stories of the prophets delivered in the Meccan period, we shall notice how often there occurs, in the appeals of the prophets, the phrase "Obey God and obey me". If we can read out of these stories indications of what was the situation in Mecca, we shall find hints also that the Prophet's opponents felt that his call to Islam implied a claim to obedience to himself. That was never really absent from his demands, and was in fact implied at any rate in his later conception of the position of a prophet. He was God's mouthpiece upon earth and the agent of His incontrovertible will. The demand for absolute obedience finds expression in viii. v. 24 (probably shortly after Badr): "O ye who have believed, respond to God and his Apostle when he calls to that which giveth you life. Know that God cometh between a man and his own heart."

When, therefore, Muhammad came to close quarters with Christians it was bound to go with them as it had gone with the Jews. He might recognise Jesus as a prophet — as the greatest of previous prophets. He did that. But differences between the beliefs and practices of the Christians of that day, and the cardinal doctrines and practices which he inculcated, were bound to appear, some of which Muhammad could not accept or approve: and Christians, however far they might approve of some of his teachings, could not accept him as the presentday mouthpiece of God on earth whom it was their present duty absolutely to obey. Differences soon began to appear.

Monasticism he had probably known of from

the first, and probably he approved of it. Any disapproval of it which he expresses, amounts merely to the declaration that it is not prescribed "We sent Noah and Abraham and appointed the prophetic office and the Book to be in the line of their descendants. Some of them were guided aright, though many were evil-doers. Then We caused our messengers to follow in their footsteps and We caused Jesus son of Maryam to follow them,¹ and gave to him the Gospel: and set in the hearts of those who followed him kindness and mercy, and monasticism (rahbaniyya) which they introduced for themselves, We not having prescribed it for them, except (as a means of) seeking the favour of God. They did not, however, manage it aright. Those of them who believed We gave their reward, but many of them were evil-doers" (lvii. v. 26 f.).

Muhammad had already given an apocryphal account of the birth of Jesus, which, however, would hardly have been a stumbling-block to contemporary Christians. But while rating the Jews he stumbles upon an account of the death of Jesus which Christians of that time could not have accepted. "For their not fulfilling their covenant, for their unbelief in the signs of God, for their slaying the prophets unjustly, for their saying, 'Our hearts are uncircumcised '—nay, God hath put a seal upon them for their unbelief, and they do not believe except a little—and for their unbelief in speaking against Maryam a grievous scandal and in saying, 'We have killed the Messiah Jesus son of Maryam, the messenger of God.' They did not kill him and did not crucify him, but he was