There is not much record in the Kuran of the influence of Christian thought upon Islam. We have a few stories of Elizabeth and Mary, and scattered allusions to the despised "Prophet of the Jews." But the great body of Christian thought, its central dogmas of Incarnation and Redemption, passed Mahomet entirely by, for his mind was practical and not speculative, and indeed to himself no less than to his followers the fundamentals of Christianity were of necessity too philosophic to be realised with any intensity of belief. The Christian virtues of meekness and resignation, too, might be respected in the abstract—passages in the Kuran and tradition assure us they were—but they were so utterly antagonistic to the fierce, free nature of the Arab that they never entered into his religious life. Mahomet revered the Founder of Christianity, and placed Him with John in the second Heaven of his Immortals, but though He is secure among the teachers of the world, He can never compete with the omnipotence and glory of the Prophet.
During the period of Mahomet's life immediately preceding his departure to Medina, we have his personal appearance described in detail by Ali. He is a man of medium stature, with a magnificent head and a thick, flowing beard. His eyes were black and ardent, his jaw firm but not prominent. He looked an upstanding man of open countenance, benignant and powerful, bearing between his shoulders the sign of his divine mission. He had great patience, says Ali, and "in nowise despised the poor for their poverty, nor honoured the rich for their possessions. Nor if any took him by the hand to salute him was he the first to relinquish his grasp."
He lived openly among his disciples, holding frequent converse with them, mending his own clothes and even shoes, a frugal liver and a fervent preacher of the flaming faith within him. He became at this time betrothed to Ayesha, the splendid woman, now just a merry child, who was to keep her reigning place in his affections until the end of his life. Daughter of Abu Bekr, she united in herself for Mahomet both policy and attractiveness, for by this betrothal he became of blood-kin with Abu Bekr, and thereby strengthened his friend's allegiance. The union marks the inauguration of his policy of marriage alliances by which he bound the supporters of his Faith more closely to him, either through his own marriage with their daughters, or the bestowal of his offspring upon them.
Ayesha was lovely and imperious, with a luxurious but shrewd nature, and her counsel was always sought by Mahomet. Other women appeared frequently like comets in his sky, flamed for a little into brightness and disappeared into conjugal obscurity, but Ayesha's star remained fixed, even if it was transitorily eclipsed by the brilliance of a new-comer. Sexual relations held for Mahomet towards the end of his life a peculiar potency, born of his intense energetic nature. He sought the society of woman because of the mental clarity that for him followed any expression of emotion. He was one of those men who must express—the artist, in fact; but an artist who used the medium of action, not that of literature, painting, or music. "Poète, il ne connut que la poésie d'action," and like Napoleon, his introspection was completely overshadowed by his consuming energy. Therefore emotion was to him unconsciously the means by which this immortal energy of mind could be conserved, and he used it unsparingly.
Ayesha has revealed for us the most intimate details of Mahomet's life, and it is due to her that later traditions are enabled to represent him as a man among men. He appears to us fierce and subtle, by turns impetuous and calculating, a man who never missed an opportunity, and gauged exactly the efforts needed to compass any intention. To him "every fortress had its key, and every man his price." He was as keen a politician us he was a religious reformer, but before all he paid homage to the sword, prime artificer in his career of conquest. But in those confidently intimate traditions handed down to us from his immediate entourage, and especially from Ayesha, we find him alternately passionate and gentle, wearing his power with conscious authority, mild in his treatment of the poor, terrible to his enemies, autocratic, intolerant, with a strange magnetism that bound men to him. The mystery enveloping great men even in their lifetime, among primitive races, creeps down in these documents to hide much of his personality from us, but his works proclaim his energy and tireless organising powers, even if the mythical, allegoric element predominates in the earlier traditions. The man who undertook and achieved the gigantic task of organising a new social and political as well as religious order may be justly credited with calling forth and centering in himself the vivid imaginations of that most credulous age.
The year 620-621 passed chiefly in expectation of the Greater Pilgrimage, when the disciples from Medina were to come to report progress and to confirm their faith. The momentous time arrived, and Mahomet went almost fearfully to meet the nucleus of his future kingdom in Acaba, a valley near Mina. But his fears were groundless, for the little party had been faithful to their leader, and had also increased their numbers.
They met in secret, and we may picture them a little diffident in so strange a place, ever expectant of the swift descent of the Kureisch and their own annihilation. Withal they were enthusiastic and confident of their leader. One is irresistibly reminded, in reading of this meeting, of that little outcast band from Judea which ultimately prevailed over Cæsar Imperator through its mighty quality of faith. The accredited words of the first pledge given at Acaba are traditionally extant; they combine curiously religious, moral, and social covenants, and assert even at that early stage the headship of the Prophet over his servants:
"We will not worship any but God; we will not steal, neither will we commit adultery nor kill our children; we will not slander in any wise, nor will we disobey the Prophet in anything that is right."
The converts then departed to their native city, for Mahomet did not deem the time yet ripe enough for migration thither. He possessed the difficult art of waiting until the effectual time should arrive, and there is no doubt that by now he had formed definite plans to set up his rule in Medina when there should be sufficient supporters there to guarantee his success. Musab, a Meccan convert of some learning, was deputed to accompany the Medinan citizens to their city and give instruction therein to all who were willing to study the Muslim creed.
For yet another year Mahomet was to possess his soul in patience, but it was with feelings of far greater confidence that he awaited the passing of time. More than ever he became sure of the guiding hand of Allah, that pointed indisputably to the stranger city as the goal of his strivings. This city held a goodly proportion of Jews, therefore the connection between his faith and that of Judaism must be continually emphasised.