Certain doctrines and practices (e.g., washing of the person and the garments) must have been enjoined from the first, but the doctrines to which the Prophet himself assigned most value seem to have been the unity of God and the future life.
Growth of the Early Community.—Mohammed's first converts were his wife Khadija, his cousin Ali, and Abu Bekr, a son of Abii Quhafah, his most loyal disciple, and afterwards, his first successor. The early years of his work were marked by secrecy, so that when he made his first appearance as a public preacher some time about 616, he was already the head of a band of united followers.
First Period of Publicity.—Rejecting accounts of Moham med's first appearance as a public preacher which are evidently comments on a text of the Koran, we have reason for supposing that his hand was forced by ardent followers. The astute rulers of the community perceived that the claim made by Mohammed was to be dictator or autocrat ; and while this was naturally ridi culed by them, some appear to have been devoted adherents of the gods or goddesses whom he attacked. Apparently there was a war of words, followed by a resort to diplomacy and then to force ; and then a period in which Mohammed's attention was directed to foreign conversions, resulting in his being offered and accepting the dictatorship of Yathrib. His increasing success led to serious persecution of his less influential followers, for whom he found a refuge in Axum. But since such an alliance was a menace to the existence of the Meccan community, a deputation was sent by the Meccan leaders to demand extradition of the exiles. To frustrate their efforts, Mohammed sent his cousin Jatfar armed with an exposition of the Prophet's doc trines afterwards embodied in the Koran as the Sura of Mary (No. XIX.; though with the addition of some anti-Christian matter). The Abyssinian king and his ecclesiastical advisers took the side of Mohammed and his followers, whom they appear to have regarded as persecuted Christians. The want of an Abys sinian chronicle for this period is a serious disadvantage for the study of Islamic origins. The sequel shows that regular corre spondence went on between the exiles and those who remained in Mecca, whence the former were retained within the fold.
The Meccan leaders, roused to fury by this diplomatic victory, blockaded the Prophet and his followers in the quarter which they occupied; as in other sanctuaries, though blood might not be shed, a culprit might be starved to death. After a time the besieged found the situation intolerable and Mohammed re tracted those of his utterances which had most offended the Meccans. A revelation came acknowledging the effectiveness of the Meccan goddesses as well as Allah, and the Meccans raised the siege. News of the reconciliation reached the Abyssinian exiles and before they could return the dispute had recom menced, because the Prophet had declared the revelation to be a fabrication of the Devil, who, it appears, regularly interpolates in prophetic revelations ; such at least is the apology preserved in the Koran, whence the fabricated verses have been expunged. Since our knowledge of this episode (regarded as the most dis graceful in the Prophet's career) is fragmentary, we can only guess that the Prophet's hand bad once more been forced by the more earnest of his followers, for whom any compromise with paganism was impossible. The exiles went back to Abyssinia ; and about this time both Abu Talib and Khadija died, leaving the Prophet unprotected.
He fled to the neighbouring oasis of Taif, where wealthy Mec cans had possessions, and opened negotiations with various Meccan magnates for a promise of protection in case of his return. This was at last obtained from one Morim b. `Adi.
The Flight to Yathrib.—Avoided by the Meccans, he was glad to accept an invitation from the inhabitants of Yathrib, afterwards known as al-Medina, Medina, "the City" (i.e., of the Prophet), to come thither as dictator, to heal the feud and restore order. Accordingly he exiled himself and his flight hijra (anglicized incorrectly hejira, q.v.), initiated the Mohammedan era, July 16, A.D. 622. The new converts were told to carry on secret propaganda in Yathrib with this end in view. A trusty follower of Mohammed, Musiab b. Tmair, who resembled him in appearance, was sent to Yathrib to assist in the work.