝐭𝐨 𝐡𝐢𝐬 𝐬𝐢𝐦𝐩𝐥𝐞 𝐛𝐮𝐭 𝐫𝐚𝐝𝐢𝐜𝐚𝐥 𝐦𝐞𝐬𝐬𝐚𝐠𝐞. 𝐇𝐞 𝐰𝐨𝐮𝐥𝐝 𝐭𝐞𝐥𝐥 𝐭𝐡𝐞𝐦;

𝐖𝐡𝐞𝐧 𝐈 𝐫𝐞𝐜𝐢𝐭𝐞 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧, 𝐈 𝐟𝐢𝐧𝐝 𝐭𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐜𝐥𝐞𝐚𝐫 𝐢𝐧𝐬𝐭𝐫𝐮𝐜𝐭𝐢𝐨𝐧: 𝐆𝐨𝐝 𝐢𝐬 𝐇𝐞 𝐰𝐡𝐨 𝐡𝐚𝐬 𝐜𝐫𝐞𝐚𝐭𝐞𝐝 𝐲𝐨𝐮, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐡𝐞𝐚𝐯𝐞𝐧𝐬 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐞𝐚𝐫𝐭𝐡, 𝐇𝐞 𝐢𝐬 𝐲𝐨𝐮𝐫 𝐨𝐧𝐥𝐲 𝐋𝐨𝐫𝐝 𝐚𝐧𝐝 𝐌𝐚𝐬𝐭𝐞𝐫. 𝐇𝐞 𝐢𝐬 𝐲𝐨𝐮𝐫 𝐨𝐧𝐥𝐲 𝐋𝐨𝐫𝐝 𝐚𝐧𝐝 𝐌𝐚𝐬𝐭𝐞𝐫. 𝐒𝐮𝐫𝐫𝐞𝐧𝐝𝐞𝐫 𝐲𝐨𝐮𝐫 𝐛𝐞𝐢𝐧𝐠 𝐚𝐧𝐝 𝐲𝐨𝐮𝐫 𝐥𝐢𝐯𝐞𝐬 𝐭𝐨𝐭𝐚𝐥𝐥𝐲 𝐭𝐨 𝐇𝐢𝐦 𝐀𝐥𝐨𝐧𝐞, 𝐚𝐧𝐝 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐚𝐧𝐝 𝐬𝐞𝐫𝐯𝐞 𝐧𝐨 𝐨𝐧𝐞 𝐛𝐮𝐭 𝐇𝐢𝐦. 𝐋𝐞𝐭 𝐆𝐨𝐝 𝐛𝐞 𝐭𝐡𝐞 𝐎𝐧𝐥𝐲 𝐆𝐨𝐝.

𝐓𝐡𝐞 𝐰𝐨𝐫𝐝𝐬 𝐈 𝐬𝐩𝐞𝐚𝐤, 𝐇𝐞 𝐩𝐥𝐚𝐜𝐞𝐬 𝐢𝐧 𝐦𝐲 𝐦𝐨𝐮𝐭𝐡, 𝐚𝐧𝐝 𝐈 𝐬𝐩𝐞𝐚𝐤 𝐨𝐧 𝐇𝐢𝐬 𝐚𝐮𝐭𝐡𝐨𝐫𝐢𝐭𝐲, 𝐎𝐛𝐞𝐲 𝐦𝐞 𝐚𝐧𝐝 𝐟𝐨𝐫𝐬𝐚𝐤𝐞 𝐚𝐥𝐥 𝐟𝐚𝐥𝐬𝐞 𝐜𝐥𝐚𝐢𝐦𝐚𝐧𝐭𝐬 𝐭𝐨 𝐡𝐮𝐦𝐚𝐧 𝐨𝐛𝐞𝐝𝐢𝐞𝐧𝐜𝐞. 𝐄𝐯𝐞𝐫𝐲𝐭𝐡𝐢𝐧𝐠 𝐢𝐧 𝐭𝐡𝐞 𝐡𝐞𝐚𝐯𝐞𝐧𝐬 𝐚𝐧𝐝 𝐨𝐧 𝐞𝐚𝐫𝐭𝐡 𝐛𝐞𝐥𝐨𝐧𝐠𝐬 𝐭𝐨 𝐆𝐨𝐝; 𝐧𝐨 𝐩𝐞𝐫𝐬𝐨𝐧 𝐡𝐚𝐬 𝐚 𝐫𝐢𝐠𝐡𝐭 𝐭𝐨 𝐛𝐞 𝐭𝐡𝐞 𝐦𝐚𝐬𝐭𝐞𝐫 𝐨𝐟 𝐚𝐧𝐨𝐭𝐡𝐞𝐫 𝐩𝐞𝐫𝐬𝐨𝐧, 𝐭𝐨 𝐬𝐩𝐫𝐞𝐚𝐝 𝐨𝐩𝐩𝐫𝐞𝐬𝐬𝐢𝐨𝐧 𝐚𝐧𝐝 𝐜𝐨𝐫𝐫𝐮𝐩𝐭𝐢𝐨𝐧 𝐨𝐧 𝐞𝐚𝐫𝐭𝐡. 𝐄𝐭𝐞𝐫𝐧𝐚𝐥 𝐥𝐢𝐟𝐞 𝐛𝐞𝐲𝐨𝐧𝐝 𝐚𝐰𝐚𝐢𝐭𝐬 𝐲𝐨𝐮; 𝐰𝐡𝐞𝐫𝐞 𝐲𝐨𝐮 𝐰𝐢𝐥𝐥 𝐦𝐞𝐞𝐭 𝐆𝐨𝐝 𝐟𝐚𝐜𝐞 𝐭𝐨 𝐟𝐚𝐜𝐞, 𝐚𝐧𝐝 𝐲𝐨𝐮𝐫 𝐥𝐢𝐟𝐞 𝐰𝐢𝐥𝐥 𝐛𝐞 𝐣𝐮𝐝𝐠𝐞𝐝; 𝐟𝐨𝐫 𝐭𝐡𝐚𝐭, 𝐲𝐨𝐮 𝐦𝐮𝐬𝐭 𝐩𝐫𝐞𝐩𝐚𝐫𝐞.

𝐓𝐡𝐢𝐬 𝐬𝐢𝐦𝐩𝐥𝐞 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐬𝐡𝐨𝐨𝐤 𝐭𝐡𝐞 𝐯𝐞𝐫𝐲 𝐟𝐨𝐮𝐧𝐝𝐚𝐭𝐢𝐨𝐧𝐬 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐧 𝐬𝐨𝐜𝐢𝐞𝐭𝐲 𝐚𝐬 𝐰𝐞𝐥𝐥 𝐚𝐬 𝐭𝐡𝐞 𝐬𝐞𝐯𝐞𝐧𝐭𝐡-𝐜𝐞𝐧𝐭𝐮𝐫𝐲 𝐰𝐨𝐫𝐥𝐝. 𝐓𝐡𝐚𝐭 𝐰𝐨𝐫𝐥𝐝, 𝐚𝐬 𝐭𝐨𝐝𝐚𝐲, 𝐥𝐢𝐯𝐞𝐝 𝐮𝐧𝐝𝐞𝐫 𝐭𝐡𝐞 𝐲𝐨𝐤𝐞 𝐨𝐟 𝐦𝐚𝐧𝐲 𝐟𝐚𝐥𝐬𝐞 𝐠𝐨𝐝𝐬, 𝐤𝐢𝐧𝐠𝐬 𝐚𝐧𝐝 𝐞𝐦𝐩𝐞𝐫𝐨𝐫𝐬, 𝐩𝐫𝐢𝐞𝐬𝐭𝐬 𝐚𝐧𝐝 𝐦𝐨𝐧𝐤𝐬, 𝐟𝐞𝐮𝐝𝐚𝐥 𝐥𝐨𝐫𝐝𝐬 𝐚𝐧𝐝 𝐫𝐢𝐜𝐡 𝐛𝐮𝐬𝐢𝐧𝐞𝐬𝐬𝐦𝐞𝐧, 𝐬𝐨𝐨𝐭𝐡𝐬𝐚𝐲𝐞𝐫𝐬 𝐚𝐧𝐝 𝐬𝐩𝐞𝐥𝐥-𝐛𝐢𝐧𝐝𝐞𝐫𝐬 𝐰𝐡𝐨 𝐜𝐥𝐚𝐢𝐦𝐞𝐝 𝐭𝐨 𝐤𝐧𝐨𝐰 𝐰𝐡𝐚𝐭 𝐨𝐭𝐡𝐞𝐫𝐬 𝐤𝐧𝐞𝐰 𝐧𝐨𝐭, 𝐚𝐧𝐝 𝐰𝐡𝐨 𝐚𝐥𝐥 𝐥𝐨𝐫𝐝𝐞𝐝 𝐨𝐯𝐞𝐫 𝐭𝐡𝐞 𝐡𝐮𝐦𝐚𝐧 𝐛𝐞𝐢𝐧𝐠𝐬.

𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐜𝐡𝐚𝐥𝐥𝐞𝐧𝐠𝐞𝐝 𝐭𝐡𝐞𝐦 𝐚𝐥𝐥, 𝐞𝐱𝐩𝐨𝐬𝐞𝐝 𝐭𝐡𝐞𝐦 𝐚𝐥𝐥 𝐚𝐧𝐝 𝐭𝐡𝐫𝐞𝐚𝐭𝐞𝐧𝐞𝐝 𝐭𝐡𝐞𝐦 𝐚𝐥𝐥. 𝐇𝐢𝐬 𝐢𝐦𝐦𝐞𝐝𝐢𝐚𝐭𝐞 𝐨𝐩𝐩𝐨𝐧𝐞𝐧𝐭𝐬 𝐢𝐧 𝐌𝐚𝐤𝐤𝐚𝐡 𝐜𝐨𝐮𝐥𝐝 𝐝𝐨 𝐧𝐨 𝐛𝐞𝐭𝐭𝐞𝐫 𝐭𝐡𝐚𝐧 𝐛𝐫𝐚𝐧𝐝 𝐡𝐢𝐦 𝐮𝐧𝐜𝐨𝐧𝐯𝐢𝐧𝐜𝐢𝐧𝐠𝐥𝐲 𝐚𝐬 𝐚 𝐥𝐢𝐚𝐫, 𝐚 𝐩𝐨𝐞𝐭, 𝐚 𝐬𝐨𝐨𝐭𝐡𝐬𝐚𝐲𝐞𝐫 𝐚𝐧𝐝 𝐚 𝐦𝐚𝐧 𝐩𝐨𝐬𝐬𝐞𝐬𝐬𝐞𝐝. 𝐁𝐮𝐭, 𝐡𝐨𝐰 𝐜𝐨𝐮𝐥𝐝 𝐡𝐞 𝐰𝐡𝐨 𝐰𝐚𝐬 𝐢𝐥𝐥𝐢𝐭𝐞𝐫𝐚𝐭𝐞, 𝐡𝐞 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐧𝐞𝐯𝐞𝐫 𝐜𝐨𝐦𝐩𝐨𝐬𝐞𝐝 𝐚 𝐬𝐢𝐧𝐠𝐥𝐞 𝐯𝐞𝐫𝐬𝐞, 𝐰𝐡𝐨 𝐡𝐚𝐬 𝐬𝐡𝐨𝐰𝐧 𝐧𝐨 𝐢𝐧𝐜𝐥𝐢𝐧𝐚𝐭𝐢𝐨𝐧 𝐭𝐨 𝐥𝐞𝐚𝐝 𝐩𝐞𝐨𝐩𝐥𝐞,

𝐬𝐮𝐝𝐝𝐞𝐧𝐥𝐲 𝐡𝐚𝐯𝐞 𝐰𝐨𝐫𝐝𝐬 𝐟𝐥𝐨𝐰𝐢𝐧𝐠 𝐟𝐫𝐨𝐦 𝐡𝐢𝐬 𝐥𝐢𝐩𝐬 𝐬𝐨 𝐟𝐮𝐥𝐥 𝐨𝐟 𝐰𝐢𝐬𝐝𝐨𝐦 𝐚𝐧𝐝 𝐥𝐢𝐠𝐡𝐭, 𝐦𝐨𝐫𝐚𝐥𝐥𝐲 𝐬𝐨 𝐮𝐩𝐥𝐢𝐟𝐭𝐢𝐧𝐠, 𝐬𝐩𝐞𝐜𝐢𝐟𝐢𝐜𝐚𝐥𝐥𝐲 𝐬𝐨 𝐞𝐧𝐥𝐢𝐯𝐞𝐧𝐢𝐧𝐠, 𝐬𝐨 𝐛𝐞𝐚𝐮𝐭𝐢𝐟𝐮𝐥 𝐚𝐧𝐝 𝐩𝐨𝐰𝐞𝐫𝐟𝐮𝐥, 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐛𝐞𝐠𝐚𝐧 𝐭𝐨 𝐜𝐡𝐚𝐧𝐠𝐞 𝐭𝐡𝐞 𝐡𝐞𝐚𝐫𝐭𝐬 𝐚𝐧𝐝 𝐦𝐢𝐧𝐝𝐬 𝐚𝐧𝐝 𝐥𝐢𝐯𝐞𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐡𝐞𝐚𝐫𝐞𝐫? 𝐇𝐢𝐬 𝐝𝐞𝐭𝐫𝐚𝐜𝐭𝐨𝐫𝐬 𝐚𝐧𝐝 𝐨𝐩𝐩𝐨𝐧𝐞𝐧𝐭𝐬 𝐡𝐚𝐝 𝐧𝐨 𝐚𝐧𝐬𝐰𝐞𝐫. 𝐖𝐡𝐞𝐧 𝐜𝐡𝐚𝐥𝐥𝐞𝐧𝐠𝐞𝐝 𝐭𝐨 𝐩𝐫𝐨𝐝𝐮𝐜𝐞 𝐚𝐧𝐲𝐭𝐡𝐢𝐧𝐠 𝐞𝐯𝐞𝐧 𝐫𝐞𝐦𝐨𝐭𝐞𝐥𝐲 𝐬𝐢𝐦𝐢𝐥𝐚𝐫 𝐭𝐨 𝐭𝐡𝐞 𝐰𝐨𝐫𝐝𝐬 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐜𝐥𝐚𝐢𝐦𝐞𝐝 𝐡𝐞 𝐰𝐚𝐬 𝐫𝐞𝐜𝐞𝐢𝐯𝐢𝐧𝐠 𝐟𝐫𝐨𝐦 𝐆𝐨𝐝, 𝐭𝐡𝐞𝐲 𝐜𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐦𝐚𝐭𝐜𝐡 𝐆𝐨𝐝’𝐬 𝐰𝐨𝐫𝐝𝐬.

𝐒𝐭𝐚𝐠𝐞𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐂𝐚𝐥𝐥

𝐅𝐢𝐫𝐬𝐭 𝐩𝐫𝐢𝐯𝐚𝐭𝐞𝐥𝐲, 𝐭𝐡𝐞𝐧 𝐩𝐮𝐛𝐥𝐢𝐜𝐥𝐲, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐜𝐨𝐧𝐭𝐢𝐧𝐮𝐞𝐝 𝐭𝐨 𝐩𝐫𝐨𝐜𝐥𝐚𝐢𝐦 𝐡𝐢𝐬 𝐦𝐞𝐬𝐬𝐚𝐠𝐞. 𝐇𝐞 𝐡𝐢𝐦𝐬𝐞𝐥𝐟 𝐡𝐚𝐝 𝐚𝐧 𝐢𝐧𝐭𝐞𝐧𝐬𝐞, 𝐥𝐢𝐯𝐢𝐧𝐠 𝐫𝐞𝐥𝐚𝐭𝐢𝐨𝐧𝐬𝐡𝐢𝐩 𝐰𝐢𝐭𝐡 𝐆𝐨𝐝, 𝐭𝐨𝐭𝐚𝐥𝐥𝐲 𝐜𝐨𝐦𝐦𝐢𝐭𝐭𝐞𝐝 𝐭𝐨 𝐭𝐡𝐞 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐚𝐧𝐝 𝐦𝐢𝐬𝐬𝐢𝐨𝐧 𝐞𝐧𝐭𝐫𝐮𝐬𝐭𝐞𝐝 𝐭𝐨 𝐡𝐢𝐦. 𝐒𝐥𝐨𝐰𝐥𝐲 𝐚𝐧𝐝 𝐠𝐫𝐚𝐝𝐮𝐚𝐥𝐥𝐲, 𝐩𝐞𝐨𝐩𝐥𝐞 𝐜𝐚𝐦𝐞 𝐟𝐨𝐫𝐰𝐚𝐫𝐝 𝐚𝐧𝐝 𝐞𝐦𝐛𝐫𝐚𝐜𝐞𝐝 𝐈𝐬𝐥𝐚̄𝐦. 𝐓𝐡𝐞𝐲 𝐜𝐚𝐦𝐞 𝐟𝐫𝐨𝐦 𝐚𝐥𝐥 𝐰𝐚𝐥𝐤𝐬 𝐨𝐟 𝐥𝐢𝐟𝐞 – 𝐜𝐡𝐢𝐞𝐟𝐬 𝐚𝐧𝐝 𝐬𝐥𝐚𝐯𝐞𝐬, 𝐛𝐮𝐬𝐢𝐧𝐞𝐬𝐬𝐦𝐞𝐧 𝐚𝐧𝐝 𝐚𝐫𝐭𝐢𝐬𝐚𝐧𝐬, 𝐦𝐞𝐧 𝐚𝐧𝐝 𝐰𝐨𝐦𝐞𝐧 – 𝐦𝐨𝐬𝐭 𝐨𝐟 𝐭𝐡𝐞𝐦 𝐲𝐨𝐮𝐧𝐠. 

𝐒𝐨𝐦𝐞 𝐬𝐢𝐦𝐩𝐥𝐲 𝐡𝐞𝐚𝐫𝐝 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧, 𝐚𝐧𝐝 𝐭𝐡𝐚𝐭 𝐰𝐚𝐬 𝐞𝐧𝐨𝐮𝐠𝐡 𝐭𝐨 𝐭𝐫𝐚𝐧𝐬𝐟𝐨𝐫𝐦 𝐭𝐡𝐞𝐦. 𝐒𝐨𝐦𝐞 𝐬𝐚𝐰 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐚𝐧𝐝 𝐰𝐞𝐫𝐞 𝐢𝐦𝐦𝐞𝐝𝐢𝐚𝐭𝐞𝐥𝐲 𝐜𝐚𝐩𝐭𝐢𝐯𝐚𝐭𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐥𝐢𝐠𝐡𝐭 𝐨𝐟 𝐦𝐞𝐫𝐜𝐲, 𝐠𝐞𝐧𝐞𝐫𝐨𝐬𝐢𝐭𝐲 𝐚𝐧𝐝 𝐡𝐮𝐦𝐚𝐧𝐢𝐭𝐲 𝐭𝐡𝐚𝐭 𝐰𝐚𝐬 𝐯𝐢𝐬𝐢𝐛𝐥𝐞 𝐢𝐧 𝐡𝐢𝐬 𝐦𝐚𝐧𝐧𝐞𝐫 𝐚𝐧𝐝 𝐦𝐨𝐫𝐚𝐥𝐬, 𝐢𝐧 𝐡𝐢𝐬 𝐰𝐨𝐫𝐝𝐬 𝐚𝐧𝐝 𝐰𝐨𝐫𝐤𝐬 𝐚𝐧𝐝 𝐚𝐥𝐬𝐨 𝐢𝐧 𝐡𝐢𝐬 𝐟𝐚𝐜𝐞.

𝐓𝐡𝐞 𝐨𝐩𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧 𝐜𝐨𝐧𝐭𝐢𝐧𝐮𝐞𝐝 𝐭𝐨 𝐡𝐚𝐫𝐝𝐞𝐧 𝐚𝐧𝐝 𝐬𝐡𝐚𝐫𝐩𝐞𝐧. 𝐈𝐭 𝐠𝐫𝐞𝐰 𝐟𝐮𝐫𝐢𝐨𝐮𝐬 𝐚𝐧𝐝 𝐟𝐞𝐫𝐨𝐜𝐢𝐨𝐮𝐬. 𝐓𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐣𝐨𝐢𝐧𝐞𝐝 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐞𝐫𝐞 𝐭𝐨𝐫𝐭𝐮𝐫𝐞𝐝 𝐢𝐧 𝐢𝐧𝐧𝐮𝐦𝐞𝐫𝐚𝐛𝐥𝐞 𝐰𝐚𝐲𝐬; 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐦𝐨𝐜𝐤𝐞𝐝, 𝐚𝐛𝐮𝐬𝐞𝐝, 𝐛𝐞𝐚𝐭𝐞𝐧, 𝐟𝐥𝐨𝐠𝐠𝐞𝐝, 𝐢𝐦𝐩𝐫𝐢𝐬𝐨𝐧𝐞𝐝 𝐚𝐧𝐝 𝐛𝐨𝐲𝐜𝐨𝐭𝐭𝐞𝐝. 𝐒𝐨𝐦𝐞 𝐰𝐞𝐫𝐞 𝐬𝐮𝐛𝐣𝐞𝐜𝐭𝐞𝐝 𝐭𝐨 𝐬𝐞𝐯𝐞𝐫𝐞 𝐢𝐧𝐡𝐮𝐦𝐚𝐧𝐞 𝐭𝐨𝐫𝐭𝐮𝐫𝐞; 𝐦𝐚𝐝𝐞 𝐭𝐨 𝐥𝐢𝐞 𝐨𝐧 𝐛𝐮𝐫𝐧𝐢𝐧𝐠 𝐜𝐨𝐚𝐥 𝐟𝐢𝐫𝐞𝐬 𝐮𝐧𝐭𝐢𝐥 𝐭𝐡𝐞 𝐦𝐞𝐥𝐭𝐢𝐧𝐠 𝐛𝐨𝐝𝐲 𝐟𝐚𝐭 𝐞𝐱𝐭𝐢𝐧𝐠𝐮𝐢𝐬𝐡𝐞𝐝 𝐭𝐡𝐞𝐦, 𝐨𝐫 𝐰𝐞𝐫𝐞 𝐝𝐫𝐚𝐠𝐠𝐞𝐝 𝐨𝐯𝐞𝐫 𝐛𝐮𝐫𝐧𝐢𝐧𝐠 𝐬𝐚𝐧𝐝 𝐚𝐧𝐝 𝐫𝐨𝐜𝐤𝐬. 𝐘𝐞𝐭 𝐬𝐮𝐜𝐡 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐬𝐭𝐫𝐞𝐧𝐠𝐭𝐡 𝐨𝐟 𝐭𝐡𝐞𝐢𝐫 𝐟𝐚𝐢𝐭𝐡 𝐭𝐡𝐚𝐭 𝐧𝐨𝐧𝐞 𝐨𝐟 𝐭𝐡𝐞𝐦 𝐠𝐚𝐯𝐞 𝐢𝐭 𝐮𝐩 𝐢𝐧 𝐭𝐡𝐞 𝐟𝐚𝐜𝐞 𝐨𝐟 𝐬𝐮𝐜𝐡 𝐭𝐫𝐢𝐚𝐥𝐬 𝐚𝐧𝐝 𝐭𝐫𝐢𝐛𝐮𝐥𝐚𝐭𝐢𝐨𝐧𝐬.

𝐓𝐡𝐞 𝐅𝐥𝐢𝐠𝐡𝐭 𝐭𝐨 𝐀𝐛𝐲𝐬𝐬𝐢𝐧𝐢𝐚 ( 𝐂𝐮𝐫𝐫𝐞𝐧𝐭𝐥𝐲 𝐄𝐭𝐡𝐢𝐨𝐩𝐢𝐚)

𝐇𝐨𝐰𝐞𝐯𝐞𝐫, 𝐚𝐬 𝐭𝐡𝐞 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐢𝐨𝐧𝐬 𝐛𝐞𝐜𝐚𝐦𝐞 𝐮𝐧𝐛𝐞𝐚𝐫𝐚𝐛𝐥𝐞, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐝𝐯𝐢𝐬𝐞𝐝 𝐭𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐜𝐨𝐮𝐥𝐝, 𝐭𝐨 𝐦𝐢𝐠𝐫𝐚𝐭𝐞 𝐭𝐨 𝐀𝐛𝐲𝐬𝐬𝐢𝐧𝐢𝐚. 𝐈𝐭 𝐭𝐮𝐫𝐧𝐞𝐝 𝐨𝐮𝐭 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐫𝐞, 𝐭𝐡𝐞 𝐂𝐡𝐫𝐢𝐬𝐭𝐢𝐚𝐧 𝐤𝐢𝐧𝐠 𝐠𝐚𝐯𝐞 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐟𝐮𝐥𝐥 𝐩𝐫𝐨𝐭𝐞𝐜𝐭𝐢𝐨𝐧 𝐝𝐞𝐬𝐩𝐢𝐭𝐞 𝐭𝐡𝐞 𝐩𝐥𝐞𝐚𝐝𝐢𝐧𝐠 𝐨𝐟 𝐭𝐡𝐞 𝐞𝐦𝐢𝐬𝐬𝐚𝐫𝐢𝐞𝐬 𝐬𝐞𝐧𝐭 𝐛𝐲 𝐭𝐡𝐞 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐜𝐡𝐢𝐞𝐟𝐬. 𝐓𝐡𝐢𝐬 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐞𝐦𝐢𝐠𝐫𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐈𝐬𝐥𝐚̄𝐦.

𝐈𝐧 𝐭𝐡𝐞 𝐦𝐞𝐚𝐧𝐭𝐢𝐦𝐞, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐂𝐨𝐦𝐩𝐚𝐧𝐢𝐨𝐧𝐬 𝐜𝐨𝐧𝐭𝐢𝐧𝐮𝐞𝐝 𝐭𝐨 𝐧𝐨𝐮𝐫𝐢𝐬𝐡 𝐭𝐡𝐞𝐢𝐫 𝐬𝐨𝐮𝐥𝐬 𝐚𝐧𝐝 𝐢𝐧𝐭𝐞𝐥𝐥𝐞𝐜𝐭 𝐚𝐧𝐝 𝐬𝐭𝐫𝐞𝐧𝐠𝐭𝐡𝐞𝐧 𝐭𝐡𝐞𝐢𝐫 𝐜𝐡𝐚𝐫𝐚𝐜𝐭𝐞𝐫 𝐚𝐧𝐝 𝐫𝐞𝐬𝐨𝐥𝐯𝐞 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐠𝐫𝐞𝐚𝐭 𝐭𝐚𝐬𝐤 𝐭𝐡𝐚𝐭 𝐥𝐚𝐲 𝐚𝐡𝐞𝐚𝐝. 𝐓𝐡𝐞𝐲 𝐦𝐞𝐭 𝐫𝐞𝐠𝐮𝐥𝐚𝐫𝐥𝐲, 𝐞𝐬𝐩𝐞𝐜𝐢𝐚𝐥𝐥𝐲 𝐚𝐭 𝐚 𝐡𝐨𝐮𝐬𝐞 𝐧𝐞𝐚𝐫 𝐭𝐡𝐞 𝐊𝐚’𝐛𝐚̄𝐡 𝐜𝐚𝐥𝐥𝐞𝐝 𝐃𝐚̄𝐫 𝐚𝐥-𝐀𝐫𝐪𝐚𝐦, 𝐭𝐨 𝐫𝐞𝐚𝐝 𝐚𝐧𝐝 𝐬𝐭𝐮𝐝𝐲 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧, 𝐭𝐨 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐚𝐧𝐝 𝐩𝐫𝐚𝐲 𝐚𝐧𝐝 𝐭𝐨 𝐟𝐨𝐫𝐠𝐞 𝐭𝐡𝐞 𝐭𝐢𝐞𝐬 𝐨𝐟 𝐛𝐫𝐨𝐭𝐡𝐞𝐫𝐡𝐨𝐨𝐝.

𝐘𝐞𝐚𝐫𝐬 𝐩𝐚𝐬𝐬𝐞𝐝 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡 𝐰𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐠𝐢𝐯𝐞 𝐭𝐡𝐞𝐢𝐫 𝐚𝐥𝐥𝐞𝐠𝐢𝐚𝐧𝐜𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐧𝐨𝐫 𝐬𝐡𝐨𝐰𝐞𝐝 𝐚𝐧𝐲 𝐬𝐢𝐠𝐧 𝐨𝐟 𝐚𝐧𝐲 𝐞𝐚𝐬𝐢𝐧𝐠 𝐢𝐧 𝐭𝐡𝐞𝐢𝐫 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐢𝐨𝐧.  𝐀𝐭 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐭𝐢𝐦𝐞, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐥𝐨𝐬𝐭 𝐡𝐢𝐬 𝐜𝐥𝐨𝐬𝐞𝐬𝐭 𝐜𝐨𝐦𝐩𝐚𝐧𝐢𝐨𝐧, 𝐡𝐢𝐬 𝐰𝐢𝐟𝐞 𝐊𝐡𝐚𝐝𝐢𝐣𝐚𝐡, 𝐚𝐬 𝐰𝐞𝐥𝐥 𝐚𝐬 𝐡𝐢𝐬 𝐮𝐧𝐜𝐥𝐞 𝐀𝐛𝐮 𝐓𝐚𝐥𝐢𝐛, 𝐡𝐢𝐬 𝐜𝐡𝐢𝐞𝐟 𝐩𝐫𝐨𝐭𝐞𝐜𝐭𝐨𝐫 𝐢𝐧 𝐭𝐡𝐞 𝐭𝐫𝐢𝐛𝐚𝐥 𝐰𝐨𝐫𝐥𝐝 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐧𝐨𝐰 𝐝𝐞𝐜𝐢𝐝𝐞𝐝 𝐭𝐨 𝐜𝐚𝐫𝐫𝐲 𝐡𝐢𝐬 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐧𝐞𝐚𝐫𝐛𝐲 𝐭𝐨𝐰𝐧 𝐨𝐟 𝐓𝐚̄’𝐢𝐟 𝐤𝐧𝐨𝐰𝐧 𝐟𝐨𝐫 𝐢𝐭𝐬 𝐰𝐞𝐚𝐥𝐭𝐡. 

𝐈𝐧 𝐓𝐚̄’𝐢𝐟, 𝐭𝐨𝐨, 𝐭𝐡𝐞 𝐭𝐫𝐢𝐛𝐚𝐥 𝐥𝐞𝐚𝐝𝐞𝐫𝐬 𝐦𝐨𝐜𝐤𝐞𝐝 𝐚𝐧𝐝 𝐫𝐢𝐝𝐢𝐜𝐮𝐥𝐞𝐝 𝐡𝐢𝐦 𝐚𝐧𝐝 𝐫𝐞𝐣𝐞𝐜𝐭𝐞𝐝 𝐡𝐢𝐬 𝐦𝐞𝐬𝐬𝐚𝐠𝐞. 𝐓𝐡𝐞𝐲 𝐚𝐥𝐬𝐨 𝐬𝐭𝐢𝐫𝐫𝐞𝐝 𝐮𝐩 𝐭𝐡𝐞𝐢𝐫 𝐬𝐥𝐚𝐯𝐞𝐬 𝐚𝐧𝐝 𝐲𝐨𝐮𝐭𝐡 𝐭𝐨 𝐢𝐧𝐬𝐮𝐥𝐭 𝐡𝐢𝐦, 𝐦𝐨𝐜𝐤 𝐡𝐢𝐦 𝐚𝐧𝐝 𝐩𝐞𝐥𝐭 𝐬𝐭𝐨𝐧𝐞𝐬 𝐚𝐭 𝐡𝐢𝐦. 𝐓𝐡𝐮𝐬 𝐡𝐞 𝐰𝐚𝐬 𝐬𝐭𝐨𝐧𝐞𝐝 𝐮𝐧𝐭𝐢𝐥 𝐡𝐞 𝐛𝐥𝐞𝐝 𝐚𝐧𝐝 𝐰𝐚𝐬 𝐝𝐫𝐢𝐯𝐞𝐧 𝐨𝐮𝐭 𝐨𝐟 𝐓𝐚̄’𝐢𝐟, 𝐚𝐧𝐝 𝐰𝐡𝐞𝐧 𝐆𝐨𝐝 𝐩𝐥𝐚𝐜𝐞𝐝 𝐚𝐭 𝐡𝐢𝐬 𝐜𝐨𝐦𝐦𝐚𝐧𝐝 𝐭𝐡𝐞 𝐀𝐧𝐠𝐞𝐥 𝐨𝐟 𝐌𝐨𝐮𝐧𝐭𝐚𝐢𝐧𝐬 𝐭𝐨 𝐜𝐫𝐮𝐬𝐡 𝐭𝐡𝐞 𝐕𝐚𝐥𝐥𝐞𝐲 𝐨𝐟 𝐓𝐚̄’𝐢𝐟 𝐢𝐟 𝐡𝐞 𝐬𝐨 𝐰𝐢𝐬𝐡𝐞𝐝, 𝐡𝐞 𝐨𝐧𝐥𝐲 𝐩𝐫𝐚𝐲𝐞𝐝 𝐟𝐨𝐫 𝐭𝐡𝐞𝐦 𝐭𝐨 𝐛𝐞 𝐠𝐮𝐢𝐝𝐞𝐝. 𝐒𝐮𝐜𝐡 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐦𝐞𝐫𝐜𝐲 𝐚𝐧𝐝 𝐜𝐨𝐦𝐩𝐚𝐬𝐬𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐨𝐧𝐞 𝐰𝐡𝐨 𝐢𝐬 𝐭𝐡𝐞 ‘𝐦𝐞𝐫𝐜𝐲 𝐟𝐨𝐫 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐰𝐨𝐫𝐥𝐝𝐬.’

𝐓𝐡𝐢𝐬 𝐲𝐞𝐚𝐫 𝐢𝐬 𝐤𝐧𝐨𝐰𝐧 𝐛𝐲 𝐡𝐢𝐬𝐭𝐨𝐫𝐢𝐚𝐧𝐬 𝐚𝐬 𝐭𝐡𝐞 ‘𝐘𝐞𝐚𝐫 𝐨𝐟 𝐒𝐨𝐫𝐫𝐨𝐰’ 𝐝𝐮𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐠𝐫𝐢𝐞𝐟 𝐰𝐡𝐢𝐜𝐡 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐮𝐟𝐟𝐞𝐫𝐞𝐝 𝐚𝐬 𝐚 𝐫𝐞𝐬𝐮𝐥𝐭 𝐨𝐟 𝐚𝐥𝐥 𝐭𝐡𝐞𝐬𝐞 𝐰𝐨𝐫𝐥𝐝𝐥𝐲 𝐬𝐞𝐭𝐛𝐚𝐜𝐤𝐬. 𝐇𝐨𝐰𝐞𝐯𝐞𝐫, 𝐚𝐬 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧 𝐬𝐭𝐚𝐭𝐞𝐬 𝐭𝐡𝐚𝐭 𝐚𝐟𝐭𝐞𝐫 𝐡𝐚𝐫𝐝𝐬𝐡𝐢𝐩 𝐭𝐡𝐞𝐫𝐞 𝐢𝐬 𝐞𝐚𝐬𝐞, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐚𝐬 𝐭𝐨 𝐛𝐞 𝐛𝐥𝐞𝐬𝐬𝐞𝐝 𝐰𝐢𝐭𝐡 𝐚𝐧 𝐚𝐦𝐚𝐳𝐢𝐧𝐠 𝐣𝐨𝐮𝐫𝐧𝐞𝐲 𝐜𝐮𝐥𝐦𝐢𝐧𝐚𝐭𝐢𝐧𝐠 𝐰𝐢𝐭𝐡 𝐚 𝐦𝐞𝐞𝐭𝐢𝐧𝐠 𝐰𝐢𝐭𝐡 𝐀𝐥𝐦𝐢𝐠𝐡𝐭𝐲 𝐆𝐨𝐝 𝐡𝐢𝐦𝐬𝐞𝐥𝐟.

𝐎𝐧𝐞 𝐧𝐢𝐠𝐡𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐚𝐬 𝐚𝐰𝐨𝐤𝐞𝐧 𝐚𝐧𝐝 𝐭𝐚𝐤𝐞𝐧, 𝐢𝐧 𝐭𝐡𝐞 𝐜𝐨𝐦𝐩𝐚𝐧𝐲 𝐨𝐟 𝐭𝐡𝐞 𝐀𝐧𝐠𝐞𝐥 𝐆𝐚𝐛𝐫𝐢𝐞𝐥, 𝐟𝐢𝐫𝐬𝐭 𝐭𝐨 𝐉𝐞𝐫𝐮𝐬𝐚𝐥𝐞𝐦. 𝐓𝐡𝐞𝐫𝐞 𝐡𝐞 𝐰𝐚𝐬 𝐦𝐞𝐭 𝐛𝐲 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭𝐬, 𝐰𝐡𝐨 𝐠𝐚𝐭𝐡𝐞𝐫𝐞𝐝 𝐭𝐨𝐠𝐞𝐭𝐡𝐞𝐫 𝐛𝐞𝐡𝐢𝐧𝐝 𝐡𝐢𝐦 𝐚𝐬 𝐡𝐞 𝐩𝐫𝐚𝐲𝐞𝐝 𝐨𝐧 𝐭𝐡𝐞 𝐑𝐨𝐜𝐤 𝐚𝐭 𝐭𝐡𝐞 𝐜𝐞𝐧𝐭𝐫𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐬𝐢𝐭𝐞 𝐨𝐟 𝐌𝐚𝐬𝐣𝐢𝐝 𝐀𝐪𝐬𝐚, 𝐭𝐡𝐞 𝐬𝐩𝐨𝐭 𝐰𝐡𝐞𝐫𝐞 𝐭𝐡𝐞 𝐃𝐨𝐦𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐑𝐨𝐜𝐤 𝐬𝐭𝐚𝐧𝐝𝐬 𝐭𝐨𝐝𝐚𝐲. 𝐅𝐫𝐨𝐦 𝐭𝐡𝐞 𝐑𝐨𝐜𝐤, 𝐥𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐀𝐫𝐜𝐡𝐚𝐧𝐠𝐞𝐥, 𝐡𝐞 𝐚𝐬𝐜𝐞𝐧𝐝𝐞𝐝 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐭𝐡𝐞 𝐬𝐞𝐯𝐞𝐧 𝐡𝐞𝐚𝐯𝐞𝐧𝐬 𝐚𝐧𝐝 𝐛𝐞𝐲𝐨𝐧𝐝. 𝐓𝐡𝐮𝐬 𝐡𝐞 𝐬𝐚𝐰 𝐰𝐡𝐚𝐭𝐞𝐯𝐞𝐫 𝐆𝐨𝐝 𝐦𝐚𝐝𝐞 𝐡𝐢𝐦 𝐬𝐞𝐞, 𝐭𝐡𝐞 𝐡𝐞𝐚𝐯𝐞𝐧𝐥𝐲 𝐰𝐨𝐫𝐥𝐝𝐬 𝐰𝐡𝐢𝐜𝐡 𝐧𝐨 𝐡𝐮𝐦𝐚𝐧 𝐞𝐲𝐞 𝐜𝐚𝐧 𝐬𝐞𝐞, 𝐚𝐧𝐝 𝐰𝐡𝐢𝐜𝐡 𝐰𝐞𝐫𝐞 𝐭𝐡𝐞 𝐟𝐨𝐜𝐮𝐬 𝐨𝐟 𝐭𝐡𝐢𝐬 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐚𝐧𝐝 𝐦𝐢𝐬𝐬𝐢𝐨𝐧. 𝐈𝐭 𝐰𝐚𝐬 𝐚𝐥𝐬𝐨 𝐝𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐢𝐬 𝐣𝐨𝐮𝐫𝐧𝐞𝐲 𝐆𝐨𝐝 𝐨𝐫𝐝𝐚𝐢𝐧𝐞𝐝 𝐨𝐧 𝐭𝐡𝐞 𝐁𝐞𝐥𝐢𝐞𝐯𝐞𝐫𝐬 𝐭𝐡𝐞 𝐟𝐢𝐯𝐞 𝐝𝐚𝐢𝐥𝐲 𝐩𝐫𝐚𝐲𝐞𝐫𝐬.

𝐉𝐨𝐲 𝐀𝐟𝐭𝐞𝐫 𝐒𝐨𝐫𝐫𝐨𝐰

𝐈𝐧 𝐪𝐮𝐢𝐜𝐤 𝐬𝐮𝐜𝐜𝐞𝐬𝐬𝐢𝐨𝐧, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐚𝐝 𝐬𝐮𝐟𝐟𝐞𝐫𝐞𝐝 𝐭𝐡𝐞 𝐭𝐞𝐫𝐫𝐢𝐛𝐥𝐞 𝐥𝐨𝐬𝐬 𝐨𝐟 𝐡𝐢𝐬 𝐰𝐢𝐟𝐞 𝐊𝐡𝐚𝐝𝐢𝐣𝐚𝐡, 𝐡𝐢𝐬 𝐢𝐧𝐭𝐢𝐦𝐚𝐭𝐞 𝐚𝐧𝐝 𝐛𝐞𝐥𝐨𝐯𝐞𝐝 𝐜𝐨𝐦𝐩𝐚𝐧𝐢𝐨𝐧 𝐟𝐨𝐫 𝟐𝟓 𝐲𝐞𝐚𝐫𝐬, 𝐚𝐧𝐝 𝐨𝐟 𝐀𝐛𝐮 𝐓𝐚𝐥𝐢𝐛, 𝐡𝐢𝐬 𝐠𝐮𝐚𝐫𝐝𝐢𝐚𝐧 𝐚𝐧𝐝 𝐩𝐫𝐨𝐭𝐞𝐜𝐭𝐨𝐫 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞 𝐛𝐥𝐨𝐨𝐝𝐭𝐡𝐢𝐫𝐬𝐭𝐲 𝐌𝐚𝐤𝐤𝐚𝐧 𝐟𝐨𝐞𝐬, 𝐚𝐧𝐝 𝐞𝐧𝐜𝐨𝐮𝐧𝐭𝐞𝐫𝐞𝐝 𝐭𝐡𝐞 𝐰𝐨𝐫𝐬𝐭-𝐞𝐯𝐞𝐫 𝐫𝐞𝐣𝐞𝐜𝐭𝐢𝐨𝐧, 𝐡𝐮𝐦𝐢𝐥𝐢𝐚𝐭𝐢𝐨𝐧 𝐚𝐧𝐝 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐢𝐨𝐧 𝐚𝐭 𝐧𝐞𝐚𝐫𝐛𝐲 𝐓𝐚̄’𝐢𝐟. 𝐀𝐬 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐫𝐞𝐚𝐜𝐡𝐞𝐝 𝐭𝐡𝐞 𝐥𝐨𝐰𝐞𝐬𝐭 𝐩𝐨𝐢𝐧𝐭 𝐢𝐧 𝐡𝐢𝐬 𝐯𝐨𝐜𝐚𝐭𝐢𝐨𝐧, 𝐆𝐨𝐝 𝐛𝐨𝐮𝐠𝐡𝐭 𝐡𝐢𝐦 𝐜𝐨𝐦𝐟𝐨𝐫𝐭 𝐚𝐧𝐝 𝐬𝐨𝐥𝐚𝐜𝐞. 

𝐎𝐧 𝐭𝐡𝐞 𝐨𝐧𝐞 𝐡𝐚𝐧𝐝, 𝐬𝐩𝐢𝐫𝐢𝐭𝐮𝐚𝐥𝐥𝐲, 𝐇𝐞 𝐭𝐨𝐨𝐤 𝐡𝐢𝐦 𝐝𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐍𝐢𝐠𝐡𝐭 𝐨𝐟 𝐀𝐬𝐜𝐞𝐧𝐬𝐢𝐨𝐧 𝐭𝐨 𝐭𝐡𝐞 𝐇𝐢𝐠𝐡𝐞𝐬𝐭 𝐨𝐟 𝐇𝐢𝐠𝐡𝐬, 𝐫𝐞𝐚𝐥𝐢𝐭𝐢𝐞𝐬 𝐚𝐧𝐝 𝐃𝐢𝐯𝐢𝐧𝐢𝐭𝐢𝐞𝐬, 𝐟𝐚𝐜𝐞 𝐭𝐨 𝐟𝐚𝐜𝐞 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐔𝐧𝐬𝐞𝐞𝐧. 𝐀𝐧𝐝 𝐨𝐧 𝐭𝐡𝐞 𝐨𝐭𝐡𝐞𝐫, 𝐦𝐚𝐭𝐞𝐫𝐢𝐚𝐥𝐥𝐲, 𝐡𝐞 𝐨𝐩𝐞𝐧𝐞𝐝 𝐭𝐡𝐞 𝐡𝐞𝐚𝐫𝐭𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐟 𝐘𝐚𝐭𝐡𝐫𝐢𝐛 𝐭𝐨 𝐭𝐡𝐞 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐚𝐧𝐝 𝐦𝐢𝐬𝐬𝐢𝐨𝐧 𝐨𝐟 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝.

𝐓𝐡𝐞 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐭𝐡𝐚𝐭 𝐌𝐚𝐤𝐤𝐚𝐡 𝐚𝐧𝐝 𝐓𝐚̄’𝐢𝐟 𝐫𝐞𝐣𝐞𝐜𝐭𝐞𝐝, 𝐟𝐨𝐮𝐧𝐝 𝐫𝐞𝐬𝐩𝐨𝐧𝐬𝐢𝐯𝐞 𝐡𝐞𝐚𝐫𝐭𝐬 𝐢𝐧 𝐘𝐚𝐭𝐡𝐫𝐢𝐛, 𝐚 𝐬𝐦𝐚𝐥𝐥 𝐨𝐚𝐬𝐢𝐬 𝐨𝐟 𝐚𝐛𝐨𝐮𝐭 𝐟𝐨𝐮𝐫 𝐡𝐮𝐧𝐝𝐫𝐞𝐝 𝐤𝐢𝐥𝐨𝐦𝐞𝐭𝐫𝐞𝐬 𝐭𝐨 𝐭𝐡𝐞 𝐧𝐨𝐫𝐭𝐡 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡. 𝐍𝐨𝐰 𝐤𝐧𝐨𝐰𝐧 𝐚𝐬 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐭𝐮𝐧𝐧𝐚𝐛𝐢̄ (𝐭𝐡𝐞 𝐜𝐢𝐭𝐲 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭), 𝐨𝐫 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐭𝐮𝐧 𝐌𝐮𝐧𝐚𝐰𝐰𝐚𝐫𝐚𝐡 (𝐭𝐡𝐞 𝐫𝐚𝐝𝐢𝐚𝐧𝐭 𝐜𝐢𝐭𝐲), 𝐢𝐭 𝐰𝐚𝐬 𝐝𝐞𝐬𝐭𝐢𝐧𝐞𝐝 𝐭𝐨 𝐛𝐞 𝐭𝐡𝐞 𝐜𝐞𝐧𝐭𝐫𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐃𝐢𝐯𝐢𝐧𝐞 𝐥𝐢𝐠𝐡𝐭 𝐭𝐡𝐚𝐭 𝐰𝐚𝐬 𝐭𝐨 𝐬𝐩𝐫𝐞𝐚𝐝 𝐭𝐨 𝐚𝐥𝐥 𝐩𝐚𝐫𝐭𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐰𝐨𝐫𝐥𝐝 𝐟𝐨𝐫 𝐚𝐥𝐥 𝐭𝐢𝐦𝐞 𝐭𝐨 𝐜𝐨𝐦𝐞.

𝐓𝐡𝐞 𝐌𝐞𝐧 𝐨𝐟 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 (𝐘𝐚𝐭𝐡𝐫𝐢𝐛)

𝐒𝐨𝐨𝐧 𝐚𝐟𝐭𝐞𝐫 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝’𝐬 𝐫𝐞𝐭𝐮𝐫𝐧 𝐟𝐫𝐨𝐦 𝐓𝐚̄’𝐢𝐟 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐍𝐢𝐠𝐡𝐭 𝐉𝐨𝐮𝐫𝐧𝐞𝐲, 𝐚𝐭 𝐭𝐡𝐞 𝐭𝐢𝐦𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞, 𝐬𝐢𝐱 𝐦𝐞𝐧 𝐟𝐫𝐨𝐦 𝐘𝐚𝐭𝐡𝐫𝐢𝐛 𝐞𝐦𝐛𝐫𝐚𝐜𝐞𝐝 𝐈𝐬𝐥𝐚̄𝐦. 𝐓𝐡𝐞𝐲 𝐝𝐞𝐥𝐢𝐯𝐞𝐫𝐞𝐝 𝐭𝐡𝐞 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐨𝐟 𝐈𝐬𝐥𝐚̄𝐦 𝐭𝐨 𝐚𝐬 𝐦𝐚𝐧𝐲 𝐚𝐬 𝐭𝐡𝐞𝐲 𝐜𝐨𝐮𝐥𝐝, 𝐚𝐧𝐝 𝐚𝐭 𝐭𝐡𝐞 𝐭𝐢𝐦𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐧𝐞𝐱𝐭 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐲𝐞𝐚𝐫 𝟔𝟐𝟏 𝐂.𝐄., 𝟏𝟐 𝐩𝐞𝐨𝐩𝐥𝐞 𝐜𝐚𝐦𝐞. 𝐓𝐡𝐞𝐲 𝐩𝐥𝐞𝐝𝐠𝐞𝐝 𝐭𝐡𝐞𝐦𝐬𝐞𝐥𝐯𝐞𝐬 𝐭𝐨 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐰𝐨𝐮𝐥𝐝 𝐦𝐚𝐤𝐞 𝐧𝐨 𝐠𝐨𝐝 𝐛𝐞𝐬𝐢𝐝𝐞𝐬 𝐆𝐨𝐝, 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐰𝐨𝐮𝐥𝐝 𝐧𝐞𝐢𝐭𝐡𝐞𝐫 𝐬𝐭𝐞𝐚𝐥 𝐧𝐨𝐫 𝐜𝐨𝐦𝐦𝐢𝐭 𝐟𝐨𝐫𝐧𝐢𝐜𝐚𝐭𝐢𝐨𝐧, 𝐧𝐨𝐫 𝐬𝐥𝐚𝐲 𝐭𝐡𝐞𝐢𝐫 𝐢𝐧𝐟𝐚𝐧𝐭𝐬, 𝐧𝐨𝐫 𝐮𝐭𝐭𝐞𝐫 𝐬𝐥𝐚𝐧𝐝𝐞𝐫𝐬, 𝐧𝐨𝐫 𝐝𝐢𝐬𝐨𝐛𝐞𝐲 𝐡𝐢𝐦 𝐢𝐧 𝐭𝐡𝐚𝐭 𝐰𝐡𝐢𝐜𝐡 𝐢𝐬 𝐫𝐢𝐠𝐡𝐭. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐚𝐢𝐝; ‘𝐈𝐟 𝐲𝐨𝐮 𝐟𝐮𝐥𝐟𝐢𝐥 𝐭𝐡𝐢𝐬 𝐩𝐥𝐞𝐝𝐠𝐞, 𝐭𝐡𝐞𝐧 𝐏𝐚𝐫𝐚𝐝𝐢𝐬𝐞 𝐢𝐬 𝐲𝐨𝐮𝐫𝐬.’ 𝐓𝐡𝐢𝐬 𝐭𝐢𝐦𝐞 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐞𝐧𝐭 𝐌𝐮𝐬’𝐚𝐛 𝐢𝐛𝐧 ‘𝐔𝐦𝐚𝐲𝐫 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞𝐦 𝐭𝐨 𝐭𝐞𝐚𝐜𝐡 𝐭𝐡𝐞𝐦 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧 𝐚𝐧𝐝 𝐈𝐬𝐥𝐚̄𝐦 𝐚𝐧𝐝 𝐭𝐨 𝐬𝐩𝐫𝐞𝐚𝐝 𝐭𝐡𝐞 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐨𝐟 𝐈𝐬𝐥𝐚̄𝐦.

𝐌𝐨𝐫𝐞 𝐚𝐧𝐝 𝐦𝐨𝐫𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐯𝐞𝐫 𝐭𝐡𝐞 𝐜𝐨𝐮𝐫𝐬𝐞 𝐨𝐟 𝐚 𝐲𝐞𝐚𝐫 – 𝐭𝐫𝐢𝐛𝐚𝐥 𝐥𝐞𝐚𝐝𝐞𝐫𝐬, 𝐦𝐞𝐧 𝐚𝐧𝐝 𝐰𝐨𝐦𝐞𝐧 – 𝐛𝐞𝐜𝐚𝐦𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬. 𝐀𝐭 𝐭𝐡𝐞 𝐭𝐢𝐦𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐧𝐞𝐱𝐭 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞, 𝐭𝐡𝐞𝐲 𝐝𝐞𝐜𝐢𝐝𝐞𝐝 𝐭𝐨 𝐬𝐞𝐧𝐝 𝐚 𝐝𝐞𝐥𝐞𝐠𝐚𝐭𝐢𝐨𝐧 𝐭𝐨 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐦𝐚𝐤𝐞 𝐚 𝐩𝐥𝐞𝐝𝐠𝐞 𝐭𝐨 𝐡𝐢𝐦, 𝐚𝐧𝐝 𝐢𝐧𝐯𝐢𝐭𝐞𝐝 𝐡𝐢𝐦 𝐚𝐧𝐝 𝐚𝐥𝐥 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐢𝐧 𝐌𝐚𝐤𝐤𝐚𝐡 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐚𝐬 𝐚 𝐬𝐚𝐧𝐜𝐭𝐮𝐚𝐫𝐲 𝐚𝐧𝐝 𝐚𝐬 𝐚 𝐛𝐚𝐬𝐞 𝐟𝐨𝐫 𝐬𝐩𝐫𝐞𝐚𝐝𝐢𝐧𝐠 𝐭𝐡𝐞 𝐃𝐢𝐯𝐢𝐧𝐞 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐨𝐟 𝐈𝐬𝐥𝐚̄𝐦. 𝐈𝐧 𝐚𝐥𝐥, 𝟕𝟑 𝐦𝐞𝐧 𝐚𝐧𝐝 𝐭𝐰𝐨 𝐰𝐨𝐦𝐞𝐧 𝐜𝐚𝐦𝐞. 𝐓𝐡𝐞𝐲 𝐦𝐞𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐭 𝐀𝐪𝐚𝐛𝐚𝐡. 

𝐓𝐡𝐞𝐲 𝐩𝐥𝐞𝐝𝐠𝐞𝐝 𝐭𝐨 𝐩𝐫𝐨𝐭𝐞𝐜𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐬 𝐭𝐡𝐞𝐲 𝐰𝐨𝐮𝐥𝐝 𝐩𝐫𝐨𝐭𝐞𝐜𝐭 𝐭𝐡𝐞𝐢𝐫 𝐨𝐰𝐧 𝐰𝐨𝐦𝐞𝐧 𝐚𝐧𝐝 𝐜𝐡𝐢𝐥𝐝𝐫𝐞𝐧, 𝐚𝐧𝐝 𝐭𝐨 𝐟𝐢𝐠𝐡𝐭 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐚𝐥𝐥 𝐦𝐞𝐧, 𝐫𝐞𝐝 𝐚𝐧𝐝 𝐛𝐥𝐚𝐜𝐤, 𝐞𝐯𝐞𝐧 𝐢𝐟 𝐭𝐡𝐞𝐢𝐫 𝐧𝐨𝐛𝐥𝐞𝐬 𝐰𝐞𝐫𝐞 𝐤𝐢𝐥𝐥𝐞𝐝 𝐚𝐧𝐝 𝐭𝐡𝐞𝐲 𝐬𝐮𝐟𝐟𝐞𝐫𝐞𝐝 𝐭𝐡𝐞 𝐥𝐨𝐬𝐬 𝐨𝐟 𝐚𝐥𝐥 𝐭𝐡𝐞𝐢𝐫 𝐩𝐨𝐬𝐬𝐞𝐬𝐬𝐢𝐨𝐧𝐬. 𝐖𝐡𝐞𝐧 𝐚𝐬𝐤𝐞𝐝 𝐰𝐡𝐚𝐭 𝐰𝐨𝐮𝐥𝐝 𝐛𝐞 𝐭𝐡𝐞𝐢𝐫 𝐫𝐞𝐭𝐮𝐫𝐧 𝐢𝐟 𝐭𝐡𝐞𝐲 𝐟𝐮𝐥𝐟𝐢𝐥𝐥𝐞𝐝 𝐭𝐡𝐞𝐢𝐫 𝐩𝐥𝐞𝐝𝐠𝐞, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐚𝐢𝐝; ‘𝐏𝐚𝐫𝐚𝐝𝐢𝐬𝐞.’ 𝐓𝐡𝐮𝐬 𝐭𝐡𝐞 𝐛𝐞𝐠𝐢𝐧𝐧𝐢𝐧𝐠 𝐰𝐚𝐬 𝐦𝐚𝐝𝐞, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐟𝐨𝐮𝐧𝐝𝐚𝐭𝐢𝐨𝐧𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐈𝐬𝐥𝐚̄𝐦𝐢𝐜 𝐬𝐨𝐜𝐢𝐞𝐭𝐲, 𝐬𝐭𝐚𝐭𝐞 𝐚𝐧𝐝 𝐜𝐢𝐯𝐢𝐥𝐢𝐬𝐚𝐭𝐢𝐨𝐧 𝐰𝐞𝐫𝐞 𝐬𝐞𝐭.

𝐓𝐡𝐞 𝐫𝐨𝐚𝐝 𝐰𝐚𝐬 𝐧𝐨𝐰 𝐨𝐩𝐞𝐧 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐞𝐝 𝐚𝐧𝐝 𝐭𝐨𝐫𝐭𝐮𝐫𝐞𝐝 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐫𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐭𝐨 𝐜𝐨𝐦𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐋𝐚𝐧𝐝 𝐨𝐟 𝐈𝐬𝐥𝐚̄𝐦, 𝐰𝐡𝐢𝐜𝐡 𝐰𝐚𝐬 𝐭𝐨 𝐛𝐞 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡. 𝐆𝐫𝐚𝐝𝐮𝐚𝐥𝐥𝐲 𝐦𝐨𝐬𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐁𝐞𝐥𝐢𝐞𝐯𝐞𝐫𝐬 𝐟𝐨𝐮𝐧𝐝 𝐭𝐡𝐞𝐢𝐫 𝐰𝐚𝐲 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡. 𝐓𝐡𝐞𝐢𝐫 𝐌𝐚𝐤𝐚𝐚𝐧 𝐟𝐨𝐞𝐬 𝐜𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐛𝐞𝐚𝐫 𝐭𝐨 𝐬𝐞𝐞 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐥𝐢𝐯𝐢𝐧𝐠 𝐢𝐧 𝐩𝐞𝐚𝐜𝐞.

𝐓𝐡𝐞𝐲 𝐤𝐧𝐞𝐰 𝐭𝐡𝐞 𝐩𝐨𝐰𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐦𝐞𝐬𝐬𝐚𝐠𝐞, 𝐭𝐡𝐞𝐲 𝐤𝐧𝐞𝐰 𝐭𝐡𝐞 𝐬𝐭𝐫𝐞𝐧𝐠𝐭𝐡 𝐨𝐟 𝐭𝐡𝐨𝐬𝐞 𝐝𝐞𝐝𝐢𝐜𝐚𝐭𝐞𝐝 𝐁𝐞𝐥𝐢𝐞𝐯𝐞𝐫𝐬 𝐰𝐡𝐨 𝐜𝐚𝐫𝐞𝐝 𝐚𝐛𝐨𝐮𝐭 𝐧𝐨𝐭𝐡𝐢𝐧𝐠 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐚𝐠𝐞-𝐨𝐥𝐝 𝐀𝐫𝐚𝐛 𝐜𝐮𝐬𝐭𝐨𝐦𝐬 𝐚𝐧𝐝 𝐭𝐢𝐞𝐬 𝐨𝐟 𝐤𝐢𝐧𝐬𝐡𝐢𝐩, 𝐚𝐧𝐝 𝐰𝐡𝐨 𝐢𝐟 𝐭𝐡𝐞𝐲 𝐡𝐚𝐝 𝐭𝐨, 𝐰𝐨𝐮𝐥𝐝 𝐟𝐢𝐠𝐡𝐭 𝐟𝐨𝐫 𝐭𝐡𝐞𝐢𝐫 𝐟𝐚𝐢𝐭𝐡. 𝐓𝐡𝐞 𝐌𝐚𝐤𝐤𝐚𝐧𝐬 𝐬𝐞𝐧𝐬𝐞𝐝 𝐭𝐡𝐞 𝐝𝐚𝐧𝐠𝐞𝐫 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬’ 𝐩𝐫𝐞𝐬𝐞𝐧𝐜𝐞 𝐢𝐧 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐩𝐨𝐬𝐞𝐝 𝐟𝐨𝐫 𝐭𝐡𝐞𝐢𝐫 𝐧𝐨𝐫𝐭𝐡𝐞𝐫𝐧 𝐭𝐫𝐚𝐝𝐞 𝐜𝐚𝐫𝐚𝐯𝐚𝐧 𝐫𝐨𝐮𝐭𝐞𝐬. 𝐓𝐡𝐞𝐲 𝐬𝐚𝐰 𝐧𝐨 𝐨𝐭𝐡𝐞𝐫 𝐰𝐚𝐲 𝐭𝐨 𝐬𝐭𝐨𝐩 𝐚𝐥𝐥 𝐭𝐡𝐢𝐬 𝐛𝐮𝐭 𝐭𝐨 𝐤𝐢𝐥𝐥 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭.

𝐏𝐥𝐨𝐭 𝐭𝐨 𝐌𝐮𝐫𝐝𝐞𝐫 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭

𝐇𝐞𝐧𝐜𝐞 𝐭𝐡𝐞𝐲 𝐡𝐚𝐭𝐜𝐡𝐞𝐝 𝐚 𝐜𝐨𝐧𝐬𝐩𝐢𝐫𝐚𝐜𝐲; 𝐨𝐧𝐞 𝐬𝐭𝐫𝐨𝐧𝐠 𝐚𝐧𝐝 𝐰𝐞𝐥𝐥-𝐜𝐨𝐧𝐧𝐞𝐜𝐭𝐞𝐝 𝐲𝐨𝐮𝐧𝐠 𝐦𝐚𝐧 𝐰𝐚𝐬 𝐭𝐨 𝐛𝐞 𝐧𝐨𝐦𝐢𝐧𝐚𝐭𝐞𝐝 𝐛𝐲 𝐞𝐚𝐜𝐡 𝐜𝐥𝐚𝐧, 𝐚𝐧𝐝 𝐚𝐥𝐥 𝐨𝐟 𝐭𝐡𝐞𝐦 𝐰𝐞𝐫𝐞 𝐭𝐨 𝐩𝐨𝐮𝐧𝐜𝐞 𝐮𝐩𝐨𝐧 𝐚𝐧𝐝 𝐤𝐢𝐥𝐥 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐨𝐧𝐞 𝐦𝐨𝐫𝐧𝐢𝐧𝐠 𝐚𝐬 𝐡𝐞 𝐜𝐚𝐦𝐞 𝐨𝐮𝐭 𝐨𝐟 𝐡𝐢𝐬 𝐡𝐨𝐮𝐬𝐞 𝐬𝐨 𝐭𝐡𝐚𝐭 𝐡𝐢𝐬 𝐛𝐥𝐨𝐨𝐝 𝐰𝐨𝐮𝐥𝐝 𝐛𝐞 𝐨𝐧 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐜𝐥𝐚𝐧𝐬’ 𝐡𝐚𝐧𝐝𝐬. 𝐓𝐡𝐮𝐬, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐜𝐥𝐚𝐧 𝐰𝐨𝐮𝐥𝐝 𝐡𝐚𝐯𝐞 𝐭𝐨 𝐚𝐜𝐜𝐞𝐩𝐭 𝐛𝐥𝐨𝐨𝐝 𝐦𝐨𝐧𝐞𝐲 𝐢𝐧 𝐩𝐥𝐚𝐜𝐞 𝐨𝐟 𝐫𝐞𝐯𝐞𝐧𝐠𝐞. 𝐈𝐧𝐟𝐨𝐫𝐦𝐞𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐥𝐨𝐭 𝐛𝐲 𝐭𝐡𝐞 𝐀𝐧𝐠𝐞𝐥 𝐆𝐚𝐛𝐫𝐢𝐞𝐥,

𝐚𝐧𝐝 𝐢𝐧𝐬𝐭𝐫𝐮𝐜𝐭𝐞𝐝 𝐭𝐨 𝐥𝐞𝐚𝐯𝐞 𝐌𝐚𝐤𝐤𝐚𝐡 𝐟𝐨𝐫 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐞𝐧𝐭 𝐭𝐨 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫’𝐬 𝐡𝐨𝐮𝐬𝐞 𝐭𝐨 𝐟𝐢𝐧𝐚𝐥𝐢𝐬𝐞 𝐭𝐡𝐞 𝐭𝐫𝐚𝐯𝐞𝐥 𝐚𝐫𝐫𝐚𝐧𝐠𝐞𝐦𝐞𝐧𝐭𝐬. 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫 𝐰𝐚𝐬 𝐨𝐯𝐞𝐫𝐣𝐨𝐲𝐞𝐝 𝐚𝐭 𝐡𝐚𝐯𝐢𝐧𝐠 𝐛𝐞𝐞𝐧 𝐜𝐡𝐨𝐬𝐞𝐧 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐡𝐨𝐧𝐨𝐮𝐫 𝐚𝐧𝐝 𝐛𝐥𝐞𝐬𝐬𝐢𝐧𝐠 𝐨𝐟 𝐛𝐞𝐢𝐧𝐠 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐜𝐨𝐦𝐩𝐚𝐧𝐢𝐨𝐧 𝐨𝐧 𝐭𝐡𝐢𝐬 𝐛𝐥𝐞𝐬𝐬𝐞𝐝, 𝐦𝐨𝐦𝐞𝐧𝐭𝐨𝐮𝐬, 𝐬𝐚𝐜𝐫𝐞𝐝 𝐚𝐧𝐝 𝐞𝐩𝐨𝐜𝐡-𝐦𝐚𝐤𝐢𝐧𝐠 𝐣𝐨𝐮𝐫𝐧𝐞𝐲. 𝐇𝐞 𝐨𝐟𝐟𝐞𝐫𝐞𝐝 𝐡𝐢𝐬 𝐬𝐡𝐞-𝐜𝐚𝐦𝐞𝐥 𝐭𝐨 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐛𝐮𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐢𝐧𝐬𝐢𝐬𝐭𝐞𝐝 𝐨𝐧 𝐩𝐚𝐲𝐢𝐧𝐠 𝐢𝐭𝐬 𝐩𝐫𝐢𝐜𝐞.

𝐎𝐧 𝐚 𝐟𝐚𝐭𝐞𝐟𝐮𝐥 𝐧𝐢𝐠𝐡𝐭, 𝐚𝐬 𝐝𝐚𝐫𝐤𝐧𝐞𝐬𝐬 𝐟𝐞𝐥𝐥, 𝐭𝐡𝐞 𝐲𝐨𝐮𝐭𝐡𝐬 𝐬𝐞𝐥𝐞𝐜𝐭𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐥𝐞𝐚𝐝𝐞𝐫𝐬 𝐭𝐨 𝐤𝐢𝐥𝐥 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐮𝐫𝐫𝐨𝐮𝐧𝐝𝐞𝐝 𝐡𝐢𝐬 𝐡𝐨𝐮𝐬𝐞. 𝐓𝐡𝐞𝐲 𝐝𝐞𝐜𝐢𝐝𝐞𝐝 𝐭𝐨 𝐩𝐨𝐮𝐧𝐜𝐞 𝐨𝐧 𝐡𝐢𝐦 𝐰𝐡𝐞𝐧 𝐡𝐞 𝐜𝐚𝐦𝐞 𝐨𝐮𝐭 𝐨𝐟 𝐡𝐢𝐬 𝐡𝐨𝐮𝐬𝐞 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐝𝐚𝐰𝐧 𝐩𝐫𝐚𝐲𝐞𝐫. 𝐌𝐞𝐚𝐧𝐰𝐡𝐢𝐥𝐞, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐚𝐧𝐝𝐞𝐝 𝐨𝐯𝐞𝐫 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐦𝐨𝐧𝐞𝐲 𝐥𝐞𝐟𝐭 𝐛𝐲 𝐭𝐡𝐞 𝐌𝐚𝐤𝐤𝐚𝐧𝐬 𝐰𝐢𝐭𝐡 𝐡𝐢𝐦 𝐟𝐨𝐫 𝐬𝐚𝐟𝐞𝐤𝐞𝐞𝐩𝐢𝐧𝐠 𝐭𝐨 𝐀𝐥𝐢. 𝐀𝐥𝐢 𝐨𝐟𝐟𝐞𝐫𝐞𝐝 𝐭𝐨 𝐥𝐢𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐛𝐞𝐝.

𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐥𝐢𝐩𝐩𝐞𝐝 𝐨𝐮𝐭 𝐨𝐟 𝐡𝐢𝐬 𝐡𝐨𝐮𝐬𝐞, 𝐭𝐡𝐫𝐞𝐰 𝐚 𝐥𝐢𝐭𝐭𝐥𝐞 𝐝𝐮𝐬𝐭 𝐢𝐧 𝐭𝐡𝐞𝐢𝐫 𝐝𝐢𝐫𝐞𝐜𝐭𝐢𝐨𝐧, 𝐚𝐧𝐝 𝐰𝐚𝐥𝐤𝐞𝐝 𝐩𝐚𝐬𝐭 𝐡𝐢𝐬 𝐞𝐧𝐞𝐦𝐢𝐞𝐬, 𝐰𝐡𝐨𝐬𝐞 𝐞𝐲𝐞𝐬 𝐰𝐞𝐫𝐞 𝐬𝐭𝐢𝐥𝐥 𝐨𝐧 𝐭𝐡𝐞 𝐡𝐨𝐮𝐬𝐞. 𝐇𝐞 𝐦𝐞𝐭 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫 𝐚𝐭 𝐡𝐢𝐬 𝐡𝐨𝐮𝐬𝐞, 𝐚𝐧𝐝 𝐭𝐡𝐞𝐲 𝐛𝐨𝐭𝐡 𝐭𝐫𝐚𝐯𝐞𝐥𝐥𝐞𝐝 𝐭𝐨 𝐚 𝐧𝐞𝐚𝐫𝐛𝐲 𝐜𝐚𝐯𝐞. 𝐖𝐡𝐞𝐧 𝐭𝐡𝐞 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐫𝐞𝐚𝐥𝐢𝐬𝐞𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐚𝐝 𝐞𝐯𝐚𝐝𝐞𝐝 𝐭𝐡𝐞𝐦, 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐟𝐮𝐫𝐢𝐨𝐮𝐬. 

𝐓𝐡𝐞𝐲 𝐥𝐨𝐨𝐤𝐞𝐝 𝐟𝐨𝐫 𝐡𝐢𝐦 𝐞𝐯𝐞𝐫𝐲𝐰𝐡𝐞𝐫𝐞 𝐭𝐨 𝐧𝐨 𝐬𝐮𝐜𝐜𝐞𝐬𝐬 𝐚𝐧𝐝 𝐭𝐡𝐞𝐧 𝐚𝐧𝐧𝐨𝐮𝐧𝐜𝐞𝐝 𝐚 𝐫𝐞𝐰𝐚𝐫𝐝 𝐨𝐟 𝟏𝟎𝟎 𝐬𝐡𝐞-𝐜𝐚𝐦𝐞𝐥𝐬 𝐟𝐨𝐫 𝐚𝐧𝐲𝐛𝐨𝐝𝐲 𝐰𝐡𝐨 𝐰𝐨𝐮𝐥𝐝 𝐛𝐫𝐢𝐧𝐠 𝐭𝐡𝐞𝐦 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐝𝐞𝐚𝐝 𝐨𝐫 𝐚𝐥𝐢𝐯𝐞. 𝐀 𝐭𝐫𝐢𝐛𝐚𝐥 𝐜𝐡𝐢𝐞𝐟, 𝐒𝐮𝐫𝐚̄𝐪𝐚𝐡, 𝐬𝐢𝐠𝐡𝐭𝐞𝐝 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐧𝐝 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐝 𝐡𝐢𝐦, 𝐡𝐨𝐩𝐢𝐧𝐠 𝐭𝐨 𝐞𝐚𝐫𝐧 𝐭𝐡𝐞 𝐫𝐞𝐰𝐚𝐫𝐝. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐰𝐢𝐭𝐡 𝐛𝐥𝐨𝐨𝐝𝐭𝐡𝐢𝐫𝐬𝐭𝐲 𝐟𝐨𝐞𝐬 𝐢𝐧 𝐩𝐮𝐫𝐬𝐮𝐢𝐭 𝐚𝐧𝐝 𝐚𝐧 𝐮𝐧𝐜𝐞𝐫𝐭𝐚𝐢𝐧 𝐟𝐮𝐭𝐮𝐫𝐞 𝐚𝐡𝐞𝐚𝐝 𝐨𝐟 𝐡𝐢𝐦 𝐢𝐧 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡, 𝐭𝐨𝐥𝐝 𝐒𝐮𝐫𝐚̄𝐪𝐚𝐡; 𝐀 𝐝𝐚𝐲 𝐰𝐢𝐥𝐥 𝐬𝐨𝐨𝐧 𝐜𝐨𝐦𝐞 𝐰𝐡𝐞𝐧 𝐊𝐢𝐬𝐫𝐚’𝐬 𝐠𝐨𝐥𝐝𝐞𝐧 𝐛𝐫𝐚𝐜𝐞𝐥𝐞𝐭𝐬 𝐰𝐢𝐥𝐥 𝐛𝐞 𝐢𝐧 𝐒𝐮𝐫𝐚̄𝐪𝐚𝐡’𝐬 𝐡𝐚𝐧𝐝𝐬. 𝐓𝐡𝐞𝐫𝐞𝐚𝐟𝐭𝐞𝐫, 𝐒𝐮𝐫𝐚̄𝐪𝐚𝐡 𝐫𝐞𝐭𝐫𝐞𝐚𝐭𝐞𝐝, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐩𝐫𝐨𝐜𝐞𝐞𝐝𝐞𝐝 𝐭𝐨𝐰𝐚𝐫𝐝𝐬 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡.

𝐅𝐨𝐮𝐫 𝐬𝐭𝐚𝐠𝐞𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐥𝐢𝐟𝐞 𝐢𝐧 𝐌𝐚𝐤𝐤𝐚𝐡

𝐓𝐡𝐞 𝐌𝐚𝐤𝐤𝐚𝐧 𝐩𝐞𝐫𝐢𝐨𝐝 𝐜𝐚𝐧 𝐛𝐞 𝐬𝐮𝐦𝐦𝐚𝐫𝐢𝐳𝐞𝐝 𝐢𝐧 𝐟𝐨𝐮𝐫 𝐬𝐭𝐚𝐠𝐞𝐬:

𝟏. 𝐓𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐬𝐭𝐚𝐠𝐞 𝐛𝐞𝐠𝐚𝐧 𝐰𝐢𝐭𝐡 𝐡𝐢𝐬 𝐚𝐩𝐩𝐨𝐢𝐧𝐭𝐦𝐞𝐧𝐭 𝐚𝐬 𝐚 𝐌𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐚𝐧𝐝 𝐞𝐧𝐝𝐞𝐝 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐩𝐫𝐨𝐜𝐥𝐚𝐦𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐏𝐫𝐨𝐩𝐡𝐞𝐭𝐡𝐨𝐨𝐝 𝐭𝐡𝐫𝐞𝐞 𝐲𝐞𝐚𝐫𝐬 𝐥𝐚𝐭𝐞𝐫. 𝐃𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐢𝐬 𝐩𝐞𝐫𝐢𝐨𝐝 𝐭𝐡𝐞 𝐌𝐞𝐬𝐬𝐚𝐠𝐞 𝐰𝐚𝐬 𝐠𝐢𝐯𝐞𝐧 𝐬𝐞𝐜𝐫𝐞𝐭𝐥𝐲 𝐭𝐨 𝐬𝐨𝐦𝐞 𝐬𝐞𝐥𝐞𝐜𝐭𝐞𝐝 𝐩𝐞𝐫𝐬𝐨𝐧𝐬 𝐨𝐧𝐥𝐲 𝐛𝐮𝐭 𝐭𝐡𝐞 𝐜𝐨𝐦𝐦𝐨𝐧 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡 𝐰𝐞𝐫𝐞 𝐧𝐨𝐭 𝐚𝐰𝐚𝐫𝐞 𝐨𝐟 𝐢𝐭. 

𝟐. 𝐓𝐡𝐞 𝐬𝐞𝐜𝐨𝐧𝐝 𝐬𝐭𝐚𝐠𝐞 𝐥𝐚𝐬𝐭𝐞𝐝 𝐟𝐨𝐫 𝐭𝐰𝐨 𝐲𝐞𝐚𝐫𝐬 𝐚𝐟𝐭𝐞𝐫 𝐭𝐡𝐞 𝐩𝐫𝐨𝐜𝐥𝐚𝐦𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐡𝐢𝐬 𝐏𝐫𝐨𝐩𝐡𝐞𝐭𝐡𝐨𝐨𝐝. 𝐈𝐭 𝐛𝐞𝐠𝐚𝐧 𝐰𝐢𝐭𝐡 𝐨𝐩𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧 𝐛𝐲 𝐢𝐧𝐝𝐢𝐯𝐢𝐝𝐮𝐚𝐥𝐬: 𝐭𝐡𝐞𝐧 𝐢𝐭 𝐭𝐨𝐨𝐤 𝐭𝐡𝐞 𝐬𝐡𝐚𝐩𝐞 𝐨𝐟 𝐚𝐧𝐭𝐚𝐠𝐨𝐧𝐢𝐬𝐦, 𝐫𝐢𝐝𝐢𝐜𝐮𝐥𝐞, 𝐝𝐞𝐫𝐢𝐬𝐢𝐨𝐧, 𝐚𝐜𝐜𝐮𝐬𝐚𝐭𝐢𝐨𝐧, 𝐚𝐛𝐮𝐬𝐞 𝐚𝐧𝐝 𝐟𝐚𝐥𝐬𝐞 𝐩𝐫𝐨𝐩𝐚𝐠𝐚𝐧𝐝𝐚 𝐭𝐡𝐞𝐧 𝐠𝐚𝐧𝐠𝐬 𝐰𝐞𝐫𝐞 𝐟𝐨𝐫𝐦𝐞𝐝 𝐭𝐨 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐞 𝐭𝐡𝐨𝐬𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐡𝐨 𝐰𝐞𝐫𝐞 𝐜𝐨𝐦𝐩𝐚𝐫𝐚𝐭𝐢𝐯𝐞𝐥𝐲 𝐩𝐨𝐨𝐫, 𝐰𝐞𝐚𝐤 𝐚𝐧𝐝 𝐡𝐞𝐥𝐩𝐥𝐞𝐬𝐬.

𝟑. 𝐓𝐡𝐞 𝐭𝐡𝐢𝐫𝐝 𝐬𝐭𝐚𝐠𝐞 𝐥𝐚𝐬𝐭𝐞𝐝 𝐟𝐨𝐫 𝐚𝐛𝐨𝐮𝐭 𝐬𝐢𝐱 𝐲𝐞𝐚𝐫𝐬 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐛𝐞𝐠𝐢𝐧𝐧𝐢𝐧𝐠 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐢𝐨𝐧 𝐭𝐨 𝐭𝐡𝐞 𝐝𝐞𝐚𝐭𝐡 𝐨𝐟 𝐀𝐛𝐮 𝐓𝐚𝐥𝐢𝐛 𝐚𝐧𝐝 𝐊𝐡𝐚𝐝𝐢𝐣𝐚𝐡 𝐢𝐧 𝐭𝐡𝐞 𝐭𝐞𝐧𝐭𝐡 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐏𝐫𝐨𝐩𝐡𝐞𝐭𝐡𝐨𝐨𝐝. 𝐃𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐢𝐬 𝐩𝐞𝐫𝐢𝐨𝐝 𝐭𝐡𝐞 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐛𝐞𝐜𝐚𝐦𝐞 𝐬𝐨 𝐬𝐚𝐯𝐚𝐠𝐞 𝐚𝐧𝐝 𝐛𝐫𝐮𝐭𝐚𝐥 𝐭𝐡𝐚𝐭 𝐦𝐚𝐧𝐲 𝐨𝐟 𝐭𝐡𝐞𝐦 𝐰𝐞𝐫𝐞 𝐟𝐨𝐫𝐜𝐞𝐝 𝐭𝐨 𝐦𝐢𝐠𝐫𝐚𝐭𝐞 𝐭𝐨 𝐀𝐛𝐲𝐬𝐬𝐢𝐧𝐢𝐚 𝐰𝐡𝐢𝐥𝐞 𝐭𝐡𝐞 𝐬𝐨𝐜𝐢𝐚𝐥 𝐚𝐧𝐝 𝐞𝐜𝐨𝐧𝐨𝐦𝐢𝐜 𝐛𝐨𝐲𝐜𝐨𝐭𝐭 𝐰𝐚𝐬 𝐚𝐩𝐩𝐥𝐢𝐞𝐝 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞 𝐫𝐞𝐦𝐚𝐢𝐧𝐢𝐧𝐠 𝐁𝐞𝐥𝐢𝐞𝐯𝐞𝐫𝐬.

𝟒. 𝐓𝐡𝐞 𝐟𝐨𝐮𝐫𝐭𝐡 𝐬𝐭𝐚𝐠𝐞 𝐥𝐚𝐬𝐭𝐞𝐝 𝐟𝐨𝐫 𝐚𝐛𝐨𝐮𝐭 𝐭𝐡𝐫𝐞𝐞 𝐲𝐞𝐚𝐫𝐬 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐭𝐞𝐧𝐭𝐡 𝐭𝐨 𝐭𝐡𝐞 𝐭𝐡𝐢𝐫𝐭𝐞𝐞𝐧𝐭𝐡 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐏𝐫𝐨𝐩𝐡𝐞𝐭𝐡𝐨𝐨𝐝. 𝐓𝐡𝐢𝐬 𝐰𝐚𝐬 𝐚 𝐩𝐞𝐫𝐢𝐨𝐝 𝐨𝐟 𝐡𝐚𝐫𝐝 𝐭𝐫𝐢𝐚𝐥𝐬 𝐚𝐧𝐝 𝐠𝐫𝐢𝐞𝐯𝐨𝐮𝐬 𝐬𝐮𝐟𝐟𝐞𝐫𝐢𝐧𝐠 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐫𝐬. 𝐋𝐢𝐟𝐞 𝐡𝐚𝐝 𝐛𝐞𝐜𝐨𝐦𝐞 𝐮𝐧𝐞𝐧𝐝𝐮𝐫𝐚𝐛𝐥𝐞 𝐚𝐭 𝐌𝐚𝐤𝐤𝐚𝐡 𝐚𝐧𝐝 𝐭𝐡𝐞𝐫𝐞 𝐚𝐩𝐩𝐞𝐚𝐫𝐞𝐝 𝐭𝐨 𝐛𝐞 𝐧𝐨 𝐩𝐥𝐚𝐜𝐞 𝐨𝐟 𝐫𝐞𝐟𝐮𝐠𝐞 𝐞𝐯𝐞𝐧 𝐨𝐮𝐭𝐬𝐢𝐝𝐞 𝐢𝐭. 𝐒𝐨 𝐦𝐮𝐜𝐡 𝐬𝐨 𝐭𝐡𝐚𝐭 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐞𝐧𝐭 𝐭𝐨 𝐓𝐚̄’𝐢𝐟, 𝐢𝐭 𝐨𝐟𝐟𝐞𝐫𝐞𝐝 𝐧𝐨 𝐬𝐡𝐞𝐥𝐭𝐞𝐫 𝐨𝐫 𝐩𝐫𝐨𝐭𝐞𝐜𝐭𝐢𝐨𝐧. 

𝐁𝐞𝐬𝐢𝐝𝐞𝐬 𝐭𝐡𝐢𝐬, 𝐨𝐧 𝐭𝐡𝐞 𝐨𝐜𝐜𝐚𝐬𝐢𝐨𝐧 𝐨𝐟 𝐇𝐚𝐣𝐣, 𝐡𝐞 𝐰𝐨𝐮𝐥𝐝 𝐚𝐩𝐩𝐞𝐚𝐥 𝐭𝐨 𝐞𝐚𝐜𝐡 𝐚𝐧𝐝 𝐞𝐯𝐞𝐫𝐲 𝐀𝐫𝐚𝐛 𝐜𝐥𝐚𝐧 𝐭𝐨 𝐚𝐜𝐜𝐞𝐩𝐭 𝐡𝐢𝐬 𝐢𝐧𝐯𝐢𝐭𝐚𝐭𝐢𝐨𝐧 𝐭𝐨 𝐈𝐬𝐥𝐚̄𝐦 𝐛𝐮𝐭 𝐰𝐚𝐬 𝐦𝐞𝐭 𝐰𝐢𝐭𝐡 𝐛𝐥𝐚𝐧𝐤 𝐫𝐞𝐟𝐮𝐬𝐚𝐥 𝐟𝐫𝐨𝐦 𝐞𝐯𝐞𝐫𝐲 𝐪𝐮𝐚𝐫𝐭𝐞𝐫. 𝐀𝐭 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐭𝐢𝐦𝐞, 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡 𝐰𝐞𝐫𝐞 𝐡𝐨𝐥𝐝𝐢𝐧𝐠 𝐜𝐨𝐮𝐧𝐬𝐞𝐥 𝐭𝐨 𝐠𝐞𝐭 𝐫𝐢𝐝 𝐨𝐟 𝐡𝐢𝐦 𝐛𝐲 𝐤𝐢𝐥𝐥𝐢𝐧𝐠 𝐨𝐫 𝐢𝐦𝐩𝐫𝐢𝐬𝐨𝐧𝐢𝐧𝐠 𝐨𝐫 𝐛𝐚𝐧𝐢𝐬𝐡𝐢𝐧𝐠 𝐡𝐢𝐦 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞𝐢𝐫 𝐜𝐢𝐭𝐲. 𝐈𝐭 𝐰𝐚𝐬 𝐚𝐭 𝐭𝐡𝐚𝐭 𝐦𝐨𝐬𝐭 𝐜𝐫𝐢𝐭𝐢𝐜𝐚𝐥 𝐭𝐢𝐦𝐞 𝐭𝐡𝐚𝐭 𝐆𝐨𝐝 𝐨𝐩𝐞𝐧𝐞𝐝 𝐟𝐨𝐫 𝐈𝐬𝐥𝐚̄𝐦 𝐭𝐡𝐞 𝐡𝐞𝐚𝐫𝐭𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐞𝐨𝐩𝐥𝐞 𝐨𝐟 𝐘𝐚𝐭𝐡𝐫𝐢𝐛 𝐰𝐡𝐞𝐫𝐞 𝐡𝐞 𝐦𝐢𝐠𝐫𝐚𝐭𝐞𝐝 𝐚𝐭 𝐭𝐡𝐞𝐢𝐫 𝐢𝐧𝐯𝐢𝐭𝐚𝐭𝐢𝐨𝐧.

𝐓𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡 (𝟔𝟐𝟐 𝐂.𝐄.)

𝐓𝐡𝐢𝐬 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐲𝐞𝐚𝐫 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐦𝐢𝐠𝐫𝐚𝐭𝐞𝐝 𝐟𝐫𝐨𝐦 𝐌𝐚𝐤𝐤𝐚𝐡 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 – 𝐚 𝐬𝐦𝐚𝐥𝐥 𝐝𝐢𝐬𝐭𝐚𝐧𝐜𝐞 𝐢𝐧 𝐬𝐩𝐚𝐜𝐞, 𝐚 𝐦𝐢𝐠𝐡𝐭𝐲 𝐥𝐞𝐚𝐩 𝐢𝐧 𝐡𝐢𝐬𝐭𝐨𝐫𝐲, 𝐚𝐧 𝐞𝐯𝐞𝐧𝐭 𝐭𝐡𝐚𝐭 𝐰𝐚𝐬 𝐭𝐨 𝐛𝐞𝐜𝐨𝐦𝐞 𝐚 𝐭𝐡𝐫𝐞𝐬𝐡𝐨𝐥𝐝 𝐢𝐧 𝐭𝐡𝐞 𝐬𝐡𝐚𝐩𝐢𝐧𝐠 𝐨𝐟 𝐭𝐡𝐞 𝐈𝐬𝐥𝐚̄𝐦𝐢𝐜 𝐔𝐦𝐦𝐚𝐡. 𝐓𝐡𝐢𝐬 𝐢𝐬 𝐰𝐡𝐲 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐝𝐚𝐭𝐞 𝐭𝐡𝐞𝐢𝐫 𝐜𝐚𝐥𝐞𝐧𝐝𝐚𝐫 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡 𝐚𝐧𝐝 𝐧𝐨𝐭 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐬𝐭𝐚𝐫𝐭 𝐨𝐟 𝐫𝐞𝐯𝐞𝐥𝐚𝐭𝐢𝐨𝐧 𝐨𝐫 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐛𝐢𝐫𝐭𝐡 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭.

𝐈𝐧 𝐐𝐮𝐛𝐚𝐡, 𝟏𝟎 𝐤𝐢𝐥𝐨𝐦𝐞𝐭𝐞𝐫𝐬 𝐨𝐮𝐭𝐬𝐢𝐝𝐞 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐦𝐚𝐝𝐞 𝐡𝐢𝐬 𝐟𝐢𝐫𝐬𝐭 𝐬𝐭𝐨𝐩𝐨𝐯𝐞𝐫. 𝐇𝐞𝐫𝐞 𝐡𝐞 𝐛𝐮𝐢𝐥𝐭 𝐭𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐌𝐚𝐬𝐣𝐢𝐝. 𝐇𝐞𝐫𝐞 𝐡𝐞 𝐚𝐥𝐬𝐨 𝐦𝐚𝐝𝐞 𝐡𝐢𝐬 𝐟𝐢𝐫𝐬𝐭 𝐩𝐮𝐛𝐥𝐢𝐜 𝐚𝐝𝐝𝐫𝐞𝐬𝐬; ‘𝐒𝐩𝐫𝐞𝐚𝐝 𝐩𝐞𝐚𝐜𝐞 𝐚𝐦𝐨𝐧𝐠 𝐲𝐨𝐮𝐫𝐬𝐞𝐥𝐯𝐞𝐬, 𝐠𝐢𝐯𝐞 𝐚𝐰𝐚𝐲 𝐟𝐨𝐨𝐝 𝐭𝐨 𝐭𝐡𝐞 𝐧𝐞𝐞𝐝𝐲, 𝐩𝐫𝐚𝐲 𝐰𝐡𝐢𝐥𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐬𝐥𝐞𝐞𝐩 – 𝐚𝐧𝐝 𝐲𝐨𝐮 𝐰𝐢𝐥𝐥 𝐞𝐧𝐭𝐞𝐫 𝐏𝐚𝐫𝐚𝐝𝐢𝐬𝐞, 𝐭𝐡𝐞 𝐡𝐨𝐮𝐬𝐞 𝐨𝐟 𝐩𝐞𝐚𝐜𝐞.’

𝐓𝐡𝐫𝐞𝐞 𝐝𝐚𝐲𝐬 𝐥𝐚𝐭𝐞𝐫, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐞𝐧𝐭𝐞𝐫𝐞𝐝 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡. 𝐌𝐞𝐧, 𝐰𝐨𝐦𝐞𝐧, 𝐜𝐡𝐢𝐥𝐝𝐫𝐞𝐧, 𝐭𝐡𝐞 𝐞𝐧𝐭𝐢𝐫𝐞 𝐩𝐨𝐩𝐮𝐥𝐚𝐜𝐞 𝐜𝐚𝐦𝐞 𝐨𝐮𝐭 𝐨𝐧 𝐭𝐡𝐞 𝐬𝐭𝐫𝐞𝐞𝐭𝐬 𝐚𝐧𝐝 𝐣𝐮𝐛𝐢𝐥𝐚𝐧𝐭𝐥𝐲 𝐰𝐞𝐥𝐜𝐨𝐦𝐞𝐝 𝐡𝐢𝐦. 𝐍𝐞𝐯𝐞𝐫 𝐰𝐚𝐬 𝐭𝐡𝐞𝐫𝐞 𝐚 𝐝𝐚𝐲 𝐨𝐟 𝐠𝐫𝐞𝐚𝐭𝐞𝐫 𝐫𝐞𝐣𝐨𝐢𝐜𝐢𝐧𝐠 𝐚𝐧𝐝 𝐡𝐚𝐩𝐩𝐢𝐧𝐞𝐬𝐬. ‘𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐚𝐬 𝐜𝐨𝐦𝐞! 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐚𝐬 𝐜𝐨𝐦𝐞!’ 𝐬𝐚𝐧𝐠 𝐭𝐡𝐞 𝐥𝐢𝐭𝐭𝐥𝐞 𝐜𝐡𝐢𝐥𝐝𝐫𝐞𝐧.

𝐓𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐭𝐡𝐢𝐧𝐠 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐝𝐢𝐝 𝐚𝐟𝐭𝐞𝐫 𝐚𝐫𝐫𝐢𝐯𝐢𝐧𝐠 𝐢𝐧 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐰𝐚𝐬 𝐭𝐨 𝐰𝐞𝐥𝐝 𝐭𝐡𝐞 𝐌𝐮𝐡𝐚̄𝐣𝐢𝐫𝐬 𝐨𝐫 𝐄𝐦𝐢𝐠𝐫𝐚𝐧𝐭𝐬 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐡𝐨𝐬𝐭𝐬, 𝐜𝐚𝐥𝐥𝐞𝐝 𝐭𝐡𝐞 𝐀𝐧𝐬𝐚̄𝐫 𝐨𝐫 𝐇𝐞𝐥𝐩𝐞𝐫𝐬 𝐢𝐧𝐭𝐨 𝐨𝐧𝐞 𝐛𝐫𝐨𝐭𝐡𝐞𝐫𝐡𝐨𝐨𝐝. 𝐒𝐭𝐢𝐥𝐥 𝐭𝐨𝐝𝐚𝐲 𝐭𝐡𝐢𝐬 𝐛𝐫𝐨𝐭𝐡𝐞𝐫𝐡𝐨𝐨𝐝 𝐫𝐞𝐦𝐚𝐢𝐧𝐬 𝐭𝐡𝐞 𝐡𝐚𝐥𝐥𝐦𝐚𝐫𝐤 𝐨𝐟 𝐌𝐮𝐬𝐥𝐢𝐦𝐬. 𝐎𝐧𝐞 𝐩𝐞𝐫𝐬𝐨𝐧 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐄𝐦𝐢𝐠𝐫𝐚𝐧𝐭𝐬 𝐰𝐚𝐬 𝐦𝐚𝐝𝐞 𝐭𝐡𝐞 𝐛𝐫𝐨𝐭𝐡𝐞𝐫 𝐨𝐟 𝐨𝐧𝐞 𝐟𝐫𝐨𝐦 𝐚𝐦𝐨𝐧𝐠 𝐭𝐡𝐞 𝐇𝐞𝐥𝐩𝐞𝐫𝐬 – 𝐜𝐫𝐞𝐚𝐭𝐢𝐧𝐠 𝐚 𝐛𝐨𝐧𝐝 𝐬𝐭𝐫𝐨𝐧𝐠𝐞𝐫 𝐭𝐡𝐚𝐧 𝐛𝐥𝐨𝐨𝐝. 𝐓𝐡𝐞 𝐇𝐞𝐥𝐩𝐞𝐫𝐬 𝐨𝐟𝐟𝐞𝐫𝐞𝐝 𝐭𝐨 𝐬𝐡𝐚𝐫𝐞 𝐞𝐪𝐮𝐚𝐥𝐥𝐲 𝐚𝐥𝐥 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐩𝐨𝐬𝐬𝐞𝐬𝐬𝐞𝐝 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞𝐢𝐫 𝐧𝐞𝐰 𝐛𝐫𝐨𝐭𝐡𝐞𝐫𝐬.

𝐁𝐫𝐨𝐭𝐡𝐞𝐫𝐡𝐨𝐨𝐝

𝐒𝐨, 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐞𝐫𝐞 𝐟𝐨𝐫𝐠𝐞𝐝 𝐢𝐧𝐭𝐨 𝐚 𝐜𝐥𝐨𝐬𝐞-𝐤𝐧𝐢𝐭 𝐜𝐨𝐦𝐦𝐮𝐧𝐢𝐭𝐲 𝐨𝐟 𝐟𝐚𝐢𝐭𝐡 𝐚𝐧𝐝 𝐛𝐫𝐨𝐭𝐡𝐞𝐫𝐡𝐨𝐨𝐝, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐬𝐭𝐫𝐮𝐜𝐭𝐮𝐫𝐞 𝐨𝐟 𝐭𝐡𝐞𝐢𝐫 𝐬𝐨𝐜𝐢𝐞𝐭𝐲 𝐰𝐚𝐬 𝐛𝐞𝐢𝐧𝐠 𝐛𝐮𝐢𝐥𝐭. 𝐓𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐬𝐭𝐫𝐮𝐜𝐭𝐮𝐫𝐞 𝐰𝐚𝐬 𝐚𝐥𝐬𝐨 𝐫𝐚𝐢𝐬𝐞𝐝. 𝐓𝐡𝐢𝐬 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐌𝐚𝐬𝐣𝐢𝐝, 𝐭𝐡𝐞 𝐛𝐮𝐢𝐥𝐝𝐢𝐧𝐠 𝐝𝐞𝐝𝐢𝐜𝐚𝐭𝐞𝐝 𝐭𝐨 𝐭𝐡𝐞 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐨𝐟 𝐎𝐧𝐞 𝐆𝐨𝐝 – 𝐜𝐚𝐥𝐥𝐞𝐝 𝐌𝐚𝐬𝐣𝐢𝐝 𝐚𝐥-𝐍𝐚𝐛𝐢, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐌𝐚𝐬𝐣𝐢𝐝. 𝐒𝐢𝐧𝐜𝐞 𝐭𝐡𝐞𝐧 𝐭𝐡𝐞 𝐌𝐚𝐬𝐣𝐢𝐝 𝐡𝐚𝐬 𝐚𝐥𝐬𝐨 𝐫𝐞𝐦𝐚𝐢𝐧𝐞𝐝 𝐭𝐡𝐞 𝐡𝐚𝐥𝐥𝐦𝐚𝐫𝐤 𝐨𝐟 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬’ 𝐜𝐨𝐥𝐥𝐞𝐜𝐭𝐢𝐯𝐞 𝐚𝐧𝐝 𝐬𝐨𝐜𝐢𝐚𝐥 𝐥𝐢𝐟𝐞, 𝐭𝐡𝐞 𝐜𝐨𝐧𝐯𝐞𝐧𝐢𝐞𝐧𝐭 𝐬𝐩𝐚𝐜𝐞 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐢𝐧𝐭𝐞𝐠𝐫𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐮𝐬 𝐚𝐧𝐝 𝐩𝐨𝐥𝐢𝐭𝐢𝐜𝐚𝐥 𝐝𝐢𝐦𝐞𝐧𝐬𝐢𝐨𝐧 𝐨𝐟 𝐈𝐬𝐥𝐚̄𝐦, 𝐚 𝐬𝐨𝐮𝐫𝐜𝐞 𝐨𝐟 𝐢𝐝𝐞𝐧𝐭𝐢𝐟𝐢𝐜𝐚𝐭𝐢𝐨𝐧, 𝐚𝐧𝐝 𝐚 𝐰𝐢𝐭𝐧𝐞𝐬𝐬 𝐭𝐨 𝐌𝐮𝐬𝐥𝐢𝐦 𝐞𝐱𝐢𝐬𝐭𝐞𝐧𝐜𝐞.

𝐀𝐭 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐭𝐢𝐦𝐞, 𝐬𝐭𝐞𝐩𝐬 𝐰𝐞𝐫𝐞 𝐭𝐚𝐤𝐞𝐧 𝐚𝐧𝐝 𝐫𝐞𝐪𝐮𝐢𝐫𝐞𝐝 𝐢𝐧𝐬𝐭𝐢𝐭𝐮𝐭𝐢𝐨𝐧𝐬 𝐛𝐮𝐢𝐥𝐭 𝐭𝐨 𝐢𝐧𝐭𝐞𝐠𝐫𝐚𝐭𝐞 𝐭𝐡𝐞 𝐞𝐧𝐭𝐢𝐫𝐞 𝐬𝐨𝐜𝐢𝐚𝐥 𝐥𝐢𝐟𝐞 𝐚𝐫𝐨𝐮𝐧𝐝 𝐭𝐡𝐞 𝐜𝐞𝐧𝐭𝐫𝐞 𝐚𝐧𝐝 𝐩𝐢𝐯𝐨𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐨𝐟 𝐎𝐧𝐞 𝐆𝐨𝐝. 𝐅𝐨𝐫 𝐭𝐡𝐢𝐬 𝐩𝐮𝐫𝐩𝐨𝐬𝐞, 𝐟𝐢𝐯𝐞 𝐝𝐚𝐢𝐥𝐲 𝐩𝐫𝐚𝐲𝐞𝐫𝐬 𝐢𝐧 𝐭𝐡𝐞 𝐜𝐨𝐧𝐠𝐫𝐞𝐠𝐚𝐭𝐢𝐨𝐧 𝐰𝐞𝐫𝐞 𝐞𝐬𝐭𝐚𝐛𝐥𝐢𝐬𝐡𝐞𝐝. 𝐑𝐚𝐦𝐚𝐝𝐡𝐚̄𝐧, 𝐟𝐚𝐬𝐭𝐢𝐧𝐠 𝐞𝐯𝐞𝐫𝐲 𝐝𝐚𝐲 𝐟𝐫𝐨𝐦 𝐝𝐚𝐰𝐧 𝐭𝐨 𝐬𝐮𝐧𝐬𝐞𝐭 𝐟𝐨𝐫 𝐚𝐧 𝐞𝐧𝐭𝐢𝐫𝐞 𝐦𝐨𝐧𝐭𝐡, 𝐰𝐚𝐬 𝐚𝐥𝐬𝐨 𝐩𝐫𝐞𝐬𝐜𝐫𝐢𝐛𝐞𝐝. 𝐒𝐢𝐦𝐢𝐥𝐚𝐫𝐥𝐲, 𝐭𝐨 𝐞𝐬𝐭𝐚𝐛𝐥𝐢𝐬𝐡 ‘𝐠𝐢𝐯𝐢𝐧𝐠’ 𝐚𝐬 𝐭𝐡𝐞 𝐰𝐚𝐲 𝐨𝐟 𝐥𝐢𝐟𝐞, 𝐙𝐚𝐤𝐚̄𝐡, 𝐚 𝐩𝐞𝐫𝐜𝐞𝐧𝐭𝐚𝐠𝐞 𝐨𝐟 𝐨𝐧𝐞’𝐬 𝐰𝐞𝐚𝐥𝐭𝐡 𝐭𝐨 𝐛𝐞 𝐠𝐢𝐯𝐞𝐧 𝐢𝐧 𝐭𝐡𝐞 𝐰𝐚𝐲 𝐨𝐟 𝐆𝐨𝐝, 𝐰𝐚𝐬 𝐦𝐚𝐝𝐞 𝐨𝐛𝐥𝐢𝐠𝐚𝐭𝐨𝐫𝐲.

𝐓𝐡𝐞 𝐉𝐞𝐰𝐬 𝐚𝐧𝐝 𝐇𝐲𝐩𝐨𝐜𝐫𝐢𝐭𝐞𝐬

𝐈𝐧 𝐭𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐡𝐢𝐬 𝐫𝐞𝐢𝐠𝐧 𝐚𝐭 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐦𝐚𝐝𝐞 𝐚 𝐬𝐨𝐥𝐞𝐦𝐧 𝐭𝐫𝐞𝐚𝐭𝐲 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐉𝐞𝐰𝐢𝐬𝐡 𝐭𝐫𝐢𝐛𝐞𝐬, 𝐰𝐡𝐢𝐜𝐡 𝐬𝐞𝐜𝐮𝐫𝐞𝐝 𝐭𝐨 𝐭𝐡𝐞𝐦 𝐫𝐢𝐠𝐡𝐭𝐬 𝐨𝐟 𝐜𝐢𝐭𝐢𝐳𝐞𝐧𝐬𝐡𝐢𝐩 𝐚𝐧𝐝 𝐟𝐮𝐥𝐥 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐮𝐬 𝐥𝐢𝐛𝐞𝐫𝐭𝐲 𝐢𝐧 𝐫𝐞𝐭𝐮𝐫𝐧 𝐟𝐨𝐫 𝐭𝐡𝐞𝐢𝐫 𝐬𝐮𝐩𝐩𝐨𝐫𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐧𝐞𝐰 𝐬𝐭𝐚𝐭𝐞. 𝐁𝐮𝐭 𝐭𝐡𝐞𝐢𝐫 𝐢𝐝𝐞𝐚 𝐨𝐟 𝐚 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐚𝐬 𝐨𝐧𝐞 𝐰𝐡𝐨 𝐰𝐨𝐮𝐥𝐝 𝐠𝐢𝐯𝐞 𝐭𝐡𝐞𝐦 𝐝𝐨𝐦𝐢𝐧𝐢𝐨𝐧, 𝐧𝐨𝐭 𝐨𝐧𝐞 𝐰𝐡𝐨 𝐦𝐚𝐝𝐞 𝐭𝐡𝐞 𝐉𝐞𝐰𝐬 𝐰𝐡𝐨 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐝 𝐡𝐢𝐦, 𝐛𝐫𝐨𝐭𝐡𝐞𝐫𝐬 𝐨𝐟 𝐞𝐯𝐞𝐫𝐲 𝐀𝐫𝐚𝐛 𝐰𝐡𝐨 𝐦𝐢𝐠𝐡𝐭 𝐡𝐚𝐩𝐩𝐞𝐧 𝐭𝐨 𝐛𝐞𝐥𝐢𝐞𝐯𝐞 𝐚𝐬 𝐭𝐡𝐞𝐲 𝐝𝐢𝐝. 

𝐖𝐡𝐞𝐧 𝐭𝐡𝐞𝐲 𝐫𝐞𝐚𝐥𝐢𝐬𝐞𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐜𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐮𝐬𝐞 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐟𝐨𝐫 𝐭𝐡𝐞𝐢𝐫 𝐨𝐰𝐧 𝐞𝐧𝐝𝐬, 𝐭𝐡𝐞𝐲 𝐭𝐫𝐢𝐞𝐝 𝐭𝐨 𝐬𝐡𝐚𝐤𝐞 𝐡𝐢𝐬 𝐟𝐚𝐢𝐭𝐡 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐌𝐢𝐬𝐬𝐢𝐨𝐧 𝐚𝐧𝐝 𝐭𝐨 𝐬𝐞𝐝𝐮𝐜𝐞 𝐡𝐢𝐬 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐫𝐬, 𝐛𝐞𝐡𝐚𝐯𝐢𝐨𝐮𝐫 𝐢𝐧 𝐰𝐡𝐢𝐜𝐡 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐞𝐧𝐜𝐨𝐮𝐫𝐚𝐠𝐞𝐝 𝐬𝐞𝐜𝐫𝐞𝐭𝐥𝐲 𝐛𝐲 𝐬𝐨𝐦𝐞 𝐩𝐫𝐨𝐟𝐞𝐬𝐬𝐢𝐧𝐠 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐡𝐨 𝐜𝐨𝐧𝐬𝐢𝐝𝐞𝐫𝐞𝐝 𝐭𝐡𝐞𝐲 𝐡𝐚𝐝 𝐫𝐞𝐚𝐬𝐨𝐧 𝐭𝐨 𝐫𝐞𝐬𝐞𝐧𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐜𝐨𝐦𝐢𝐧𝐠, 𝐬𝐢𝐧𝐜𝐞 𝐢𝐭 𝐫𝐨𝐛𝐛𝐞𝐝 𝐭𝐡𝐞𝐦 𝐨𝐟 𝐭𝐡𝐞𝐢𝐫 𝐥𝐨𝐜𝐚𝐥 𝐢𝐧𝐟𝐥𝐮𝐞𝐧𝐜𝐞. 𝐈𝐧 𝐭𝐡𝐞 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐧 𝐒𝐮̄𝐫𝐚𝐡𝐬 𝐭𝐡𝐞𝐫𝐞 𝐢𝐬 𝐟𝐫𝐞𝐪𝐮𝐞𝐧𝐭 𝐦𝐞𝐧𝐭𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞𝐬𝐞 𝐉𝐞𝐰𝐬 𝐚𝐧𝐝 𝐇𝐲𝐩𝐨𝐜𝐫𝐢𝐭𝐞𝐬.

𝐓𝐡𝐞 𝐅𝐢𝐫𝐬𝐭 𝐄𝐱𝐩𝐞𝐝𝐢𝐭𝐢𝐨𝐧𝐬

𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐟𝐢𝐫𝐬𝐭 𝐜𝐨𝐧𝐜𝐞𝐫𝐧 𝐚𝐬 𝐫𝐮𝐥𝐞𝐫 𝐰𝐚𝐬 𝐭𝐨 𝐞𝐬𝐭𝐚𝐛𝐥𝐢𝐬𝐡 𝐩𝐮𝐛𝐥𝐢𝐜 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐚𝐧𝐝 𝐥𝐚𝐲 𝐝𝐨𝐰𝐧 𝐭𝐡𝐞 𝐜𝐨𝐧𝐬𝐭𝐢𝐭𝐮𝐭𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐒𝐭𝐚𝐭𝐞: 𝐛𝐮𝐭 𝐡𝐞 𝐝𝐢𝐝 𝐧𝐨𝐭 𝐟𝐨𝐫𝐠𝐞𝐭 𝐭𝐡𝐚𝐭 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐡𝐚𝐝 𝐬𝐰𝐨𝐫𝐧 𝐭𝐨 𝐦𝐚𝐤𝐞 𝐚𝐧 𝐞𝐧𝐝 𝐭𝐨 𝐡𝐢𝐬 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐧, 𝐧𝐨𝐫 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐡𝐚𝐝 𝐫𝐞𝐜𝐞𝐢𝐯𝐞𝐝 𝐚 𝐜𝐨𝐦𝐦𝐚𝐧𝐝 𝐭𝐨 𝐟𝐢𝐠𝐡𝐭 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞𝐦 𝐭𝐢𝐥𝐥 𝐭𝐡𝐞𝐲 𝐜𝐞𝐚𝐬𝐞𝐝 𝐟𝐫𝐨𝐦 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐢𝐨𝐧. 𝐀𝐟𝐭𝐞𝐫 𝐭𝐰𝐞𝐥𝐯𝐞 𝐦𝐨𝐧𝐭𝐡𝐬 𝐢𝐧 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐬𝐞𝐯𝐞𝐫𝐚𝐥 𝐬𝐦𝐚𝐥𝐥 𝐞𝐱𝐩𝐞𝐝𝐢𝐭𝐢𝐨𝐧𝐬 𝐰𝐞𝐧𝐭 𝐨𝐮𝐭, 𝐥𝐞𝐝 𝐞𝐢𝐭𝐡𝐞𝐫 𝐛𝐲 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐢𝐦𝐬𝐞𝐥𝐟 𝐨𝐫 𝐨𝐭𝐡𝐞𝐫 𝐦𝐢𝐠𝐫𝐚𝐧𝐭𝐬 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐩𝐮𝐫𝐩𝐨𝐬𝐞 𝐨𝐟 𝐫𝐞𝐜𝐨𝐧𝐧𝐨𝐢𝐭𝐫𝐢𝐧𝐠 𝐚𝐧𝐝 𝐝𝐢𝐬𝐬𝐮𝐚𝐝𝐢𝐧𝐠 𝐨𝐭𝐡𝐞𝐫 𝐭𝐫𝐢𝐛𝐞𝐬 𝐟𝐫𝐨𝐦 𝐬𝐢𝐝𝐢𝐧𝐠 𝐰𝐢𝐭𝐡 𝐐𝐮𝐫𝐚𝐲𝐬𝐡. 

𝐎𝐧𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐨𝐭𝐡𝐞𝐫 𝐩𝐮𝐫𝐩𝐨𝐬𝐞𝐬 𝐨𝐟 𝐭𝐡𝐨𝐬𝐞 𝐞𝐱𝐩𝐞𝐝𝐢𝐭𝐢𝐨𝐧𝐬 𝐦𝐚𝐲 𝐡𝐚𝐯𝐞 𝐛𝐞𝐞𝐧 𝐭𝐨 𝐚𝐜𝐜𝐮𝐬𝐭𝐨𝐦 𝐭𝐡𝐞 𝐌𝐚𝐤𝐤𝐚𝐧 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐭𝐨 𝐞𝐧𝐠𝐚𝐠𝐞 𝐰𝐢𝐭𝐡 𝐞𝐧𝐞𝐦𝐲 𝐟𝐨𝐫𝐜𝐞𝐬. 𝐅𝐨𝐫 𝐭𝐡𝐢𝐫𝐭𝐞𝐞𝐧 𝐲𝐞𝐚𝐫𝐬 𝐭𝐡𝐞𝐲 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐬𝐭𝐫𝐢𝐜𝐭 𝐩𝐚𝐜𝐢𝐟𝐢𝐬𝐭𝐬, 𝐚𝐧𝐝 𝐢𝐭 𝐢𝐬 𝐜𝐥𝐞𝐚𝐫, 𝐟𝐫𝐨𝐦 𝐬𝐞𝐯𝐞𝐫𝐚𝐥 𝐩𝐚𝐬𝐬𝐚𝐠𝐞𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧, 𝐭𝐡𝐚𝐭 𝐦𝐚𝐧𝐲 𝐨𝐟 𝐭𝐡𝐞𝐦 𝐝𝐢𝐬𝐥𝐢𝐤𝐞𝐝 𝐭𝐡𝐞 𝐢𝐝𝐞𝐚 𝐨𝐟 𝐟𝐢𝐠𝐡𝐭𝐢𝐧𝐠 𝐚𝐧𝐝 𝐡𝐚𝐝 𝐭𝐨 𝐛𝐞 𝐢𝐧𝐮𝐫𝐞𝐝 𝐭𝐨 𝐢𝐭.

𝐓𝐡𝐞 𝐂𝐚𝐦𝐩𝐚𝐢𝐠𝐧 𝐨𝐟 𝐁𝐚𝐝𝐫

𝐈𝐧 𝐭𝐡𝐞 𝐬𝐞𝐜𝐨𝐧𝐝 𝐲𝐞𝐚𝐫 𝐚𝐟𝐭𝐞𝐫 𝐇𝐢𝐣𝐫𝐚𝐡, 𝐭𝐡𝐞 𝐌𝐚𝐤𝐤𝐚𝐧 𝐦𝐞𝐫𝐜𝐡𝐚𝐧𝐭𝐬’ 𝐜𝐚𝐫𝐚𝐯𝐚𝐧 [𝐰𝐡𝐢𝐜𝐡 𝐡𝐚𝐝 𝐭𝐡𝐞 𝐜𝐨𝐧𝐟𝐢𝐬𝐜𝐚𝐭𝐞𝐝 𝐩𝐨𝐬𝐬𝐞𝐬𝐬𝐢𝐨𝐧𝐬 𝐨𝐟 𝐰𝐡𝐚𝐭 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐡𝐚𝐝 𝐥𝐞𝐟𝐭 𝐢𝐧 𝐌𝐚𝐤𝐤𝐚𝐡] 𝐰𝐚𝐬 𝐫𝐞𝐭𝐮𝐫𝐧𝐢𝐧𝐠 𝐟𝐫𝐨𝐦 𝐒𝐲𝐫𝐢𝐚 𝐚𝐬 𝐮𝐬𝐮𝐚𝐥 𝐛𝐲 𝐚 𝐫𝐨𝐚𝐝 𝐰𝐡𝐢𝐜𝐡 𝐩𝐚𝐬𝐬𝐞𝐝 𝐧𝐨𝐭 𝐟𝐚𝐫 𝐟𝐫𝐨𝐦 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡. 𝐀𝐬 𝐢𝐭𝐬 𝐥𝐞𝐚𝐝𝐞𝐫 𝐀𝐛𝐮 𝐒𝐮𝐟𝐲𝐚𝐧 𝐚𝐩𝐩𝐫𝐨𝐚𝐜𝐡𝐞𝐝 𝐭𝐡𝐞 𝐭𝐞𝐫𝐫𝐢𝐭𝐨𝐫𝐲 𝐨𝐟 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐡𝐞 𝐡𝐞𝐚𝐫𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐩𝐥𝐚𝐧 𝐭𝐨 𝐜𝐚𝐩𝐭𝐮𝐫𝐞 𝐭𝐡𝐞 𝐜𝐚𝐫𝐚𝐯𝐚𝐧.

𝐀𝐭 𝐨𝐧𝐜𝐞 𝐡𝐞 𝐬𝐞𝐧𝐭 𝐚 𝐜𝐚𝐦𝐞𝐥 𝐫𝐢𝐝𝐞𝐫 𝐭𝐨𝐰𝐚𝐫𝐝𝐬 𝐌𝐚𝐤𝐤𝐚𝐡, 𝐰𝐡𝐨 𝐚𝐫𝐫𝐢𝐯𝐞𝐝 𝐢𝐧 𝐚 𝐰𝐨𝐫𝐧-𝐨𝐮𝐭 𝐬𝐭𝐚𝐭𝐞 𝐚𝐧𝐝 𝐬𝐡𝐨𝐮𝐭𝐞𝐝 𝐟𝐫𝐚𝐧𝐭𝐢𝐜𝐚𝐥𝐥𝐲 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐯𝐚𝐥𝐥𝐞𝐲 𝐭𝐨 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐭𝐨 𝐡𝐚𝐬𝐭𝐞𝐧 𝐭𝐨 𝐭𝐡𝐞 𝐫𝐞𝐬𝐜𝐮𝐞 𝐮𝐧𝐥𝐞𝐬𝐬 𝐭𝐡𝐞𝐲 𝐰𝐢𝐬𝐡𝐞𝐝 𝐭𝐨 𝐥𝐨𝐬𝐞 𝐛𝐨𝐭𝐡 𝐰𝐞𝐚𝐥𝐭𝐡 𝐚𝐧𝐝 𝐡𝐨𝐧𝐨𝐮𝐫. 

𝐀 𝐟𝐨𝐫𝐜𝐞 𝐨𝐟 𝐚 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝 𝐬𝐭𝐫𝐨𝐧𝐠 𝐰𝐚𝐬 𝐬𝐨𝐨𝐧 𝐨𝐧 𝐢𝐭𝐬 𝐰𝐚𝐲 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡: 𝐥𝐞𝐬𝐬, 𝐢𝐭 𝐰𝐨𝐮𝐥𝐝 𝐬𝐞𝐞𝐦, 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐡𝐨𝐩𝐞 𝐨𝐟 𝐬𝐚𝐯𝐢𝐧𝐠 𝐭𝐡𝐞 𝐜𝐚𝐫𝐚𝐯𝐚𝐧 𝐭𝐡𝐚𝐧 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐢𝐝𝐞𝐚 𝐨𝐟 𝐩𝐮𝐧𝐢𝐬𝐡𝐢𝐧𝐠 𝐭𝐡𝐞 𝐫𝐚𝐢𝐝𝐞𝐫𝐬, 𝐬𝐢𝐧𝐜𝐞 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐦𝐢𝐠𝐡𝐭 𝐡𝐚𝐯𝐞 𝐭𝐚𝐤𝐞𝐧 𝐭𝐡𝐞 𝐜𝐚𝐫𝐚𝐯𝐚𝐧 𝐛𝐞𝐟𝐨𝐫𝐞 𝐭𝐡𝐞 𝐫𝐞𝐥𝐢𝐞𝐟 𝐟𝐨𝐫𝐜𝐞 𝐬𝐭𝐚𝐫𝐭𝐞𝐝 𝐟𝐫𝐨𝐦 𝐌𝐚𝐤𝐤𝐚𝐡.

𝐃𝐢𝐝 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐞𝐯𝐞𝐫 𝐢𝐧𝐭𝐞𝐧𝐝 𝐭𝐨 𝐫𝐚𝐢𝐝 𝐭𝐡𝐞 𝐜𝐚𝐫𝐚𝐯𝐚𝐧? 𝐈𝐧 𝐈𝐛𝐧 𝐇𝐢𝐬𝐡𝐚𝐦, 𝐢𝐧 𝐭𝐡𝐞 𝐚𝐜𝐜𝐨𝐮𝐧𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐓𝐚𝐛𝐮𝐤 𝐞𝐱𝐩𝐞𝐝𝐢𝐭𝐢𝐨𝐧, 𝐢𝐭 𝐢𝐬 𝐬𝐭𝐚𝐭𝐞𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐨𝐧 𝐭𝐡𝐚𝐭 𝐨𝐧𝐞 𝐨𝐜𝐜𝐚𝐬𝐢𝐨𝐧 𝐝𝐢𝐝 𝐧𝐨𝐭 𝐡𝐢𝐝𝐞 𝐡𝐢𝐬 𝐫𝐞𝐚𝐥 𝐨𝐛𝐣𝐞𝐜𝐭𝐢𝐯𝐞. 𝐓𝐡𝐞 𝐜𝐚𝐫𝐚𝐯𝐚𝐧 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐩𝐫𝐞𝐭𝐞𝐱𝐭 𝐢𝐧 𝐭𝐡𝐞 𝐜𝐚𝐦𝐩𝐚𝐢𝐠𝐧 𝐨𝐟 𝐁𝐚𝐝𝐫; 𝐭𝐡𝐞 𝐫𝐞𝐚𝐥 𝐨𝐛𝐣𝐞𝐜𝐭𝐢𝐯𝐞 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐌𝐚𝐤𝐤𝐚𝐧 𝐚𝐫𝐦𝐲.

𝐇𝐞 𝐡𝐚𝐝 𝐫𝐞𝐜𝐞𝐢𝐯𝐞𝐝 𝐚 𝐜𝐨𝐦𝐦𝐚𝐧𝐝 𝐭𝐨 𝐟𝐢𝐠𝐡𝐭 𝐡𝐢𝐬 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐨𝐫𝐬, 𝐚𝐧𝐝 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐩𝐫𝐨𝐦𝐢𝐬𝐞 𝐨𝐟 𝐯𝐢𝐜𝐭𝐨𝐫𝐲, 𝐡𝐞 𝐰𝐚𝐬 𝐩𝐫𝐞𝐩𝐚𝐫𝐞𝐝 𝐭𝐨 𝐯𝐞𝐧𝐭𝐮𝐫𝐞 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐚𝐧𝐲 𝐨𝐝𝐝𝐬, 𝐚𝐬 𝐰𝐚𝐬 𝐰𝐞𝐥𝐥 𝐬𝐞𝐞𝐧 𝐚𝐭 𝐁𝐚𝐝𝐫. 𝐁𝐮𝐭 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬, 𝐢𝐥𝐥-𝐞𝐪𝐮𝐢𝐩𝐩𝐞𝐝 𝐟𝐨𝐫 𝐰𝐚𝐫, 𝐰𝐨𝐮𝐥𝐝 𝐡𝐚𝐯𝐞 𝐝𝐞𝐬𝐩𝐚𝐢𝐫𝐞𝐝 𝐢𝐟 𝐭𝐡𝐞𝐲 𝐡𝐚𝐝 𝐤𝐧𝐨𝐰𝐧 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐢𝐧𝐬𝐭𝐚𝐧𝐜𝐞 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐭𝐨 𝐟𝐚𝐜𝐞 𝐚 𝐰𝐞𝐥𝐥-𝐚𝐫𝐦𝐞𝐝 𝐟𝐨𝐫𝐜𝐞 𝐭𝐡𝐫𝐞𝐞 𝐭𝐢𝐦𝐞𝐬 𝐭𝐡𝐞𝐢𝐫 𝐧𝐮𝐦𝐛𝐞𝐫. 𝐓𝐡𝐞 𝐚𝐫𝐦𝐲 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐡𝐚𝐝 𝐚𝐝𝐯𝐚𝐧𝐜𝐞𝐝 𝐦𝐨𝐫𝐞 𝐭𝐡𝐚𝐧 𝐡𝐚𝐥𝐟𝐰𝐚𝐲 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐛𝐞𝐟𝐨𝐫𝐞 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐞𝐭 𝐨𝐮𝐭.

𝐀𝐥𝐥 𝐭𝐡𝐫𝐞𝐞 𝐩𝐚𝐫𝐭𝐢𝐞𝐬 – 𝐭𝐡𝐞 𝐚𝐫𝐦𝐲 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡, 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦 𝐚𝐫𝐦𝐲 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐜𝐚𝐫𝐚𝐯𝐚𝐧 – 𝐰𝐞𝐫𝐞 𝐡𝐞𝐚𝐝𝐢𝐧𝐠 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐰𝐚𝐭𝐞𝐫 𝐨𝐟 𝐁𝐚𝐝𝐫. 𝐀𝐛𝐮 𝐒𝐮𝐟𝐲𝐚𝐧, 𝐭𝐡𝐞 𝐥𝐞𝐚𝐝𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐜𝐚𝐫𝐚𝐯𝐚𝐧, 𝐡𝐞𝐚𝐫𝐝 𝐟𝐫𝐨𝐦 𝐨𝐧𝐞 𝐨𝐟 𝐡𝐢𝐬 𝐬𝐜𝐨𝐮𝐭𝐬 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐞𝐫𝐞 𝐧𝐞𝐚𝐫 𝐭𝐡𝐞 𝐰𝐚𝐭𝐞𝐫, 𝐚𝐧𝐝 𝐭𝐮𝐫𝐧𝐞𝐝 𝐛𝐚𝐜𝐤 𝐭𝐨 𝐭𝐡𝐞 𝐜𝐨𝐚𝐬𝐭 𝐩𝐥𝐚𝐢𝐧 𝐥𝐞𝐚𝐯𝐢𝐧𝐠 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐭𝐨 𝐦𝐞𝐞𝐭 𝐭𝐡𝐞 𝐚𝐫𝐦𝐲 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐛𝐲 𝐭𝐡𝐞 𝐰𝐞𝐥𝐥 𝐨𝐟 𝐁𝐚𝐝𝐫.

𝐁𝐞𝐟𝐨𝐫𝐞 𝐭𝐡𝐞 𝐛𝐚𝐭𝐭𝐥𝐞, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐚𝐬 𝐩𝐫𝐞𝐩𝐚𝐫𝐞𝐝, 𝐬𝐭𝐢𝐥𝐥 𝐟𝐮𝐫𝐭𝐡𝐞𝐫 𝐭𝐨 𝐢𝐧𝐜𝐫𝐞𝐚𝐬𝐞 𝐭𝐡𝐞 𝐨𝐝𝐝𝐬 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐡𝐢𝐦. 𝐇𝐞 𝐠𝐚𝐯𝐞 𝐥𝐞𝐚𝐯𝐞 𝐭𝐨 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐧𝐚𝐭𝐢𝐯𝐞𝐬 𝐨𝐟 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 (𝐓𝐡𝐞 𝐀𝐧𝐬𝐚̄𝐫) 𝐭𝐨 𝐫𝐞𝐭𝐮𝐫𝐧 𝐭𝐨 𝐭𝐡𝐞𝐢𝐫 𝐡𝐨𝐦𝐞𝐬 𝐢𝐧-𝐫𝐞𝐩𝐫𝐨𝐚𝐜𝐡𝐞𝐝 𝐬𝐢𝐧𝐜𝐞 𝐭𝐡𝐞𝐢𝐫 𝐨𝐚𝐭𝐡 𝐝𝐢𝐝 𝐧𝐨𝐭 𝐢𝐧𝐜𝐥𝐮𝐝𝐞 𝐭𝐡𝐞 𝐝𝐮𝐭𝐲 𝐨𝐟 𝐟𝐢𝐠𝐡𝐭𝐢𝐧𝐠 𝐢𝐧 𝐭𝐡𝐞 𝐟𝐢𝐞𝐥𝐝, 𝐛𝐮𝐭 𝐭𝐡𝐞 𝐀𝐧𝐬𝐚̄𝐫 𝐰𝐞𝐫𝐞 𝐨𝐧𝐥𝐲 𝐡𝐮𝐫𝐭 𝐛𝐲 𝐭𝐡𝐞 𝐬𝐮𝐠𝐠𝐞𝐬𝐭𝐢𝐨𝐧 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐜𝐨𝐮𝐥𝐝 𝐩𝐨𝐬𝐬𝐢𝐛𝐥𝐲 𝐝𝐞𝐬𝐞𝐫𝐭 𝐡𝐢𝐦 𝐚𝐭 𝐚 𝐭𝐢𝐦𝐞 𝐨𝐟 𝐝𝐚𝐧𝐠𝐞𝐫. 𝐓𝐡𝐞 𝐛𝐚𝐭𝐭𝐥𝐞 𝐰𝐞𝐧𝐭 𝐚𝐭 𝐟𝐢𝐫𝐬𝐭 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬, 𝐛𝐮𝐭 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞 𝐨𝐝𝐝𝐬 𝐰𝐢𝐭𝐡 𝐚 𝐦𝐮𝐜𝐡 𝐰𝐞𝐚𝐤𝐞𝐫 𝐚𝐫𝐦𝐲, 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐯𝐢𝐜𝐭𝐨𝐫𝐢𝐨𝐮𝐬.

𝐓𝐡𝐞 𝐯𝐢𝐜𝐭𝐨𝐫𝐲 𝐨𝐟 𝐁𝐚𝐝𝐫 𝐠𝐚𝐯𝐞 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐧𝐞𝐰 𝐩𝐫𝐞𝐬𝐭𝐢𝐠𝐞 𝐚𝐦𝐨𝐧𝐠 𝐭𝐡𝐞 𝐀𝐫𝐚𝐛 𝐭𝐫𝐢𝐛𝐞𝐬, 𝐛𝐮𝐭 𝐭𝐡𝐞𝐧𝐜𝐞𝐟𝐨𝐫𝐭𝐡 𝐭𝐡𝐞𝐫𝐞 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐟𝐞𝐮𝐝 𝐨𝐟 𝐛𝐥𝐨𝐨𝐝 𝐛𝐞𝐭𝐰𝐞𝐞𝐧 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐈𝐬𝐥𝐚̄𝐦𝐢𝐜 𝐒𝐭𝐚𝐭𝐞 𝐢𝐧 𝐚𝐝𝐝𝐢𝐭𝐢𝐨𝐧 𝐭𝐨 𝐭𝐡𝐞 𝐨𝐥𝐝 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐮𝐬 𝐡𝐚𝐭𝐫𝐞𝐝. 𝐓𝐡𝐨𝐬𝐞 𝐩𝐚𝐬𝐬𝐚𝐠𝐞𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧 𝐰𝐡𝐢𝐜𝐡 𝐫𝐞𝐟𝐞𝐫 𝐭𝐨 𝐭𝐡𝐞 𝐛𝐚𝐭𝐭𝐥𝐞 𝐨𝐟 𝐁𝐚𝐝𝐫 𝐠𝐢𝐯𝐞 𝐰𝐚𝐫𝐧𝐢𝐧𝐠 𝐨𝐟 𝐦𝐮𝐜𝐡 𝐠𝐫𝐞𝐚𝐭𝐞𝐫 𝐬𝐭𝐫𝐮𝐠𝐠𝐥𝐞𝐬 𝐲𝐞𝐭 𝐭𝐨 𝐜𝐨𝐦𝐞.

𝐈𝐧 𝐟𝐚𝐜𝐭 𝐢𝐧 𝐭𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐲𝐞𝐚𝐫, 𝐚𝐧 𝐚𝐫𝐦𝐲 𝐨𝐟 𝐭𝐡𝐫𝐞𝐞 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝 𝐜𝐚𝐦𝐞 𝐟𝐫𝐨𝐦 𝐌𝐚𝐤𝐤𝐚𝐡 𝐭𝐨 𝐝𝐞𝐬𝐭𝐫𝐨𝐲 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐟𝐢𝐫𝐬𝐭 𝐢𝐝𝐞𝐚 𝐰𝐚𝐬 𝐦𝐞𝐫𝐞𝐥𝐲 𝐭𝐨 𝐝𝐞𝐟𝐞𝐧𝐝 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲, 𝐚 𝐩𝐥𝐚𝐧 𝐨𝐟 𝐰𝐡𝐢𝐜𝐡 𝐀𝐛𝐝𝐮𝐥𝐥𝐚𝐡 𝐢𝐛𝐧 𝐔𝐛𝐚𝐲𝐲, 𝐭𝐡𝐞 𝐥𝐞𝐚𝐝𝐞𝐫 𝐨𝐟 “𝐭𝐡𝐞 𝐇𝐲𝐩𝐨𝐜𝐫𝐢𝐭𝐞𝐬” (‘𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐛𝐲 𝐧𝐚𝐦𝐞 𝐨𝐧𝐥𝐲’), 𝐬𝐭𝐫𝐨𝐧𝐠𝐥𝐲 𝐚𝐩𝐩𝐫𝐨𝐯𝐞𝐝. 𝐁𝐮𝐭 𝐭𝐡𝐞 𝐦𝐞𝐧 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐟𝐨𝐮𝐠𝐡𝐭 𝐚𝐭 𝐁𝐚𝐝𝐫 𝐚𝐧𝐝 𝐛𝐞𝐥𝐢𝐞𝐯𝐞𝐝 𝐭𝐡𝐚𝐭 𝐆𝐨𝐝 𝐰𝐨𝐮𝐥𝐝 𝐡𝐞𝐥𝐩 𝐭𝐡𝐞𝐦 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐚𝐧𝐲 𝐨𝐝𝐝𝐬 𝐭𝐡𝐨𝐮𝐠𝐡𝐭 𝐢𝐭 𝐚 𝐬𝐡𝐚𝐦𝐞 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐬𝐡𝐨𝐮𝐥𝐝 𝐥𝐢𝐧𝐠𝐞𝐫 𝐛𝐞𝐡𝐢𝐧𝐝 𝐰𝐚𝐥𝐥𝐬.

𝐓𝐡𝐞 𝐁𝐚𝐭𝐭𝐥𝐞 𝐨𝐟 𝐌𝐨𝐮𝐧𝐭 𝐔𝐡𝐮𝐝

𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐚𝐩𝐩𝐫𝐨𝐯𝐢𝐧𝐠 𝐨𝐟 𝐭𝐡𝐞𝐢𝐫 𝐟𝐚𝐢𝐭𝐡 𝐚𝐧𝐝 𝐳𝐞𝐚𝐥, 𝐠𝐚𝐯𝐞 𝐰𝐚𝐲 𝐭𝐨 𝐭𝐡𝐞𝐦 𝐚𝐧𝐝 𝐬𝐞𝐭 𝐨𝐮𝐭 𝐰𝐢𝐭𝐡 𝐚𝐧 𝐚𝐫𝐦𝐲 𝐨𝐟 𝐨𝐧𝐞 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝 𝐦𝐞𝐧 𝐭𝐨𝐰𝐚𝐫𝐝 𝐌𝐭. 𝐔𝐡𝐮𝐝, 𝐰𝐡𝐞𝐫𝐞 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐲 𝐰𝐚𝐬 𝐞𝐧𝐜𝐚𝐦𝐩𝐞𝐝. 𝐀𝐛𝐝𝐮𝐥𝐥𝐚𝐡 𝐢𝐛𝐧 𝐔𝐛𝐚𝐲𝐲 𝐰𝐚𝐬 𝐦𝐮𝐜𝐡 𝐨𝐟𝐟𝐞𝐧𝐝𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐜𝐡𝐚𝐧𝐠𝐞 𝐨𝐟 𝐩𝐥𝐚𝐧. 𝐇𝐞 𝐭𝐡𝐨𝐮𝐠𝐡𝐭 𝐢𝐭 𝐮𝐧𝐥𝐢𝐤𝐞𝐥𝐲 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐫𝐞𝐚𝐥𝐥𝐲 𝐦𝐞𝐚𝐧𝐭 𝐭𝐨 𝐠𝐢𝐯𝐞 𝐛𝐚𝐭𝐭𝐥𝐞 𝐢𝐧 𝐜𝐨𝐧𝐝𝐢𝐭𝐢𝐨𝐧𝐬 𝐬𝐨 𝐚𝐝𝐯𝐞𝐫𝐬𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬, 𝐚𝐧𝐝 𝐰𝐚𝐬 𝐮𝐧𝐰𝐢𝐥𝐥𝐢𝐧𝐠 𝐭𝐨 𝐭𝐚𝐤𝐞 𝐩𝐚𝐫𝐭 𝐢𝐧 𝐚 𝐦𝐞𝐫𝐞 𝐝𝐞𝐦𝐨𝐧𝐬𝐭𝐫𝐚𝐭𝐢𝐨𝐧 𝐝𝐞𝐬𝐢𝐠𝐧𝐞𝐝 𝐭𝐨 𝐟𝐥𝐚𝐭𝐭𝐞𝐫 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬. 𝐒𝐨 𝐡𝐞 𝐰𝐢𝐭𝐡𝐝𝐫𝐞𝐰 𝐰𝐢𝐭𝐡 𝐡𝐢𝐬 𝐦𝐞𝐧, 𝐚 𝐟𝐨𝐮𝐫𝐭𝐡 𝐨𝐫 𝐬𝐨 𝐨𝐟 𝐭𝐡𝐞 𝐚𝐫𝐦𝐲.

𝐃𝐞𝐬𝐩𝐢𝐭𝐞 𝐭𝐡𝐞 𝐡𝐞𝐚𝐯𝐲 𝐨𝐝𝐝𝐬, 𝐭𝐡𝐞 𝐛𝐚𝐭𝐭𝐥𝐞 𝐨𝐧 𝐌𝐭. 𝐔𝐡𝐮𝐝 𝐰𝐨𝐮𝐥𝐝 𝐡𝐚𝐯𝐞 𝐛𝐞𝐞𝐧 𝐚𝐧 𝐞𝐯𝐞𝐧 𝐠𝐫𝐞𝐚𝐭𝐞𝐫 𝐯𝐢𝐜𝐭𝐨𝐫𝐲 𝐭𝐡𝐚𝐧 𝐭𝐡𝐚𝐭 𝐚𝐭 𝐁𝐚𝐝𝐫 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐛𝐮𝐭 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐝𝐢𝐬𝐨𝐛𝐞𝐝𝐢𝐞𝐧𝐜𝐞 𝐨𝐟 𝐚 𝐛𝐚𝐧𝐝 𝐨𝐟 𝐟𝐢𝐟𝐭𝐲 𝐚𝐫𝐜𝐡𝐞𝐫𝐬 𝐰𝐡𝐨𝐦 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐞𝐭 𝐭𝐨 𝐠𝐮𝐚𝐫𝐝 𝐚 𝐩𝐚𝐬𝐬 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐲 𝐜𝐚𝐯𝐚𝐥𝐫𝐲. 𝐒𝐞𝐞𝐢𝐧𝐠 𝐭𝐡𝐞𝐢𝐫 𝐜𝐨𝐦𝐫𝐚𝐝𝐞𝐬 𝐯𝐢𝐜𝐭𝐨𝐫𝐢𝐨𝐮𝐬, 𝐭𝐡𝐞𝐬𝐞 𝐦𝐞𝐧 𝐥𝐞𝐟𝐭 𝐭𝐡𝐞𝐢𝐫 𝐩𝐨𝐬𝐭, 𝐟𝐞𝐚𝐫𝐢𝐧𝐠 𝐭𝐨 𝐥𝐨𝐬𝐞 𝐭𝐡𝐞𝐢𝐫 𝐬𝐡𝐚𝐫𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐬𝐩𝐨𝐢𝐥𝐬. 𝐓𝐡𝐞 𝐜𝐚𝐯𝐚𝐥𝐫𝐲 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐫𝐨𝐝𝐞 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐭𝐡𝐞 𝐠𝐚𝐩 𝐚𝐧𝐝 𝐟𝐞𝐥𝐥 𝐨𝐧 𝐭𝐡𝐞 𝐞𝐱𝐮𝐥𝐭𝐚𝐧𝐭 𝐌𝐮𝐬𝐥𝐢𝐦𝐬.

𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐢𝐦𝐬𝐞𝐥𝐟 𝐰𝐚𝐬 𝐰𝐨𝐮𝐧𝐝𝐞𝐝 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐜𝐫𝐲 𝐚𝐫𝐨𝐬𝐞 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐰𝐚𝐬 𝐬𝐥𝐚𝐢𝐧, 𝐭𝐢𝐥𝐥 𝐬𝐨𝐦𝐞𝐨𝐧𝐞 𝐫𝐞𝐜𝐨𝐠𝐧𝐢𝐬𝐞𝐝 𝐡𝐢𝐦 𝐚𝐧𝐝 𝐬𝐡𝐨𝐮𝐭𝐞𝐝 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐰𝐚𝐬 𝐬𝐭𝐢𝐥𝐥 𝐥𝐢𝐯𝐢𝐧𝐠; 𝐚 𝐬𝐡𝐨𝐮𝐭 𝐭𝐨 𝐰𝐡𝐢𝐜𝐡 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐫𝐚𝐥𝐥𝐢𝐞𝐝. 𝐆𝐚𝐭𝐡𝐞𝐫𝐢𝐧𝐠 𝐚𝐫𝐨𝐮𝐧𝐝 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐭𝐡𝐞𝐲 𝐫𝐞𝐭𝐫𝐞𝐚𝐭𝐞𝐝, 𝐥𝐞𝐚𝐯𝐢𝐧𝐠 𝐦𝐚𝐧𝐲 𝐝𝐞𝐚𝐝 𝐨𝐧 𝐭𝐡𝐞 𝐡𝐢𝐥𝐥𝐬𝐢𝐝𝐞.

𝐎𝐧 𝐭𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐝𝐚𝐲, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐠𝐚𝐢𝐧 𝐯𝐞𝐧𝐭𝐮𝐫𝐞𝐝 𝐟𝐨𝐫𝐭𝐡 𝐰𝐢𝐭𝐡 𝐰𝐡𝐚𝐭 𝐫𝐞𝐦𝐚𝐢𝐧𝐞𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐚𝐫𝐦𝐲, 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐢𝐧𝐭𝐞𝐧𝐭𝐢𝐨𝐧 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐦𝐢𝐠𝐡𝐭 𝐡𝐞𝐚𝐫 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐰𝐚𝐬 𝐢𝐧 𝐭𝐡𝐞 𝐟𝐢𝐞𝐥𝐝 𝐚𝐧𝐝 𝐬𝐨 𝐦𝐢𝐠𝐡𝐭 𝐩𝐞𝐫𝐡𝐚𝐩𝐬 𝐛𝐞 𝐝𝐞𝐭𝐞𝐫𝐫𝐞𝐝 𝐟𝐫𝐨𝐦 𝐚𝐭𝐭𝐚𝐜𝐤𝐢𝐧𝐠 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲. 𝐓𝐡𝐞 𝐬𝐭𝐫𝐚𝐭𝐚𝐠𝐞𝐦 𝐬𝐮𝐜𝐜𝐞𝐞𝐝𝐞𝐝, 𝐭𝐡𝐚𝐧𝐤𝐬 𝐭𝐨 𝐭𝐡𝐞 𝐛𝐞𝐡𝐚𝐯𝐢𝐨𝐮𝐫 𝐨𝐟 𝐚 𝐟𝐫𝐢𝐞𝐧𝐝𝐥𝐲 𝐁𝐞𝐝𝐨𝐮𝐢𝐧, 𝐰𝐡𝐨 𝐦𝐞𝐭 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐚𝐧𝐝 𝐜𝐨𝐧𝐯𝐞𝐫𝐬𝐞𝐝 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞𝐦 𝐚𝐧𝐝 𝐚𝐟𝐭𝐞𝐫𝐰𝐚𝐫𝐝𝐬 𝐦𝐞𝐭 𝐭𝐡𝐞 𝐚𝐫𝐦𝐲 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡. 𝐐𝐮𝐞𝐬𝐭𝐢𝐨𝐧𝐞𝐝 𝐛𝐲 𝐀𝐛𝐮 𝐒𝐮𝐟𝐲𝐚𝐧, 𝐡𝐞 𝐬𝐚𝐢𝐝 𝐭𝐡𝐚𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐰𝐚𝐬 𝐢𝐧 𝐭𝐡𝐞 𝐟𝐢𝐞𝐥𝐝, 𝐬𝐭𝐫𝐨𝐧𝐠𝐞𝐫 𝐭𝐡𝐚𝐧 𝐞𝐯𝐞𝐫, 𝐚𝐧𝐝 𝐭𝐡𝐢𝐫𝐬𝐭𝐢𝐧𝐠 𝐟𝐨𝐫 𝐫𝐞𝐯𝐞𝐧𝐠𝐞 𝐟𝐨𝐫 𝐲𝐞𝐬𝐭𝐞𝐫𝐝𝐚𝐲’𝐬 𝐚𝐟𝐟𝐚𝐢𝐫. 𝐎𝐧 𝐭𝐡𝐚𝐭 𝐢𝐧𝐟𝐨𝐫𝐦𝐚𝐭𝐢𝐨𝐧, 𝐀𝐛𝐮 𝐒𝐮𝐟𝐲𝐚𝐧 𝐝𝐞𝐜𝐢𝐝𝐞𝐝 𝐭𝐨 𝐫𝐞𝐭𝐮𝐫𝐧 𝐭𝐨 𝐌𝐚𝐤𝐤𝐚𝐡.

𝐌𝐚𝐬𝐬𝐚𝐜𝐫𝐞 𝐨𝐟 𝐌𝐮𝐬𝐥𝐢𝐦𝐬

𝐓𝐡𝐞 𝐫𝐞𝐯𝐞𝐫𝐬𝐞 𝐰𝐡𝐢𝐜𝐡 𝐭𝐡𝐞𝐲 𝐡𝐚𝐝 𝐬𝐮𝐟𝐟𝐞𝐫𝐞𝐝 𝐨𝐧 𝐌𝐭. 𝐔𝐡𝐮𝐝 𝐥𝐨𝐰𝐞𝐫𝐞𝐝 𝐭𝐡𝐞 𝐩𝐫𝐞𝐬𝐭𝐢𝐠𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐀𝐫𝐚𝐛 𝐭𝐫𝐢𝐛𝐞𝐬 𝐚𝐧𝐝 𝐚𝐥𝐬𝐨 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐉𝐞𝐰𝐬 𝐨𝐟 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡. 𝐓𝐫𝐢𝐛𝐞𝐬 𝐰𝐡𝐢𝐜𝐡 𝐡𝐚𝐝 𝐢𝐧𝐜𝐥𝐢𝐧𝐞𝐝 𝐭𝐨𝐰𝐚𝐫𝐝 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐧𝐨𝐰 𝐢𝐧𝐜𝐥𝐢𝐧𝐞𝐝 𝐭𝐨𝐰𝐚𝐫𝐝 𝐭𝐡𝐞 𝐐𝐮𝐫𝐚𝐲𝐬𝐡. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐫𝐬 𝐰𝐞𝐫𝐞 𝐚𝐭𝐭𝐚𝐜𝐤𝐞𝐝 𝐚𝐧𝐝 𝐦𝐮𝐫𝐝𝐞𝐫𝐞𝐝 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞𝐲 𝐰𝐞𝐧𝐭 𝐚𝐛𝐫𝐨𝐚𝐝 𝐢𝐧 𝐥𝐢𝐭𝐭𝐥𝐞 𝐜𝐨𝐦𝐩𝐚𝐧𝐢𝐞𝐬. 𝐊𝐡𝐮𝐛𝐚𝐲𝐛, 𝐨𝐧𝐞 𝐨𝐟 𝐡𝐢𝐬 𝐞𝐧𝐯𝐨𝐲𝐬, 𝐰𝐚𝐬 𝐜𝐚𝐩𝐭𝐮𝐫𝐞𝐝 𝐛𝐲 𝐚 𝐝𝐞𝐬𝐞𝐫𝐭 𝐭𝐫𝐢𝐛𝐞 𝐚𝐧𝐝 𝐬𝐨𝐥𝐝 𝐭𝐨 𝐐𝐮𝐫𝐚𝐲𝐬𝐡, 𝐰𝐡𝐨 𝐭𝐨𝐫𝐭𝐮𝐫𝐞𝐝 𝐡𝐢𝐦 𝐭𝐨 𝐝𝐞𝐚𝐭𝐡 𝐢𝐧 𝐌𝐚𝐤𝐤𝐚𝐡 𝐩𝐮𝐛𝐥𝐢𝐜𝐥𝐲.

𝐄𝐱𝐩𝐮𝐥𝐬𝐢𝐨𝐧 𝐨𝐟 𝐁𝐚𝐧𝐮-𝐍𝐚𝐝𝐡𝐞𝐞𝐫

𝐓𝐡𝐞 𝐉𝐞𝐰𝐬, 𝐝𝐞𝐬𝐩𝐢𝐭𝐞 𝐭𝐡𝐞𝐢𝐫 𝐭𝐫𝐞𝐚𝐭𝐲, 𝐧𝐨𝐰 𝐡𝐚𝐫𝐝𝐥𝐲 𝐜𝐨𝐧𝐜𝐞𝐚𝐥𝐞𝐝 𝐭𝐡𝐞𝐢𝐫 𝐡𝐨𝐬𝐭𝐢𝐥𝐢𝐭𝐲. 𝐓𝐡𝐞𝐲 𝐞𝐯𝐞𝐧 𝐰𝐞𝐧𝐭 𝐬𝐨 𝐟𝐚𝐫 𝐢𝐧 𝐟𝐥𝐚𝐭𝐭𝐞𝐫𝐲 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐚𝐬 𝐭𝐨 𝐝𝐞𝐜𝐥𝐚𝐫𝐞 𝐭𝐡𝐞 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐚𝐠𝐚𝐧 𝐀𝐫𝐚𝐛𝐬 𝐬𝐮𝐩𝐞𝐫𝐢𝐨𝐫 𝐭𝐨 𝐈𝐬𝐥𝐚̄𝐦. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐚𝐬 𝐨𝐛𝐥𝐢𝐠𝐞𝐝 𝐭𝐨 𝐭𝐚𝐤𝐞 𝐩𝐮𝐧𝐢𝐭𝐢𝐯𝐞 𝐚𝐜𝐭𝐢𝐨𝐧 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐬𝐨𝐦𝐞 𝐨𝐟 𝐭𝐡𝐞𝐦. 𝐓𝐡𝐞 𝐭𝐫𝐢𝐛𝐞 𝐨𝐟 𝐁𝐚𝐧𝐮-𝐍𝐚𝐝𝐡𝐞𝐞𝐫 𝐰𝐞𝐫𝐞 𝐛𝐞𝐬𝐢𝐞𝐠𝐞𝐝 𝐢𝐧 𝐭𝐡𝐞𝐢𝐫 𝐬𝐭𝐫𝐨𝐧𝐠 𝐭𝐨𝐰𝐞𝐫𝐬, 𝐬𝐮𝐛𝐝𝐮𝐞𝐝 𝐚𝐧𝐝 𝐟𝐨𝐫𝐜𝐞𝐝 𝐭𝐨 𝐞𝐦𝐢𝐠𝐫𝐚𝐭𝐞. 𝐓𝐡𝐞 𝐇𝐲𝐩𝐨𝐜𝐫𝐢𝐭𝐞𝐬 𝐡𝐚𝐝 𝐬𝐲𝐦𝐩𝐚𝐭𝐡𝐢𝐳𝐞𝐝 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐉𝐞𝐰𝐬 𝐚𝐧𝐝 𝐬𝐞𝐜𝐫𝐞𝐭𝐥𝐲 𝐞𝐠𝐠𝐞𝐝 𝐭𝐡𝐞𝐦 𝐨𝐧.

𝐓𝐡𝐞 𝐖𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐓𝐫𝐞𝐧𝐜𝐡

𝐈𝐧 𝐭𝐡𝐞 𝐟𝐢𝐟𝐭𝐡 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡, 𝐭𝐡𝐞 𝐢𝐝𝐨𝐥𝐚𝐭𝐞𝐫𝐬 𝐦𝐚𝐝𝐞 𝐚 𝐠𝐫𝐞𝐚𝐭 𝐞𝐟𝐟𝐨𝐫𝐭 𝐭𝐨 𝐝𝐞𝐬𝐭𝐫𝐨𝐲 𝐈𝐬𝐥𝐚̄𝐦 𝐢𝐧 𝐭𝐡𝐞 𝐖𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐂𝐥𝐚𝐧𝐬 𝐨𝐫 𝐖𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐓𝐫𝐞𝐧𝐜𝐡, 𝐚𝐬 𝐢𝐭 𝐢𝐬 𝐯𝐚𝐫𝐢𝐨𝐮𝐬𝐥𝐲 𝐜𝐚𝐥𝐥𝐞𝐝; 𝐰𝐡𝐞𝐧 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐰𝐢𝐭𝐡 𝐚𝐥𝐥 𝐭𝐡𝐞𝐢𝐫 𝐜𝐥𝐚𝐧𝐬 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐠𝐫𝐞𝐚𝐭 𝐝𝐞𝐬𝐞𝐫𝐭 𝐭𝐫𝐢𝐛𝐞 𝐨𝐟 𝐆𝐡𝐚𝐭𝐚𝐟𝐚𝐧 𝐰𝐢𝐭𝐡 𝐚𝐥𝐥 𝐭𝐡𝐞𝐢𝐫 𝐜𝐥𝐚𝐧𝐬, 𝐚𝐧 𝐚𝐫𝐦𝐲 𝐨𝐟 𝐭𝐞𝐧 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝 𝐦𝐞𝐧 𝐫𝐨𝐝𝐞 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 (𝐨𝐧 𝐭𝐡𝐞 𝐚𝐝𝐯𝐢𝐜𝐞 𝐨𝐟 𝐒𝐚𝐥𝐦𝐚𝐧 𝐭𝐡𝐞 𝐏𝐞𝐫𝐬𝐢𝐚𝐧) 𝐜𝐚𝐮𝐬𝐞𝐝 𝐚 𝐝𝐞𝐞𝐩 𝐭𝐫𝐞𝐧𝐜𝐡 𝐭𝐨 𝐛𝐞 𝐝𝐮𝐠 𝐛𝐞𝐟𝐨𝐫𝐞 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲, 𝐚𝐧𝐝 𝐡𝐞 𝐥𝐞𝐝 𝐭𝐡𝐞 𝐰𝐨𝐫𝐤 𝐨𝐟 𝐝𝐢𝐠𝐠𝐢𝐧𝐠 𝐢𝐭.

𝐓𝐡𝐞 𝐚𝐫𝐦𝐲 𝐨𝐟 𝐭𝐡𝐞 𝐜𝐥𝐚𝐧𝐬 𝐰𝐚𝐬 𝐬𝐭𝐨𝐩𝐩𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐭𝐫𝐞𝐧𝐜𝐡, 𝐚 𝐧𝐨𝐯𝐞𝐥𝐭𝐲 𝐢𝐧 𝐀𝐫𝐚𝐛 𝐰𝐚𝐫𝐟𝐚𝐫𝐞. 𝐈𝐭 𝐬𝐞𝐞𝐦𝐞𝐝 𝐢𝐦𝐩𝐚𝐬𝐬𝐚𝐛𝐥𝐞 𝐟𝐨𝐫 𝐜𝐚𝐯𝐚𝐥𝐫𝐲, 𝐰𝐡𝐢𝐜𝐡 𝐟𝐨𝐫𝐦𝐞𝐝 𝐭𝐡𝐞𝐢𝐫 𝐬𝐭𝐫𝐞𝐧𝐠𝐭𝐡. 𝐓𝐡𝐞𝐲 𝐜𝐚𝐦𝐩𝐞𝐝 𝐢𝐧 𝐬𝐢𝐠𝐡𝐭 𝐨𝐟 𝐢𝐭 𝐚𝐧𝐝 𝐝𝐚𝐢𝐥𝐲 𝐬𝐡𝐨𝐰𝐞𝐫𝐞𝐝 𝐭𝐡𝐞𝐢𝐫 𝐚𝐫𝐫𝐨𝐰𝐬 𝐨𝐧 𝐢𝐭𝐬 𝐝𝐞𝐟𝐞𝐧𝐝𝐞𝐫𝐬. 𝐖𝐡𝐢𝐥𝐞 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐞𝐫𝐞 𝐚𝐰𝐚𝐢𝐭𝐢𝐧𝐠 𝐭𝐡𝐞 𝐚𝐬𝐬𝐚𝐮𝐥𝐭, 𝐧𝐞𝐰𝐬 𝐜𝐚𝐦𝐞 𝐭𝐡𝐚𝐭 𝐁𝐚𝐧𝐮̄ 𝐐𝐮𝐫𝐚𝐲𝐭𝐡𝐚𝐡, 𝐚 𝐉𝐞𝐰𝐢𝐬𝐡 𝐭𝐫𝐢𝐛𝐞 𝐟𝐫𝐨𝐦 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐰𝐡𝐢𝐜𝐡 𝐡𝐚𝐝 𝐭𝐢𝐥𝐥 𝐭𝐡𝐞𝐧 𝐛𝐞𝐞𝐧 𝐥𝐨𝐲𝐚𝐥, 𝐡𝐚𝐝 𝐠𝐨𝐧𝐞 𝐨𝐯𝐞𝐫 𝐭𝐨 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐲. 𝐓𝐡𝐞 𝐜𝐚𝐬𝐞 𝐬𝐞𝐞𝐦𝐞𝐝 𝐝𝐞𝐬𝐩𝐞𝐫𝐚𝐭𝐞. 

𝐁𝐮𝐭 𝐭𝐡𝐞 𝐝𝐞𝐥𝐚𝐲 𝐜𝐚𝐮𝐬𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐭𝐫𝐞𝐧𝐜𝐡 𝐡𝐚𝐝 𝐝𝐚𝐦𝐩𝐞𝐧𝐞𝐝 𝐭𝐡𝐞 𝐳𝐞𝐚𝐥 𝐨𝐟 𝐭𝐡𝐞 𝐜𝐥𝐚𝐧𝐬, 𝐚𝐧𝐝 𝐨𝐧𝐞 𝐰𝐡𝐨 𝐰𝐚𝐬 𝐬𝐞𝐜𝐫𝐞𝐭𝐥𝐲 𝐚 𝐌𝐮𝐬𝐥𝐢𝐦 𝐦𝐚𝐧𝐚𝐠𝐞𝐝 𝐭𝐨 𝐬𝐨𝐰 𝐝𝐢𝐬𝐭𝐫𝐮𝐬𝐭 𝐛𝐞𝐭𝐰𝐞𝐞𝐧 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐚𝐧𝐝 𝐭𝐡𝐞𝐢𝐫 𝐉𝐞𝐰𝐢𝐬𝐡 𝐚𝐥𝐥𝐢𝐞𝐬 𝐬𝐨 𝐭𝐡𝐚𝐭 𝐛𝐨𝐭𝐡 𝐡𝐞𝐬𝐢𝐭𝐚𝐭𝐞𝐝 𝐭𝐨 𝐚𝐜𝐭. 𝐓𝐡𝐞𝐧 𝐜𝐚𝐦𝐞 𝐚 𝐛𝐢𝐭𝐭𝐞𝐫 𝐰𝐢𝐧𝐝 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐬𝐞𝐚, 𝐰𝐡𝐢𝐜𝐡 𝐛𝐥𝐞𝐰 𝐟𝐨𝐫 𝐭𝐡𝐫𝐞𝐞 𝐝𝐚𝐲𝐬 𝐚𝐧𝐝 𝐧𝐢𝐠𝐡𝐭𝐬 𝐬𝐨 𝐭𝐞𝐫𝐫𝐢𝐛𝐥𝐲 𝐭𝐡𝐚𝐭 𝐧𝐨𝐭 𝐚 𝐭𝐞𝐧𝐭 𝐜𝐨𝐮𝐥𝐝 𝐛𝐞 𝐤𝐞𝐩𝐭 𝐬𝐭𝐚𝐧𝐝𝐢𝐧𝐠, 𝐧𝐨𝐭 𝐚 𝐟𝐢𝐫𝐞 𝐥𝐢𝐠𝐡𝐭𝐞𝐝, 𝐧𝐨𝐭 𝐚 𝐩𝐨𝐭 𝐛𝐨𝐢𝐥𝐞𝐝. 𝐓𝐡𝐞 𝐭𝐫𝐢𝐛𝐞𝐬𝐦𝐞𝐧 𝐰𝐞𝐫𝐞 𝐢𝐧 𝐮𝐭𝐭𝐞𝐫 𝐦𝐢𝐬𝐞𝐫𝐲.

𝐀𝐭 𝐥𝐞𝐧𝐠𝐭𝐡, 𝐨𝐧𝐞 𝐧𝐢𝐠𝐡𝐭 𝐭𝐡𝐞 𝐥𝐞𝐚𝐝𝐞𝐫 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐝𝐞𝐜𝐢𝐝𝐞𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐭𝐨𝐫𝐦𝐞𝐧𝐭 𝐜𝐨𝐮𝐥𝐝 𝐛𝐞 𝐛𝐨𝐫𝐧𝐞 𝐧𝐨 𝐥𝐨𝐧𝐠𝐞𝐫 𝐚𝐧𝐝 𝐠𝐚𝐯𝐞 𝐭𝐡𝐞 𝐨𝐫𝐝𝐞𝐫 𝐭𝐨 𝐫𝐞𝐭𝐢𝐫𝐞. 𝐖𝐡𝐞𝐧 𝐆𝐡𝐚𝐭𝐚𝐟𝐚𝐧 𝐚𝐰𝐨𝐤𝐞 𝐭𝐡𝐞 𝐧𝐞𝐱𝐭 𝐦𝐨𝐫𝐧𝐢𝐧𝐠 𝐭𝐡𝐞𝐲 𝐟𝐨𝐮𝐧𝐝 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐡𝐚𝐝 𝐠𝐨𝐧𝐞 𝐚𝐧𝐝 𝐭𝐡𝐞𝐲 𝐭𝐨𝐨 𝐭𝐨𝐨𝐤 𝐮𝐩 𝐭𝐡𝐞𝐢𝐫 𝐛𝐚𝐠𝐠𝐚𝐠𝐞 𝐚𝐧𝐝 𝐫𝐞𝐭𝐫𝐞𝐚𝐭𝐞𝐝.

𝐏𝐮𝐧𝐢𝐬𝐡𝐦𝐞𝐧𝐭 𝐨𝐟 𝐁𝐚𝐧𝐮̄ 𝐐𝐮𝐫𝐚𝐲𝐭𝐡𝐚𝐡

𝐎𝐧 𝐭𝐡𝐞 𝐝𝐚𝐲 𝐨𝐟 𝐭𝐡𝐞 𝐫𝐞𝐭𝐮𝐫𝐧 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐭𝐫𝐞𝐧𝐜𝐡 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐨𝐫𝐝𝐞𝐫𝐞𝐝 𝐰𝐚𝐫 𝐨𝐧 𝐭𝐡𝐞 𝐭𝐫𝐞𝐚𝐜𝐡𝐞𝐫𝐨𝐮𝐬 𝐁𝐚𝐧𝐮̄ 𝐐𝐮𝐫𝐚𝐲𝐭𝐡𝐚𝐡, 𝐰𝐡𝐨, 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬 𝐨𝐟 𝐭𝐡𝐞𝐢𝐫 𝐠𝐮𝐢𝐥𝐭, 𝐡𝐚𝐝 𝐚𝐥𝐫𝐞𝐚𝐝𝐲 𝐭𝐚𝐤𝐞𝐧 𝐭𝐨 𝐭𝐡𝐞𝐢𝐫 𝐭𝐨𝐰𝐞𝐫𝐬 𝐨𝐟 𝐫𝐞𝐟𝐮𝐠𝐞. 𝐀𝐟𝐭𝐞𝐫 𝐚 𝐬𝐢𝐞𝐠𝐞 𝐨𝐟 𝐧𝐞𝐚𝐫𝐥𝐲 𝐚 𝐦𝐨𝐧𝐭𝐡, 𝐭𝐡𝐞𝐲 𝐡𝐚𝐝 𝐭𝐨 𝐬𝐮𝐫𝐫𝐞𝐧𝐝𝐞𝐫 𝐮𝐧𝐜𝐨𝐧𝐝𝐢𝐭𝐢𝐨𝐧𝐚𝐥𝐥𝐲.

𝐓𝐡𝐞𝐲 𝐨𝐧𝐥𝐲 𝐛𝐞𝐠𝐠𝐞𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐦𝐢𝐠𝐡𝐭 𝐛𝐞 𝐣𝐮𝐝𝐠𝐞𝐝 𝐛𝐲 𝐚 𝐦𝐞𝐦𝐛𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐀𝐫𝐚𝐛 𝐭𝐫𝐢𝐛𝐞 𝐭𝐨 𝐰𝐡𝐢𝐜𝐡 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐚𝐝𝐡𝐞𝐫𝐞𝐧𝐭𝐬. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐠𝐫𝐚𝐧𝐭𝐞𝐝 𝐭𝐡𝐞𝐢𝐫 𝐫𝐞𝐪𝐮𝐞𝐬𝐭. 𝐁𝐮𝐭 𝐭𝐡𝐞 𝐣𝐮𝐝𝐠𝐞, 𝐮𝐩𝐨𝐧 𝐰𝐡𝐨𝐬𝐞 𝐟𝐚𝐯𝐨𝐮𝐫 𝐭𝐡𝐞𝐲 𝐡𝐚𝐝 𝐜𝐨𝐮𝐧𝐭𝐞𝐝, 𝐜𝐨𝐧𝐝𝐞𝐦𝐧𝐞𝐝 𝐭𝐡𝐞𝐢𝐫 𝐟𝐢𝐠𝐡𝐭𝐢𝐧𝐠 𝐦𝐞𝐧 𝐭𝐨 𝐝𝐞𝐚𝐭𝐡, 𝐭𝐡𝐞𝐢𝐫 𝐰𝐨𝐦𝐞𝐧 𝐚𝐧𝐝 𝐜𝐡𝐢𝐥𝐝𝐫𝐞𝐧 𝐭𝐨 𝐬𝐥𝐚𝐯𝐞𝐫𝐲.

𝐄𝐚𝐫𝐥𝐲 𝐢𝐧 𝐭𝐡𝐞 𝐬𝐢𝐱𝐭𝐡 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐥𝐞𝐝 𝐚 𝐜𝐚𝐦𝐩𝐚𝐢𝐠𝐧 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞 𝐁𝐚𝐧𝐢 𝐚𝐥-𝐌𝐮𝐬𝐭𝐚𝐥𝐢𝐪, 𝐚 𝐭𝐫𝐢𝐛𝐞 𝐰𝐡𝐨 𝐰𝐞𝐫𝐞 𝐩𝐫𝐞𝐩𝐚𝐫𝐢𝐧𝐠 𝐭𝐨 𝐚𝐭𝐭𝐚𝐜𝐤 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬.

𝐀𝐥-𝐇𝐮𝐝𝐚𝐲𝐛𝐢𝐲𝐚𝐡

𝐈𝐧 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐲𝐞𝐚𝐫, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐚𝐝 𝐚 𝐯𝐢𝐬𝐢𝐨𝐧 𝐢𝐧 𝐰𝐡𝐢𝐜𝐡 𝐡𝐞 𝐟𝐨𝐮𝐧𝐝 𝐡𝐢𝐦𝐬𝐞𝐥𝐟 𝐞𝐧𝐭𝐞𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐡𝐨𝐥𝐲 𝐩𝐥𝐚𝐜𝐞 𝐚𝐭 𝐌𝐚𝐤𝐤𝐚𝐡 𝐮𝐧𝐨𝐩𝐩𝐨𝐬𝐞𝐝, 𝐭𝐡𝐞𝐫𝐞𝐟𝐨𝐫𝐞 𝐡𝐞 𝐰𝐚𝐬 𝐝𝐞𝐭𝐞𝐫𝐦𝐢𝐧𝐞𝐝 𝐭𝐨 𝐚𝐭𝐭𝐞𝐦𝐩𝐭 𝐭𝐡𝐞 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞. 𝐀𝐭𝐭𝐢𝐫𝐞𝐝 𝐚𝐬 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐬, 𝐚𝐧𝐝 𝐭𝐚𝐤𝐢𝐧𝐠 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞𝐦 𝐭𝐡𝐞 𝐜𝐮𝐬𝐭𝐨𝐦𝐚𝐫𝐲 𝐨𝐟𝐟𝐞𝐫𝐢𝐧𝐠𝐬, 𝐚 𝐜𝐨𝐦𝐩𝐚𝐧𝐲 𝐨𝐟 𝐟𝐨𝐮𝐫𝐭𝐞𝐞𝐧 𝐡𝐮𝐧𝐝𝐫𝐞𝐝 𝐦𝐞𝐧 𝐣𝐨𝐮𝐫𝐧𝐞𝐲𝐞𝐝 𝐭𝐨 𝐌𝐚𝐤𝐤𝐚𝐡. 𝐀𝐬 𝐭𝐡𝐞𝐲 𝐝𝐫𝐞𝐰 𝐧𝐞𝐚𝐫 𝐭𝐡𝐞 𝐡𝐨𝐥𝐲 𝐯𝐚𝐥𝐥𝐞𝐲 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐦𝐞𝐭 𝐛𝐲 𝐚 𝐟𝐫𝐢𝐞𝐧𝐝 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲, 𝐰𝐡𝐨 𝐰𝐚𝐫𝐧𝐞𝐝 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐭𝐡𝐚𝐭 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐡𝐚𝐝 𝐩𝐮𝐭 𝐨𝐧 𝐭𝐡𝐞𝐢𝐫 𝐥𝐞𝐨𝐩𝐚𝐫𝐝𝐬-𝐬𝐤𝐢𝐧𝐬 (𝐭𝐡𝐞 𝐛𝐚𝐝𝐠𝐞 𝐨𝐟 𝐯𝐚𝐥𝐨𝐮𝐫) 𝐚𝐧𝐝 𝐡𝐚𝐝 𝐬𝐰𝐨𝐫𝐧 𝐭𝐨 𝐩𝐫𝐞𝐯𝐞𝐧𝐭 𝐡𝐢𝐬 𝐞𝐧𝐭𝐞𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐬𝐚𝐧𝐜𝐭𝐮𝐚𝐫𝐲;

𝐭𝐡𝐞𝐢𝐫 𝐜𝐚𝐯𝐚𝐥𝐫𝐲 𝐰𝐚𝐬 𝐨𝐧 𝐭𝐡𝐞 𝐫𝐨𝐚𝐝 𝐛𝐞𝐟𝐨𝐫𝐞 𝐡𝐢𝐦. 𝐎𝐧 𝐭𝐡𝐚𝐭, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐨𝐫𝐝𝐞𝐫𝐞𝐝 𝐚 𝐝𝐞𝐭𝐨𝐮𝐫 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐦𝐨𝐮𝐧𝐭𝐚𝐢𝐧 𝐠𝐨𝐫𝐠𝐞𝐬 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐞𝐫𝐞 𝐭𝐢𝐫𝐞𝐝 𝐨𝐮𝐭 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞𝐲 𝐜𝐚𝐦𝐞 𝐝𝐨𝐰𝐧 𝐚𝐭 𝐥𝐚𝐬𝐭 𝐢𝐧𝐭𝐨 𝐭𝐡𝐞 𝐯𝐚𝐥𝐥𝐞𝐲 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡 𝐚𝐧𝐝 𝐞𝐧𝐜𝐚𝐦𝐩𝐞𝐝 𝐚𝐭 𝐚 𝐬𝐩𝐨𝐭 𝐜𝐚𝐥𝐥𝐞𝐝 𝐀𝐥-𝐇𝐮𝐝𝐚𝐲𝐛𝐢𝐲𝐚𝐡; 𝐟𝐫𝐨𝐦 𝐡𝐞𝐫𝐞 𝐡𝐞 𝐭𝐫𝐢𝐞𝐝 𝐭𝐨 𝐨𝐩𝐞𝐧 𝐧𝐞𝐠𝐨𝐭𝐢𝐚𝐭𝐢𝐨𝐧𝐬 𝐰𝐢𝐭𝐡 𝐐𝐮𝐫𝐚𝐲𝐬𝐡, 𝐭𝐨 𝐞𝐱𝐩𝐥𝐚𝐢𝐧 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐜𝐚𝐦𝐞 𝐨𝐧𝐥𝐲 𝐚𝐬 𝐚 𝐩𝐢𝐥𝐠𝐫𝐢𝐦.

𝐓𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐡𝐞 𝐬𝐞𝐧𝐭 𝐭𝐨𝐰𝐚𝐫𝐝𝐬 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲 𝐰𝐚𝐬 𝐦𝐚𝐥𝐭𝐫𝐞𝐚𝐭𝐞𝐝 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐜𝐚𝐦𝐞𝐥 𝐰𝐚𝐬 𝐡𝐚𝐦𝐬𝐭𝐫𝐮𝐧𝐠. 𝐇𝐞 𝐫𝐞𝐭𝐮𝐫𝐧𝐞𝐝 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐝𝐞𝐥𝐢𝐯𝐞𝐫𝐢𝐧𝐠 𝐡𝐢𝐬 𝐦𝐞𝐬𝐬𝐚𝐠𝐞. 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐨𝐧 𝐭𝐡𝐞𝐢𝐫 𝐬𝐢𝐝𝐞 𝐬𝐞𝐧𝐭 𝐚𝐧 𝐞𝐧𝐯𝐨𝐲 𝐰𝐡𝐢𝐜𝐡 𝐰𝐚𝐬 𝐭𝐡𝐫𝐞𝐚𝐭𝐞𝐧𝐢𝐧𝐠 𝐢𝐧 𝐦𝐚𝐧𝐧𝐞𝐫, 𝐚𝐧𝐝 𝐯𝐞𝐫𝐲 𝐚𝐫𝐫𝐨𝐠𝐚𝐧𝐭. 𝐀𝐧𝐨𝐭𝐡𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞𝐢𝐫 𝐞𝐧𝐯𝐨𝐲𝐬 𝐰𝐚𝐬 𝐭𝐨𝐨 𝐟𝐚𝐦𝐢𝐥𝐢𝐚𝐫 𝐚𝐧𝐝 𝐡𝐚𝐝 𝐭𝐨 𝐛𝐞 𝐫𝐞𝐦𝐢𝐧𝐝𝐞𝐝 𝐬𝐭𝐞𝐫𝐧𝐥𝐲 𝐨𝐟 𝐭𝐡𝐞 𝐫𝐞𝐬𝐩𝐞𝐜𝐭 𝐝𝐮𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭. 𝐈𝐭 𝐰𝐚𝐬 𝐡𝐞 𝐰𝐡𝐨, 𝐨𝐧 𝐡𝐢𝐬 𝐫𝐞𝐭𝐮𝐫𝐧 𝐭𝐨 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲, 𝐬𝐚𝐢𝐝: “𝐈 𝐡𝐚𝐯𝐞 𝐬𝐞𝐞𝐧 𝐂𝐚𝐞𝐬𝐚𝐫 𝐚𝐧𝐝 𝐂𝐡𝐨𝐬𝐫𝐨𝐞𝐬 𝐢𝐧 𝐭𝐡𝐞𝐢𝐫 𝐩𝐨𝐦𝐩, 𝐛𝐮𝐭 𝐧𝐞𝐯𝐞𝐫 𝐡𝐚𝐯𝐞 𝐈 𝐬𝐞𝐞𝐧 𝐚 𝐦𝐚𝐧 𝐡𝐨𝐧𝐨𝐮𝐫𝐞𝐝 𝐚𝐬 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐢𝐬 𝐡𝐨𝐧𝐨𝐮𝐫𝐞𝐝 𝐛𝐲 𝐡𝐢𝐬 𝐜𝐨𝐦𝐫𝐚𝐝𝐞𝐬.”

𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐨𝐮𝐠𝐡𝐭 𝐬𝐨𝐦𝐞 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐰𝐡𝐨 𝐰𝐨𝐮𝐥𝐝 𝐢𝐦𝐩𝐨𝐬𝐞 𝐫𝐞𝐬𝐩𝐞𝐜𝐭. 𝐔𝐭𝐡𝐦𝐚𝐧 𝐰𝐚𝐬 𝐟𝐢𝐧𝐚𝐥𝐥𝐲 𝐜𝐡𝐨𝐬𝐞𝐧 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐨𝐟 𝐡𝐢𝐬 𝐤𝐢𝐧𝐬𝐡𝐢𝐩 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐩𝐨𝐰𝐞𝐫𝐟𝐮𝐥 𝐔𝐦𝐚𝐲𝐲𝐚𝐝 𝐟𝐚𝐦𝐢𝐥𝐲. 𝐖𝐡𝐢𝐥𝐞 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐞𝐫𝐞 𝐚𝐰𝐚𝐢𝐭𝐢𝐧𝐠 𝐡𝐢𝐬 𝐫𝐞𝐭𝐮𝐫𝐧 𝐭𝐡𝐞 𝐧𝐞𝐰𝐬 𝐜𝐚𝐦𝐞 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐦𝐮𝐫𝐝𝐞𝐫𝐞𝐝. 𝐈𝐭 𝐰𝐚𝐬 𝐭𝐡𝐞𝐧 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐬𝐢𝐭𝐭𝐢𝐧𝐠 𝐮𝐧𝐝𝐞𝐫 𝐚 𝐭𝐫𝐞𝐞 𝐢𝐧 𝐀𝐥-𝐇𝐮𝐝𝐚𝐲𝐛𝐢𝐲𝐚𝐡, 𝐭𝐨𝐨𝐤 𝐚𝐧 𝐨𝐚𝐭𝐡 𝐟𝐫𝐨𝐦 𝐚𝐥𝐥 𝐡𝐢𝐬 𝐜𝐨𝐦𝐫𝐚𝐝𝐞𝐬 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐰𝐨𝐮𝐥𝐝 𝐬𝐭𝐚𝐧𝐝 𝐨𝐫 𝐟𝐚𝐥𝐥 𝐭𝐨𝐠𝐞𝐭𝐡𝐞𝐫.

𝐀𝐟𝐭𝐞𝐫 𝐚 𝐰𝐡𝐢𝐥𝐞, 𝐡𝐨𝐰𝐞𝐯𝐞𝐫, 𝐢𝐭 𝐛𝐞𝐜𝐚𝐦𝐞 𝐤𝐧𝐨𝐰𝐧 𝐭𝐡𝐚𝐭 𝐔𝐭𝐡𝐦𝐚𝐧 𝐡𝐚𝐝 𝐧𝐨𝐭 𝐛𝐞𝐞𝐧 𝐦𝐮𝐫𝐝𝐞𝐫𝐞𝐝. 𝐀 𝐭𝐫𝐨𝐨𝐩 𝐭𝐡𝐚𝐭 𝐜𝐚𝐦𝐞 𝐨𝐮𝐭 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲 𝐭𝐨 𝐦𝐨𝐥𝐞𝐬𝐭 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐢𝐧 𝐭𝐡𝐞𝐢𝐫 𝐜𝐚𝐦𝐩 𝐰𝐚𝐬 𝐜𝐚𝐩𝐭𝐮𝐫𝐞𝐝 𝐛𝐞𝐟𝐨𝐫𝐞 𝐭𝐡𝐞𝐲 𝐜𝐨𝐮𝐥𝐝 𝐝𝐨 𝐚𝐧𝐲 𝐡𝐮𝐫𝐭 𝐚𝐧𝐝 𝐛𝐫𝐨𝐮𝐠𝐡𝐭 𝐛𝐞𝐟𝐨𝐫𝐞 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭, 𝐰𝐡𝐨 𝐟𝐨𝐫𝐠𝐚𝐯𝐞 𝐭𝐡𝐞𝐦 𝐨𝐧 𝐭𝐡𝐞𝐢𝐫 𝐩𝐫𝐨𝐦𝐢𝐬𝐞 𝐭𝐨 𝐫𝐞𝐧𝐨𝐮𝐧𝐜𝐞 𝐡𝐨𝐬𝐭𝐢𝐥𝐢𝐭𝐲.

𝐓𝐫𝐮𝐜𝐞 𝐨𝐟 𝐀𝐥-𝐇𝐮𝐝𝐚𝐲𝐛𝐢𝐲𝐚𝐡

𝐓𝐡𝐞𝐧 𝐩𝐫𝐨𝐩𝐞𝐫 𝐞𝐧𝐯𝐨𝐲𝐬 𝐜𝐚𝐦𝐞 𝐟𝐫𝐨𝐦 𝐐𝐮𝐫𝐚𝐲𝐬𝐡. 𝐀𝐟𝐭𝐞𝐫 𝐬𝐨𝐦𝐞 𝐧𝐞𝐠𝐨𝐭𝐢𝐚𝐭𝐢𝐨𝐧, 𝐭𝐡𝐞 𝐭𝐫𝐮𝐜𝐞 𝐨𝐟 𝐀𝐥-𝐇𝐮𝐝𝐚𝐲𝐛𝐢𝐲𝐚𝐡 𝐰𝐚𝐬 𝐬𝐢𝐠𝐧𝐞𝐝. 𝐅𝐨𝐫 𝐭𝐞𝐧 𝐲𝐞𝐚𝐫𝐬 𝐭𝐡𝐞𝐫𝐞 𝐰𝐞𝐫𝐞 𝐭𝐨 𝐛𝐞 𝐧𝐨 𝐡𝐨𝐬𝐭𝐢𝐥𝐢𝐭𝐢𝐞𝐬 𝐛𝐞𝐭𝐰𝐞𝐞𝐧 𝐭𝐡𝐞 𝐩𝐚𝐫𝐭𝐢𝐞𝐬. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐚𝐬 𝐭𝐨 𝐫𝐞𝐭𝐮𝐫𝐧 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐯𝐢𝐬𝐢𝐭𝐢𝐧𝐠 𝐭𝐡𝐞 𝐊𝐚’𝐛𝐚̄𝐡, 𝐛𝐮𝐭 𝐢𝐧 𝐭𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐲𝐞𝐚𝐫, 𝐡𝐞 𝐦𝐢𝐠𝐡𝐭 𝐩𝐞𝐫𝐟𝐨𝐫𝐦 𝐭𝐡𝐞 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞 𝐰𝐢𝐭𝐡 𝐡𝐢𝐬 𝐜𝐨𝐦𝐫𝐚𝐝𝐞𝐬, 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐩𝐫𝐨𝐦𝐢𝐬𝐢𝐧𝐠 𝐭𝐨 𝐞𝐯𝐚𝐜𝐮𝐚𝐭𝐞 𝐌𝐚𝐤𝐤𝐚𝐡 𝐟𝐨𝐫 𝐭𝐡𝐫𝐞𝐞 𝐝𝐚𝐲𝐬 𝐭𝐨 𝐚𝐥𝐥𝐨𝐰 𝐡𝐢𝐦 𝐭𝐨 𝐝𝐨 𝐬𝐨. 

𝐃𝐞𝐬𝐞𝐫𝐭𝐞𝐫𝐬 𝐟𝐫𝐨𝐦 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐭𝐨 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐝𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐩𝐞𝐫𝐢𝐨𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐭𝐫𝐮𝐜𝐞 𝐰𝐞𝐫𝐞 𝐭𝐨 𝐛𝐞 𝐫𝐞𝐭𝐮𝐫𝐧𝐞𝐝; 𝐧𝐨𝐭 𝐬𝐨 𝐝𝐞𝐬𝐞𝐫𝐭𝐞𝐫𝐬 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐭𝐨 𝐐𝐮𝐫𝐚𝐲𝐬𝐡. 𝐀𝐧𝐲 𝐭𝐫𝐢𝐛𝐞 𝐨𝐫 𝐜𝐥𝐚𝐧 𝐰𝐡𝐨 𝐰𝐢𝐬𝐡𝐞𝐝 𝐭𝐨 𝐬𝐡𝐚𝐫𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐭𝐫𝐞𝐚𝐭𝐲 𝐚𝐬 𝐚𝐥𝐥𝐢𝐞𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐦𝐢𝐠𝐡𝐭 𝐝𝐨 𝐬𝐨, 𝐚𝐧𝐝 𝐚𝐧𝐲 𝐭𝐫𝐢𝐛𝐞 𝐨𝐫 𝐜𝐥𝐚𝐧 𝐰𝐡𝐨 𝐰𝐢𝐬𝐡𝐞𝐝 𝐭𝐨 𝐬𝐡𝐚𝐫𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐭𝐫𝐞𝐚𝐭𝐲 𝐚𝐬 𝐚𝐥𝐥𝐢𝐞𝐬 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐦𝐢𝐠𝐡𝐭 𝐝𝐨 𝐬𝐨.

𝐓𝐡𝐞𝐫𝐞 𝐰𝐚𝐬 𝐝𝐢𝐬𝐦𝐚𝐲 𝐚𝐦𝐨𝐧𝐠 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐚𝐭 𝐭𝐡𝐞𝐬𝐞 𝐭𝐞𝐫𝐦𝐬. 𝐓𝐡𝐞𝐲 𝐚𝐬𝐤𝐞𝐝 𝐨𝐧𝐞 𝐚𝐧𝐨𝐭𝐡𝐞𝐫: “𝐖𝐡𝐞𝐫𝐞 𝐢𝐬 𝐭𝐡𝐞 𝐯𝐢𝐜𝐭𝐨𝐫𝐲 𝐭𝐡𝐚𝐭 𝐰𝐞 𝐰𝐞𝐫𝐞 𝐩𝐫𝐨𝐦𝐢𝐬𝐞𝐝?” 𝐈𝐭 𝐰𝐚𝐬 𝐝𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐫𝐞𝐭𝐮𝐫𝐧 𝐣𝐨𝐮𝐫𝐧𝐞𝐲 𝐟𝐫𝐨𝐦 𝐚𝐥-𝐇𝐮𝐝𝐚𝐲𝐛𝐢𝐲𝐚𝐡 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐒𝐮̄𝐫𝐚𝐡 𝐞𝐧𝐭𝐢𝐭𝐥𝐞𝐝 “𝐓𝐡𝐞 𝐂𝐨𝐧𝐪𝐮𝐞𝐬𝐭” (𝐒𝐮̄𝐫𝐚𝐡 𝟒𝟖) 𝐰𝐚𝐬 𝐫𝐞𝐯𝐞𝐚𝐥𝐞𝐝. 𝐓𝐡𝐢𝐬 𝐭𝐫𝐮𝐜𝐞 𝐩𝐫𝐨𝐯𝐞𝐝, 𝐢𝐧 𝐟𝐚𝐜𝐭, 𝐭𝐨 𝐛𝐞 𝐭𝐡𝐞 𝐠𝐫𝐞𝐚𝐭𝐞𝐬𝐭 𝐯𝐢𝐜𝐭𝐨𝐫𝐲 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐡𝐚𝐝 𝐭𝐢𝐥𝐥 𝐭𝐡𝐞𝐧 𝐚𝐜𝐡𝐢𝐞𝐯𝐞𝐝. 𝐖𝐚𝐫 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐚 𝐛𝐚𝐫𝐫𝐢𝐞𝐫 𝐛𝐞𝐭𝐰𝐞𝐞𝐧 𝐭𝐡𝐞𝐦 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐢𝐝𝐨𝐥𝐚𝐭𝐞𝐫𝐬,

𝐛𝐮𝐭 𝐧𝐨𝐰 𝐛𝐨𝐭𝐡 𝐩𝐚𝐫𝐭𝐢𝐞𝐬 𝐦𝐞𝐭 𝐚𝐧𝐝 𝐭𝐚𝐥𝐤𝐞𝐝 𝐭𝐨𝐠𝐞𝐭𝐡𝐞𝐫, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐧 𝐬𝐩𝐫𝐞𝐚𝐝 𝐦𝐨𝐫𝐞 𝐫𝐚𝐩𝐢𝐝𝐥𝐲. 𝐈𝐧 𝐭𝐡𝐞 𝐭𝐰𝐨 𝐲𝐞𝐚𝐫𝐬 𝐰𝐡𝐢𝐜𝐡 𝐞𝐥𝐚𝐩𝐬𝐞𝐝 𝐛𝐞𝐭𝐰𝐞𝐞𝐧 𝐭𝐡𝐞 𝐬𝐢𝐠𝐧𝐢𝐧𝐠 𝐨𝐟 𝐭𝐡𝐞 𝐭𝐫𝐮𝐜𝐞 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐟𝐚𝐥𝐥 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡 𝐭𝐡𝐞 𝐧𝐮𝐦𝐛𝐞𝐫 𝐨𝐟 𝐫𝐞𝐯𝐞𝐫𝐭𝐬 𝐰𝐚𝐬 𝐠𝐫𝐞𝐚𝐭𝐞𝐫 𝐭𝐡𝐚𝐧 𝐭𝐡𝐞 𝐭𝐨𝐭𝐚𝐥 𝐧𝐮𝐦𝐛𝐞𝐫 𝐨𝐟 𝐚𝐥𝐥 𝐩𝐫𝐞𝐯𝐢𝐨𝐮𝐬 𝐫𝐞𝐯𝐞𝐫𝐭𝐬. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐭𝐫𝐚𝐯𝐞𝐥𝐥𝐞𝐝 𝐭𝐨 𝐀𝐥-𝐇𝐮𝐝𝐚𝐲𝐛𝐢𝐲𝐚𝐡 𝐰𝐢𝐭𝐡 𝟏𝟒𝟎𝟎 𝐦𝐞𝐧. 𝐓𝐰𝐨 𝐲𝐞𝐚𝐫𝐬 𝐥𝐚𝐭𝐞𝐫, 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞 𝐌𝐚𝐤𝐤𝐚𝐧𝐬 𝐛𝐫𝐨𝐤𝐞 𝐭𝐡𝐞 𝐭𝐫𝐮𝐜𝐞, 𝐡𝐞 𝐦𝐚𝐫𝐜𝐡𝐞𝐝 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞𝐦 𝐰𝐢𝐭𝐡 𝐚𝐧 𝐚𝐫𝐦𝐲 𝐨𝐟 𝟏𝟎,𝟎𝟎𝟎.

𝐓𝐡𝐞 𝐂𝐚𝐦𝐩𝐚𝐢𝐠𝐧 𝐨𝐟 𝐊𝐡𝐚𝐲𝐛𝐚𝐫

𝐈𝐧 𝐭𝐡𝐞 𝐬𝐞𝐯𝐞𝐧𝐭𝐡 𝐲𝐞𝐚𝐫 𝐚𝐟𝐭𝐞𝐫 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐥𝐞𝐝 𝐚 𝐜𝐚𝐦𝐩𝐚𝐢𝐠𝐧 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐊𝐡𝐚𝐲𝐛𝐚𝐫, 𝐭𝐡𝐞 𝐬𝐭𝐫𝐨𝐧𝐠𝐡𝐨𝐥𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐉𝐞𝐰𝐢𝐬𝐡 𝐭𝐫𝐢𝐛𝐞𝐬 𝐢𝐧 𝐍𝐨𝐫𝐭𝐡 𝐀𝐫𝐚𝐛𝐢𝐚, 𝐰𝐡𝐢𝐜𝐡 𝐡𝐚𝐝 𝐛𝐞𝐜𝐨𝐦𝐞 𝐚 𝐡𝐨𝐫𝐧𝐞𝐭𝐬’ 𝐧𝐞𝐬𝐭 𝐨𝐟 𝐡𝐢𝐬 𝐞𝐧𝐞𝐦𝐢𝐞𝐬. 𝐓𝐡𝐞 𝐟𝐨𝐫𝐭𝐬 𝐨𝐟 𝐊𝐡𝐚𝐲𝐛𝐚𝐫 𝐰𝐞𝐫𝐞 𝐫𝐞𝐝𝐮𝐜𝐞𝐝 𝐨𝐧𝐞 𝐛𝐲 𝐨𝐧𝐞, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐉𝐞𝐰𝐬 𝐨𝐟 𝐊𝐡𝐚𝐲𝐛𝐚𝐫 𝐛𝐞𝐜𝐚𝐦𝐞 𝐭𝐡𝐞𝐧𝐜𝐞𝐟𝐨𝐫𝐭𝐡 𝐭𝐞𝐧𝐚𝐧𝐭𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐮𝐧𝐭𝐢𝐥 𝐭𝐡𝐞 𝐞𝐱𝐩𝐮𝐥𝐬𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐉𝐞𝐰𝐬 𝐟𝐫𝐨𝐦 𝐀𝐫𝐚𝐛𝐢𝐚 𝐢𝐧 𝐭𝐡𝐞 ‘𝐂𝐚𝐥𝐢𝐩𝐡𝐚𝐭𝐞 𝐨𝐟 𝐔𝐦𝐚𝐫.’

𝐎𝐧 𝐭𝐡𝐞 𝐝𝐚𝐲 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞 𝐥𝐚𝐬𝐭 𝐟𝐨𝐫𝐭 𝐬𝐮𝐫𝐫𝐞𝐧𝐝𝐞𝐫𝐞𝐝 𝐉𝐚’𝐟𝐚𝐫 𝐬𝐨𝐧 𝐨𝐟 𝐀𝐛𝐮 𝐓𝐚𝐥𝐢𝐛, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐟𝐢𝐫𝐬𝐭 𝐜𝐨𝐮𝐬𝐢𝐧, 𝐚𝐫𝐫𝐢𝐯𝐞𝐝 𝐰𝐢𝐭𝐡 𝐚𝐥𝐥 𝐰𝐡𝐨 𝐫𝐞𝐦𝐚𝐢𝐧𝐞𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐟𝐥𝐞𝐝 𝐭𝐨 𝐀𝐛𝐲𝐬𝐬𝐢𝐧𝐢𝐚 𝐭𝐨 𝐞𝐬𝐜𝐚𝐩𝐞 𝐟𝐫𝐨𝐦 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐢𝐨𝐧 𝐢𝐧 𝐭𝐡𝐞 𝐞𝐚𝐫𝐥𝐲 𝐝𝐚𝐲𝐬.

𝐓𝐡𝐞𝐲 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐚𝐛𝐬𝐞𝐧𝐭 𝐟𝐫𝐨𝐦 𝐀𝐫𝐚𝐛𝐢𝐚 𝐟𝐨𝐫 𝐟𝐢𝐟𝐭𝐞𝐞𝐧 𝐲𝐞𝐚𝐫𝐬. 

𝐈𝐭 𝐰𝐚𝐬 𝐚𝐭 𝐊𝐡𝐚𝐲𝐛𝐚𝐫 𝐭𝐡𝐚𝐭 𝐚 𝐉𝐞𝐰𝐞𝐬𝐬 𝐩𝐫𝐞𝐩𝐚𝐫𝐞𝐝 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐩𝐨𝐢𝐬𝐨𝐧𝐞𝐝 𝐦𝐞𝐚𝐭, 𝐨𝐟 𝐰𝐡𝐢𝐜𝐡 𝐡𝐞 𝐨𝐧𝐥𝐲 𝐭𝐚𝐬𝐭𝐞𝐝 𝐚 𝐦𝐨𝐫𝐬𝐞𝐥 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐬𝐰𝐚𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐢𝐭, 𝐚𝐧𝐝 𝐭𝐡𝐞𝐧 𝐰𝐚𝐫𝐧𝐞𝐝 𝐡𝐢𝐬 𝐜𝐨𝐦𝐫𝐚𝐝𝐞𝐬 𝐭𝐡𝐚𝐭 𝐢𝐭 𝐰𝐚𝐬 𝐩𝐨𝐢𝐬𝐨𝐧𝐞𝐝. 𝐎𝐧𝐞 𝐌𝐮𝐬𝐥𝐢𝐦, 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐚𝐥𝐫𝐞𝐚𝐝𝐲 𝐬𝐰𝐚𝐥𝐥𝐨𝐰𝐞𝐝 𝐚 𝐦𝐨𝐮𝐭𝐡𝐟𝐮𝐥, 𝐝𝐢𝐞𝐝 𝐢𝐦𝐦𝐞𝐝𝐢𝐚𝐭𝐞𝐥𝐲, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐢𝐦𝐬𝐞𝐥𝐟, 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐦𝐞𝐫𝐞 𝐭𝐚𝐬𝐭𝐞 𝐨𝐟 𝐢𝐭, 𝐝𝐞𝐫𝐢𝐯𝐞𝐝 𝐭𝐡𝐞 𝐢𝐥𝐥𝐧𝐞𝐬𝐬 𝐭𝐡𝐚𝐭 𝐞𝐯𝐞𝐧𝐭𝐮𝐚𝐥𝐥𝐲 𝐜𝐚𝐮𝐬𝐞𝐝 𝐡𝐢𝐬 𝐝𝐞𝐚𝐭𝐡.

𝐓𝐡𝐞 𝐰𝐨𝐦𝐚𝐧 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐜𝐨𝐨𝐤𝐞𝐝 𝐭𝐡𝐞 𝐦𝐞𝐚𝐭 𝐰𝐚𝐬 𝐛𝐫𝐨𝐮𝐠𝐡𝐭 𝐛𝐞𝐟𝐨𝐫𝐞 𝐡𝐢𝐦. 𝐖𝐡𝐞𝐧 𝐬𝐡𝐞 𝐬𝐚𝐢𝐝 𝐭𝐡𝐚𝐭 𝐬𝐡𝐞 𝐡𝐚𝐝 𝐝𝐨𝐧𝐞 𝐢𝐭 𝐨𝐧 𝐚𝐜𝐜𝐨𝐮𝐧𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐡𝐮𝐦𝐢𝐥𝐢𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐡𝐞𝐫 𝐩𝐞𝐨𝐩𝐥𝐞, 𝐡𝐞 𝐟𝐨𝐫𝐠𝐚𝐯𝐞 𝐡𝐞𝐫.

𝐏𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞 𝐭𝐨 𝐌𝐚𝐤𝐤𝐚𝐡

𝐈𝐧 𝐭𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐲𝐞𝐚𝐫 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐯𝐢𝐬𝐢𝐨𝐧 𝐰𝐚𝐬 𝐟𝐮𝐥𝐟𝐢𝐥𝐥𝐞𝐝: 𝐡𝐞 𝐯𝐢𝐬𝐢𝐭𝐞𝐝 𝐭𝐡𝐞 𝐡𝐨𝐥𝐲 𝐩𝐥𝐚𝐜𝐞 𝐚𝐭 𝐌𝐚𝐤𝐤𝐚𝐡 𝐮𝐧𝐨𝐩𝐩𝐨𝐬𝐞𝐝. 𝐈𝐧 𝐚𝐜𝐜𝐨𝐫𝐝𝐚𝐧𝐜𝐞 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐭𝐞𝐫𝐦𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐭𝐫𝐮𝐜𝐞 𝐭𝐡𝐞 𝐢𝐝𝐨𝐥𝐚𝐭𝐞𝐫𝐬 𝐞𝐯𝐚𝐜𝐮𝐚𝐭𝐞𝐝 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲, 𝐚𝐧𝐝 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐬𝐮𝐫𝐫𝐨𝐮𝐧𝐝𝐢𝐧𝐠 𝐡𝐞𝐢𝐠𝐡𝐭𝐬 𝐰𝐚𝐭𝐜𝐡𝐞𝐝 𝐭𝐡𝐞 𝐩𝐫𝐨𝐜𝐞𝐝𝐮𝐫𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬. 𝐀𝐭 𝐭𝐡𝐞 𝐞𝐧𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐬𝐭𝐢𝐩𝐮𝐥𝐚𝐭𝐞𝐝 𝐭𝐡𝐫𝐞𝐞 𝐝𝐚𝐲𝐬 𝐭𝐡𝐞 𝐜𝐡𝐢𝐞𝐟𝐬 𝐨𝐟 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐬𝐞𝐧𝐭 𝐚 𝐫𝐞𝐦𝐢𝐧𝐝𝐞𝐫 𝐭𝐨 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐭𝐢𝐦𝐞 𝐰𝐚𝐬 𝐮𝐩. 𝐇𝐞 𝐭𝐡𝐞𝐧 𝐰𝐢𝐭𝐡𝐝𝐫𝐞𝐰, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐢𝐝𝐨𝐥𝐚𝐭𝐞𝐫𝐬 𝐫𝐞𝐨𝐜𝐜𝐮𝐩𝐢𝐞𝐝 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲.

𝐌𝐮’𝐭𝐚𝐡 𝐄𝐱𝐩𝐞𝐝𝐢𝐭𝐢𝐨𝐧

𝐈𝐧 𝐭𝐡𝐞 𝐞𝐢𝐠𝐡𝐭𝐡 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡, 𝐡𝐞𝐚𝐫𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐁𝐲𝐳𝐚𝐧𝐭𝐢𝐧𝐞 𝐞𝐦𝐩𝐞𝐫𝐨𝐫 𝐰𝐚𝐬 𝐠𝐚𝐭𝐡𝐞𝐫𝐢𝐧𝐠 𝐚 𝐟𝐨𝐫𝐜𝐞 𝐢𝐧 𝐒𝐲𝐫𝐢𝐚 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐝𝐞𝐬𝐭𝐫𝐮𝐜𝐭𝐢𝐨𝐧 𝐨𝐟 𝐈𝐬𝐥𝐚̄𝐦, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐞𝐧𝐭 𝐭𝐡𝐫𝐞𝐞 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝 𝐦𝐞𝐧 𝐭𝐨 𝐒𝐲𝐫𝐢𝐚 𝐮𝐧𝐝𝐞𝐫 𝐭𝐡𝐞 𝐜𝐨𝐦𝐦𝐚𝐧𝐝 𝐨𝐟 𝐡𝐢𝐬 𝐟𝐫𝐞𝐞𝐝 𝐬𝐥𝐚𝐯𝐞 𝐙𝐚𝐲𝐝. 𝐓𝐡𝐞 𝐜𝐚𝐦𝐩𝐚𝐢𝐠𝐧 𝐰𝐚𝐬 𝐮𝐧𝐬𝐮𝐜𝐜𝐞𝐬𝐬𝐟𝐮𝐥 𝐞𝐱𝐜𝐞𝐩𝐭 𝐭𝐡𝐚𝐭 𝐢𝐭 𝐢𝐦𝐩𝐫𝐞𝐬𝐬𝐞𝐝 𝐭𝐡𝐞 𝐒𝐲𝐫𝐢𝐚𝐧𝐬 𝐰𝐢𝐭𝐡 𝐚 𝐧𝐨𝐭𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐫𝐞𝐜𝐤𝐥𝐞𝐬𝐬 𝐯𝐚𝐥𝐨𝐮𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬. 𝐓𝐡𝐞 𝐭𝐡𝐫𝐞𝐞 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝 𝐝𝐢𝐝 𝐧𝐨𝐭 𝐡𝐞𝐬𝐢𝐭𝐚𝐭𝐞 𝐭𝐨 𝐣𝐨𝐢𝐧 𝐛𝐚𝐭𝐭𝐥𝐞 𝐰𝐢𝐭𝐡 𝐚 𝐡𝐮𝐧𝐝𝐫𝐞𝐝 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝. 𝐖𝐡𝐞𝐧 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐭𝐡𝐫𝐞𝐞 𝐥𝐞𝐚𝐝𝐞𝐫𝐬 𝐚𝐩𝐩𝐨𝐢𝐧𝐭𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐤𝐢𝐥𝐥𝐞𝐝, 𝐭𝐡𝐞 𝐬𝐮𝐫𝐯𝐢𝐯𝐨𝐫𝐬 𝐮𝐧𝐝𝐞𝐫 𝐭𝐡𝐞 𝐜𝐨𝐦𝐦𝐚𝐧𝐝 𝐨𝐟 𝐊𝐡𝐚𝐥𝐢𝐝 𝐢𝐛𝐧 𝐚𝐥-𝐖𝐚𝐥𝐢𝐝, 𝐰𝐡𝐨, 𝐛𝐲 𝐡𝐢𝐬 𝐬𝐭𝐫𝐚𝐭𝐞𝐠𝐲 𝐚𝐧𝐝 𝐜𝐨𝐮𝐫𝐚𝐠𝐞, 𝐦𝐚𝐧𝐚𝐠𝐞𝐝 𝐭𝐨 𝐩𝐫𝐞𝐬𝐞𝐫𝐯𝐞 𝐚 𝐫𝐞𝐦𝐧𝐚𝐧𝐭 𝐚𝐧𝐝 𝐫𝐞𝐭𝐮𝐫𝐧 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞𝐦 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡.

𝐓𝐫𝐮𝐜𝐞 𝐁𝐫𝐨𝐤𝐞𝐧 𝐛𝐲 𝐐𝐮𝐫𝐚𝐲𝐬𝐡

𝐈𝐧 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐲𝐞𝐚𝐫, 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐛𝐫𝐨𝐤𝐞 𝐭𝐡𝐞 𝐭𝐫𝐮𝐜𝐞 𝐛𝐲 𝐚𝐭𝐭𝐚𝐜𝐤𝐢𝐧𝐠 𝐚 𝐭𝐫𝐢𝐛𝐞 𝐭𝐡𝐚𝐭 𝐰𝐚𝐬 𝐢𝐧 𝐚𝐥𝐥𝐢𝐚𝐧𝐜𝐞 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐧𝐝 𝐦𝐚𝐬𝐬𝐚𝐜𝐫𝐢𝐧𝐠 𝐭𝐡𝐞𝐦 𝐞𝐯𝐞𝐧 𝐢𝐧 𝐭𝐡𝐞 𝐬𝐚𝐧𝐜𝐭𝐮𝐚𝐫𝐲 𝐚𝐭 𝐌𝐚𝐤𝐤𝐚𝐡. 𝐀𝐟𝐭𝐞𝐫𝐰𝐚𝐫𝐝𝐬, 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐚𝐟𝐫𝐚𝐢𝐝 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐨𝐟 𝐰𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐡𝐚𝐝 𝐝𝐨𝐧𝐞. 𝐓𝐡𝐞𝐲 𝐬𝐞𝐧𝐭 𝐀𝐛𝐮 𝐒𝐮𝐟𝐲𝐚𝐧 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐭𝐨 𝐚𝐬𝐤 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐞𝐱𝐢𝐬𝐭𝐢𝐧𝐠 𝐭𝐫𝐞𝐚𝐭𝐲 𝐭𝐨 𝐛𝐞 𝐫𝐞𝐧𝐞𝐰𝐞𝐝 𝐚𝐧𝐝 𝐢𝐭𝐬 𝐭𝐞𝐫𝐦 𝐩𝐫𝐨𝐥𝐨𝐧𝐠𝐞𝐝. 𝐓𝐡𝐞𝐲 𝐡𝐨𝐩𝐞𝐝 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐰𝐨𝐮𝐥𝐝 𝐚𝐫𝐫𝐢𝐯𝐞 𝐛𝐞𝐟𝐨𝐫𝐞 𝐭𝐡𝐞 𝐭𝐢𝐝𝐢𝐧𝐠𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐦𝐚𝐬𝐬𝐚𝐜𝐫𝐞. 𝐁𝐮𝐭 𝐚 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐢𝐧𝐣𝐮𝐫𝐞𝐝 𝐭𝐫𝐢𝐛𝐞 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐛𝐞𝐟𝐨𝐫𝐞 𝐡𝐢𝐦, 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐞𝐦𝐛𝐚𝐬𝐬𝐲 𝐰𝐚𝐬 𝐟𝐫𝐮𝐢𝐭𝐥𝐞𝐬𝐬.

𝐂𝐨𝐧𝐪𝐮𝐞𝐬𝐭 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡

𝐓𝐡𝐞𝐧 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐮𝐦𝐦𝐨𝐧𝐞𝐝 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐜𝐚𝐩𝐚𝐛𝐥𝐞 𝐨𝐟 𝐛𝐞𝐚𝐫𝐢𝐧𝐠 𝐚𝐫𝐦𝐬 𝐚𝐧𝐝 𝐦𝐚𝐫𝐜𝐡𝐞𝐝 𝐭𝐨 𝐌𝐚𝐤𝐤𝐚𝐡. 𝐓𝐡𝐞 𝐐𝐮𝐫𝐚𝐲𝐬𝐡 𝐰𝐞𝐫𝐞 𝐨𝐯𝐞𝐫𝐚𝐰𝐞𝐝. 𝐓𝐡𝐞𝐢𝐫 𝐜𝐚𝐯𝐚𝐥𝐫𝐲 𝐩𝐮𝐭 𝐮𝐩 𝐚 𝐬𝐡𝐨𝐰 𝐨𝐟 𝐝𝐞𝐟𝐞𝐧𝐜𝐞 𝐛𝐞𝐟𝐨𝐫𝐞 𝐭𝐡𝐞 𝐭𝐨𝐰𝐧 𝐛𝐮𝐭 𝐰𝐚𝐬 𝐫𝐨𝐮𝐭𝐞𝐝 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐛𝐥𝐨𝐨𝐝𝐬𝐡𝐞𝐝, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐞𝐧𝐭𝐞𝐫𝐞𝐝 𝐡𝐢𝐬 𝐧𝐚𝐭𝐢𝐯𝐞 𝐜𝐢𝐭𝐲 𝐨𝐧 𝐡𝐨𝐫𝐬𝐞𝐛𝐚𝐜𝐤 𝐰𝐢𝐭𝐡 𝐡𝐢𝐬 𝐡𝐞𝐚𝐝 𝐡𝐮𝐦𝐛𝐥𝐞𝐝 𝐛𝐞𝐟𝐨𝐫𝐞 𝐆𝐨𝐝 𝐚𝐬 𝐚 𝐜𝐨𝐧𝐪𝐮𝐞𝐫𝐨𝐫.

𝐓𝐡𝐞 𝐢𝐧𝐡𝐚𝐛𝐢𝐭𝐚𝐧𝐭𝐬 𝐞𝐱𝐩𝐞𝐜𝐭𝐞𝐝 𝐯𝐞𝐧𝐠𝐞𝐚𝐧𝐜𝐞 𝐟𝐨𝐫 𝐭𝐡𝐞𝐢𝐫 𝐩𝐚𝐬𝐭 𝐦𝐢𝐬𝐝𝐞𝐞𝐝𝐬. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐩𝐫𝐨𝐜𝐥𝐚𝐢𝐦𝐞𝐝 𝐚 𝐠𝐞𝐧𝐞𝐫𝐚𝐥 𝐚𝐦𝐧𝐞𝐬𝐭𝐲. 𝐎𝐧𝐥𝐲 𝐚 𝐟𝐞𝐰 𝐤𝐧𝐨𝐰𝐧 𝐜𝐫𝐢𝐦𝐢𝐧𝐚𝐥𝐬 𝐰𝐞𝐫𝐞 𝐩𝐫𝐨𝐬𝐜𝐫𝐢𝐛𝐞𝐝, 𝐚𝐧𝐝 𝐦𝐨𝐬𝐭 𝐨𝐟 𝐭𝐡𝐨𝐬𝐞 𝐰𝐞𝐫𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐞𝐧𝐝 𝐟𝐨𝐫𝐠𝐢𝐯𝐞𝐧. 

𝐈𝐧 𝐭𝐡𝐞𝐢𝐫 𝐫𝐞𝐥𝐢𝐞𝐟 𝐚𝐧𝐝 𝐬𝐮𝐫𝐩𝐫𝐢𝐬𝐞, 𝐭𝐡𝐞 𝐰𝐡𝐨𝐥𝐞 𝐩𝐨𝐩𝐮𝐥𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡 𝐡𝐚𝐬𝐭𝐞𝐧𝐞𝐝 𝐭𝐨 𝐬𝐰𝐞𝐚𝐫 𝐚𝐥𝐥𝐞𝐠𝐢𝐚𝐧𝐜𝐞. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐜𝐚𝐮𝐬𝐞𝐝 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐢𝐝𝐨𝐥𝐬 𝐰𝐡𝐢𝐜𝐡 𝐰𝐞𝐫𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐬𝐚𝐧𝐜𝐭𝐮𝐚𝐫𝐲 𝐭𝐨 𝐛𝐞 𝐝𝐞𝐬𝐭𝐫𝐨𝐲𝐞𝐝, 𝐬𝐚𝐲𝐢𝐧𝐠: “𝐓𝐫𝐮𝐭𝐡 𝐡𝐚𝐬 𝐜𝐨𝐦𝐞; 𝐝𝐚𝐫𝐤𝐧𝐞𝐬𝐬 𝐡𝐚𝐬 𝐯𝐚𝐧𝐢𝐬𝐡𝐞𝐝 𝐚𝐰𝐚𝐲;” 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦 𝐜𝐚𝐥𝐥 𝐭𝐨 𝐩𝐫𝐚𝐲𝐞𝐫 𝐰𝐚𝐬 𝐡𝐞𝐚𝐫𝐝 𝐢𝐧 𝐌𝐚𝐤𝐤𝐚𝐡.

𝐁𝐚𝐭𝐭𝐥𝐞 𝐨𝐟 𝐇𝐮𝐧𝐚𝐲𝐧

𝐈𝐧 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐲𝐞𝐚𝐫 𝐭𝐡𝐞𝐫𝐞 𝐰𝐚𝐬 𝐚𝐧 𝐚𝐧𝐠𝐫𝐲 𝐠𝐚𝐭𝐡𝐞𝐫𝐢𝐧𝐠 𝐨𝐟 𝐩𝐚𝐠𝐚𝐧 𝐭𝐫𝐢𝐛𝐞𝐬 𝐞𝐚𝐠𝐞𝐫 𝐭𝐨 𝐫𝐞𝐠𝐚𝐢𝐧 𝐭𝐡𝐞 𝐊𝐚’𝐛𝐚̄𝐡. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐥𝐞𝐝 𝐭𝐰𝐞𝐥𝐯𝐞 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝 𝐦𝐞𝐧 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞𝐦. 𝐀𝐭 𝐇𝐮𝐧𝐚𝐲𝐧, 𝐢𝐧 𝐚 𝐝𝐞𝐞𝐩 𝐫𝐚𝐯𝐢𝐧𝐞, 𝐡𝐢𝐬 𝐭𝐫𝐨𝐨𝐩𝐬 𝐰𝐞𝐫𝐞 𝐚𝐦𝐛𝐮𝐬𝐡𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐲 𝐚𝐧𝐝 𝐚𝐥𝐦𝐨𝐬𝐭 𝐩𝐮𝐭 𝐭𝐨 𝐟𝐥𝐢𝐠𝐡𝐭. 𝐈𝐭 𝐰𝐚𝐬 𝐰𝐢𝐭𝐡 𝐝𝐢𝐟𝐟𝐢𝐜𝐮𝐥𝐭𝐲 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐫𝐚𝐥𝐥𝐢𝐞𝐝 𝐭𝐨 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐛𝐨𝐝𝐲𝐠𝐮𝐚𝐫𝐝 𝐨𝐟 𝐟𝐚𝐢𝐭𝐡𝐟𝐮𝐥 𝐜𝐨𝐦𝐫𝐚𝐝𝐞𝐬 𝐰𝐡𝐨 𝐚𝐥𝐨𝐧𝐞 𝐬𝐭𝐨𝐨𝐝 𝐟𝐢𝐫𝐦. 𝐁𝐮𝐭 𝐭𝐡𝐞 𝐯𝐢𝐜𝐭𝐨𝐫𝐲, 𝐰𝐡𝐞𝐧 𝐢𝐭 𝐜𝐚𝐦𝐞, 𝐰𝐚𝐬 𝐜𝐨𝐦𝐩𝐥𝐞𝐭𝐞 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐛𝐨𝐨𝐭𝐲 𝐞𝐧𝐨𝐫𝐦𝐨𝐮𝐬, 𝐟𝐨𝐫 𝐦𝐚𝐧𝐲 𝐨𝐟 𝐭𝐡𝐞 𝐡𝐨𝐬𝐭𝐢𝐥𝐞 𝐭𝐫𝐢𝐛𝐞𝐬 𝐡𝐚𝐝 𝐛𝐫𝐨𝐮𝐠𝐡𝐭 𝐨𝐮𝐭 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞𝐦 𝐞𝐯𝐞𝐫𝐲𝐭𝐡𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐩𝐨𝐬𝐬𝐞𝐬𝐬𝐞𝐝.

𝐂𝐨𝐧𝐪𝐮𝐞𝐬𝐭 𝐨𝐟 𝐓𝐚̄’𝐢𝐟

𝐓𝐡𝐞 𝐭𝐫𝐢𝐛𝐞 𝐨𝐟 𝐓𝐡𝐚𝐪𝐢𝐟 𝐰𝐚𝐬 𝐚𝐦𝐨𝐧𝐠 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐲 𝐚𝐭 𝐇𝐮𝐧𝐚𝐲𝐧. 𝐀𝐟𝐭𝐞𝐫 𝐭𝐡𝐚𝐭 𝐯𝐢𝐜𝐭𝐨𝐫𝐲, 𝐭𝐡𝐞𝐢𝐫 𝐜𝐢𝐭𝐲 𝐨𝐟 𝐓𝐚̄’𝐢𝐟 𝐰𝐚𝐬 𝐛𝐞𝐬𝐢𝐞𝐠𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐚𝐧𝐝 𝐟𝐢𝐧𝐚𝐥𝐥𝐲 𝐫𝐞𝐝𝐮𝐜𝐞𝐝. 𝐓𝐡𝐞𝐧 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐩𝐩𝐨𝐢𝐧𝐭𝐞𝐝 𝐚 𝐠𝐨𝐯𝐞𝐫𝐧𝐨𝐫 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡, 𝐚𝐧𝐝 𝐡𝐢𝐦𝐬𝐞𝐥𝐟 𝐫𝐞𝐭𝐮𝐫𝐧𝐞𝐝 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐭𝐨 𝐭𝐡𝐞 𝐛𝐨𝐮𝐧𝐝𝐥𝐞𝐬𝐬 𝐣𝐨𝐲 𝐨𝐟 𝐭𝐡𝐞 𝐀𝐧𝐬𝐚̄𝐫, 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐟𝐞𝐚𝐫𝐞𝐝 𝐥𝐞𝐬𝐭, 𝐧𝐨𝐰 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐡𝐚𝐝 𝐫𝐞𝐠𝐚𝐢𝐧𝐞𝐝 𝐡𝐢𝐬 𝐧𝐚𝐭𝐢𝐯𝐞 𝐜𝐢𝐭𝐲, 𝐡𝐞 𝐦𝐢𝐠𝐡𝐭 𝐟𝐨𝐫𝐬𝐚𝐤𝐞 𝐭𝐡𝐞𝐦 𝐚𝐧𝐝 𝐦𝐚𝐤𝐞 𝐌𝐚𝐤𝐤𝐚𝐡 𝐭𝐡𝐞 𝐜𝐚𝐩𝐢𝐭𝐚𝐥.

𝐓𝐡𝐞 𝐓𝐚𝐛𝐮𝐤 𝐄𝐱𝐩𝐞𝐝𝐢𝐭𝐢𝐨𝐧

𝐈𝐧 𝐭𝐡𝐞 𝐧𝐢𝐧𝐭𝐡 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡, 𝐡𝐞𝐚𝐫𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐚𝐧 𝐚𝐫𝐦𝐲 𝐰𝐚𝐬 𝐚𝐠𝐚𝐢𝐧 𝐛𝐞𝐢𝐧𝐠 𝐦𝐮𝐬𝐭𝐞𝐫𝐞𝐝 𝐢𝐧 𝐒𝐲𝐫𝐢𝐚, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐜𝐚𝐥𝐥𝐞𝐝 𝐨𝐧 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐭𝐨 𝐬𝐮𝐩𝐩𝐨𝐫𝐭 𝐡𝐢𝐦 𝐢𝐧 𝐚 𝐠𝐫𝐞𝐚𝐭 𝐜𝐚𝐦𝐩𝐚𝐢𝐠𝐧. 𝐓𝐡𝐞 𝐟𝐚𝐫 𝐝𝐢𝐬𝐭𝐚𝐧𝐜𝐞, 𝐭𝐡𝐞 𝐡𝐨𝐭 𝐬𝐞𝐚𝐬𝐨𝐧, 𝐭𝐡𝐞 𝐟𝐚𝐜𝐭 𝐭𝐡𝐚𝐭 𝐢𝐭 𝐰𝐚𝐬 𝐡𝐚𝐫𝐯𝐞𝐬𝐭 𝐭𝐢𝐦𝐞 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐩𝐫𝐞𝐬𝐭𝐢𝐠𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐲 𝐜𝐚𝐮𝐬𝐞𝐝 𝐦𝐚𝐧𝐲 𝐭𝐨 𝐞𝐱𝐜𝐮𝐬𝐞 𝐭𝐡𝐞𝐦𝐬𝐞𝐥𝐯𝐞𝐬 𝐚𝐧𝐝 𝐦𝐚𝐧𝐲 𝐦𝐨𝐫𝐞 𝐭𝐨 𝐬𝐭𝐚𝐲 𝐛𝐞𝐡𝐢𝐧𝐝 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐞𝐱𝐜𝐮𝐬𝐞. 𝐓𝐡𝐨𝐬𝐞 𝐝𝐞𝐟𝐚𝐮𝐥𝐭𝐞𝐫𝐬 𝐚𝐫𝐞 𝐝𝐞𝐧𝐨𝐮𝐧𝐜𝐞𝐝 𝐢𝐧 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧. 𝐁𝐮𝐭 𝐭𝐡𝐞 𝐜𝐚𝐦𝐩𝐚𝐢𝐠𝐧 𝐞𝐧𝐝𝐞𝐝 𝐩𝐞𝐚𝐜𝐞𝐟𝐮𝐥𝐥𝐲. 𝐓𝐡𝐞 𝐚𝐫𝐦𝐲 𝐚𝐝𝐯𝐚𝐧𝐜𝐞𝐝 𝐭𝐨 𝐓𝐚𝐛𝐮𝐤, 𝐢𝐧 𝐭𝐡𝐞 𝐜𝐨𝐧𝐟𝐢𝐧𝐞𝐬 𝐨𝐟 𝐒𝐲𝐫𝐢𝐚, 𝐚𝐧𝐝 𝐭𝐡𝐞𝐧 𝐥𝐞𝐚𝐫𝐧𝐭 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐲 𝐡𝐚𝐝 𝐧𝐨𝐭 𝐲𝐞𝐭 𝐠𝐚𝐭𝐡𝐞𝐫𝐞𝐝.

𝐃𝐞𝐜𝐥𝐚𝐫𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐈𝐦𝐦𝐮𝐧𝐢𝐭𝐲

𝐀𝐥𝐭𝐡𝐨𝐮𝐠𝐡 𝐌𝐚𝐤𝐤𝐚𝐡 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐜𝐨𝐧𝐪𝐮𝐞𝐫𝐞𝐝 𝐚𝐧𝐝 𝐢𝐭𝐬 𝐩𝐞𝐨𝐩𝐥𝐞 𝐰𝐞𝐫𝐞 𝐧𝐨𝐰 𝐌𝐮𝐬𝐥𝐢𝐦𝐬, 𝐭𝐡𝐞 𝐨𝐟𝐟𝐢𝐜𝐢𝐚𝐥 𝐨𝐫𝐝𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞 𝐡𝐚𝐝 𝐧𝐨𝐭 𝐛𝐞𝐞𝐧 𝐜𝐡𝐚𝐧𝐠𝐞𝐝; 𝐭𝐡𝐞 𝐩𝐚𝐠𝐚𝐧 𝐀𝐫𝐚𝐛𝐬 𝐩𝐞𝐫𝐟𝐨𝐫𝐦𝐞𝐝 𝐢𝐭 𝐢𝐧 𝐭𝐡𝐞𝐢𝐫 𝐦𝐚𝐧𝐧𝐞𝐫 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐢𝐧 𝐭𝐡𝐞𝐢𝐫 𝐦𝐚𝐧𝐧𝐞𝐫. 𝐈𝐭 𝐰𝐚𝐬 𝐨𝐧𝐥𝐲 𝐚𝐟𝐭𝐞𝐫 𝐭𝐡𝐞 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐬’ 𝐜𝐚𝐫𝐚𝐯𝐚𝐧 𝐡𝐚𝐝 𝐥𝐞𝐟𝐭 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐢𝐧 𝐭𝐡𝐞 𝐧𝐢𝐧𝐭𝐡 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡, 𝐰𝐡𝐞𝐧 𝐈𝐬𝐥𝐚̄𝐦 𝐰𝐚𝐬 𝐝𝐨𝐦𝐢𝐧𝐚𝐧𝐭 𝐢𝐧 𝐍𝐨𝐫𝐭𝐡 𝐀𝐫𝐚𝐛𝐢𝐚, 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐃𝐞𝐜𝐥𝐚𝐫𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐈𝐦𝐦𝐮𝐧𝐢𝐭𝐲, 𝐚𝐬 𝐢𝐭 𝐢𝐬 𝐜𝐚𝐥𝐥𝐞𝐝, 𝐰𝐚𝐬 𝐫𝐞𝐯𝐞𝐚𝐥𝐞𝐝 (𝐒𝐮̄𝐫𝐚𝐡 𝟗). 

𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐬𝐞𝐧𝐭 𝐚 𝐜𝐨𝐩𝐲 𝐨𝐟 𝐢𝐭 𝐛𝐲 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐭𝐨 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫, 𝐥𝐞𝐚𝐝𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞, 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐢𝐧𝐬𝐭𝐫𝐮𝐜𝐭𝐢𝐨𝐧 𝐭𝐡𝐚𝐭 𝐀𝐥𝐢 𝐰𝐚𝐬 𝐭𝐨 𝐫𝐞𝐚𝐝 𝐢𝐭 𝐭𝐨 𝐭𝐡𝐞 𝐦𝐮𝐥𝐭𝐢𝐭𝐮𝐝𝐞𝐬 𝐚𝐭 𝐌𝐚𝐤𝐤𝐚𝐡. 𝐈𝐭𝐬 𝐝𝐞𝐜𝐥𝐚𝐫𝐚𝐭𝐢𝐨𝐧 𝐰𝐚𝐬 𝐭𝐡𝐚𝐭 𝐚𝐟𝐭𝐞𝐫 𝐭𝐡𝐚𝐭 𝐲𝐞𝐚𝐫, 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐨𝐧𝐥𝐲 𝐰𝐞𝐫𝐞 𝐭𝐨 𝐦𝐚𝐤𝐞 𝐭𝐡𝐞 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞, 𝐞𝐱𝐜𝐞𝐩𝐭𝐢𝐨𝐧 𝐛𝐞𝐢𝐧𝐠 𝐦𝐚𝐝𝐞 𝐟𝐨𝐫 𝐬𝐮𝐜𝐡 𝐢𝐝𝐨𝐥𝐚𝐭𝐞𝐫𝐬 𝐚𝐬 𝐡𝐚𝐝 𝐚 𝐭𝐫𝐞𝐚𝐭𝐲 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐚𝐧𝐝 𝐡𝐚𝐝 𝐧𝐞𝐯𝐞𝐫 𝐛𝐫𝐨𝐤𝐞𝐧 𝐭𝐡𝐞𝐢𝐫 𝐭𝐫𝐞𝐚𝐭𝐲 𝐧𝐨𝐫 𝐬𝐮𝐩𝐩𝐨𝐫𝐭𝐞𝐝 𝐚𝐧𝐲𝐨𝐧𝐞 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞𝐦. 𝐒𝐮𝐜𝐡 𝐰𝐞𝐫𝐞 𝐭𝐨 𝐞𝐧𝐣𝐨𝐲 𝐭𝐡𝐞 𝐩𝐫𝐢𝐯𝐢𝐥𝐞𝐠𝐞𝐬 𝐨𝐟 𝐭𝐡𝐞𝐢𝐫 𝐭𝐫𝐞𝐚𝐭𝐲 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐭𝐞𝐫𝐦 𝐭𝐡𝐞𝐫𝐞𝐨𝐟, 𝐛𝐮𝐭 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞𝐢𝐫 𝐭𝐫𝐞𝐚𝐭𝐲 𝐞𝐱𝐩𝐢𝐫𝐞𝐝 𝐭𝐡𝐞𝐲 𝐰𝐨𝐮𝐥𝐝 𝐛𝐞 𝐚𝐬 𝐨𝐭𝐡𝐞𝐫 𝐢𝐝𝐨𝐥𝐚𝐭𝐞𝐫𝐬. 𝐓𝐡𝐚𝐭 𝐩𝐫𝐨𝐜𝐥𝐚𝐦𝐚𝐭𝐢𝐨𝐧 𝐦𝐚𝐫𝐤𝐬 𝐭𝐡𝐞 𝐞𝐧𝐝 𝐨𝐟 𝐢𝐝𝐨𝐥 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐢𝐧 𝐀𝐫𝐚𝐛𝐢𝐚.

𝐓𝐡𝐞 𝐘𝐞𝐚𝐫 𝐨𝐟 𝐃𝐞𝐩𝐮𝐭𝐚𝐭𝐢𝐨𝐧𝐬

𝐓𝐡𝐞 𝐧𝐢𝐧𝐭𝐡 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡 𝐢𝐬 𝐜𝐚𝐥𝐥𝐞𝐝 𝐭𝐡𝐞 𝐘𝐞𝐚𝐫 𝐨𝐟 𝐃𝐞𝐩𝐮𝐭𝐚𝐭𝐢𝐨𝐧𝐬, 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐟𝐫𝐨𝐦 𝐚𝐥𝐥 𝐩𝐚𝐫𝐭𝐬 𝐨𝐟 𝐀𝐫𝐚𝐛𝐢𝐚, 𝐝𝐞𝐩𝐮𝐭𝐚𝐭𝐢𝐨𝐧𝐬 𝐜𝐚𝐦𝐞 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐭𝐨 𝐬𝐰𝐞𝐚𝐫 𝐚𝐥𝐥𝐞𝐠𝐢𝐚𝐧𝐜𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐚𝐧𝐝 𝐭𝐨 𝐡𝐞𝐚𝐫 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧. 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐡𝐚𝐝 𝐛𝐞𝐜𝐨𝐦𝐞, 𝐢𝐧 𝐟𝐚𝐜𝐭, 𝐭𝐡𝐞 𝐑𝐮𝐥𝐞𝐫 𝐨𝐟 𝐀𝐫𝐚𝐛𝐢𝐚, 𝐛𝐮𝐭 𝐡𝐢𝐬 𝐰𝐚𝐲 𝐨𝐟 𝐥𝐢𝐟𝐞 𝐫𝐞𝐦𝐚𝐢𝐧𝐞𝐝 𝐚𝐬 𝐬𝐢𝐦𝐩𝐥𝐞 𝐚𝐬 𝐛𝐞𝐟𝐨𝐫𝐞. 𝐇𝐞 𝐩𝐞𝐫𝐬𝐨𝐧𝐚𝐥𝐥𝐲 𝐜𝐨𝐧𝐭𝐫𝐨𝐥𝐥𝐞𝐝 𝐞𝐯𝐞𝐫𝐲 𝐝𝐞𝐭𝐚𝐢𝐥 𝐨𝐟 𝐭𝐡𝐞 𝐨𝐫𝐠𝐚𝐧𝐢𝐬𝐚𝐭𝐢𝐨𝐧, 𝐣𝐮𝐝𝐠𝐞𝐝 𝐞𝐯𝐞𝐫𝐲 𝐜𝐚𝐬𝐞 𝐚𝐧𝐝 𝐰𝐚𝐬 𝐚𝐜𝐜𝐞𝐬𝐬𝐢𝐛𝐥𝐞 𝐭𝐨 𝐞𝐯𝐞𝐫𝐲 𝐬𝐮𝐩𝐩𝐥𝐢𝐜𝐚𝐧𝐭. 

𝐈𝐧 𝐭𝐡𝐞 𝐥𝐚𝐬𝐭 𝐭𝐞𝐧 𝐲𝐞𝐚𝐫𝐬 𝐡𝐞 𝐝𝐞𝐬𝐭𝐫𝐨𝐲𝐞𝐝 𝐢𝐝𝐨𝐥𝐚𝐭𝐫𝐲 𝐢𝐧 𝐀𝐫𝐚𝐛𝐢𝐚; 𝐫𝐚𝐢𝐬𝐞𝐝 𝐰𝐨𝐦𝐞𝐧 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐬𝐭𝐚𝐭𝐮𝐬 𝐨𝐟 𝐜𝐚𝐭𝐭𝐥𝐞 𝐭𝐨 𝐥𝐞𝐠𝐚𝐥 𝐞𝐪𝐮𝐢𝐭𝐲 𝐰𝐢𝐭𝐡 𝐦𝐞𝐧; 𝐞𝐟𝐟𝐞𝐜𝐭𝐮𝐚𝐥𝐥𝐲 𝐬𝐭𝐨𝐩𝐩𝐞𝐝 𝐭𝐡𝐞 𝐝𝐫𝐮𝐧𝐤𝐞𝐧𝐧𝐞𝐬𝐬 𝐚𝐧𝐝 𝐢𝐦𝐦𝐨𝐫𝐚𝐥𝐢𝐭𝐲 𝐭𝐡𝐚𝐭 𝐡𝐚𝐝 𝐭𝐢𝐥𝐥 𝐭𝐡𝐞𝐧 𝐝𝐢𝐬𝐠𝐫𝐚𝐜𝐞𝐝 𝐭𝐡𝐞 𝐀𝐫𝐚𝐛𝐬; 𝐦𝐚𝐝𝐞 𝐦𝐞𝐧 𝐢𝐧 𝐥𝐨𝐯𝐞 𝐰𝐢𝐭𝐡 𝐟𝐚𝐢𝐭𝐡, 𝐚𝐧𝐝 𝐬𝐢𝐧𝐜𝐞𝐫𝐢𝐭𝐲 𝐚𝐧𝐝 𝐡𝐨𝐧𝐞𝐬𝐭 𝐝𝐞𝐚𝐥𝐢𝐧𝐠; 𝐭𝐫𝐚𝐧𝐬𝐟𝐨𝐫𝐦𝐞𝐝 𝐭𝐫𝐢𝐛𝐞𝐬 𝐰𝐡𝐨 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐟𝐨𝐫 𝐜𝐞𝐧𝐭𝐮𝐫𝐢𝐞𝐬 𝐜𝐨𝐧𝐭𝐞𝐧𝐭 𝐰𝐢𝐭𝐡 𝐢𝐠𝐧𝐨𝐫𝐚𝐧𝐜𝐞 𝐢𝐧𝐭𝐨 𝐚 𝐩𝐞𝐨𝐩𝐥𝐞 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐠𝐫𝐞𝐚𝐭𝐞𝐬𝐭 𝐭𝐡𝐢𝐫𝐬𝐭 𝐟𝐨𝐫 𝐤𝐧𝐨𝐰𝐥𝐞𝐝𝐠𝐞; 𝐚𝐧𝐝 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐭𝐢𝐦𝐞 𝐢𝐧 𝐡𝐢𝐬𝐭𝐨𝐫𝐲 𝐦𝐚𝐝𝐞 𝐮𝐧𝐢𝐯𝐞𝐫𝐬𝐚𝐥 𝐡𝐮𝐦𝐚𝐧 𝐛𝐫𝐨𝐭𝐡𝐞𝐫𝐡𝐨𝐨𝐝 𝐚 𝐟𝐚𝐜𝐭 𝐚𝐧𝐝 𝐩𝐫𝐢𝐧𝐜𝐢𝐩𝐥𝐞 𝐨𝐟 𝐜𝐨𝐦𝐦𝐨𝐧 𝐥𝐚𝐰. 𝐀𝐧𝐝 𝐡𝐢𝐬 𝐬𝐮𝐩𝐩𝐨𝐫𝐭 𝐚𝐧𝐝 𝐠𝐮𝐢𝐝𝐚𝐧𝐜𝐞 𝐢𝐧 𝐚𝐥𝐥 𝐭𝐡𝐚𝐭 𝐰𝐨𝐫𝐤 𝐰𝐞𝐫𝐞 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧.

𝐓𝐡𝐞 𝐅𝐚𝐫𝐞𝐰𝐞𝐥𝐥 𝐏𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞

𝐈𝐧 𝐭𝐡𝐞 𝐭𝐞𝐧𝐭𝐡 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐰𝐞𝐧𝐭 𝐭𝐨 𝐌𝐚𝐤𝐤𝐚𝐡 𝐚𝐬 𝐚 𝐩𝐢𝐥𝐠𝐫𝐢𝐦 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐥𝐚𝐬𝐭 𝐭𝐢𝐦𝐞 – 𝐡𝐢𝐬 “𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞 𝐨𝐟 𝐟𝐚𝐫𝐞𝐰𝐞𝐥𝐥” 𝐚𝐬 𝐢𝐭 𝐢𝐬 𝐜𝐚𝐥𝐥𝐞𝐝 – 𝐰𝐡𝐞𝐧 𝐟𝐫𝐨𝐦 𝐌𝐭. 𝐀𝐫𝐚𝐟𝐚𝐭 𝐩𝐫𝐞𝐚𝐜𝐡𝐞𝐝 𝐭𝐨 𝐚𝐧 𝐞𝐧𝐨𝐫𝐦𝐨𝐮𝐬 𝐭𝐡𝐫𝐨𝐧𝐠 𝐨𝐟 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐬. 𝐇𝐞 𝐫𝐞𝐦𝐢𝐧𝐝𝐞𝐝 𝐭𝐡𝐞𝐦 𝐨𝐟 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐝𝐮𝐭𝐢𝐞𝐬 𝐈𝐬𝐥𝐚̄𝐦 𝐞𝐧𝐣𝐨𝐢𝐧𝐞𝐝 𝐮𝐩𝐨𝐧 𝐭𝐡𝐞𝐦, 𝐚𝐧𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐰𝐨𝐮𝐥𝐝 𝐨𝐧𝐞 𝐝𝐚𝐲 𝐡𝐚𝐯𝐞 𝐭𝐨 𝐦𝐞𝐞𝐭 𝐭𝐡𝐞𝐢𝐫 𝐋𝐨𝐫𝐝, 𝐰𝐡𝐨 𝐰𝐨𝐮𝐥𝐝 𝐣𝐮𝐝𝐠𝐞 𝐞𝐚𝐜𝐡 𝐨𝐧𝐞 𝐨𝐟 𝐭𝐡𝐞𝐦 𝐚𝐜𝐜𝐨𝐫𝐝𝐢𝐧𝐠 𝐭𝐨 𝐡𝐢𝐬 𝐰𝐨𝐫𝐤.

“𝐎 𝐏𝐞𝐨𝐩𝐥𝐞, 𝐥𝐢𝐬𝐭𝐞𝐧 𝐰𝐞𝐥𝐥 𝐭𝐨 𝐦𝐲 𝐰𝐨𝐫𝐝𝐬, 𝐟𝐨𝐫 𝐈 𝐝𝐨 𝐧𝐨𝐭 𝐤𝐧𝐨𝐰 𝐰𝐡𝐞𝐭𝐡𝐞𝐫, 𝐚𝐟𝐭𝐞𝐫 𝐭𝐡𝐢𝐬 𝐲𝐞𝐚𝐫, 𝐈 𝐬𝐡𝐚𝐥𝐥 𝐞𝐯𝐞𝐫 𝐛𝐞 𝐚𝐦𝐨𝐧𝐠𝐬𝐭 𝐲𝐨𝐮 𝐚𝐠𝐚𝐢𝐧. 𝐓𝐡𝐞𝐫𝐞𝐟𝐨𝐫𝐞 𝐥𝐢𝐬𝐭𝐞𝐧 𝐭𝐨 𝐰𝐡𝐚𝐭 𝐈 𝐚𝐦 𝐬𝐚𝐲𝐢𝐧𝐠 𝐭𝐨 𝐲𝐨𝐮 𝐯𝐞𝐫𝐲 𝐜𝐚𝐫𝐞𝐟𝐮𝐥𝐥𝐲 𝐚𝐧𝐝 𝐭𝐚𝐤𝐞 𝐭𝐡𝐞𝐬𝐞 𝐰𝐨𝐫𝐝𝐬 𝐭𝐨 𝐭𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐜𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐛𝐞 𝐩𝐫𝐞𝐬𝐞𝐧𝐭 𝐡𝐞𝐫𝐞 𝐭𝐨𝐝𝐚𝐲.

𝐎 𝐏𝐞𝐨𝐩𝐥𝐞, 𝐣𝐮𝐬𝐭 𝐚𝐬 𝐲𝐨𝐮 𝐫𝐞𝐠𝐚𝐫𝐝 𝐭𝐡𝐢𝐬 𝐦𝐨𝐧𝐭𝐡, 𝐭𝐡𝐢𝐬 𝐝𝐚𝐲, 𝐚𝐧𝐝 𝐭𝐡𝐢𝐬 𝐜𝐢𝐭𝐲 𝐚𝐬 𝐒𝐚𝐜𝐫𝐞𝐝, 𝐬𝐨 𝐫𝐞𝐠𝐚𝐫𝐝 𝐭𝐡𝐞 𝐥𝐢𝐟𝐞 𝐚𝐧𝐝 𝐩𝐫𝐨𝐩𝐞𝐫𝐭𝐲 𝐨𝐟 𝐞𝐯𝐞𝐫𝐲 𝐌𝐮𝐬𝐥𝐢𝐦 𝐚𝐬 𝐚 𝐬𝐚𝐜𝐫𝐞𝐝 𝐭𝐫𝐮𝐬𝐭. 𝐑𝐞𝐭𝐮𝐫𝐧 𝐭𝐡𝐞 𝐠𝐨𝐨𝐝𝐬 𝐞𝐧𝐭𝐫𝐮𝐬𝐭𝐞𝐝 𝐭𝐨 𝐲𝐨𝐮 𝐭𝐨 𝐭𝐡𝐞𝐢𝐫 𝐫𝐢𝐠𝐡𝐭𝐟𝐮𝐥 𝐨𝐰𝐧𝐞𝐫𝐬. 𝐓𝐫𝐞𝐚𝐭 𝐨𝐭𝐡𝐞𝐫𝐬 𝐣𝐮𝐬𝐭𝐥𝐲 𝐬𝐨 𝐭𝐡𝐚𝐭 𝐧𝐨 𝐨𝐧𝐞 𝐰𝐨𝐮𝐥𝐝 𝐛𝐞 𝐮𝐧𝐣𝐮𝐬𝐭 𝐭𝐨 𝐲𝐨𝐮. 𝐑𝐞𝐦𝐞𝐦𝐛𝐞𝐫 𝐭𝐡𝐚𝐭 𝐲𝐨𝐮 𝐰𝐢𝐥𝐥 𝐢𝐧𝐝𝐞𝐞𝐝 𝐦𝐞𝐞𝐭 𝐲𝐨𝐮𝐫 𝐋𝐨𝐫𝐝 𝐚𝐧𝐝 𝐭𝐡𝐚𝐭 𝐇𝐞 𝐰𝐢𝐥𝐥 𝐢𝐧𝐝𝐞𝐞𝐝 𝐫𝐞𝐜𝐤𝐨𝐧 𝐲𝐨𝐮𝐫 𝐝𝐞𝐞𝐝𝐬. 𝐆𝐨𝐝 𝐡𝐚𝐬 𝐟𝐨𝐫𝐛𝐢𝐝𝐝𝐞𝐧 𝐲𝐨𝐮 𝐭𝐨 𝐭𝐚𝐤𝐞 𝐮𝐬𝐮𝐫𝐲 (𝐫𝐢𝐛𝐚), 𝐭𝐡𝐞𝐫𝐞𝐟𝐨𝐫𝐞 𝐚𝐥𝐥 𝐫𝐢𝐛𝐚 𝐨𝐛𝐥𝐢𝐠𝐚𝐭𝐢𝐨𝐧𝐬 𝐬𝐡𝐚𝐥𝐥 𝐡𝐞𝐧𝐜𝐞𝐟𝐨𝐫𝐭𝐡 𝐛𝐞 𝐰𝐚𝐢𝐯𝐞𝐝. 𝐘𝐨𝐮𝐫 𝐜𝐚𝐩𝐢𝐭𝐚𝐥, 𝐡𝐨𝐰𝐞𝐯𝐞𝐫, 𝐢𝐬 𝐲𝐨𝐮𝐫𝐬 𝐭𝐨 𝐤𝐞𝐞𝐩. 𝐘𝐨𝐮 𝐰𝐢𝐥𝐥 𝐧𝐞𝐢𝐭𝐡𝐞𝐫 𝐢𝐧𝐟𝐥𝐢𝐜𝐭 𝐧𝐨𝐫 𝐬𝐮𝐟𝐟𝐞𝐫 𝐢𝐧𝐞𝐪𝐮𝐢𝐭𝐲….

…. 𝐁𝐞𝐰𝐚𝐫𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐝𝐞𝐯𝐢𝐥, 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐬𝐚𝐟𝐞𝐭𝐲 𝐨𝐟 𝐲𝐨𝐮𝐫 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐧. 𝐇𝐞 𝐡𝐚𝐬 𝐥𝐨𝐬𝐭 𝐚𝐥𝐥 𝐡𝐨𝐩𝐞 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐰𝐢𝐥𝐥 𝐞𝐯𝐞𝐫 𝐛𝐞 𝐚𝐛𝐥𝐞 𝐭𝐨 𝐥𝐞𝐚𝐝 𝐲𝐨𝐮 𝐚𝐬𝐭𝐫𝐚𝐲 𝐢𝐧 𝐛𝐢𝐠 𝐭𝐡𝐢𝐧𝐠𝐬, 𝐬𝐨 𝐛𝐞𝐰𝐚𝐫𝐞 𝐨𝐟 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐡𝐢𝐦 𝐢𝐧 𝐬𝐦𝐚𝐥𝐥 𝐭𝐡𝐢𝐧𝐠𝐬.

𝐎 𝐏𝐞𝐨𝐩𝐥𝐞, 𝐢𝐭 𝐢𝐬 𝐭𝐫𝐮𝐞 𝐭𝐡𝐚𝐭 𝐲𝐨𝐮 𝐡𝐚𝐯𝐞 𝐜𝐞𝐫𝐭𝐚𝐢𝐧 𝐫𝐢𝐠𝐡𝐭𝐬 𝐨𝐯𝐞𝐫 𝐲𝐨𝐮𝐫 𝐰𝐨𝐦𝐞𝐧, 𝐛𝐮𝐭 𝐭𝐡𝐞𝐲 𝐚𝐥𝐬𝐨 𝐡𝐚𝐯𝐞 𝐫𝐢𝐠𝐡𝐭𝐬 𝐨𝐯𝐞𝐫 𝐲𝐨𝐮. 𝐑𝐞𝐦𝐞𝐦𝐛𝐞𝐫 𝐭𝐡𝐚𝐭 𝐲𝐨𝐮 𝐡𝐚𝐯𝐞 𝐭𝐚𝐤𝐞𝐧 𝐭𝐡𝐞𝐦 𝐚𝐬 𝐲𝐨𝐮𝐫 𝐰𝐢𝐯𝐞𝐬 𝐨𝐧𝐥𝐲 𝐮𝐧𝐝𝐞𝐫 𝐆𝐨𝐝’𝐬 𝐭𝐫𝐮𝐬𝐭 𝐚𝐧𝐝 𝐰𝐢𝐭𝐡 𝐇𝐢𝐬 𝐩𝐞𝐫𝐦𝐢𝐬𝐬𝐢𝐨𝐧. 𝐈𝐟 𝐭𝐡𝐞𝐲 𝐚𝐛𝐢𝐝𝐞 𝐛𝐲 𝐲𝐨𝐮𝐫 𝐫𝐢𝐠𝐡𝐭 𝐭𝐡𝐞𝐧 𝐭𝐨 𝐭𝐡𝐞𝐦 𝐛𝐞𝐥𝐨𝐧𝐠𝐬 𝐭𝐡𝐞 𝐫𝐢𝐠𝐡𝐭 𝐭𝐨 𝐛𝐞 𝐟𝐞𝐝 𝐚𝐧𝐝 𝐜𝐥𝐨𝐭𝐡𝐞𝐝 𝐢𝐧 𝐤𝐢𝐧𝐝𝐧𝐞𝐬𝐬. 𝐓𝐫𝐞𝐚𝐭 𝐲𝐨𝐮𝐫 𝐰𝐨𝐦𝐞𝐧 𝐰𝐞𝐥𝐥 𝐚𝐧𝐝 𝐛𝐞 𝐤𝐢𝐧𝐝 𝐭𝐨 𝐭𝐡𝐞𝐦, 𝐟𝐨𝐫 𝐭𝐡𝐞𝐲 𝐚𝐫𝐞 𝐲𝐨𝐮𝐫 𝐩𝐚𝐫𝐭𝐧𝐞𝐫𝐬 𝐚𝐧𝐝 𝐜𝐨𝐦𝐦𝐢𝐭𝐭𝐞𝐝 𝐡𝐞𝐥𝐩𝐞𝐫𝐬. 𝐈𝐭 𝐢𝐬 𝐲𝐨𝐮𝐫 𝐫𝐢𝐠𝐡𝐭 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐝𝐨 𝐧𝐨𝐭 𝐦𝐚𝐤𝐞 𝐟𝐫𝐢𝐞𝐧𝐝𝐬 𝐰𝐢𝐭𝐡 𝐚𝐧𝐲𝐨𝐧𝐞 𝐨𝐟 𝐰𝐡𝐨𝐦 𝐲𝐨𝐮 𝐝𝐨 𝐧𝐨𝐭 𝐚𝐩𝐩𝐫𝐨𝐯𝐞, 𝐚𝐬 𝐰𝐞𝐥𝐥 𝐚𝐬 𝐧𝐞𝐯𝐞𝐫 𝐭𝐨 𝐛𝐞 𝐮𝐧𝐜𝐡𝐚𝐬𝐭𝐞…

𝐎 𝐏𝐞𝐨𝐩𝐥𝐞, 𝐥𝐢𝐬𝐭𝐞𝐧 𝐭𝐨 𝐦𝐞 𝐢𝐧 𝐞𝐚𝐫𝐧𝐞𝐬𝐭, 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐆𝐨𝐝 (𝐓𝐡𝐞 𝐎𝐧𝐞 𝐂𝐫𝐞𝐚𝐭𝐨𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐔𝐧𝐢𝐯𝐞𝐫𝐬𝐞), 𝐩𝐞𝐫𝐟𝐨𝐫𝐦 𝐲𝐨𝐮𝐫 𝐟𝐢𝐯𝐞 𝐝𝐚𝐢𝐥𝐲 𝐩𝐫𝐚𝐲𝐞𝐫𝐬 (𝐒𝐚𝐥𝐚𝐡), 𝐟𝐚𝐬𝐭 𝐝𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐦𝐨𝐧𝐭𝐡 𝐨𝐟 𝐑𝐚𝐦𝐚𝐝𝐚𝐧, 𝐚𝐧𝐝 𝐠𝐢𝐯𝐞 𝐲𝐨𝐮𝐫 𝐟𝐢𝐧𝐚𝐧𝐜𝐢𝐚𝐥 𝐨𝐛𝐥𝐢𝐠𝐚𝐭𝐢𝐨𝐧 (𝐳𝐚𝐤𝐚̄𝐡) 𝐨𝐟 𝐲𝐨𝐮𝐫 𝐰𝐞𝐚𝐥𝐭𝐡. 𝐏𝐞𝐫𝐟𝐨𝐫𝐦 𝐇𝐚𝐣𝐣 𝐢𝐟 𝐲𝐨𝐮 𝐜𝐚𝐧 𝐚𝐟𝐟𝐨𝐫𝐝 𝐭𝐨.

𝐀𝐥𝐥 𝐦𝐚𝐧𝐤𝐢𝐧𝐝 𝐚𝐫𝐞 𝐟𝐫𝐨𝐦 𝐀𝐝𝐚𝐦 𝐚𝐧𝐝 𝐄𝐯𝐞 – 𝐚𝐧 𝐀𝐫𝐚𝐛 𝐡𝐚𝐬 𝐧𝐨 𝐬𝐮𝐩𝐞𝐫𝐢𝐨𝐫𝐢𝐭𝐲 𝐨𝐯𝐞𝐫 𝐚 𝐧𝐨𝐧-𝐀𝐫𝐚𝐛 𝐧𝐨𝐫 𝐝𝐨𝐞𝐬 𝐚 𝐧𝐨𝐧-𝐀𝐫𝐚𝐛 𝐡𝐚𝐬 𝐚𝐧𝐲 𝐬𝐮𝐩𝐞𝐫𝐢𝐨𝐫𝐢𝐭𝐲 𝐨𝐯𝐞𝐫 𝐚𝐧 𝐀𝐫𝐚𝐛; 𝐚𝐥𝐬𝐨 𝐚 𝐰𝐡𝐢𝐭𝐞 𝐡𝐚𝐬 𝐧𝐨 𝐬𝐮𝐩𝐞𝐫𝐢𝐨𝐫𝐢𝐭𝐲 𝐨𝐯𝐞𝐫 𝐚 𝐛𝐥𝐚𝐜𝐤 𝐧𝐨𝐫 𝐚 𝐛𝐥𝐚𝐜𝐤 𝐡𝐚𝐬 𝐚𝐧𝐲 𝐬𝐮𝐩𝐞𝐫𝐢𝐨𝐫𝐢𝐭𝐲 𝐨𝐯𝐞𝐫 𝐚 𝐰𝐡𝐢𝐭𝐞 𝐞𝐱𝐜𝐞𝐩𝐭 𝐛𝐲 𝐩𝐢𝐞𝐭𝐲 𝐚𝐧𝐝 𝐠𝐨𝐨𝐝 𝐚𝐜𝐭𝐢𝐨𝐧. 𝐋𝐞𝐚𝐫𝐧 𝐭𝐡𝐚𝐭 𝐞𝐯𝐞𝐫𝐲 𝐌𝐮𝐬𝐥𝐢𝐦 𝐢𝐬 𝐚 𝐛𝐫𝐨𝐭𝐡𝐞𝐫 𝐭𝐨 𝐞𝐯𝐞𝐫𝐲 𝐌𝐮𝐬𝐥𝐢𝐦 𝐚𝐧𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐜𝐨𝐧𝐬𝐭𝐢𝐭𝐮𝐭𝐞 𝐨𝐧𝐞 𝐛𝐫𝐨𝐭𝐡𝐞𝐫𝐡𝐨𝐨𝐝. 𝐍𝐨𝐭𝐡𝐢𝐧𝐠 𝐬𝐡𝐚𝐥𝐥 𝐛𝐞 𝐥𝐞𝐠𝐢𝐭𝐢𝐦𝐚𝐭𝐞 𝐭𝐨 𝐚 𝐌𝐮𝐬𝐥𝐢𝐦 𝐰𝐡𝐢𝐜𝐡 𝐛𝐞𝐥𝐨𝐧𝐠𝐬 𝐭𝐨 𝐚 𝐟𝐞𝐥𝐥𝐨𝐰 𝐌𝐮𝐬𝐥𝐢𝐦 𝐮𝐧𝐥𝐞𝐬𝐬 𝐢𝐭 𝐰𝐚𝐬 𝐠𝐢𝐯𝐞𝐧 𝐟𝐫𝐞𝐞𝐥𝐲 𝐚𝐧𝐝 𝐰𝐢𝐥𝐥𝐢𝐧𝐠𝐥𝐲. 𝐃𝐨 𝐧𝐨𝐭, 𝐭𝐡𝐞𝐫𝐞𝐟𝐨𝐫𝐞, 𝐝𝐨 𝐢𝐧𝐣𝐮𝐬𝐭𝐢𝐜𝐞 𝐭𝐨 𝐲𝐨𝐮𝐫𝐬𝐞𝐥𝐯𝐞𝐬.

𝐑𝐞𝐦𝐞𝐦𝐛𝐞𝐫, 𝐨𝐧𝐞 𝐝𝐚𝐲 𝐲𝐨𝐮 𝐰𝐢𝐥𝐥 𝐚𝐩𝐩𝐞𝐚𝐫 𝐛𝐞𝐟𝐨𝐫𝐞 𝐆𝐨𝐝 (𝐓𝐡𝐞 𝐂𝐫𝐞𝐚𝐭𝐨𝐫) 𝐚𝐧𝐝 𝐲𝐨𝐮 𝐰𝐢𝐥𝐥 𝐚𝐧𝐬𝐰𝐞𝐫 𝐟𝐨𝐫 𝐲𝐨𝐮𝐫 𝐝𝐞𝐞𝐝𝐬. 𝐒𝐨 𝐛𝐞𝐰𝐚𝐫𝐞, 𝐝𝐨 𝐧𝐨𝐭 𝐬𝐭𝐫𝐚𝐲 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐩𝐚𝐭𝐡 𝐨𝐟 𝐫𝐢𝐠𝐡𝐭𝐞𝐨𝐮𝐬𝐧𝐞𝐬𝐬 𝐚𝐟𝐭𝐞𝐫 𝐈 𝐚𝐦 𝐠𝐨𝐧𝐞.

𝐎 𝐏𝐞𝐨𝐩𝐥𝐞, 𝐧𝐨 𝐩𝐫𝐨𝐩𝐡𝐞𝐭 𝐨𝐫 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐰𝐢𝐥𝐥 𝐜𝐨𝐦𝐞 𝐚𝐟𝐭𝐞𝐫 𝐦𝐞 𝐚𝐧𝐝 𝐧𝐨 𝐧𝐞𝐰 𝐟𝐚𝐢𝐭𝐡 𝐰𝐢𝐥𝐥 𝐛𝐞 𝐛𝐨𝐫𝐧. 𝐑𝐞𝐚𝐬𝐨𝐧 𝐰𝐞𝐥𝐥, 𝐭𝐡𝐞𝐫𝐞𝐟𝐨𝐫𝐞, 𝐎 𝐏𝐞𝐨𝐩𝐥𝐞, 𝐚𝐧𝐝 𝐮𝐧𝐝𝐞𝐫𝐬𝐭𝐚𝐧𝐝 𝐭𝐡𝐞 𝐰𝐨𝐫𝐝𝐬 𝐰𝐡𝐢𝐜𝐡 𝐈 𝐜𝐨𝐧𝐯𝐞𝐲 𝐭𝐨 𝐲𝐨𝐮. 𝐈 𝐚𝐦 𝐥𝐞𝐚𝐯𝐢𝐧𝐠 𝐲𝐨𝐮 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐁𝐨𝐨𝐤 𝐨𝐟 𝐆𝐨𝐝 (𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧) 𝐚𝐧𝐝 𝐦𝐲 𝐒𝐮𝐧𝐧𝐚𝐡 (𝐩𝐫𝐚𝐜𝐭𝐢𝐜𝐞𝐬), 𝐢𝐟 𝐲𝐨𝐮 𝐟𝐨𝐥𝐥𝐨𝐰 𝐭𝐡𝐞𝐦 𝐲𝐨𝐮 𝐰𝐢𝐥𝐥 𝐧𝐞𝐯𝐞𝐫 𝐠𝐨 𝐚𝐬𝐭𝐫𝐚𝐲.

𝐀𝐥𝐥 𝐭𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐥𝐢𝐬𝐭𝐞𝐧 𝐭𝐨 𝐦𝐞 𝐬𝐡𝐚𝐥𝐥 𝐩𝐚𝐬𝐬 𝐨𝐧 𝐦𝐲 𝐰𝐨𝐫𝐝𝐬 𝐭𝐨 𝐨𝐭𝐡𝐞𝐫𝐬 𝐚𝐧𝐝 𝐭𝐡𝐨𝐬𝐞 𝐭𝐨 𝐨𝐭𝐡𝐞𝐫𝐬 𝐚𝐠𝐚𝐢𝐧; 𝐚𝐧𝐝 𝐦𝐚𝐲 𝐭𝐡𝐞 𝐥𝐚𝐬𝐭 𝐨𝐧𝐞𝐬 𝐮𝐧𝐝𝐞𝐫𝐬𝐭𝐚𝐧𝐝 𝐦𝐲 𝐰𝐨𝐫𝐝𝐬 𝐛𝐞𝐭𝐭𝐞𝐫 𝐭𝐡𝐚𝐧 𝐭𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐥𝐢𝐬𝐭𝐞𝐧 𝐭𝐨 𝐦𝐞 𝐝𝐢𝐫𝐞𝐜𝐭𝐥𝐲. 𝐁𝐞 𝐦𝐲 𝐰𝐢𝐭𝐧𝐞𝐬𝐬 𝐎 𝐆𝐨𝐝, 𝐭𝐡𝐚𝐭 𝐈 𝐡𝐚𝐯𝐞 𝐜𝐨𝐧𝐯𝐞𝐲𝐞𝐝 𝐲𝐨𝐮𝐫 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐭𝐨 𝐲𝐨𝐮𝐫 𝐩𝐞𝐨𝐩𝐥𝐞.”

𝐈𝐥𝐥𝐧𝐞𝐬𝐬 𝐚𝐧𝐝 𝐃𝐞𝐚𝐭𝐡 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 ­­

𝐈𝐭 𝐰𝐚𝐬 𝐝𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐥𝐚𝐬𝐭 𝐩𝐢𝐥𝐠𝐫𝐢𝐦𝐚𝐠𝐞 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐒𝐮̄𝐫𝐚𝐡 𝐞𝐧𝐭𝐢𝐭𝐥𝐞𝐝 ‘𝐕𝐢𝐜𝐭𝐨𝐫𝐲’ (𝐒𝐮̄𝐫𝐚𝐡 𝟏𝟏𝟎) 𝐰𝐚𝐬 𝐫𝐞𝐯𝐞𝐚𝐥𝐞𝐝, 𝐰𝐡𝐢𝐜𝐡 𝐡𝐞 𝐫𝐞𝐜𝐞𝐢𝐯𝐞𝐝 𝐚𝐬 𝐚𝐧 𝐚𝐧𝐧𝐨𝐮𝐧𝐜𝐞𝐦𝐞𝐧𝐭 𝐨𝐟 𝐚𝐩𝐩𝐫𝐨𝐚𝐜𝐡𝐢𝐧𝐠 𝐝𝐞𝐚𝐭𝐡. 𝐒𝐨𝐨𝐧 𝐚𝐟𝐭𝐞𝐫 𝐡𝐢𝐬 𝐫𝐞𝐭𝐮𝐫𝐧 𝐭𝐨 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡, 𝐡𝐞 𝐟𝐞𝐥𝐥 𝐢𝐥𝐥. 𝐓𝐡𝐞 𝐧𝐞𝐰𝐬 𝐨𝐟 𝐡𝐢𝐬 𝐢𝐥𝐥𝐧𝐞𝐬𝐬 𝐜𝐚𝐮𝐬𝐞𝐝 𝐝𝐢𝐬𝐦𝐚𝐲 𝐭𝐡𝐫𝐨𝐮𝐠𝐡𝐨𝐮𝐭 𝐀𝐫𝐚𝐛𝐢𝐚 𝐚𝐧𝐝 𝐚𝐧𝐠𝐮𝐢𝐬𝐡 𝐭𝐨 𝐭𝐡𝐞 𝐟𝐨𝐥𝐤 𝐨𝐟 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡, 𝐌𝐚𝐤𝐤𝐚𝐡 𝐚𝐧𝐝 𝐓𝐚̄’𝐢𝐟, 𝐭𝐡𝐞 𝐡𝐨𝐦𝐞𝐭𝐨𝐰𝐧𝐬. 𝐀𝐭 𝐞𝐚𝐫𝐥𝐲 𝐝𝐚𝐰𝐧 𝐨𝐧 𝐭𝐡𝐞 𝐥𝐚𝐬𝐭 𝐝𝐚𝐲 𝐨𝐟 𝐡𝐢𝐬 𝐞𝐚𝐫𝐭𝐡𝐥𝐲 𝐥𝐢𝐟𝐞, 𝐡𝐞 𝐜𝐚𝐦𝐞 𝐨𝐮𝐭 𝐟𝐫𝐨𝐦 𝐡𝐢𝐬 𝐫𝐨𝐨𝐦 𝐛𝐞𝐬𝐢𝐝𝐞 𝐭𝐡𝐞 𝐦𝐚𝐬𝐣𝐢𝐝 𝐚𝐭 𝐌𝐚𝐝𝐢̄𝐧𝐚𝐡 𝐚𝐧𝐝 𝐣𝐨𝐢𝐧𝐞𝐝 𝐭𝐡𝐞 𝐩𝐮𝐛𝐥𝐢𝐜 𝐩𝐫𝐚𝐲𝐞𝐫, 𝐰𝐡𝐢𝐜𝐡 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐥𝐞𝐚𝐝𝐢𝐧𝐠 𝐬𝐢𝐧𝐜𝐞 𝐡𝐢𝐬 𝐢𝐥𝐥𝐧𝐞𝐬𝐬. 𝐀𝐧𝐝 𝐭𝐡𝐞𝐫𝐞 𝐰𝐚𝐬 𝐠𝐫𝐞𝐚𝐭 𝐫𝐞𝐥𝐢𝐞𝐟 𝐚𝐦𝐨𝐧𝐠 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞, 𝐰𝐡𝐨 𝐬𝐮𝐩𝐩𝐨𝐬𝐞𝐝 𝐡𝐢𝐦 𝐰𝐞𝐥𝐥 𝐚𝐠𝐚𝐢𝐧.

𝐖𝐡𝐞𝐧, 𝐥𝐚𝐭𝐞𝐫 𝐢𝐧 𝐭𝐡𝐞 𝐝𝐚𝐲, 𝐭𝐡𝐞 𝐫𝐮𝐦𝐨𝐮𝐫 𝐠𝐫𝐞𝐰 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐰𝐚𝐬 𝐝𝐞𝐚𝐝. 𝐔𝐦𝐚𝐫 𝐭𝐡𝐫𝐞𝐚𝐭𝐞𝐧𝐞𝐝 𝐭𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐬𝐩𝐫𝐞𝐚𝐝 𝐭𝐡𝐞 𝐫𝐮𝐦𝐨𝐮𝐫 𝐰𝐢𝐭𝐡 𝐝𝐢𝐫𝐞 𝐩𝐮𝐧𝐢𝐬𝐡𝐦𝐞𝐧𝐭, 𝐝𝐞𝐜𝐥𝐚𝐫𝐢𝐧𝐠 𝐢𝐭 𝐚 𝐜𝐫𝐢𝐦𝐞 𝐭𝐨 𝐭𝐡𝐢𝐧𝐤 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐌𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐨𝐟 𝐆𝐨𝐝 𝐜𝐨𝐮𝐥𝐝 𝐝𝐢𝐞. 𝐇𝐞 𝐰𝐚𝐬 𝐬𝐭𝐨𝐫𝐦𝐢𝐧𝐠 𝐚𝐭 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐢𝐧 𝐭𝐡𝐚𝐭 𝐬𝐭𝐫𝐚𝐢𝐧 𝐰𝐡𝐞𝐧 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫 𝐜𝐚𝐦𝐞 𝐢𝐧𝐭𝐨 𝐭𝐡𝐞 𝐦𝐨𝐬𝐪𝐮𝐞 𝐚𝐧𝐝 𝐨𝐯𝐞𝐫𝐡𝐞𝐚𝐫𝐝 𝐡𝐢𝐦. 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫 𝐰𝐞𝐧𝐭 𝐭𝐨 𝐭𝐡𝐞 𝐜𝐡𝐚𝐦𝐛𝐞𝐫 𝐨𝐟 𝐡𝐢𝐬 𝐝𝐚𝐮𝐠𝐡𝐭𝐞𝐫 𝐀𝐢𝐬𝐡𝐚, 𝐰𝐡𝐞𝐫𝐞 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐥𝐚𝐲, 𝐡𝐚𝐯𝐢𝐧𝐠 𝐚𝐬𝐜𝐞𝐫𝐭𝐚𝐢𝐧𝐞𝐝 𝐭𝐡𝐞 𝐟𝐚𝐜𝐭, 𝐤𝐢𝐬𝐬𝐞𝐝 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐟𝐨𝐫𝐞𝐡𝐞𝐚𝐝 𝐚𝐧𝐝 𝐰𝐞𝐧𝐭 𝐛𝐚𝐜𝐤 𝐢𝐧𝐭𝐨 𝐭𝐡𝐞 𝐦𝐨𝐬𝐪𝐮𝐞. 

𝐓𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐰𝐞𝐫𝐞 𝐬𝐭𝐢𝐥𝐥 𝐥𝐢𝐬𝐭𝐞𝐧𝐢𝐧𝐠 𝐭𝐨 𝐔𝐦𝐚𝐫, 𝐰𝐡𝐨 𝐰𝐚𝐬 𝐬𝐚𝐲𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐫𝐮𝐦𝐨𝐮𝐫 𝐰𝐚𝐬 𝐚 𝐰𝐢𝐜𝐤𝐞𝐝 𝐥𝐢𝐞, 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐰𝐡𝐨 𝐰𝐚𝐬 𝐚𝐥𝐥 𝐢𝐧 𝐚𝐥𝐥 𝐭𝐨 𝐭𝐡𝐞𝐦 𝐜𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐛𝐞 𝐝𝐞𝐚𝐝. 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫 𝐰𝐞𝐧𝐭 𝐮𝐩 𝐭𝐨 𝐔𝐦𝐚𝐫 𝐚𝐧𝐝 𝐭𝐫𝐢𝐞𝐝 𝐭𝐨 𝐬𝐭𝐨𝐩 𝐡𝐢𝐦 𝐛𝐲 𝐚 𝐰𝐡𝐢𝐬𝐩𝐞𝐫𝐞𝐝 𝐰𝐨𝐫𝐝. 𝐓𝐡𝐞𝐧, 𝐟𝐢𝐧𝐝𝐢𝐧𝐠 𝐡𝐞 𝐰𝐨𝐮𝐥𝐝 𝐩𝐚𝐲 𝐧𝐨 𝐡𝐞𝐞𝐝,

𝐀𝐛𝐮 𝐁𝐚𝐤𝐫 𝐜𝐚𝐥𝐥𝐞𝐝 𝐭𝐨 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞, 𝐰𝐡𝐨, 𝐫𝐞𝐜𝐨𝐠𝐧𝐢𝐳𝐢𝐧𝐠 𝐡𝐢𝐬 𝐯𝐨𝐢𝐜𝐞, 𝐥𝐞𝐟𝐭 𝐔𝐦𝐚𝐫 𝐚𝐧𝐝 𝐜𝐚𝐦𝐞 𝐜𝐫𝐨𝐰𝐝𝐢𝐧𝐠 𝐚𝐫𝐨𝐮𝐧𝐝 𝐡𝐢𝐦. 𝐇𝐞 𝐟𝐢𝐫𝐬𝐭 𝐠𝐚𝐯𝐞 𝐩𝐫𝐚𝐢𝐬𝐞 𝐭𝐨 𝐆𝐨𝐝, 𝐚𝐧𝐝 𝐭𝐡𝐞𝐧 𝐬𝐚𝐢𝐝: “𝐎 𝐩𝐞𝐨𝐩𝐥𝐞! 𝐋𝐨! 𝐀𝐬 𝐟𝐨𝐫 𝐡𝐢𝐦 𝐰𝐡𝐨 𝐰𝐨𝐫𝐬𝐡𝐢𝐩𝐩𝐞𝐝 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝, 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐢𝐬 𝐝𝐞𝐚𝐝. 𝐁𝐮𝐭 𝐚𝐬 𝐟𝐨𝐫 𝐡𝐢𝐦 𝐰𝐡𝐨 𝐰𝐨𝐫𝐬𝐡𝐢𝐩𝐬 𝐆𝐨𝐝, 𝐆𝐨𝐝 𝐢𝐬 𝐀𝐥𝐢𝐯𝐞 𝐚𝐧𝐝 𝐝𝐢𝐞𝐬 𝐧𝐨𝐭.” 𝐇𝐞 𝐭𝐡𝐞𝐧 𝐫𝐞𝐜𝐢𝐭𝐞𝐝 𝐭𝐡𝐞 𝐯𝐞𝐫𝐬𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐐𝐮𝐫’𝐚̄𝐧:

“𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐢𝐬 𝐧𝐨𝐭 𝐛𝐮𝐭 𝐚 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫. [𝐎𝐭𝐡𝐞𝐫] 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫𝐬 𝐡𝐚𝐯𝐞 𝐩𝐚𝐬𝐬𝐞𝐝 𝐨𝐧 𝐛𝐞𝐟𝐨𝐫𝐞 𝐡𝐢𝐦. 𝐒𝐨 𝐢𝐟 𝐡𝐞 𝐰𝐚𝐬 𝐭𝐨 𝐝𝐢𝐞 𝐨𝐫 𝐛𝐞 𝐤𝐢𝐥𝐥𝐞𝐝, 𝐰𝐨𝐮𝐥𝐝 𝐲𝐨𝐮 𝐭𝐮𝐫𝐧 𝐛𝐚𝐜𝐤 𝐨𝐧 𝐲𝐨𝐮𝐫 𝐡𝐞𝐞𝐥𝐬 [𝐭𝐨 𝐮𝐧𝐛𝐞𝐥𝐢𝐞𝐟]? 𝐀𝐧𝐝 𝐡𝐞 𝐰𝐡𝐨 𝐭𝐮𝐫𝐧𝐬 𝐛𝐚𝐜𝐤 𝐨𝐧 𝐡𝐢𝐬 𝐡𝐞𝐞𝐥𝐬 𝐰𝐢𝐥𝐥 𝐧𝐞𝐯𝐞𝐫 𝐡𝐚𝐫𝐦 𝐆𝐨𝐝 𝐚𝐭 𝐚𝐥𝐥, 𝐛𝐮𝐭 𝐆𝐨𝐝 𝐰𝐢𝐥𝐥 𝐫𝐞𝐰𝐚𝐫𝐝 𝐭𝐡𝐞 𝐠𝐫𝐚𝐭𝐞𝐟𝐮𝐥.”     (𝐐𝐮𝐫’𝐚̄𝐧 𝟑:𝟏𝟒𝟒)

“𝐀𝐧𝐝,” 𝐬𝐚𝐲𝐬 𝐭𝐡𝐞 𝐧𝐚𝐫𝐫𝐚𝐭𝐨𝐫: 𝐚𝐧 𝐞𝐲𝐞-𝐰𝐢𝐭𝐧𝐞𝐬𝐬, “𝐢𝐭 𝐰𝐚𝐬 𝐚𝐬 𝐢𝐟 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐡𝐚𝐝 𝐧𝐨𝐭 𝐤𝐧𝐨𝐰𝐧 𝐭𝐡𝐚𝐭 𝐬𝐮𝐜𝐡 𝐚 𝐯𝐞𝐫𝐬𝐞 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐫𝐞𝐯𝐞𝐚𝐥𝐞𝐝 𝐭𝐢𝐥𝐥 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫 𝐫𝐞𝐜𝐢𝐭𝐞𝐝 𝐢𝐭.” 𝐀𝐧𝐝 𝐚𝐧𝐨𝐭𝐡𝐞𝐫 𝐰𝐢𝐭𝐧𝐞𝐬𝐬 𝐭𝐞𝐥𝐥𝐬 𝐡𝐨𝐰 𝐔𝐦𝐚𝐫 𝐮𝐬𝐞𝐝 𝐭𝐨 𝐬𝐚𝐲: 𝐰𝐡𝐞𝐧 “𝐈 𝐡𝐞𝐚𝐫𝐝 𝐀𝐛𝐮 𝐁𝐚𝐤𝐫 𝐫𝐞𝐜𝐢𝐭𝐞 𝐭𝐡𝐚𝐭 𝐯𝐞𝐫𝐬𝐞 𝐦𝐲 𝐟𝐞𝐞𝐭 𝐰𝐞𝐫𝐞 𝐜𝐮𝐭 𝐟𝐫𝐨𝐦 𝐛𝐞𝐧𝐞𝐚𝐭𝐡 𝐦𝐞 𝐚𝐧𝐝 𝐈 𝐟𝐞𝐥𝐥 𝐭𝐨 𝐭𝐡𝐞 𝐠𝐫𝐨𝐮𝐧𝐝, 𝐟𝐨𝐫 𝐈 𝐤𝐧𝐞𝐰 𝐭𝐡𝐚𝐭 𝐆𝐨𝐝’𝐬 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐰𝐚𝐬 𝐝𝐞𝐚𝐝, 𝐌𝐚𝐲 𝐆𝐨𝐝 𝐛𝐥𝐞𝐬𝐬 𝐡𝐢𝐦!” 𝐓𝐡𝐞 𝐟𝐢𝐧𝐚𝐥 𝐦𝐞𝐬𝐬𝐞𝐧𝐠𝐞𝐫 𝐬𝐞𝐧𝐭 𝐭𝐨 𝐡𝐮𝐦𝐚𝐧𝐢𝐭𝐲 𝐝𝐢𝐞𝐝 𝐚𝐭 𝐭𝐡𝐞 𝐚𝐠𝐞 𝐨𝐟 𝟔𝟑 𝐲𝐞𝐚𝐫𝐬 𝐨𝐥𝐝 𝐢𝐧 𝐭𝐡𝐞 𝟏𝟎𝐭𝐡 𝐲𝐞𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐇𝐢𝐣𝐫𝐚𝐡 (𝐦𝐢𝐠𝐫𝐚𝐭𝐢𝐨𝐧) – 𝟔𝟑𝟐 𝐂.𝐄. 

𝐒𝐮𝐜𝐡 𝐢𝐬 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝. 𝐀𝐜𝐜𝐨𝐫𝐝𝐢𝐧𝐠 𝐭𝐨 𝐞𝐯𝐞𝐫𝐲 𝐬𝐭𝐚𝐧𝐝𝐚𝐫𝐝 𝐛𝐲 𝐰𝐡𝐢𝐜𝐡 𝐡𝐮𝐦𝐚𝐧 𝐠𝐫𝐞𝐚𝐭𝐧𝐞𝐬𝐬 𝐜𝐚𝐧 𝐛𝐞 𝐦𝐞𝐚𝐬𝐮𝐫𝐞𝐝 𝐡𝐞 𝐰𝐚𝐬 𝐦𝐚𝐭𝐜𝐡𝐥𝐞𝐬𝐬; 𝐧𝐨 𝐩𝐞𝐫𝐬𝐨𝐧 𝐰𝐚𝐬 𝐞𝐯𝐞𝐫 𝐠𝐫𝐞𝐚𝐭𝐞𝐫.

·         𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐢𝐬 𝐭𝐡𝐞 𝐦𝐨𝐬𝐭 𝐝𝐨𝐜𝐮𝐦𝐞𝐧𝐭𝐞𝐝 𝐦𝐚𝐧 𝐢𝐧 𝐡𝐢𝐬𝐭𝐨𝐫𝐲. 𝐖𝐞 𝐤𝐧𝐨𝐰 𝐦𝐨𝐫𝐞 𝐚𝐛𝐨𝐮𝐭 𝐡𝐢𝐦 𝐭𝐡𝐚𝐧 𝐚𝐧𝐲 𝐨𝐭𝐡𝐞𝐫 𝐩𝐞𝐫𝐬𝐨𝐧 𝐰𝐡𝐨 𝐞𝐯𝐞𝐫 𝐥𝐢𝐯𝐞𝐝.

·         𝐈𝐧 𝐚 𝐯𝐞𝐫𝐲 𝐨𝐩𝐩𝐫𝐞𝐬𝐬𝐢𝐯𝐞 𝐞𝐥𝐢𝐭𝐢𝐬𝐭 𝐬𝐨𝐜𝐢𝐞𝐭𝐲, 𝐡𝐞 𝐞𝐬𝐭𝐚𝐛𝐥𝐢𝐬𝐡𝐞𝐝 𝐚 𝐣𝐮𝐬𝐭 𝐬𝐨𝐜𝐢𝐞𝐭𝐲 𝐭𝐡𝐚𝐭 𝐠𝐚𝐯𝐞 𝐫𝐢𝐠𝐡𝐭𝐬 𝐭𝐨 𝐭𝐡𝐞 𝐩𝐨𝐨𝐫, 𝐰𝐨𝐦𝐞𝐧 𝐚𝐧𝐝 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐟 𝐚𝐥𝐥 𝐫𝐚𝐜𝐞𝐬.

·         𝐇𝐢𝐬 𝐟𝐮𝐧𝐝𝐚𝐦𝐞𝐧𝐭𝐚𝐥 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐰𝐚𝐬 𝐭𝐨 𝐜𝐚𝐥𝐥 𝐩𝐞𝐨𝐩𝐥𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐨𝐟 𝐭𝐡𝐞 𝐨𝐧𝐞 𝐭𝐫𝐮𝐞 𝐆𝐨𝐝, 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐚𝐧𝐲 𝐩𝐚𝐫𝐭𝐧𝐞𝐫𝐬 𝐨𝐫 𝐞𝐪𝐮𝐚𝐥𝐬.

·         𝐓𝐡𝐞 𝐞𝐚𝐫𝐥𝐲  𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐰𝐞𝐫𝐞 𝐭𝐨𝐫𝐭𝐮𝐫𝐞𝐝 𝐚𝐧𝐝 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡. 𝐓𝐡𝐞 𝐫𝐞𝐬𝐩𝐨𝐧𝐬𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝, 𝐚𝐥𝐨𝐧𝐠 𝐰𝐢𝐭𝐡 𝐡𝐢𝐬 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐫𝐬, 𝐰𝐚𝐬 𝐭𝐨 𝐛𝐞𝐚𝐫 𝐭𝐡𝐢𝐬 𝐩𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐢𝐨𝐧 𝐰𝐢𝐭𝐡 𝐩𝐚𝐭𝐢𝐞𝐧𝐜𝐞 𝐚𝐧𝐝 𝐟𝐨𝐫𝐛𝐞𝐚𝐫𝐚𝐧𝐜𝐞. 𝐓𝐡𝐢𝐬 𝐩𝐞𝐫𝐢𝐨𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝’𝐬 𝐥𝐢𝐟𝐞 𝐥𝐚𝐬𝐭𝐞𝐝 𝐭𝐡𝐢𝐫𝐭𝐞𝐞𝐧 𝐲𝐞𝐚𝐫𝐬.

·         𝐈𝐧 𝐭𝐡𝐞 𝐌𝐚𝐤𝐤𝐚𝐧 𝐩𝐞𝐫𝐢𝐨𝐝, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐰𝐚𝐬 𝐩𝐡𝐲𝐬𝐢𝐜𝐚𝐥𝐥𝐲 𝐡𝐚𝐫𝐦𝐞𝐝. 𝐇𝐞 𝐡𝐚𝐝 𝐜𝐚𝐦𝐞𝐥 𝐢𝐧𝐭𝐞𝐬𝐭𝐢𝐧𝐞𝐬 𝐭𝐡𝐫𝐨𝐰𝐧 𝐨𝐧 𝐡𝐢𝐦 𝐝𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐩𝐫𝐚𝐲𝐞𝐫, 𝐰𝐚𝐬 𝐩𝐞𝐥𝐭𝐞𝐝 𝐰𝐢𝐭𝐡 𝐫𝐨𝐜𝐤𝐬 𝐮𝐧𝐭𝐢𝐥 𝐡𝐞 𝐛𝐥𝐞𝐝 𝐩𝐫𝐨𝐟𝐮𝐬𝐞𝐥𝐲 𝐚𝐧𝐝 𝐞𝐯𝐞𝐧 𝐬𝐨𝐦𝐞 𝐨𝐟 𝐡𝐢𝐬 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐫𝐬 𝐰𝐞𝐫𝐞 𝐭𝐨𝐫𝐭𝐮𝐫𝐞𝐝 𝐭𝐨 𝐝𝐞𝐚𝐭𝐡. 𝐘𝐞𝐭, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐝𝐢𝐝 𝐧𝐨𝐭 𝐭𝐚𝐤𝐞 𝐚𝐧𝐲 𝐩𝐞𝐫𝐬𝐨𝐧𝐚𝐥 𝐫𝐞𝐯𝐞𝐧𝐠𝐞.

·         𝐖𝐡𝐞𝐧 𝐡𝐞 𝐜𝐨𝐧𝐪𝐮𝐞𝐫𝐞𝐝 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲 𝐨𝐟 𝐌𝐚𝐤𝐤𝐚𝐡, 𝐜𝐨𝐧𝐭𝐫𝐚𝐫𝐲 𝐭𝐨 𝐨𝐭𝐡𝐞𝐫 𝐜𝐨𝐧𝐪𝐮𝐞𝐫𝐨𝐫𝐬 𝐰𝐡𝐨 𝐤𝐢𝐥𝐥 𝐚𝐧𝐝 𝐩𝐥𝐮𝐧𝐝𝐞𝐫, 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐝𝐞𝐦𝐨𝐧𝐬𝐭𝐫𝐚𝐭𝐞𝐝 𝐨𝐧𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐠𝐫𝐞𝐚𝐭𝐞𝐬𝐭 𝐚𝐜𝐭𝐬 𝐨𝐟 𝐦𝐞𝐫𝐜𝐲 𝐚𝐧𝐝 𝐜𝐥𝐞𝐦𝐞𝐧𝐜𝐲 𝐢𝐧 𝐭𝐡𝐞 𝐡𝐢𝐬𝐭𝐨𝐫𝐲 𝐨𝐟 𝐡𝐮𝐦𝐚𝐧𝐢𝐭𝐲, 𝐛𝐲 𝐟𝐨𝐫𝐠𝐢𝐯𝐢𝐧𝐠 𝐭𝐡𝐞 𝐯𝐞𝐫𝐲 𝐩𝐞𝐨𝐩𝐥𝐞 𝐭𝐡𝐚𝐭 𝐡𝐚𝐝 𝐟𝐨𝐮𝐠𝐡𝐭 𝐡𝐢𝐦 𝐚𝐧𝐝 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝𝐬 𝐨𝐟 𝐥𝐢𝐯𝐞𝐬 𝐰𝐞𝐫𝐞 𝐬𝐩𝐚𝐫𝐞𝐝 𝐭𝐡𝐚𝐭 𝐝𝐚𝐲.

𝐑𝐞𝐟𝐥𝐞𝐜𝐭𝐢𝐨𝐧𝐬 𝐚𝐛𝐨𝐮𝐭 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐋𝐢𝐟𝐞

𝐑𝐞𝐯. 𝐁𝐨𝐬𝐰𝐨𝐫𝐭𝐡 𝐒𝐦𝐢𝐭𝐡, 𝐌𝐨𝐡𝐚𝐦𝐦𝐞𝐝 𝐚𝐧𝐝 𝐌𝐨𝐡𝐚𝐦𝐦𝐞𝐝𝐚𝐧𝐢𝐬𝐦, 𝐋𝐨𝐧𝐝𝐨𝐧 𝟏𝟖𝟕𝟒;

“𝐇𝐞 𝐰𝐚𝐬 𝐂𝐚𝐞𝐬𝐚𝐫 𝐚𝐧𝐝 𝐏𝐨𝐩𝐞 𝐢𝐧 𝐨𝐧𝐞; 𝐛𝐮𝐭 𝐡𝐞 𝐰𝐚𝐬 𝐏𝐨𝐩𝐞 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐏𝐨𝐩𝐞’𝐬 𝐩𝐫𝐞𝐭𝐞𝐧𝐬𝐢𝐨𝐧𝐬, 𝐂𝐚𝐞𝐬𝐚𝐫 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐭𝐡𝐞 𝐥𝐞𝐠𝐢𝐨𝐧𝐬 𝐨𝐟 𝐂𝐚𝐞𝐬𝐚𝐫: 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐚 𝐬𝐭𝐚𝐧𝐝𝐢𝐧𝐠 𝐚𝐫𝐦𝐲, 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐚 𝐛𝐨𝐝𝐲𝐠𝐮𝐚𝐫𝐝, 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐚 𝐩𝐚𝐥𝐚𝐜𝐞, 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐚 𝐟𝐢𝐱𝐞𝐝 𝐫𝐞𝐯𝐞𝐧𝐮𝐞; 𝐢𝐟 𝐞𝐯𝐞𝐫 𝐚𝐧𝐲 𝐦𝐚𝐧 𝐡𝐚𝐝 𝐭𝐡𝐞 𝐫𝐢𝐠𝐡𝐭 𝐭𝐨 𝐬𝐚𝐲 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐫𝐮𝐥𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐫𝐢𝐠𝐡𝐭 𝐝𝐢𝐯𝐢𝐧𝐞, 𝐢𝐭 𝐰𝐚𝐬 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝, 𝐟𝐨𝐫 𝐡𝐞 𝐡𝐚𝐝 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐩𝐨𝐰𝐞𝐫 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐢𝐭𝐬 𝐢𝐧𝐬𝐭𝐫𝐮𝐦𝐞𝐧𝐭𝐬 𝐚𝐧𝐝 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐢𝐭𝐬 𝐬𝐮𝐩𝐩𝐨𝐫𝐭𝐬.”

𝐆𝐞𝐨𝐫𝐠𝐞 𝐁𝐞𝐫𝐧𝐚𝐫𝐝 𝐒𝐡𝐚𝐰, 𝐓𝐡𝐞 𝐆𝐞𝐧𝐮𝐢𝐧𝐞 𝐈𝐬𝐥𝐚𝐦, 𝟏𝟗𝟑𝟔;

“𝐈 𝐛𝐞𝐥𝐢𝐞𝐯𝐞 𝐢𝐟 𝐚 𝐦𝐚𝐧 𝐥𝐢𝐤𝐞 𝐡𝐢𝐦 𝐰𝐞𝐫𝐞 𝐭𝐨 𝐚𝐬𝐬𝐮𝐦𝐞 𝐭𝐡𝐞 𝐝𝐢𝐜𝐭𝐚𝐭𝐨𝐫𝐬𝐡𝐢𝐩 𝐨𝐟 𝐭𝐡𝐞 𝐦𝐨𝐝𝐞𝐫𝐧 𝐰𝐨𝐫𝐥𝐝 𝐡𝐞 𝐰𝐨𝐮𝐥𝐝 𝐬𝐮𝐜𝐜𝐞𝐞𝐝 𝐢𝐧 𝐬𝐨𝐥𝐯𝐢𝐧𝐠 𝐢𝐭𝐬 𝐩𝐫𝐨𝐛𝐥𝐞𝐦𝐬 𝐢𝐧 𝐚 𝐰𝐚𝐲 𝐭𝐡𝐚𝐭 𝐰𝐨𝐮𝐥𝐝 𝐛𝐫𝐢𝐧𝐠 𝐦𝐮𝐜𝐡-𝐧𝐞𝐞𝐝𝐞𝐝 𝐩𝐞𝐚𝐜𝐞 𝐚𝐧𝐝 𝐡𝐚𝐩𝐩𝐢𝐧𝐞𝐬𝐬…𝐈 𝐡𝐚𝐯𝐞 𝐬𝐭𝐮𝐝𝐢𝐞𝐝 𝐡𝐢𝐦 – 𝐭𝐡𝐞 𝐦𝐚𝐧 𝐚𝐧𝐝 𝐢𝐧 𝐦𝐲 𝐨𝐩𝐢𝐧𝐢𝐨𝐧 𝐢𝐬 𝐟𝐚𝐫 𝐟𝐫𝐨𝐦 𝐛𝐞𝐢𝐧𝐠 𝐚𝐧 𝐚𝐧𝐭𝐢–𝐂𝐡𝐫𝐢𝐬𝐭. 𝐇𝐞 𝐦𝐮𝐬𝐭 𝐛𝐞 𝐜𝐚𝐥𝐥𝐞𝐝 𝐭𝐡𝐞 𝐒𝐚𝐯𝐢𝐨𝐮𝐫 𝐨𝐟 𝐇𝐮𝐦𝐚𝐧𝐢𝐭𝐲.”

𝐀𝐥𝐩𝐡𝐨𝐧𝐬𝐞 𝐝𝐞 𝐋𝐚𝐦𝐚𝐫𝐭𝐢𝐧𝐞, 𝐇𝐢𝐬𝐭𝐨𝐢𝐫𝐞 𝐝𝐞 𝐥𝐚 𝐓𝐮𝐫𝐪𝐮𝐢𝐞, 𝐏𝐚𝐫𝐢𝐬 𝟏𝟖𝟓𝟒;

“𝐈𝐟 𝐠𝐫𝐞𝐚𝐭𝐧𝐞𝐬𝐬 𝐨𝐟 𝐩𝐮𝐫𝐩𝐨𝐬𝐞, 𝐭𝐡𝐞 𝐬𝐦𝐚𝐥𝐥𝐧𝐞𝐬𝐬 𝐨𝐟 𝐦𝐞𝐚𝐧𝐬 𝐚𝐧𝐝 𝐚𝐬𝐭𝐨𝐮𝐧𝐝𝐢𝐧𝐠 𝐫𝐞𝐬𝐮𝐥𝐭𝐬 𝐚𝐫𝐞 𝐭𝐡𝐞 𝐭𝐡𝐫𝐞𝐞 𝐜𝐫𝐢𝐭𝐞𝐫𝐢𝐚 𝐨𝐟 𝐡𝐮𝐦𝐚𝐧 𝐠𝐞𝐧𝐢𝐮𝐬, 𝐰𝐡𝐨 𝐜𝐨𝐮𝐥𝐝 𝐝𝐚𝐫𝐞 𝐭𝐨 𝐜𝐨𝐦𝐩𝐚𝐫𝐞 𝐚𝐧𝐲 𝐠𝐫𝐞𝐚𝐭 𝐦𝐚𝐧 𝐢𝐧 𝐦𝐨𝐝𝐞𝐫𝐧 𝐡𝐢𝐬𝐭𝐨𝐫𝐲 𝐰𝐢𝐭𝐡 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝? 𝐓𝐡𝐞 𝐦𝐨𝐬𝐭 𝐟𝐚𝐦𝐨𝐮𝐬 𝐦𝐞𝐧 𝐜𝐫𝐞𝐚𝐭𝐞𝐝 𝐚𝐫𝐦𝐬, 𝐥𝐚𝐰𝐬 𝐚𝐧𝐝 𝐞𝐦𝐩𝐢𝐫𝐞𝐬 𝐨𝐧𝐥𝐲. 𝐓𝐡𝐞𝐲 𝐟𝐨𝐮𝐧𝐝, 𝐢𝐟 𝐚𝐧𝐲𝐭𝐡𝐢𝐧𝐠 𝐚𝐭 𝐚𝐥𝐥, 𝐧𝐨 𝐦𝐨𝐫𝐞 𝐭𝐡𝐚𝐧 𝐦𝐚𝐭𝐞𝐫𝐢𝐚𝐥 𝐩𝐨𝐰𝐞𝐫𝐬 𝐰𝐡𝐢𝐜𝐡 𝐨𝐟𝐭𝐞𝐧 𝐜𝐫𝐮𝐦𝐛𝐥𝐞𝐝 𝐚𝐰𝐚𝐲 𝐛𝐞𝐟𝐨𝐫𝐞 𝐭𝐡𝐞𝐢𝐫 𝐞𝐲𝐞𝐬. 

𝐓𝐡𝐢𝐬 𝐦𝐚𝐧 𝐦𝐨𝐯𝐞𝐝 𝐧𝐨𝐭 𝐨𝐧𝐥𝐲 𝐚𝐫𝐦𝐢𝐞𝐬, 𝐥𝐞𝐠𝐢𝐬𝐥𝐚𝐭𝐢𝐨𝐧𝐬, 𝐞𝐦𝐩𝐢𝐫𝐞𝐬, 𝐩𝐞𝐨𝐩𝐥𝐞𝐬 𝐚𝐧𝐝 𝐝𝐲𝐧𝐚𝐬𝐭𝐢𝐞𝐬, 𝐛𝐮𝐭 𝐦𝐢𝐥𝐥𝐢𝐨𝐧𝐬 𝐨𝐟 𝐦𝐞𝐧 𝐢𝐧 𝐨𝐧𝐞-𝐭𝐡𝐢𝐫𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐭𝐡𝐞𝐧-𝐢𝐧𝐡𝐚𝐛𝐢𝐭𝐞𝐝 𝐰𝐨𝐫𝐥𝐝….𝐏𝐡𝐢𝐥𝐨𝐬𝐨𝐩𝐡𝐞𝐫, 𝐨𝐫𝐚𝐭𝐨𝐫, 𝐚𝐩𝐨𝐬𝐭𝐥𝐞, 𝐥𝐞𝐠𝐢𝐬𝐥𝐚𝐭𝐨𝐫, 𝐰𝐚𝐫𝐫𝐢𝐨𝐫, 𝐜𝐨𝐧𝐪𝐮𝐞𝐫𝐨𝐫 𝐨𝐟 𝐢𝐝𝐞𝐚𝐬, 𝐫𝐞𝐬𝐭𝐨𝐫𝐞𝐫 𝐨𝐟 𝐫𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐝𝐨𝐠𝐦𝐚𝐬, 𝐨𝐟 𝐚 𝐜𝐮𝐥𝐭 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐢𝐦𝐚𝐠𝐞𝐬; 𝐭𝐡𝐞 𝐟𝐨𝐮𝐧𝐝𝐞𝐫 𝐨𝐟 𝐭𝐰𝐞𝐧𝐭𝐲 𝐭𝐞𝐫𝐫𝐞𝐬𝐭𝐫𝐢𝐚𝐥 𝐞𝐦𝐩𝐢𝐫𝐞𝐬 𝐚𝐧𝐝 𝐨𝐟 𝐨𝐧𝐞 𝐬𝐩𝐢𝐫𝐢𝐭𝐮𝐚𝐥 𝐞𝐦𝐩𝐢𝐫𝐞, 𝐭𝐡𝐚𝐭 𝐢𝐬 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝. 𝐀𝐬 𝐫𝐞𝐠𝐚𝐫𝐝𝐬 𝐚𝐥𝐥 𝐬𝐭𝐚𝐧𝐝𝐚𝐫𝐝𝐬 𝐛𝐲 𝐰𝐡𝐢𝐜𝐡 𝐡𝐮𝐦𝐚𝐧 𝐠𝐫𝐞𝐚𝐭𝐧𝐞𝐬𝐬 𝐦𝐚𝐲 𝐛𝐞 𝐦𝐞𝐚𝐬𝐮𝐫𝐞𝐝, 𝐰𝐞 𝐦𝐚𝐲 𝐰𝐞𝐥𝐥 𝐚𝐬𝐤, 𝐢𝐬 𝐭𝐡𝐞𝐫𝐞 𝐚𝐧𝐲 𝐦𝐚𝐧 𝐠𝐫𝐞𝐚𝐭𝐞𝐫 𝐭𝐡𝐚𝐧 𝐡𝐞?”

𝐌𝐚𝐡𝐚𝐭𝐦𝐚 𝐆𝐚𝐧𝐝𝐡𝐢, 𝐘𝐨𝐮𝐧𝐠 𝐈𝐧𝐝𝐢𝐚, 𝟏𝟗𝟐𝟒;

“𝐈 𝐰𝐚𝐧𝐭𝐞𝐝 𝐭𝐨 𝐤𝐧𝐨𝐰 𝐭𝐡𝐞 𝐛𝐞𝐬𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐥𝐢𝐟𝐞 𝐨𝐟 𝐨𝐧𝐞 𝐰𝐡𝐨 𝐡𝐨𝐥𝐝𝐬 𝐭𝐨𝐝𝐚𝐲 𝐚𝐧 𝐮𝐧𝐝𝐢𝐬𝐩𝐮𝐭𝐞𝐝 𝐬𝐰𝐚𝐲 𝐨𝐯𝐞𝐫 𝐭𝐡𝐞 𝐡𝐞𝐚𝐫𝐭𝐬 𝐨𝐟 𝐦𝐢𝐥𝐥𝐢𝐨𝐧𝐬 𝐨𝐟 𝐦𝐚𝐧𝐤𝐢𝐧𝐝…. 𝐈 𝐛𝐞𝐜𝐚𝐦𝐞 𝐦𝐨𝐫𝐞 𝐭𝐡𝐚𝐧 𝐞𝐯𝐞𝐫 𝐜𝐨𝐧𝐯𝐢𝐧𝐜𝐞𝐝 𝐭𝐡𝐚𝐭 𝐢𝐭 𝐰𝐚𝐬 𝐧𝐨𝐭 𝐭𝐡𝐞 𝐬𝐰𝐨𝐫𝐝 𝐭𝐡𝐚𝐭 𝐰𝐨𝐧 𝐚 𝐩𝐥𝐚𝐜𝐞 𝐟𝐨𝐫 𝐈𝐬𝐥𝐚𝐦 𝐢𝐧 𝐭𝐡𝐨𝐬𝐞 𝐝𝐚𝐲𝐬… 𝐢𝐭 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐫𝐢𝐠𝐢𝐝 𝐬𝐢𝐦𝐩𝐥𝐢𝐜𝐢𝐭𝐲, 𝐭𝐡𝐞 𝐮𝐭𝐭𝐞𝐫 𝐬𝐞𝐥𝐟-𝐞𝐟𝐟𝐚𝐜𝐞𝐦𝐞𝐧𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 – 𝐭𝐡𝐞 𝐬𝐜𝐫𝐮𝐩𝐮𝐥𝐨𝐮𝐬 𝐫𝐞𝐠𝐚𝐫𝐝 𝐟𝐨𝐫 𝐩𝐥𝐞𝐝𝐠𝐞𝐬, 𝐡𝐢𝐬 𝐢𝐧𝐭𝐞𝐧𝐬𝐞 𝐝𝐞𝐯𝐨𝐭𝐢𝐨𝐧 𝐭𝐨 𝐡𝐢𝐬 𝐟𝐫𝐢𝐞𝐧𝐝𝐬 𝐚𝐧𝐝 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐫𝐬, 𝐡𝐢𝐬 𝐢𝐧𝐭𝐫𝐞𝐩𝐢𝐝𝐢𝐭𝐲, 𝐡𝐢𝐬 𝐟𝐞𝐚𝐫𝐥𝐞𝐬𝐬𝐧𝐞𝐬𝐬, 𝐡𝐢𝐬 𝐚𝐛𝐬𝐨𝐥𝐮𝐭𝐞 𝐭𝐫𝐮𝐬𝐭 𝐢𝐧 𝐆𝐨𝐝 𝐚𝐧𝐝 𝐢𝐧 𝐡𝐢𝐬 𝐨𝐰𝐧 𝐦𝐢𝐬𝐬𝐢𝐨𝐧…𝐖𝐡𝐞𝐧 𝐈 𝐜𝐥𝐨𝐬𝐞𝐝 𝐭𝐡𝐞 𝐬𝐞𝐜𝐨𝐧𝐝 𝐯𝐨𝐥𝐮𝐦𝐞 (𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’𝐬 𝐛𝐢𝐨𝐠𝐫𝐚𝐩𝐡𝐲), 𝐈 𝐰𝐚𝐬 𝐬𝐨𝐫𝐫𝐲 𝐭𝐡𝐞𝐫𝐞 𝐰𝐚𝐬 𝐧𝐨𝐭 𝐦𝐨𝐫𝐞 𝐟𝐨𝐫 𝐦𝐞 𝐭𝐨 𝐫𝐞𝐚𝐝 𝐨𝐟 𝐭𝐡𝐚𝐭 𝐠𝐫𝐞𝐚𝐭 𝐥𝐢𝐟𝐞.”

𝐌𝐢𝐜𝐡𝐚𝐞𝐥 𝐇. 𝐇𝐚𝐫𝐭, 𝐓𝐡𝐞 𝟏𝟎𝟎: 𝐀 𝐑𝐚𝐧𝐤𝐢𝐧𝐠 𝐨𝐟 𝐭𝐡𝐞 𝐌𝐨𝐬𝐭 𝐈𝐧𝐟𝐥𝐮𝐞𝐧𝐭𝐢𝐚𝐥 𝐏𝐞𝐫𝐬𝐨𝐧𝐬 𝐢𝐧 𝐇𝐢𝐬𝐭𝐨𝐫𝐲:

“𝐌𝐲 𝐜𝐡𝐨𝐢𝐜𝐞 𝐨𝐟 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐭𝐨 𝐥𝐞𝐚𝐝 𝐭𝐡𝐞 𝐥𝐢𝐬𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐰𝐨𝐫𝐥𝐝’𝐬 𝐦𝐨𝐬𝐭 𝐢𝐧𝐟𝐥𝐮𝐞𝐧𝐭𝐢𝐚𝐥 𝐩𝐞𝐫𝐬𝐨𝐧𝐬 𝐦𝐚𝐲 𝐬𝐮𝐫𝐩𝐫𝐢𝐬𝐞 𝐬𝐨𝐦𝐞 𝐫𝐞𝐚𝐝𝐞𝐫𝐬 𝐚𝐧𝐝 𝐦𝐚𝐲 𝐛𝐞 𝐪𝐮𝐞𝐬𝐭𝐢𝐨𝐧𝐞𝐝 𝐛𝐲 𝐨𝐭𝐡𝐞𝐫𝐬, 𝐛𝐮𝐭 𝐡𝐞 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐨𝐧𝐥𝐲 𝐦𝐚𝐧 𝐢𝐧 𝐡𝐢𝐬𝐭𝐨𝐫𝐲 𝐰𝐡𝐨 𝐰𝐚𝐬 𝐬𝐮𝐩𝐫𝐞𝐦𝐞𝐥𝐲 𝐬𝐮𝐜𝐜𝐞𝐬𝐬𝐟𝐮𝐥 𝐨𝐧 𝐛𝐨𝐭𝐡 𝐭𝐡𝐞 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐮𝐬 𝐚𝐧𝐝 𝐬𝐞𝐜𝐮𝐥𝐚𝐫 𝐥𝐞𝐯𝐞𝐥.”

𝐒𝐨𝐮𝐫𝐜𝐞: 𝐀.𝐁. 𝐚𝐥-𝐌𝐞𝐡𝐫𝐢. 𝐄𝐝𝐢𝐭𝐞𝐝 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐬𝐨𝐮𝐫𝐜𝐞𝐬 –

–          ‘𝐈𝐧𝐭𝐫𝐨𝐝𝐮𝐜𝐭𝐢𝐨𝐧 – 𝐓𝐡𝐞 𝐆𝐥𝐨𝐫𝐢𝐨𝐮𝐬 𝐐𝐮𝐫’𝐚̄𝐧’ 𝐛𝐲 𝐌. 𝐏𝐢𝐜𝐤𝐭𝐡𝐚𝐥𝐥.

–          ‘𝐖𝐡𝐨 𝐢𝐬 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝?’ 𝐛𝐲 𝐊. 𝐌𝐮𝐫𝐫𝐚𝐝.

–          ‘𝐓𝐚𝐟𝐡𝐢𝐦 𝐚𝐥-𝐐𝐮𝐫’𝐚̄𝐧’ 𝐛𝐲 𝐌. 𝐌𝐚𝐰𝐝𝐮𝐝𝐢.

𝐅𝐮𝐫𝐭𝐡𝐞𝐫 𝐑𝐞𝐚𝐝𝐢𝐧𝐠:

–          ‘𝐓𝐡𝐞 𝐋𝐢𝐟𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝’ [𝟒 𝐯𝐨𝐥.] 𝐛𝐲 𝐈𝐛𝐧 𝐊𝐚𝐭𝐡𝐢𝐫.

–          ‘𝐓𝐡𝐞 𝐍𝐨𝐛𝐥𝐞 𝐋𝐢𝐟𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’ [𝟑 𝐯𝐨𝐥.] 𝐛𝐲 𝐃𝐫 𝐀𝐥𝐢 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐚𝐬-𝐒𝐚𝐥𝐥𝐚𝐚𝐛𝐞𝐞.

–          ‘𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝: 𝐌𝐚𝐧 𝐚𝐧𝐝 𝐏𝐫𝐨𝐩𝐡𝐞𝐭’ 𝐛𝐲 𝐀𝐝𝐢𝐥 𝐒𝐚𝐥𝐚𝐡𝐢.

–          ‘𝐙𝐚𝐝 𝐚𝐥-𝐌𝐚𝐚𝐝’ [𝐏𝐫𝐨𝐯𝐢𝐬𝐢𝐨𝐧𝐬 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐇𝐞𝐫𝐞𝐚𝐟𝐭𝐞𝐫] 𝐛𝐲 𝐈𝐛𝐧 𝐐𝐚𝐲𝐲𝐢𝐦 𝐚𝐥-𝐉𝐚𝐰𝐳𝐢𝐲𝐲𝐚𝐡.

𝐀𝐥𝐥𝐚𝐡 𝐊𝐧𝐨𝐰𝐬 𝐁𝐞𝐬𝐭.

𝐑𝐞𝐟𝐞𝐫𝐞𝐧𝐜𝐞𝐬:

Family Lineage of the Prophet Muhammad

Refuted: A Lie About Prophet Muhammad’s Parents- When did his father die?

The pregnancy of Prophet Muhammad’s mother and the death of his father

Miracles Surrounding the Birth of the Prophet and Miracles performed by Prophet Muhammed

The Story of giving a name to Prophet Muhammed on the seventh day after his birth.

Chronology of the most important events in the prophetic biography from birth till death

What is the Evidence in Islam that Prophet Muhammed celebrated his birthday or anyone of his companions di d

Why Did Prophet Muhammed Have So Many Wives?

Christian Scholars Recognize Contradictions in the Bible

Global Acknowledgment: Non-Muslim Scholars’ Confirmation of Quran and Hadith Preservation

Christian Scholars refuting the status of the NT as an inspired scripture

List of New Testament verses not included in modern English translations

Short Essay on the Life of Prophet Muhammad

Mohammad Prophet was born on 29 August 570 A.D. at Mecca, the place which marks the rise of Islam religion. Prophet is the founder of Islam. Prophet became orphan at a very early age.

At his time there was no law and order in Arab. In respect of religion the people here followed the ancient Arab religion. The Saudi society was infused with ill customs and traditions and was extremely backward.

It was divided into tribes and its people mostly led the life of shepherds. Exclusive tribal codes, animistic practices, female infanticide, worship of some 360 competing idols were the characteristics of society.

This Prophet set out to change. At the age of 25 Mohammad Prophet was married to a widow named Khadija. He tried to unite the different tribes and class and establish an independent nation.

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He spent several years in solitude on the peak of Mount Hira, a few miles from Mecca. Here the Prophet suffered the agony of rejecting an old religion, and experienced the ecstasy of discovering a new one Islam.

When he was 40, on a retreat on Mount Hira he visioned the first call that came in the form of an angel Jabriel ordering him to read-iqra and spread worldwide the message of Allah.

Thereafter, Mohammad Prophet defined himself the messenger of Allah and kept his message before the people in order to develop consciousness and awareness in them. Prophet was the last, the seal of the Prophets, the final messenger of God.

However, he did not claim divinity. Thus, with the revelation of the Quran, Islam came to the world and Mohammad became the Prophet. Among the first to accept Islam was his wife Khadijah.

In the beginning years, Islam religion was opposed resolutely and the Quarysh rulers were understandably outraged by the preachings of the Prophet.

As a result he left Mecca and came to Medina in 622 A.D. where he laid the foundations of a nascent state and religion. Later, Mecca failed to resist the tidal wave of Islam and capitulated.

The Prophet finally returned to Mecca in 632 A.D. Apart from Khadijah, the Prophet had eleven more wives. He died on 8th June 632 A.D. In a short span he had played the role of father, husband, chief, warrior, friend and Prophet.

His respect for learning, tolerance of others, and generosity of spirit, concern for the weak, gentle piety and desire for a better, cleaner world constitute the main elements of the Muslim ideal.

Related Articles:

• What are the Important Characteristics of Islam?
• Who Succeeded Mohammad Prophet?
• 635 words essay on Islam
• Short Essay on Holy Quran

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Prophet Muhammed (PBUH) Lesson Summary Notes and Explanation in English Class 6th

Back to: Jammu and Kashmir Board Class 6th English Guide and Notes

Table of Contents

Introduction

This chapter talks about the life of Prophet Muhammad. It talks about his birth and early years, and then goes on to tell us how he founded the religion of Islam after the angel Gabriel appeared in front of him.

Ahmed, Kamal, Solomon, Shabnam – children who are listening to a bedtime story

Nany-  the children’s grandmother

Prophet Muhammad – the founder of Islam

Aamina and Abdullah – Muhammad’s parents

Abdul Mutalib – Muhammad’s grandfather

Abu Talib – Muhammad’s uncle

Khadija – Muhammad’s wife

Prophet Muhammad’s Birth and Childhood

Ahmed, Kamal, Solomon and Shabnam are sitting around their grandmother at bedtime to listen to a story. The grandmother, whom they call ‘Nany’, has promised them that she would tell them a true story. Nany says she will tell them the story of Muhammad (PBUH). He was born in 571 A D in Makkah, Saudi Arabia. The Arabs lived in tribes and did all kinds of evil deeds back then.

Muhammad was born to Aamina and Abdullah. Abdullah had died before Muhammad was born, so his grandfather, Abdul Mutalib, looked after him. His mother died when he was six years old. When he was eight, his grandfather also died. He left his grandson in the custody of his elder son, Abu Talib.

Abu Talib had his own children, but he loved Muhammad too. He took a twelve-year-old Muhammad with him on his trade journey to Syria. There they met a Christian monk who said that Muhammad had all the characteristics of the last prophet that the Bible talks about.

His Marriage

Muhammad also became a trader. He went to different places and always earned a good profit. Everyone appreciated his honesty, truthfulness and straightforwardness. A rich widow, Khadija (RA), sent him with her merchandise to Syria with her servant. On their way, the caravan stopped near a church. There, a priest said that Muhammad was going to be the last Prophet mentioned in the Bible. Khadija’s servant praised Muhammad’s honest dealings after they returned. Because of his honesty, truthfulness and good dealing, Muhammad came to be known as ‘Ameen’ (the custodian).

Khadija was so impressed that she decided to marry him. She was 40 and Muhammad was only 25. After marriage, the couple gave most of their wealth to the poor and lived a hard life for themselves. They had two sons and four daughters. The sons died young while the girls were all married and had children.

Later Years and Islam

When Muhammad was 32 or 33, he started thinking about the universe and its creator. He would spend days meditating in the cave called Hira. One day, at the age of 40, while meditating, an angel appeared before him and asked him to read. Muhammad said he couldn’t read. The angel hugged him and repeated the same word thrice. The third time the angel said, ‘Read in the name of thy Lord’.

Muhammad was scared and went home. He told the incident to his wife who took him to her nephew, Warqa, who was a Christian scholar. Warqa told him that he was going to be the last prophet and the angel he had seen was none other than Gabriel (AS). What the angel had asked him to read were the first verses of the holy Qur’an, the last book of Allah.

So, Muhammad became the last messenger of Allah. He preached Allah’s commandments and his prophethood and began to invite people to Islam. He told people to worship Allah alone and accept Kalima (the oneness of Allah), offer prayers, called nimaaz, observe Ramadan (fast), give Zakat (the share of the poor in the wealth of the rich) and perform Hajj (pilgrimage to the holy city of Makkah). He also asked people to purify their lives by following the principles of truth, honesty and justice.

Arabs were pagans and so many opposed Muhammad. His wife, Khadija was the first woman to accept Islam. Later on, Abu Bakr, Umar-bin-Khataab, Uthman-bin-Afaan and his cousin, Ali became his companions in spreading Islam. The Arabs ultimately forced him to leave his birthplace, Makkah. Muhammad migrated to Yathrib, about four hundred kms from Makkah, which was afterwards named Madinah. This is popularly known as hijrat (migration) and from here, the Muslim calendar starts. Muhammad spent the rest of his life there. 

The pagans of Makkah did not allow him and his companions to live in peace in Madinah and forced battles on them. Muhammad emerged victorious against all the odds. He established a very strong Islamic state whose headquarters were in Madinah. He passed away at the age of 63 in Madinah. Millions of Muslims visit his resting place every year, especially during Hajj. Nany finishes the story with this and then wishes the children good night and asks them to go to sleep.

This chapter tells us about the life of a great man who founded one of the biggest religions of the world. We learn about the entire journey of his life, from his birth to his death, and all the great deeds that he committed in between. The prophet’s life teaches us to be honest and just.