the spirit of the poet and visionary, a poetry tumultuous but strong, a
vision lurid but inspiring.

The little band of converts under guidance of this fierce rhetoric became
united and strengthened in its faith, prepared to defend it, and to
spread it as far as possible throughout their kindred.

About three years after Mahomet's receipt of his mission, in A.D. 618, an
important change came over the attitude of the Kureisch towards Islam.
Hitherto they had jeered or remained indifferent. Mahomet's uncles, Abu
Talib and Abu Lahab, represented the two poles of Kureischite feeling.
Abu Talib remained untouched by the new faith, but his kindly nature did
not allow him to adopt any severe measures for its repression, and,
moreover, Mahomet was of his kindred, and he was willing to afford him
protection in case of need. Abu Lahab jeered openly, and manifested his
scorn by definite speeches. But as the bands of converts grew, the
Kureisch found it undesirable to maintain their indifferent attitude.
They began to persecute, first refusing to allow the Believers to meet,
and then seeking them out individually to endeavour to torture them into
recanting.

From this time dates the creation of one of the foremost principles in
the creed of the Prophet. If a Believer is in danger of torture, he may
dissemble his faith to save himself from infamy and death. Though in
striking contrast to the Christian tenets, this exhortation was neither
cowardly nor imprudent. In his eyes reckless courting of death would not
avail the propagation of Islam, and though a man might die to some good
service on the battlefield, smiting his enemies, no wise end could be
served when his death would merely gratify the lust of his murderers.