II.—THE "CALL" TO THE PROPHETIC OFFICE.
It has not been recorded how first he began to yield to the impulses that eventually led him to assume the role of reformer, but it is certain that at the age of forty he was the leader of a secret society, which had for its object the political and religious unity of the Arab people. He knew that far-reaching changes were necessary in every department of national policy before his ideal could be realised. Unity was the secret of power and prosperity. This he had learned through contact with other nations. His dealing with Jews and Christians had given rise to a deep appreciation of the value of a monotheistic faith in the consolidation of a people, and he was convinced that political unity would be achieved only where there was religious unity. With masterly insight he laid his plans accordingly, and because of the extreme conservatism was obliged to formulate them in strict secrecy. Unfortunately, owing to his untrustworthy sources of information, his policy was founded upon false bases. His distorted conception of truth led him to establish a system of false philosophy and theology so framed as to allow of no alteration or adaptation. In his elaboration of the system, he depended much upon his own meditative habits, and no doubt thought it all out in the loneliness of the mountains, to which he frequently retired for the observance of certain ascetic customs of the Pagans. Thus his scheme of reform crystallised into definite shape, and his call to the prophetic office became a fixed idea.
He felt certain that success lay in the determined proclamation of one god as opposed to the many of the Arab pantheon, and the more he pondered over this Being, of whom he had heard from the Jews and Christians, the greater became his certainty. God was supreme and omnipotent; of that there could be no doubt. But how to convince the people was a difficulty that needed much careful thought and cautious propagation. Jews and Christians could boast of prophets—of men inspired to speak with the voice of God—but the Arabs had had no one who had spoken with such authority. Why had they been so neglected? Surely they needed to hear the Divine voice, and that need was never greater than now, when all was unrest and dissention. Where was the man who would fill the office? Who would be willing to face the odds, and declare against evil by proclaiming the good and the true? Such must have been the questions that exercised Mohammed's mind. Then came the thought—"Why should not I be the messenger?" And this so grew upon him that he was convinced of his "call." The possession of this idea made him sincere in his purpose at first, but after the tide had turned in his favour, that sincerity was marred—nay, eclipsed—by an inflated notion of self-importance, and a consuming ambition to which every virtue and good feeling was subordinated, until at last he was able, with superb arrogance, to bracket his name with Deity, making the confession of his claim as important as the confession of the Unity of God. Wherein his inconsistency and falsity is chiefly apparent, for confession of Unity is insufficient without recognition of Mohammed's apostleship!
Ascetic practices tend to lead to physical disorders, which generally upset the mind and lead to mental and moral distemper. Judgment is warped because the functions of the mind are thrown out of gear. The varied departments of consciousness act with ungoverned caprice, with the result that fantastical fancies and visions are interpreted to be realties, which become misleading and deceptive. Thus may be explained the visit of the Archangel Gabriel to Mohammed, but it can hardly be conceived that it will account for the ingenious method of revelation which he received. Some people believe it to have been inspired by Satan; it must ever remain a matter of speculation.
The necessity of a piecemeal revelation could not at this time have been apparent to the prophet. But we may give him the credit of the policy of abrogation which he afterwards adopted, for such a policy was necessary to enable him to cover or justify his actions which, like those of even the best of men, were marked by inconsistency.
III.—BIRTH OF THE ISLAMIC SOCIETY.
Being firmly convinced of his call, Mohammed, with characteristic caution, began to propagate his principles, for years being content to deal secretly with individuals, beginning with those of his own household. His wife acknowledged and encouraged his claim, and gradually he gathered around him an increasing circle of devoted followers, some of whom had more confidence in him and his pretensions than he had himself. This was particularly true of ABU BAKR, a rich and popular merchant of Mecca, who, having acknowledged the claims of the prophet, followed him with implicit obedience and unwavering devotion. He threw himself whole-heartedly into the work of proselytising, and the progress of early days, although slow, was largely due to his indefatigable energy.
As the membership of the new society increased, rules were framed, based upon the "revelations" which Mohammed now periodically received, and each member was compelled to subscribe to the most stringent regulations. Idolatry was strongly condemned and the unity of God emphatically asserted. Certain Jewish and Christian religious ordinances were imposed as a condition of membership, while unswerving loyalty to the prophet was demanded. License was given to the members to practice outwardly the old rites and ceremonies of Paganism, in order to arouse no suspicion, but the existence of such a society, in spite of all precautions, could not long remain unnoticed, and the time came when the prophet and his followers were compelled to make public confession of their faith. Persecution followed, in which the poorer members suffered more than their richer brethren. Mohammed himself received the protection of the head of his clan, and for eight or ten years carried on a campaign of words. Margoliouth, in his life of Mohammed, likens the prophet to a player in a game of cards, who, having received a good hand, plays his cards with consummate skill. He took advantage of every opportunity in strengthening his position, and having a clear-cut policy before him, subordinated everything to its furtherance. He was a powerful preacher, but owing to his ungovernable temper, was not so successful in debate; hence he produced a "revelation" forbidding him to engage in public controversy! He showed great diligence in seeking information that enabled him to produce his revelations in a style consistent with his claims. Being entirely dependent on hearsay, he obtained but a sadly distorted account of truth. The Koran is full of glaring errors, which, for centuries, have baffled the ingenuity of the Moslem doctors. Yet the prophet presumptuously claimed that his, being the last "revelation," was the most important, and more reliable, and the differences that were apparent were due to the corruption in time of the text of the former "revelations"—i.e., the Hebrew and Christian Scriptures!
He was evidently much perplexed by the divisions and controversies that existed within the Christian Church, and considered that the images and pictures then in use were little better than the idols of his own people. With no means of testing and verifying his knowledge, he accepted all that tended to enhance his own position, and his chief regret seems to have been his inability, in reply to the taunts of his enemies, to point to any element of the miraculous in his career. In the revelations, he frequently expressed views and opinions which flatly contradicted what he had formerly stated, and when challenged as to his inconsistency, defended it by claiming that it was not he who had changed his mind, but God, whose ways no man could question or understand!