In time, the position of the new sect became so intolerable that many were compelled to flee, and numbers went into Abyssinia, where they were well received. Mohammed himself, thanks to his relatives' protection, could still afford to remain in Mecca. In spite of the opposition, his influence gradually increased, and was considerably strengthened by the conversion of Omar, a citizen famed for his skill in military strategy and courage. Not long afterwards, Khadijah, the prophet's wife died. She had wielded a strong, healthy influence over her husband, and had cheered him on in times of discouragement and failure. Islam owes not a little to her life and influence, and were it more widely recognised, might possibly lead to an improvement of the position of the poor unfortunate daughters of the system, who are enslaved and degraded to a saddening degree. After Khadijah's death, Mohammed took full advantage of the polygamous sanctions of Paganism, and even abused the privilege when it conflicted with his own inclinations. Margoliouth attempts to defend the many marriages on the ground of political expediency, which may be conceded in only a few cases. In most instances they were due to selfish desire and inordinate affection. Particularly is this true in the case of the prophet's marriage with his adopted son's wife, which was a gross violation of Arab law.
On the death of his protector, Mohammed was compelled to seek refuge elsewhere, but not before he had made inconsistent concessions to the pagan leaders. In these concessions he retreated entirely from the strong iconoclastic attitude he had hitherto adopted, going so far as to produce a revelation that claimed to reconcile the One True God to the gods of the Pagan pantheon. This compromise, no matter how wise and statesmanlike it may appear to be, clearly indicates the falsity of Mohammed's claim, and enables us to estimate the value of his pretensions. His action was strongly condemned by many of his followers, and probably under the influence of their opinion, he produced an apologetic revelation abrogating the concession, and admitting it to have been a mistake!
He endeavoured to escape the persecution in Mecca by taking refuge in Taif, but was so badly treated there when his views became known, that he was glad to return, and upon promising to confine his proselytising efforts to strangers, was allowed to stay under the protection of one of the leading citizens. He carried on his work among strangers with such success, that before long a strong community had grown up in the town of Medinah. The rapid increase of this section of his disciples may be accounted for by the very unsettled condition of the place. Civil and religious strife had been for a long time aggravated by the aggressive attitude of a large section of Jews, so that circumstances were more favourable to the reception and growth of Islam than in Mecca, where there was more peaceful organisation, and where the existence of the ancient Kaaba, or dwelling place of the gods, made men more jealous of their old religion.
In the appointment of a man to lead the new community, Mohammed exhibited his characteristic insight into the abilities of men. He selected a follower thoroughly convinced of his master's claims, whose zeal in the earlier days had led him to forsake friends and family by flight into Abyssinia—a man full of enthusiasm and energy. In a comparatively short time the new religion became quite popular, and idolatry was despised. An incident indicative of the progress is seen in the visit of seventy of the Medinah disciples to Mohammed in Mecca. They met him secretly in the mountains, by night, and made solemn, binding vows of allegiance, in which they promised "to fight men of all colour in order to defend the faith." It is highly probable that at this meeting the prophet was invited to join them in Medinah, but for the present he preferred his native town.
Somehow the story of the night meeting leaked out, with the result that persecution was redoubled, and many of the less wealthy followers were forced to flee to Medinah. They were there well received and cared for, and were afterwards honoured by being designated the "refugees," while those who received them were similarly honoured in being named the "helpers." Thus the brotherhood of believers insisted on by Mohammed began to assume practical form, and men of different tribes were united in one common bond—a brotherhood so powerful that its enemies in Mecca were filled with alarm. They had no longer to deal with a man whose views could be despised. They were menaced by a growing force that threatened to overwhelm them. Steps were taken to overthrow the danger, and elaborate arrangements were made for the assassination of the prophet. He somehow obtained news of the plot, and escaped the would-be murderers, who came while he was supposed to be in bed, by climbing through a window. Accompanied by the faithful Abu Bakr and a few of his more intimate followers, he made his way to one of the mountain caves, where he stayed until the immediate danger had passed. Then the little company commenced the journey to Medinah, a task so fraught with danger and hardship that Mohammed shrank from it, in spite of the Meccan evil, and was compelled to attempt it only by the pressure of his friends.
The facts concerning his entry into Medinah are obscure and uncertain, but there is no doubt that his advent was hailed with delight by the "helpers" and "refugees." Hospitality was freely offered, and, owing to the prophet's independent spirit, reluctantly accepted. One of his earliest actions after arrival was to consolidate his forces by strengthening the brotherhood, making the obligations of his followers to one another, and himself, more binding than the ties of blood.
IV.—GROWTH AND PROGRESS.
He now found himself the acknowledged head of a large growing community, which looked to him for guidance in all its affairs—religious, social, and political. Proudly, and with true Eastern despotism, he took upon himself the dignities of prophet, priest, and king. He needed no one with whom to share these functions. His was the sole right—his alone. His ambitions were being realised. The striving of years, the disappointment, doubts, and fears that had so tormented him were well repaid, and could be forgotten in the glamour that now surrounded him. Enthusiastic and fanatical votaries crowded around him with loyal acclamation. Pampered and petted with excessive adulation, can it be wondered that he had visions of power hitherto undreamed of? His scheme of national reform paled into insignificance in the light of possibility. He saw himself the leader of a world-wide conquest—the promoter of a prodigious scheme of universal reform. He was not merely the messenger of the Arab people, but the mouthpiece of God to the whole wide world. And by the Divine Power that possessed him would receive the humble homage of proud and mighty nations, whose haughty monarchs would bow in lowly submission to his imperious will! Prophetic insight, regal authority, judicial administration were his by divine right, to be enforced, if needs be, at the point of the Islamic sword.
As his position improved, so his ideals deteriorated. His early piety was modified by the lust of worldly power. In place of patient pacific methods of propagation, he adopted a cruel, ruthless, warlike policy, and it was not long—perhaps owing to the extreme poverty which afflicted the new community—before the would-be prophet became the leader of a robber host. Yet even in spite of the glamour that surrounded him, and the questionable behaviour that characterised this period of his life, we catch occasional glimpses of that which reveals the working of nobler instincts in his mind. Had his environment been other than it was, Mohammed had been indeed a hero in the world's history. Ignorance of truth led him to place himself under the mysterious power of hallucination. The lonely brooding of the cave had produced that which had urged him into a position of bondage. He was the slave of a false idea, which so possessed him that he pressed onward, in spite of all that stood in his way, whether it was good or bad. It exerted an irresistible influence over all his impulses, leading him into actions in every way indefensible. When fair means failed, he adopted foul, and so succeeded beyond his highest dreams.