A society known as the "Hanifs" existed at the time of Mohammed's early manhood, and we know not how long before, whose aim was to bring back their countrymen from the degrading worship and cruel practices of heathenism to the purity of monotheistic worship. The old faith had been reinforced in the minds of the more intelligent Arabs by the truths learned from Jewish exiles, who, as early as the Babylonish captivity, had found refuge in Arabia; and it is a striking fact that the four Hanif leaders whom the young Mohammed found on joining their society, were pleading for the restoration of the faith of Abraham. All these leaders refused to follow his standard when he began to claim supremacy as a prophet; three of them were finally led to Christianity, and the fourth died in a sort of quandary between the Christian faith and Islam. The first two, Waraka and Othman, were cousins of Mohammed's wife, and the third, Obadulla, was his own cousin. Zaid, the last of the four, presents to us a very pathetic picture. He lived and died in perplexity. Banished from Mecca by those who feared his conscientious censorship, he lived by himself on a neighboring hillside, an earnest seeker after truth to the last; and he died with the prayer on his lips, "O God, if I knew what form of worship is most pleasing to thee, so would I serve thee, but I know it not." It is to the credit of Mohammed that he cherished a profound respect for this man. "I will pray for him," he said; "in the Resurrection he also will gather a church around him."[97]
In spite of his maladies and the general delicacy of his nervous organization, Mohammed evinced in early youth a degree of energy and intellectual capacity which augured well for his future success in some important sphere. Fortune also favored him in many ways. His success as manager of the commercial caravans of a wealthy widow led to his acceptance as her husband. She was fourteen years his senior, but she seems to have entirely won his affections and to have proved indispensable, not only as a patroness, but as a wise and faithful counsellor. So long as she lived she was the good spirit who called forth his better nature, and kept him from those low impulses which subsequently wrought the ruin of his character, even in the midst of his successes. On the one hand, it is an argument in favor of the sincerity of Mohammed's prophetic claims, that this good and true woman was the first to believe in him as a prophet of God; but, on the other hand, we must remember that she was a loving wife, and that that charity which thinketh no evil is sometimes utterly blind to evil when found in this tender relation.
We have no reason to doubt that Mohammed was a sincere "Hanif." Having means and leisure for study, and being of a bright and thoughtful mind, he doubtless entered with enthusiasm into the work of reforming the idolatrous customs of his countrymen. From this high standpoint, and free from superstitious fear of a heathen priesthood, he was prepared to estimate in their true enormity the degrading rites which he everywhere witnessed under the abused name of religion. That hatred of idolatry which became the main spring of his subsequent success, was thus nourished and strengthened as an honest and abiding sentiment. He was, moreover, of a contemplative—we may say, of a religious—turn of mind. His maladies gave him a tinge of melancholy, and, like the Buddha, he showed a characteristic thoughtfulness bordering upon the morbid. Becoming more and more a reformer, he followed the example of many other reformers by withdrawing at stated times to a place of solitude for meditation; at least such is the statement of his followers, though there are evidences that he took his family with him, and that he may have been seeking refuge from the heat. However this may have been, the place chosen was a neighboring cave, in whose cool shade he not only spent the heated hours of the day, but sometimes a succession of days and nights.
Perhaps the confinement increased the violence of his convulsions, and the vividness and power of the strange phantasmagorias which during his paroxysms passed through his mind. It was from one of these terrible attacks that his alleged call to the prophetic office was dated. The prevailing theories of his time ascribed all such experiences to the influence of supernatural spirits, either good or evil, and the sufferer was left to the alternative of assuming either that he had received messages from heaven, or that he had been a victim of the devil. After a night of greater suffering and more thrilling visions than he had ever experienced before, Mohammed chose the more favorable interpretation, and announced to his sympathizing wife Kadijah that he had received from Gabriel a solemn call to become the Prophet of God.
There has been endless discussion as to how far he may have been self-deceived in making this claim, and how far he may have been guilty of conscious imposture. Speculation is useless, since on the one hand we cannot judge a man of that age and that race by the rigid standards of our own times; and on the other, we are forbidden to form a too favorable judgment by the subsequent developments of Mohammed's character and life, in regard to which no other interpretation than that of conscious fraud seems possible.[98]
Aside from the previous development and influence of a monotheistic reform, and the favoring circumstance of a fortunate marriage, he found his way prepared by the truths which had been made known in Arabia by both Jews and Christians. The Jews had fled to the Arabian Peninsula from the various conquerors who had laid waste Jerusalem and overrun the territories of the Ten Tribes. At a later day, many Christians had also found an asylum there from the persecutions of hostile bishops and emperors. Sir William Muir has shown how largely the teachings of the Koran are grounded upon those of the Old and New Testaments.[99] All that is best in Mohammedanism is clearly borrowed from Judaism and Christianity. Mohammed was illiterate and never claimed originality. Indeed, he plead his illiteracy as a proof of direct inspiration. A far better explanation would be found in the knowledge derived from inspired records, penned long before and under different names.
The prophet was fortunate not only in the possession of truths thus indirectly received, but in the fact that both Jews and Christians had lapsed from a fair representation of the creeds which they professed. The Jews in Arabia had lost the true spirit of their sacred scriptures, and were following their own perverted traditions rather than the oracles of God. They had lost the vitality and power of the truths revealed to their fathers, and were destitute of moral earnestness and all spiritual life. On the other hand, the Christian sects had fallen into low superstitions and virtual idolatry. The Trinity, as they represented it, gave to Mohammed the impression that the Virgin Mary, "Mother of God," was one of the three persons of the Trinity, and that the promise of the coming Paraclete might very plausibly be appropriated by himself.[100] The prevailing worship of pictures, images, and relics appeared in his vision as truly idolatrous as the polytheism of the heathen Koreish. It was clear to him that there was a call for some zealous iconoclast to rise up and deliver his country from idolatry. The whole situation seemed auspicious. Arabia was ripe for a sweeping reformation. It appears strange to us, at this late day, that the churches of Christendom, even down to the seventh century, should have failed to christianize Arabia, though they had carried the Gospel even to Spain and to Britain on the west, and to India and China on the east. If they had imagined that the deserts of the Peninsula were not sufficiently important to demand attention, they certainly learned their mistake; for now the sad day of reckoning had come, when swarms of fanatics should issue from those deserts like locusts, and overrun their Christian communities, humble their bishops, appropriate their sacred temples, and reduce their despairing people to the alternatives of apostacy, tribute, slavery, or the sword.
It seems equally strange that the great empires which had carried their conquests so far on every hand had neglected to conquer Arabia. It was, indeed, comparatively isolated; it certainly did not lie in the common paths of the conquerors; doubtless it appeared barren, and by no means a tempting prize; and withal it was a difficult field for a successful campaign. But from whatever reason, the tribes of Arabia had never been conquered. Various expeditions had won temporary successes, but the proud Arab could boast that his country had never been brought into permanent subjection.[101] Meanwhile the heredity of a thousand years had strengthened the valor of the Arab warrior. He was accustomed to the saddle from his very infancy; he was almost a part of his horse. He was trained to the use of arms as a robber, when not engaged in tribal wars. His whole activity, his all-absorbing interest, was in hostile forays. He knew no fear; he had no scruples. He had been taught to feel that, as a son of Ishmael every man's hand was turned against him, and of simple right his hand might be turned against every man.
Nor was this all. The surrounding nations, east and west, had long been accustomed to employ these sons of the desert as mercenary soldiers. They had all had a hand in training them for their terrible work, by imparting to them a knowledge of their respective countries, their resources, their modes of warfare, and their points of weakness. How many nations have thus paved the way to their own destruction by calling in allies, who finally became their masters![102]
On Mohammed's part, there is no evidence that at the outset he contemplated a military career. At first a reformer, then a prophet, he was driven to arms in self-defence against his persecutors, and he was fortunate in being able to profit by a certain jealousy which existed between the rival cities of Mecca and Medina. Fleeing from Mecca with only one follower, Abu Bekr, leaving the faithful Ali to arrange his affairs while he and his companion were hidden in a cave, he found on reaching Medina a more favorable reception. He soon gathered a following, which enabled him to gain a truce from the Meccans for ten years; and when they on their part violated the truce, he was able to march upon their city with a force which defied all possible resistance, and he entered Mecca in triumph. Medina had been won partly by the supposed credentials of the prophet, but mainly by jealousy of the rival city. Mecca yielded to a superior force of arms, but in the end became the honored capital and shrine of Islam.