Mecca and Medina

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1. Muhammad in Mecca
2. Muhammad in Medina

Wikipedia 2010


# Muhammad in Mecca

http://en.wikipedia.org/wiki/Muhammad_in_Mecca

The Islamic prophet Muhammad was born and lived in Mecca for the first 52 years of his life (570–622). Orphaned early in life, he became known as a prominent merchant; he married Khadija at age 25.

According to the Muslim tradition, Muhammad began receiving revelations at the age of 40. The key themes of Muhammad's message in Mecca were generosity towards the poor. Although some converted, many others (especially the tribal leaders) opposed, ridiculed and eventually boycotted his clan, and his followers were harassed, tortured and forced into exile. Several attempts were made on his life When his uncle and chief protector, Abu Talib, who was the head of the clan of Banu Hashim died, Muhammad migrated to Yathrib in 622, where many had converted and agreed to help and assist him.

Muslims celebrate the birth of Muhammad, and Islamic tradition attributes many events during this period that foreshadow Muhammad's prophethood. Before his migration, they also believe he made the night journey to Jerusalem and the heavens.

He is the first founder of a major world religion who lived in the full light of history and about whom there are numerous records in historical texts, although like other premodern historical figures not every detail of his life is known.

Academic perspective
The Qur'an is considered to be the most credible primary source for the life of Muhammad in Mecca. Next in importance are the historical works survived from the writers of third and fourth century of the Muslim era.

The Qur'an in its actual form is generally considered by academic scholars to record the words spoken by Muhammad as the search for variants in Western academia has not yielded any differences of great significance. The Qur'an however mainly records the ideological aspects of Muhammad's life in Mecca. It has only partial and fragmentary references to Muhammad's life in Mecca making it difficult to reconstruct the chronological order of the incidents in his or his followers' life in Mecca. Modern biographers of Muhammad try to reconstruct the economical, political and social aspects of Mecca and read the ideological aspects of the Qur'an in that context.

The historical works by later Muslims writers include the traditional Muslim biographies of Muhammad and quotes attributed to him (the sira and hadith literature), which provide further information on his life. The earliest surviving written sira (biographies of Muhammad and quotes attributed to him) is Sirah Rasul Allah (Life of God's Messenger) by Ibn Ishaq(d. 761 or 767 CE). Although the original work is lost, portions of it survive in the recensions of Ibn Hisham(d. 833 CE) and Al-Tabari(d. 923 CE). Many, but not all, scholars accept the accuracy of these biographies, though their accuracy is unascertainable. Henri Lammens rejected all the accounts of Muhammad's life in Mecca but later scholars generally agree that Lammens went too far. Studies by J. Schacht and Goldziher has led scholars to distinguish between the traditions touching legal matters and the purely historical ones. According to William Montgomery Watt, in the legal
sphere it would seem that sheer invention could have very well happened. In the historical sphere however, aside from exceptional cases, the material may have been subject to "tendential shaping" rather than being made out of whole cloth.

Hadith compilations are records of the traditions or sayings of Muhammad. It might be defined as the biography of Muhammad perpetuated by the long memory of his community for their exemplification and obedience. The development of Hadith is a vital element during the first three centuries of Islamic history. There had been a common tendency among the earlier western scholars against these narrations and reports gathered in later periods; such scholars regarding them as later fabrications. Leone Caetani considered the attribution of historical reports to Ibn Abbas and Aysha as mostly fictitious while proffering accounts reported without isnad by the early compilers of history like Ibn Ishaq. Wilferd Madelung has rejected the stance of indiscriminately dismissing everything not included in "early sources" and in this approach tendentious alone is no evidence for late origin. Madelung and some later historians do not reject the narrations which have
been complied in later periods and try to judge them in the context of history and on the basis of their compatibility with the events and figures.

Sunni Islam
For Sunnis, after the Qur'an the most widely accepted and famous collection of traditions is Sahih al-Bukhari. Imam Bukhari, the author of the book is said to have spent over 16 years gathering over 1600000 traditions and finding the best 7397 of them. Some, but not all, of these traditions deal with the life of Muhammad.

Shia Islam
For Shi'is, the words and deeds of their Imams (who are also progeny of Muhammad) is authoritative. These were originally oral but where written down after several generations. Some of these sayings, according to their chain of transmission, are sayings of Muhammad as transmitted through the Shi'i' Imams.

Birth

Muhammad was born in the month of Rabi' al-awwal in April 26, 570. He belonged to the Banu Hashim, one of the prominent families of Mecca, although it seems not to have been prosperous during Muhammad's early lifetime. 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 Aksumite king Abraha who had in his army a number of elephants. Recent scholarship has suggested alternative dates for this event, such as 568 or 569.

The precise date of Muhammad's birth is considered by Sunni Muslims to have been the 12th day of the month of Rabi'-ul-Awwal, while Shi'a Muslims believe it to have been the dawn of 17th day of same month. Muslim tradition reports various miracles in connection with Muhammad's birth.[clarification needed]

Muhammad was born into the family of Banu Hashim, one of the better class families of Mecca, but the family seems to have not been prosperous during Muhammad's early lifetime. His parents were Abd Allah ibn 'Abd al-Muttalib, from Banu Hashim, and Aminah bint Wahb, the sister of the then-chief of the Banu Zuhrah. According to Ibn Ishaq, the early biographer of Muhammad, Aminah named her child "Muhammad", a name quite unknown at that time in the Arabian peninsula, after she had a vision while pregnant.

Muhammad's father, Abdullah, died almost six months before he was born. According to the tradition, soon after Muhammad's birth he was sent to live with a Bedouin family in the desert, as the desert life was considered healthier for infants. Because he was fatherless, wetnurses refused to take him, fearing that it would not be profitable to take care of an orphan. However, he was accepted by Halimah bint Abi Dhuayb, a wetnurse who had found no child to take care of. Muhammad stayed with her foster-mother, Halimah bint Abi Dhuayb, and her husband until he was two or three years old. One day, according to his wetnurse Halima, Muhammad was visited by two men, who opened up his chest and washed his heart. Scholars believe this story is reminiscent of shamanic initiations around the world. Troubled, Halima and her husband returned Muhammad to his mother. Some western scholars of Islam have rejected the historicity of Muhammad being
sent to a wetnurse altogether.

He lived with his mother in Mecca for three years until she took him to Yathrib to visit some relatives, and she died on the way back. Fully an orphan, Muhammad was passed into the custody of his grandfather, Abd al-Muttalib, who was eighty years old. According to traditional accounts, Muhammad was very close to his grandfather, as had been his father before him. However, two years later, his grandfather died. Muhammad then came under the care of his uncle Abu Talib, the new leader of the Hashim clan of the Quraysh tribe. In 6th-century Arabia, there was general disregard of the guardians in taking care of the weak members of the tribes in Mecca. Although Muhammad's guardians saw that he did not starve to death, it was hard for them to do more for him, especially as the fortunes of the clan of Hashim seems to have been declining at that time.

Having lived closely with destitute people, knowing the impoverished widowhood of his mother, and experiencing his own status as an orphan, Muhammad gained empathy of the underprivileged and needy. This also contributed to his concern with social reform later as a prophet. Muhammad learned from his nomadic family the Bedouin oral tradition and he developed mastery over the spoken language. He also came to observe, understand and respect nature, a development that would later be reflected in verses of the Qur'an.

In his short stay at Yathrib, Muhammad learned more practical skills, like swimming. He also accompanied his grandfather, the chief of the clan, to the assembly of the most influential men in Mecca, where important matters were discussed. While living with his uncle, Muhammad began tending flocks on the outskirts of Mecca to earn his living. As a shepherd he learned patience, reflection and sense of independence in life and work, preparing him for other careers in life. His uncle also took him on many commercial journeys. These journeys exposed Muhammad to cultural diversity and varying religious traditions.

According to the tradition, when Muhammad was either nine or twelve years old, he went with his uncle Abu Talib on a business journey to Syria. There he met Bahira in the town of Bosra. When the caravan was passing by his cell, the monk invited the merchants to a feast. They accepted the invitation, leaving the boy to guard the camel. Bahira, however, insisted that everyone in the caravan should come to him. Then a miraculous occurrence indicated to the monk that Muhammad was to become a prophet. According to one version, those were the stigmata that Bahira found on young Muhammad; other variants of the story say that it was a miraculous movement of a cloud or an unusual behavior of a branch that kept shadowing Muhammad regardless of the time of the day. The monk revealed his visions of Muhammad's future to the boy's companion, warning him to preserve the child from the Jews (in Ibn Sa'd's version) or from the Byzantines (in al-Tabari's version).

Merchant
As early as the age of twelve, Muhammad began accompanying his uncle on trading journeys to Syria gaining some experience in commercial career; the only career open to Muhammad as an orphan. Muhammad at that time was going through difficult financial circumstances, and had to support other members of his family. He soon became a merchant and was involved in trade between the Indian Ocean and the Mediterranean Sea. By age twenty, Muhammad had built a reputation for honesty and efficiency: he became known as "Al-Amin" (Arabic: الامين), meaning "faithful, trustworthy" and was sought out as an impartial arbitrator.


A merchant from Yemen came to Mecca, and became an object of fraud by a Meccan who knew that the merchant had no relatives, hence no support, in the city. Instead of letting it pass, the merchant made his case public, appealing the people for justice. In response a meeting was hosted in which various chiefs and members of tribes pledged to respect the principles of justice, and collectively intervene in conflicts to establish justice.

Among the members who agreed to the terms of the pact was Muhammad. Later on, after proclaiming Islam, Muhammad still acknowledged the validity of the pact, ignoring the fact that most of the signatories were non-Muslim. That pact also purportedly marked the beginning of some notion of justice in Mecca, which would be later repeated by Muhammad when he would preach Islam.

Marriage

After a successful assignment, word about Muhammad being an "honest, fair and efficient" merchant got out. Khadijah bint Khuwaylid, a widow merchant at Mecca, heard about Muhammad, and asked him to manage her commercial operations in Syria. When Muhammad returned from an extraordinarily successful commercial trip, Khadija proposed to him through one of her friends. Tradition reports that Khadija was forty years old, although some scholars say it is more likely she was twenty-eight.

Muhammad consented to the marriage, which by all accounts was a happy one. Khadija was not only Muhammad's wife, but also his friend and confidante and later his moral support. On his wedding day, Muhammad freed a slave-girl he had inherited, while Khadija, in return, gave Muhammad the slave boy Zayd ibn Harithah, whom Muhammad also freed. Ibn Ishaq records that Khadijah bore Muhammad six children: a boy named Qasim who lived only two years, then four girls Zaynab, Ruqayyah, Um Kulthum, Fatimah and finally a boy named Abdullah who also died at two. According to some Shi'a scholars, Fatimah was Muhammad's only daughter. The combination of the death of Abdullah, and his desire to relieve his uncle Abu Talib of the burden of a large family, as Abu Talib was already in great financial difficulty, led Muhammad to take his uncle's son Ali into his own home. Muhammad also adopted Zayd, giving him the name "Zayd ibn Muhammad" (meaning Zayd son of
Muhammad). However, owing to the adoption revelation from Allah, later verses were revealed stating clearly that a child, especially after adoption, could not be treated as a natural son by marriage or inheritance. Consequently, the adopted child has to retain the name of his or her biological father. Therefore, Zayd could not be known as the son of Muhammad, but the son of his father, Haritha, i.e. Zayd ibn Haritha. in Quran : 33:40 40. Muhammad is not the father of any man among you, but he is the Messenger of Allâh and the last (end) of the Prophets. And Allâh is Ever All ­Aware of everything.

Restoration of Ka'aba

According to the tradition, Muhammad played a role in the restoration of the Kaaba, after parts of it had been destroyed by one of Mecca's frequent flash floods. When the reconstruction was almost done, disagreements arose as to who would have the honor of lifting the Black Stone into place and different clans were about to take up arm against each other. One of the elders suggested they take the advice of the first one who entered the gates of the Haram. This happened to be Muhammad. He spread out his cloak, put the stone in the middle and had members of the four major clans raise it to its destined position. The cloak became an important symbol for later poets and writers because of this event and what would have happened later such as Hadith of The Cloak.

The Beginnings of the Qur'an

At some point Muhammad adopted the practice of meditating alone for several weeks every year in a cave on Mount Hira near Mecca. Islamic tradition holds that in one of his visits to the Mount Hira, the angel Gabriel began communicating with him here in the year 610 and commanded Muhammad to recite the following verses:

Proclaim! (or read!) in the name of thy Lord and Cherisher, Who created- Created man, out of a (mere) clot of congealed blood: Proclaim! And thy Lord is Most Bountiful,- He Who taught (the use of) the pen,- Taught man that which he knew not.(Qur'an 96:1-5)

According to some traditions, upon receiving his first revelations Muhammad was deeply distressed and contemplated throwing himself off the top of a mountain but the spirit moved closer and told him that he has been chosen as a messenger of God. Muhammad returned home and was consoled and reassured by his wife, Khadijah and her Christian cousin, Waraqah ibn Nawfal. Shia tradition on the other hand maintains that Muhammad was neither surprised nor frightened at the appearance of Gabriel but rather welcomed him as if he had been expecting him. The initial revelation was followed by a pause of three years during which Muhammad gave himself up further to prayers and spiritual practices. When the revelations resumed he was reassured and commanded to begin preaching: Your lord has not forsaken you nor does he hate [you] (Qur'an 93:1-11).

According to Welch these revelations were accompanied by mysterious seizures, and the reports are unlikely to have been forged by later Muslims. Muhammad was confident that he could distinguish his own thoughts from these messages.

Mission
Muhammad's mission involves preaching monotheism: The Qur'an demands Muhammad to proclaim and praise the name of his Lord and instructs him not to worship idols apart from God or associate other deities with God. According to the Qur'an, one of the main roles of Muhammad is to warn the unbelievers of their eschatological punishment (Qur'an 38:70, Qur'an 6:19). Sometimes the Qur'an does not explicitly refer to the Judgment day but also provides examples from the history of some extinct communities and warns Muhammad's contemporaries of similar calamities (Qur'an 41:13–16). Muhammad is not only a warner to those who reject God's revelation, but also a bearer of good news for those who abandon evil, listen to the divine word and serve God.

Early preaching
Muhammad first told about his message to his wife, his cousin Ali, his adopted son Zayd, his nursemaid Um Ayman and his friend Abu Bakr, all of whom accepted it. Abu Bakr, who used to purchase slaves to set them free in accordance with Muhammad's principle of equality, attracted a large number of converts. Nevertheless, the converts remained small, and Muhammad concentrated on quietly building a small, but spiritually strong, community.

Around 613, the Qur'an then commanded Muhammad to "admonish your nearest kinsmen"(Qur'an 26:214), initiating the phase of public preaching. One day he climbed Mount as-Safa, and called out the tribal chiefs. After receiving assurances that the chiefs, who reportedly never heard Muhammad tell lies, would believe him, he declared the Oneness of God. Later Muhammad organized dinners in which he conveyed and advocated the substance of his message. At these events, Muhammad met fierce opposition from one of his uncles, Abu Lahab.

Most Meccans ignored it and a few mocked him, while some others became his followers. According to Ibn Sad, in this period the Quraysh "did not criticize what he said... When he passed by them as they sat in groups, they would point out to him and say "There is the youth of the clan of Abd al-Muttalib who speaks (things) from heaven." The Qur'anic exegesis however maintained that the persecution of Muslims began as soon as Muhammad began preaching in public. According to Welch, the Qur'anic verses at this time were not "based on a dogmatic conception of monotheism but on a strong general moral and religious appeal". Its key themes include the moral responsibility of man towards his creator; the resurrection of dead, God's final judgment followed by vivid descriptions of the tortures in hell and pleasures in paradise; use of the nature and wonders of everyday life, particularly the phenomenon of man, as signs of God to show the existence of a
greater power who will take into account the greed of people and their suppression of the poor. 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 to kill new-born girls.

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. The oligarchy of the Quraysh rejected the ideas that Muhammad preached, since they would have to surrender their privileges. The Quraysh also refused to accept Muhammad as a prophet since he came from a clan less powerful than his opponents'.

Muhammad, however, wanted to attract the influential to support his cause. In one attempt to win over the leaders of the Quraysh he was disrupted by a blind man. Muhammad, anxious that he may lose the opportunity to convey his message, turned away from the blind man. The Qur'an, however, rebuked Muhammad for turning away from the blind man.

Opposition
Conservative opposition arose to Muhammad's speeches. According to Ibn Sad, the opposition in Mecca started when Muhammad delivered verses that "spoke shamefully of the idols they [the Meccans] worshiped other than Himself [God] and mentioned the perdition of their fathers who died in disbelief." According to Watt, as the ranks of Muhammad's followers swelled, he became a threat to the local tribes and the rulers of the city, whose wealth rested upon the Kaaba, the focal point of Meccan religious life, which Muhammad threatened to overthrow. Muhammad's denunciation of the Meccan traditional religion was especially offensive to his own tribe, the Quraysh, as they were the guardians of the Ka'aba.

Some of the ranking and influential leaders of the Quraysh tried (but failed) to come to some arrangements with Muhammad in exchange for abandoning his preaching. They offered him admission into the inner circle of merchants and establishing his position in the circle by an advantageous marriage, but Muhammad refused. During this period, Muhammad urged his followers to be pacifist, commanding them to "deal gently with the infidels".

Persecution
Main article: Persecution of Muslims by the Meccans
The relations between the Muslims and their pagan fellow-tribesmen rapidly deteriorated; while the Quraysh had not previously shown significant opposition to Muhammad and his followers, his denunciation of the Meccan idols provoked hostile reactions. Muhammad was mainly protected from physical harm due to belonging to the Banu Hashim. However, many reacted in anger, which lead to several attempts on his life. One such attempt was made by Uqba ibn Abu Mu'ayt who strangled Muhammad with a garment, until he was pushed away by Abu Bakr. In another attempt, Abu Jahl, one of the tribal leaders, attempted a pre-planned murder, as he tried to smash Muhammad in the head with a rock.

There are many records, at great length, of the persecution and ill-treatment of Muhammad's followers. At first the more traditional Quraysh taunted Muslims, and interrupted their prayers. But this later changed and Muslim were physically hurt, starved, harassed and boycotted. If this didn't work, the Muslims would be staked out on the ground under the scorching heat of the Arabian desert.

Sumayya bint Khubbat, a slave of Abu Jahl and a prominent Meccan leader, is famous as the first martyr of Islam, having been killed with a spear by her master when she refused to give up her faith. Bilal, another Muslim slave, suffered torture at the hands of Umayya ibn khalaf by placing a heavy rock on his chest to force his conversion.

According to Marco Schöller, during this period, Muhammad "suffered from humiliation, derision and from being treated either like a madman or an outcast. Some people would even fling pebbles at him while he was praying and others kicked stones at him so that he had to run away with bleeding feet." The Quraysh was however reluctant to physically hurt Muhammad, since it would open up a blood feud between Muhammad (and Abu Talib's, the leader of Banu Hashim's clan) and the clan that hurt Muhammad. It would also undercut the legitimacy and moral of authority of tribal chiefs in general.

Migration to Ethiopia

In 615, in a time when violence was going on against his followers, Muhammad arranged for his followers to emigrate to the Ethiopian Kingdom of Aksum and found a small colony there under the protection of the Christian Ethiopian king. While the traditions view the persecutions of Meccans to have played the major role in the emigration, William Montgomery Watt, a professor of Islamic studies, states "there is reason to believe that some sort of division within the embryonic Muslim community played a role and that some of the emigrants may have gone to Abyssinia to engage in trade, possibly in competition with prominent merchant families in Mecca."

Conversion of Umar
Umar ibn al-Khattab initially reacted to Muhammad's preaching by ardently opposing it. He seems to have been a devout pagan, angered by Muhammad's preaching which had led to divisions within Meccan society. He eventually decided to kill Muhammad, whom he held responsible for the divisions.

A man told Umar, while Umar was en route to his planned assassination of Muhammad, that he should deal with his sister who had secretly converted to Islam. He then rushed to his sister's place, and heard her reciting the Qur'an. He considered the words beautiful and noble, and immediately converted to Islam. He made his conversion public instantly, even to the most hostile Quraysh. The effect of Umar's conversion was that Muslims could now pray openly at the Ka'ba, as the pagans were reluctant to confront Umar, known for his forceful character.

Three questions
According to Muslim tradition, the Quraysh sought to discredit Muhammad theologically after failing to stop him by other means. They sent a delegation to Yathrib to consult with the Jewish tribes. The Jews, who had far greater experience with prophets, supplied three diagnostic questions to be asked from Muhammad:

What is the story of the young men who left their people long ago?
Who was the traveler who had reached the ends of the then known world?
What is a description of the Holy Spirit?
They advised that if Muhammad was unable to answer those questions, he was a fraud. Islamic tradition states that the prophet said he will answer the questions tomorrow, without saying "Insha-Allah" (Arabic for "if God wills"), which resulted in the delay of revelation to Muhammad. An admonition is also contained in the part of Qur'an (18:23-24) that was revealed along with the answers to the questions posed by Quraysh at the behest of the local Jews. After a lengthy, and rather embarrassing silence, Muhammad finally answered the questions (in accordance with the Qur'an):

These young men are the "Seven Sleepers of Ephesus" and further description was delivered as Surah Kahf.
The traveler was "Dhul-Qarnayn", whose journeys are also delivered as Surah Kahf.
This question can't be answered since the Holy Spirit exceeds human understanding.
Though the answers were considered satisfactory, the Quraysh did not convert to Islam.

Boycott
Main article: Meccan boycott of the Hashemites
According to tradition, the leaders of Makhzum and Banu Abd-Shams, two important clans of Quraysh, declared a public boycott against the clan of Banu Hashim, their commercial rival, in order to put pressure on the clan to withdraw its protection from Muhammad. The terms imposed on Banu Hashim, as reported by Ibn Ishaq, were "that no one should marry their women nor give women for them to marry; and that no one should either buy from them or sell to them, and when they agreed on that they wrote it in a deed." The boycott lasted for two or three years but eventually collapsed mainly because it was not achieving its purpose; the boycott had caused extreme privation and the sympathizers within the Quraysh finally united to annul the agreement.

Events leading up to the Hijra

"Year of Sorrows"

Main article: Year of Sorrow
See also: Muhammad's visit to Ta'if

In 619, the "year of sorrows," both Muhammad's wife Khadijah and his uncle Abu Talib died. With the death of Abu Talib, the leadership of the clan of Banu Hashim was passed to Abu Lahab who was an inveterate enemy of Muhammad. Soon afterwards Abu Lahab withdrew the clan's protection from Muhammad. This placed Muhammad under the danger of death since the withdrawal of clan protection implied that the blood revenge for his killing would not be exacted. Muhammad then tried to find a protector for himself in another important city in Arabia, Ta'if, but his effort failed and further brought him into physical danger. 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 safely to re-enter his native city.

Isra and Mi'raj
Main article: Isra and Mi'raj
Some time in 620, Muhammad told his followers that he had experienced the Isra and Miraj, a supernatural journey said to have been accomplished in one night along with the angel Gabriel. In the first part of the journey, the Isra, he is said to have travelled from Mecca to "the farthest mosque" (in Arabic: masjid al-aqsa), which Muslims usually identify with the Al-Aqsa Mosque in Jerusalem. In the second part, the Miraj, Muhammad is said to have toured heaven and hell, and spoken with earlier prophets, such as Abraham, Moses, and Jesus.

Ibn Ishaq, author of first biography of Muhammad, presents this event as a spiritual experience while later historians like Al-Tabari and Ibn Kathir present it as a physical journey. Some western scholars of Islam hold that the oldest Muslim tradition identified the journey as one traveled through the heavens from the sacred enclosure at Mecca to the celestial Kaʿba (heavenly prototype of the Ka'ba); but later tradition identified Muhammad's journey from Mecca to the abode of sanctuary (bayt al-maqdis) in Jerusalem.

Pledges at Aqabah
Main article: Second pledge at al-Aqabah
Many people were visiting Mecca on business or as pilgrims to the Kabaa. 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). The Arab population of Yathrib were somewhat familiar with monotheism because a Jewish community existed in that city.

Following the pledges at Aqabah, Muhammad encouraged his followers to emigrate to Yathrib. As before, with the migration to Abyssinia, the Quraysh attempted to stop the emigration. However, almost all Muslims managed to leave.

Failed assassination

See also: Hijra (Islam)

Muhammad himself stayed behind, in order to see to it that all Muslims managed to leave. Quraysh tribe members meanwhile plotted to assassinate Muhammad. They decided that one man from every clan would stab Muhammad at the same time, making every clan in Mecca guilty of Muhammad's murder. The theory was that Muhammad's own clan would be reluctant to avenge his death, since that would entail fighting everybody, and the assassins would not be put to death.

The day of the scheduled assassination, Muhammad asked his friend Abu Bakr, whom he'd asked to stay behind, to make preparations for departure. He also asked his cousin Ali to stay behind to settle outstanding economic obligations. Muhammad slipped from his home the night of the planned assassination. Ali had worn Muhammad's cloak, leading the assassins to think Muhammad had not yet departed. By the time the assassins came to know of this Muhammad had already departed.

Following his escape from Mecca, the Quraysh placed a bounty of one hundred camels on him. Meanwhile, to further trick his enemies, Muhammad traveled south for a few days instead of north to Yathrib. After a few days he took a relatively untrammeled path to the Red Sea. From there he followed the coastline up to Yathrib, arriving outside the town proper on Monday, September 27, 622.

Ali survived the plot, but risked his life again by staying in Mecca to carry out vinstructions: to restore to their owners all the goods and properties that had been entrusted to Muhammad for safekeeping. Then he went to Medina with Fatima binte Asad (his mother), Fatimah (the daughter of Muhammad), and two other women.

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# Muhammad in Medina

http://en.wikipedia.org/wiki/Muhammad_in_Medina

The period of Muhammad in Medina started with the Hijra (migration to Medina) in 622 and ended with the conquest of Mecca in 630.

Hijra to Medina

A delegation from Medina, consisting of the representatives of the twelve important clans of Medina, invited Muhammad as a neutral outsider to serve as the chief arbitrator for the entire community. There was fighting in Yathrib (Medina) mainly involving its Arab and Jewish inhabitants for around a hundred years before 620. The recurring slaughters and disagreements over the resulting claims, especially after the battle of Bu'ath in which all the clans were involved, made it obvious to them that the tribal conceptions of blood-feud and an eye for an eye were no longer workable unless there was one man with authority to adjudicate in disputed cases. The delegation from Medina pledged themselves and their fellow-citizens to accept Muhammad into their community and physically protect him as one of themselves.

Muhammad instructed his followers to emigrate to Medina until virtually all of his followers had left Mecca. Being alarmed at the departure of Muslims, according to the tradition, the Meccans plotted to assassinate him. With the help of Ali, however, he fooled the Meccans who were watching him, and secretly slipped away from the town. By 622, Muhammad had emigrated to Medina, then known as Yathrib, a large agricultural oasis. Following the emigration, the Meccans seized the properties of the Muslim emigrants in Mecca.

Among the things Muhammad did in order to settle the longstanding grievances among the tribes of Medina was drafting a document known as the Constitution of Medina (date debated), "establishing a kind of alliance or federation" among the eight Medinan tribes and Muslim emigrants from Mecca, which specified the rights and duties of all citizens and the relationship of the different communities in Medina (including that of the Muslim community to other communities specifically the Jews and other "Peoples of the Book"). The community defined in the Constitution of Medina, umma, had a religious outlook but was also shaped by the practical considerations and substantially preserved the legal forms of the old Arab tribes. Muhammad also adopted some features of the Jewish worship and customs such as fasting on the Yom Kippur day. According to Alford Welch, the Jewish practice of having three daily prayer rituals appears to have been a factor in the
introduction of the Islamic midday prayer (previously Muhammad was keeping the morning and evening prayers). Welch thinks that Muhammad's adoption of facing north towards Jerusalem when performing the daily prayers (qibla) however need not to necessarily be a borrowing from the Jews as the reports about the direction of prayer before migration to Medina are contradictory and further this direction of prayer was also practiced among other groups in Arabia.

The first group of pagan converts to Islam in Medina were the clans who had not produced great leaders for themselves but had suffered from warlike leaders from other clans. This was followed by the general acceptance of Islam by the pagan population of Medina, apart from some exceptions. This was, according to Ibn Ishaq, influenced by the conversion to Islam of Sa'd ibn Mua'dh, one of the prominent leaders in Medina.

Relationship with followers of Abrahamic religions

See also: People of the Book, Dhimmi, and Muhammad and Jews

In the course of Muhammad proselytizing in Mecca, he viewed Christians and Jews (both of whom he referred to as "People of the Book") as natural allies, part of the Abrahamic religions, sharing the core principles of his teachings, and anticipated their acceptance and support. Muslims, like Jews, were at that time praying towards Jerusalem. In the Constitution of Medina, Muhammad demanded the Jews' political loyalty in return for religious and cultural autonomy.

The Jewish clans however kept aloof from Islam though in the course of time there were a few converts from them. After his migration to Medina, Muhammad's attitude towards Christians and Jews changed. Norman Stillman states:

During this fateful time, fraught with tension after the Hijra [migration to Medina], when Muhammad encountered contradiction, ridicule and rejection from the Jewish scholars in Medina, he came to adopt a radically more negative view of the people of the Book who had received earlier scriptures. This attitude was already evolving in the third Meccan period as the Prophet became more aware of the antipathy between Jews and Christians and the disagreements and strife amongst members of the same religion. The Qur'an at this time states that it will "relate [correctly] to the Children of Israel most of that about which they differ" (XXVII, 76).

Beginnings of armed conflict

A map of the Badr campaign.Economically uprooted and with no available profession besides that of arms, the Muslim migrants turned to raiding Meccan caravans for their livelihood, thus initiating armed conflict between the Muslims and Mecca. Muhammad delivered Qur'anic verses permitting the Muslims to fight the Meccans (see Qur'an Sura 22 (Al-Hajj) Ayat 39-40). These attacks provoked and pressured Mecca by interfering with trade, and allowed the Muslims to acquire wealth, power and prestige while working toward their ultimate goal of inducing Mecca's submission to the new faith.

In March of 624, Muhammad led some three hundred warriors in a raid on a Meccan merchant caravan. The Muslims set an ambush for the Meccans at Badr. Aware of the plan, the Meccan caravan eluded the Muslims. Meanwhile a force from Mecca was sent to protect the caravan. The force did not return home upon hearing that the caravan was safe. The battle of Badr began in March of 624. Though outnumbered more than three to one, the Muslims won the battle, killing at least forty-five Meccans and taking seventy prisoners for ransom; only fourteen Muslims died. They had also succeeded in killing many of the Meccan leaders, including Abu Jahl. Muhammad himself did not fight, directing the battle from a nearby hut alongside Abu Bakr. In the weeks following the battle, Meccans visited Medina in order to ransom captives from Badr. Many of these had belonged to wealthy families, and were likely ransomed for a considerable sum. Those captives who were not
sufficiently influential or wealthy were usually freed without ransom. Muhammad's decision was that those who were wealthy but did not ransom themselves should be killed. Muhammad ordered the immediate execution of two men without entertaining offers for their release. One of the men, Uqba ibn Abu Mu'ayt, had written verses about Muhammad, and the other had said that his own stories about the Persians were as good as the tales of the Qur'an. The raiders had won much booty, and the battle helped to stabilize the Medinan community. Muhammad and his followers saw in the victory a confirmation of their faith and a prime importance in the affairs of Medina. Those remaining pagans in Medina were very bitter about the advance of Islam. In particular Asma bint Marwan and Abu 'Afak had composed verses taunting and insulting some of the Muslims. These two were assassinated and Muhammad did not disapprove of it. No one dared to take vengeance
on them, and some of the members of the clan of Asma bint Marwan who had previously converted to Islam in secret, now professed openly. This marked an end to the overt opposition to Muhammad among the pagans in Medina.

Muhammad expelled from Medina the Banu Qaynuqa, one of the three main Jewish tribes. Jewish opposition "may well have been for political as well as religious reasons". On religious grounds, the Jews were skeptical of the possibility of a non-Jewish prophet, and also had concerns about possible incompatibilities between the Qur'an and their own scriptures. The Qur'an's response regarding the possibility of a non-Jew being a prophet was that Abraham was not a Jew. The Qur'an also stated that it was "restoring the pure monotheism of Abraham which had been corrupted in various, clearly specified, ways by Jews and Christians". According to Francis Edwards Peters, "The Jews also began secretly to connive with Muhammad's enemies in Mecca to overthrow him."

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.

Conflict with Mecca

See also: Battle of Uhud

The attack at Badr committed Muhammad to total war with Meccans, who were now eager to avenge their defeat. To maintain their economic prosperity, the Meccans needed to restore their prestige, which had been lost at Badr. The Meccans sent out a small party for a raid on Medina to restore confidence and reconnoitre. The party retreated immediately after a surprise and speedy attack but with minor damages; there was no combat. In the ensuing months, Muhammad led expeditions on tribes allied with Mecca and sent out a raid on a Meccan caravan. Abu Sufyan ibn Harb subsequently gathered an army of three thousand men and set out for an attack on Medina. They were accompanied by some prominent women of Mecca, such as Hind bint Utbah, Abu Sufyan's wife, who had lost family members at Badr. These women provided encouragement in keeping with Bedouin custom, calling out the names of the dead at Badr.

A scout alerted Muhammad of the Meccan army's presence and numbers a day later. The next morning, at the Muslim conference of war, there was dispute over how best to repel the Meccans. Muhammad and many of the senior figures suggested that it would be safer to fight within Medina and take advantage of its heavily fortified strongholds. Younger Muslims argued that the Meccans were destroying their crops, and that huddling in the strongholds would destroy Muslim prestige. Muhammad eventually conceded to the wishes of the latter, and readied the Muslim force for battle. Thus, Muhammad led his force outside to the mountain of Uhud (where the Meccans had camped) and fought the Battle of Uhud on March 23.

Although the Muslim army had the best of the early encounters, indiscipline on the part of strategically placed archers led to a Muslim defeat, with 75 Muslims killed. However, the Meccans failed to achieve their aim of destroying the Muslims completely. The Meccans did not occupy the town and withdrew to Mecca, since they were unable to attack Muhammad's position again, owing to military losses, low morale and the possibility of Muslim resistance in the town. There was also hope that Abd-Allah ibn Ubayy leading a group of Muslims in Medina could be won over by diplomacy. Following the defeat, Muhammad's detractors in Medina said that if the victory at Badr was proof of the genuineness of his mission, then the defeat at Uhud was proof that his mission was not genuine. Muhammad subsequently delivered Qur'anic verses 133-135 and 160-162 from the Al-i-Imran sura indicating that the loss, however, was partly a punishment for disobedience and
partly a test for steadfastness.

The rousing of the nomads
In the battle of Uhud, the Meccans had collected all the available men from the Quraysh and the neighboring tribes friendly to them but had not succeeded in destroying the Muslim community. In order to raise a more powerful army, Abu Sufyan attracted the support of the great nomadic tribes to the north and east of Medina, using propaganda about Muhammad's weakness, promises of booty, memories of the prestige of Quraysh and straight bribes.

Muhammad's policy in the next two years after the battle of Uhud was to prevent as best he could the formation of alliances against him. Whenever alliances of tribesmen against Medina were formed, he sent out an expedition to break it up. When Muhammad heard of men massing with hostile intentions against Medina, he reacted with severity. One example is the assassination of Ka'b ibn al-Ashraf, a member of the Jewish tribe of Banu Nadir who had gone to Mecca and written poems that had helped rouse the Meccans' grief, anger and desire for revenge after the battle of Badr (see the main article for other reasons for killing of Ka'b given in the historiographical sources). Around a year later, Muhammad expelled the Jewish Banu Nadir from Medina.

Muhammad's attempts to prevent formation of confederation against him were not successful, although he was able to augment his own forces and keep many tribes from joining the confederation.

Siege of Medina
Main article: Battle of the Trench
Abu Sufyan, the military leader of the Quraysh, with the help of Banu Nadir, the exiled Jewish tribe from Medina, had mustered a force of numbering 10,000 men. Muhammad was able to prepare a force of about 3,000 men. He had however adopted a new form of defense, unknown in Arabia at that time: Muslims had dug trenches wherever Medina lay open to cavalry attack. The idea is credited to a Persian convert to Islam, Salman. The siege of Medina began on 31 March 627 and lasted for two weeks. Abu Sufyan's troops were unprepared for the fortifications they were confronted with, and after an ineffectual siege, the coalition decided to go home. The Qur'an discusses this battle in verses 9-27 of sura 33, Al-Ahzab.


Battle of Khandaq (Battle of the Trench)During the Battle of the Trench, the Jewish tribe of Banu Qurayza who were located at the south of Medina were charged with treachery. After the retreat of the coalition, Muslims besieged Banu Qurayza, the remaining major Jewish tribe in Medina. The Banu Qurayza surrendered and all the men, apart from a few who converted to Islam, were beheaded, while all the women and children were enslaved. In dealing with Muhammad's treatment of the Jews of Medina, aside from political explanations, Arab historians and biographers have explained it as "the punishment of the Medina Jews, who were invited to convert and refused, perfectly exemplify the Quran's tales of what happened to those who rejected the prophets of old." F.E. Peters, a western scholar of Islam, states that Muhammad's treatment of Jews of Medina was essentially political being prompted by what Muhammad read as treasonous and not some transgression
of the law of God. Peters adds that Muhammad was possibly emboldened by his military successes and also wanted to push his advantage. Economical motivations according to Peters also existed since the poorness of the Meccan migrants was a source of concern for Muhammad. Peters argues that Muhammad's treatment of the Jews of Medina was "quite extraordinary", "matched by nothing in the Qur'an", and is "quite at odds with Muhammad's treatment of the Jews he encountered outside Medina." According to Welch, Muhammad's treatment of the three major Jewish tribes brought Muhammad closer to his goal of organizing a community strictly on a religious basis. He adds that some Jews from other families were, however, allowed to remain in Medina.

In the siege of Medina, the Meccans had exerted their utmost strength towards the destruction of the Muslim community. Their failure resulted in a significant loss of prestige; their trade with Syria was gone. Following the battle of trench, Muhammad made two expeditions to the north which ended without any fighting. While returning from one of these two expeditions (or some years earlier according to other early accounts), an accusation of adultery was made against Aisha, Muhammad's wife. Aisha was exonerated from the accusations when Muhammad announced that he had received a revelation, verse4 in the An-Nur sura, confirming Aisha's innocence and directing that charges of adultery be supported by four eyewitnesses.

Truce of Hudaybiyya
Main article: Treaty of Hudaybiyyah
Although Qur'anic verses had been received from God commanding the Hajj, the Muslims had not performed it due to the enmity of the Quraysh. In the month of Shawwal 628, Muhammad ordered his followers to obtain sacrificial animals and to make preparations for a pilgrimage (umrah) to Mecca, saying that God had promised him the fulfillment of this goal in a vision where he was shaving his head after the completion of the Hajj. According to Lewis, Muhammad felt strong enough to attempt an attack on Mecca, but on the way it became clear that the attempt was premature and the expedition was converted into a peaceful pilgrimage. Andrae disagrees, writing that the Muslim state of ihram (which restricted their freedom of action) and the paucity of arms carried indicated that the pilgrimage was always intended to be pacific. Upon hearing of the approaching 1,400 Muslims, the Quraysh sent out a force of 200 cavalry to halt them. Muhammad evaded them
by taking a more difficult route, thereby reaching al-Hudaybiyya, just outside of Mecca. According to Watt, although Muhammad's decision to make the pilgrimage was based on his dream, he was at the same time demonstrating to the pagan Meccans that Islam does not threaten the prestige of their sanctuary, and that Islam was an Arabian religion.

Negotiations commenced with emissaries going to and from Mecca. While these continued, rumors spread that one of the Muslim negotiators, Uthman ibn Affan, had been killed by the Quraysh. Muhammad responded by calling 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 Good Pleasure" (Arabic: بيعة الرضوان , bay'at al-ridhwān‎) or the "Pledge of the Tree." News of Uthman's safety, however, allowed for negotiations to continue, and the treaty of Hudaybiyyah, scheduled to last ten years was eventually signed between the Muslims and the Quraysh. The main points of treaty were the following:

The two parties and their allies should desist from hostilities against each other.
Muhammad, should not perform Hajj this year but in the next year, Mecca will be evacuated for three days for Muslims to perform Hajj.
Muhammad should send back any Meccan who had gone to Medina without the permission of his or her protector (according to William Montgomery Watt, this presumably refers to minors or women).
It was allowed for both Muhammad and the Quraysh to enter into alliance with others.
Many Muslims were not satisfied with the terms of the treaty. However, the Qur'anic sura Al-Fath (The Victory) assured the Muslims that the expedition from which they were now returning must be considered a victorious one. It was only later that Muhammad's followers would realise the benefit behind this treaty. These benefits, according to Welch, included the inducing of the Meccans to recognise Muhammad as an equal; a cessation of military activity posing well for the future; and gaining the admiration of Meccans who were impressed by the incorporation of the pilgrimage rituals.

After signing the truce, Muhammad made an expedition against the Jewish oasis of Khaybar. The explanation given by western scholars of Islam for this attack ranges from the presence of the Banu Nadir in Khaybar, who were inciting hostilities along with neighboring Arab tribes against Muhammad, to deflecting from what appeared to some Muslims as the inconclusive result of the truce of Hudaybiyya, increasing Muhammad's prestige among his followers and capturing booty. According to Muslim tradition, Muhammad also sent letters to many rulers of the world, asking them to convert to Islam (the exact date are given variously in the sources). Hence he sent messengers (with letters) to Heraclius of the Byzantine Empire (the eastern Roman Empire), Khosrau of Persia, the chief of Yemen and to some others. In the years following the truce of Hudaybiyya, Muhammad sent his forces against the Arabs of Mu'tah on Byzantine soil in Transjordania
since according to the tradition, they had murdered Muhammad's envoy. F. Buhl however holds that the real reason "seems to have been that he wished to bring the (Christian or pagan) Arabs living there under his control." Muslims were defeated in this battle.

Conquest of Mecca
Main articles: Conquest of Mecca and Muhammad after the conquest of Mecca

The truce of Hudaybiyya had been enforced for two years. The tribe of Khuz'aah had a friendly relationship with Muhammad, while on the other hand their enemies, the Banu Bakr, had an alliance with the Meccans. A clan of the Bakr made a night raid against the Khuz'aah, killing a few of them. The Meccans helped their allies (i.e., the Banu Bakr) with weapons and, according to some sources, a few Meccans also took part in the fighting. After this event, Muhammad sent a message to Mecca with three conditions, asking them to accept one of them. These were the following

The Meccans were to pay blood money for those slain among the Khuza'ah tribe, or
They should have nothing to do with the Banu Bakr, or
They should declare the truce of Hudaybiyya null.
The Meccans replied that they would accept only the third condition. However, soon they realized their mistake and sent Abu Safyan to renew the Hudaybiyya treaty, but now his request was declined by Muhammad. Muhammad began to prepare for a campaign.

In 630, Muhammad marched on Mecca with an enormous force, said to number more than ten thousand men. With minimal casualties, Muhammad took control of Mecca. He declared an amnesty for past offences, except for ten men and women who had mocked and made fun of him in songs and verses. Some of these were later pardoned. Most Meccans converted to Islam, and Muhammad subsequently destroyed all of the statues of Arabian gods in and around the Kaaba, without any exception. The Qur'an discusses the conquest of Mecca in verses 1-3 of the An-Nasrsura.

Conquest of Arabia
Main articles: Battle of Hunayn and Battle of Tabouk
Soon after the conquest of Mecca, Muhammad was alarmed by a military threat from the confederate tribes of Hawazin who were collecting an army twice the size of Muhammad's. The Hawzain were old enemies of Meccans. They were joined by the tribe of Banu Thaqif inhabiting in the city of Ta’if who had adopted an anti-Meccan policy due to the decline of the prestige of Meccans. Muhammad defeated the Hawzain and Thaqif in the battle of Hunayn.

In the same year, Muhammad made an against northern Arabia expedition, the battle of Tabouk, because of their previous defeat at the battle of Mu'tah, as well as the reports of the hostile attitude adopted against Muslims. Although Muhammad did not make contact with hostile forces at Tabuk, he received the submission of some of the local chiefs of the region. A year after the battle of Tabuk, the tribe of Thaqif, inhabiting in the city of Ta’if, sent emissaries to Medina to surrender to Muhammad and adopt Islam. Many Bedouins submitted to Muhammad in order to be safe from his attacks and to benefit from the booty of the wars. The Bedouins however were alien to the system of Islam and wanted to maintain their independence, their established code of virtue and their ancestral traditions. Consequently Muhammad demanded of them a military and political agreement according to which they "acknowledge the suzeranity of Medina, [promise] to refrain
from attacking the Muslims and their allies, and to pay the Zakat, the Muslim religious levy."

The Farewell Pilgrimage
Main article: The Farewell Pilgrimage

At the end of the tenth year after the migration to Medina, Muhammad performed his first truly Islamic pilgrimage, thereby teaching his followers the rules governing the various ceremonies of the annual Great Pilgrimage (hajj). On this occasion he uttered the Qur'anic verse:

This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.
—Qur'an, sura Al-Ma'ida, ayah 3

Death
A few months after the farewell pilgrimage, Muhammad fell ill and suffered for several days with head pain and weakness. He succumbed on Monday, June 8, 632, in the city of Medina. His tomb had previously been the home of his wife Aisha. It is now enclosed within Al-Masjid al-Nabawi (Mosque of the Prophet) in Medina.

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