Muhammad ibn ‘Abdullāh (; ; also spelled
Muhammed or
Mohammed) (ca. 570/571 – June 8, 632), (Monday, 12th
Rabi' al-Awwal, Year 11
A.H.) was the founder of the
religion of
Islam, and is considered by
Muslims to be a
messenger and
prophet of
God, the last law-bearer in a series of
Islamic prophets, and, by most Muslims, the last prophet of God as taught by the
Qur'an. Muslims thus consider him the restorer of an uncorrupted original
monotheistic faith (
islām) of
Adam,
Noah,
Abraham,
Moses,
Jesus and
other prophets. He was also active as a
diplomat,
merchant,
philosopher,
orator,
legislator,
reformer,
military general, and, according to Muslim belief, an agent of divine action.
Born in 570 in the Arabian city of Mecca, he was orphaned at an early age and brought up under the care of his uncle Abu Talib. He later worked mostly as a merchant, as well as a shepherd, and was first married by age 25. Discontented with life in Mecca, he retreated to a cave in the surrounding mountains for meditation and reflection. According to Islamic beliefs it was here, at age 40, in the month of Ramadan, where he received his first revelation from God. Three years after this event Muhammad started preaching these revelations publicly, proclaiming that "God is One", that complete "surrender" to Him (lit. islām) is the only way (dīn) acceptable to God, and that he himself was a prophet and messenger of God, in the same vein as other Islamic prophets.
Muhammad gained few followers early on, and was met with hostility from some Meccan tribes; he and his followers were treated harshly. To escape persecution, Muhammad sent some of his followers to Abyssinia before he and his remaining followers in Mecca migrated to Medina (then known as Yathrib) in the year 622. This event, the Hijra, marks the beginning of the Islamic calendar, which is also known as the Hijri Calendar. In Medina, Muhammad united the conflicting tribes, and after eight years of fighting with the Meccan tribes, his followers, who by then had grown to 10,000, conquered Mecca. In 632, a few months after returning to Medina from his Farewell pilgrimage, Muhammad fell ill and died. By the time of his death, most of the Arabian Peninsula had converted to Islam, and he had united the tribes of Arabia into a single Muslim religious polity.
The revelations (or Ayat, lit. "Signs of God")–which Muhammad reported receiving until his death–form the verses of the Qur'an, regarded by Muslims as the “Word of God” and around which the religion is based. Besides the Qur'an, Muhammad’s life (sira) and traditions (sunnah) are also upheld by Muslims. They discuss Muhammad and other prophets of Islam with reverence, adding the phrase peace be upon him whenever their names are mentioned. While conceptions of Muhammad in medieval Christendom and premodern times were largely negative, appraisals in modern history have been far less so. His life and deeds have been debated and criticized by followers and opponents over the centuries. He is revered as a true prophet and Manifestation of God in the Baha'i Faith.
Names and appellations in the Qur'an
The
name Muhammad means "Praiseworthy" and occurs four times in the Qur'an. The Qur'an addresses Muhammad in the second person not by his name but by the
appellations prophet,
messenger, servant of God (
'abd), announcer (
bashir), warner (
nathir), reminder (
mudhakkir), witness (
shahid), bearer of good tidings (
mubashshir), one who calls [unto God] (
dā‘ī) and the light-giving lamp (
siraj munir). Muhammad is sometimes addressed by designations deriving from his state at the time of the address: thus he is referred to as the enwrapped (
al-muzzammil) in Qur'an and the shrouded (
al-muddaththir) in Qur'an . In the Qur'an, believers are not to distinguish between the messengers of God and are to believe in all of them (Sura
Al-Baqara ). God has caused some messengers to excel above others and in Sura Al-Ahzab He singles out Muhammad as the "
Seal of the Prophets". The Qur'an also refers to Muhammad as
Aḥmad "more praiseworthy" (, Sura
As-Saff ).
Sources for Muhammad's life
is the primary source for details about Muhammed's life.]]
Being a highly influential historical figure, Muhammad's life, deeds, and thoughts have been debated by followers and opponents over the centuries, which makes a biography of him difficult to write. Although it mentions Muhammad directly only four times, verses can be interpreted as allusions to Muhammad's life.
Early biographies
Next in importance are historical works by writers of the 3rd and 4th centuries of the Muslim era. These include the traditional Muslim biographies of Muhammad (the
sira literature), which provide further information on Muhammad's life.
The earliest surviving written sira (biographies of Muhammad and quotes attributed to him) is Ibn Ishaq's Life of God's Messenger written ca. 767 (150 AH). The work is lost, but was used verbatim at great length by Ibn Hisham and Al-Tabari. Another early source is the history of Muhammad's campaigns by al-Waqidi (death 207 of Muslim era), and the work of his secretary Ibn Sa'd al-Baghdadi (death 230 of Muslim era).
Hadith
In addition, the hadith collections are accounts of the verbal and physical traditions of Muhammad that date from several generations after his death. Hadith compilations are records of the traditions or sayings of Muhammad. They might be defined as the biography of Muhammad perpetuated by the long memory of his community for their exemplification and obedience.
Western academics view the hadith collections with caution as accurate historical sources. Although usually discounted by historians, oral tradition plays a major role in the Islamic understanding of Muhammad. Another Greek source for Muhammad is the 9th-century writer Theophanes. The earliest Syriac source is the 7th-century writer John bar Penkaye.
Pre-Islamic Arabia
The
Arabian Peninsula was largely arid and volcanic, making agriculture difficult except near oases or springs. The landscape was thus dotted with towns and cities, two prominent ones being
Mecca and
Medina. Medina was a large flourishing agricultural settlement, while Mecca was an important financial center for many surrounding tribes. Communal life was essential for survival in the
desert conditions, as people needed support against the harsh environment and lifestyle. Tribal grouping was encouraged by the need to act as a unit, this unity being based on the bond of kinship by blood. Indigenous Arabs were either
nomadic or sedentary, the former constantly travelling from one place to another seeking water and pasture for their flocks, while the latter settled and focused on trade and agriculture. Nomadic survival was also dependent on raiding caravans or oases, the nomads not viewing this as a crime.
In pre-Islamic Arabia, gods or goddesses were viewed as protectors of individual tribes, their spirits being associated with sacred trees, stones, springs and wells. As well as being the site of an annual pilgrimage, the Kaaba shrine in Mecca housed 360 idol statues of tribal patron deities. Aside from these gods, the Arabs shared a common belief in a supreme deity called Allah (literally "the god"), who was remote from their everyday concerns and thus not the object of cult or ritual. Three goddesses were associated with Allah as his daughters: Allāt, Manāt and al-‘Uzzá. Monotheistic communities existed in Arabia, including Christians and Jews. Hanifs – native pre-Islamic Arab monotheists – are also sometimes listed alongside Jews and Christians in pre-Islamic Arabia, although their historicity is disputed amongst scholars. According to Muslim tradition, Muhammad himself was a Hanif and one of the descendants of Ishmael, son of Abraham.
Life
(the Mosque of the Prophet) in
Medina, Saudi Arabia, was expanded during the reign of
al-Walid I to include the site of
Muhammad's tomb.]]
Life in Mecca
Muhammad was born and lived in Mecca for the first 52 years of his life (570–622) which was divided into two phases, that is before and after declaring the
prophecy.
Childhood and early life
Muhammad was born in the month of
Rabi' al-awwal in 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.
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. Muhammad stayed with his foster-mother, Halimah bint Abi Dhuayb, and her husband until he was two years old. Some western scholars of Islam have rejected the historicity of this tradition. At the age of six Muhammad lost his mother Amina to illness and he became fully orphaned. He was subsequently brought up for two years under the guardianship of his paternal grandfather Abd al-Muttalib, of the Banu Hashim clan of the Quraysh tribe. When Muhammad was eight, his grandfather also died. He now came under the care of his uncle Abu Talib, the new leader of Banu Hashim.
While still in his teens, Muhammad accompanied his uncle on trading journeys to Syria gaining experience in the commercial trade, the only career open to Muhammad as an orphan.
Little is known of Muhammad during his later youth, and from the fragmentary information that is available, it is hard to separate history from legend. Due to his upright character he acquired the nickname "al-Amin" (Arabic: الامين), meaning "faithful, trustworthy" and was sought out as an impartial arbitrator. His reputation attracted a proposal from Khadijah, a forty-year-old widow in 595. Muhammad consented to the marriage, which by all accounts was a happy one. Islamic tradition holds that during one of his visits to Mount Hira, the angel Gabriel appeared to him in the year 610 and commanded Muhammad to recite the following verses:
in the mountain Jabal al-Nour where, according to Muslim belief, Muhammad received his first revelation.]]
}}
According to some traditions, upon receiving his first revelations Muhammad was deeply distressed. After returning home, Muhammad was consoled and reassured by Khadijah and her Christian cousin, Waraqah ibn Nawfal. Shi'a tradition 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 further gave himself to prayers and spiritual practices. When the revelations resumed he was reassured and commanded to begin preaching: "Thy Guardian-Lord hath not forsaken thee, nor is He displeased.".
receiving his first revelation from the angel Gabriel. From the book Jami' al-tawarikh by Rashid-al-Din Hamadani, published in 1307 AD, Ilkhanate period.]]
According to Welch these revelations were accompanied by mysterious seizures, and the reports are unlikely to have been forged by later Muslims. According to the Qur'an, one of the main roles of Muhammad is to warn the unbelievers of their eschatological punishment (Qur'an , Qur'an ). Sometimes the Qur'an does not explicitly refer to the Judgment day but provides examples from the history of some extinct communities and warns Muhammad's contemporaries of similar calamities (Qur'an ). Muhammad's mission also 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. She was soon followed by Muhammad's ten-year-old cousin Ali ibn Abi Talib, close friend Abu Bakr, and adopted son Zaid. Most Meccans ignored him and mocked him, while a few others 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.
According to Ibn Sad, the opposition in Mecca started when Muhammad delivered verses that condemned idol worship and the Meccan forefathers who engaged in polytheism. However, the Qur'anic exegesis maintains that it began as soon as Muhammad started public preaching. As the number of followers increased, 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. Apart from insults, Muhammad was protected from physical harm as he belonged to the Banu Hashim clan.
by the Meccans, some of the early converts to Islam sought refuge in the Aksumite Empire (shown above).]]
In 615, some of Muhammad's followers emigrated to the Ethiopian Aksumite Empire and founded a small colony there under the protection of the Christian Ethiopian emperor Aṣḥama ibn Abjar. (see Science of hadith). The hadith describes Muhammad's involvement at the time of migration in an episode which historian William Muir called the "Satanic Verses". The account holds that Muhammad pronounced a verse acknowledging the existence of three Meccan goddesses considered to be the daughters of Allah, praising them, and appealing for their intercession. According to this account, Muhammad later retracted the verses at the behest of Gabriel. Islamic scholars have weakened the hadith and have denied the historicity of the incident as early as the tenth century. In any event, relations between the Muslims and their pagan fellow-tribesmen were already deteriorated and worsening.
In 617, the leaders of Makhzum and Banu Abd-Shams, two important Quraysh clans, declared a public boycott against Banu Hashim, their commercial rival, to pressurize it into withdrawing its protection of Muhammad. The boycott lasted three years but eventually collapsed as it failed in its objective.
Isra and Mi'raj
, adjacent to the
Dome of the Rock (along the southern wall of
al-Haram ash-Sharif), is the site from which Muhammad is believed to have travelled to
heaven and returned.]]
Islamic tradition relates that in 620, Muhammad experienced the
Isra and Mi'raj, a miraculous journey said to have occurred with the angel
Gabriel in one night. In the first part of the journey, the
Isra, he is said to have travelled from
Mecca on a
winged horse 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
Mi'raj, Muhammad is said to have toured
heaven and
hell, and spoken with earlier prophets, such as
Abraham,
Moses, and
Jesus.
When he was transported to Heaven, he reported seeing an angel with "70,000 heads, each head having 70,000 mouths, each mouth having 70,000 tongues, each tongue speaking 70,000 languages; and every one involved in singing God's (Allah's) praises." After calculation this would mean the angel spoke 24 quintillion (2.401 × 1019) languages for the praise of Allah. This description is similar word for word to the description of an angel seen by Moses in "The Revelation of Moses".
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 al-Baytu l-Maʿmur (heavenly prototype of the Kaaba); but later tradition identified Muhammad's journey from Mecca to Jerusalem.
Last years in Mecca before Hijra
was his first attempt to spread Islam beyond Mecca.]]
Muhammad's wife Khadijah and his uncle Abu Talib both died in 619, the year thus being known as the "
year of sorrow". With the death of Abu Talib, the leadership of the Banu Hashim clan was passed to Abu Lahab, an inveterate enemy of Muhammad. Soon afterwards,
Abu Lahab withdrew the clan's protection from Muhammad. This placed Muhammad in danger of death since the withdrawal of clan protection implied that the blood revenge for his killing would not be exacted. Muhammad then
visited Ta'if, another important city in Arabia, and tried to find a protector for himself there, but his effort failed and further brought him into physical danger.]]
Many people were visiting 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). Following the pledges at Aqabah, Muhammad encouraged his followers to
emigrate to
Yathrib. As with the
migration to Abyssinia, the Quraysh attempted to stop the emigration. However, almost all Muslims managed to leave.
Hijra
Migration to Medina
A delegation consisting of the representatives of the twelve important clans of Medina, invited Muhammad as a neutral outsider to Medina to serve as chief arbitrator for the entire community. There was fighting in Yathrib mainly involving its Arab and Jewish inhabitants for around a hundred years before 620. The delegation from Medina pledged themselves and their fellow-citizens to accept Muhammad into their community and physically protect him as one of themselves. By 622, Muhammad emigrated to
Medina, a large agricultural
oasis. Those who migrated from Mecca along with Muhammad became known as
muhajirun (emigrants). Those Medinans who converted to Islam and helped the Muslim emigrants find shelter became known as the
ansar (supporters).
Beginning of armed conflict
Following the emigration, the Meccans seized the properties of the Muslim emigrants in Mecca. Economically uprooted and with no available profession, the Muslim migrants turned to raiding Meccan caravans as an act of war, deliberately initiating armed conflict between the Muslims and Mecca. Muhammad delivered
Qur'anic verses permitting the Muslims to fight the Meccans (see sura
Al-Hajj, Qur'an ). These attacks pressured Mecca by interfering with trade, and allowed the Muslims to acquire wealth, power and prestige while working towards 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 them at Badr. Aware of the plan, the Meccan caravan eluded the Muslims. Meanwhile, a force from Mecca was sent to protect the caravan, continuing forward to confront the Muslims 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 with only fourteen Muslims dead. They also succeeded in killing many Meccan leaders, including Abu Jahl. Seventy prisoners had been acquired, many of whom were soon ransomed in return for wealth or freed. Muhammad and his followers saw in the victory a confirmation of their faith.
The victory strengthened Muhammad's position in Medina and dispelled earlier doubts among his followers. 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 persons, Asma bint Marwan and Abu 'Afak had composed verses taunting and insulting the Muslims. They were killed by persons belonging to their own or related clans, and no blood-feud followed.
Muhammad expelled from Medina the Banu Qaynuqa, one of three main Jewish tribes. In the ensuing months, Muhammad led expeditions on tribes allied with Mecca and sent out a raid on a Meccan caravan. Abu Sufyan subsequently gathered an army of three thousand men and set out for an attack on Medina.
, in north of Medina, was the site of the second battle between Muslim and Meccan forces.]]
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 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 including Hamza, Muhammad's uncle and one of the best known martyrs in the Muslim tradition. The Meccans did not pursue the Muslims further, but marched back to Mecca declaring victory. They were not entirely successful, however, as they had failed to achieve their aim of completely destroying the Muslims. The Muslims buried the dead, and returned to Medina that evening. Questions accumulated as to the reasons for the loss, and Muhammad subsequently delivered Qur'anic verses which indicated that their defeat was partly a punishment for disobedience and partly a test for steadfastness.
Abu Sufyan now directed his efforts towards another attack on Medina. He attracted the support of nomadic tribes to the north and east of Medina, using propaganda about Muhammad's weakness, promises of booty, memories of the prestige of the Quraysh and use of bribes. Muhammad's policy was now to prevent alliances against him as much as he could. Whenever alliances of tribesmen against Medina were formed, he sent out an expedition to break them up. One example is the assassination of Ka'b ibn al-Ashraf, a chieftain of the Jewish tribe of Banu Nadir who had gone to Mecca and written poems that helped rouse the Meccans' grief, anger and desire for revenge after the Battle of Badr. Around a year later, Muhammad expelled the Banu Nadir from Medina. Muhammad's attempts to prevent formation of a confederation against him were unsuccessful, though he was able to increase his own forces and stop many potential tribes from joining his enemies.
Siege of Medina
With the help of the exiled
Banu Nadir, the Quraysh military leader
Abu Sufyan had mustered a force of 10,000 men. Muhammad prepared a force of about 3000 men and adopted a new 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 March 31 627 and lasted for two weeks. Abu Sufyan's troops were unprepared for the fortifications they were confronted with, and after an ineffectual siege lasting several weeks, the coalition decided to go home. The Qur'an discusses this battle in sura Al-Ahzab, ayat (verses) 9-27, . 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 and all the men, apart from a few who converted to Islam, were beheaded, while the women and children were enslaved. Walid N. Arafat and
Barakat Ahmad have disputed that the Banu Qurayza were killed on quite such a large scale. Arafat disputes large-scale killings and argued that
Ibn Ishaq gathered information from descendants of the Qurayza Jews, who embellished or manufactured the details of the incident. Arafat relates the testimony of
Ibn Hajar, who denounced this and other accounts as "odd tales" and quoted
Malik ibn Anas, a contemporary of Ibn Ishaq, whom he rejected as a "liar", an "impostor" and for seeking out the Jewish descendants for gathering information about Muhammad's campaign with their forefathers.
Ahmad argues that only some of the tribe were killed, while some of the fighters were merely enslaved. Watt finds Arafat's arguments "not entirely convincing", while Meir J. Kister has contradicted the arguments of Arafat and Ahmad.
In the siege of Medina, the Meccans 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 the Trench, Muhammad made two expeditions to the north which ended without any fighting. 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. 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.
Negotiations commenced with emissaries going to and from Mecca. While these continued, rumors spread that one of the Muslim negotiators, Uthman bin al-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 Acceptance" () or the "Pledge under the Tree". News of Uthman's safety, however, allowed for negotiations to continue, and a treaty scheduled to last ten years was eventually signed between the Muslims and Quraysh. The main points of the treaty included the cessation of hostilities; the deferral of Muhammad's pilgrimage to the following year; and an agreement to send back any Meccan who had gone to Medina without the permission of their protector. It was only later that Muhammad's followers would realise the benefit behind this treaty. According to Welch, these benefits 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. According to Muslim tradition, Muhammad also sent letters to many rulers of the world, asking them to convert to Islam (the exact date is 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.
Final years
Conquest of Mecca
, a 16th-century
Ottoman manuscript. The angels Gabriel, Michael, Israfil and Azrail, are also shown.]]
by Muhammad, in
L'Histoire Merveilleuse en Vers de Mahomet, anonymous 16th or 17th-century illustration.]]
's
The Remaining Signs of Past Centuries, depicting Muhammad
prohibits intercalary months during
the Farewell Pilgrimage, found in a 17th-century Ottoman copy of a 14th-century (
Ilkhanate) manuscript (Edinburgh codex).]]
The
truce of Hudaybiyyah had been enforced for two years. The tribe of
Banu Khuza'a had good relations with Muhammad, whereas their enemies, the
Banu Bakr, had an alliance with the Meccans.
The Meccans replied that they would accept only the last condition. 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 ridiculed him in songs and verses. Some of these were later pardoned. Most Meccans converted to Islam and Muhammad subsequently destroyed all the statues of Arabian gods in and around the Kaaba. The Qur'an discusses the conquest of Mecca.
Conquest of Arabia
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
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. Muhammad defeated the Hawazin and Thaqif tribes in the Battle of Hunayn.
A year after the Battle of Tabuk, the Banu Thaqif sent emissaries to Medina to surrender to Muhammad and adopt Islam. Many bedouins submitted to Muhammad in order to be safe against his attacks and to benefit from the booties of the wars.
Farewell pilgrimage and death
At the end of the tenth year after the migration to Medina, Muhammad carried through his first truly Islamic pilgrimage, thereby teaching his followers the rites of the annual Great Pilgrimage (Hajj). According to
Sunni tafsir, the following Qur'anic verse was delivered in this incident: “Today I have perfected your religion, and completed my favours for you and chosen Islam as a religion for you.”(Qur'an 5:3)
A few months after the farewell pilgrimage, Muhammad fell ill and suffered for several days with a fever, head pain and weakness. He died on Monday, June 8, 632, in Medina, at the age of 63. With his head resting on Aisha's lap he murmured his final words soon after asking her to dispose of his last worldly goods, which were seven coins:
He is buried where he died, which was in Aisha's house and is now housed within the Mosque of the Prophet in the city of Medina. Next to Muhammad's tomb, there is another empty tomb that Muslims believe awaits Jesus.
Aftermath
Muhammad united 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 would succeed him as leader of the Muslim community.
The pre-Islamic Middle East was dominated by the Byzantine and Sassanian empires. The Roman-Persian Wars between the two had devastated the inhabitants, making the empires unpopular amongst local tribes. Furthermore, most Christian Churches in the lands to be conquered by Muslims such as Nestorians, Monophysites, Jacobites and Copts were under pressure from the Christian Orthodoxy who deemed them heretics. Within only a decade, Muslims conquered Mesopotamia and Persia, Roman Syria and Roman Egypt. and established the Rashidun empire.
Early reforms under Islam
According to
William Montgomery Watt, for Muhammad, religion was not a private and individual matter but rather “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."
Bernard Lewis says that there are two important political traditions in Islam – one that views Muhammad as a statesman in Medina, and another that views him as a rebel in Mecca. He sees Islam itself as a type of revolution that greatly changed the societies into which the new religion was brought.
Historians generally agree that Islamic social reforms in areas such as social security, family structure, slavery and the rights of women and children improved on the status quo of Arab society. For example, according to Lewis, Islam "from the first denounced aristocratic privilege, rejected hierarchy, and adopted a formula of the career open to the talents".
Economic reforms addressed the plight of the poor, which was becoming an issue in pre-Islamic Mecca. The Qur'an requires payment of an alms tax (zakat) for the benefit of the poor, and as Muhammad's position grew in power he demanded that those tribes who wanted to ally with him implement the zakat in particular.
Wives and children
Muhammad's life is traditionally defined into two periods:
pre-hijra (emigration) in Mecca (from 570 to 622), and
post-hijra in Medina (from 622 until 632). Muhammad is said to have had thirteen wives or concubines. (There are differing accounts on the status of some of them as wife or concubine.) All but two of his marriages were contracted after the
migration to Medina.
At the age of 25, Muhammad married the wealthy
Khadijah bint Khuwaylid who was 40 years old at that time. The marriage lasted for 25 years and was a happy one. Muhammad relied upon Khadija in many ways and did not enter into marriage with another woman during this marriage. After the death of Khadija, it was suggested to Muhammad by Khawla bint Hakim 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 her to arrange for him to marry both.
Traditional sources dictate that Aisha was six or seven years old when betrothed to Muhammad, but the marriage was not consummated until she was nine or ten years old. While majority of traditional sources indicate Aisha was 9 (and therefore a virgin) at the time of marriage, a small number of more recent writers have variously estimated her age at 15 to 24.
Nine of Muhammad's wives survived him.
Muhammad did his own household chores and helped with housework, 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.
Khadijah is said to have borne Muhammad four daughters—(Ruqayyah bint Muhammad, Umm Kulthum bint Muhammad, Zainab bint Muhammad, Fatimah Zahra)—and two sons—(Abd-Allah ibn Muhammad and Qasim ibn Muhammad)—who both died in childhood. All except two of his daughters, Fatimah and Zainab, died before him. Maria al-Qibtiyya bore him a son named Ibrahim ibn Muhammad, but the child died when he was two years old.
Muhammad's descendants through Fatimah are known as sharifs, syeds or sayyids. These are honorific titles in 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'as place much more emphasis and value on their distinction.
Slaves
The Qur'an considers emancipation of a slave to be a highly meritorious deed, or as a condition of repentance for many sins. Therefore Muhammad was the owner of slaves, whom he bought usually to free, including concubines (although this claim is disputed), a
wetnurse, and one slave he bought, freed and adopted as his son (Zayd).
Legacy
Muslim views
profession of faith, the
Shahadah, illustrates the Muslim conception of the role of Muhammad – "There is none worthy of worship except God, and Muhammad is a Messenger of God." (
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Following the attestation to the oneness of God, the belief in Muhammad's prophethood is the main aspect of the Islamic faith. Every Muslim proclaims in the Shahadah that "I testify that there is none worthy of worship except God, and I testify that Muhammad is a Messenger of God". The Shahadah is the basic creed or tenet of Islam. Ideally, it is the first words a newborn will hear, and children are taught as soon as they are able to understand it and it will be recited when they die. Muslims must repeat the shahadah in the call to prayer (adhan) and the prayer itself. Non-Muslims wishing to convert to Islam are required to recite the creed.
According to the Qur'an, Muhammad is only the last of a series of Prophets sent by God for the benefit of mankind, and commands Muslims to make no distinction between them. states that "...it (the Qur'an) is a confirmation of (revelations) that went before it, and a fuller explanation of the Book - wherein there is no doubt - from The Lord of the Worlds.". Similarly states "...And before this was the book of Moses, as a guide and a mercy. And this Book confirms (it)...", while 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."
Historian Denis Gril believes that the Qur'an does not overtly describe Muhammad performing miracles, and the supreme miracle of Muhammad is finally identified with the Qur'an itself. However, Muslim tradition credits Muhammad with several supernatural events. For example, many Muslim commentators and some Western scholars have interpreted the Surah as referring to Muhammad splitting the Moon in view of the Quraysh when they began persecuting his followers.
The Sunnah represents the 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, 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) 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 Qur'an.
The Sunnah also played a major role in the development of the Islamic sciences. It contributed much to the development of Islamic law, particularly from the end of the first Islamic century. Muslim mystics, known as sufis, who were seeking for the inner meaning of the Qur'an and the inner nature of Muhammad, viewed the prophet of Islam not only as a prophet but also as a perfect saint. Sufi orders trace their chain of spiritual descent back to Muhammad.
Muslims have traditionally expressed love and veneration for Muhammad. Stories of Muhammad's life, his intercession and of his miracles (particularly "Splitting of the moon") have permeated popular Muslim thought and poetry. The Qur'an refers to Muhammad as "a mercy (rahmat) to the worlds" (Qur'an ). Muslims experience Muhammad as a living reality, believing in his ongoing significance to human beings as well as animals and plants.
Non-western views
Mahatma Gandhi stated:
"I wanted to know the best of the life of one who holds today an undisputed sway over the hearts of millions of mankind.... I became more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet the scrupulous regard for pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These and not the sword carried everything before them and surmounted every obstacle. When I closed the second volume (of the Prophet's biography), I was sorry there was not more for me to read of that great life".
European and Western views
A few learned circles of Middle Ages Europe—primarily Latin-literate scholars—had access to fairly extensive biographical knowledge about the life of Muhammad, but they interpreted that information through a Christian religious filter that viewed Muhammad as a charlatan driven by ambition and eagerness for power, and who seduced the Saracens into his submission under a religious guise. others changed his name from Muhammad to Mahound, the "devil incarnate". Bernard Lewis writes "The development of the concept of Mahound started with considering Muhammad as a kind of demon or false god worshipped with Apollyon and Termagant in an unholy trinity." A later medieval work, Livre dou Tresor represents Muhammad as a former monk and cardinal.
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After the reformation, Muhammad was no longer viewed by Christians as a god or idol, but as a cunning, ambitious, and self-seeking impostor. Edward Gibbon in his book The History of the Decline and Fall of the Roman Empire observes that "the good sense of Mohammad despised the pomp of royalty." Friedrich Martin von Bodenstedt (1851) described Muhammad as "an ominous destroyer and a prophet of murder."
Reverend Benjamin Bosworth Smith in his book Muhammad and Muhammadanism (1874) commented that;
“...if ever any man had the right to say that he ruled by the right divine, it was Mohammed, for he had all the power without its instruments and without its supports. He cared not for the dressings of power. The simplicity of his private life was in keeping with his public life...In Mohammadanism every thing is different here. Instead of the shadowy and the mysterious, we have history….We know of the external history of Muhammad….while for his internal history after his mission had been proclaimed, we have a book absolutely unique in its origin, in its preservation….on the Substantial authority of which no one has ever been able to cast a serious doubt.”
Alphonse de Lamartine quoted in Histoire de la Turquie (1854) on Muhammad;
"If greatness of purpose, smallness of means and outstanding results are the three criteria of human genius, who could dare compare any great man in modern history with Muhammad."
"Never has a man proposed for himself, voluntarily or involuntarily, a goal more sublime, since this goal was beyond measure: undermine the superstitions placed between the creature and the Creator, give back God to man and man to God, reinstate the rational and saintly idea of divinity in the midst of this prevailing chaos of material and disfigured gods of idolatry.... The most famous have only moved weapons, laws, empires; they founded, when they founded anything, only material powers, often crumbling before them. This one not only moved armies, legislations, empires, peoples, dynasties, millions of men over a third of the inhabited globe; but he also moved ideas, beliefs, souls. He founded upon a book, of which each letter has become a law, a spiritual nationality embracing people of all languages and races; and made an indelible imprint upon this Muslim world, for the hatred of false gods and the passion for the God, One and Immaterial....Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of a rational dogma for a cult without imagery, founder of twenty earthly empires and of a spiritual empire, this is Muhammad".
It was not until the latter part of the 20th century that Western authors combined rigorous scholarship as understood in the modern West with empathy toward the subject at hand and, especially, awareness of the religious and spiritual realities involved in the study of the life of the founder of a major world religion.
According to William Montgomery Watt and Richard Bell, recent writers have generally dismissed the idea that Muhammad deliberately deceived his followers, arguing that Muhammad "was absolutely sincere and acted in complete good faith" and that Muhammad’s readiness to endure hardship for his cause when there seemed to be no rational basis for hope shows his sincerity. Watt says that sincerity does not directly imply correctness: In contemporary terms, Muhammad might have mistaken his own subconscious for divine revelation. Watt and Bernard Lewis argue that viewing Muhammad as a self-seeking impostor makes it impossible to understand the development of Islam. Alford T. Welch holds that Muhammad was able to be so influential and successful because of his firm belief in his vocation. Hart chose Muhammad as the first person on his list attributing this to the fact that Muhammad was "supremely successful" in both the religious and secular realms. He also accredits the authorship of the Qur'an to Muhammad, making his role in the development of Islam an unparalleled combination of secular and religious influence which entitles Muhammad to be considered the most influential single figure in human history.
Other religious traditions
Bahá'ís venerate Muhammad as one of a number of prophets or "
Manifestations of God", but consider his teachings to have been superseded by those of
Bahá'u'lláh, the founder of the Bahai faith.
Muhammad is regarded as one of the Saints of Ecclesia Gnostica Catholica.
The Church of Jesus Christ of Latter-day Saints neither regards Muhammad as a prophet nor accepts the Qur'an as a book of scripture. However, it does respect Muhammad as one who taught moral truths which can enlighten nations and bring a higher level of understanding to individuals.
Guru Nanak, a founder of
Sikhism, viewed Muhammad as an agent of the Hindu
Brahman.
Criticism
Muslims consider Muhammad to be the final prophet, the messenger of the final revelation that was called the Qur'an. However, criticism of Muhammad has existed since the 7th century, for his marriages, military expeditions and the laws he established, such as those concerning slavery.
See also
Achtiname of Muhammad
Relics of Muhammad
Arabian tribes that interacted with Muhammad
Judaism's view of Muhammad
Depictions of Muhammad
List of films about Muhammad
List of founders of religious traditions
Mohammad, Messenger of God (aka The Message)
(documentary)
Paraclete
Glossary of Islamic terms in Arabic
Notes
References
Bibliography
Al-Hibri, Azizah Y. (2003). "An Islamic Perspective on Domestic Violence". 27 Fordham International Law Journal 195.
(New edition 1974)
Encyclopedias
Further reading
Musa, A. Y. Hadith as Scripture: Discussions on The Authority Of Prophetic Traditions in Islam, New York: Palgrave, 2008
External links
What Non-Muslims Say About Prophet Muhammad (Mohammed)
Non-Muslim biographies
Muhammad, article on Encyclopædia Britannica Online
Muhammad: Legacy of a Prophet — PBS Site
Muhammad: Legacy of a Prophet — UPF (Producer's Site)
Muslim biographies
Ar-Raheeq Al-Makhtum
The Life of Muhammad by Muhammad Husayn Haykal
About the Prophet Muhammad (MSA West)
Category:570s births
Category:632 deaths
Category:7th-century rulers
Category:Arab politicians
Category:Founders of religions
Category:Islam
Category:People from Mecca
Category:Quraish
Category:Medina
Category:Prophets of Islam
