The new religion thus announced was Islam—a word which means submission or resignation to the will of God. His doctrine was summed up in his own aphorism, "There is no God but the true God, and Mahomet is his prophet." The six main articles in the theoretical faith of Islam were: 1, belief in God; 2, in His angels; 3, in His scriptures; 4, in His prophets; 5, in the resurrection and day of judgment; 6, in predestination. The practical part of the prophet's creed was equally unobjectionable, according to the prevalent thoughts of religious observance at the time. It embraces four great precepts: 1, prayers and purification; 2, alms; 3, fasting; 4, the pilgrimage to Mecca, which was held to be so essential that any one who died without performing it might as well have died a Jew or a Christian.
The only really new and startling article in the religion of Islam was the divine mission of Mahomet as the apostle and prophet of God. But in these fair appearances the craft of Satan is most manifest. Such simple and elementary religious principles would do violence to none, but deceive many. History clearly proves that his opinions changed with his success, and that his violence and intolerance increased with his power, until it became a religion of the sword, of rapine, and of sensuality. "He is a gentle preacher," says Milman, "until he has unsheathed his sword." The sword once unsheathed is the remorseless argument. At one time we find the broad principle of Eastern toleration explicitly avowed: diversity of religion is ascribed to the direct ordinance, and all share in the equal favor, of God. But the Koran gradually recants all these gentler sentences, and assumes the language of insulting superiority or undisguised aversion. But, although the Koran has many points of resemblance both to Judaism and Christianity, it is thought that Mahomet was not acquainted with either the Old or the New Testament—that he rather drew his materials from Talmudical legends, from spurious Gospels, and other heretical writings, mixed with the old traditions of Arabia.
The first converts which Mahomet gained over to his new religion were among his friends and near relations; but the work of conversion proceeded very slowly. At the end of three years his followers only numbered fourteen. Not content with his progress, he resolved to make a public declaration of his religion. He first called upon his own family to recognize him as a prophet of God; and, having been accepted as the prophet of his family, he then aspired to be the prophet of his tribe. But his demands were refused by the Koreishites, his pretensions disbelieved, and himself and his followers persecuted.