“Say: As for me, my Lord hath guided me into a straight path: a true faith, the religion of Abraham, the sound in faith; for he was not of those who join gods with God. (vi. 162.) “Say: Nay, the religion of Abraham, the sound in faith and not one of those who join gods with God (is our religion). (ii. 129.) “Say: God speaketh truth. Follow therefore the religion of Abraham, he being a Ḥanīf and not one of those who join other gods with God. “Verily the first temple that was set up for men was that which is in Bakka, blessed and a guidance for all created beings. (iii. 89, 90.) “And who hath a better religion than he who resigneth himself to God, who doth what is good and followeth the faith of Abraham, the sound in faith? (iv. 124.) “He hath elected you, and hath not laid on you any hardship in religion, the faith of your father Abraham. He hath named you the Muslims.” (xx. 77.) But to return to Muḥammad in Medina. In order properly to appreciate his position after the Flight, it is important to remember the peculiar character of Arab society at that time, as far at least as this part of the peninsula was concerned. There was an entire absence of any organised administrative or judicial system such as in modern times we connect with the idea of a government. Each tribe or clan formed a separate and absolutely independent body, and this independence extended itself also to the individual members of the tribe, each of whom recognised the authority, or leadership of his chief only as being the exponent of a public opinion which he himself happened to share; but he was quite at liberty to refuse his conformity to the (even) unanimous resolve of his fellow clansmen. Further, there was no regular transmission of the office of chieftain; but he was generally chosen as being the oldest member of the richest and most powerful family of the clan, and as being personally most qualified to command respect. If such a tribe became too numerous, it would split up into several divisions, each of which continued to enjoy a separate and independent existence, uniting only on some extraordinary occasion for common self-defence or some more than usually important warlike expedition. We can thus understand how Muḥammad could establish himself in Medina at the head of a large and increasing body of adherents who looked up to him as their head and leader and acknowledged no other authority,—without exciting any feeling of insecurity, or any fear of encroachment on recognised authority, such as would have arisen in a city of ancient Greece or any similarly organised community. Muḥammad thus exercised temporal authority over his people just as any other independent chief might have done, the only difference being that in the case of the Muslims a religious bond took the place of family and blood ties.