|
|
Line 1: |
Line 1: |
| {{Short description|Founder and main prophet of Islam (c. 570–632)}} | | {{More sources}} |
| {{About|the Islamic prophet|other people named Muhammad|Muhammad (name)|other uses|Muhammad (disambiguation)|the Islamic view and perspective|Muhammad in Islam}}
| | {{use dmy dates}} |
| {{Good article}}
| | {{Infobox person |
| {{Pp|small=yes|expiry=indef}} | | | honorific_prefix = [[Prophets of Islam|Islamic prophet]] |
| {{Use dmy dates|date=March 2022}}
| | | name = {{large|Muhammad}}<br />{{lang|ar|مُحَمَّد}} |
| {{Infobox religious biography | | | honorific_suffix = |
| | honorific_prefix = [[Islamic prophet|The Holy Prophet]] | | | image = File:Al-Masjid AL-Nabawi Door.jpg |
| | name = Muhammad | | | caption = "Muhammad the Apostle of God"<br />inscribed on the gates of the [[Al-Masjid an-Nabawi|Prophet's Mosque]] in Medina |
| | native_name = {{Lang|ar|مُحَمَّد}}
| | | birth_name = Muḥammad ibn ʿAbdullāh <br> ({{lang-ar|مُحَمَّد بِن عَبد الله}}) |
| | image = Dark vignette Al-Masjid AL-Nabawi Door800x600x300.jpg | | | birth_date = {{circa|570}} |
| | caption="Muhammad, the Messenger of God."<br />inscribed on the gates of the [[Al-Masjid an-Nabawi|Prophet's Mosque]] in [[Medina]] | | | birth_place = {{longitem|[[Mecca]], [[Hejaz]], [[Arabian Peninsula|Arabia]]<br />(present-day [[Saudi Arabia]])}} |
| | alt = Inscription proclaiming Muhammad as the messenger of God | | | death_date = 8 June 632 (aged {{Circa|{{age|570|||632|06|08}}}}) |
| | birth_date = {{Circa}} 53 [[Hijri year|BH]] (570 [[Common Era|CE]])<ref name="abraha" /> | | | death_place = {{longitem|[[Medina]], Hejaz, Arabia<br />(present-day Saudi Arabia)}} |
| | birth_place = {{Longitem|[[Mecca]], [[Hejaz]], [[Arabian Peninsula|Arabia]]}} | | | body_discovered = |
| | death_date = {{Death date and age|632|6|8|570|df=y}} | | | resting_place = {{longitem|style=white-space; |[[Green Dome]] at [[al-Masjid an-Nabawi]], Medina<br />(present-day Saudi Arabia)}} |
| | death_place = {{Longitem|[[Medina]], Hejaz, Arabia}} | | | resting_place_coordinates = {{coord|24|28|03.22|N|039|36|41.18|E|type:landmark_scale:5000_region:SA|display=title|name=Green Dome}} |
| | resting_place = {{Longitem|style=white-space; |[[Green Dome]] at [[al-Masjid an-Nabawi]], Medina, Arabia}} | | | monuments = |
| | resting_place_coordinates = {{coord|24|28|03|N|39|36|41|E|type:landmark_scale:5000_region:SA|display=inline|name=Green Dome}} | | | other_names = {{unbulleted list|style=line-height:1.3em; |''Abu al-Qasim'' ([[Kunya (Arabic)|nickname]]) |''Rasūl Allāh'' (Messenger of God) |''(see [[Names and titles of Muhammad]])''}} |
| | other_names = {{Unbulleted list|style=line-height:1.3em; |''Abu al-Qasim'' ([[Kunya (Arabic)|nickname]]) |''Rasūl Allāh'' (Messenger of God) |''(see [[Names and titles of Muhammad]])''}} | | | years_active = {{longitem | style = white-space:nowrap; |583–609 as merchant<br />609–632 as religious leader}} |
| | known_for = Founding [[Islam]] | | | employer = |
| | spouse = ''See'' [[Muhammad's wives]] | | | notable_works = [[Constitution of Medina]] |
| | children = ''See'' [[Muhammad's children]] | | | predecessor = |
| | parents = [[Abdullah ibn Abd al-Muttalib]] (father)<br />[[Amina bint Wahb]] (mother) | | | successor = [[Succession to Muhammad]] |
| | | spouse = {{aligned table|style=line-height:120%;right=y|row1header=y|nowrap1=y|nowrap2=y |
| | | [[Muhammad's wives]] | Married |
| | | [[Khadijah bint Khuwaylid|Khadija bint Khuwaylid]] |595–619 |
| | | [[Sawda bint Zamʿa]] |619–632 |
| | | [[Aisha|Aisha bint Abi Bakr]] |619–632 |
| | | [[Hafsa bint Umar]] |624–632 |
| | | [[Zaynab bint Khuzayma]] |625–627 |
| | | [[Umm Salama|Hind bint Abi Umayya]]|625–632 |
| | | [[Zaynab bint Jahsh]] |627–632 |
| | | [[Juwayriyya bint al-Harith]] |628–632 |
| | | [[Ramla bint Abi Sufyan]] |628–632 |
| | | [[Rayhana bint Zayd]] |629–631 |
| | | [[Safiyya bint Huyayy]] |629–632 |
| | | [[Maymunah bint al-Harith]] |630–632 |
| | | [[Maria al-Qibtiyya]] |630–632 |
| | }} |
| | | children = [[Children of Muhammad|Children]] |
| | | parents = [[Abdullah ibn Abdul-Muttalib]] (father)<br>[[Aminah|Aminah bint Wahb]] (mother) |
| | relatives = [[Family tree of Muhammad]], [[Ahl al-Bayt]]{{nbsp|2}}("Family of the House") | | | relatives = [[Family tree of Muhammad]], [[Ahl al-Bayt]]{{nbsp|2}}("Family of the House") |
| | module = {{Infobox Arabic name|embed=yes | | | module = {{Infobox Arabic name|embed=yes |
| | ism = Muhammad | | | ism = Muhammad |
| | nasab = Muḥammad ibn [[Abdullah ibn Abd al-Muttalib|Abd Allah]] ibn [[Abd al-Muttalib]] ibn [[Hashim ibn Abd Manaf|Hashim]] ibn [[Abd Manaf ibn Qusai|Abd Manaf]] ibn [[Qusai ibn Kilab|Qusai]] ibn [[Kilab ibn Murrah|Kilab]] | | | nasab = Muḥammad ibn [[Abdullah ibn Abdul-Muttalib|'Abd Allah]] ibn '[[Abdul-Muttalib]] ibn [[Hashim ibn Abd Manaf|Hashim]] ibn [[Abd Manaf ibn Qusai|'Abd Manaf]] ibn [[Qusai ibn Kilab|Qusai]] ibn [[Kilab ibn Murrah|Kilab]] |
| | kunya = Abu [[Qasim ibn Muhammad|al-Qasim]] | | | kunya = Abu [[Qasim ibn Muhammad|al-Qasim]] |
| | laqab = [[Khatam an-Nabiyyin|Khātam an-Nâbîyīn]] (Seal of the prophets) | | | laqab = [[Khatam an-Nabiyyin|Khātim an-Nâbîyīn]] (Seal of the prophets) |
| }} | | }} |
| | signature = [[File:Muhammad Seal.svg|40px]] <br />[[Seal of Muhammad]] | | | signature = Muhammad Seal.svg |
| }} | | }} |
| {{Muhammad}}
| | '''Muhammad''' ({{Circa|570}} – 8 June 632) was an Arab religious, political and social leader. He founded the religion of [[Islam]] and his followers are called [[Muslims]].<ref name="OEIW">{{cite encyclopedia|author=Alford T. Welch, Ahmad S. Moussalli, Gordon D. Newby|title=Muḥammad|encyclopedia=The Oxford Encyclopedia of the Islamic World|editor=John L. Esposito|publisher=Oxford University Press|location=Oxford|year=2009|url=http://www.oxfordislamicstudies.com/article/opr/t236/e0550|quote=The Prophet of Islam was a religious, political, and social reformer who gave rise to one of the great civilizations of the world. From a modern, historical perspective, Muḥammad was the prophet of Islam. From the perspective of the Islamic faith, he was God's Messenger (''rasūl Allāh''), called to be a "warner," first to the Arabs and then to all humankind.|url-status=live|archiveurl=https://web.archive.org/web/20170211050118/http://www.oxfordislamicstudies.com/article/opr/t236/e0550|archivedate=11 February 2017|df=dmy-all}}</ref><ref>{{Cite news|title=Muhammad {{!}} Biography|language=en|work=Encyclopædia Britannica|url=https://www.britannica.com/biography/Muhammad|accessdate=2018-12-01}}</ref><ref name="Goldman">Elizabeth Goldman (1995), p. 63, gives June 8, 632 CE, the dominant Islamic tradition. Many earlier (primarily non-Islamic) traditions refer to him as still alive at the time of the [[Muslim conquest of the Levant#Conquest of Palestine|invasion of Palestine]]. See Stephen J. Shoemaker,''The Death of a Prophet: The End of Muhammad's Life and the Beginnings of Islam,'' page 248, University of Pennsylvania Press, 2011.</ref> |
| | |
| '''Muhammad ibn Abdullah'''<ref group="n">He is referred to by many appellations, including '''Messenger of Allah''', '''The Prophet Muhammad''', '''Allah's Apostle''', '''Last Prophet of Islam''', and others; there are also many variant spellings of Muhammad, such as '''Mohamet''', '''Mohammed''', '''Mahamad''', '''Muhamad''', and many others.</ref> ({{lang-ar|مُحَمَّد ٱبن عَبْد ٱللَّٰه|Muḥammad ibn ʿAbd Allāh}}, {{small|Classical Arabic pronunciation:}} {{IPA-ar|muˈħammad|}}; {{circa}} 570 – 8 June 632 CE)<ref name="abraha" /><ref name=Goldman>Elizabeth Goldman (1995), p. 63, gives 8 June 632 CE, the dominant Islamic tradition. Many earlier (primarily non-Islamic) traditions refer to him as still alive at the time of the [[Muslim conquest of the Levant#Conquest of Palestine|Muslim conquest of Palestine]]. See Stephen J. Shoemaker, ''The Death of a Prophet: The End of Muhammad's Life and the Beginnings of Islam'', page 248, University of Pennsylvania Press, 2011.</ref> was an [[Arab]] religious, social, and political leader and the founder of the [[world religion]] of [[Islam]].<ref name="OEIW">{{cite encyclopedia |author1=Alford T. Welch |author2=Ahmad S. Moussalli |author3=Gordon D. Newby |title=Muḥammad |encyclopedia=The Oxford Encyclopedia of the Islamic World |editor=John L. Esposito |publisher=Oxford University Press |location=Oxford |year=2009 |url=http://www.oxfordislamicstudies.com/article/opr/t236/e0550 |quote=The Prophet of Islam was a religious, political, and social reformer who gave rise to one of the great civilizations of the world. From a modern, historical perspective, Muḥammad was the founder of Islam. From the perspective of the Islamic faith, he was God's Messenger (''rasūl Allāh''), called to be a "warner," first to the Arabs and then to all humankind. |url-status=live |archive-url=https://web.archive.org/web/20170211050118/http://www.oxfordislamicstudies.com/article/opr/t236/e0550 |archive-date=11 February 2017 }}</ref> According to [[Muhammad in Islam|Islamic doctrine]], he was a [[prophet]] [[Divine inspiration|divinely inspired]] to preach and confirm the [[tawhid|monotheistic]] teachings of [[Adam in Islam|Adam]], [[Abraham in Islam|Abraham]], [[Moses in Islam|Moses]], [[Jesus in Islam|Jesus]], and other [[Prophets and messengers in Islam|prophets]].<ref name=OEIW /><ref>Esposito (2002b), pp. 4–5.</ref><ref>{{cite book|last=Peters |first=F.E. |title=Islam: A Guide for Jews and Christians |year=2003 |publisher=Princeton University Press |isbn=978-0-691-11553-5 |page=[https://archive.org/details/islamguideforjew00fepe/page/9 9] |url=https://archive.org/details/islamguideforjew00fepe/page/9 }}</ref><ref>{{cite book |last=Esposito |first=John |title=Islam: The Straight Path (3rd ed.) |year=1998 |publisher=Oxford University Press |isbn=978-0-19-511234-4 |pages=9, 12}}</ref> He is believed to be the [[Seal of the Prophets]] within Islam.<ref group="n">The Quranic epithet '[[Seal of the Prophets]]' (''khātam an-nabīyīn'') is understood by the majority of Muslims to mean that Muhammad was the last of the prophets sent by God. An alternative view holds that his status as such does not preclude forms of subordinate prophecy upholding Quranic law to subsist within Islam, a view espoused most notably by the modern [[Ahmadiyya movement]]. See:
| |
| | |
| * {{Cite book |url=https://books.google.com/books?id=2AtvBAAAQBAJ |title=Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of God [2 volumes] |last1=Fitzpatrick |first1=Coeli |last2=Walker |first2=Adam Hani | year=2014 |publisher=ABC-CLIO |isbn=978-1-61069-178-9 |page=16 |language=en}}
| |
| * {{cite book | url=https://books.google.com/books?id=rv8EAAAACAAJ&q=Prophecy+Continuous |title=Prophecy Continuous: Aspects of Ahmadi Religious Thought and Its Medieval Background | author=Friedmann, Yohanan | year=2003 | publisher=Oxford University Press | pages=passim | isbn=965-264-014-X}}</ref> Muhammad united [[Arabian Peninsula|Arabia]] into a single Muslim [[polity]], with the [[Quran]] as well as his teachings and practices forming the basis of Islamic religious belief.
| |
| | |
| Muhammad was born approximately 570{{nbsp}}CE in [[Mecca]].<ref name="abraha" /> He was the son of [[Abdullah ibn Abd al-Muttalib]] and [[Amina bint Wahb]]. His father Abdullah was the son of [[Quraysh]] tribal leader [[Abd al-Muttalib ibn Hashim]], and he died a few months before Muhammad's birth. His mother Amina died when he was six, leaving Muhammad an orphan.<ref>{{Cite web|url=https://www.al-islam.org/life-muhammad-prophet-sayyid-saeed-akhtar-rizvi/early-years|title=Early Years|website=Al-Islam.org|date=18 October 2012|language=en|access-date=18 October 2018}}</ref> He was raised under the care of his grandfather, Abd al-Muttalib, and paternal uncle, [[Abu Talib ibn Abd al-Muttalib|Abu Talib]].<ref name="Watt7" /> In later years, he would periodically seclude himself in a mountain cave named [[Jabal al-Nour|Hira]] for several nights of prayer. When he was 40, Muhammad reported being visited by [[Gabriel]] in the cave<ref name="abraha">* {{cite journal |doi=10.1017/S0041977X00049016 |last1=Conrad |first1=Lawrence I. |year=1987 |title=Abraha and Muhammad: some observations apropos of chronology and literary topoi in the early Arabic historical tradition1 |journal=Bulletin of the School of Oriental and African Studies |volume=50 |issue=2 |pages=225–40 |s2cid=162350288 }}
| |
| * {{Cite book |publisher=G. Bell |last=Sherrard Beaumont Burnaby |title=Elements of the Jewish and Muhammadan calendars: with rules and tables and explanatory notes on the Julian and Gregorian calendars |year=1901 |url=https://archive.org/details/elementsofjewish00burnuoft |page=[https://archive.org/details/elementsofjewish00burnuoft/page/465 465] }}
| |
| * {{Cite journal |pages=6–12 |last=Hamidullah |first=Muhammad |author-link=Muhammad Hamidullah |title=The Nasi', the Hijrah Calendar and the Need of Preparing a New Concordance for the Hijrah and Gregorian Eras: Why the Existing Western Concordances are Not to be Relied Upon |journal=The Islamic Review & Arab Affairs |date=February 1969 |url=http://aaiil.org/text/articles/islamicreview/1969/02feb/islamicreview_196902.pdf |url-status=dead |archive-url=https://web.archive.org/web/20121105021544/http://aaiil.org/text/articles/islamicreview/1969/02feb/islamicreview_196902.pdf |archive-date=5 November 2012 }}</ref><ref name="EncWorldHistory">''Encyclopedia of World History'' (1998), p. 452.</ref> and receiving [[Muhammad's first revelation|his first revelation]] from God. In 613,<ref>Howarth, Stephen. ''Knights Templar.'' 1985. {{ISBN|978-0-8264-8034-7}} p. 199.</ref> Muhammad started [[Dawah|preaching]] these revelations publicly,<ref name="Al-A'zami2">[[Muhammad Mustafa Al-A'zami]] (2003), ''The History of The Qur'anic Text: From Revelation to Compilation: A Comparative Study with the Old and New Testaments'', pp. 26–27. UK Islamic Academy. {{ISBN|978-1-872531-65-6}}.</ref> proclaiming that "[[Tawhid|God is One]]", that complete "submission" (''[[Islam#Etymology|islām]]'') to God<ref>{{Cite web|url=http://www.oxfordislamicstudies.com/article/opr/t125/e1087|title=Islam: An Overview – Oxford Islamic Studies Online|website=www.oxfordislamicstudies.com|language=en|access-date=25 July 2018}}</ref> is the right way of life (''[[dīn]]''),<ref>{{cite encyclopedia |author=Anis Ahmad |title=Dīn |encyclopedia=The Oxford Encyclopedia of the Islamic World |editor=John L. Esposito |publisher=Oxford University Press |location=Oxford |year=2009 |url=http://www.oxfordislamicstudies.com/article/opr/t236/e1102 |url-access=subscription |quote=A second important aspect of the meaning of the term emerges in Meccan revelations concerning the practice of the Prophet Abraham. Here it stands for the straight path (al-dīn al-ḥanīf) toward which Abraham and other messengers called the people [...] The Qurʿān asserts that this was the path or practice followed by Abraham [...] In the final analysis, dīn encompasses social and spiritual, as well the legal and political behaviour of the believers as a comprehensive way of life, a connotation wider than the word "religion." |url-status=live |archive-url=https://web.archive.org/web/20171205093241/http://www.oxfordislamicstudies.com/article/opr/t236/e1102 |archive-date=5 December 2017 }}</ref> and that he was a prophet and messenger of God, similar to the other [[Prophets in Islam#Table of prophets/messengers in the Quran|prophets in Islam]].<ref name="Peters 2003 9">F.E. Peters (2003), p. 9.</ref><ref name="EspositoI">Esposito (1998), p. 12; (1999) p. 25; (2002) pp. 4–5.</ref><ref name="EoI-Muhammad">{{Cite encyclopedia |edition=2nd |publisher=Brill |volume=7 |pages=360–376 |last2=Welch |first2=A.T. |last1=Buhl |first1=F. |title=Muḥammad |encyclopedia=[[Encyclopaedia of Islam]] |isbn=978-90-04-09419-2 |year=1993}}</ref>
| |
| | |
| Muhammad's [[Companions of the Prophet|followers]] were initially few in number, and experienced [[Persecution of Muslims by Meccans|hostility from Meccan polytheists]] for 13 years. To escape ongoing persecution, he [[Migration to Abyssinia|sent some of his followers]] to [[Kingdom of Aksum|Abyssinia]] in 615, before he and his followers migrated from Mecca to [[Medina]] (then known as Yathrib) later in 622. This event, the ''[[Hegira|Hijra]]'', marks the beginning of the [[Islamic calendar]], also known as the Hijri Calendar. In Medina, Muhammad united the tribes under the [[Constitution of Medina]]. In December 629, after eight years of intermittent fighting with Meccan tribes, Muhammad gathered an army of 10,000 Muslim converts and [[Conquest of Mecca|marched on the city of Mecca]]. The conquest went largely uncontested and Muhammad seized the city with little bloodshed. In 632, a few months after returning from the [[Farewell Pilgrimage]], he fell ill and died. By the time of his death, most of the [[Arabian Peninsula]] had [[conversion to Islam|converted to Islam]].<ref>"Muhammad", Encyclopedia of Islam and the Muslim world.</ref><ref name="Lapidus 2002 pp 0">See:
| |
| * Holt (1977a), p. 57.
| |
| * Lapidus (2002), pp. 31–32.</ref>
| |
| | |
| The revelations (each known as ''[[Ayah]]''{{snd}} literally, "Sign [of God]") that Muhammad reported receiving until his death form the verses of the Quran, regarded by Muslims as the verbatim "Word of God" on which the religion is based. Besides the Quran, Muhammad's teachings and practices (''[[sunnah]]''), found in the [[Hadith]] and ''[[Prophetic biography|sira]]'' (biography) literature, are also upheld and used as [[sources of sharia|sources]] of Islamic law (see [[Sharia]]).
| |
| | |
| == Quranic names and appellations ==
| |
| {{Main|Names and titles of Muhammad}}
| |
| [[File:Muhammad Salat.svg|thumb|right|"Muhammad" written in [[Thuluth]], a script variety of [[Islamic calligraphy]]]]
| |
| The [[Muhammad (name)|name ''Muhammad'']] ({{IPAc-en|m|ʊ|ˈ|h|æ|m|ə|d|,_|-|ˈ|h|ɑː|m|ə|d}})<ref>[http://dictionary.reference.com/browse/muhammad "Muhammad"] {{webarchive|url=https://web.archive.org/web/20141215011659/http://dictionary.reference.com/browse/Muhammad |date=15 December 2014 }}. ''[[Random House Webster's Unabridged Dictionary]]''.</ref> means "praiseworthy" and appears four times in the Quran.<ref>Jean-Louis Déclais, ''Names of the Prophet'', [[Encyclopedia of the Quran]].</ref> The Quran also addresses Muhammad in the second person by various appellations; [[Prophets in Islam|prophet]], [[Apostle (Islam)|messenger]], servant of God ('''abd''), announcer (''bashir''),<ref>{{qref|2|119|b=y}}</ref> witness (''[[Shahid (name)|shahid]]''),<ref>{{qref|33|45|b=y}}</ref> bearer of good tidings (''mubashshir''), warner (''nathir''),<ref>{{qref|11|2|b=y}}</ref> reminder (''mudhakkir''),<ref>{{qref|88|21|b=y}}</ref> one who calls [unto God] (''[[dawah|dā'ī]]''),<ref>{{qref|12|108|b=y}}</ref> light personified (''noor''),<ref>{{qref|05|15|b=y}}</ref> and the light-giving lamp (''siraj munir'').<ref>{{qref|33|46|b=y}}</ref>
| |
| | |
| == Sources of biographical information ==
| |
| {{Main|Historiography of early Islam|Historicity of Muhammad}}
| |
| | |
| === Quran ===
| |
| [[File:Folio from a Koran (8th-9th century).jpg|thumb|A folio from an early [[Quran]], written in [[Kufic]] script ([[Abbasid]] period, 8th–9th centuries)]]
| |
| The [[Quran]] is the central [[religious text]] of [[Islam]]. Muslims believe it represents the words of [[God in Islam|God]] revealed by the archangel [[Gabriel]] to Muhammad.<ref name="Britannica">{{cite encyclopedia |last=Nasr |first=Seyyed Hossein |author-link=Seyyed Hossein Nasr |title=Qurʾān |year=2007 |encyclopedia=Encyclopædia Britannica Online |access-date=24 September 2013 |url=https://www.britannica.com/EBchecked/topic/487666/Quran |url-status=live |archive-url=https://web.archive.org/web/20150505001543/https://www.britannica.com/EBchecked/topic/487666/Quran |archive-date=5 May 2015 }}</ref><ref name = LivRlgP338>''Living Religions: An Encyclopaedia of the World's Faiths'', Mary Pat Fisher, 1997, p. 338, I.B. Tauris Publishers.</ref><ref>{{qref|17|106|b=y}}</ref> The Quran, however, provides minimal assistance for Muhammad's chronological biography; most Quranic verses do not provide significant historical context.<ref name="Bennett1998a">{{cite book |author=Clinton Bennett |title=In search of Muhammad |url=https://books.google.com/books?id=-VTIkkcUFHQC&pg=PA18 |year=1998 |publisher=Continuum International Publishing Group |isbn=978-0-304-70401-9 |pages=18–19 |url-status=live |archive-url=https://web.archive.org/web/20150930140431/https://books.google.com/books?id=-VTIkkcUFHQC&pg=PA18 |archive-date=30 September 2015 }}</ref><ref name="Peters1994">{{cite book |author=Francis E. Peters |title=Muhammad and the origins of Islam |url=https://books.google.com/books?id=Jrq6boXdJOAC&pg=PA261 |year=1994 |publisher=SUNY Press |isbn=978-0-7914-1876-5 |page=261 |url-status=live |archive-url=https://web.archive.org/web/20150924044319/https://books.google.com/books?id=Jrq6boXdJOAC&pg=PA261 |archive-date=24 September 2015 }}</ref>
| |
| | |
| === Early biographies ===
| |
| {{Main|Prophetic biography}}
| |
| Important sources regarding Muhammad's life may be found in the historic works by writers of the 2nd and 3rd centuries [[Hijri year|of the Muslim era]] (AH – 8th and 9th century CE).<ref name="Watt-Mecca-xi">Watt (1953), p. xi.</ref> These include traditional Muslim biographies of Muhammad, which provide additional information about Muhammad's life.<ref name="Reeves">Reeves (2003), pp. 6–7.</ref>
| |
| | |
| The earliest written ''sira'' (biographies of Muhammad and quotes attributed to him) is [[Ibn Ishaq]]'s ''[[Prophetic biography|Life of God's Messenger]]'' written c. 767 CE (150 AH). Although the original work was lost, this sira survives as extensive excerpts in works by [[Ibn Hisham]] and to a lesser extent by [[Muhammad ibn Jarir al-Tabari|Al-Tabari]].<ref name="Nigosian6">S.A. Nigosian (2004), p. 6.</ref><ref>Donner (1998), p. 132.</ref> However, Ibn Hisham wrote in the preface to his biography of Muhammad that he omitted matters from Ibn Ishaq's biography that "would distress certain people".<ref>{{cite book |last=Holland |first=Tom |title=In the Shadow of the Sword |url=https://books.google.com/books?id=5u3Ukw7AftwC&pg=PT28 |year=2012 |publisher=Doubleday |pages=42|isbn=978-0-7481-1951-6 |quote=Things which it is disgraceful to discuss; matters which would distress certain people; and such reports as I have been told are not to be accepted as trustworthy – all these things have I omitted. [Ibn Hashim, p. 691.]}}</ref> Another early history source is the history of Muhammad's campaigns by [[al-Waqidi]] (death 207 AH), and [[The Book of the Major Classes|the work]] of Waqidi's secretary [[Ibn Sa'd al-Baghdadi]] (death 230 AH).<ref name="Watt-Mecca-xi" />
| |
| | |
| Many scholars accept these early biographies as authentic, though their accuracy is unascertainable.<ref name="Nigosian6" /> Recent studies have led scholars to distinguish between traditions touching legal matters and purely historical events. In the legal group, traditions could have been subject to invention while historic events, aside from exceptional cases, may have been only subject to "tendential shaping".<ref>Watt (1953), p. xv.</ref>
| |
| | |
| === Hadith ===
| |
| {{Main|Hadith}}
| |
| Other important sources include the [[hadith]] collections, accounts of verbal and physical teachings and traditions attributed to Muhammad. Hadiths were compiled several generations after his death by Muslims including [[Muhammad al-Bukhari]], [[Muslim ibn al-Hajjaj]], [[Muhammad ibn Isa at-Tirmidhi]], [[Al-Nasa'i|Abd ar-Rahman al-Nasai]], [[Abu Dawood]], [[Ibn Majah]], [[Malik ibn Anas]], [[al-Daraqutni]].<ref name="Lewis 1993, pp. 33–34">Lewis (1993), pp. 33–34.</ref><ref>{{cite book |first1=A.C. Brown |last1=Jonathan |author-link=Jonathan A.C. Brown |date=2007 |url=https://books.google.com/books?id=nyMKDEAb4GsC&pg=PA9 |title=The Canonization of al-Bukhārī and Muslim: The Formation and Function of the Sunnī Ḥadīth Canon |page=9 |publisher=[[Brill Publishers]] |isbn=978-90-04-15839-9 |quote=We can discern three strata of the Sunni ḥadīth canon. The perennial core has been the ''Ṣaḥīḥayn''. Beyond these two foundational classics, some fourth-/tenth-century scholars refer to a four-book selection that adds the two ''Sunans'' of Abū Dāwūd (d. 275/889) and al-Nāsaʾī (d. 303/915). The Five Book canon, which is first noted in the sixth/twelfth century, incorporates the ''Jāmiʿ'' of al-Tirmidhī (d. 279/892). Finally, the Six Book canon, which hails from the same period, adds either the ''Sunan'' of Ibn Mājah (d. 273/887), the ''Sunan'' of al-Dāraquṭnī (d. 385/995) or the ''Muwaṭṭaʾ'' of Mālik b. Anas (d. 179/796). Later ḥadīth compendia often included other collections as well. None of these books, however, has enjoyed the esteem of al-Bukhārīʼs and Muslimʼs works. |url-status=live |archive-url=https://web.archive.org/web/20171018150501/https://books.google.com/books?id=nyMKDEAb4GsC#v=onepage&q&f=false |archive-date=18 October 2017 }}</ref>
| |
| | |
| Some Western academics cautiously view the hadith collections as accurate historical sources.<ref name="Lewis 1993, pp. 33–34" /> Scholars such as [[Wilferd Madelung|Madelung]] do not reject the narrations which have been compiled in later periods, but judge them in the context of history and on the basis of their compatibility with the events and figures.<ref>Madelung (1997), pp. xi, 19–20.</ref> Muslim scholars on the other hand typically place a greater emphasis on the hadith literature instead of the biographical literature, since hadiths maintain a traditional chain of transmission ([[isnad]]); the lack of such a chain for the biographical literature makes it unverifiable in their eyes.<ref>{{citation |url=https://books.google.com/books?id=ZAXNxxkJKYsC&pg=PA99 |author=Nurullah Ardic |page=99 |title=Islam and the Politics of Secularism |publisher=Routledge |isbn=978-1-136-48984-6 |date=21 August 2012 |url-status=live |archive-url=https://web.archive.org/web/20180122105439/https://books.google.com/books?id=ZAXNxxkJKYsC&pg=PA99 |archive-date=22 January 2018 }}</ref>
| |
| | |
| == Pre-Islamic Arabia ==
| |
| {{Main|Pre-Islamic Arabia|Jahiliyyah|Religion in pre-Islamic Arabia}}
| |
|
| |
|
| [[File:Tribes english.png|thumb|Main tribes and settlements of Arabia in Muhammad's lifetime]] | | Born in [[Mecca]], Muhammad's parents died in his childhood and he grew as an orphan. At the age of six, his grandfather Abd al-Muttalib took care of him, though he died just two years later. In young life, Muhammad accompanied his uncle Abu Talib on [[trade]] trips. In 610 AD, at the age of forty, while Muhammad was praying, he reportedly met [[Gabriel]] and received the first revelation of the Quran. At first, Muhammad preached these revelations to his close friends and family. He started preaching [[monotheism]] publicly where he received opposition from the [[Mecca|Meccan]] [[Polytheism|polytheists]]. The polytheists boycotted Muhammad for three years, in which Muhammad could barely eat or drink. He was attacked with stones, ridiculed while praying, and eventually forced to leave his hometown of Mecca. |
|
| |
|
| The [[Arabian Peninsula]] was, and still is, largely arid with volcanic soil, making agriculture difficult except near oases or springs. Towns and cities dotted the landscape, two of the most prominent being [[Mecca]] and [[Medina]]. Medina was a large flourishing agricultural settlement, while Mecca was an important financial center for many surrounding tribes.<ref name="Muhammad-Mecca-12">Watt (1953), pp. 1–2.</ref> Communal life was essential for survival in the [[desert]] conditions, supporting indigenous tribes against the harsh environment and lifestyle. Tribal affiliation, whether based on kinship or alliances, was an important source of social cohesion.<ref>Watt (1953), pp. 16–18.</ref> Indigenous Arabs were either [[nomad]]ic or [[Sedentism|sedentary]]. Nomadic groups constantly traveled seeking water and pasture for their flocks, while the sedentary settled and focused on trade and agriculture. Nomadic survival also depended on raiding caravans or oases; nomads did not view this as a crime.<ref name="Rue">Loyal Rue, ''Religion Is Not about God: How Spiritual Traditions Nurture Our Biological'',2005, p. 224.</ref><ref name="Esposito4">John Esposito, ''Islam'', Expanded edition, Oxford University Press, pp. 4–5.</ref>
| | While Muhammad was traveling towards Medina, he came across Taif and preached there where polytheists threw stones, causing Muhammad to bleed and almost collapse. After reaching Medina with [[Abu Bakr]], the Medinan Muslims helped Muhammad and made a [[Al-Masjid al-Nabawi|mosque]] there. |
|
| |
|
| In pre-Islamic Arabia, gods or goddesses were viewed as protectors of individual tribes, their spirits associated with sacred trees, [[Baetylus|stones]], springs and wells. As well as being the site of an annual pilgrimage, the [[Kaaba]] shrine in Mecca housed 360 idols of tribal patron deities. Three goddesses were worshipped, in some places as daughters of Allah: [[Allāt]], [[Manāt]] and [[al-'Uzzá]]. Monotheistic communities existed in Arabia, including Christians and [[Jewish tribes of Arabia|Jews]].<ref>See:
| | He is believed to be a descendant of [[Ishmael]], a son of [[Abraham]], and the last of all [[Prophet|prophets]] (''the seal of the prophets''). He is seen as an example for all Muslims to follow. |
| * Esposito, ''Islam'', Extended Edition, Oxford University Press, pp. 5–7.
| |
| * Quran 3:95.</ref> [[Hanif]]s – native pre-Islamic Arabs who "professed a rigid monotheism"<ref>{{cite book |last=Ueberweg |first=Friedrich |title=History of Philosophy, Vol. 1: From Thales to the Present Time |publisher=Charles Scribner's Sons |page=409 |url=https://books.google.com/books?id=GZfL4GsU3JAC&q=Hanifs&pg=PA409 |isbn=978-1-4400-4322-2}}</ref> – are also sometimes listed alongside Jews and Christians in pre-Islamic Arabia, although scholars dispute their [[historicity (philosophy)|historicity]].<ref>Kochler (1982), p. 29.</ref><ref>cf. [[Uri Rubin]], ''Hanif'', Encyclopedia of the Qur'an.</ref> According to Muslim tradition, Muhammad himself was a Hanif and one of the descendants of [[Ishmael]], son of [[Abraham]].<ref>See:
| |
| * Louis Jacobs (1995), p. 272
| |
| * Turner (2005), p. 16.</ref> After a century of exhaustive archaeological investigation, no evidence has been found of a historical Abraham or Ishmael.<ref>{{Cite book|last=Dever|first=William G.|url=https://books.google.com/books?id=6-VxwC5rQtwC&q=What+Did+the+Biblical+Writers+Know+and+When+Did+They+Know+It%3F%3A+What+...|title=What Did the Biblical Writers Know and When Did They Know It?: What Archeology Can Tell Us About the Reality of Ancient Israel|date=10 May 2001|publisher=Wm. B. Eerdmans Publishing|isbn=978-0-8028-2126-3|language=en}}</ref>
| |
| | |
| The second half of the sixth century was a period of political disorder in Arabia and communication routes were no longer secure.<ref>{{cite book |author=Christian Julien Robin |title=Arabia and Ethiopia. In The Oxford Handbook of Late Antiquity |url=https://books.google.com/books?id=GKRybwb17WMC&pg=PA297 |year=2012 |publisher=OUP USA |pages=297–299 |isbn=978-0-19-533693-1 |url-status=live |archive-url=https://web.archive.org/web/20160516010339/https://books.google.com/books?id=GKRybwb17WMC&pg=PA297 |archive-date=16 May 2016 }}</ref> Religious divisions were an important cause of the crisis.<ref name="Robin302">{{cite book |author=Christian Julien Robin |title=Arabia and Ethiopia. In The Oxford Handbook of Late Antiquity |url=https://books.google.com/books?id=GKRybwb17WMC&pg=PA302 |year=2012 |publisher=OUP USA |pages=302 |isbn=978-0-19-533693-1 |url-status=live |archive-url=https://web.archive.org/web/20160501235340/https://books.google.com/books?id=GKRybwb17WMC&pg=PA302 |archive-date=1 May 2016 }}</ref> [[Judaism]] became the dominant religion in [[Yemen]] while Christianity took root in the [[Persian Gulf]] area.<ref name="Robin302" /> In line with broader trends of the ancient world, the region witnessed a decline in the practice of polytheistic cults and a growing interest in a more spiritual form of religion.<ref name="Robin302" /> While many were reluctant to convert to a foreign faith, those faiths provided intellectual and spiritual reference points.<ref name="Robin302" />
| |
| | |
| During the early years of Muhammad's life, the [[Quraysh]] tribe to which he belonged became a dominant force in western Arabia.<ref name="Robin286">{{cite book |author=Christian Julien Robin |title=Arabia and Ethiopia. In The Oxford Handbook of Late Antiquity |url=https://books.google.com/books?id=GKRybwb17WMC&pg=PA286 |year=2012 |publisher=OUP USA |pages=286–287 |isbn=978-0-19-533693-1 |url-status=live |archive-url=https://web.archive.org/web/20160604024657/https://books.google.com/books?id=GKRybwb17WMC&pg=PA286 |archive-date=4 June 2016 }}</ref> They formed the cult association of ''hums'', which tied members of many tribes in western Arabia to the [[Kaaba]] and reinforced the prestige of the Meccan sanctuary.<ref name="Robin301" /> To counter the effects of anarchy, Quraysh upheld the institution of sacred months during which all violence was forbidden, and it was possible to participate in pilgrimages and fairs without danger.<ref name="Robin301">{{cite book |author=Christian Julien Robin |title=Arabia and Ethiopia. In The Oxford Handbook of Late Antiquity |url=https://books.google.com/books?id=GKRybwb17WMC&pg=PA301 |year=2012 |publisher=OUP USA |page=301 |isbn=978-0-19-533693-1 |url-status=live |archive-url=https://web.archive.org/web/20160517040025/https://books.google.com/books?id=GKRybwb17WMC&pg=PA301 |archive-date=17 May 2016 }}</ref> Thus, although the association of ''hums'' was primarily religious, it also had important economic consequences for the city.<ref name="Robin301" />
| |
| | |
| {{Clear}}
| |
|
| |
|
| == Life == | | == Life == |
| | {{Muhammad}} |
| | === Childhood === |
| | Muhammad was born about 570 AD in [[Mecca]].<ref>{{cite web|url=http://www.nndb.com/people/673/000044541/|title=Prophet Muhammad|website=nndb.com}}</ref> His father, whose name was Abdullah, died six months before Muhammad's birth. His mother, Amina, died when he was six years old. So, his grandfather, Abdul-Muttalib, took care of him after the death of Amina but he too died two years later when Muhammad was nine. After his grandfather's death, his uncle [[Abu Talib]] took care of him and was a support to him for many years of his adult life. |
|
| |
|
| === Childhood and early life === | | === Beginning of the prophethood === |
| {{Muhammad timeline in Mecca}}
| | In 610 AD, when Muhammad was forty years old, he went for a walk to the mountain of [[Hira]] near [[Mecca]]. According to Muslims, the angel [[Gabriel|Jibrail]] (Gabriel) spoke with him in a cave on the mountain. The story says that when Muhammad first saw the angel Gabriel, he fainted because Gabriel was so large. This is what Jibrail said to Muhammad: |
| {{See also|Mawlid|Family tree of Muhammad|Muhammad in Mecca}}
| | [[File:Cave Hira.jpg|thumb|left|150px|According to Muslim tradition, the mountain of Hira was the place where Jibrail first spoke to Muhammad]] |
| [[File:Site of the birthplace of the Prophet Muhammad, Mecca, Saudi Arabia.jpg|thumb|left|[[Makkah Al Mukarramah Library]] ({{coord|21|25|30|N|39|49|48|E|type:landmark_scale:5000_region:SA|name=Bayt al-Mawlid / Makkah Al Mukarramah Library}}) is believed to stand on the spot where Muhammad was [[mawlid|born]], so it is also known as ''[[Bayt al-Mawlid]]'']] | | <blockquote>"Read... in the name of God Who made man from a drop of blood... God is Most Rewarding... He Who taught man to write with pen... and taught man what he knew not."<ref>This saying can be found in the Qu'ran (Chapter 96:1 - 5)</ref></blockquote> |
| | Muhammad went back home to his wife Khadijah and told her what had happened. New revelations came to him commanding him to preach what was being sent ''down'' from God. When Muhammad first started teaching, many of the people of Mecca, who worshipped idols, did not like the things that Muhammad said. But there were also people who listened to his preaching and obeyed his messages. These people were the first of the followers of Islam. Leaders of Mecca punished and tortured the followers of Islam. Some followers of Islam were executed. Muhammad resisted this and continued to teach Islam. |
|
| |
|
| Abu al-Qasim Muhammad ibn Abdullah ibn Abd al-Muttalib ibn Hashim<ref name="auto">[https://www.britannica.com/biography/Muhammad Muhammad] {{webarchive|url=https://web.archive.org/web/20170209125352/https://www.britannica.com/biography/Muhammad |date=9 February 2017 }} [[Encyclopedia Britannica]]. Retrieved 15 February 2017.</ref> was born in Mecca<ref>{{cite book |last1=Rodinson |first1=Maxime |author-link1=Maxime Rodinson |title=Muhammad: Prophet of Islam |date=2002 |publisher=Tauris Parke Paperbacks|page=38 |isbn=978-1-86064-827-4 |url=https://books.google.com/books?id=LqR_mU0qpE4C&pg=PA38 |access-date=12 May 2019 |language=en}}</ref> about the year 570<ref name="abraha" /> and [[Mawlid|his birthday]] is believed to be in the month of [[Rabi' al-awwal]].<ref>{{cite book|title=The Oxford Dictionary of Islam |editor-last=Esposito |editor-first=John L. |year=2003 |isbn=978-0-19-512558-0 |page=[https://archive.org/details/oxforddictionary00bada/page/198 198] |url=https://archive.org/details/oxforddictionary00bada/page/198 |access-date=19 June 2012 }}</ref> He belonged to the [[Banu Hashim]] clan, part of the [[Quraysh tribe]], which was one of [[Mecca]]'s prominent families, although it appears less prosperous during Muhammad's early lifetime.<ref name="EoI-Muhammad" /><ref>See also {{qref|43|31|b=y}} cited in EoI; Muhammad.</ref> Tradition places the year of Muhammad's birth as corresponding with the [[Year of the Elephant]], which is named after the failed destruction of Mecca that year by the [[Abraha]], Yemen's king, who supplemented his army with elephants.<ref>Marr J.S., Hubbard E., Cathey J.T. (2014): The Year of the Elephant. <!-- figshare. -->
| | [[File:Muhammad and "shameless women" in Hell.jpg|thumb|150 px|Muhammad's journey to the Hereafter; The elements of terror and fear "that came together in ancient Israel" (in Ge-Ben Hinnom, the children who were burned and sacrificed to Molek (Jeremiah 32:35)) appear in a similar way (Molek-Malik) in the [[Hell|Jahannam]] of the Qur'an (43:77). (Miniature, 15. century)]] |
| {{doi|10.6084/m9.figshare.1186833}}
| |
| Retrieved 21 October 2014 (GMT).</ref><ref>''The Oxford Handbook of Late Antiquity''; edited by Scott Fitzgerald Johnson; p. 287.</ref><ref>''Muhammad and the Origins of Islam''; by Francis E. Peters; p. 88.</ref>
| |
| Alternatively some 20th century scholars have suggested different years, such as 568 or 569.<ref name="Watt7">Watt (1974), p. 7.</ref>
| |
|
| |
|
| <!------------
| | == The Hijrah == |
| PLEASE NOTE:
| | {{main|Hijra (Islam)}} |
| The consensus to include images of Muhammad emerged after extensive months-long discussions and efforts on both sides to balance multiple competing interests. Please do not remove or reposition these images because you feel they are against your religion. Please do not add more images or reposition the current ones to prove a point. To avoid pointless revert-warring, blocking and page protection, please discuss any prospective changes on the talk page. Thank you for contributing to Wikipedia. | | After Muhammad finished in Mecca, he took his message to [[Medina]], where some people learned about him and his followers. They welcomed him into their city, and Muhammad wanted them to convert to Islam. They agreed, and many of his followers went to Medina. This movement from Mecca to Medina is called the ''[[Hijrah (Islam)|Hijrah]]''. The Hijra was also the beginning of the [[Islamic calendar]]. Muhammad stayed behind until all of his people left Mecca safely. |
| ------------->
| |
| <div class="depiction">
| |
| [[File:Mohammed kaaba 1315.jpg|thumb|left|Miniature from [[Rashid-al-Din Hamadani]]'s ''[[Jami al-Tawarikh]]'', {{c.|lk=no|1315}}, illustrating the story of Muhammad's role in re-setting the [[Black Stone]] in 605. ([[Ilkhanate]] period)<ref>{{cite journal |last=Ali |first=Wijdan |date=August 1999 |journal=Proceedings of the 11th International Congress of Turkish Art |title=From the Literal to the Spiritual: The Development of the Prophet Muhammad's Portrayal from 13th Century Ilkhanid Miniatures to 17th Century Ottoman Art |number=7 |url=http://www2.let.uu.nl/Solis/anpt/ejos/pdf4/07Ali.pdf |archive-url=https://web.archive.org/web/20041203232347/http://www2.let.uu.nl/Solis/anpt/ejos/pdf4/07Ali.pdf |url-status=dead |archive-date=3 December 2004 |page=3 |issn=0928-6802 }}</ref>]]
| |
| </div>
| |
| Muhammad's father, [[Abdullah ibn Abd al-Muttalib|Abdullah]], died almost six months before he was born.<ref name="Meri2004">{{cite book |last=Meri |first=Josef W. |author-link=Josef W. Meri |title=Medieval Islamic civilization |url=https://books.google.com/books?id=H-k9oc9xsuAC |access-date=3 January 2013 |volume=1 |year=2004 |publisher=Routledge |isbn=978-0-415-96690-0 |page=525 |url-status=live |archive-url=https://web.archive.org/web/20121114153019/http://books.google.com/books?id=H-k9oc9xsuAC |archive-date=14 November 2012 }}</ref> According to Islamic tradition, soon after birth he was sent to live with a [[Bedouin]] family in the desert, as desert life was considered healthier for infants; some western scholars reject this tradition's historicity.<ref name=WattHalimah>Watt, "[http://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/halima-bint-abi-dhuayb-SIM_2648 Halimah bint Abi Dhuayb] {{webarchive|url=https://web.archive.org/web/20140203073455/http://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/halima-bint-abi-dhuayb-SIM_2648 |date=3 February 2014 }}", ''[[Encyclopaedia of Islam]]''.</ref> Muhammad stayed with his foster-mother, [[Halimah bint Abi Dhuayb]], and her husband until he was two years old. At the age of six, Muhammad lost his biological mother [[Aminah|Amina]] to illness and became an orphan.<ref name= WattHalimah /><ref>Watt, ''Amina'', [[Encyclopaedia of Islam]].</ref> For the next two years, until he was eight years old, Muhammad was under the guardianship of his paternal grandfather [[Abd al-Muttalib]], of the Banu Hashim clan until his death. He then came under the care of his uncle [[Abu Talib ibn Abd al-Muttalib|Abu Talib]], the new leader of the Banu Hashim.<ref name="Watt7" /> According to Islamic historian [[William Montgomery Watt]] there was a general disregard by guardians in taking care of weaker members of the tribes in Mecca during the 6th century, "Muhammad's guardians saw that he did not starve to death, but it was hard for them to do more for him, especially as the fortunes of the clan of Hashim seem to have been declining at that time."<ref name="Watt8">Watt (1974), p. 8.</ref> | |
|
| |
|
| In his teens, Muhammad accompanied his uncle on Syrian trading journeys to gain experience in commercial trade.<ref name="Watt8" /> Islamic tradition states that when Muhammad was either nine or twelve while accompanying the Meccans' caravan to Syria, he met a Christian monk or hermit named [[Bahira]] who is said to have foreseen Muhammad's career as a prophet of God.<ref>Armand Abel, ''Bahira'', [[Encyclopaedia of Islam]].</ref>
| | As Muhammad stayed in Mecca, his uncle Abu Lahab trained seven men to kill Muhammad in his sleep. According to history, they did not see him leave Mecca. The men went into his house and found his cousin, [[Ali]]. Abu Lahab and his horsemen went to the desert to look for him and his friend, [[Abu Bakr]]. |
|
| |
|
| Little is known of Muhammad during his later youth as available information is fragmented, making it difficult to separate history from legend.<ref name="Watt8" /> It is known that he became a merchant and "was involved in trade between the [[Indian Ocean]] and the [[Mediterranean Sea]]."<ref name="BerkWorldHistory">''Berkshire Encyclopedia of World History'' (2005), v. 3, p. 1025.</ref> Due to his upright character he acquired the nickname "[[Amin (name)|al-Amin]]" (Arabic: الامين), meaning "faithful, trustworthy" and "al-Sadiq" meaning "truthful"<ref>{{cite book |last1=Khan |first1=Majid Ali |title=Muhammad the final messenger |edition=1998 |page=332 |year=1998 |publisher=Islamic Book Service |location=India |isbn=978-81-85738-25-3 }}</ref> and was sought out as an impartial arbitrator.<ref name="EncWorldHistory" /><ref name="EoI-Muhammad" /><ref>Esposito (1998), p. 6.</ref> His reputation attracted a proposal in 595 from [[Khadija bint Khuwaylid|Khadijah]], a successful businesswoman. Muhammad consented to the marriage, which by all accounts was a happy one.<ref name="BerkWorldHistory" />
| | == His stay in Medina == |
| | Muhammad and Abu Bakr arrived in Medina. Some people welcomed Muhammad to their homes. He used his [[camel]] to show everyone where he would build his house. Also, the first [[mosque]] of Medina, a small place for prayer, was built in the back of this house. |
|
| |
|
| Several years later, according to a narration collected by historian [[Ibn Ishaq]], Muhammad was involved with a well-known story about setting the [[Black Stone]] in place in the wall of the Kaaba in 605 CE. The Black Stone, a sacred object, was removed during renovations to the Kaaba. The Meccan leaders could not agree which clan should return the Black Stone to its place. They decided to ask the next man who comes through the gate to make that decision; that man was the 35-year-old Muhammad. This event happened five years before the first revelation by Gabriel to him. He asked for a cloth and laid the Black Stone in its center. The clan leaders held the corners of the cloth and together carried the Black Stone to the right spot, then Muhammad laid the stone, satisfying the honor of all.<ref name="Dairesi">{{cite book |title=The Sacred Trusts: Pavilion of the Sacred Relics, Topkapı Palace Museum, Istanbul |editor=Uğurluel, Talha |editor2=Doğru, Ahmet |author1=Dairesi, Hırka-i Saadet |author2=Aydin, Hilmi |publisher=Tughra Books |year=2004 |isbn=978-1-932099-72-0}}</ref><ref>[[Muhammad Mustafa Al-A'zami]] (2003), ''The History of The Qur'anic Text: From Revelation to Compilation: A Comparative Study with the Old and New Testaments'', p. 24. UK Islamic Academy. {{ISBN|978-1-872531-65-6}}.</ref>
| | The people in a strong [[Jew]]ish tribe in Medina disagreed with the teachings and rules set by Muhammad. This tribe told their allies in Mecca to sell all the things and homes that Muslims of Mecca left behind. The Muslims and those from Mecca were advised to fight for their property. Muhammad told them not to do that. |
|
| |
|
| === Beginnings of the Quran ===
| | Muslims were called all over Medina to gather at a mosque that Muhammad prayed in. They were told to fight against the people of Mecca who burned down their homes and stole their property. |
| {{See also|Muhammad's first revelation|History of the Quran|Wahy}}
| |
| {{Quote box|quoted=true|bgcolor=#ffeeaa|align=right|width=30%|salign=right|quote=''Recite in the name of your Lord who created—Created man from a clinging substance. Recite, and your Lord is the most Generous—Who taught by the pen—Taught man that which he knew not.''|source=— [[Quran 96:1–5]]}}
| |
| <div class="depiction">
| |
| Muhammad began to pray alone in a cave named [[Cave of Hira|Hira]] on [[Jabal al-Nour|Mount Jabal al-Nour]], near Mecca for several weeks every year.<ref>Emory C. Bogle (1998), p. 6.</ref><ref>John Henry Haaren, Addison B. Poland (1904), p. 83.</ref> Islamic tradition holds that during one of his visits to that cave, in the year 610 the angel [[Gabriel]] appeared to him and commanded Muhammad to recite verses that would be included in the Quran.<ref>Brown (2003), pp. 72–73.</ref> Consensus exists that the first Quranic words revealed were the beginning of [[Quran 96:1]].<ref name="EI2-Wahy">{{qref|96|1|b=y}} {{Cite encyclopedia |edition=2nd |publisher=Brill Academic Publishers |volume=11 |pages=54 |first1=A.J. |last1=Wensinck |first2=A. |last2=Rippen |title=Waḥy |encyclopedia=[[Encyclopaedia of Islam]] |year=2002 |isbn=978-90-04-12756-2}}</ref>
| |
| Muhammad was deeply distressed upon receiving his first revelations. After returning home, Muhammad was consoled and reassured by Khadijah and her Christian cousin, [[Waraka ibn Nawfal]].<ref name=autogenerated1>Esposito (2010), p. 8.</ref> He also feared that others would dismiss his claims as being possessed.<ref name=Esposito4 /> Shi'a tradition states Muhammad was not surprised or frightened at Gabriel's appearance; rather he welcomed the angel, as if he was expected.<ref>''See:''
| |
| * Emory C. Bogle (1998), p. 7.
| |
| * Rodinson (2002), p. 71.</ref> The initial revelation was followed by a three-year pause (a period known as ''fatra'') during which Muhammad felt depressed and further gave himself to prayers and [[spiritual practice]]s.<ref name=EI2-Wahy /> When the revelations resumed he was reassured and commanded to begin preaching: "Thy Guardian-Lord hath not forsaken thee, nor is He displeased."<ref>{{qref|93|3|b=y}}.</ref><ref>Brown (2003), pp. 73–74.</ref><ref>Uri Rubin, ''Muhammad'', [[Encyclopedia of the Quran]].</ref>
| |
| [[File:Cave Hira.jpg|right|upright|thumb|The cave [[Cave of Hira|Hira]] in the mountain [[Jabal al-Nour]] where, according to Muslim belief, Muhammad received his first revelation]]
| |
| [[File:Rashid al-Din Tabib - Jami al-Tawarikh, f.45v detail - c. 1306-15.png|thumb|left|Muhammad receiving his first revelation from Gabriel in ''[[Jami' al-tawarikh]]'' by [[Rashid-al-Din Hamadani|Rashīd al-Dīn Ṭabīb]] (1307)]]
| |
| </div>
| |
| [[Sahih Bukhari]] narrates Muhammad describing his revelations as "sometimes it is (revealed) like the ringing of a bell". [[Aisha]] reported, "I saw the Prophet being inspired Divinely on a very cold day and noticed the sweat dropping from his forehead (as the Inspiration was over)".<ref>{{cite web |url=http://www.cmje.org/religious-texts/hadith/bukhari/001-sbt.php |title=Center for Muslim-Jewish Engagement |publisher=Cmje.org |access-date=26 January 2012 |url-status=dead |archive-url=https://web.archive.org/web/20120110054749/http://www.cmje.org/religious-texts/hadith/bukhari/001-sbt.php |archive-date=10 January 2012 }}</ref> According to [[Alford T. Welch|Welch]] these descriptions may be considered genuine, since they are unlikely to have been forged by later Muslims.<ref name="EoI-Muhammad" /> Muhammad was confident that he could distinguish his own thoughts from these messages.<ref>Watt, ''The Cambridge History of Islam'' (1977), p. 31.</ref> According to the Quran, one of the main roles of Muhammad is to warn the unbelievers of their [[eschatological]] punishment ([[Quran 38:70]],<ref>{{qref|38|70|b=y}}.</ref> [[Quran 6:19]]).<ref>{{qref|6|19|b=y}}.</ref> Occasionally the Quran did not explicitly refer to Judgment day but provided examples from the history of extinct communities and warns Muhammad's contemporaries of similar calamities ({{qref|41|13–16|b=y}}).<ref name="EoQ-Muhammad">Uri Rubin, ''Muhammad'', [[Encyclopedia of the Qur'an]].</ref> Muhammad did not only warn those who rejected God's revelation, but also dispensed good news for those who abandoned evil, listening to the divine words and serving God.<ref>Daniel C. Peterson, ''Good News'', [[Encyclopedia of the Quran]].</ref> Muhammad's mission also involves preaching monotheism: The Quran commands Muhammad to proclaim and praise the name of his Lord and instructs him not to worship idols or associate other deities with God.<ref name="EoQ-Muhammad" />
| |
|
| |
|
| The key themes of the early Quranic verses included the responsibility of man towards his creator; the resurrection of the dead, God's final judgment followed by vivid descriptions of the tortures in Hell and pleasures in Paradise, and the signs of God in all aspects of life. Religious duties required of the believers at this time were few: belief in God, asking for forgiveness of sins, offering frequent prayers, assisting others particularly those in need, rejecting cheating and the love of wealth (considered to be significant in the commercial life of Mecca), being chaste and not committing [[Women in pre-Islamic Arabia#Female infanticide|female]] [[infanticide]].<ref name="EoI-Muhammad" /> | | == The wars == |
| | The [[Quraysh]] pagans of Mecca heard about this, and they sent a larger [[army]] numbering 1000 warriors to fight the Muslims. They met in [[Battle of Badr|Badr]], but the pagans were defeated and Abu Jahl, one of the pagan leaders, was also killed. |
|
| |
|
| === Opposition ===
| | But, the Muslims lost the second battle at [[Battle of Uhud|Uhud]]. One year after the fight at Badr, the army of Mecca had outside help. Muslim archers failed to listen to Muhammad's instructions and [[Khalid ibn al-Walid]] cleverly took advantage of that. Hamza, Muhammad's last uncle, was killed when a slave from Mecca threw a spear into his chest. Muhammad himself was injured. |
| {{See also|Persecution of Muslims by Meccans|Migration to Abyssinia}}
| |
| [[File:Surat An-Najm.jpg|thumb|right|The last verse from [[An-Najm]]: ''"So prostrate to Allah and worship."'' Muhammad's message of [[monotheism]] challenged the traditional order]] | |
| According to Muslim tradition, Muhammad's wife [[Khadija bint Khuwaylid|Khadija]] was the first to believe he was a prophet.<ref name="Watt53-86">Watt (1953), p. 86.</ref> She was followed by Muhammad's ten-year-old cousin [[Ali|Ali ibn Abi Talib]], close friend [[Abu Bakr]], and adopted son [[Zayd ibn Harithah|Zaid]].<ref name="Watt53-86" /> Around 613, Muhammad began to preach to the public ({{qref|26|214|b=y}}).<ref name="Al-A'zami2" /><ref>Ramadan (2007), pp. 37–39.</ref> Most Meccans ignored and mocked him, though a few became his followers. There were three main groups of early converts to Islam: younger brothers and sons of great merchants; people who had fallen out of the first rank in their tribe or failed to attain it; and the weak, mostly unprotected foreigners.<ref name="Cambridge 1977 36">Watt, ''The Cambridge History of Islam'' (1977), p. 36.</ref>
| |
|
| |
|
| According to Ibn Saad, opposition in Mecca started when Muhammad delivered verses that condemned idol worship and the polytheism practiced by the Meccan forefathers.<ref>F.E. Peters (1994), p. 169.</ref> However, the Quranic exegesis maintains that it began as Muhammad started public preaching.<ref name="Rubin">Uri Rubin'', Quraysh'', [[Encyclopaedia of the Qur'an]].</ref> As his followers increased, Muhammad became a threat to the local tribes and rulers of the city, whose wealth rested upon the Ka'aba, the focal point of Meccan religious life that Muhammad threatened to overthrow. Muhammad's denunciation of the Meccan traditional religion was especially offensive to his own tribe, the [[Quraysh (tribe)|Quraysh]], as they were the guardians of the Ka'aba.<ref name="Cambridge 1977 36" /> Powerful merchants attempted to convince Muhammad to abandon his preaching; he was offered admission to the inner circle of merchants, as well as an advantageous marriage. He refused both of these offers.<ref name="Cambridge 1977 36" />
| | Then in 627, Abu Sufyan led the Quraysh and its allies to attack Medina itself. However, they could not pass the [[ditch|trench]] that the Muslims had dug around Medina. After several weeks, the coalition broke up and went home. The Medinians were considered victors. |
| {{Quote box|quoted=true|bgcolor=#ffeeaa|align=right|width=25%|salign=right|quote=''Have We not made for him two eyes? And a tongue and two lips? And have shown him the two ways? But he has not broken through the difficult pass. And what can make you know what is the difficult pass? It is the freeing of a slave. Or feeding on a day of severe hunger; an orphan of near relationship, or a needy person in misery. And then being among those who believed and advised one another to patience and advised one another to mercy.''|source=— Quran (90:8–17)}}
| |
| Tradition records at great length the persecution and ill-treatment towards Muhammad and his followers.<ref name="EoI-Muhammad" /> [[Sumayyah bint Khayyat]], a slave of a prominent Meccan leader [[Amr ibn Hishām|Abu Jahl]], is famous as the first martyr of Islam; killed with a spear by her master when she refused to give up her faith. [[Bilal ibn Rabah|Bilal]], another Muslim slave, was tortured by [[Umayyah ibn Khalaf]] who placed a heavy rock on his chest to force his conversion.<ref>Jonathan E. Brockopp, ''Slaves and Slavery'', [[Encyclopedia of the Qur'an]].</ref><ref>W. Arafat, ''Bilal b. Rabah'', [[Encyclopedia of Islam]].</ref>
| |
|
| |
|
| In 615, some of Muhammad's followers [[Migration to Abyssinia|emigrated]] to the Ethiopian [[Kingdom of Aksum]] and founded a small colony under the protection of the Christian Ethiopian emperor [[Aṣḥama ibn Abjar]].<ref name="EoI-Muhammad" /> [[Ibn Sa'd al-Baghdadi|Ibn Sa'ad]] mentions two separate migrations. According to him, most of the Muslims returned to Mecca prior to [[Hegira|Hijra]], while a second group rejoined them in Medina. [[Ibn Hisham]] and [[Muhammad ibn Jarir al-Tabari|Tabari]], however, only talk about one migration to Ethiopia. These accounts agree that Meccan persecution played a major role in Muhammad's decision to suggest that a number of his followers seek refuge among the Christians in Abyssinia. According to the famous letter of [[Urwah ibn Zubayr|ʿUrwa]] preserved in al-Tabari, the majority of Muslims returned to their native town as Islam gained strength and high ranking Meccans, such as [[Umar]] and [[Hamza ibn Abdul-Muttalib|Hamzah]] converted.<ref>{{cite journal |last1=Horovitz |first1=Josef |author-link1=Josef Horovitz |date=1927 |title=The Earliest Biographies of the Prophet and Their Authors |journal=Islamic Culture |volume=1 |issue= 2|pages=279–284 |doi=10.1163/157005807780220576 }}</ref>
| | == The truce with Mecca == |
| | After the pagans of Mecca failed to gain control of Medina, the Muslims became stronger. The pagans then decided to sign a [[Ceasefire|truce]] with the Muslims. This means that they would not fight each other for ten years. The Muslims used this as a chance to talk to other people all over [[Arabia]]. In three years, many people changed their religions to Islam. |
|
| |
|
| However, there is a completely different story on the reason why the Muslims returned from Ethiopia to Mecca. According to this account—initially mentioned by [[Al-Waqidi]] then rehashed by [[Ibn Sa'd al-Baghdadi|Ibn Sa'ad]] and [[Muhammad ibn Jarir al-Tabari|Tabari]], but not by [[Ibn Hisham]] and not by [[Ibn Ishaq]]<ref>"Muḥammad", [[Encyclopaedia of Islam]], Second Edition. Edited by [[P. J. Bearman]], [[Th. Bianquis]], [[C. E. Bosworth]], [[E. van Donzel]], [[W. P. Heinrichs]] et al. Brill Online, 2014.</ref>—Muhammad, desperately hoping for an accommodation with his tribe, pronounced a verse acknowledging the existence of three Meccan goddesses considered to be the daughters of Allah. Muhammad retracted the verses the next day at the behest of Gabriel, claiming that the verses were whispered by the devil himself. Instead, a ridicule of these gods was offered.<ref>The Cambridge Companion to Muhammad (2010), p. 35.</ref><ref group="n">The aforementioned Islamic [[Satanic Verses#Tabarī's account|histories recount]] that as Muhammad was reciting Sūra Al-Najm (Q.53), as revealed to him by the Archangel [[Gabriel]], Satan tempted him to utter the following lines after verses 19 and 20: "Have you thought of Allāt and al-'Uzzā and Manāt the third, the other; These are the exalted Gharaniq, whose intercession is hoped for." (Allāt, al-'Uzzā and Manāt were three goddesses worshiped by the Meccans). cf Ibn Ishaq, A. Guillaume p. 166.</ref><ref group="n">"Apart from this one-day lapse, which was excised from the text, the Quran is simply unrelenting, unaccommodating and outright despising of paganism." (The Cambridge Companion to Muhammad, Jonathan E. Brockopp, p. 35).</ref> This episode, known as "The Story of the Cranes," is also known as "[[Satanic Verses]]". According to the story, this led to a general reconciliation between Muhammad and the Meccans, and the Abyssinia Muslims began to return home. When they arrived Gabriel had informed Muhammad that the two verses were not part of the revelation, but had been inserted by Satan. Notable scholars at the time argued against the historic authenticity of these verses and the story itself on various grounds.<ref>"Kuran" in the ''[[Encyclopaedia of Islam]]'', 2nd Edition, Vol. 5 (1986), p. 404.</ref><ref>''"Muḥammad", [[Encyclopaedia of Islam]], Second Edition. Edited by [[P. J. Bearman]], [[Th. Bianquis]], [[C. E. Bosworth]], [[E. van Donzel]], [[W. P. Heinrichs]] et al. Brill Online, 2014''.</ref><ref group="n">"Although, there could be some historical basis for the story, in its present form, it is certainly a later, exegetical fabrication. Sura LIII, 1–20 and the end of the sura are not a unity, as is claimed by the story, XXII, 52 is later than LIII, 2107 and is almost certainly Medinan; and several details of the story—the mosque, the sadjda, and others not mentioned in the short summary above do not belong to Meccan setting. Caetani and J. Burton have argued against the historicity of the story on other grounds. Burton concluded that the story was invented by jurists so that XXII 52 could serve as a Kuranic proof-text for their abrogation theories." ("Kuran" in the ''[[Encyclopaedia of Islam]]'', 2nd Edition, Vol. 5 (1986), p. 404).</ref> Al-Waqidi was severely criticized by Islamic scholars such as [[Malik ibn Anas]], [[al-Shafi'i]], [[Ahmad ibn Hanbal]], [[Al-Nasa'i]], [[al-Bukhari]], [[Abu Dawood]], [[Al-Nawawi]] and others as a liar and forger.<ref name="arafat">{{cite journal |title=New Light on the Story of Banu Qurayza and the Jews of Medina |author=W.N. Arafat |publisher=Journal of the Royal Asiatic Society of Great Britain and Ireland |year=1976 |pages=101–107}}</ref><ref>{{citation |url=https://books.google.com/books?id=c1ZsBgAAQBAJ&pg=PA754 |title=Medieval Islamic Civilization: An Encyclopedia |page=754 |author=Rizwi Faizer |publisher=Routledge |url-status=live |archive-url=https://web.archive.org/web/20170227162611/https://books.google.com/books?id=c1ZsBgAAQBAJ |archive-date=27 February 2017 |isbn=978-1-135-45596-5 |date=31 October 2005 }}</ref><ref>{{citation |url=https://books.google.com/books?id=2AtvBAAAQBAJ |title=Muhammad in History, Thought, and Culture |page=279 |publisher=ABC-CLIO |url-status=live |archive-url=https://web.archive.org/web/20170319044010/https://books.google.com/books?id=2AtvBAAAQBAJ |archive-date=19 March 2017 |isbn=978-1-61069-178-9 |date=25 April 2014 }}</ref><ref>{{citation |url=https://books.google.com/books?id=mDqtAgAAQBAJ&pg=PA109 |page=109 |title=The Quran and Hadith |author=Sayyid Saeed Akhtar Rizvi |year=1975 |url-status=live |archive-url=https://web.archive.org/web/20180122105439/https://books.google.com/books?id=mDqtAgAAQBAJ&pg=PA109 |archive-date=22 January 2018 |isbn=978-9976-956-87-0 }}</ref> Later, the incident received some acceptance among certain groups, though strong objections to it continued onwards past the tenth century. The objections continued until rejection of these verses and the story itself eventually became the only acceptable orthodox Muslim position.<ref>Shahab Ahmed, "Satanic Verses" in the ''[[Encyclopedia of the Qur'an]]''.</ref>
| | But, this truce did not last for long. After three years of it, a small group of horsemen from Mecca attacked a Muslim camp and killed a few of them. The Muslims in Medina heard of this, and the truce was canceled. Abu Sufyan, the third leader of Mecca in Muhammad's lifetime, tried to resume the truce, but Muhammad politely refused the offer. Muhammad told his followers to be ready to capture Mecca. After Mecca was captured, they went on to capture the Torkan. |
|
| |
|
| In 616 (or 617), the leaders of [[Makhzum]] and [[Banu Abd-Shams]], two important Quraysh clans, declared a public boycott against Banu Hashim, their commercial rival, to pressure it into withdrawing its protection of Muhammad. The boycott lasted three years but eventually collapsed as it failed in its objective.<ref>F.E. Peters (2003b), p. 96.</ref><ref name="Momen">Moojan Momen (1985), p. 4.</ref> During this time, Muhammad was able to preach only during the holy pilgrimage months in which all hostilities between Arabs were suspended.
| | == The capture of Mecca == |
|
| |
|
| === Isra and Mi'raj ===
| | In 630, most people in Arabia had become Muslims, and they became part of Muhammad's large army to capture Mecca. Because of the big size of the army, the people of Mecca were afraid to fight back. Abu Sufyan, who was feeling unhappy over the broken truce, went to Muhammad's camp outside Mecca to ask for forgiveness. Muhammad did not say that he would forgive him, so he returned home. While he was with Muhammad, he changed his religion to Islam by saying the Testimony (ash-Ashaada): |
| {{Main|Isra and Mi'raj}}
| | <blockquote>"I testify that there is no other god but Allah, and I testify that Muhammad is the Messenger of Allah."</blockquote> |
| [[File:Dome of the Rock, from Governor's House, Francis Bedford 1862.jpg|thumb|The [[Masjid Al-Aqsa]] in [[Jerusalem]], also known as the Haram ash-Sharif or the Temple Mount, takes its name from the "farthest mosque" described in [[Al-Isra|Surah 17]], where Muhammad travelled in his night journey.<ref name="Grabar2006">{{cite book |author=Oleg Grabar |title=The Dome of the Rock |url=https://books.google.com/books?id=OeIOowshe6EC&pg=PA14 |access-date=26 December 2011 |date=1 October 2006 |publisher=Harvard University Press |isbn=978-0-674-02313-0 |page=14 |url-status=live |archive-url=https://web.archive.org/web/20130615020045/http://books.google.com/books?id=OeIOowshe6EC&pg=PA14 |archive-date=15 June 2013 }}</ref>]]
| |
|
| |
|
| Islamic tradition states that in 620, Muhammad experienced the ''[[Isra and Mi'raj]]'', a miraculous night-long journey said to have occurred with the angel [[Gabriel]]. At the journey's beginning, the ''Isra'', he is said to have traveled from [[Mecca]] on a [[Buraq|winged steed]] to "the farthest mosque." Later, during the ''Mi'raj'', Muhammad is said to have toured [[Jannah|heaven]] and [[Jahannam|hell]], and spoke with earlier prophets, such as [[Islamic view of Abraham|Abraham]], [[Islamic view of Moses|Moses]], and [[Jesus in Islam|Jesus]].<ref name="EoIMW" /> [[Ibn Ishaq]], author of the first [[Sirah Rasul Allah|biography of Muhammad]], presents the event as a spiritual experience; later historians, such as [[Muhammad ibn Jarir al-Tabari|Al-Tabari]] and [[Ibn Kathir]], present it as a physical journey.<ref name="EoIMW">''Encyclopedia of Islam and the Muslim World'' (2003), p. 482.</ref>
| | The next day, the Muslim army walked towards Mecca. Everyone ran to their homes and closed all doors and windows. They were afraid that the Muslims were going to kill them, because of the bad things they did to the Muslims many years ago. But, the Muslims went towards the [[Ka'aba]], believed to be built by Abraham and his elder son, Ishmael. [[Bilal ibn Ribah]], a former [[Ethiopia]]n slave, shouted out loud to the people of Mecca that they were all safe: "All those who lay down arms are safe. All those in the house of Abu Sufyan are safe. All those behind closed doors are safe." |
|
| |
|
| Some western scholars{{who|date=May 2014}} hold that the Isra and Mi'raj journey traveled through the heavens from the sacred enclosure at Mecca to the celestial ''al-Baytu l-Maʿmur'' (heavenly prototype of the Kaaba); later traditions indicate Muhammad's journey as having been from Mecca to Jerusalem.<ref>Sells, Michael. ''Ascension'', [[Encyclopedia of the Quran]].</ref>{{page needed|date=May 2014}}
| | Abu Sufyan heard this in his home. From this, he learns that Muhammad forgave him. At that time, Muhammad and his followers removed and broke all idols from the Kaaba. The idols were statues that were worshiped as gods. Muhammad forgave all citizens of Mecca. In the end, Bilal climbed to the top of the Kaaba and called for prayer. This was Muhammad's victory in spreading Islam all over Arabia. But, because he was old, he would not live for long. |
|
| |
|
| === Last years before Hijra === | | == His death == |
| [[File:Domeoftherock1.jpg|thumb|Quranic inscriptions on the [[Dome of the Rock]]. It marks the spot Muhammad is believed by Muslims to have ascended to [[Jannah|heaven]].<ref name="BloomBlair2009">{{cite book |author1=Jonathan M. Bloom |author2=Sheila Blair |title=The Grove encyclopedia of Islamic art and architecture |url=https://books.google.com/books?id=un4WcfEASZwC&pg=PA76 |access-date=26 December 2011 |year=2009 |publisher=Oxford University Press |isbn=978-0-19-530991-1 |page=76 |url-status=live |archive-url=https://web.archive.org/web/20130615020218/http://books.google.com/books?id=un4WcfEASZwC&pg=PA76 |archive-date=15 June 2013 }}</ref>]] | | [[File:Mescidi nebevi.JPG|180px|thumb|[[Masjid al-Nabawi]] in Medina. Muhammad is believed to be buried at the building with the green dome. It used to be his home when he was alive.]] |
| | In 632 AD, on June 8, Muhammad became very sick. Before he died, he told his followers about his death. He is buried in the chamber of his wife Aisha in Medina, where the [[Masjid al-Nabawi]] (Mosque of the Prophet) is. In Medina, his friend Abu Bakr went to the Masjid al-Nabawi and shouted to the people: |
|
| |
|
| Muhammad's wife Khadijah and uncle Abu Talib both died in 619, the year thus being known as the "[[Year of Sorrow]]". With the death of Abu Talib, leadership of the Banu Hashim clan passed to [[Abu Lahab]], a tenacious enemy of Muhammad. Soon afterward, Abu Lahab withdrew the clan's protection over Muhammad. This placed Muhammad in danger; the withdrawal of clan protection implied that blood revenge for his killing would not be exacted. Muhammad then [[Muhammad's visit to Ta'if|visited Ta'if]], another important city in Arabia, and tried to find a protector, but his effort failed and further brought him into physical danger.<ref name="EoI-Muhammad" /><ref name="Momen" /> Muhammad was forced to return to Mecca. A Meccan man named Mut'im ibn Adi (and the protection of the tribe of [[Banu Nawfal]]) made it possible for him to safely re-enter his native city.<ref name="EoI-Muhammad" /><ref name="Momen" />
| | <blockquote>"If any of you worship Muhammad, you should know that Muhammad is dead. But those of you who worship Allah(SWT) (God), let it be known that Allah(SWT) (God) is alive and cannot die."<ref>Muhammad’s Biography, [http://www.islamreligion.com/articles/180/ The Religion of Islam]. Found January 23, 2007</ref></blockquote> |
|
| |
|
| <!------------
| | Although Muhammad died, Islam soon spread all over the [[Middle East]]. Then, centuries later, it continued till it reached [[Africa]], [[Asia]] and [[Europe]]. Islam has become one of the world's biggest and fastest-growing religions. |
| PLEASE NOTE:
| |
| The consensus to include images of Muhammad emerged after extensive months-long discussions and efforts on both sides to balance multiple competing interests. Please do not remove or reposition these images because you feel they are against your religion. Please do not add more images or reposition the current ones to prove a point. To avoid pointless revert-warring, blocking and page protection, please discuss any prospective changes on the talk page. Thank you for contributing to Wikipedia.
| |
| ------------->
| |
| Many people visited Mecca on business or as pilgrims to the [[Kaaba]]. Muhammad took this opportunity to look for a new home for himself and his followers. After several unsuccessful negotiations, he found hope with some men from Yathrib (later called Medina).<ref name="EoI-Muhammad" /> The Arab population of Yathrib were familiar with monotheism and were prepared for the appearance of a prophet because a Jewish community existed there.<ref name="EoI-Muhammad" /> They also hoped, by the means of Muhammad and the new faith, to gain supremacy over Mecca; the Yathrib were jealous of its importance as the place of pilgrimage. Converts to Islam came from nearly all Arab tribes in Medina; by June of the subsequent year, seventy-five Muslims came to Mecca for pilgrimage and to meet Muhammad. Meeting him secretly by night, the group made what is known as the "''[[Second pledge at al-Aqabah|Second Pledge of al-'Aqaba]]''", or, in Orientalists' view, the "''Pledge of War''".<ref>Watt (1974), p. 83.</ref> Following the pledges at Aqabah, Muhammad encouraged his followers to [[Hijra (Islam)|emigrate]] to [[Yathrib]]. As with the [[migration to Abyssinia]], the Quraysh attempted to stop the emigration. However, almost all Muslims managed to leave.<ref name = P87>Peterson (2006), pp. 86–89.</ref>
| |
|
| |
|
| === Hijra === | | ==Relations== |
| {{Main|Hegira}}
| | When Muslims say or write the name of Muhammad, they usually follow it with ''[[May Allah's peace and blessings be upon him (Islam)|Peace and Blessings be upon him]]'' (Arabic: ''sall-Allahu `alayhi wa sallam''). For example, "Muhammad (Peace and Blessings be upon him)".<ref name="Ann Goldman 2006 p.212">Ann Goldman, Richard Hain, Stephen Liben (2006), p.212</ref> In printed matter, a calligraphic symbol is frequently used instead of printing the phrase. Sunnis believe that Abu Bakr succeeded Muhammad. Shias believe that Ali should have succeeded. |
| {{further|Military career of Muhammad}}
| |
| The Hijra is the migration of Muhammad and his followers from Mecca to Medina in 622 CE. In June 622, warned of a plot to assassinate him, Muhammad secretly slipped out of Mecca and moved his followers to Medina,<ref name="Al-A'zami4">[[Muhammad Mustafa Al-A'zami]] (2003), ''The History of The Qur'anic Text: From Revelation to Compilation: A Comparative Study with the Old and New Testaments'', pp. 30–31. UK Islamic Academy. {{ISBN|978-1-872531-65-6}}.</ref> {{convert|450|km|mi|abbr=off}} north of Mecca.<ref name="Al-A'zami3">[[Muhammad Mustafa Al-A'zami]] (2003), ''The History of The Qur'anic Text: From Revelation to Compilation: A Comparative Study with the Old and New Testaments'', p. 29. UK Islamic Academy. {{ISBN|978-1-872531-65-6}}.</ref>
| |
|
| |
|
| ==== Migration to Medina ==== | | == Legacy == |
| {{Muhammad timeline in Medina}}
| |
| {{Main|Muhammad in Medina}}
| |
| A delegation, consisting of the representatives of the twelve important clans of Medina, invited Muhammad to serve as chief arbitrator for the entire community; due to his status as a neutral outsider.<ref name="Cambridge39" /><ref name="Esp">Esposito (1998), p. 17.</ref> There was fighting in Yathrib: primarily the dispute involved its Arab and Jewish inhabitants, and was estimated to have lasted for around a hundred years before 620.<ref name="Cambridge39" /> The recurring slaughters and disagreements over the resulting claims, especially after the [[Battle of Bu'ath]] in which all clans were involved, made it obvious to them that the tribal concept of blood-feud and [[Eye for an eye|an eye for an eye]] were no longer workable unless there was one man with authority to adjudicate in disputed cases.<ref name="Cambridge39">Watt, ''The Cambridge History of Islam'', p. 39.</ref> The delegation from Medina pledged themselves and their fellow-citizens to accept Muhammad into their community and physically protect him as one of themselves.<ref name="EoI-Muhammad" />
| |
| | |
| Muhammad instructed his followers to emigrate to Medina, until nearly all his followers left Mecca. Being alarmed at the departure, according to tradition, the Meccans plotted to assassinate Muhammad. With the help of [[Ali]], Muhammad fooled the Meccans watching him, and secretly slipped away from the town with Abu Bakr.<ref>Moojan Momen (1985), p. 5.</ref> By 622, Muhammad emigrated to Medina, a large agricultural [[oasis]]. Those who migrated from Mecca along with Muhammad became known as ''[[muhajirun]]'' (emigrants).<ref name="EoI-Muhammad" />
| |
| | |
| ==== Establishment of a new polity ====
| |
| {{Main|Constitution of Medina}}
| |
| Among the first things Muhammad did to ease the longstanding grievances among the tribes of Medina was to draft a document known as the [[Constitution of Medina]], "establishing a kind of alliance or federation" among the eight Medinan tribes and Muslim emigrants from Mecca; this specified rights and duties of all citizens, and the relationship of the different communities in Medina (including the Muslim community to other communities, specifically the [[Jew]]s and other "[[People of the Book|Peoples of the Book]]").<ref name="Cambridge39" /><ref name="Esp" /> The community defined in the Constitution of Medina, ''[[Ummah]]'', had a religious outlook, also shaped by practical considerations and substantially preserved the legal forms of the old Arab tribes.<ref name="EoI-Muhammad" />
| |
|
| |
|
| The first group of converts to Islam in Medina were the clans without great leaders; these clans had been subjugated by hostile leaders from outside.<ref>Watt (1956), p. 175.</ref> This was followed by the general acceptance of Islam by the [[pagan]] population of Medina, with some exceptions. According to [[Ibn Ishaq]], this was influenced by the conversion of [[Sa'd ibn Mu'adh]] (a prominent Medinan leader) to Islam.<ref>Watt (1956), p. 177.</ref> Medinans who converted to Islam and helped the Muslim emigrants find shelter became known as the ''[[Ansar (Islam)|ansar]]'' (supporters).<ref name="EoI-Muhammad" /> Then Muhammad instituted [[Brotherhood among the Sahaba|brotherhood between the emigrants and the supporters]] and he chose [[Ali]] as his own brother.<ref>{{cite encyclopedia |title=Ali ibn Abitalib |encyclopedia=Encyclopedia Iranica |access-date=25 October 2007 |url=http://www.iranica.com/newsite/articles/v1f8/v1f8a043.html |archive-url=https://web.archive.org/web/20070812205939/http://www.iranica.com/newsite/articles/v1f8/v1f8a043.html |archive-date=12 August 2007}}</ref>
| | === Images of Muhammad === |
| | <!--Wikipedia is a neutral source of information that does not censor material. Please do not remove images, simply because you deem them "offensive". --> |
| | [[File:Maome.jpg|thumb|Anonymous illustration of [[Abu Rayhan Biruni|al-Bīrūnī]]'s ''[[The Remaining Signs of Past Centuries]]'', depicting Muhammad [[Islamic calendar#Prohibiting Nasīʾ|prohibiting Nasi']] during the [[Farewell Pilgrimage]]<!-- ''cf. Watt (1956), p. 300'' -->, 17th-century Ottoman copy of a 14th-century ([[Ilkhanate]]) manuscript (Edinburgh codex).]] |
|
| |
|
| ==== Beginning of armed conflict ====
| | Most Muslims do not make or show images of Muhammad. The Qur'an does not state that images of Muhammad must not ever be made, but it does contain passages that forbid the creation of idols. There are also passages against the creation of images of God in the [[Hadith]]. Muslims, especially [[Sunni]] Muslims, believe there should be no pictures of Muhammad. When people create images of Muhammad, some Muslims may view this as disrespectful, offensive, and emotionally injurious. |
| {{Main|Battle of Badr}}
| |
| {{See also|List of expeditions of Muhammad}}
| |
| {{Campaignbox Campaigns of Muhammad}}
| |
| Following the emigration, the people of Mecca seized property of Muslim emigrants to Medina.<ref>[[Fazlur Rahman]] (1979), p. 21.</ref> War would later break out between the people of Mecca and the Muslims. Muhammad delivered [[Quran]]ic verses permitting Muslims to fight the Meccans (see sura [[Al-Hajj]], {{qref|22|39–40|b=y}}).<ref>[[John Kelsay]] (1993), p. 21.</ref> According to the traditional account, on 11 February 624, while praying in the [[Masjid al-Qiblatayn]] in Medina, Muhammad received revelations from God that he should be facing Mecca rather than Jerusalem during prayer. Muhammad adjusted to the new direction, and his companions praying with him followed his lead, beginning the tradition of facing Mecca during prayer.<ref name="Watt1974">{{cite book|author=William Montgomery Watt |title=Muhammad: Prophet and Statesman |url=https://archive.org/details/muhammadprophets00watt/page/112 |access-date=29 December 2011 |date=7 February 1974 |publisher=Oxford University Press |isbn=978-0-19-881078-0 |pages=[https://archive.org/details/muhammadprophets00watt/page/112 112–14] }}</ref>
| |
| {{Quote box|quoted=true|bgcolor=#ffeeaa|align=right|width=25%|salign=right|quote=''Permission has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory. Those who have been evicted from their homes without right—only because they say, "Our Lord is Allah." And were it not that Allah checks the people, some by means of others, there would have been demolished [[monastery|monasteries]], [[Church (building)|churches]], [[synagogue]]s, and [[mosque]]s in which the name of Allah is much mentioned. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might.''|source=— Quran (22:39–40)}}
| |
| Muhammad ordered a number of raids to capture Meccan caravans, but only the 8th of them, the Raid of Nakhla, resulted in actual fighting and capture of booty and prisoners.<ref name=":0" /> In March 624, Muhammad led some three hundred warriors in a raid on a Meccan merchant caravan. The Muslims set an ambush for the caravan at Badr.<ref>Rodinson (2002), p. 164.</ref> Aware of the plan, the Meccan caravan eluded the Muslims. A Meccan force was sent to protect the caravan and went on to confront the Muslims upon receiving word that the caravan was safe. The [[Battle of Badr]] commenced.<ref>Watt, ''The Cambridge History of Islam'', p. 45.</ref> Though outnumbered more than three to one, the Muslims won the battle, killing at least forty-five Meccans with fourteen Muslims dead. They also succeeded in killing many Meccan leaders, including [[Amr ibn Hishām|Abu Jahl]].<ref>Glubb (2002), pp. 179–86.</ref> Seventy prisoners had been acquired, many of whom were ransomed.<ref name="Lewisw">Lewis (2002), p. 41.</ref><ref name="W123">Watt (1961), p. 123.</ref><ref name="Rodinson 168-9">Rodinson (2002), pp. 168–69.</ref> Muhammad and his followers saw the victory as confirmation of their faith<ref name="EoI-Muhammad" /> and Muhammad ascribed the victory to the assistance of an invisible host of angels. The Quranic verses of this period, unlike the Meccan verses, dealt with practical problems of government and issues like the distribution of spoils.<ref>Lewis(2002), p. 44.</ref> | |
|
| |
|
| The victory strengthened Muhammad's position in Medina and dispelled earlier doubts among his followers.<ref>Russ Rodgers, ''The Generalship of Muhammad: Battles and Campaigns of the Prophet of Allah'' (University Press of Florida; 2012) ch 1.</ref> As a result, the opposition to him became less vocal. Pagans who had not yet converted were very bitter about the advance of Islam. Two pagans, [[Asma bint Marwan]] of the Aws Manat tribe and [[Abu 'Afak]] of the 'Amr b. 'Awf tribe, had composed verses taunting and insulting the Muslims.<ref name=watt-medina-178>Watt (1956), p. 178.</ref> They were killed by people belonging to their own or related clans, and Muhammad did not disapprove of the killings.<ref name=watt-medina-178 /> This report, however, is considered by some to be a fabrication.<ref>Maulana Muhammad Ali, ''Muhammad The Prophet'', pp. 199–200.</ref> Most members of those tribes converted to Islam, and little pagan opposition remained.<ref>Watt (1956), p. 179.</ref>
| | In 2005, a Danish newspaper published [[Jyllands-Posten Muhammad cartoons controversy|political cartoons]] of Muhammad. More than 100 people died during the ensuing demonstrations. [[Johan Galtung]], a Norwegian mathematician and peace activist, tried to help both sides come together and talk about this. According to Galtung, the attacks against Danish institutions ended after the government had invited talks.{{Citation_needed}} |
|
| |
|
| Muhammad expelled from Medina the [[Banu Qaynuqa]], one of three main Jewish tribes,<ref name="EoI-Muhammad" /> but some historians contend that the expulsion happened after Muhammad's death.<ref>{{Cite book |publisher=John Wiley and Sons |isbn=978-0-7456-5488-1 |last=Zeitlin |first=Irving M. |title=The Historical Muhammad |date=2007 |page=148}}</ref> According to [[al-Waqidi]], after [[Abd-Allah ibn Ubaiy]] spoke for them, Muhammad refrained from executing them and commanded that they be exiled from Medina.<ref>{{Cite book |publisher=Routledge |isbn=978-1-136-92113-1 |last=Faizer |first=Rizwi |title=The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi |date=2010 |page=79}}</ref> Following the Battle of Badr, Muhammad also made mutual-aid alliances with a number of Bedouin tribes to protect his community from attacks from the northern part of [[Hejaz]].<ref name="EoI-Muhammad" />
| | On 7th January 2015 the Kouachi brothers, hooded and armed with Kalashnikovs, burst into the editorial meeting of the magazine Charlie Hebdo, shooting at the assembled people. They killed cartoonists Cabu, Charb, Honoré, Tignous and Wolinski, psychoanalyst Elsa Cayat, economist Bernard Maris, proof-reader Mustapha Ourrad, police officer Frank Brinsolaro who was protecting Charb, Michel Renaud, founder of the Rendez-vous du Carnet de voyage festival invited to the meeting, and caretaker Frédéric Boisseau. They also seriously wounded cartoonist Riss, journalists Philippe Lançon and Fabrice Nicolino, and webmaster Simon Fieschi. |
|
| |
|
| ==== Conflict with Mecca ====
| | As they left the building, just before killing policeman Ahmed Merabet who was lying on the pavement wounded and begging for mercy, the terrorists shouted: “We’ve avenged the prophet, Muhammad”. |
| {{Main|Battle of Uhud}}
| |
| [[File:The Prophet Muhammad and the Muslim Army at the Battle of Uhud, from the Siyer-i Nebi, 1595.jpg|thumb|"The Prophet Muhammad and the Muslim Army at the [[Battle of Uhud]]", from a 1595 edition of the [[Mamluk]]-Turkic ''[[Siyer-i Nebi]]'']]
| |
| The Meccans were eager to avenge their defeat. To maintain economic prosperity, the Meccans needed to restore their prestige, which had been reduced at Badr.<ref>Watt (1961), p. 132.</ref> In the ensuing months, the Meccans sent ambush parties to Medina while Muhammad led expeditions against tribes allied with Mecca and sent raiders onto a Meccan caravan.<ref>Watt (1961), p. 134.</ref> [[Abu Sufyan]] gathered an army of 3000 men and set out for an attack on Medina.<ref name="Lewis 1960 45">Lewis (1960), p. 45.</ref>
| |
|
| |
|
| A scout alerted Muhammad of the Meccan army's presence and numbers a day later. The next morning, at the Muslim conference of war, a dispute arose over how best to repel the Meccans. Muhammad and many senior figures suggested it would be safer to fight within Medina and take advantage of the heavily fortified strongholds. Younger Muslims argued that the Meccans were destroying crops, and huddling in the strongholds would destroy Muslim prestige. Muhammad eventually conceded to the younger Muslims and readied the Muslim force for battle. Muhammad led his force outside to the mountain of Uhud (the location of the Meccan camp) and fought the [[Battle of Uhud]] on 23 March 625.<ref>C.F. Robinson, ''Uhud'', [[Encyclopedia of Islam]].</ref><ref>Watt (1964), p. 137.</ref> Although the Muslim army had the advantage in early encounters, lack of discipline on the part of strategically placed archers led to a Muslim defeat; 75 Muslims were killed, including [[Hamza ibn ‘Abd al-Muttalib|Hamza]], Muhammad's uncle who became one of the best known [[Martyrdom in Islam|martyrs in the Muslim tradition]]. The Meccans did not pursue the Muslims; instead, they marched back to Mecca declaring victory. The announcement is probably because Muhammad was wounded and thought dead. When they discovered that Muhammad lived, the Meccans did not return due to false information about new forces coming to his aid. The attack had failed to achieve their aim of completely destroying the Muslims.<ref>Watt (1974), p. 137.</ref><ref>David Cook (2007), p. 24.</ref> The Muslims buried the dead and returned to Medina that evening. Questions accumulated about the reasons for the loss; Muhammad delivered Quranic verses {{qref|3|152}} indicating that the defeat was twofold: partly a punishment for disobedience, partly a test for steadfastness.<ref>See:
| | In addition, the following murders have been officially linked to the Charlie Hebdo massacre: Clarissa Jean-Philippe, 27, a policewoman was killed in the suburb of Montrouge. Four people were taken hostage at a supermarket in the east of Paris. These were Yohan Cohen, 20, who worked at the supermarket, Philippe Braham, 45, a business manager for an IT firm, Yoav Hattab, 21, a student and the youngest supermarket victim, Francois-Michel Saada, 64, was a former pension fund manager. |
| * Watt (1981), p. 432
| |
| * Watt (1964), p. 144.</ref>
| |
|
| |
|
| Abu Sufyan directed his effort towards another attack on Medina. He gained support from the nomadic tribes to the north and east of Medina; using propaganda about Muhammad's weakness, promises of booty, memories of Quraysh prestige and through bribery.<ref name="Watt Medina 30">Watt (1956), p. 30.</ref> Muhammad's new policy was to prevent alliances against him. Whenever alliances against Medina were formed, he sent out expeditions to break them up.<ref name="Watt Medina 30" /> Muhammad heard of men massing with hostile intentions against Medina, and reacted in a severe manner.<ref>Watt (1956), p. 34.</ref> One example is the assassination of [[Ka'b ibn al-Ashraf]], a chieftain of the Jewish tribe of [[Banu Nadir]]. Al-Ashraf went to Mecca and wrote poems that roused the Meccans' grief, anger and desire for revenge after the Battle of Badr.<ref>Watt (1956), p. 18.</ref><ref>{{cite journal |last1=Rubin |first1=Uri |year=1990 |title=The Assassination of Kaʿb b. al-Ashraf |journal=Oriens |volume=32 |issue=1 |pages=65–71 |jstor=1580625 |doi=10.2307/1580625}}</ref> Around a year later, Muhammad expelled the Banu Nadir from Medina<ref>Watt (1956), pp. 220–21.</ref> forcing their emigration to Syria; he allowed them to take some possessions, as he was unable to subdue the Banu Nadir in their strongholds. The rest of their property was claimed by Muhammad in the name of God as it was not gained with bloodshed. Muhammad surprised various Arab tribes, individually, with overwhelming force, causing his enemies to unite to annihilate him. Muhammad's attempts to prevent a confederation against him were unsuccessful, though he was able to increase his own forces and stopped many potential tribes from joining his enemies.<ref>Watt (1956), p. 35.</ref>
| | Amedy Coulibaly, 32, the hostage-taker in the supermarket, has also been linked by Paris prosecutors to the shooting and wounding of a 32-year-old jogger in a park in south-west Paris, on the day of the Charlie Hebdo attack. |
|
| |
|
| ==== Battle of the Trench ==== | | == Wives == |
| {{Main|Battle of the Trench}}
| | A list of his wives' names in chronological order |
| [[File:Masjid al-Qiblatain.jpg|thumb|The [[Masjid al-Qiblatayn]], where Muhammad established the new [[Qibla]], or direction of prayer]]
| |
| With the help of the exiled [[Banu Nadir]], the Quraysh military leader [[Abu Sufyan]] mustered a force of 10,000 men. Muhammad prepared a force of about 3,000 men and adopted a form of defense unknown in Arabia at that time; the Muslims dug a trench wherever Medina lay open to cavalry attack. The idea is credited to a Persian convert to Islam, [[Salman the Persian]]. The siege of Medina began on 31 March 627 and lasted two weeks.<ref>Watt (1956), pp. 36, 37.</ref> Abu Sufyan's troops were unprepared for the fortifications, and after an ineffectual siege, the coalition decided to return home.<ref>See:
| |
| * Rodinson (2002), pp. 209–11
| |
| * Watt (1964), p. 169.</ref> The Quran discusses this battle in sura Al-Ahzab, in verses {{qref|33|9–27}}.<ref name="Rubin" />
| |
| During the battle, the Jewish tribe of [[Banu Qurayza]], located to the south of Medina, entered into negotiations with Meccan forces to revolt against Muhammad. Although the Meccan forces were swayed by suggestions that Muhammad was sure to be overwhelmed, they desired reassurance in case the confederacy was unable to destroy him. No agreement was reached after prolonged negotiations, partly due to sabotage attempts by Muhammad's scouts.<ref>Watt (1964) pp. 170–72.</ref> After the coalition's retreat, the Muslims accused the Banu Qurayza of treachery and besieged them in their forts for 25 days. The Banu Qurayza eventually surrendered; according to [[Ibn Ishaq]], all the men apart from a few converts to Islam were beheaded, while the women and children were enslaved.<ref>Peterson (2007), p. 126.</ref><ref>Ramadan (2007), p. 141.</ref> Walid N. Arafat and [[Barakat Ahmad]] have disputed the accuracy of Ibn Ishaq's narrative.<ref name="Meri1">Meri, ''Medieval Islamic Civilization: An Encyclopedia'', p. 754.</ref> Arafat believes that Ibn Ishaq's Jewish sources, speaking over 100 years after the event, conflated this account with memories of earlier massacres in Jewish history; he notes that Ibn Ishaq was considered an unreliable historian by his contemporary [[Malik ibn Anas]], and a transmitter of "odd tales" by the later [[Ibn Hajar al-Asqalani|Ibn Hajar]].<ref name="Arafat">{{cite journal |last1=Arafat |title=New Light on the Story of Banu Qurayza and the Jews of Medina |journal=Journal of the Royal Asiatic Society of Great Britain and Ireland |volume=1976 |pages=100–07}}</ref> Ahmad argues that only some of the tribe were killed, while some of the fighters were merely enslaved.<ref name="Ahmad85">Ahmad, pp. 85–94.</ref><ref>Nemoy, "Barakat Ahmad's "Muhammad and the Jews", p. 325. Nemoy is sourcing Ahmad's ''Muhammad and the Jews''.</ref> Watt finds Arafat's arguments "not entirely convincing", while [[Meir J. Kister]] has contradicted{{Clarify|date=March 2009}} the arguments of Arafat and Ahmad.<ref>Kister, "The Massacre of the Banu Quraiza".</ref>
| |
|
| |
|
| In the siege of Medina, the Meccans exerted the available strength to destroy the Muslim community. The failure resulted in a significant loss of prestige; their trade with Syria vanished.<ref>Watt (1956), p. 39.</ref> Following the Battle of the Trench, Muhammad made two expeditions to the north, both ended without any fighting.<ref name="EoI-Muhammad" /> While returning from one of these journeys (or some years earlier according to other early accounts), an [[Aisha#Accusation of adultery|accusation of adultery]] was made against [[Aisha]], Muhammad's wife. Aisha was exonerated from accusations when Muhammad announced he had received a revelation confirming Aisha's innocence and directing that charges of adultery be supported by four eyewitnesses (sura 24, [[An-Nur]]).<ref name="Watt-encyc-online" />
| | ===[[Khadijah bint Khuwaylid]]=== |
|
| |
|
| ==== Truce of Hudaybiyyah ====
| | Abdullah ibn Jafar reported that he heard Sayyiduna Ali saying in Kufa that Allah's Messenger (peace and blessings of Allah be upon him) said, "The best of the women of her time was Maryam, daughter of Imran, and the best of women of her time was Khadijah, daughter of Khuwaylid." She was 40 years old when they got married. |
| {{Main|Treaty of Hudaybiyyah}}
| |
| {{Quote box|align=right|quote=
| |
| "In your name, O God!<br />This is the treaty of peace between Muhammad Ibn Abdullah and Suhayl Ibn Amr. They have agreed to allow their arms to rest for ten years. During this time each party shall be secure, and neither shall injure the other; no secret damage shall be inflicted, but honesty and honour shall prevail between them. Whoever in Arabia wishes to enter into a treaty or covenant with Muhammad can do so, and whoever wishes to enter into a treaty or covenant with the Quraysh can do so. And if a Qurayshite comes without the permission of his guardian to Muhammad, he shall be delivered up to the Quraysh; but if, on the other hand, one of Muhammad's people comes to the Quraysh, he shall not be delivered up to Muhammad. This year, Muhammad, with his companions, must withdraw from Mecca, but next year, he may come to Mecca and remain for three days, yet without their weapons except those of a traveller; the swords remaining in their sheaths."
| |
| |source=—The statement of the treaty of Hudaybiyyah<ref name=Text>{{cite book |title=Learning Islam 8 |year=2009 |publisher=Islamic Services Foundation |isbn=978-1-933301-12-9 |page=D14}}</ref>
| |
| }}
| |
| Although Muhammad had delivered Quranic verses commanding the [[Hajj]],<ref>{{qref|2|196-210|b=y}}</ref> the Muslims had not performed it due to Quraysh enmity. In the month of [[Shawwal]] 628, Muhammad ordered his followers to obtain sacrificial animals and to prepare for a pilgrimage (''[[umrah]]'') to Mecca, saying that God had promised him the fulfillment of this goal in a vision when he was shaving his head after completion of the Hajj.<ref>Lings (1987), p. 249.</ref> Upon hearing of the approaching 1,400 Muslims, the Quraysh dispatched 200 cavalry to halt them. Muhammad evaded them by taking a more difficult route, enabling his followers to reach al-Hudaybiyya just outside Mecca.<ref name="Hudaybiya" /> According to Watt, although Muhammad's decision to make the pilgrimage was based on his dream, he was also demonstrating to the pagan Meccans that Islam did not threaten the prestige of the sanctuaries, that Islam was an Arabian religion.<ref name="Hudaybiya">Watt, ''al- Hudaybiya or al-Hudaybiyya'' [[Encyclopedia of Islam]].</ref> [[File:Kaaba Masjid Haraam Makkah.jpg|thumb|The [[Kaaba]] in [[Mecca]] long held a major economic and religious role for the area. Seventeen months after Muhammad's arrival in Medina, it became the Muslim [[Qibla]], or direction for prayer ([[salat]]). The Kaaba has been rebuilt several times; the present structure, built in 1629, is a reconstruction of an earlier building dating to 683.<ref name="Peters2005">{{cite book |author=F.E. Peters |title=The Monotheists: Jews, Christians, and Muslims in Conflict and Competition, Volume I: The Peoples of God |url=https://books.google.com/books?id=RsafPfUjC6EC&pg=PA88 |access-date=29 December 2011 |date=25 July 2005 |publisher=Princeton University Press |isbn=978-0-691-12372-1 |page=88 |url-status=live |archive-url=https://web.archive.org/web/20130615001550/http://books.google.com/books?id=RsafPfUjC6EC&pg=PA88 |archive-date=15 June 2013 }}</ref>]]
| |
|
| |
|
| Negotiations commenced with emissaries traveling to and from Mecca. While these continued, rumors spread that one of the Muslim negotiators, [[Uthman|Uthman bin al-Affan]], had been killed by the Quraysh. Muhammad called upon the pilgrims to make a pledge not to flee (or to stick with Muhammad, whatever decision he made) if the situation descended into war with Mecca. This pledge became known as the "Pledge of Acceptance" or the "[[Pledge of the Tree|Pledge under the Tree]]". News of Uthman's safety allowed for negotiations to continue, and a treaty scheduled to last ten years was eventually signed between the Muslims and Quraysh.<ref name="Hudaybiya" /><ref>Lewis (2002), p. 42.</ref> The main points of the treaty included: cessation of hostilities, the deferral of Muhammad's pilgrimage to the following year, and agreement to send back any Meccan who emigrated to Medina without permission from their protector.<ref name="Hudaybiya" />
| | === [[Sawda bint Zamʿa]] === |
|
| |
|
| Many Muslims were not satisfied with the treaty. However, the Quranic sura "[[Al-Fath]]" (The Victory) (Quran {{qref|48|1–29|b=y}}) assured them that the expedition must be considered a victorious one.<ref>Lings (1987), p. 255.</ref> It was later that Muhammad's followers realized the benefit behind the treaty. These benefits included the requirement of the Meccans to identify Muhammad as an equal, cessation of military activity allowing Medina to gain strength, and the admiration of Meccans who were impressed by the pilgrimage rituals.<ref name="EoI-Muhammad" />
| | Sawda bint Zam'a was the first woman to immigrate to Abyssinia in the way of Allah. |
|
| |
|
| After signing the truce, Muhammad assembled an expedition against the Jewish oasis of [[Khaybar]], known as the [[Battle of Khaybar]]. This was possibly due to housing the Banu Nadir who were inciting hostilities against Muhammad, or to regain prestige from what appeared as the inconclusive result of the truce of Hudaybiyya.<ref name="Lewis 1960 45" /><ref>Vaglieri, ''Khaybar'', Encyclopedia of Islam.</ref> According to Muslim tradition, [[Muhammad's letters to the Heads-of-State|Muhammad also sent letters]] to many rulers, asking them to convert to Islam (the exact date is given variously in the sources).<ref name="EoI-Muhammad" /><ref name=King_Lings>Lings (1987), p. 260.</ref><ref name=Kings_Khan>Khan (1998), pp. 250–251.</ref> He sent messengers (with letters) to [[Heraclius]] of the [[Byzantine Empire]] (the eastern Roman Empire), [[Khosrau II|Khosrau]] of [[Sassanid Empire|Persia]], the chief of [[Yemen]] and to some others.<ref name=King_Lings /><ref name=Kings_Khan /> In the years following the truce of Hudaybiyya, Muhammad directed his forces against the Arabs on [[Transjordan (region)|Transjordanian]] Byzantine soil in the [[Battle of Mu'tah]].<ref>F. Buhl, ''Muta'', [[Encyclopedia of Islam]].</ref>
| | === [[Aisha]] === |
|
| |
|
| === Final years ===
| | Aisha was a young girl. She is described <!-- within Muslim scripture --> as very intelligent with a very good memory. Aisha spent the next nine years of her life with Muhammad, she remembered all that she saw and heard with great clarity, and reported a lot of Muhammad's narrations. She married Muhammad when she was nine years old. |
|
| |
|
| ==== Conquest of Mecca ==== | | === [[Hafsa bint Umar]]=== |
| {{Main|Conquest of Mecca|Muhammad after the conquest of Mecca}}
| |
| <!------------
| |
| PLEASE NOTE:
| |
| The consensus to include images of Muhammad emerged after extensive months-long discussions and efforts on both sides to balance multiple competing interests. Please do not remove or reposition these images because you feel they are against your religion. Please do not add more images or reposition the current ones to prove a point. To avoid pointless revert-warring, blocking and page protection, please discuss any prospective changes on the talk page. Thank you for contributing to Wikipedia.
| |
| ------------->
| |
| <div class="depiction">
| |
| [[File:Siyer-i Nebi 298a.jpg|thumb|upright|A depiction of Muhammad (with veiled face) advancing on Mecca from [[Siyer-i Nebi]], a 16th-century [[Ottoman Empire|Ottoman]] manuscript. The angels Gabriel, Michael, Israfil and Azrail, are also shown.]]
| |
| </div>
| |
|
| |
|
| The [[Treaty of Hudaybiyyah|truce of Hudaybiyyah]] was enforced for two years.<ref name=khan_274>Khan (1998), p. 274.</ref><ref name="Lings_291">Lings (1987), p. 291.</ref> The tribe of [[Banu Khuza'a]] had good relations with Muhammad, whereas their enemies, the [[Banu Bakr ibn Abd Manat|Banu Bakr]], had allied with the Meccans.<ref name=khan_274 /><ref name="Lings_291" /> A clan of the Bakr made a night raid against the Khuza'a, killing a few of them.<ref name=khan_274 /><ref name=Lings_291 /> The Meccans helped the Banu Bakr with weapons and, according to some sources, a few Meccans also took part in the fighting.<ref name=khan_274 /> After this event, Muhammad sent a message to Mecca with three conditions, asking them to accept one of them. These were: either the Meccans would pay [[Blood money (term)|blood money]] for the slain among the Khuza'ah tribe, they disavow themselves of the Banu Bakr, or they should declare the truce of Hudaybiyyah null.<ref name=khan_274_275>Khan (1998), pp. 274–75.</ref>
| | By marrying Hafsa, Muhammad strengthened the ties between two of his closest Companions, the two who would become the first two rightly guided khalifs after his death. He was now married to the daughter of Abu Bakr, A'isha, and to the daughter of Umar, Hafsa. |
|
| |
|
| The Meccans replied that they accepted the last condition.<ref name=khan_274_275 /> Soon they realized their mistake and sent [[Abu Sufyan]] to renew the Hudaybiyyah treaty, a request that was declined by Muhammad.
| | === [[Zaynab bint Khuzayma]]=== |
|
| |
|
| Muhammad began to prepare for a campaign.<ref>Lings (1987), p. 292.</ref> In 630, Muhammad marched on Mecca with 10,000 Muslim converts. With minimal casualties, Muhammad seized control of Mecca.<ref>Watt (1956), p. 66.</ref> He declared an amnesty for past offences, except for ten men and women who were "guilty of murder or other offences or had sparked off the war and disrupted the peace".<ref name=Subhani>''The Message'' by Ayatullah Ja'far Subhani, [http://www.al-islam.org/message/49.htm#n582 chapter 48] {{webarchive|url=https://web.archive.org/web/20120502163638/http://www.al-islam.org/message/49.htm |date=2 May 2012 }} referencing Sirah by [[Ibn Hisham]], vol. II, page 409.</ref> Some of these were later pardoned.<ref>Rodinson (2002), p. 261.</ref> Most Meccans converted to Islam and Muhammad proceeded to destroy all the statues of [[Pre-Islamic Arabian gods|Arabian gods]] in and around the Kaaba.<ref>Harold Wayne Ballard, Donald N. Penny, W. Glenn Jonas (2002), p. 163.</ref><ref>F.E. Peters (2003), p. 240.</ref> According to reports collected by [[Ibn Ishaq]] and [[al-Azraqi]], Muhammad personally spared paintings or frescos of [[Mary (mother of Jesus)|Mary]] and Jesus, but other traditions suggest that all pictures were erased.<ref>{{cite book |title=The Life of Muhammad. A translation of Ishaq's "Sirat Rasul Allah" |publisher=Oxford University Press |last=Guillaume |first=Alfred |author-link=Alfred Guillaume |year=1955 |page=552 |isbn=978-0-19-636033-1 |quote=Quraysh had put pictures in the Ka'ba including two of Jesus son of Mary and Mary (on both of whom be peace!). ... The apostle ordered that the pictures should be erased except those of Jesus and Mary. |url=https://archive.org/details/IbnIshaq-SiratRasulAllah-translatorA.Guillaume |access-date=8 December 2011}}</ref> The Quran discusses the conquest of Mecca.<ref name="Rubin" /><ref>{{qref|110|1–3|b=y}}.</ref>
| | She offered herself in marriage to Muhammad who accepted her proposal and married her. Zaynab bint Khuzayma was seen by the community as very generous to orphans and the poor, later becoming known as the 'Mother of the Poor'. She died only eight months after. |
|
| |
|
| ==== Conquest of Arabia ==== | | === [[Umm Salama]]=== |
| {{Main|Battle of Hunayn|Expedition to Tabouk}}
| |
|
| |
|
| [[File:Muslim Conquest.PNG|thumb|Conquests of Muhammad (green lines) and the Rashidun caliphs (black lines). Shown: Byzantine empire (North and West) & Sassanid-Persian empire (Northeast).]]
| | She was not the only wife to have been widowed as a result of the battle of Uhud, and because of this marriage, many of the Companions followed Muhammad's example, marrying widows and bringing them and their children into the circle of their families, instead of leaving them to struggle on their own. |
| Following the conquest of Mecca, Muhammad was alarmed by a military threat from the confederate tribes of [[Hawazin]] who were raising an army double the size of Muhammad's. The [[Hawazin|Banu Hawazin]] were old enemies of the Meccans. They were joined by the [[Banu Thaqif]] (inhabiting the city of Ta'if) who adopted an anti-Meccan policy due to the decline of the prestige of Meccans.<ref>Watt (1974), p. 207.</ref> Muhammad defeated the Hawazin and Thaqif tribes in the [[Battle of Hunayn]].<ref name="EoI-Muhammad" />
| |
|
| |
|
| In the same year, Muhammad organized an attack against northern Arabia because of their previous defeat at the [[Battle of Mu'tah]] and reports of hostility adopted against Muslims. With great difficulty he assembled 30,000 men; half of whom on the second day returned with [[Abd-Allah ibn Ubayy]], untroubled by the damning verses which Muhammad hurled at them. Although Muhammad did not engage with hostile forces at Tabuk, he received the submission of some local chiefs of the region.<ref name="EoI-Muhammad" /><ref>M.A. al-Bakhit, ''Tabuk'', [[Encyclopedia of Islam]].</ref>
| | === [[Zaynab bint Jahsh]]=== |
|
| |
|
| He also ordered the destruction of any remaining pagan idols in Eastern Arabia. The last city to hold out against the Muslims in Western Arabia was [[Taif]]. Muhammad refused to accept the city's surrender until they agreed to convert to Islam and allowed men to destroy the statue of their goddess [[Al-Lat]].<ref name=":0">Ibn Ishaq (translated by Guillaume, A. 1955) The Life of Muhammad. Oxford University Press, Oxford. pp. 281–287.</ref><ref>Haykal, M.H. (1933) The Life of Muhammad, translated by Isma'il Razi A. al-Faruqi. The Supreme Council of Islamic Affairs, Cairo, Egypt and University of Chicago.</ref><ref>Husayn, M.J. Biography of Imam 'Ali Ibn Abi-Talib, Translation of Sirat Amir Al-Mu'minin, Translated by: Sayyid Tahir Bilgrami, Ansariyan Publications, Qum, Islamic Republic of Iran.</ref>
| | As with all the marriages of Muhammad, there was much for all the Muslims to learn from it. This one was to show that Zayed ibn Haretha was not Muhammad's son and to demonstrate that the social level matters when it comes to marriage. She bragged about the fact that her marriage had been arranged by Allah. It was at this point that Muhammad changed her name from Barra to Zaynab. |
|
| |
|
| A year after the Battle of Tabuk, the Banu Thaqif sent emissaries to surrender to Muhammad and adopt Islam. Many bedouins submitted to Muhammad to safeguard against his attacks and to benefit from the spoils of war.<ref name="EoI-Muhammad" /> However, the bedouins were alien to the system of Islam and wanted to maintain independence: namely their code of virtue and ancestral traditions. Muhammad required a military and political agreement according to which they "acknowledge the suzerainty of Medina, to refrain from attack on the Muslims and their allies, and to pay the [[Zakat]], the Muslim religious levy."<ref>Lewis (1993), pp. 43–44.</ref>
| | === [[Juwayriyya bint al-Harith]]=== |
|
| |
|
| ==== Farewell pilgrimage ====
| | Muhammad was thinking of how to save her and all her tribe from danger. By marrying Juwayriyya, the Banu Mustaliq would be able to enter Islam with honor, and with the humiliation of their recent defeat removed, so that it would no longer be felt necessary by them to embark on a war of vengeance that would have continued until one of the two parties had been annihilated. |
| <!------------
| |
| PLEASE NOTE:
| |
| The consensus to include images of Muhammad emerged after extensive months-long discussions and efforts on both sides to balance multiple competing interests. Please do not remove or reposition these images because you feel they are against your religion. Please do not add more images or reposition the current ones to prove a point. To avoid pointless revert-warring, blocking and page protection, please discuss any prospective changes on the talk page. Thank you for contributing to Wikipedia.
| |
| ------------->
| |
| <div class="depiction">
| |
| {{Main|Farewell Pilgrimage}}
| |
| {{See also|The event of Ghadir Khumm}}
| |
| [[File:Maome.jpg|thumb|Anonymous illustration of [[Abu Rayhan Biruni|al-Bīrūnī]]'s ''[[The Remaining Signs of Past Centuries]]'', depicting Muhammad [[Islamic calendar#Prohibiting Nasī’|prohibiting Nasī’]] during the [[Farewell Pilgrimage]]<!-- ''cf. Watt (1956), p. 300'' -->, 17th-century Ottoman copy of a 14th-century ([[Ilkhanate]]) manuscript (Edinburgh codex).]]
| |
| </div>
| |
|
| |
|
| In 632, at the end of the tenth year after migration to Medina, Muhammad completed his first true Islamic pilgrimage, setting precedent for the annual Great Pilgrimage, known as ''[[Hajj]]''.<ref name="EoI-Muhammad" /> On the 9th of [[Dhu al-Hijjah]] Muhammad delivered his [[Farewell Sermon]], at [[Mount Arafat]] east of Mecca. In this sermon, Muhammad advised his followers not to follow certain pre-Islamic customs. For instance, he said a white has no superiority over a black, nor a black any superiority over a white except by piety and good action.<ref>{{cite book |last=Sultan |first=Sohaib |title=The Koran For Dummies |publisher=[[John Wiley and Sons]] |date=March 2011 |isbn=978-0-7645-5581-7}}</ref> He abolished old [[blood feud]]s and disputes based on the former [[tribal]] system and asked for old pledges to be returned as implications of the creation of the new Islamic community. Commenting on the vulnerability of women in his society, Muhammad asked his male followers to "be good to women, for they are powerless captives (''awan'') in your households. You took them in God's trust, and [[Islamic marriage contract|legitimated your sexual relations]] with the Word of God, so come to your senses people, and hear my words ..." He told them that they were entitled to discipline their wives but should do so with kindness. He addressed the issue of inheritance by forbidding false claims of paternity or of a client relationship to the deceased and forbade his followers to leave their wealth to a testamentary heir. He also upheld the sacredness of four lunar months in each year.<ref>[[Devin J. Stewart]], ''Farewell Pilgrimage'', Encyclopedia of the Qur'an.</ref><ref>Al-Hibri (2003), p. 17.</ref> According to [[Sunni]] [[tafsir]], the following Quranic verse was delivered during this event: "Today I have perfected your religion, and completed my favours for you and chosen Islam as a religion for you" (Quran {{qref|5|3|b=y}}).<ref name="EoI-Muhammad" /> According to [[Shia]] tafsir, it refers to the appointment of [[Ali|Ali ibn Abi Talib]] at the [[Rabigh#Ghadir Al-Khumm|pond of Khumm]] as [[Succession to Muhammad|Muhammad's successor]], this occurring a few days later when Muslims were returning from Mecca to Medina.<ref>See:
| | === [[Ramla bint Abi Sufyan]]=== |
| * [http://www.almizan.org/Tafseer/Volume3/Baqarah50.asp Tabatabae, Tafsir Al-Mizan, vol. 9, pp. 227–47] {{webarchive|url=https://web.archive.org/web/20071011223853/http://almizan.org/Tafseer/Volume3/Baqarah50.asp |date=11 October 2007 }}
| |
| * {{Cite web |url=http://www.tafseercomparison.org/study2.asp?TitleText=Study%202:%20Verse%205:3 |title=Comparing the Tafsir of various exegetes |publisher=Tafseer Comparison |archive-url=https://web.archive.org/web/20120514111339/http://www.tafseercomparison.org/study2.asp?TitleText=Study%202%3A%20Verse%205%3A3 |archive-date=14 May 2012 |access-date=2 February 2013 |url-status=dead }}</ref>
| |
|
| |
|
| ==== Death and tomb ====
| | She said that once Muhammad said to her, "A house will be built in Heaven for anyone who, in the space of a day and a night, prays twelve voluntary prayers;" and she added, "I have never stopped doing this since" |
| A few months after the farewell pilgrimage, Muhammad fell ill and suffered for several days with fever, head pain, and weakness. He died on Monday, 8 June 632, in Medina, at the age of 62 or 63, in the house of his wife Aisha.<ref name="USN&WR">[https://www.usnews.com/articles/news/religion/2008/04/07/the-last-prophet.html?PageNr=3 ''The Last Prophet''] {{webarchive|url=https://web.archive.org/web/20090123041056/http://www.usnews.com/articles/news/religion/2008/04/07/the-last-prophet.html?PageNr=3 |date=23 January 2009}}, p. 3. Lewis Lord of [[U.S. News & World Report]]. 7 April 2008.</ref> With his head resting on Aisha's lap, he asked her to dispose of his last worldly goods (seven coins), then spoke his final words: {{Blockquote|''O Allah, to Ar-Rafiq Al-A'la'' (exalted friend, highest Friend or the uppermost, highest Friend in heaven).<ref>{{cite book |url=https://books.google.com/books?id=HTC6BwAAQBAJ&pg=PT255 |title=The Luminous Life of Our Prophet |author=Reşit Haylamaz |page=355 |publisher=Tughra Books |year=2013 |url-status=live |archive-url=https://web.archive.org/web/20180122105439/https://books.google.com/books?id=HTC6BwAAQBAJ&pg=PT255 |archive-date=22 January 2018 |df=dmy-all |isbn=978-1-59784-681-3 }}</ref><ref>{{cite book |url=https://books.google.com/books?id=C75RN7Smxy0C&pg=PA24 |title=Muhammad The Messenger of God |first=Fethullah |last=Gülen |author-link=Fethullah Gülen |page=24 |publisher=The Light, Inc. |isbn=978-1-932099-83-6 |year=2000 }}</ref><ref>{{cite book |url=https://books.google.com/books?id=85sjN3wM5I8C&pg=PA214 |page=214 |title=Tafsir Ibn Kathir (Volume 5) |publisher=DARUSSALAM |isbn=978-9960-892-76-4 |year=2003}}</ref>|Muhammad}} | |
|
| |
|
| According to the ''[[Encyclopaedia of Islam]]'', Muhammad's death may be presumed to have been caused by Medinan fever exacerbated by physical and mental fatigue.<ref name=death-cause>{{Cite encyclopedia |first1=F. |last1=Buhl |first2=A.T. |last2=Welch |year=1993 |title=Muhammad |encyclopedia=Encyclopaedia of Islam |edition=2nd |publisher=Brill |editor1-first=P. |editor1-last=Bearman |editor2-first=Th. |editor2-last=Bianquis |editor3-first=C.E. |editor3-last=Bosworth |editor4-first=E. |editor4-last=van Donzel |editor5-first=W.P. |editor5-last=Heinrichs |volume=7 |page=374 |quote=Then Mumammad suddenly fell ill, presumably of the ordinary Medina fever (al-Farazdak, ix, 13); but this was dangerous to a man physically and mentally overwrought.}}</ref> Academics Reşit Haylamaz and Fatih Harpci say that ''Ar-Rafiq Al-A'la'' is referring to God.<ref>{{cite book |title=Prophet Muhammad – Sultan of Hearts – Vol 2 |author1=Reşit Haylamaz |author2=Fatih Harpci |publisher=Tughra Books |isbn=978-1-59784-683-7 |page=472|date=7 August 2014 }}</ref>
| | === [[Safiyya bint Huyayy]]=== |
|
| |
|
| Muhammad was buried where he died in Aisha's house.<ref name="EoI-Muhammad" /><ref>Leila Ahmed (1986), 665–91 (686).</ref><ref name="Peters90">F.E. Peters (2003), [https://books.google.com/books?id=HYJ2c9E9IM8C&pg=PA90 p. 90] {{webarchive|url=https://web.archive.org/web/20150922124552/https://books.google.com/books?id=HYJ2c9E9IM8C&pg=PA90 |date=22 September 2015}}</ref> During the reign of the Umayyad caliph [[al-Walid I]], [[al-Masjid an-Nabawi]] (the Mosque of the Prophet) was expanded to include the site of [[Al-Masjid an-Nabawi|Muhammad's tomb.]]<ref>{{Cite book |publisher=Penerbit UTM |isbn=978-983-52-0373-2 |last=Ariffin |first=Syed Ahmad Iskandar Syed |title=Architectural Conservation in Islam: Case Study of the Prophet's Mosque |year=2005 |page=88}}</ref> The [[Green Dome]] above the tomb was built by the [[Mamluk Sultanate (Cairo)|Mamluk]] sultan [[Al Mansur Qalawun]] in the 13th century, although the green color was added in the 16th century, under the reign of [[Ottoman Empire|Ottoman]] sultan [[Suleiman the Magnificent]].<ref>{{cite web |url=http://archnet.org/library/sites/one-site.jsp?site_id=10061 |title=Prophet's Mosque |publisher=Archnet.org |date=2 May 2005 |access-date=26 January 2012 |url-status=dead |archive-url=https://web.archive.org/web/20120323131933/http://archnet.org/library/sites/one-site.jsp?site_id=10061 |archive-date=23 March 2012 }}</ref> Among tombs adjacent to that of Muhammad are those of his companions ([[Sahabah]]), the first two Muslim caliphs [[Abu Bakr]] and [[Umar]], and an empty one that [[Jesus in Islam#Second Coming|Muslims believe awaits Jesus]].<ref name="Peters90" /><ref>"Isa", ''Encyclopedia of Islam''.</ref><ref name="Al-HaqqaniKabbani2002">{{cite book |first1=Shaykh Adil |last1=Al-Haqqani |first2=Shaykh Hisham |last2=Kabbani |author-link2=Hisham Kabbani |title=The Path to Spiritual Excellence |url=https://books.google.com/books?id=mzpV0QnOVxsC&pg=PA65 |year=2002 |publisher=ISCA |isbn=978-1-930409-18-7 |pages=65–66 |url-status=live |archive-url=https://web.archive.org/web/20150924043430/https://books.google.com/books?id=mzpV0QnOVxsC&pg=PA65 |archive-date=24 September 2015}}</ref> | | The only person who could save her from becoming a slave after having enjoyed such a high position was Muhammad. Although her father had planned to assassinate Muhammad after the battle of Uhud and had conspired with the Banu Qurayza to exterminate all the Muslims during the battle of al-Khandaq. Muslims believe that this was characteristic of Muhammad, as he is believed to not have any grudges. |
|
| |
|
| When [[Saud bin Abdul-Aziz bin Muhammad bin Saud|Saud bin Abdul-Aziz]] took Medina in 1805, Muhammad's tomb was stripped of its gold and jewel ornamentation.<ref name="Weston2008" /> Adherents to [[Wahhabism]], Saud's followers, destroyed nearly every tomb dome in Medina in order to prevent their veneration,<ref name="Weston2008">{{cite book |first=Mark |last=Weston |author-link=Mark Weston (journalist) |title=Prophets and princes: Saudi Arabia from Muhammad to the present |url=https://books.google.com/books?id=EEEFsVYLko4C&pg=PA102 |year=2008 |publisher=John Wiley and Sons |isbn=978-0-470-18257-4 |pages=102–03 |url-status=live |archive-url=https://web.archive.org/web/20160101063555/https://books.google.com/books?id=EEEFsVYLko4C&pg=PA102 |archive-date=1 January 2016}}</ref> and the one of Muhammad is reported to have narrowly escaped.<ref name="Behrens-AbouseifVernoit2006">{{cite book |first1=Doris |last1=Behrens-Abouseif |first2=Stephen |last2=Vernoit |title=Islamic art in the 19th century: tradition, innovation, and eclecticism |url=https://books.google.com/books?id=A4q58Af5zAoC&pg=PA22 |year=2006 |publisher=Brill |isbn=978-90-04-14442-2 |page=22 |url-status=live |archive-url=https://web.archive.org/web/20150930145617/https://books.google.com/books?id=A4q58Af5zAoC&pg=PA22 |archive-date=30 September 2015}}</ref> Similar events took place in 1925, when the [[Ikhwan|Saudi militias]] retook—and this time managed to keep—the city.<ref name="Weston2008b">{{cite book |first=Mark |last=Weston |title=Prophets and princes: Saudi Arabia from Muhammad to the present |url=https://books.google.com/books?id=EEEFsVYLko4C&pg=PA136 |year=2008 |publisher=John Wiley and Sons |isbn=978-0-470-18257-4 |page=136 |url-status=live |archive-url=https://web.archive.org/web/20160101063555/https://books.google.com/books?id=EEEFsVYLko4C&pg=PA136 |archive-date=1 January 2016}}</ref><ref name="Cornell2007">{{cite book |first=Vincent J. |last=Cornell |title=Voices of Islam: Voices of the spirit |url=https://books.google.com/books?id=8dNKFLJVvNkC&pg=PA84 |year=2007 |publisher=Greenwood Publishing Group |isbn=978-0-275-98734-3 |page=84 |url-status=live |archive-url=https://web.archive.org/web/20160101063555/https://books.google.com/books?id=8dNKFLJVvNkC&pg=PA84 |archive-date=1 January 2016}}</ref><ref name="Ernst2004">{{cite book |first=Carl W. |last=Ernst |author-link=Carl W. Ernst |title=Following Muhammad: Rethinking Islam in the contemporary world |url=https://books.google.com/books?id=DOWn22EkJsQC&pg=PA1173 |year=2004 |publisher=Univ of North Carolina Press |isbn=978-0-8078-5577-5 |pages=173–74 |url-status=live |archive-url=https://web.archive.org/web/20160101063555/https://books.google.com/books?id=DOWn22EkJsQC&pg=PA1173 |archive-date=1 January 2016}}</ref> In the Wahhabi interpretation of Islam, burial is to take place in unmarked graves.<ref name="Behrens-AbouseifVernoit2006" /> Although the practice is frowned upon by the Saudis, many pilgrims continue to practice a [[ziyarat]]—a ritual visit—to the tomb.<ref name="Bennett1998">{{cite book |first=Clinton |last=Bennett |author-link=Clinton Bennett |title=In search of Muhammad |url=https://books.google.com/books?id=-VTIkkcUFHQC&pg=PA182 |year=1998 |publisher=Continuum International Publishing Group |isbn=978-0-304-70401-9 |pages=182–83 |url-status=live |archive-url=https://web.archive.org/web/20150922131141/https://books.google.com/books?id=-VTIkkcUFHQC&pg=PA182 |archive-date=22 September 2015}}</ref><ref name="Clark2011">{{cite book |first=Malcolm |last=Clark |title=Islam For Dummies |url=https://books.google.com/books?id=zPXu561ZpvgC&pg=PT165 |year=2011 |publisher=John Wiley and Sons |isbn=978-1-118-05396-6 |page=165 |url-status=live |archive-url=https://web.archive.org/web/20150924035138/https://books.google.com/books?id=zPXu561ZpvgC&pg=PT165 |archive-date=24 September 2015}}</ref>
| | === [[Maymunah bint al-Harith]]=== |
|
| |
|
| {{wide image|Madina Haram at evening.jpg|800px|[[Al-Masjid an-Nabawi]] ("the Prophet's mosque") in [[Medina]], Saudi Arabia, with the [[Green Dome]] built over Muhammad's tomb in the center|left}}
| | Muhammad gave her the name, Maymuna, meaning "blessed", and Maymuna lived with Muhammad for just over three years, until his death. She was said to be very good-natured and is said to have got on well with everyone and no quarrel or disagreement with any of Muhammad's other wives has been related to her. Aisha said, "Among us, she had the most fear of Allah and did the most to maintain ties of kinship." |
|
| |
|
| === After Muhammad === | | === [[Maria al-Qibtiyya]]=== |
| {{further|Succession to Muhammad|Rashidun|Muslim conquests}}
| |
| [[File:Map of expansion of Caliphate.svg|thumb|right|Expansion of the caliphate, 622–750 CE. | |
| {{legend|#a1584e| Muhammad, 622–632 CE.}}
| |
| {{legend|#ef9070| Rashidun caliphate, 632–661 CE.}}
| |
| {{legend|#fad07d| Umayyad caliphate, 661–750 CE.}}]]
| |
|
| |
|
| Muhammad united several of the [[tribes of Arabia]] into a single Arab Muslim religious polity in the last years of his life. With Muhammad's death, disagreement broke out over who his successor would be.<ref name="Lapidus 2002 pp 0" /> [[Umar ibn al-Khattab]], a prominent companion of Muhammad, nominated [[Abu Bakr]], Muhammad's friend and collaborator. With additional support Abu Bakr was confirmed as the first [[caliph]]. This choice was disputed by some of Muhammad's companions, who held that Ali ibn Abi Talib, his cousin and son-in-law, had been designated the successor by Muhammad at [[Event of Ghadir Khumm|Ghadir Khumm]]. Abu Bakr immediately moved to strike against the [[Byzantine]] (or [[Eastern Roman Empire]]) forces because of the previous defeat, although he first had to put down a rebellion by Arab tribes in an event that Muslim historians later referred to as the [[Ridda wars]], or "Wars of Apostasy".<ref>See: | | Maria is said to have been honored and respected by Muhammad and his family and Companions. She spent three years of her life with Muhammad, until his death, and died five years later. For the last five years of her life, she remained a recluse and almost never went out except to visit the grave of Muhammad or her son's grave. After her death, Umar ibn al Khattab led the prayer over her and she was buried in al Baqi. |
| * Holt (1977a), p. 57.
| |
| * Hourani (2003), p. 22.
| |
| * Lapidus (2002), p. 32.
| |
| * Esposito (1998), p. 36.
| |
| * Madelung (1996), p. 43.</ref>
| |
|
| |
|
| The pre-Islamic Middle East was dominated by the [[Byzantine Empire|Byzantine]] and [[Sassanid Empire|Sassanian]] empires. The [[Roman–Persian Wars]] between the two had devastated the region, making the empires unpopular amongst local tribes. Furthermore, in the lands that would be conquered by Muslims many Christians ([[Nestorian Church|Nestorians]], [[Monophysite]]s, [[Syriac Orthodox Church|Jacobites]] and [[Copt]]s) were disaffected from the [[Eastern Orthodox Church]] which deemed them heretics. Within a decade Muslims conquered [[Mesopotamia]], [[Muslim conquest of Syria|Byzantine Syria]], [[Muslim conquest of Egypt|Byzantine Egypt]],<ref>Esposito (1998), pp. 35–36.</ref> large parts of [[Greater Iran|Persia]], and established the [[Rashidun Caliphate]].
| | == References == |
| | {{Reflist}} |
|
| |
|
| == Islamic social reforms ==
| | '''Notes''' |
| {{Main|Early social changes under Islam}} | | {{Reflist|group=n}} |
|
| |
|
| According to [[William Montgomery Watt]], religion for Muhammad was not a private and individual matter but "the total response of his personality to the total situation in which he found himself. He was responding [not only]... to the religious and intellectual aspects of the situation but also to the economic, social, and political pressures to which contemporary Mecca was subject."<ref>Cambridge History of Islam (1970), p. 30.</ref> [[Bernard Lewis]] says there are two important political traditions in Islam—Muhammad as a statesman in Medina, and Muhammad as a rebel in Mecca. In his view, Islam is a great change, akin to a revolution, when introduced to new societies.<ref name="LewisNYRB">Lewis [http://www.nybooks.com/articles/4557 (1998)] {{webarchive|url=https://web.archive.org/web/20100408105440/http://www.nybooks.com/articles/4557 |date=8 April 2010 }}</ref>
| | == External links == |
| | | <div class="references-small"> |
| Historians generally agree that Islamic social changes in areas such as [[social security]], family structure, slavery and the rights of women and children improved on the ''status quo'' of Arab society.<ref name="LewisNYRB" /><ref>* Watt (1974), p. 234
| | * {{cite book | author=Adil Salahi | title=Muhammad: Man and Prophet| url=https://archive.org/details/muhammadmanproph0000sala_q2x9 | publisher=Islamic Foundation (UK) | year=2002 | isbn=978-1-86204-290-2}} |
| * Robinson (2004), p. 21. | | * {{cite book | author=Andrae, Tor | title=Mohammed: The Man and His Faith | url=https://archive.org/details/mohammedmanhisfa0000andr_k5k0 | publisher=Dover | year=2000 | isbn=978-0-486-41136-1}} |
| * Esposito (1998), p. 98.
| | * {{cite book | author=Armstrong, Karen | title=Muhammad: A Biography of the Prophet | location=San Francisco | publisher=Harper | year=1993 | isbn=978-0-06-250886-7}} |
| * R. Walzer, ''Ak̲h̲lāḳ'', [[Encyclopaedia of Islam Online]].</ref> For example, according to Lewis, Islam "from the first denounced [[Aristocracy (class)|aristocratic]] privilege, rejected hierarchy, and adopted a formula of the career open to the talents".{{which|date=August 2014}}<ref name="LewisNYRB" /> Muhammad's message transformed society and [[Islamic ethics|moral orders]] of life in the Arabian Peninsula; society focused on the changes to perceived identity, [[world view]], and the hierarchy of values.<ref>''Islamic ethics'', [[Encyclopedia of Ethics]].</ref>{{page needed|date=May 2014}} | | * {{cite book | editor=Berg, Herbert | title=Method and Theory in the Study of Islamic Origins | publisher=E. J. Brill | year=2003 | isbn=978-90-04-12602-2}} |
| Economic reforms addressed the plight of the poor, which was becoming an issue in [[Jahiliyyah|pre-Islamic]] Mecca.<ref>Watt, ''The Cambridge History of Islam'', p. 34.</ref> The Quran requires payment of an alms tax ([[zakat]]) for the benefit of the poor; as Muhammad's power grew he demanded that tribes who wished to ally with him implement the zakat in particular.<ref>Esposito (1998), p. 30.</ref><ref>Watt, ''The Cambridge History of Islam'', p. 52.</ref>
| | * {{cite book | author=Cook, Michael | title=Muhammad | publisher=Oxford University Press | year=1983 | isbn=978-0-19-287605-8 |edition=reissue 1996}} |
| | | * {{cite book | author=Dashti, Ali | title=Twenty-Three Years: A Study of the Prophetic Career of Mohammad | publisher=Mazda | year=1994 | isbn=978-1-56859-029-5}} |
| == Appearance == | | * {{cite book | author=Hamidullah, Muhammad | title=The Life and Work of the Prophet of Islam | publisher=(s.n.)(Islamabad: Islamic Research Institute) | year=1998 | isbn=978-969-8413-00-2}} |
| [[File:Hilye-i serif 5.jpg|thumb|A ''[[hilya]]'' containing a description of Muhammad, by [[Ottoman Empire|Ottoman]] [[calligraphy|calligrapher]] [[Hâfiz Osman]] (1642–1698)]]
| | * {{cite book |editor=Motzki, Harald | title=The Biography of Muhammad: The Issue of the Sources (Islamic History and Civilization: Studies and Texts, Vol. 32) |url=https://archive.org/details/biographyofmuham0000unse | publisher=Brill | year=2000 |isbn=978-90-04-11513-2}} |
| | | * {{cite book | author=Rodinson, Maxime | title=Muhammad | publisher=New Publishers | year=1961 | isbn=978-1-56584-752-1}} |
| In [[Muhammad al-Bukhari]]'s book [[Sahih al-Bukhari]], in Chapter 61, Hadith 57 & Hadith 60,<ref>{{cite web |title=Virtues and Merits of the Prophet (pbuh) and his Companions |url=https://sunnah.com/bukhari/61/57 |website=Sunnah.com |access-date=25 March 2017 |url-status=live |archive-url=https://web.archive.org/web/20170326135947/https://sunnah.com/bukhari/61/57 |archive-date=26 March 2017 }}</ref><ref>{{cite web |title=Virtues and Merits of the Prophet (pbuh) and his Companions |url=https://sunnah.com/bukhari/61/60 |website=Sunnah.com |access-date=25 March 2017 |url-status=live |archive-url=https://web.archive.org/web/20170326050856/https://sunnah.com/bukhari/61/60 |archive-date=26 March 2017 }}</ref> Muhammad is depicted by two of his companions thus:
| | * {{cite book | author=Rodinson, Maxime | title=Muhammad: Prophet of Islam | publisher=Tauris Parke Paperbacks | year=2002 | isbn=978-1-86064-827-4}} |
| | | * {{cite book | author=Rubin, Uri | title=The Eye of the Beholder: The Life of Muhammad as Viewed by the Early Muslims (A Textual Analysis) | url=https://archive.org/details/eyeofbeholderlif0000rubi | publisher=Darwin Press | year=1995 | isbn=978-0-87850-110-6}} |
| {{quotation|God's Messenger was neither very tall nor short, neither absolutely white nor deep brown. His hair was neither curly nor lank. God sent him (as a Messenger) when he was forty years old. Afterwards he resided in Mecca for ten years and in Medina for ten more years. When God took him unto Him, there was scarcely twenty white hairs in his head and beard.|sign=Anas|source=}} | | * {{cite book | author=Schimmel, Annemarie | title=And Muhammad is His Messenger: The Veneration of the Prophet in Islamic Piety | publisher=The University of North Carolina Press | year=1985 | isbn=978-0-8078-4128-0}} |
| | | * {{cite book | author=Stillman, Norman | year=1975 | title=The Jews of Arab Lands: a History and Source Book | publisher=Jewish Publication Society of America | isbn=978-0-8276-0198-7}} |
| {{quotation|The Prophet was of moderate height having broad shoulders (long) hair reaching his ear-lobes. Once I saw him in a red cloak and I had never seen anyone more handsome than him.|sign=Al-Bara|source=}}
| | * {{cite book | author=Warraq, Ibn | title=The Quest for the Historical Muhammad | publisher=Prometheus Books | year=2000 | isbn=978-1-57392-787-1}} |
| | |
| The description given in [[Muhammad ibn Isa at-Tirmidhi]]'s book [[Shama'il Muhammadiyah|Shama'il al-Mustafa]], attributed to [[Ali|Ali ibn Abi Talib]] and Hind ibn Abi Hala is as follows:<ref name="AsaniAbdel-Malek1995">{{cite book|author1=Ali Sultaan Asani |author2=Kamal Abdel-Malek |author3=Annemarie Schimmel |title=Celebrating Muḥammad: images of the prophet in popular Muslim poetry |url=https://archive.org/details/celebratingmuham00asan |access-date=5 November 2011 |date=October 1995 |publisher=University of South Carolina Press |isbn=978-1-57003-050-5 }}</ref><ref name="Schimmel1985">{{cite book |author=Annemarie Schimmel |title=And Muhammad is his messenger: the veneration of the Prophet in Islamic piety |url=https://books.google.com/books?id=gZojDQAAQBAJ&pg=PT44 |access-date=5 November 2011 |year=1985 |publisher=University of North Carolina Press |isbn=978-0-8078-1639-4 |page=34 |url-status=live |archive-url=https://web.archive.org/web/20170326161811/https://books.google.com/books?id=gZojDQAAQBAJ&pg=PT44 |archive-date=26 March 2017 }}</ref><ref>Al-Tirmidhi, [https://sunnah.com/shamail/1 Shama'il Muhammadiyah] {{webarchive|url=https://web.archive.org/web/20170326230223/https://sunnah.com/shamail/1 |date=26 March 2017 }} Book 1, Hadith 5 & Book 1, Hadith 7/8.</ref>
| |
| | |
| {{quotation|Muhammad was middle-sized, did not have lank or crisp hair, was not fat, had a white circular face, wide black eyes, and long eye-lashes. When he walked, he walked as though he went down a [[wikt:declivity|declivity]]. He had the "seal of prophecy" between his shoulder blades ... He was bulky. His face shone like the moon. He was taller than middling stature but shorter than conspicuous tallness. He had thick, curly hair. The plaits of his hair were parted. His hair reached beyond the lobe of his ear. His complexion was ''azhar'' [bright, luminous]. Muhammad had a wide forehead, and fine, long, arched eyebrows which did not meet. Between his eyebrows there was a vein which distended when he was angry. The upper part of his nose was hooked; he was thick bearded, had smooth cheeks, a strong mouth, and his teeth were set apart. He had thin hair on his chest. His neck was like the neck of an ivory statue, with the purity of silver. Muhammad was proportionate, stout, firm-gripped, even of belly and chest, broad-chested and broad-shouldered.}}
| |
| | |
| The "seal of prophecy" between Muhammad's shoulders is generally described as having been a type of raised mole the size of a pigeon's egg.<ref name="Schimmel1985" /> Another description of Muhammad was provided by [[Umm Ma'bad]], a woman he met on his journey to Medina:<ref name="Safi2009">{{cite book|author=Omid Safi |title=Memories of Muhammad: why the Prophet matters |url=https://archive.org/details/memoriesofmuhamm00safi/page/273 |access-date=5 November 2011 |date=17 November 2009 |publisher=HarperCollins |isbn=978-0-06-123134-6 |pages=[https://archive.org/details/memoriesofmuhamm00safi/page/273 273–274] }}</ref><ref>{{cite book |title=Following Muhammad: Rethinking Islam in the Contemporary World |author=Carl W. Ernst |page=78}}</ref>
| |
| | |
| {{quotation|I saw a man, pure and clean, with a handsome face and a fine figure. He was not marred by a skinny body, nor was he overly small in the head and neck. He was graceful and elegant, with intensely black eyes and thick eyelashes. There was a huskiness in his voice, and his neck was long. His beard was thick, and his eyebrows were finely arched and joined together.
| |
| | |
| When silent, he was grave and dignified, and when he spoke, glory rose up and overcame him. He was from afar the most beautiful of men and the most glorious, and close up he was the sweetest and the loveliest. He was sweet of speech and articulate, but not petty or trifling. His speech was a string of cascading pearls, measured so that none despaired of its length, and no eye challenged him because of brevity. In company he is like a branch between two other branches, but he is the most flourishing of the three in appearance, and the loveliest in power. He has friends surrounding him, who listen to his words. If he commands, they obey implicitly, with eagerness and haste, without frown or complaint.}}
| |
| | |
| Descriptions like these were often reproduced in calligraphic panels (Turkish: ''[[hilya|hilye]]''), which in the 17th century developed into an art form of their own in the [[Ottoman Empire]].<ref name="Safi2009" />
| |
| | |
| == {{anchor|household}}Household ==
| |
| {{Further|Muhammad's wives|Ahl al-Bayt}}
| |
| | |
| [[File:Mrs Aisha room.jpg|thumb|The tomb of Muhammad is located in the quarters of his third wife, [[Aisha]]. ([[Al-Masjid an-Nabawi]], [[Medina]])]]
| |
| | |
| Muhammad's life is traditionally defined into two periods: [[Muhammad in Mecca|pre-hijra (emigration) in Mecca]] (from 570 to 622), and [[Muhammad in Medina|post-hijra in Medina]] (from 622 until 632). Muhammad is said to have had thirteen wives in total (although two have ambiguous accounts, [[Rayhana bint Zayd]] and [[Maria al-Qibtiyya]], as wife or concubine<ref>See for example Marco Schöller, '' Banu Qurayza'', [[Encyclopedia of the Quran]] mentioning the differing accounts of the status of [[Rayhana]].</ref><ref name="Barbara Freyer">Barbara Freyer Stowasser, ''Wives of the Prophet'', [[Encyclopedia of the Quran]].</ref>). Eleven of the thirteen marriages occurred after the [[Hijra (Islam)|migration to Medina]].
| |
| | |
| At the age of 25, Muhammad married the wealthy [[Khadijah bint Khuwaylid]] who was 40 years old.<ref>{{cite book |last=Subhani |first=Jafar |title=The Message |chapter-url=http://www.al-islam.org/message |publisher=Ansariyan Publications, Qom |chapter=Chapter 9 |url-status=live |archive-url=https://web.archive.org/web/20101007221418/http://www.al-islam.org/message/ |archive-date=7 October 2010 }}</ref> The marriage lasted for 25 years and was a happy one.<ref name="Esp2">Esposito (1998), p. 18.</ref> Muhammad did not enter into marriage with another woman during this marriage.<ref name="Bullough 1998 119">Bullough (1998), p. 119.</ref><ref name="Reeves46">Reeves (2003), p. 46.</ref> After Khadijah's death, Khawla bint Hakim suggested to Muhammad that he should marry [[Sawda bint Zama]], a Muslim widow, or [[Aisha]], daughter of [[Um Ruman]] and [[Abu Bakr]] of [[Mecca]]. Muhammad is said to have asked for arrangements to marry both.<ref name="Watt-encyc-online">Watt, ''Aisha'', [[Encyclopedia of Islam]].</ref> Muhammad's marriages after the death of Khadijah were contracted mostly for political or humanitarian reasons. The women were either widows of Muslims killed in battle and had been left without a protector, or belonged to important families or clans with whom it was necessary to honor and strengthen alliances.<ref>Momen (1985), p. 9.</ref>
| |
| | |
| According to traditional sources, Aisha was six or seven years old when betrothed to Muhammad,<ref name="Watt-encyc-online" /><ref name="Spellberg">[[Denise Spellberg|D. A. Spellberg]], ''Politics, Gender, and the Islamic Past: the Legacy of A'isha bint Abi Bakr'', [[Columbia University Press]], 1994, p. 40.</ref><ref name="Armstrong">Karen Armstrong, ''Muhammad: A Biography of the Prophet'', Harper San Francisco, 1992, p. 145.</ref> with the marriage not being [[consummate]]d until she reached the age of nine or ten years old.{{refn|<ref name="Watt-encyc-online" /><ref name="Spellberg" /><ref name="Karen_Armstrong">[[Karen Armstrong]], ''Muhammad: Prophet For Our Time'', HarperPress, 2006, p. 105.</ref><ref name="Haykal">Muhammad Husayn Haykal, ''The Life of Muhammad'', North American Trust Publications (1976), p. 139.</ref><ref>Barlas (2002), pp. 125–26.</ref><ref>{{cite book|last1=A.C. Brown |first1=Jonathan |author-link=Jonathan A.C. Brown |title=Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy |date=2014 |publisher=[[Oneworld Publications]] |isbn=978-1-78074-420-9 |pages=[https://archive.org/details/misquotingmuhamm0000brow/page/143 143–44] |url=https://archive.org/details/misquotingmuhamm0000brow/page/143 }}</ref><ref>{{cite book|last1=A.C. Brown |first1=Jonathan |author-link=Jonathan A.C. Brown |title=Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy |date=2014 |publisher=[[Oneworld Publications]] |isbn=978-1-78074-420-9 |page=316 |quote=Evidence that the Prophet waited for Aisha to reach physical maturity before consummation comes from al-Ṭabarī, who says she was too young for intercourse at the time of the marriage contract; |url=https://archive.org/details/misquotingmuhamm0000brow |url-access=limited }}</ref><ref>{{Hadith-usc|bukhari|5|58|234}}, {{Hadith-usc|bukhari|usc=yes|5|58|236}}, {{Hadith-usc|bukhari|usc=yes|7|62|64}}, {{Hadith-usc|bukhari|usc=yes|7|62|65}}, {{Hadith-usc|bukhari|usc=yes|7|62|88}}, {{Hadith-usc|usc=yes|muslim|8|3309}}, {{Hadith-usc|muslim|8|3310}}, {{Hadith-usc|muslim|8|3311}}, {{Hadith-usc|abudawud|41|4915}}, {{Hadith-usc|abudawud|usc=yes|41|4917}}</ref><ref>Tabari, volume 9, page 131; Tabari, volume 7, page 7.</ref>}} She was therefore a virgin at marriage.<ref name="Spellberg" /> Modern Muslim authors who calculate Aisha's age based on other sources of information, such as a hadith about the age difference between Aisha and her sister Asma, estimate that she was over thirteen and perhaps in her late teens at the time of her marriage.{{refn|<ref>{{cite book |first=Asma |last=Barlas |year=2012 |title="Believing Women" in Islam: Unreading Patriarchal Interpretations of the Qur'an |publisher=University of Texas Press |page=126 |quote=On the other hand, however, Muslims who calculate 'Ayesha's age based on details of her sister Asma's age, about whom more is known, as well as on details of the Hijra (the Prophet's migration from Mecca to Madina), maintain that she was over thirteen and perhaps between seventeen and nineteen when she got married. Such views cohere with those Ahadith that claim that at her marriage Ayesha had "good knowledge of Ancient Arabic poetry and genealogy" and "pronounced the fundamental rules of Arabic Islamic ethics.}}</ref><ref>{{cite web |url=http://www.al-islam.org/polygamy-marriages-prophet |title=The Concept of Polygamy and the Prophet's Marriages (Chapter: The Other Wives) |url-status=live |archive-url=https://web.archive.org/web/20110207094707/http://www.al-islam.org/polygamy-marriages-prophet/ |archive-date=7 February 2011 }}</ref><ref>{{cite book |last1=Ali |first1=Muhammad |author1-link=Muhammad Ali (writer) |title=Muhammad the Prophet |url=https://books.google.com/books?id=od6dAQKgK-YC&pg=PT150 |year=1997 |publisher=Ahamadiyya Anjuman Ishaat Islam |isbn=978-0-913321-07-2 |page=150 |url-status=live |archive-url=https://web.archive.org/web/20160101063555/https://books.google.com/books?id=od6dAQKgK-YC&pg=PT150&redir_esc=y#v=onepage&q&f=false |archive-date=1 January 2016 }}</ref><ref>{{cite web |url=http://www.valiasr-aj.com/fa/page.php?bank=question&id=699 |title=Ayesha married the Prophet when she was young? (In Persian and Arabic) |last=Ayatollah Qazvini |url-status=dead |archive-url=https://web.archive.org/web/20100926234317/http://www.valiasr-aj.com/fa/page.php?bank=question&id=699 |archive-date=26 September 2010 }}</ref><ref>{{cite book|last1=A.C. Brown |first1=Jonathan |author-link=Jonathan A.C. Brown |title=Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy |date=2014 |publisher=[[Oneworld Publications]] |isbn=978-1-78074-420-9 |pages=[https://archive.org/details/misquotingmuhamm0000brow/page/146 146–47] |url=https://archive.org/details/misquotingmuhamm0000brow/page/146 }}</ref>}}
| |
| | |
| After migration to Medina, Muhammad, who was then in his fifties, married several more women.
| |
| | |
| Muhammad performed household chores such as preparing food, sewing clothes, and repairing shoes. He is also said to have had accustomed his wives to dialogue; he listened to their advice, and the wives debated and even argued with him.<ref>[[Tariq Ramadan]] (2007), pp. 168–69.</ref><ref>Asma Barlas (2002), p. 125.</ref><ref>Armstrong (1992), p. 157.</ref>
| |
| | |
| Khadijah is said to have had four daughters with Muhammad ([[Ruqayyah bint Muhammad]], [[Umm Kulthum bint Muhammad]], [[Zainab bint Muhammad]], [[Fatimah|Fatimah Zahra]]) and two sons ([[Abd-Allah ibn Muhammad]] and [[Qasim ibn Muhammad]], who both died in childhood). All but one of his daughters, Fatimah, died before him.<ref name="Nich" /> Some Shi'a scholars contend that Fatimah was Muhammad's only daughter.<ref>Ordoni (1990), pp. 32, 42–44.</ref> [[Maria al-Qibtiyya]] bore him a son named [[Ibrahim ibn Muhammad]], but the child died when he was two years old.<ref name="Nich">Nicholas Awde (2000), p. 10.</ref>
| |
| | |
| Nine of Muhammad's wives survived him.<ref name="Barbara Freyer" /> Aisha, who became known as Muhammad's favourite wife in Sunni tradition, survived him by decades and was instrumental in helping assemble the scattered sayings of Muhammad that form the Hadith literature for the Sunni branch of Islam.<ref name="Watt-encyc-online" />
| |
| | |
| Muhammad's descendants through Fatimah are known as ''[[sharif]]s'', ''syeds'' or ''[[sayyid]]s''. These are honorific titles in [[Arabic language|Arabic]], ''sharif'' meaning 'noble' and ''sayed'' or ''sayyid'' meaning 'lord' or 'sir'. As Muhammad's only descendants, they are respected by both Sunni and Shi'a, though the Shi'a place much more emphasis and value on their distinction.<ref>{{cite encyclopedia |title=Ali |encyclopedia=Encyclopædia Britannica Online}}</ref>
| |
| | |
| [[Zayd ibn Harithah|Zayd ibn Haritha]] was a slave that Muhammad bought, freed, and then adopted as his son. He also had a [[wet nurse|wetnurse]].<ref name=Zad116>Ibn Qayyim al-Jawziyya recorded the list of some names of Muhammad's female-slaves in [[Zad al-Ma'ad]], Part I, p. 116.</ref> According to a BBC summary, "the Prophet Muhammad did not try to abolish slavery, and bought, sold, captured, and owned slaves himself. But he insisted that slave owners treat their slaves well and stressed the virtue of freeing slaves. Muhammad treated slaves as human beings and clearly held some in the highest esteem".<ref>{{cite web |url=http://www.bbc.co.uk/religion/religions/islam/history/slavery_1.shtml |title=Slavery in Islam |publisher=BBC |access-date=16 April 2016 |url-status=live |archive-url=https://web.archive.org/web/20170624234057/http://www.bbc.co.uk/religion/religions/islam/history/slavery_1.shtml |archive-date=24 June 2017 }}</ref>
| |
| | |
| == Legacy ==
| |
| | |
| === Islamic tradition ===
| |
| {{Muhammad}}
| |
| {{Main|Muhammad in Islam}}
| |
| | |
| Following the attestation to the [[Tawhid|oneness of God]], the belief in Muhammad's prophethood is the main aspect of the [[Aqidah|Islamic faith]]. Every Muslim proclaims in ''[[Shahadah]]'': "I testify that there is no god but God, and I testify that Muhammad is a Messenger of God." The Shahadah is the basic creed or tenet of [[Islam]]. Islamic belief is that ideally the Shahadah is the first words a newborn will hear; children are taught it immediately and it will be recited upon death. Muslims repeat the shahadah in the call to prayer (''[[adhan]]'') and the [[salat|prayer]] itself. Non-Muslims wishing to [[Conversion to Islam|convert to Islam]] are required to recite the creed.<ref>Farah (1994), p. 135.</ref>
| |
| | |
| In Islamic belief, Muhammad is regarded as the last prophet sent by God.<ref name="espos12">Esposito (1998), p. 12.</ref><ref>{{cite book |last=Nigosian |first=S. A. |title=Islam: Its History, Teaching, and Practices |url=https://archive.org/details/islamitshistoryt0000nigo |url-access=registration |year=2004 |publisher=[[Indiana University Press]] |location=[[Indiana]] |isbn=978-0-253-21627-4 |page=[https://archive.org/details/islamitshistoryt0000nigo/page/17 17] }}</ref> {{qref|10|37|b=y}} states that "...it (the Quran) is a confirmation of (revelations) that went before it, and a fuller explanation of the Book—wherein there is no doubt—from [[God in Islam|The Lord of the Worlds]]." Similarly, {{qref|46|12|b=y}} states "...And before this was the book of Moses, as a guide and a mercy. And this Book confirms (it)...", while {{qref|2|136|b=y}} commands the believers of Islam to "Say: we believe in God and that which is revealed unto us, and that which was revealed unto [[Abraham]] and [[Ishmael]] and [[Isaac]] and [[Jacob]] and the tribes, and that which [[Moses]] and [[Jesus]] received, and which the prophets received from their Lord. We make no distinction between any of them, and unto Him we have surrendered."
| |
| [[File:Sahadah-Topkapi-Palace.jpg|thumb|left|The [[Muslim]] [[Profession (religious)|profession]] of faith, the [[Shahadah]], illustrates the Muslim conception of the role of Muhammad: "There is no god except [[Allah|the God]]; Muhammad is the [[Prophets in Islam|Messenger of God]]." in [[Topkapı Palace]], [[Istanbul]], [[Turkey]]]]
| |
| Muslim tradition credits [[Miracles of Muhammad|Muhammad with several miracles or supernatural events]].<ref name="EoI-Miracle">A.J. Wensinck, ''Muʿd̲j̲iza'', [[Encyclopaedia of Islam|Encyclopedia of Islam]].</ref> For example, many Muslim commentators and some Western scholars have interpreted the Surah {{qref|54|1–2|b=y}} as referring to Muhammad [[Splitting of the moon|splitting the Moon]] in view of the Quraysh when they began persecuting his followers.<ref name="EoQ-Miracle">Denis Gril, ''Miracles'', [[Encyclopedia of the Qur'an]].</ref><ref>Daniel Martin Varisco, ''Moon'', [[Encyclopedia of the Qur'an]].</ref> Western historian of Islam Denis Gril believes the Quran does not overtly describe Muhammad performing [[Islamic view of miracles|miracles]], and the supreme miracle of Muhammad is [[Quran and miracles|identified with the Quran itself]].<ref name="EoQ-Miracle" />
| |
| | |
| According to Islamic tradition, Muhammad was attacked by the people of Ta'if and was badly injured. The tradition also describes an angel appearing to him and offering retribution against the assailants. It is said that Muhammad rejected the offer and prayed for the guidance of the people of Ta'if.<ref>"A Restatement of the History of Islam and Muslims" chapter "[http://www.al-islam.org/restatement/16.htm Muhammad's Visit to Ta’if] {{webarchive|url=https://web.archive.org/web/20130926090245/http://www.al-islam.org/restatement/16.htm |date=26 September 2013 }}" on al-islam.org.</ref>
| |
| [[File:Mohamed peace be upon him.svg|thumb|right|200px|Calligraphic rendering of "may God honor him and grant him peace", customarily added after Muhammad's name, encoded as a [[Typographic ligature|ligature]] at [[Unicode]] code point [[Arabic script in Unicode|U+FDFA]].<ref name="unicode">{{cite web |url=https://www.unicode.org/charts/PDF/Unicode-3.1/U31-FB50.pdf |title=Arabic Presentation Forms-A |date=1 October 2009 |website=The Unicode Standard, Version 5.2 |publisher=Unicode, Inc. |location=Mountain View, Ca. |access-date=9 May 2010}}</ref> {{script|Arab|ﷺ}}.]]
| |
| The [[Sunnah]] represents actions and sayings of Muhammad (preserved in reports known as [[Hadith]]) and covers a broad array of activities and beliefs ranging from religious rituals, personal hygiene, and burial of the dead to the mystical questions involving the love between humans and God. The Sunnah is considered a model of emulation for pious Muslims and has to a great degree influenced the Muslim culture. The greeting that Muhammad taught Muslims to offer each other, "may peace be upon you" (Arabic: ''[[As-Salamu Alaykum|as-salamu 'alaykum]]'') is used by Muslims throughout the world. Many details of major Islamic rituals such as daily prayers, the fasting and the annual pilgrimage are only found in the Sunnah and not the Quran.<ref>''Muhammad'', Encyclopædia Britannica, p. 9.</ref>
| |
| | |
| Muslims have traditionally expressed love and veneration for Muhammad. Stories of Muhammad's life, his intercession and of his miracles have permeated popular Muslim thought and [[Na`at|poetry]]. Among Arabic odes to Muhammad, [[Qaṣīda al-Burda|Qasidat al-Burda]] ("Poem of the Mantle") by the Egyptian [[Sufi]] [[al-Busiri]] (1211–1294) is particularly well-known, and widely held to possess a healing, spiritual power.<ref name="Stetkevych2010">{{cite book |author=Suzanne Pinckney Stetkevych |title=The mantle odes: Arabic praise poems to the Prophet Muḥammad |url=https://books.google.com/books?id=F-nY3_DXo-gC&pg=PR12 |access-date=27 January 2012 |date=24 May 2010 |publisher=Indiana University Press |isbn=978-0-253-22206-0 |page=xii |url-status=live |archive-url=https://web.archive.org/web/20130615211359/http://books.google.com/books?id=F-nY3_DXo-gC&pg=PR12 |archive-date=15 June 2013 }}</ref> The Quran refers to Muhammad as "a mercy (''rahmat'') to the worlds" (Quran {{qref|21|107|b=y}}).<ref name="EoI-Muhammad" /> The association of rain with mercy in Oriental countries has led to imagining Muhammad as a rain cloud dispensing blessings and stretching over lands, reviving the dead hearts, just as rain revives the seemingly dead earth (see, for example, the Sindhi poem of Shah ʿAbd al-Latif).<ref name="EoI-Muhammad" /> [[Mawlid|Muhammad's birthday]] is celebrated as a major feast throughout the [[Muslim world|Islamic world]], excluding [[Wahhabism|Wahhabi]]-dominated Saudi Arabia where these public celebrations are discouraged.<ref name="Nasr-Muhammad">[[Seyyed Hossein Nasr]], Encyclopædia Britannica, ''Muhammad'', p. 13.</ref> When Muslims say or write the name of Muhammad, they usually follow it with the Arabic phrase ''ṣallā llahu ʿalayhi wa-sallam'' (''may God honor him and grant him peace'') or the English phrase ''[[Peace be upon him (Islam)|peace be upon him]]''.<ref name="Ann Goldman 2006 p. 212">Ann Goldman, Richard Hain, Stephen Liben (2006), p. 212.</ref> In casual writing, the abbreviations SAW (for the Arabic phrase) or PBUH (for the English phrase) are sometimes used; in printed matter, a small calligraphic rendition is commonly used ({{lang|ar|ﷺ}}).
| |
| | |
| ==== Sufism ====
| |
| {{See also|Sufism}}
| |
| The Sunnah contributed much to the development of Islamic law, particularly from the end of the first Islamic century.<ref>J. Schacht, ''Fiḳh'', Encyclopedia of Islam.</ref>
| |
| Muslim mystics, known as [[sufi]]s, who were seeking for the inner meaning of the Quran and the inner nature of Muhammad, viewed the prophet of Islam not only as a prophet but also as a perfect human being. All Sufi orders trace their chain of spiritual descent back to Muhammad.<ref>''Muhammad'', Encyclopædia Britannica, pp. 11–12.</ref>
| |
| | |
| ==== <!--Please leave the following "anchor" here, as a number of pages link to this section using it (see WP:ANCHOR):-->{{anchor|Islamic depictions of Muhammad}} Depictions ====
| |
| {{Main|Depictions of Muhammad}}
| |
| In line with the [[Aniconism in Islam|hadith's prohibition against creating images of sentient living beings]], which is particularly strictly observed with respect to God and Muhammad, Islamic religious art is focused on the word.<ref name="Plas1987" /><ref name="Esposito2011">{{cite book |author=John L. Esposito |title=What everyone needs to know about Islam |url=https://books.google.com/books?id=2wSVQI3Ya2EC&pg=PA14 |year=2011 |publisher=Oxford University Press |isbn=978-0-19-979413-3 |pages=14–15 |edition=2 |url-status=live |archive-url=https://web.archive.org/web/20150930142902/https://books.google.com/books?id=2wSVQI3Ya2EC&pg=PA14 |archive-date=30 September 2015 }}</ref> Muslims generally avoid [[depictions of Muhammad]], and mosques are decorated with calligraphy and Quranic inscriptions or geometrical designs, not images or sculptures.<ref name="Plas1987">{{cite book |editor=Dirk van der Plas |author=Kees Wagtendonk |title=Effigies dei: essays on the history of religions |chapter=Images in Islam |chapter-url=https://books.google.com/books?id=ops3AAAAIAAJ&pg=PA120 |access-date=1 December 2011 |year=1987 |publisher=Brill |isbn=978-90-04-08655-5 |pages=119–24 |url-status=live |archive-url=https://web.archive.org/web/20130615040436/http://books.google.com/books?id=ops3AAAAIAAJ&pg=PA120 |archive-date=15 June 2013 }}</ref><ref name="Peters2010">{{cite book |author=F.E. Peters |title=Jesus and Muhammad: Parallel Tracks, Parallel Lives |url=https://books.google.com/books?id=olEi-1LZYYQC&pg=PA159 |access-date=1 December 2011 |date=10 November 2010 |publisher=Oxford University Press |isbn=978-0-19-974746-7 |pages=159–61 |url-status=live |archive-url=https://web.archive.org/web/20130614223637/http://books.google.com/books?id=olEi-1LZYYQC&pg=PA159 |archive-date=14 June 2013 }}</ref> Today, the interdiction against images of Muhammad—designed to prevent worship of Muhammad, rather than God—is much more strictly observed in Sunni Islam (85%–90% of Muslims) and [[Ahmadiyya]] Islam (1%) than among Shias (10%–15%).<ref name="Safi20102010">{{cite book |last=Safi2010 |title=2 November 2010 |url=https://books.google.com/books?id=s63i21E9dr8C |access-date=29 December 2011 |date=2 November 2010 |publisher=HarperCollins |isbn=978-0-06-123135-3 |page=32 |url-status=live |archive-url=https://web.archive.org/web/20130614191323/http://books.google.com/books?id=s63i21E9dr8C |archive-date=14 June 2013 }}</ref> While both Sunnis and Shias have created images of Muhammad in the past,<ref name="Omid" /> Islamic depictions of Muhammad are rare.<ref name="Plas1987" /> They have mostly been limited to the private and elite medium of the miniature, and since about 1500 most depictions show Muhammad with his face veiled, or symbolically represent him as a flame.<ref name="Peters2010" /><ref name="Bakker2009" />
| |
| [[File:Muhammad destroying idols - L'Histoire Merveilleuse en Vers de Mahomet BNF.jpg|thumb|right|Muhammad's entry into Mecca and the destruction of idols. Muhammad is shown as a flame in this manuscript. Found in Bazil's ''Hamla-i Haydari'', [[Jammu and Kashmir (princely state)|Jammu and Kashmir]], India, 1808.]]
| |
| The earliest extant depictions come from 13th century [[Anatolian Seljuks|Anatolian Seljuk]] and [[Ilkhanid]] [[Persian miniature]]s, typically in literary genres describing the life and deeds of Muhammad.<ref name="Bakker2009" /><ref name="Gruber2009">{{cite book |author=Christiane Gruber |chapter=Between Logos (Kalima) and Light (Nur): Representations of the Muslim Prophet Muhammad in Islamic Painting |editor=Gulru Necipoglu |title=Muqarnas |chapter-url=https://umich.academia.edu/ChristianeGruber/Papers/443477/_Between_Logos_Kalima_and_Light_Nur_Representations_of_the_Prophet_Muhammad_in_Islamic_Painting_ |volume=26 |year=2009 |publisher=Brill |isbn=978-90-04-17589-1 |pages=234–35 |url-status=live |archive-url=https://web.archive.org/web/20120711133658/http://umich.academia.edu/ChristianeGruber/Papers/443477/_Between_Logos_Kalima_and_Light_Nur_Representations_of_the_Prophet_Muhammad_in_Islamic_Painting_ |archive-date=11 July 2012 }}</ref> During the Ilkhanid period, when Persia's Mongol rulers converted to Islam, competing Sunni and Shi'a groups used visual imagery, including images of Muhammad, to promote their particular interpretation of Islam's key events.<ref name="Elverskog2010" /> Influenced by the [[Buddhism|Buddhist]] tradition of representational religious art predating the Mongol elite's conversion, this innovation was unprecedented in the Islamic world, and accompanied by a "broader shift in Islamic artistic culture away from abstraction toward representation" in "mosques, on tapestries, silks, ceramics, and in glass and metalwork" besides books.<ref>{{cite book |author=Johan Elverskog |title=Buddhism and Islam on the Silk Road |url=https://archive.org/details/buddhismislamons0000elve |url-access=registration |year=2010 |publisher=University of Pennsylvania Press |isbn=978-0-8122-4237-9 |pages=[https://archive.org/details/buddhismislamons0000elve/page/164 164]–69 }}</ref> In the Persian lands, this tradition of realistic depictions lasted through the [[Timurid dynasty]] until the [[Safavids]] took power in the early 16th century.<ref name="Elverskog2010" /> The Safavaids, who made Shi'i Islam the state religion, initiated a departure from the traditional Ilkhanid and Timurid artistic style by covering Muhammad's face with a veil to obscure his features and at the same time represent his luminous essence.<ref name="Gruber2011">{{cite book |chapter=When Nubuvvat encounters Valayat: Safavid painting of the "Prophet" Mohammad's Mi'raj, c. 1500–50 |author=Christiane Gruber |editor=Pedram Khosronejad |title=The Art and Material Culture of Iranian Shi'ism: Iconography and Religious Devotion in Shi'i Islam |chapter-url=https://www.academia.edu/1176067 |year=2011 |publisher=I. B. Tauris |isbn=978-1-84885-168-9 |pages=46–47 |url-status=live |archive-url=https://web.archive.org/web/20170102103545/http://www.academia.edu/1176067/When_Nubuvvat_Encounters_Valayat_Safavid_Paintings_of_the_Prophet_Muhammads_Miraj_ca._1500-50 |archive-date=2 January 2017 }}</ref> Concomitantly, some of the unveiled images from earlier periods were defaced.<ref name="Elverskog2010">{{cite book |author=Johan Elverskog |title=Buddhism and Islam on the Silk Road |url=https://archive.org/details/buddhismislamons0000elve |url-access=registration |year=2010 |publisher=University of Pennsylvania Press |isbn=978-0-8122-4237-9 |page=[https://archive.org/details/buddhismislamons0000elve/page/167 167] }}</ref><ref name="EdwardsBhaumik2008">{{cite book |author1=Elizabeth Edwards |author2=Kaushik Bhaumik |title=Visual sense: a cultural reader |url=https://books.google.com/books?id=bhxPW9B8s1oC&pg=PA344 |year=2008 |publisher=Berg |isbn=978-1-84520-741-0 |page=344 |url-status=live |archive-url=https://web.archive.org/web/20150923141751/https://books.google.com/books?id=bhxPW9B8s1oC&pg=PA344 |archive-date=23 September 2015 }}</ref><ref name="Ruggles2011">{{cite book |author=D. Fairchild Ruggles |author-link=D. Fairchild Ruggles |title=Islamic Art and Visual Culture: An Anthology of Sources |url=https://books.google.com/books?id=Te5QRi35W5EC&pg=PA56 |year=2011 |publisher=John Wiley and Sons |isbn=978-1-4051-5401-7 |page=56 |url-status=live |archive-url=https://web.archive.org/web/20150924021048/https://books.google.com/books?id=Te5QRi35W5EC&pg=PA56 |archive-date=24 September 2015 }}</ref> Later images were produced in [[Ottoman Empire|Ottoman]] Turkey and elsewhere, but mosques were never decorated with images of Muhammad.<ref name="Omid">{{cite news |last=Safi |first=Omid |author-link=Omid Safi |date=5 May 2011 |url=http://newsweek.washingtonpost.com/onfaith/guestvoices/2010/05/why_islam_does_not_ban_images_of_the_prophet.html |title=Why Islam does (not) ban images of the Prophet |newspaper=[[Washington Post]] |access-date=27 December 2011 |url-status=dead |archive-url=https://web.archive.org/web/20120202195337/http://newsweek.washingtonpost.com/onfaith/guestvoices/2010/05/why_islam_does_not_ban_images_of_the_prophet.html |archive-date=2 February 2012 }}</ref> Illustrated accounts of the night journey (''mi'raj'') were particularly popular from the Ilkhanid period through the Safavid era.<ref name="GruberColby2010" /> During the 19th century, [[Iran]] saw a boom of printed and illustrated ''mi'raj'' books, with Muhammad's face veiled, aimed in particular at illiterates and children in the manner of [[graphic novels]]. Reproduced through [[lithography]], these were essentially "printed manuscripts".<ref name="GruberColby2010">{{cite book |editor1=Christiane J. Gruber |editor2=Frederick Stephen Colby |title=The Prophet's ascension: cross-cultural encounters with the Islamic mi'rāj tales |chapter=Persian illustrated lithographed books on the miʻrāj: improving children's Shi'i beliefs in the Qajar period |chapter-url=https://books.google.com/books?id=sjLHirJmvPUC&pg=PA252 |year=2010 |publisher=Indiana University Press |isbn=978-0-253-35361-0 |pages=252–54 |author=Ali Boozari |url-status=live |archive-url=https://web.archive.org/web/20151016005841/https://books.google.com/books?id=sjLHirJmvPUC&pg=PA252 |archive-date=16 October 2015 }}</ref> Today, millions of historical reproductions and modern images are available in some Muslim-majority countries, especially Turkey and Iran, on posters, postcards, and even in coffee-table books, but are unknown in most other parts of the Islamic world, and when encountered by Muslims from other countries, they can cause considerable consternation and offense.<ref name="Omid" /><ref name="Bakker2009">{{cite book |author=Freek L. Bakker |title=The challenge of the silver screen: an analysis of the cinematic portraits of Jesus, Rama, Buddha and Muhammad |url=https://books.google.com/books?id=4KNSp-uEO18C&pg=PA207 |access-date=1 December 2011 |date=15 September 2009 |publisher=Brill |isbn=978-90-04-16861-9 |pages=207–09 |url-status=live |archive-url=https://web.archive.org/web/20130615043959/http://books.google.com/books?id=4KNSp-uEO18C&pg=PA207 |archive-date=15 June 2013 }}</ref>
| |
| | |
| === European appreciation ===
| |
| <!------------
| |
| PLEASE NOTE:
| |
| The consensus to include images of Muhammad emerged after extensive months-long discussions and efforts on both sides to balance multiple competing interests. Please do not remove or reposition these images because you feel they are against your religion. Please do not add more images or reposition the current ones to prove a point. To avoid pointless revert-warring, blocking and page protection, please discuss any prospective changes on the talk page. Thank you for contributing to Wikipedia.
| |
| ------------->
| |
| <div class="depiction">
| |
| [[File:La.Vie.de.Mahomet.jpg|thumb|upright|Muhammad in ''La vie de Mahomet'' by M. Prideaux (1699). He holds a sword and a crescent while trampling on a [[globe]], a [[Christian cross|cross]], and the [[Ten Commandments]].]]
| |
| </div> | | </div> |
| After the [[Protestant Reformation|Reformation]], Muhammad was often portrayed in a similar way.<ref name="EoI-Muhammad" /><ref name="Lewis 2002 45">Lewis (2002).</ref> [[Guillaume Postel]] was among the first to present a more positive view of Muhammad when he argued that Muhammad should be esteemed by Christians as a valid prophet.<ref name="EoI-Muhammad" /><ref>{{Cite book |publisher=[[Prometheus Books]] |isbn=978-1-61592-020-4 |last=Warraq |first=Ibn |title=Defending the West: A Critique of Edward Said's Orientalism |date=2007 |page=147 |quote=Indeed, [Postel's] greater tolerance for other religions was much in evidence in Πανθενωδια: ''compostio omnium dissidiorum'', where, astonishingly for the sixteenth century, he argued that Muhammad ought to be esteemed even in Christendom as a genuine prophet.}}</ref> [[Gottfried Leibniz]] praised Muhammad because "he did not deviate from the natural religion".<ref name="EoI-Muhammad" /> [[Henri de Boulainvilliers]], in his ''Vie de Mahomed'' which was published posthumously in 1730, described Muhammad as a gifted political leader and a just lawmaker.<ref name="EoI-Muhammad" /> He presents him as a divinely inspired messenger whom God employed to confound the bickering Oriental Christians, to liberate the Orient from the despotic rule of the [[Byzantine Empire|Romans]] and [[Sasanian Empire|Persians]], and to spread the knowledge of the unity of God from India to Spain.<ref name=tolan>{{Cite book |title=The Cambridge Companion to Muḥammad |url=https://archive.org/details/cambridgecompani00broc |url-access=limited |last=Brockopp |first=Jonathan E |publisher=Cambridge UP |year=2010 |isbn=978-0-521-71372-6 |location=New York |pages=[https://archive.org/details/cambridgecompani00broc/page/n258 240]–42}}</ref> Voltaire had a somewhat mixed opinion on Muhammad: in his play ''[[Mahomet (play)|Le fanatisme, ou Mahomet le Prophète]]'' he vilifies Muhammad as a symbol of fanaticism, and in a published essay in 1748 he calls him "a sublime and hearty charlatan", but in his historical survey ''Essai sur les mœurs'', he presents him as legislator and a conqueror and calls him an "enthusiast."<ref name=tolan /> [[Jean-Jacques Rousseau]], in his ''[[The Social Contract|Social Contract]]'' (1762), "brushing aside hostile legends of Muhammad as a trickster and impostor, presents him as a sage legislator who wisely fused religious and political powers."<ref name=tolan /> [[Claude-Emmanuel de Pastoret|Emmanuel Pastoret]] published in 1787 his ''Zoroaster, Confucius and Muhammad'', in which he presents the lives of these three "great men", "the greatest legislators of the universe", and compares their careers as religious reformers and lawgivers. He rejects the common view that Muhammad is an impostor and argues that the Quran proffers "the most sublime truths of cult and morals"; it defines the unity of God with an "admirable concision." Pastoret writes that the common accusations of his immorality are unfounded: on the contrary, his law enjoins sobriety, generosity, and compassion on his followers: the "legislator of Arabia" was "a great man."<ref name=tolan /> [[Napoleon Bonaparte]] admired Muhammad and Islam,<ref>[https://archive.org/stream/talkofnapoleonat007678mbp#page/n321/mode/2up ''Talk Of Napoleon At St. Helena''] (1903), pp. 279–80.</ref> and described him as a model lawmaker and a great man.<ref name="Brockopp">{{cite book |editor1-first=Jonathan E. |editor1-last=Brockopp |title=The Cambridge Companion to Muhammad |url=http://www.cambridge.org/us/academic/subjects/history/middle-east-history/cambridge-companion-muhammad |series=Cambridge Companions to Religion |year=2010 |publisher=Cambridge University Press |isbn=978-0-521-71372-6 |url-status=live |archive-url=https://web.archive.org/web/20131019194114/http://www.cambridge.org/us/academic/subjects/history/middle-east-history/cambridge-companion-muhammad |archive-date=19 October 2013 }}</ref><ref>{{cite book |last=Younos |first=Farid |title=Islamic Culture |url=https://books.google.com/books?id=NUEaAgAAQBAJ&pg=PT31 |series=Cambridge Companions to Religion |year=2010 |publisher=AuthorHouse |page=15 |isbn=978-1-4918-2344-6}}</ref> [[Thomas Carlyle]] in his book ''[[On Heroes, Hero-Worship, & the Heroic in History]]'' (1841) describes "Mahomet" as "A silent great soul; he was one of those who cannot ''but'' be in earnest".<ref>{{cite book |first=Thomas |last=Carlyle |year=1841 |title=On heroes, hero worship and the heroic in history |url=https://archive.org/details/onheroesherowor08carlgoog |page=[https://archive.org/details/onheroesherowor08carlgoog/page/n95 87] |publisher=James Fraser |place=London}}</ref> Carlyle's interpretation has been widely cited by Muslim scholars as a demonstration that Western scholarship validates Muhammad's status as a great man in history.<ref>{{cite book |author=Kecia Ali |title=The Lives of Muhammad |url=https://books.google.com/books?id=-oWYBAAAQBAJ&pg=PA48 |year=2014 |publisher=Harvard UP |page=48 |url-status=live |archive-url=https://web.archive.org/web/20150904001211/https://books.google.com/books?id=-oWYBAAAQBAJ&pg=PA48 |archive-date=4 September 2015 |isbn=978-0-674-74448-6 }}</ref>
| |
|
| |
| [[Ian Almond]] says that [[German Romantic]] writers generally held positive views of Muhammad: "[[Goethe]]’s 'extraordinary' poet-prophet, [[Johann Gottfried Herder|Herder]]’s nation builder (...) [[Karl Wilhelm Friedrich Schlegel|Schlegel]]’s admiration for Islam as an aesthetic product, enviably authentic, radiantly holistic, played such a central role in his view of Mohammed as an exemplary world-fashioner that he even used it as a scale of judgement for the classical (the dithyramb, we are told, has to radiate pure beauty if it is to resemble 'a Koran of poetry')."<ref>Ian Almond, ''History of Islam in German Thought: From Leibniz to Nietzsche'', Routledge (2009), p. 93.</ref> After quoting [[Heinrich Heine]], who said in a letter to some friend that "I must admit that you, great prophet of Mecca, are the greatest poet and that your Quran... will not easily escape my memory", [[John V. Tolan|John Tolan]] goes on to show how [[Jews]] in Europe in particular held more nuanced views about Muhammad and Islam, being an [[ethnoreligious]] minority feeling discriminated, they specifically lauded [[Al-Andalus]], and thus, "writing about Islam was for Jews a way of indulging in a fantasy world, far from the persecution and [[pogroms]] of nineteenth-century Europe, where Jews could live in harmony with their non-Jewish neighbors."<ref>Tolan, John. "The Prophet Muhammad: A Model of Monotheistic Reform for Nineteenth-Century Ashkenaz." ''Common Knowledge'', vol. 24 no. 2, 2018, pp. 256–279.</ref>
| |
|
| |
| Recent writers such as [[William Montgomery Watt]] and [[Richard Bell (Arabist)|Richard Bell]] dismiss the idea that Muhammad deliberately deceived his followers, arguing that Muhammad "was absolutely sincere and acted in complete good faith"<ref>Watt, Bell (1995) p. 18.</ref> and Muhammad's readiness to endure hardship for his cause, with what seemed to be no rational basis for hope, shows his sincerity.<ref>Watt (1974), p. 232.</ref> Watt, however, says that sincerity does not directly imply correctness: in contemporary terms, Muhammad might have mistaken his subconscious for divine revelation.<ref>Watt (1974), p. 17.</ref> Watt and [[Bernard Lewis]] argue that viewing Muhammad as a self-seeking impostor makes it impossible to understand Islam's development.<ref>Watt, ''The Cambridge History of Islam'', p. 37.</ref><ref>Lewis (1993), p. 45.</ref> [[Alford T. Welch]] holds that Muhammad was able to be so influential and successful because of his firm belief in his vocation.<ref name="EoI-Muhammad" />
| |
|
| |
| === Other religions ===
| |
| {{See also|Jewish views on Muhammad|Muhammad in the Baháʼí Faith}}
| |
| Followers of the [[Baháʼí Faith]] venerate Muhammad as one of a number of prophets or "[[Manifestation of God (Baháʼí Faith)|Manifestations of God]]". He is thought to be the final manifestation, or seal of the [[Progressive revelation (Baháʼí)|Adamic cycle]], but consider his teachings to have been superseded by those of [[Bahá'u'lláh]], the founder of the Baháʼí faith, and the first manifestation of the current cycle.<ref>{{cite book |last=Smith |first=P. |year=1999 |title=A Concise Encyclopedia of the Baháʼí Faith |publisher=Oneworld Publications |location=Oxford, UK |isbn=978-1-85168-184-6 |page=[https://archive.org/details/conciseencyclope0000smit/page/251 251] |url=https://archive.org/details/conciseencyclope0000smit/page/251 }}</ref><ref>{{Cite web |url=http://bahai-library.com/fananapazir_fazel_finality_islam |title=A Baháʼí Approach to the Claim of Finality in Islam |website=bahai-library.com |access-date=20 June 2016 |url-status=live |archive-url=https://web.archive.org/web/20160619035122/http://bahai-library.com/fananapazir_fazel_finality_islam |archive-date=19 June 2016 }}</ref>
| |
|
| |
| [[Druze]] tradition honors several "mentors" and "prophets",<ref>{{cite book|title=Encyclopedia of Sacred Places, 2nd Edition [2 volumes]| first=Norbert |last= C. Brockman|year= 2011| isbn= 978-1-59884-655-3| page = 259|publisher=ABC-CLIO|quote=}}</ref> and Muhammad is considered an important prophet of God in the [[Druze faith]], being among the seven prophets who appeared in different periods of history.<ref name="Hitti 1928 37">{{cite book|title=The Origins of the Druze People and Religion: With Extracts from Their Sacred Writings| first= Philip K.|last= Hitti|year= 1928| isbn= 978-1-4655-4662-3| page =37 |publisher=Library of Alexandria}}</ref><ref name="Dana 2008 17">{{cite book|title=The Druze in the Middle East: Their Faith, Leadership, Identity and Status| first= Nissim |last= Dana|year= 2008| isbn= 978-1-903900-36-9| page =17 |publisher=Michigan University press}}</ref>
| |
|
| |
| === Criticism ===
| |
| {{Main|Criticism of Muhammad}}
| |
| [[Criticism of Muhammad]] has existed since the 7th century, when Muhammad was decried by his [[Religion in pre-Islamic Arabia|non-Muslim Arab]] contemporaries for preaching [[monotheism]], and by the [[Jewish tribes of Arabia]] for his perceived appropriation of [[Hebrew Bible|Biblical narratives]] and [[Biblical Figures|figures]] and proclamation of himself as the "[[Seal of the Prophets]]".<ref name="JE2">{{cite encyclopedia |first1=Richard |last1=Gottheil |first2=Mary W. |last2=Montgomery |first3=Hubert |last3=Grimme |url=http://jewishencyclopedia.com/articles/10918-mohammed |title=Mohammed |date=1906 |encyclopedia=Jewish Encyclopedia |publisher=[[Kopelman Foundation]]}}</ref><ref name="Stillman">{{cite book|author=[[Norman Stillman|Norman A. Stillman]]|title=The Jews of Arab Lands: A History and Source Book|url=https://books.google.com/books?id=bFN2ismyhEYC&pg=PA236|year=1979|publisher=Jewish Publication Society|isbn=978-0-8276-0198-7|page=236}}</ref><ref>Andrew G. Bostom, ''[https://books.google.com/books?id=vjFNPT52XjUC&pg=PA21#v=onepage&q&f=false The Legacy of Islamic Antisemitism: From Sacred Texts to Solemn History]'', p. 21.</ref>
| |
|
| |
| During the [[Middle Ages]], various [[Christianity in the Middle Ages|Western]] and [[Byzantine Empire|Byzantine]] [[Christian theology|Christian thinkers]] criticized Muhammad's morality, and labelled him a [[False prophet#Christianity|false prophet]] or even the [[Antichrist]], and he was frequently portrayed in [[Christendom]] as being either a [[Heresy in Christianity|heretic]] or as being [[Demonic possession|possessed]] by [[Demon#Christianity|demons]].<ref name="Quinn2008">{{cite book |last=Quinn |first=Frederick |date=2008 |title=The Sum of All Heresies: The Image of Islam in Western Thought |url=https://archive.org/details/sumofallheresies0000quin |url-access=registration |location=[[New York City|New York]] |publisher=[[Oxford University Press]] |chapter=The Prophet as Antichrist and Arab Lucifer (Early Times to 1600) |pages=[https://archive.org/details/sumofallheresies0000quin/page/17 17]–54 |isbn=978-0-19-532563-8}}</ref><ref name="Goddard2000">{{cite book |last=Goddard |first=Hugh |date=2000 |title=A History of Christian-Muslim Relations |url=https://archive.org/details/historychristian00godd |url-access=limited |publisher=Edinburgh University Press |chapter=The First Age of Christian-Muslim Interaction (c. 830/215) |pages=[https://archive.org/details/historychristian00godd/page/n46 34]–41 |isbn=978-1-56663-340-6}}</ref><ref name="Curtis2009">{{cite book |last=Curtis |first=Michael |date=2009 |title=Orientalism and Islam: European Thinkers on Oriental Despotism in the Middle East and India |url=https://archive.org/details/orientalismislam00curt |url-access=limited |location=[[New York City|New York]] |publisher=[[Cambridge University Press]] |page=[https://archive.org/details/orientalismislam00curt/page/n42 31] |isbn=978-0-521-76725-5}}</ref><ref name="Buhl1993">Buhl, F.; Welch, A.T. (1993). "Muḥammad". ''[[Encyclopaedia of Islam]]''. 7 (2nd ed.). [[Brill Publishers|Brill]]. pp. 360–376. {{ISBN|90-04-09419-9}}.</ref>
| |
|
| |
| Modern religious and secular [[criticism of Islam]] has concerned Muhammad's sincerity in claiming to be a prophet, his morality, his [[Muhammad's wives|marriages]], his [[Slavery in Islam|ownership of slaves]], his treatment of his enemies, his handling of doctrinal matters and his psychological condition.<ref name="Quinn2008" /><ref name="Cimino">{{cite journal|title="No God in Common": American Evangelical Discourse on Islam after 9/11|first=Richard|last=Cimino|date=December 2005|journal=[[Review of Religious Research]] |volume=47|issue=2|pages=162–74|doi=10.2307/3512048|jstor = 3512048}}</ref><ref name="Willis2013">{{cite book |editor1-last=Willis |editor1-first=John Ralph |date=2013 |title=Slaves and Slavery in Muslim Africa: Islam and the Ideology of Enslavement |location=[[New York City|New York]] |publisher=[[Routledge Press|Routledge]] |volume=1 |pages=vii–xi, 3–26 |isbn=978-0-7146-3142-4}}; {{cite book |editor1-last=Willis |editor1-first=John Ralph |date=1985 |title=Slaves and Slavery in Muslim Africa: The Servile Estate |location=[[New York City|New York]] |publisher=[[Routledge Press|Routledge]] |volume=2 |pages=vii-xi |isbn=978-0-7146-3201-8}}</ref><ref>{{Cite book|title=Politics, Gender, and the Islamic Past: The Legacy of 'A'isha Bint Abi Bakr|last=Spellberg|first=Denise A.|publisher=Columbia University Press|year=1996|isbn=978-0-231-07999-0|pages=39–40|language=en|author-link=Denise Spellberg}}</ref>
| |
|
| |
| == See also ==
| |
| {{div col|colwidth=20em}}
| |
| * [[Ashtiname of Muhammad]]
| |
| * [[Arabian tribes that interacted with Muhammad]]
| |
| * [[Diplomatic career of Muhammad]]
| |
| * [[Glossary of Islam]]
| |
| * [[List of founders of religious traditions]]
| |
| * [[List of notable Hijazis]]
| |
| * [[Muhammad and the Bible]]
| |
| * [[Muhammad in film]]
| |
| * [[Muhammad's views on Christians]]
| |
| * [[Possessions of Muhammad]]
| |
| * [[Relics of Muhammad]]
| |
| {{div col end}}
| |
|
| |
| == References ==
| |
| === Notes ===
| |
| {{reflist|group="n"}}
| |
| ===Citations===
| |
| {{reflist|<!--too narrow: 20em-->30em}}
| |
| ===Sources===
| |
| {{refbegin|30em}}
| |
| * {{cite book|last1=A.C. Brown |first1=Jonathan |author-link=Jonathan A.C. Brown |title=Muhammad: A Very Short Introduction |date=2011 |publisher=[[Oxford University Press]] |isbn=978-0-19-955928-2 |url=https://archive.org/details/muhammadveryshor00brow }}
| |
| * {{cite book|last1=A.C. Brown |first1=Jonathan |author-link=Jonathan A.C. Brown |title=Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy |date=2014 |publisher=[[Oneworld Publications]] |isbn=978-1-78074-420-9 |url=https://archive.org/details/misquotingmuhamm0000brow }}
| |
| * {{cite journal |journal=[[signs (journal)|Signs]] |author=Ahmed, Leila |title=Women and the Advent of Islam |volume=11 |date=Summer 1986 |pages=665–91 |doi=10.1086/494271 |issue=4|s2cid=144943406 }}
| |
| * {{cite book |author=Ali, Kecia |title=The Lives of Muhammad |url=https://books.google.com/books?id=-oWYBAAAQBAJ&pg=PA1 |date=2014 |publisher=Harvard University Press |isbn=978-0-674-74448-6}}
| |
| * {{cite book | author-link = Muhammad Mohar Ali |author=Ali, Muhammad Mohar |year=1997 |title=The Biography of the Prophet and the Orientalists |publisher=King Fahd Complex for the Printing of the Holy Qur'an |isbn=978-9960-770-68-0 |url=http://www.islamhouse.com/p/51772}}
| |
| * {{cite journal |journal=[[Proceedings of the 11th International Congress of Turkish Art]] |author=Wijdan, Ali |title=From the Literal to the Spiritual: The Development of Prophet Muhammad's Portrayal from 13th century Ilkhanid Miniatures to 17th century Ottoman Art |date=28 August 1999 |pages=1–24 |issue=7}}
| |
| * {{cite book |last=Armstrong |first=Karen |author-link=Karen Armstrong |year=1992 |title=Muhammad: A Biography of the Prophet |publisher=Harpercollins |isbn=978-0-06-250886-7 |title-link=Muhammad: A Biography of the Prophet }}
| |
| * {{cite book |last=Awde |first=Nicholas |title=Women in Islam: An Anthology from the Quran and Hadith |publisher=Routledge |year=2000 |isbn=978-0-7007-1012-6}}
| |
| * {{cite book |last=Ballard |first=Harold Wayne |author2=Donald N. Penny |author3=W. Glenn Jonas |title=A Journey of Faith: An Introduction to Christianity |publisher=Mercer University Press |year=2002 |isbn=978-0-86554-746-9}}
| |
| * {{cite book |last=Barlas |first=Asma |author-link=Asma Barlas |title=Believing Women in Islam |publisher=University of Texas Press |year=2002 |isbn=978-0-292-70904-1}}
| |
| * {{cite book |last=Bogle |first=Emory C. |author-link=Emory C. Bogle |title=Islam: Origin and Belief |publisher=Texas University Press |year=1998 |isbn=978-0-292-70862-4 |url-access=registration |url=https://archive.org/details/islam00emor }}
| |
| * {{cite book |last=Brown |first=Daniel |title=A New Introduction to Islam |publisher=Blackwell Publishing Professional |year=2003 |isbn=978-0-631-21604-9}}
| |
| * {{cite book |last=Bullough |first=Vern L |author-link=Vern L. Bullough |author2=Brenda Shelton |author3=Sarah Slavin |title=The Subordinated Sex: A History of Attitudes Toward Women |publisher=University of Georgia Press |year=1998 |isbn=978-0-8203-2369-5}}
| |
| * {{cite book |last=Cohen |first=Mark R. |author-link=Mark R. Cohen |title=Under Crescent and Cross |publisher=Princeton University Press |edition=Reissue |year=1995 |isbn=978-0-691-01082-3}}
| |
| * {{cite book |last=Dakake |first=Maria Massi |title=The Charismatic Community: Shi'ite Identity in Early Islam |publisher=SUNY Press |year=2008 |isbn=978-0-7914-7033-6}}
| |
| * {{cite book |last=Donner |first=Fred |author-link=Fred M. Donner |title=Narratives of Islamic Origins: The Beginnings of Islamic Historical Writing |publisher=Darwin Press |year=1998 |isbn=978-0-87850-127-4}}
| |
| * {{cite book |last=Ernst |first=Carl |author-link=Carl Ernst |year=2004 |title=Following Muhammad: Rethinking Islam in the Contemporary World |publisher=University of North Carolina Press |isbn=978-0-8078-5577-5}}
| |
| * {{cite book|last=Esposito |first=John |author-link=John Esposito |year=1998 |title=Islam: The Straight Path |publisher=[[Oxford University Press]] |isbn=978-0-19-511233-7 |url=https://archive.org/details/islamstraightpat00espo_0 }}
| |
| * {{cite book|last=Esposito |first=John |year=1999 |title=The Islamic Threat: Myth Or Reality? |publisher=[[Oxford University Press]] |isbn=978-0-19-513076-8 |url=https://archive.org/details/islamicthreatmyt00espo }}
| |
| * {{cite book |last=Esposito |first=John |year=2002 |title=What Everyone Needs to Know About Islam |url=https://archive.org/details/whateveryoneneed0000espo |url-access=registration |publisher=[[Oxford University Press]] |isbn=978-0-19-515713-0}}
| |
| * {{cite book |last=Farah |first=Caesar |author-link=Caesar E. Farah |title=Islam: Beliefs and Observances |publisher=Barron's Educational Series |year=1994 |edition=5th |isbn=978-0-8120-1853-0|title-link=Islam: Beliefs and Observances }}
| |
| * {{cite book |last=Glubb |first=John Bagot |author-link=John Bagot Glubb |title=The Life and Times of Muhammad |publisher=Hodder and Stoughton |orig-year=1970 |year=2002 |isbn=978-0-8154-1176-5}}
| |
| * {{cite book|last=Goldman |first=Elizabeth |author-link=Elizabeth Goldman |title=Believers: spiritual leaders of the world |publisher=Oxford University Press |year=1995 |isbn=978-0-19-508240-1 |url=https://archive.org/details/believersspiritu00gold }}
| |
| * {{cite book |last=Goldman |first=Ann |author2=Richard Hain |author3=Stephen Liben |title=Oxford Textbook of Palliative Care for Children |publisher=Oxford University Press |year=2006 |isbn=978-0-19-852653-7}}
| |
| * {{cite book|last=Haaren |first=John Henry |author2=Addison B. Poland |title=Famous Men of the Middle Ages |publisher=University Publishing Company |year=1904 |isbn=978-1-882514-05-2 |url=https://archive.org/details/famousmenofmiddl00robs }}
| |
| * Al-Hibri, Azizah Y. (2003). "An Islamic Perspective on Domestic Violence". ''27 Fordham International Law Journal'' 195.
| |
| * {{cite book |last=Holt |first=P. M. |author-link=P. M. Holt |author2=Ann K. S. Lambton |author3=Bernard Lewis| author3-link=Bernard Lewis |title=The Cambridge History of Islam (paperback) |year=1977 |publisher=Cambridge University Press |isbn=978-0-521-29135-4}}
| |
| * {{cite book |last=Hourani |first=Albert |author-link=Albert Hourani |author2=Ruthven, Malise |author-link2=Malise Ruthven |title=A History of the Arab Peoples |year=2003 |publisher=Belknap Press; Revised edition |isbn=978-0-674-01017-8}}
| |
| * {{cite book |last=ibn Isa |first=Muhammad (Imam Tirmidhi) |author-link=Imam Tirmidhi |title=Syama'il Muhammadiyah: KeanggunanMu Ya Rasulullah |year=2011 |publisher=PTS Islamika Sdn. Bhd. |location=Malaysia |isbn=978-967-366-064-3 |page=388 |language=ar, ms |type=Hardcover}}
| |
| * {{cite book |last=Ishaq |first=Ibn |author-link=Ibn Ishaq |editor=[[Alfred Guillaume|Guillaume, Alfred]] |title=The Life of Muhammad: A Translation of Ibn Ishaq's Sirat Rasul Allah |publisher=Oxford University Press |year=2002 |isbn=978-0-19-636033-1}}
| |
| * {{cite book |last=Jacobs |first=Louis |author-link=Louis Jacobs |title=The Jewish Religion: A Companion |publisher=Oxford University Press |year=1995 |isbn=978-0-19-826463-7}}
| |
| * {{cite book |last=Kelsay |first=John |author-link=John Kelsay |title=Islam and War: A Study in Comparative Ethics |publisher=Westminster John Knox Press |year=1993 |isbn=978-0-664-25302-8}}
| |
| * {{cite book |last=Khan |first=Majid Ali |author-link=Majid Ali Khan |title=Muhammad The Final Messenger |publisher=Islamic Book Service, New Delhi, 110002 (India) |year=1998 |isbn=978-81-85738-25-3}}
| |
| * {{cite book |last=Kochler |first=Hans |author-link=Hans Köchler |title=Concept of Monotheism in Islam & Christianity |publisher=I.P.O. |year=1982 |isbn=978-3-7003-0339-8}}
| |
| * {{cite book |last=Lapidus |first=Ira |title=A History of Islamic Societies |publisher=Cambridge University Press |year=2002 |edition=2nd |isbn=978-0-521-77933-3}}
| |
| * {{cite book |last=Larsson |first=Göran |title=Ibn Garcia's Shu'Ubiyya Letter: Ethnic and Theological Tensions in Medieval Al-Andalus |publisher=Brill Academic Publishers |year=2003 |isbn=978-90-04-12740-1}}
| |
| * {{cite book |last=Lewis |first=Bernard |author-link=Bernard Lewis |orig-year=1993 |year=2002 |title=The Arabs in History |publisher=Oxford University Press |isbn=978-0-19-280310-8|title-link=The Arabs in History }}
| |
| * {{cite book |last=Lewis |first=Bernard |author-link=Bernard Lewis |title=Race and Slavery in the Middle East: An Historical Enquiry |publisher=Oxford University Press, US |edition=Reprint |year=1992 |isbn=978-0-19-505326-5|title-link=Race and Slavery in the Middle East }}
| |
| * {{cite magazine |last=Lewis |first=Bernard |title=Islamic Revolution |date=21 January 1998 |magazine=The New York Review of Books |url=http://www.nybooks.com/articles/archives/1988/jan/21/islamic-revolution/}}
| |
| * {{cite book |last=Lings |first=Martin |author-link=Martin Lings |title=Muhammad: His Life Based on the Earliest Sources |publisher=Islamic Texts Society. |year=1983 |isbn=978-0-946621-33-0|title-link=Muhammad: His Life Based on the Earliest Sources }} US edn. by Inner Traditions International, Ltd.
| |
| * {{cite book |last=Madelung |first=Wilferd |author-link=Wilferd Madelung |title=The Succession to Muhammad: A Study of the Early Caliphate |publisher=Cambridge University Press |year=1997 |isbn=978-0-521-64696-3|title-link=The Succession to Muhammad }}
| |
| * {{cite book |last=Momen |first=Moojan |author-link=Moojan Momen |title=An Introduction to Shi'i Islam: The History and Doctrines of Twelver Shiʻism |publisher=Yale University Press |year=1985 |isbn=978-0-300-03531-5}}
| |
| * {{cite book |last=Neusner |first=Jacob |title=God's Rule: The Politics of World Religions |publisher=Georgetown University Press |year=2003 |isbn=978-0-87840-910-5}}
| |
| * {{cite book |last=Nigosian |first=S. A. |author-link=S. A. Nigosian |title=Islam:Its History, Teaching, and Practices |publisher=Indiana University Press |year=2004 |isbn=978-0-253-21627-4 |url-access=registration |url=https://archive.org/details/islamitshistoryt0000nigo }}
| |
| * {{cite book |last=Ordoni |first=Abu Muhammad |author2=Muhammad Kazim Qazwini |title=Fatima the Gracious |publisher=Ansariyan Publications |year=1992 |asin=B000BWQ7N6|title-link=Fatima the Gracious }}
| |
| * {{cite book|last=Peters |first=Francis Edward |author-link=F.E. Peters |year=2003 |title=Islam: A Guide for Jews and Christians |publisher=Princeton University Press |isbn=978-0-691-11553-5 |url=https://archive.org/details/islamguideforjew00fepe }}
| |
| * {{cite book |last=Peters |first=Francis Edward |year=2003 |title=The Monotheists: Jews, Christians, and Muslims in Conflict and Competition |url=https://archive.org/details/monotheistsjewsc00pete_0 |url-access=registration |publisher=Princeton University Press |id=ASIN: B0012385Z6 |isbn=978-0-691-11461-3}}
| |
| * {{cite book |last=Peters |first=Francis Edward |author-link=F.E. Peters |year=1994 |title=Muhammad and the Origins of Islam |publisher=SUNY Press |isbn=978-0-7914-1876-5 |url-access=registration |url=https://archive.org/details/muhammadorigins00pete }}
| |
| * {{cite journal |journal=[[International Journal of Middle East Studies]] |author=Peters, F.E. |title=The Quest of the Historical Muhammad |volume=23 |year=1991 |pages=291–315 |doi=10.1017/S0020743800056312 |issue=3|title-link=The Quest of the Historical Muhammad (Peters) }}
| |
| * {{cite book |last=Peterson |first=Daniel |author-link=Daniel C. Peterson |year=2007 |title=Muhammad, Prophet of God |publisher=Wm. B. Eerdmans Publishing Company |isbn=978-0-8028-0754-0}}
| |
| * {{cite book |last=Rahman |first=Fazlur |author-link=Fazlur Rahman |year=1979 |title=Islam |publisher=University of Chicago Press |isbn=978-0-226-70281-0}}
| |
| * {{cite book|last=Ramadan |first=Tariq |author-link=Tariq Ramadan |year=2007 |title=In the Footsteps of the Prophet: Lessons from the Life of Muhammad |publisher=Oxford University Press |isbn=978-0-19-530880-8 |url=https://archive.org/details/infootstepsofpro00rama }}
| |
| * {{cite book |last=Reeves |first=Minou |author-link=Minou Reeves |title=Muhammad in Europe: A Thousand Years of Western Myth-Making |year=2003 |publisher=NYU Press |isbn=978-0-8147-7564-6}}
| |
| * {{cite book |last=Robinson |first=David |title=Muslim Societies in African History |publisher=Cambridge University Press |year=2004 |isbn=978-0-521-82627-3}}
| |
| * {{cite book | author-link=Maxime Rodinson |author=Rodinson, Maxime |title=Muhammad: Prophet of Islam |publisher=Tauris Parke Paperbacks |year=2002 |isbn=978-1-86064-827-4}}
| |
| * {{cite book |last=Rue |first=Loyal |author-link=Loyal Rue |title=Religion Is Not about God: How Spiritual Traditions Nurture Our Biological |url=https://archive.org/details/religionisnotabo00loya |url-access=registration |publisher=Rutgers |year=2005 |isbn=978-0-8135-3955-3}}
| |
| * {{cite book |last=Serin |first=Muhittin |title=Hattat Aziz Efendi |publisher=Istanbul |year=1998 |isbn=978-975-7663-03-4 |oclc=51718704}}
| |
| * {{cite book |last=Sikand |first=Yoginder |title=Muslims in India since 1947: Islamic perspectives on inter-faith relations |publisher=RoutledgeCurzon |location=London |year=2004 |isbn=978-0-415-31486-2}}
| |
| * {{cite book |last=Tabatabae |first=Sayyid Mohammad Hosayn |author-link=Allameh Tabatabaei |title=AL-MIZAN:AN EXEGESIS OF THE QUR'AN, translation by S. Saeed Rizvi |publisher=WOFIS |isbn=978-964-6521-14-8|title-link=Tafsir al-Mizan }}
| |
| * {{cite book|last=Teed |first=Peter |title=A Dictionary of Twentieth Century History |publisher=Oxford University Press |year=1992 |isbn=978-0-19-211676-5 |url=https://archive.org/details/dictionaryoftwen00teed }}
| |
| * {{cite book |last=Turner |first=Colin |title=Islam: The Basics |publisher=Routledge |year=2005 |isbn=978-0-415-34106-6}}
| |
| * {{cite book|last=Watt |first=W. Montgomery |author-link=William Montgomery Watt |title=Muhammad: Prophet and Statesman |publisher=Oxford University Press |year=1961 |isbn=978-0-19-881078-0 |url=https://archive.org/details/muhammadprophets00watt }} (New edition 1974)
| |
| * {{cite book |last=Watt |first=W. Montgomery |title=Muhammad at Medina |publisher=Oxford University Press |year=1956 |isbn=978-0-19-577307-1|title-link=Muhammad at Medina (book) }}
| |
| * {{cite book |last=Watt |first=W. Montgomery |title=Muhammad at Mecca |publisher=Oxford University Press |year=1953 |id=ASIN: B000IUA52A |isbn=978-0-19-577277-7|title-link=Muhammad at Mecca (book) }}
| |
| {{refend}}
| |
|
| |
| == Further reading ==
| |
| {{See also|List of biographies of Muhammad}}
| |
| {{refbegin|30em}}
| |
| * {{cite book|editor-last=Berg|editor-first=Herbert|editor-link=Herbert Berg (religion)|title=Method and Theory in the Study of Islamic Origins|publisher=E. J. Brill|year=2003|isbn=978-90-04-12602-2}}
| |
| * {{cite book|last=Cook|first=Michael|author-link=Michael Cook (historian)|title=Muhammad|publisher=Oxford University Press|year=1983|isbn=978-0-19-287605-8}}
| |
| * {{cite book|last=Guillaume|first=Alfred|author-link=Alfred Guillaume|url=https://archive.org/details/TheLifeOfMohammed|title=The Life of Muhammad: A translation of Ibn Ishaq's Sirat Rasul Allah|publisher=Oxford University Press|date=1955|isbn=0-19-636033-1}}
| |
| * {{cite book|last=Hamidullah|first=Muhammad|author-link=Muhammad Hamidullah|title=The Life and Work of the Prophet of Islam|publisher=Islamabad: Islamic Research Institute|year=1998|isbn=978-969-8413-00-2}}
| |
| * {{cite book|editor-last=Motzki|editor-first=Harald|editor-link=Harald Motzki|title=The Biography of Muhammad: The Issue of the Sources – Islamic History and Civilization: Studies and Texts, Vol. 32|publisher=Brill|year=2000|isbn=978-90-04-11513-2}}
| |
| * Musa, A.Y. ''Hadith as Scripture: Discussions on The Authority Of Prophetic Traditions in Islam'', New York: Palgrave, 2008
| |
| * {{cite book|last=Rubin|first=Uri|author-link=Uri Rubin|title=The Eye of the Beholder: The Life of Muhammad as Viewed by the Early Muslims (A Textual Analysis)|publisher=Darwin Press|year=1995|isbn=978-0-87850-110-6}}
| |
| * {{cite book|last=Schimmel|first=Annemarie|author-link=Annemarie Schimmel|title=And Muhammad is His Messenger: The Veneration of the Prophet in Islamic Piety|publisher=The University of North Carolina Press|year=1985|isbn=978-0-8078-4128-0|url=https://archive.org/details/andmuhammadishis00schi}}
| |
| * [[Tariq Ali|Ali, Tariq]], "Winged Words" (review of [[Maxime Rodinson]], ''Muhammad'', translated by Anne Carter, NYRB, March 2021, 373 pp., {{ISBN|978 1 68137 492 5}}), ''[[London Review of Books]]'', vol. 43, no. 12 (17 June 2021), pp. 11–14.
| |
| {{refend}}
| |
|
| |
|
| == External links == | | == External links == |
| {{Sister project links|Muhammad|d=Q9458|c=Category:Muhammad|v=no|voy=no|m=no|mw=no|species=no|n=no|s=no|b=no}} | | {{sisterlinks|Muhammad}} |
| * {{Curlie|Society/Religion_and_Spirituality/Islam/Prophets/Muhammed}}
| |
|
| |
|
| {{Muhammad2}}
| | * [http://www.britannica.com/eb/article-9105853/Muhammad Muhammad], article on ''Enyclopaedia Britannica Online'' |
| {{Navboxes
| | * [https://www.pbs.org/muhammad Muhammad: Legacy of a Prophet - PBS Site] |
| |title = Articles related to Muhammad
| | * [http://www.upf.tv/upf06/Projects/MuhammadDocumentary/tabid/175/Default.aspx Muhammad: Legacy of a Prophet - UPF (Producer's Site)] {{Webarchive|url=https://web.archive.org/web/20090205025734/http://www.upf.tv/upf06/Projects/MuhammadDocumentary/tabid/175/Default.aspx |date=2009-02-05 }} |
| |list =
| |
| {{Prophets in the Qur'an}}
| |
| {{Qur'anic people}}
| |
| {{Islam topics}}
| |
| {{Social and political philosophy}}
| |
| {{Depictions of Muhammad}}
| |
| }}
| |
| {{Authority control}} | |
|
| |
|
| | [[Category:570 births]] |
| | [[Category:632 deaths]] |
| | [[Category:Islamic religious leaders]] |
| [[Category:Muhammad| ]] | | [[Category:Muhammad| ]] |
| [[Category:570s births]] | | [[Category:Former good articles]] |
| [[Category:632 deaths]]
| |
| [[Category:6th-century Arabs]]
| |
| [[Category:7th-century Arabs]]
| |
| [[Category:7th-century Islamic religious leaders]]
| |
| [[Category:7th-century merchants]]
| |
| [[Category:7th-century rulers in Asia]]
| |
| [[Category:Adoptees]]
| |
| [[Category:Angelic visionaries]]
| |
| [[Category:Arab generals]]
| |
| [[Category:Arab Muslims]]
| |
| [[Category:Arab politicians]]
| |
| [[Category:Arab prophets]]
| |
| [[Category:Arab slave owners]]
| |
| [[Category:Diplomats]]
| |
| [[Category:Entering heaven alive]]
| |
| [[Category:Founders of religions]]
| |
| [[Category:Medina]]
| |
| [[Category:People from Mecca]]
| |
| [[Category:Prophets of the Quran]]
| |
| [[Category:Prophets in the Druze faith]]
| |
| [[Category:Quraysh]]
| |
| [[Category:The Fourteen Infallibles]]
| |
| [[Category:Wonderworkers]]
| |