The first Mosque, or meeting place, was built very soon after his arrival in Medinah, and he entered upon his priestly functions. As a matter of policy, he adopted many of the Jewish rites. These, however, he soon changed, for as the number of his followers increased, and he grew more and more independent of Jewish aid, he made every effort to show his natural aversion to the ancient people, who scorned his prophetic pretensions. In place of praying towards Jerusalem, his followers were commanded to turn their faces towards Mecca. The Fast of Atonement was abolished in favour of the month of Ramadan, while in substitution for the Jewish rite of sacrifice, the pagan slaying of victims was observed.
A considerable difference is to be noticed between the "revelations" of this period and those of Mecca. The latter were concerned with denunciations of idolatry; proofs of the Divine unity and attributes; legendary stories, and occasional lurid pictures of heaven and hell. The former are generally of a legislative character, mingled with the domestic affairs of the prophet, and guidance as to his military policy. The method of recording them, too, seems to have been systematised, for it is certain that a body of professional scribes were engaged in this work, and evidence is not wanting to show that these scribes were allowed to express the revelations in their own particular style. Discrepancies and inconsistencies abounded, but Mohammed seems to have allowed that he was not responsible, and to have stated that God had a perfect right to alter as He pleased, and even to apologise for errors! The policy of abrogation has its sanction in the text, "Whatever verses we cancel or cause thee to forget, we give thee better in their stead, or the like thereof."
In his warlike policy, the prophet's strategy reflects most discreditably upon his character, everything that was honourable and virtuous being sacrificed to the passion for conquest. When he needed help, he pretended friendship to those he hated; and then, becoming strong enough to be independent, did not hesitate, upon the slightest provocation or pretext, to turn his sword against them. This is particularly true of his treatment of the Jews, whom he at first befriended, but afterwards treated with barbarous injustice.
Within a very few months of their arrival in Medinah, the need of some method of support, other than the charity of the helpers, presented itself. The number of refugees was still increasing, and the demand for the ordinary necessities of life exceeded the supply. Mohammed, to his credit, shared the misery of his followers, and proved himself to be generous even when in want. In order to meet the need, the policy of despoiling the wealthy Meccan caravans was conceived, and carried out with some degree of success. The prophet at first exhibited a feeling of repugnance against such warfare, especially when the ancient pacific regulations of certain sacred months were violated. But the benefits of the revenue accruing led him, some time afterwards, to produce revelations sanctioning hostilities even in the sacred months. The early successes provided the community with more wealth than was needed, and, arousing the avarice of many of those who were opposed to the prophet, led them to throw in their lot with him. Having seared his conscience by acknowledging the righteousness of the robber policy, it was easy for him to persuade himself that it was all part of the purpose of God to prosper his claims. All who would not acknowledge him were the enemies of God, and had no rights to property or to life. He began to preach the holiness of war against all unbelievers. He fanned the avaricious fanaticism of his followers into a flame of religious enthusiasm, and they became soldier priests, whose deaths on the battlefield were glorious martyrdoms, which gave them immediate entrance into a paradise where all their inclinations could be indulged to an unlimited degree. It is not to be wondered that an army of such men could put three times their number of Meccans not so inspired to flight. This is what actually happened in the battle of Badr. Mohammed had received news of the possibility of capturing a particularly rich Meccan caravan, and decided to make the attempt. News of his plans reached the Meccans, who determined to frustrate, if possible, the designs of their enemy. A thousand men were rapidly organised into a defensive and punitive force, and sent out to overwhelm the three hundred Moslems. They were by no means skilled in military strategy, little better than a disorderly horde; whereas the Moslems, under the masterly guidance of Mohammed, seem to have exhibited clever organisation. It has been said that the rigid prayer ritual enforced by Mohammed, at the risk of Divine punishment, had a disciplinary effect, and produced results very similar to those obtained by military drill. The Meccan host was put to flight, discipline, and steadfastness of purpose determined the victory. The Moslems returned to Medinah, carrying in triumph many prisoners, and considerable booty. The revelation produced after this, speaks of it as the "Day of deliverance," and Mohammed rejoices because the stigma of powerlessness to show evidence of miracle in his life, is removed, for he accounts for the victory by direct intervention of God in his favour. The effect of the victory on the surrounding tribes was highly favourable to the prophet. Many of the chiefs sought to ally themselves to him, but he received their offers solely on condition that they would embrace Islam. Few accepted, and those who did not before long regretted it.
For about a year after his success, his power and influence increased, until the whole of the tribes between Mecca and Medinah had been won over. Then came a defeat. The Meccans had been nursing their bitterness, and at last, just over two years after the victory of Badr, it found its outlet in an expedition again Mohammed. The Moslem forces were rallied, and under the prophet's leadership sallied forth to meet the Meccans. A fierce battle ensued, in which at first the Moslems had the advantage, and the Meccans were forced to fly. But they had learned many lessons in the fight at Badr, and had posted some of their cavalry in such a position that, when the Moslem order was disturbed in their pursuit of the enemy, they made a charge upon their rear. The fleeing Meccans turned, and the Moslems found themselves between two attacks. Then came the cry that Mohammed was killed! Instead of increasing the Moslem disorder by discouragement, it made them fight more doggedly, for the majority were so committed to Islam that they cared not for life if their prophet was dead. This prevented what must otherwise have meant absolute victory on the part of the Meccans, and a number of them, with Mohammed, who was only wounded, were able to retire to Medinah. The Meccans were quite satisfied with the result, considering that the stigma of their defeat at Badr had been wiped out. Later on, when Mohammed had sufficiently recovered of his wounds, he made a public appearance in the Mosque, where he was able to persuade his followers that their apparent defeat was really a victory! The general who is able to persuade his forces that there is victory, even where there seems to be defeat, is one who will inspire them to fight against apparently impossible odds. They will, indeed, never suffer defeat, but will fight on until annihilated by capture or death. The secret of success even in the more pacific engagements of life lies in this principle—to be undaunted in ardour, in spite of failure; to recognise in failure a step towards ultimate success. Let a man be possessed with these, and victory is within his grasp, whether he recognises it or not.
After this, Mohammed did not scruple to employ the system of warfare by assassination, if warfare it can be called. Some tribes, emboldened by the report of the Meccan success, began to treat Moslem emissaries with scant courtesy, and went so far as to murder some. Mohammed retaliated by sending men to balance the scales in the same criminal way, particularly in treating with the Jews. An idea had grown up in his mind that these people had determined to murder him. This, with matters of minor importance, already referred to, at last led to an organised attempt to subjugate them. A large, influential tribe was besieged; their date trees, lands, and property wantonly destroyed. Eventually the whole tribe surrendered, and were glad to march away with what possessions their camels could carry. This led to a combination of other Jewish tribes, which laid siege to Medinah. The siege was not successful, and barbarous treatment was meted out to the besiegers. After much skirmishing and general fighting, a number of the Jews who had been captured were decapitated, while their women and children were enslaved. Those who were unwilling to embrace Islam, were compelled to pay tribute. So the prosperity and success of Islam was assured. The Jews were no longer bold enough to cause the prophet any anxiety as to the validity of his prophetic claims, nor were they of a mind that would arouse fear as to their fighting abilities. They were true descendants of Isaac and Jacob, who were both men of peace, and were not qualified for success in war against the posterity of the active warlike Ishmael and Esau.
Freed from all anxiety in this direction, the prophet, realising that the security of Medinah could never be assured while the Meccans were opposed to him, began to formulate plans for the conquest of their city. His first step was to try and conciliate them, with a view to sending a pilgrim band into the city, but the citizens were far too cautious and suspicious to allow that. At last, however, they were prevailed upon to receive his son-in-law, Omar, who succeeded in persuading a section of the Meccans of the injustice of barring the Holy Temple to those who, although their enemies, were, after all, their kinsmen. This led to a treaty, in which Mohammed brought shame upon his followers because of his concessions. The arrangements were that for ten years, peace between the prophet and the Meccans should be maintained, and that within a year a party of the Moslems were to be allowed to make a pilgrimage to the Kaaba.
The humiliation to which the prophet compelled his followers to submit gave rise to considerable indignation, which was allayed only when he himself submitted to the shaving of his head and the offering of sacrifice. He knew that the humiliation was worthy of the advantage gained—indeed, it was but the furtherance of his policy, in which no action that was expedient could possibly be disgraceful. To him such a treaty involved no sacred obligation to his enemies. He was God's prophet, and as such was free of all obligation to those who did not follow him, a principle deeply rooted in Islam, which makes the violation of all virtuous relations with unbelievers highly meritorious.