The Jews ( ISO 259-3 ''Yhudim'' Israeli pronunciation ), also known as the Jewish people, are a nation and ethnoreligious group originating in the Israelites or Hebrews of the Ancient Near East. The Jewish ethnicity, nationality, and religion are strongly interrelated, as Judaism is the traditional faith of the Jewish nation. Converts to Judaism, whose status as Jews within the Jewish ethnos is equal to those born into it, have been absorbed into the Jewish people throughout the millennia.

In Jewish tradition, Jewish ancestry is traced to the Biblical patriarchs Abraham, Isaac and Jacob in the second millennium BCE. The modern State of Israel defines itself as a Jewish state in its Basic Laws, and is the only country where Jews are a majority of the population. Jews also experienced political autonomy twice during ancient history. The first of the two ancient eras spanned from 1350 to 586 BCE, and encompassed the periods of the Judges, the United Monarchy, and the Divided Monarchy of the Kingdoms of Israel and Judah, ending with the destruction of the First Temple. The second era was the period of the Hasmonean Kingdom spanning from 140 to 37 BCE. Since the destruction of the First Temple, the diaspora has been the home of most of the world's Jews. Except in Israel, Jews are a minority in every country in which they live, and they have frequently experienced persecution throughout history, resulting in a population that fluctuated both in numbers and distribution over the centuries.

, the world Jewish population was estimated at 13.42 million by the North American Jewish Data Bank, or roughly 0.2% of the total world population. According to this report, about 42% of all Jews reside in Israel (5.70 million), and about 42% in the United States (5.28 million) and Canada (0.38 million), with most of the remainder living in Europe (1.46 million). These numbers include all those who consider themselves Jews, whether or not they are affiliated with a Jewish organization. The total world Jewish population, however, is difficult to measure. In addition to issues with census methodology, there are ''halakhic'' disputes regarding who is a Jew and secular, political, and ancestral identification factors that may affect the figure considerably.

Name and etymology

The English word ''Jew'' continues Middle English '''', a loan from Old French '''', earlier '''', ultimately from Latin ''''. The Latin '''' simply means ''Judaean'', "from the land of ''Judaea''". The Latin term itself, like the corresponding Greek , is a loan from Aramaic '''', corresponding to , ''Yehudi'' (sg.); , ''Yehudim'' (pl.), in origin the term for a member of the tribe of Judah or the people of the kingdom of Judah. The name of both the tribe and kingdom derive from Judah, the fourth son of Jacob.

The Hebrew word for Jew, ISO 259-3 Yhudi, is pronounced , with the stress on the final syllable, in Israeli Hebrew, in its basic form.

The Ladino name is , ''Djudio'' (sg.); , ''Djudios'' (pl.); : ''Yid'' (sg.)}}; , ''Yidn'' (pl.).

The etymological equivalent is in use in other languages, e.g., "Yahoud"/"Yahoudi" () in Arabic language "Jude" in German, "juif" in French, "jøde" in Danish, "judío" in Spanish, etc., but derivations of the word "Hebrew" are also in use to describe a Jew, e.g., in Italian (''Ebreo''), in Persian language ("Ebri/Ebrani" ()) and Russian (''Еврей, Yevrey''). The German word "Jude" is pronounced , and is the origin of the word Yiddish. (See Jewish ethnonyms for a full overview.)

According to ''The American Heritage Dictionary of the English Language'', Fourth Edition (2000):

It is widely recognized that the attributive use of the noun ''Jew'', in phrases such as ''Jew lawyer'' or ''Jew ethics'', is both vulgar and highly offensive. In such contexts ''Jewish'' is the only acceptable possibility. Some people, however, have become so wary of this construction that they have extended the stigma to any use of ''Jew'' as a noun, a practice that carries risks of its own. In a sentence such as ''There are now several Jews on the council'', which is unobjectionable, the substitution of a circumlocution like ''Jewish people'' or ''persons of Jewish background'' may in itself cause offense for seeming to imply that Jew has a negative connotation when used as a noun.

Origins

According to their tradition, the Jewish people originated from the Israelites of the Southern Levant, who had several independent states before being overtaken first by the Assyrian and Babylonian Empires and later the Roman Empire, with a large portion of the population being scattered throughout the world. According to the Hebrew Bible, all Israelites were descended from Abraham, who was born in the Sumerian city of Ur, and migrated to Canaan (commonly known as the Land of Israel) with his family. Genetic studies on Jews show that most Jews worldwide do indeed bear a common genetic heritage which originates in the Middle East, and that they bear their strongest resemblance to the peoples of the Fertile Crescent, with only minor contribution from their host populations (historically due to the taboo on intermarriage in Jewish tradition, the low number of converts to Judaism, as well as the general isolations and persecutions of Jews throughout history). According to some Biblical archaeologists, however, Israelite culture did not overtake the region, but rather grew out of Canaanite culture.

Judaism

Judaism guides its adherents in both practice and belief, and has been called not only a religion, but also a "way of life," which has made drawing a clear distinction between Judaism, Jewish culture, and Jewish identity rather difficult. Throughout history, in eras and places as diverse as the ancient Hellenic world, in Europe before and after The Age of Enlightenment (see Haskalah), in Islamic Spain and Portugal, in North Africa and the Middle East, India, and China, or the contemporary United States and Israel, cultural phenomena have developed that are in some sense characteristically Jewish without being at all specifically religious. Some factors in this come from within Judaism, others from the interaction of Jews or specific communities of Jews with their surroundings, others from the inner social and cultural dynamics of the community, as opposed to from the religion itself. This phenomenon has led to considerably different Jewish cultures unique to their own communities, each as authentically Jewish as the next.

Who is a Jew?

Judaism shares some of the characteristics of a nation, an ethnicity, a religion, and a culture, making the definition of who is a Jew vary slightly depending on whether a religious or national approach to identity is used. Generally, in modern secular usage, Jews include three groups: people who were born to a Jewish family regardless of whether or not they follow the religion; those who have some Jewish ancestral background or lineage (sometimes including those who do not have strictly matrilineal descent); and people without any Jewish ancestral background or lineage who have formally converted to Judaism and therefore are followers of the religion.

Historical definitions of Jewish identity have traditionally been based on ''halakhic'' definitions of matrilineal descent, and halakhic conversions. Historical definitions of who is a Jew date back to the codification of the oral tradition into the Babylonian Talmud. Interpretations of sections of the Tanakh, such as Deuteronomy 7:1–5, by learned Jewish sages, are used as a warning against intermarriage between Jews and non-Jews because "[the non-Jewish husband] will cause your child to turn away from Me and they will worship the gods of others." Leviticus 24:10 says that the son in a marriage between a Hebrew woman and an Egyptian man is "of the community of Israel." This contrasts with Ezra 10:2–3, where Israelites returning from Babylon vow to put aside their gentile wives and their children. Since the ''Haskalah'', these ''halakhic'' interpretations of Jewish identity have been challenged.

At times, conversion has accounted for a substantial part of Jewish population growth. In the first century of the Christian era, for example, the population more than doubled, from four to 8–10 million within the confines of the Roman Empire, in good part as a result of a wave of conversion.

Ethnic divisions

Within the world's Jewish population there are distinct ethnic divisions, most of which are primarily the result of geographic branching from an originating Israelite population, and subsequent independent evolutions. An array of Jewish communities were established by Jewish settlers in various places around the Old World, often at great distances from one another resulting in effective and often long-term isolation from each other. During the millennia of the Jewish diaspora the communities would develop under the influence of their local environments; political, cultural, natural, and populational. Today, manifestation of these differences among the Jews can be observed in Jewish cultural expressions of each community, including Jewish linguistic diversity, culinary preferences, liturgical practices, religious interpretations, as well as degrees and sources of genetic admixture.

Jews are often identified as belonging to one of two major groups: the ''Ashkenazim'', or "Germanics" (Ashkenaz meaning "Germany" in Medieval Hebrew, denoting their Central European base), and the ''Sephardim'', or "Hispanics" (Sefarad meaning "Spain/Hispania" or "Iberia" in Hebrew, denoting their Spanish, and Portuguese, base). The ''Mizrahim'', or "Easterners" (Mizrach being "East" in Hebrew), that is, the diverse collection of Middle Eastern and North African Jews, constitute a third major group, although they are sometimes termed ''Sephardi'' for liturgical reasons.

Smaller groups include, but are not restricted to, Indian Jews such as the Bene Israel, Bnei Menashe, Cochin Jews, and Bene Ephraim; the Romaniotes of Greece; the Italian Jews ("Italkim" or "Bené Roma"); the Teimanim from Yemen and Oman; various African Jews, including most numerously the Beta Israel of Ethiopia; and Chinese Jews, most notably the Kaifeng Jews, as well as various other distinct but now almost extinct communities.

The divisions between all these groups are approximate and their boundaries are not always clear. The Mizrahim for example, are a heterogeneous collection of North African, Central Asian, Caucasian, and Middle Eastern Jewish communities that are often as unrelated to each other as they are to any of the earlier mentioned Jewish groups. In modern usage, however, the Mizrahim are sometimes termed ''Sephardi'' due to similar styles of liturgy, despite independent development from Sephardim proper. Thus, among Mizrahim there are Iraqi Jews, Egyptian Jews, Berber Jews, Lebanese Jews, Kurdish Jews, Libyan Jews, Syrian Jews, Bukharian Jews, Mountain Jews, Georgian Jews, and various others. The Teimanim from Yemen and Oman are sometimes included, although their style of liturgy is unique and they differ in respect to the admixture found among them to that found in Mizrahim. In addition, there is a differentiation made between Sephardi migrants who established themselves in the Middle East and North Africa after the expulsion of the Jews from Spain and Portugal in the 1490s and the pre-existing Jewish communities in those regions.

Despite this diversity, Ashkenazi Jews represent the bulk of modern Jewry, with at least 70% of Jews worldwide (and up to 90% prior to World War II and the Holocaust). As a result of their emigration from Europe, Ashkenazim also represent the overwhelming majority of Jews in the New World continents, in countries such as the United States, Canada, Argentina, Australia, and Brazil. In France, emigration of Jews from North Africa has led them to outnumber the Ashkenazim . Only in Israel is the Jewish population representative of all groups, a melting pot independent of each group's proportion within the overall world Jewish population.

Jewish languages

Hebrew is the liturgical language of Judaism (termed ''l'shon ha-kodesh'', "the holy tongue"), the language in which the Hebrew scriptures (Tanakh) were composed, and the daily speech of the Jewish people for centuries. By the 5th century BCE, Aramaic, a closely related tongue, joined Hebrew as the spoken language in Judea. By the third century BCE, Jews of the diaspora were speaking Greek.

For centuries, Jews worldwide have spoken the local or dominant languages of the regions they migrated to, often developing distinctive dialectal forms or branches that became independent languages. Yiddish is the Judæo-German language developed by Ashkenazi Jews who migrated to Central Europe. Ladino is the Judæo-Spanish language developed by Sephardic Jews who migrated to the Iberian peninsula. Due to many factors, including the impact of the Holocaust on European Jewry, the Jewish exodus from Arab lands, and widespread emigration from other Jewish communities around the world, ancient and distinct Jewish languages of several communities, including Gruzinic, Judæo-Arabic, Judæo-Berber, Krymchak, Judæo-Malayalam and many others, have largely fallen out of use.

For over sixteen centuries Hebrew was used almost exclusively as a liturgical language, and as the language in which most books had been written on Judaism, with a few speaking only Hebrew on the Sabbath. Hebrew was revived as a spoken language by Eliezer ben Yehuda, who arrived in Palestine in 1881. It had not been used as a mother tongue since Tannaic times. Modern Hebrew is now one of the two official languages of the State of Israel along with Arabic.

The three most commonly spoken languages among Jews today are Hebrew, English and Russian. Some Romance languages, such as French and Spanish, are also widely used.

Yiddish has been spoken by more Jews in history than any other language, but it is far less used today, after the Holocaust and the adoption of Hebrew by the Zionist movement, then Israel.

Genetic studies

Genetic studies indicate various lineages found in modern Jewish populations; however, most of these populations share a lineage in common, traceable to an ancient population that underwent geographic branching and subsequent independent evolutions. While DNA tests have demonstrated inter-marriage in all of the various Jewish ethnic divisions over the last 3,000 years, it was substantially less than in other populations. The findings lend support to traditional Jewish accounts accrediting their founding to exiled Israelite populations, and counters theories that many or most of the world's Jewish populations were founded entirely by local populations that adopted the Jewish religion, devoid of any actual Israelite genetic input.

DNA analysis further determined that modern Jews of the priesthood tribe—"Kohanim"—share an ancestor dating back about 3,000 years. This result is consistent for all Jewish populations around the world. The researchers estimated that the most recent common ancestor of modern Kohanim lived between 1000 BCE (roughly the time of the Biblical Exodus) and 586 BCE, when the Babylonians destroyed the First Temple. They found similar results analyzing DNA from Ashkenazi and Sephardi Jews. The scientists estimated the date of the original priest based on genetic mutations, which indicated that the priest lived roughly 106 generations ago, between 2,650 and 3,180 years ago depending whether one counts a generation as 25 or 30 years. These Jews belong to the haplotypes J1e and J2a. However, more recent research has shown that many ethnic groups in the Middle East and Mediterranean area also share this genetic profile.

Although individual and groups of converts to Judaism have historically been absorbed into contemporary Jewish populations, it is unlikely that they formed a large percentage of the ancestors of modern Jewish groups, and much less that they represented their genesis as Jewish communities.

Biologist Robert Pollack stated in 2003 that one cannot determine the biological "Jewishness" of an individual because "there are no DNA sequences common to all Jews and absent from all non-Jews". A 2009 study was able to genetically identify individuals with full or partial Ashkenazi Jewish ancestry.

Male lineages: Y chromosomal DNA

A study published by the National Academy of Sciences found that "the paternal gene pools of Jewish communities from Europe, North Africa, and the Middle East descended from a common Middle Eastern ancestral population", and suggested that "most Jewish communities have remained relatively isolated from neighboring non-Jewish communities during and after the Diaspora". Researchers expressed surprise at the remarkable genetic uniformity they found among modern Jews, no matter where the diaspora has become dispersed around the world.

Other Y-chromosome findings show that the world's Jewish communities are closely related to Kurds, Syrians and Palestinians. Skorecki and colleague wrote that "the extremely close affinity of Jewish and non-Jewish Middle Eastern populations observed ... supports the hypothesis of a common Middle Eastern origin". According to another study of the same year, more than 70% of Jewish men and half of the Arab men (inhabitants of Israel and the territories only) whose DNA was studied inherited their Y-chromosomes from the same paternal ancestors who lived in the region within the last few thousand years. The results are consistent with the Biblical account of Jews and Arabs having a common ancestor. About two-thirds of Israeli Arabs and Arabs in the territories and a similar proportion of Israeli Jews are the descendants of at least three common ancestors who lived in the Middle East in the Neolithic period. However, the Palestinian Arab clade includes two Arab modal haplotypes which are found at only very low frequency among Jews, reflecting divergence and/or large scale admixture from non-local populations to the Palestinians.

A study of haplotypes of the Y-chromosome, published in 2000, addressed the paternal origins of Ashkenazi Jews. Hammer ''et al.'' found that the Y chromosome of some Ashkenazi and Sephardi Jews contained mutations that are also common among Middle Eastern peoples, but uncommon in the general European population. This suggested that the male ancestors of the Ashkenazi Jews could be traced mostly to the Middle East. The proportion of male genetic admixture in Ashkenazi Jews amounts to less than 0.5% per generation over an estimated 80 generations, with "relatively minor contribution of European Y chromosomes to the Ashkenazim," and a total admixture estimate "very similar to Motulsky's average estimate of 12.5%." This supported the finding that "Diaspora Jews from Europe, Northwest Africa, and the Near East resemble each other more closely than they resemble their non-Jewish neighbors." However, when all haplotypes were included in the analysis, m (the admixture percentage) increased to 23% ± 7%. In addition, of the Jewish populations in this cluster, the Ashkenazim were closest to South European populations, specifically the Greeks.

In Jewish populations, Haplogroup J1 (defined by the 267 marker) constitutes 30% of the Yemenite Jews 20.0% of the Ashkenazim results and 12% of the Sephardic results. However, J1 is most frequent in Yemen (76%), Saudi (64%) Qatar (58%). J1 is generally frequent amongst Negev Bedouins (62%). It is also very common among other Arabs such as those of the Levant, i.e. Palestinian (38.4%), Syria (30%), Lebanon (25%). In Europe, higher frequencies have been reported in the central Adriatic regions of Italy: Gargano (17.2%), Pescara (15%), in the Mediterranean Paola (11.1%) and in South Sicilian Ragusa (10.7%). Fairly high frequencies have also been reported in other nearby Mediterranean areas: Crete (8.3%), Malta (7.8%), Cyprus (6.2%), Greece (5.3%).

Haplogroup J2 which is found in the Sephardic Jews (29%) and Ashkenazi Jews (23%), or 19%. is found mainly in the Fertile Crescent, the Caucasus, Anatolia, the Balkans, Italy, the Mediterranean littoral, the Iranian plateau, Central Asia, and South Asia. More specifically, it is found in Iraq, Syria, Lebanon, Turkey, Israel, Palestine, Greece, Italy and the eastern coasts of the Iberian Peninsula, and more frequently in Iraqis 29.7%, Lebanese 25%, Palestinians 16.8%, Syrians 22.5%, Kurds 28.4%, Saudi Arabia 15.92%, Jordan 14.3%, Oman 10–15%, UAE 10.4%, Yemen 9.7%, in Israel, in Palestine, and in Turkey.

Female lineages: Mitochondrial DNA

Before 2006, geneticists largely attributed the genesis of most of the world's Jewish populations to founding acts by males who migrated from the Middle East and "by the women from each local population whom they took as wives and converted to Judaism." , though no genetic relation was found between Jewish and non Jewish female lineages. However, more recent findings of studies of maternally inherited mitochondrial DNA, at least in Ashkenazi Jews, has led to a review of this archetype. This research has suggested that, in addition to Israelite male, significant female founder ancestry might also derive from the Middle East-with 40% of Ashkenazim descended from four women lived about 1000–1500 years ago in the Middle East. In addition, Behar (2006) suggested that the rest of Ashkenazi mtDNA is originated from about 150 women, most of those were probably of Middle Eastern origin. Approximately 32% of people with Ashkenazi Jewish ancestry belong to the mtDNA haplogroup K. This high percentage points to a genetic bottleneck occurring some 100 generations ago.

Research in 2008 found significant founder effects in many non-Asheknazi Jewish populations. In Belmonte, Azerbaijani, Georgian, Bene Israel and Libyan Jewish communities "a single mother was sufficient to explain at least 40% of their present-day mtDNA variation". In addition, "the Cochin and Tunisian Jewish communities show an attenuated pattern with two founding mothers explaining >30% of the variation." In contrast, Bulgarian, Turkish, Moroccan and Ethiopian Jews were heterogeneous with no evidence "for a narrow founder effect or depletion of mtDNA variation attributable to drift". The authors noted that "the first three of these communities were established following the Spanish expulsion and/or received large influxes of individuals from the Iberian Peninsula and high variation presently observed, probably reflects high overall mtDNA diversity among Jews of Spanish descent. Likewise, the mtDNA pool of Ethiopian Jews reflects the rich maternal lineage variety of East Africa." Jewish communities from Iraq, Iran, and Yemen showed a "third and intermediate pattern... consistent with a founding event, but not a narrow one".

In this and other studies Yemenite Jews differ from other Mizrahim, as well as from Ashkenazim, in the proportion of sub-Saharan African gene types which have entered their gene pools. African-specific Hg L(xM,N) lineages were found only in Yemenite and Ethiopian Jewish populations. Among Yemenites, the average stands at 35% lineages within the past 3,000 years.

Genome-wide association and linkage studies

In genetic epidemiology, a genome-wide association study (GWA study, or GWAS) is an examination of all or most of the genes (the genome) of different individuals of a particular species to see how much the genes vary from individual to individual. These techniques were originally designed for epidemiological uses, to identify genetic associations with observable traits.

A 2006 study by Seldin, ''et al.'' used over five thousand autosomal SNPs to demonstrate European genetic substructure amongst the Ashkenazi. The results showed "a consistent and reproducible distinction between 'northern' and 'southern' European population groups". Most northern, central, and eastern Europeans (Finns, Swedes, English, Irish, Germans, and Ukrainians) showed >90% in the 'northern' population group, while most individual participants with southern European ancestry (Italians, Greeks, Portuguese, Spaniards) showed >85% in the 'southern' group. Both Ashkenazi Jews as well as Sephardic Jews showed >85% membership in the "southern" group. Referring to the Jews clustering with southern Europeans, the authors state the results were "consistent with a later Mediterranean origin of these ethnic groups".

A 2007 study by Bauchet, ''et al.'' found that Ashkenazi Jews were most closely clustered with Arabic North African populations when compared to Global population, and in the European structure analysis, they share similarities only with Greeks and Southern Italians, reflecting their east Mediterranean origins.

A 2010 study on Jewish ancestry by Atzmon-Ostrer ''et al.'' stated "Two major groups were identified by principal component, phylogenetic, and identity by descent (IBD) analysis: Middle Eastern Jews and European/Syrian Jews. The IBD segment sharing and the proximity of European Jews to each other and to southern European populations suggested similar origins for European Jewry and refuted large-scale genetic contributions of Central and Eastern European and Slavic populations to the formation of Ashkenazi Jewry.", as both groups - the Middle Eastern Jews and European/Syrian Jews shared common ancestors in the Middle East about 2500 years ago. The study examines genetic markers spread across the entire genome and shows that the Jewish groups (Ashkenazi and non Ashkenazi) share large swaths of DNA, indicating close relationships and that each of the Jewish groups in the study (Iranian, Iraqi, Syrian, Italian, Turkish, Greek and Ashkenazi) has its own genetic signature but is more closely related to the other Jewish groups than to their non Jewish fellow countrymen. Atzmon's team found that the SNP markers in genetic segments of 3 million DNA letters or longer were 10 times more likely to be identical among Jews than non-Jews. Results of the analysis also tally with biblical accounts of the fate of the Jews. Using their DNA analysis, the authors traced the ancestors of all Jews to Persia and Babylon, areas that now form part of Iran and Iraq. The study also found that with respect to non-Jewish European groups, the population most closely related to Ashkenazi Jews are modern-day Italians. The study speculated that the genetic-similarity between Ashkenazi Jews and Italians may be due to inter-marriage and conversions in the time of the Roman Empire. It was also found that any two Ashkenazi Jewish participants in the study shared about as much DNA as fourth or fifth cousins

A 2010 study by Bray ''et al'', using SNP microarray techniques and linkage analysis, estimated that 35 to 55 percent of the modern Ashkenazi genome is specifically traceable to Europe, and that European "admixture is considerably higher than previous estimates by studies that used the Y chromosome". The study assumed Druze and Palestinian Arabs populations to represent the reference to world Jewry ancestor genome. With this reference point, the linkage disequilibrium in the Ashkenazi Jewish population was interpreted as "matches signs of interbreeding or 'admixture' between Middle Eastern and European populations". In their press release, Bray stated: "We were surprised to find evidence that Ashkenazi Jews have higher heterozygosity than Europeans, contradicting the widely-held presumption that they have been a largely isolated group". Nevertheless, the authors indicated possible Achilles heels for their conclusions. These were, firstly, that their calculations might have "overestimated the level of admixture" in case that the true Jewish ancestor was genetically closer to Southern Europeans than Druze and Palestinian Arabs are and, secondly, predicted that using the non Ashkenazi Jewish Diaspora populations as reference for world Jewry ancestor genome will "underestimate the level of admixture". This would be because they find it reasonable that the non-Ashkenazi Jewish Diaspora has also "undergone the similar admixture".

Demographics

Population centres

There are an estimated 13–14 million Jews worldwide. The table below lists countries with significant populations. Please note that these populations represent low-end estimates of the worldwide Jewish population, accounting for around 0.2% of the world's population.

State of Israel

Israel, the Jewish nation-state, is the only country in which Jews make up a majority of the citizens. Israel was established as an independent democratic and Jewish state on May 14, 1948. Of the 120 members in its parliament, the Knesset, currently, 12 members of the Knesset are Arab citizens of Israel, most representing Arab political parties and one of Israel's Supreme Court judges is a Palestinian Arab.

Between 1948 and 1958, the Jewish population rose from 800,000 to two million. Currently, Jews account for 75.8% of the Israeli population, or 5.4 million people. The early years of the state of Israel were marked by the mass immigration of Holocaust survivors and Jews fleeing Arab lands. Israel also has a large population of Ethiopian Jews, many of whom were airlifted to Israel in the late 1980s and early 1990s. Between 1974 and 1979 nearly 227,258 immigrants arrived in Israel, about half being from the Soviet Union. This period also saw an increase in immigration to Israel from Western Europe, Latin America, and the United States

A trickle of immigrants from other communities has also arrived, including Indian Jews and others, as well as some descendants of Ashkenazi Holocaust survivors who had settled in countries such as the United States, Argentina, Australia and South Africa. Some Jews have emigrated from Israel elsewhere, due to economic problems or disillusionment with political conditions and the continuing Arab-Israeli conflict. Jewish Israeli emigrants are known as yordim.

Diaspora (outside Israel)

The waves of immigration to the United States and elsewhere at the turn of the 19th century, the founding of Zionism and later events, including pogroms in Russia, the massacre of European Jewry during the Holocaust, and the founding of the state of Israel, with the subsequent Jewish exodus from Arab lands, all resulted in substantial shifts in the population centers of world Jewry by the end of the 20th century.

Currently, the largest Jewish community in the world is located in the United States, with 5.3 million to 6.4 million Jews by various estimates. Elsewhere in the Americas, there are also large Jewish populations in Canada, Argentina, and Brazil, and smaller populations in Mexico, Uruguay, Venezuela, Chile, and several other countries (see History of the Jews in Latin America).

Western Europe's largest Jewish community can be found in France, home to 490,000 Jews, the majority of whom are immigrants or refugees from North African Arab countries such as Algeria, Morocco, and Tunisia (or their descendants). There are 295,000 Jews in the United Kingdom. In Eastern Europe, there are anywhere from 350,000 to one million Jews living in the former Soviet Union, but exact figures are difficult to establish. The fastest-growing Jewish community in the world, outside Israel, is the one in Germany, especially in Berlin, its capital. Tens of thousands of Jews from the former Eastern Bloc have settled in Germany since the fall of the Berlin Wall.

The Arab countries of North Africa and the Middle East were home to around 900,000 Jews in 1945. Fueled by anti-Zionism after the founding of Israel, systematic persecution caused almost all of these Jews to flee to Israel, North America, and Europe in the 1950s (see Jewish exodus from Arab lands). Today, around 8,000 Jews remain in all Arab nations combined.

Iran is home to around 10,800 Jews, down from a population of 100,000 Jews before the 1979 revolution. After the revolution some of the Iranian Jews emigrated to Israel or Europe but most of them emigrated (with their non-Jewish Iranian compatriots) to the United States (especially Los Angeles, where the principal community is called "Tehrangeles").

Outside Europe, the Americas, the Middle East, and the rest of Asia, there are significant Jewish populations in Australia and South Africa.

Demographic changes

Assimilation

Since at least the time of the Ancient Greeks, a proportion of Jews have assimilated into the wider non-Jewish society around them, by either choice or force, ceasing to practice Judaism and losing their Jewish identity. Assimilation took place in all areas, and during all time periods, with some Jewish communities, for example the Kaifeng Jews of China, disappearing entirely. The advent of the Jewish Enlightenment of the 18th century (see Haskalah) and the subsequent emancipation of the Jewish populations of Europe and America in the 19th century, accelerated the situation, encouraging Jews to increasingly participate in, and become part of, secular society. The result has been a growing trend of assimilation, as Jews marry non-Jewish spouses and stop participating in the Jewish community.

Rates of interreligious marriage vary widely: In the United States, they are just under 50%, in the United Kingdom, around 53%, in France, around 30%, and in Australia and Mexico, as low as 10%. In the United States, only about a third of children from intermarriages affiliate themselves with Jewish religious practice. The result is that most countries in the Diaspora have steady or slightly declining religiously Jewish populations as Jews continue to assimilate into the countries in which they live.

War and persecution

:''Related articles: Antisemitism, Islam and antisemitism, History of antisemitism, New antisemitism''

The Jewish people and Judaism have experienced various persecutions throughout Jewish history. During late Antiquity and the early Middle Ages the Roman Empire (in its later phases known as the Byzantine Empire) repeatedly repressed the Jewish population, first by ejecting them from their homelands during the pagan Roman era and later by officially establishing them as second-class citizens during the Christian Roman era.

According to James Carroll, "Jews accounted for 10% of the total population of the Roman Empire. By that ratio, if other factors had not intervened, there would be 200 million Jews in the world today, instead of something like 13 million."

Later in medieval Western Europe, further persecutions of Jews in the name of Christianity occurred, notably during the Crusades—when Jews all over Germany were massacred—and a series of expulsions from England, Germany, France, and, in the largest expulsion of all, Spain and Portugal after the Reconquista (the Catholic Reconquest of the Iberian Peninsula), where both unbaptized Sephardic Jews and the ruling Muslim Moors were expelled.

In the Papal States, which existed until 1870, Jews were required to live only in specified neighborhoods called ghettos. In the 19th and (before the end of World War II) 20th centuries, the Roman Catholic Church adhered to a distinction between "good antisemitism" and "bad antisemitism". The "bad" kind promoted hatred of Jews because of their descent. This was considered un-Christian because the Christian message was intended for all of humanity regardless of ethnicity; anyone could become a Christian. The "good" kind criticized alleged Jewish conspiracies to control newspapers, banks, and other institutions, to care only about accumulation of wealth, etc.

Islam and Judaism have a complex relationship. Traditionally Jews and Christians living in Muslim lands, known as dhimmis, were allowed to practice their religions and to administer their internal affairs, but subject to certain conditions. They had to pay the jizya (a per capita tax imposed on free adult non-Muslim males) to the Islamic state. Dhimmis had an inferior status under Islamic rule. They had several social and legal disabilities such as prohibitions against bearing arms or giving testimony in courts in cases involving Muslims. Many of the disabilities were highly symbolic. The one described by Bernard Lewis as "most degrading" was the requirement of distinctive clothing, not found in the Qur'an or hadith but invented in early medieval Baghdad; its enforcement was highly erratic. On the other hand, Jews rarely faced martyrdom or exile, or forced compulsion to change their religion, and they were mostly free in their choice of residence and profession.

Notable exceptions include the massacre of Jews and/or forcible conversion of some Jews by the rulers of the Almohad dynasty in Al-Andalus in the 12th century, as well as in Islamic Persia, and the forced confinement of Morrocan Jews to walled quarters known as mellahs beginning from the 15th century and especially in the early 19th century. In modern times, it has become commonplace for standard antisemitic themes to be conflated with anti-Zionist publications and pronouncements of Islamic movements such as Hezbollah and Hamas, in the pronouncements of various agencies of the Islamic Republic of Iran, and even in the newspapers and other publications of Turkish Refah Partisi."

Throughout history, many rulers, empires and nations have oppressed their Jewish populations or sought to eliminate them entirely. Methods employed ranged from expulsion to outright genocide; within nations, often the threat of these extreme methods was sufficient to silence dissent. The history of antisemitism includes the First Crusade which resulted in the massacre of Jews; the Spanish Inquisition (led by Torquemada) and the Portuguese Inquisition, with their persecution and ''autos-da-fé'' against the New Christians and Marrano Jews; the Bohdan Chmielnicki Cossack massacres in Ukraine; the Pogroms backed by the Russian Tsars; as well as expulsions from Spain, Portugal, England, France, Germany, and other countries in which the Jews had settled.

The persecution reached a peak in Adolf Hitler's Final Solution, which led to the Holocaust and the slaughter of approximately 6 million Jews from 1939 to 1945. According to a recent study published in the American Journal of Human Genetics 19.8% of the modern Iberian population has Sephardic Jewish ancestry, indicating that the number of conversos may have been much higher than originally thought.

The most notable modern day persecution of Jews remains the Holocaust — the state-led systematic persecution and genocide of European Jews (and certain communities of North African Jews in European controlled North Africa) and other minority groups of Europe during World War II by Nazi Germany and its collaborators. The persecution and genocide were accomplished in stages. Legislation to remove the Jews from civil society was enacted years before the outbreak of World War II.

Concentration camps were established in which inmates were used as slave labour until they died of exhaustion or disease. Where the Third Reich conquered new territory in eastern Europe, specialized units called Einsatzgruppen murdered Jews and political opponents in mass shootings. Jews and Roma were crammed into ghettos before being transported hundreds of miles by freight train to extermination camps where, if they survived the journey, the majority of them were killed in gas chambers. Virtually every arm of Germany's bureaucracy was involved in the logistics of the mass murder, turning the country into what one Holocaust scholar has called "a genocidal nation."

Migrations

Throughout Jewish history, Jews have repeatedly been directly or indirectly expelled from both their original homeland, and the areas in which they have resided. This experience as both immigrants and emigrants (see: Jewish refugees) has shaped Jewish identity and religious practice in many ways, and is thus a major element of Jewish history. An incomplete list of such migrations includes: The patriarch Abraham was a migrant to the land of Canaan from Ur of the Chaldees after an attempt on his life by King Nimrod. The Children of Israel experienced the Exodus (meaning "departure" or "exit" in Greek) from ancient Egypt, as recorded in the Book of Exodus. The Kingdom of Israel was sent into permanent exile by Assyria, initially to the Upper Mesopotamian provinces of the Assyrian Empire, from whence they scattered all over the world (or at least to unknown locations). The Kingdom of Judah was exiled by Babylonia, then returned to Judea by Cyrus the Great of the Persian Achaemenid Empire, and then many were exiled again by the Roman Empire. The 2,000 year dispersion of the Jewish diaspora beginning under the Roman Empire, as Jews were spread throughout the Roman world and, driven from land to land, and settled wherever they could live freely enough to practice their religion. Over the course of the diaspora the center of Jewish life moved from Babylonia to the Iberian Peninsula to Poland to the United States and, as a result of Zionism, to Israel. Many expulsions during the Middle Ages and Enlightenment in Europe, including: 1290, 16,000 Jews were expelled from England, see the ''(Statute of Jewry)''; in 1396, 100,000 from France; in 1421 thousands were expelled from Austria. Many of these Jews settled in Eastern Europe, especially Poland. Following the Spanish Inquisition in 1492, the Spanish population of around 200,000 Sephardic Jews were expelled by the Spanish crown and Catholic church, followed by expulsions in 1493 in Sicily (37,000 Jews) and Portugal in 1496. The expelled Jews fled mainly to the Ottoman Empire, the Netherlands, and North Africa, others migrating to Southern Europe and the Middle East. During the 19th century, France's policies of equal citizenship regardless of religion led to the immigration of Jews (especially from Eastern and Central Europe). The arrival of millions of Jews in the New World, including immigration of over two million Eastern European Jews to the United States from 1880–1925, see History of the Jews in the United States and History of the Jews in Russia and the Soviet Union. The Pogroms in Eastern Europe, the Holocaust, and the rise of Arab nationalism all served to fuel the movements and migrations of huge segments of Jewry from land to land and continent to continent, until they arrived back in large numbers at their original historical homeland in Israel. The Islamic Revolution of Iran forced many Iranian Jews to flee Iran. Most found refuge in the US (particularly Los Angeles, CA) and Israel. Smaller communities of Persian Jews exist in Canada and Western Europe. When the Soviet Union collapsed, many of the Jews in the affected territory (who had been refuseniks) were suddenly allowed to leave. This produced a wave of migration to Israel in the early 1990s.

Orthodox and Conservative Judaism discourage proselytism to non-Jews, but many Jewish groups have tried to reach out to the assimilated Jewish communities of the Diaspora in order for them to reconnect to their Jewish roots. Additionally, while in principle Reform Judaism favors seeking new members for the faith, this position has not translated into active proselytism, instead taking the form of an effort to reach out to non-Jewish spouses of intermarried couples.

There is also a trend of Orthodox movements pursuing secular Jews in order to give them a stronger Jewish identity so there is less chance of intermarriage. As a result of the efforts by these and other Jewish groups over the past twenty-five years, there has been a trend of secular Jews becoming more religiously observant, known as the ''Baal Teshuva'' movement, though the demographic implications of the trend are unknown. Additionally, there is also a growing movement of Jews by Choice by gentiles who make the decision to head in the direction of becoming Jews.

Jewish leadership

There is no single governing body for the Jewish community, nor a single authority with responsibility for religious doctrine. Instead, a variety of secular and religious institutions at the local, national, and international levels lead various parts of the Jewish community on a variety of issues.

Notable Jews

Jews have made contributions in a broad range of human endeavors, including the sciences, arts, politics, and business. The number of Jewish Nobel prize winners is far out of proportion to the percentage of Jews in the world's population.

See also

More complete guides to topics related to the Jews are available from the guide at the top or bottom of this page. Some topics of interest include:

Ashkenazi Jews

Antisemitism

:Category: Jewish ethnic groups

:Category: Jewish history by country

Interfaith marriage in Judaism

Israel

* Basic Laws of Israel

* Law of Return

* Politics of Israel

Jewish diaspora

Jewish identity

Jewish languages

Jewish population

Jewish population by cities and city areas

Judaism

Lists of Jews

Mizrahi Jews

Pogrom

Sephardi Jews

Notes

References

Baron, Salo Wittmayer (1952). ''A Social and Religious History of the Jews,'' Volume II, ''Ancient Times'', Part II. Philadelphia: Jewish Publication Society of America.

Lewis, Bernard (1984). ''The Jews of Islam''. Princeton: Princeton University Press. ISBN 0-691-00807-8

Lewis, Bernard (1999). ''Semites and Anti-Semites: An Inquiry into Conflict and Prejudice''. W. W. Norton & Co. ISBN 0-393-31839-7

Poliakov, Leon (1974). ''The History of Anti-semitism.'' New York: The Vanguard Press.

Ruderman, David B. ''Early Modern Jewry: A New Cultural History'' (Princeton University Press; 2010) 326 pages. Examines print culture, religion, and other realms in a history emphasizing the links among early modern Jewish communities from Venice and Krakow to Amsterdam and Smyrna.

Stillman, Norman (1979). ''The Jews of Arab Lands: A History and Source Book''. Philadelphia: Jewish Publication Society of America. ISBN 0-8276-0198-0

External links

Jewish Virtual Library

Judaism 101

Maps related to Jewish history

WORLD JEWISH NEWS AGENCY

The Future of Judaism series at Patheos

Secular organizations

American Jewish Committee

American Jewish Congress

Anti-Defamation League

B'nai B'rith International

Hillel: The Foundation for Jewish Campus Life

United Jewish Communities: The Federations of North America

Religious organizations

Aish HaTorah (Orthodox)

ALEPH: Alliance for Jewish Renewal (Renewal)

American Sephardi Federation (Sephardic)

Chabad Lubavitch (Chabad)

Jewish Reconstructionist Federation (Reconstructionist)

The Karaite Korner (Karaite)

The Orthodox Union (Orthodox)

Society for Humanistic Judaism (Humanistic)

Union for Reform Judaism (Reform)

The United Synagogue of Conservative Judaism (Conservative)

Zionist organizations

Ameinu

Hadassah: the Women's Zionist Organization of America

The Jewish Agency for Israel

Religious Zionists of America

World Mizrachi Movement

Zionist Organization of America

Category:Ancient peoples Category:Ethnic groups in the Middle East Category:Ethno-cultural designations Category:Religious identity Category:Semitic peoples Category:Indigenous peoples of Southwest Asia

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Coordinates	3°8′51″N101°41′36″N
honorific prefix	Prophet
name	Muhammad
honorific suffix	Prophet, Messenger, Apostle, Witness, Bearer of Good Tidings, Warner, Reminder, Caller, Announcer
birth name	Muḥammad ibn `Abd Allāh
birth date	c. April 26, 570
birth place	Makkah, Arabia (present day Mecca, Makkah Province, Saudi Arabia)
death date	June 08, 632
death place	Yathrib, Arabia (present day Medina, Hejaz, Saudi Arabia)
death cause	Illness (high fever)
resting place	Tomb under the Green Dome of Al-Masjid al-Nabawi in Medina, Hejaz, Saudi Arabia
other names	See ''Names of Muhammad''
ethnicity	Arab
religion	Islam
spouse	Wives: Khadijah bint Khuwaylid (595-619)Sawda bint Zamʿa (619-632)Aisha bint Abi Bakr (619-632)Hafsa bint Umar (624-632)Zaynab bint Khuzayma (625-627)Hind bint Abi Umayya (629-632)Zaynab bint Jahsh (627-632)Juwayriya bint al-Harith (628-632)Ramlah bint Abi Sufyan (628-632)Rayhana bint Zayd (629-631)Safiyya bint Huyayy (629-632)Maymuna bint al-Harith (630-632)Maria al-Qibtiyya (630-632)
parents	Father: `Abd Allah ibn `Abd al-MuttalibMother: Aminah bint Wahb
children	Sons: al-Qasim, `Abd-Allah, IbrahimDaughters: Zainab, Ruqayyah, Umm Kulthoom, Fatimah Zahra
relatives	Ahl al-Bayt }}

Muhammad ( or ; , '''' ; 26 April 570 – 8 June 632; Monday, 12th Rabi' al-Awwal, Year 11 A.H.; also transliterated Mohammed or ), sometimes called Muhammad ibn Abdullah, 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 Quran. 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 social reformer, diplomat, merchant, philosopher, orator, legislator, military leader, humanitarian and philanthropist.

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 ''Ayah'', lit. "Signs of God")—which Muhammad reported receiving until his death—form the verses of the Quran, 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.

Names and appellations in the Quran

The name ''Muhammad'' means "Praiseworthy" and occurs four times in the Quran. The Quran addresses Muhammad in the second person not by his name but by the appellations prophet, messenger, servant of God ('''abd''), announcer (''bashir''), witness (''shahid''), bearer of good tidings (''mubashshir''), warner (''nathir''), reminder (''mudhakkir''), one who calls [unto God] (''dā‘ī''), light personified (''noor''), 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

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.

Quran

The Quran is the primary source of information for Islam. It is the central religious text of Islam and Muslims believe it represents the words of God revealed to Muhammad through Gabriel. 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).

Many scholars accept the accuracy of the earliest biographies, though their accuracy is unascertainable. Recent studies have led scholars to distinguish between the traditions touching legal matters and the purely historical ones. In the former sphere, traditions could have been subject to invention while in the latter sphere, aside from exceptional cases, the material may have been only subject to "tendential shaping".

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.

Non-Arabic sources

The earliest documented Christian knowledge of Muhammad stems from Byzantine sources. They indicate that both Jews and Christians saw Muhammad as a deceiving prophet, or at least certain circles did. In the ''Doctrina Jacobi nuper baptizati'' of 634, Muhammad is portrayed as being "deceiving[,] for do prophets come with sword and chariot?, [...] you will discover nothing true from the said prophet except human bloodshed." 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

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. According to Watt, because of the general disregard of the guardians in taking care of weak members of the tribes in Mecca in the 6th century, "Muhammad's guardians saw that he did not starve to death, but it was hard for them to do more for him, especially as the fortunes of the clan of Hashim seem to have been declining at that time."

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. According to tradition, when Muhammad was either nine or twelve while accompanying the Meccans' caravan to Syria, he met a Christian monk or hermit named Bahira who is said to have foreseen Muhammed's career as a prophet of God.

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. It is known that he became a merchant and "was involved in trade between the Indian ocean and the Mediterranean Sea." Due to his upright character he acquired the nickname "al-Amin" (Arabic: الامين), meaning "faithful, trustworthy" and "al-Sadiq" meaning "truthful" 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.

According to a narration collected by Ibn Ishaq, Muhammad set the Black Stone in place in the wall of the Kaaba in 605 C.E. The Black Stone had been removed to facilitate renovations to the Kaaba. The leaders of Mecca could not agree on which clan should have the honour of setting the Black Stone back in its place. They agreed to wait for the next man to come through the gate and ask him to choose. That man was the 35-year-old Muhammad, five years before his first revelation. He asked for a cloth and put the Black Stone in its centre. The clan leaders held the corners of the cloth and carried the Black Stone to the right spot, then Muhammad set the stone in place, satisfying the honour of all.

Beginnings of the Quran

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 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: }} After returning home, Muhammad was consoled and reassured by Khadijah and her Christian cousin, Waraqah ibn Nawfal. Upon receiving his first revelations, he was deeply distressed and resolved to commit suicide. He also feared that others would dismiss his claims as being possessed. 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.".

Sahih Bukhari narrates Muhammad describing the revelations as, "Sometimes it is (revealed) like the ringing of a bell" and Aisha reported, "I saw the Prophet being inspired Divinely on a very cold day and noticed the sweat dropping from his forehead (as the Inspiration was over)". 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. According to the Quran, one of the main roles of Muhammad is to warn the unbelievers of their eschatological punishment (Quran , Quran ). Sometimes the Quran 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 (Quran ). 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. Muhammad's mission also involves preaching monotheism: The Quran demands Muhammad to proclaim and praise the name of his Lord and instructs him not to worship idols or associate other deities with God.

The key themes of the early Quranic verses included the 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; and the signs of God in all aspects of life. Religious duties required of the believers at this time were few: belief in God, asking for forgiveness of sins, offering frequent prayers, assisting others particularly those in need, rejecting cheating and the love of wealth (considered to be significant in the commercial life of Mecca), being chaste and not to kill newborn girls.

Opposition

According to Muslim tradition, Muhammad's wife Khadija was the first to believe he was a prophet. She was soon followed by Muhammad's ten-year-old cousin Ali ibn Abi Talib, close friend Abu Bakr, and adopted son Zaid. Around 613, Muhammad began his public preaching (Qur'an ). 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. The powerful merchants tried to convince Muhammad to abandon his preaching by offering him admission into the inner circle of merchants, and establishing his position therein by an advantageous marriage. However, he refused.

Tradition records at great length the persecution and ill-treatment of Muhammad and his followers. Sumayyah bint Khabbab, a slave of a prominent Meccan leader Abu Jahl, 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, was tortured by Umayyah ibn Khalaf who placed a heavy rock on his chest to force his conversion. Apart from insults, Muhammad was protected from physical harm as he belonged to the Banu Hashim clan.

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.

An early hadith known as "The Story of the Cranes" (translation: قصة الغرانيق, transliteration: Qissat al Gharaneeq) was propagated by two Islamic scholars, Ibn Kathir al Dimashqi and Ibn Hijir al Masri, where the former has strengthened it and the latter called it fabricated (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, claiming that the verses were whispered by the devil himself. 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. During this, Muhammad was only able to preach during the holy pilgrimage months in which all hostilities between Arabs were suspended.

Isra and Mi'raj

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. Ibn Ishaq, author of the first biography of Muhammad, presents this event as a spiritual experience whereas later historians like Al-Tabari and Ibn Kathir present it as a physical journey.

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

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. Muhammad was forced to return to Mecca. A Meccan man named Mut'im b. Adi (and the protection of the tribe of Banu Nawfal) made it possible for him safely to re-enter his native city.

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). The Arab population of Yathrib were familiar with monotheism and prepared for the appearance of a prophet because a Jewish community existed there. They also hoped by the means of Muhammad and the new faith to gain supremacy over Mecca, as they were jealous of its importance as the place of pilgrimage. Converts to Islam came from nearly all Arab tribes in Medina, such that by June of the subsequent year there were seventy-five Muslims coming to Mecca for pilgrimage and to meet Muhammad. Meeting him secretly by night, the group made what was known as the "''Second Pledge of al-`Aqaba''", or the "''Pledge of War''" 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

The Hijra is the migration of Muhammad and his followers from Mecca to Medina in 622 CE. In September 622, warned of a plot to assassinate him, Muhammad secretly slipped out of Mecca, moving with his followers to Medina, 320 kilometres (200 mi) north of Mecca. The Hijra is celebrated annually on the first day of the Muslim year.

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 recurring slaughters and disagreements over the resulting claims, especially after the Battle of Bu'ath in which all clans were involved, made it obvious to them that the tribal 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 his followers left Mecca. Being alarmed at the departure of Muslims, according to the tradition, the Meccans plotted to assassinate Muhammad. With the help of Ali, Muhammad fooled the Meccans who were watching him, and secretly slipped away from the town with Abu Bakr. By 622, Muhammad emigrated to Medina, a large agricultural oasis. Those who migrated from Mecca along with Muhammad became known as ''muhajirun'' (emigrants).

Establishment of a new polity

Among the first things Muhammad did in order to settle down the longstanding grievances among the tribes of Medina was drafting a document known as the Constitution of Medina, "establishing a kind of alliance or federation" among the eight Medinan tribes and Muslim emigrants from Mecca, 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, ''Ummah'', had a religious outlook but was also shaped by practical considerations and substantially preserved the legal forms of the old Arab tribes. It effectively established the first Islamic state.

Several ordinances were proclaimed in order to win over the numerous and wealthy Jewish population. But these were soon rescinded as the Jews insisted on preserving the entire Mosaic law, and did not recognize him as a prophet because he was not of the race of David.

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. According to Ibn Ishaq, this was influenced by the conversion of Sa'd ibn Mu'adh (a prominent Medinan leader) to Islam. Those Medinans who converted to Islam and helped the Muslim emigrants find shelter became known as the ''ansar'' (supporters). Then Muhammad instituted brotherhood between the emigrants and the supporters and he chose Ali as his own brother.

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 as Muhammad ascribed the victory to the assistance of an invisible host of angels. The Qur'anic verses of this period, unlike the Meccan ones, dealt with practical problems of government and issues like the distribution of spoils.

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 pagans, Asma bint Marwan and Abu 'Afak, had composed verses taunting and insulting the Muslims. They were killed by people 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. Although Muhammad wanted them executed, Abd-Allah ibn Ubaiy chief of the Khazraj tribe did not agree and they were expelled to Syria but without their property. 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 Hijaz.

Conflict with Mecca

The attack at Badr committed Muhammad to total war with Meccans, who were now anxious to avenge their defeat. To maintain their economic prosperity, the Meccans needed to restore their prestige, which had been lost at Badr. 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.

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. This is probably because Muhammad was wounded and thought to be dead. When they knew this on their way back, they did not return back because of false information about new forces coming to his aid. 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. 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 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 to Syria allowing them to take some of their possessions because he was unable to subdue them in their strongholds. The rest of their property was claimed by Muhammad in the name of God because it was not gained with bloodshed. Muhammad surprised various Arab tribes, one by one, with overwhelming force which caused his enemies to unite in order to annihilate him. 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, . During the battle, the Jewish tribe of Banu Qurayza, located at the south of Medina, had entered into negotiations with Meccan forces to revolt against Muhammad. Although they were swayed by suggestions that Muhammad was sure to be overwhelmed, they desired reassurance in case the confederacy was unable to destroy him. No agreement was reached after the prolonged negotiations, in part due to sabotage attempts by Muhammad's scouts. 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, due to the disgrace Muhammad brought upon himself by seeking protection behind a ditch instead of the his sword and the help of God, he made two expeditions to the north which ended without any fighting. While returning from one of these (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 confirming Aisha's innocence and directing that charges of adultery be supported by four eyewitnesses.

Truce of Hudaybiyyah

Although Muhammad had already delivered Qur'anic verses 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. 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 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.

Many Muslims were not satisfied with the terms of the treaty. However, the Qur'anic sura "Al-Fath" (The Victory) (Qur'an ) 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 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, known as the Battle of Khaybar. This was possibly due to it housing the Banu Nadir, who were inciting hostilities against Muhammad, or to regain some prestige to deflect from what appeared to some Muslims as the inconclusive result of the truce of Hudaybiyya. 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. In the years following the truce of Hudaybiyya, Muhammad sent his forces against the Arabs on Transjordanian Byzantine soil in the Battle of Mu'tah, in which the Muslims were defeated.

Final years

Conquest of Mecca

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. A clan of the Bakr made a night raid against the Khuza'a, killing a few of them. The Meccans helped 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 that either the Meccans paid blood money for those slain among the Khuza'ah tribe; or, that they should disavow themselves of the Banu Bakr; or, that they should declare the truce of Hudaybiyyah null.

The Meccans replied that they would accept only the last condition. However, soon they realized their mistake and sent Abu Sufyan to renew the Hudaybiyyah 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 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.

In the same year, Muhammad made the expedition of Tabuk against northern Arabia because of their previous defeat at the Battle of Mu'tah as well as reports of the hostile attitude adopted against Muslims. With the greatest difficulty he collected thirty thousand men, half of whom, however, on the second day after their departure from Mecca, returned with Abd-Allah ibn Ubayy, untroubled by the damning verses which Muhammad hurled at them. Although Muhammad did not make contact with hostile forces at Tabuk, he received the submission of some local chiefs of the region.

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. However, the bedouins were alien to the system of Islam and wanted to maintain their independence, their established code of virtue and their ancestral traditions. Muhammad thus required of them a military and political agreement according to which they "acknowledge the suzerainty of Medina, to refrain from attack on the Muslims and their allies, and to pay the Zakat, the Muslim religious levy."

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). After completing the pilgrimage, Muhammad delivered a famous speech known as The Farewell Sermon. In this sermon, Muhammad advised his followers not to follow certain pre-Islamic customs such as adding intercalary months to align the lunar calendar with the solar calendar. Muhammad abolished all old blood feuds and disputes based on the former tribal system and asked for all old pledges to be returned as implications of the creation of the new Islamic community. Commenting on the vulnerability of women in his society, Muhammed asked his male followers to “Be good to women; for they are powerless captives (awan) in your households. You took them in God’s trust, and legitimated your sexual relations with the Word of God, so come to your senses people, and hear my words ...”. He also told them that they were entitled to discipline their wives but should do so with kindness. Muhammad also addressed the issue of inheritance by forbidding false claims of paternity or of a client relationship to the deceased and also forbidding his followers to leave their wealth to a testamentary heir. He also upheld the sacredness of four lunar months in each year. 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) According to Shia tafsir, it refers to appointment of Ali ibn Abi Talib at the pond of Khumm as Muhammad's successor, this occurring a few days later when Muslims were returning from Mecca to Medina.

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. Umar ibn al-Khattab, a prominent companion of Muhammad, nominated Abu Bakr, Muhammad's friend and collaborator. Others added their support and Abu Bakr was made the first caliph. This choice was disputed by some of Muhammad's companions, who held that Ali ibn Abi Talib, his cousin and son-in-law, had been designated the successor by Muhammad at Ghadir Khumm. Abu Bakr's immediate task was to make an expedition against the Byzantine (or Eastern Roman Empire) forces because of the previous defeat, although he first had to put down a rebellion by Arab tribes in an episode referred to by later Muslim historians as the Ridda wars, or "Wars of Apostasy".

The pre-Islamic Middle East was dominated by the Byzantine and Sassanian empires. The Roman-Persian Wars between the two had devastated the region, making the empires unpopular amongst local tribes. Furthermore, in the lands that would be conquered by Muslims many Christians (Nestorians, Monophysites, Jacobites and Copts) were disaffected from the Christian Orthodoxy which 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". Muhammad's message transformed the society and moral order of life in the Arabian Peninsula through reorientation of society as regards to identity, world view, and the hierarchy of values. 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.

Appearance

Ali gave the following description of Muhammad's physical appearance:

The "seal of prophecy" between the Prophet's shoulders is generally described as having been a type of raised mole the size of a pigeon's egg. Another description of Muhammad was provided by Umm Ma'bad, a woman he met on his journey to Medina:

Descriptions like these were often reproduced in calligraphic panels (''hilya'' or, in Turkish, ''hilye''), which in the 17th century developed into an art form of their own in the Ottoman Empire.

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 the 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.

After migration to Medina, Muhammad (who was now in his fifties) married several women. These marriages were contracted mostly for political or humanitarian reasons. The women were either widows of Muslims who had been killed in battle and had been left without a protector, or belonging to important families or clans whom it was necessary to honor and strengthen alliances with.

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. Some Shi'a scholars contend that Fatimah was Muhammad's only daughter. Maria al-Qibtiyya bore him a son named Ibrahim ibn Muhammad, but the child died when he was two years old.

Nine of Muhammad's wives survived him. Aisha, who became known as Muhammad's favourite wife in Sunni tradition, survived him by many decades and was instrumental in helping bring together the scattered sayings of Muhammad that would form the Hadith literature for the Sunni branch of Islam.

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.

Islamic depictions of Muhammad

No depictions of the Prophet dating from his lifetime survive, and the earliest extant images come from Ilkhanid Persian miniatures of around 1300, early in the history of that tradition. Later images were produced in Ottoman Turkey and elsewhere, but mosques and copies of the Quran were never decorated with images of Muhammad. Muslims generally avoid depictions of Muhammad, a feeling that today is much stronger in Sunni Islam (85%–90% of Muslims) than among Shias (10%–15%). Islamic depictions of Muhammad have until recently mostly been limited to the private and elite medium of the miniature, and since about 1500 most show Muhammad with his face veiled, or symbolically represent him as a flame. Today images are also found in popular Shia iconography.

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

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 miracles or 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 ). The association of rain with mercy in Oriental countries has led to imagining Muhammad as a rain cloud dispensing blessings and stretching over lands, reviving the dead hearts, just as rain revives the seemingly dead earth (see, for example, the Sindhi poem of Shah ʿAbd al-Latif). Muhammad's birthday is celebrated as a major feast throughout the Islamic world, excluding Wahhabi-dominated Saudi Arabia where these public celebrations are discouraged. When Muslims say or write the name of Muhammad or any other prophet in Islam, they usually follow it with ''Peace be upon him'' (Arabic: ''sallAllahu `alayhi wa sallam'') like "Muhammad (Peace be upon him)". In printed matter, a calligraphic symbol is frequently used instead of printing the phrase.

Other views

Non-Muslim views regarding Muhammad have ranged across a large spectrum of responses and beliefs, many of which have changed over time.

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 material about Muhammad. 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. Popular European literature of the time portrayed Muhammad as though he were worshipped by Muslims in the manner of an idol or a heathen god. Some medieval Christians believed he died in 666, alluding to the number of the beast, instead of his actual death date in 632; 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. Dante's ''Divine Comedy'' (Canto XXVIII), puts Muhammad, together with Ali, in Hell "among the sowers of discord and the schismatics, being lacerated by devils again and again." Cultural critic and author Edward Said wrote in ''Orientalism'' regarding Dante's depiction of Muhammad:

Empirical data about the Orient...count for very little; ... What ... Dante tried to do in the ''Inferno'', is ... to characterize the Orient as alien and to incorporate it schematically on a theatrical stage whose audience, manager, and actors are ... only for Europe. Hence the vacillation between the familiar and the alien; Mohammed is always the imposter (familiar, because he pretends to be like the Jesus we know) and always the Oriental (alien, because although he is in some ways "like" Jesus, he is after all not like him).

After the reformation, Muhammad was no longer viewed by Christians as a god or idol, but as a cunning, ambitious, and self-seeking impostor. Guillaume Postel was among the first to present a more positive view of Muhammad. Boulainvilliers described Muhammad as a gifted political leader and a just lawmaker. Gottfried Leibniz praised Muhammad because "he did not deviate from the natural religion". Thomas Carlyle in his book ''Heroes and Hero Worship and the Heroic in History'' (1840) defines Muhammed as "A silent great soul, one of that who cannot but be earnest". 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." Many of the later Western works, from the 18th century onward, distanced themselves from the polemical histories of earlier Christian authors. These more historically oriented treatments, which generally reject the prophethood of Muhammad, are coloured by the Western philosophical and theological framework of their authors. Many of these studies reflect much historical research, and most pay more attention to human, social, economic, and political factors than to religious, theological, and spiritual matters.

Simon Ockley wrote in his book ''The History of the Saracen Empires'' (1718);

The greatest success of Mohammad’s life was effected by sheer moral force...It is not the propagation but the permanency of his religion that deserves our wonder, the same pure and perfect impression which he engraved at Mecca and Medina is preserved, after the revolutions of twelve centuries by the Indian, the African and the Turkish proselytes of the Koran. . . The Mahometans have uniformly withstood the temptation of reducing the object of their faith and devotion to a level with the senses and imagination of man. 'I believe in One God and Mahomet the Apostle of God' is the simple and invariable profession of Islam. The intellectual image of the Deity has never been degraded by any visible idol; the honours of the prophet have never transgressed the measure of human virtue, and his living precepts have restrained the gratitude of his disciples within the bounds of reason and religion.

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.

Annie Besant in ''The Life and Teachings of Muhammad'' (1932) wrote

It is impossible for anyone who studies the life and character of the great Prophet of Arabia, who knows how he taught and how he lived, to feel anything but reverence for that mighty Prophet, one of the great messengers of the Supreme...

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. Michael H. Hart in his first book ''The 100: A Ranking of the Most Influential Persons in History'' (1978), a ranking of the 100 people who most influenced human history, 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 credits 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. Non-Muslims have viewed him with less favor. Criticism of Muhammad has existed since the 7th century, for his marriages, military expeditions and the laws he established, such as those concerning slavery.

Internal links

Achtiname of Muhammad

Arabian tribes that interacted with Muhammad

Depictions of Muhammad

List of films about Muhammad

Military career of Muhammad

''Mohammad, Messenger of God'' (''aka'' The Message)

''Muhammad: Legacy of a Prophet'' (documentary)

Diplomatic career of Muhammad

See also

Glossary of Islamic terms in Arabic

List of founders of religious traditions

Muhammad in Islam

Paraclete in Islam

Relics of Muhammad

Early social changes under Islam

Prophets of Islam

Islamic philosophy

Sharia

Islamic economics in the world

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

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Coordinates	3°8′51″N101°41′36″N
Name	Dan Bull
Alt	A picture of Dan Bull in Parliament Square, holding a handheld megaphone, standing on a raised platform and addressing protesters
Background	solo_singer
Birth name	Daniel Bull
Alias	Douglby, Dan Bull
Born	January 01, 1986 Bromsgrove, Worcestershire,England
Origin	Bromsgrove, Worcestershire,England
Genre	Hip hop
Occupation	Rapper, songwriter
Years active	2006–present
Label	Unsigned
Website	}}

Dan Bull is an English rapper and songwriter known for his politically orientated lyrics and specific addressing of high profile figures in his music. His music has been featured in the British press as part of attempts to save BBC Radio 6, campaign against the Digital Economy Bill, and protest in favour of filesharing.

Musical career

2006 - Present: ''Other Work''

Dan Bull has released songs on subjects such as digital rights, the music industry, and gaming. Bull's actions have gained attention, specifically from the company TalkTalk who requested to team up with him against the Digital Economy Bill.

2009: ''Safe''

Safe tells the story of a young man who attempts suicide at the same time as a global thermonuclear holocaust and awakens in a new, ambiguous nirvana. Along the way, Dan Bull covers such topics as summer sunshine, friendship, love and loss, alienation, politics, death, religion, suicide and insanity.

''2009 - Present: ''Upcoming Album''

Bull announced via his blog that the upcoming album would be available in early 2011. Stating that: "It’s going to be a continuation of the narrative of my first album, but will have a very different feel and mood overall."

Discography

''Safe'' (2009)

Videos

''Dear Lily'' (2009)

''Doorways'' (2009)

''Free Gary'' (2009)

''Generation Gaming'' (2009)

''Dear Andy'' (2010)

''Dear Mandy'' (2010)

''Death of ACTA'' (2010)

''Dear Auntie'' (2010)

References

External links

Official website

YouTube

Category:1986 births Category:Living people Category:English rappers Category:Political music Category:People from Worcestershire

fr:Dan Bull

Coordinates	3°8′51″N101°41′36″N
Name	Jeremiah Wright
Birth name	Jeremiah Alvesta Wright, Jr.
Birth date	September 22, 1941
Birth place	Philadelphia, Pennsylvania
Death place	}}

Jeremiah Alvesta Wright, Jr. (born September 22, 1941) is Pastor Emeritus of Trinity United Church of Christ (TUCC), a megachurch in Chicago exceeding 6,000 members. In early 2008, Wright retired after 36 years as the Senior Pastor of his congregation and no longer has daily responsibilities at the church.

Following retirement, Wright's beliefs and preaching were scrutinized when segments from his sermons were publicized in connection with the presidential campaign of Barack Obama, including his contention that the attacks of September 11, 2001 were proof that "America's chickens are coming home to roost" and "...not God Bless America. God damn America." Obama reacted to the Wright controversy in a speech entitled "A More Perfect Union."

Wright subsequently defended himself in a speech before the NAACP on April 27, 2008, in which he indicated that he was not "divisive" but "descriptive," and that the black church experience, like black culture, was "different" but not "deficient". After the election, Wright was again the center of controversy when he suggested on one occasion that "them Jews" were keeping him from reaching President Obama.

Early years

Wright was born and raised in a racially mixed section of Philadelphia, Pennsylvania called Germantown. His parents are Jeremiah Wright, Sr. (1909–2001), a Baptist minister who pastored Grace Baptist Church in Germantown, Philadelphia, from 1938 to 1980, and Mary Elizabeth Henderson Wright, a school teacher who was the first black person to teach an academic subject at Roosevelt Junior High. She went on to be the first black person to teach at Germantown High and Girls High, where she became the school's first black vice principal.

Wright graduated from the Central High School of Philadelphia in 1959, among the best schools in the area at the time. At the time, the school was around 90 percent white. The 211th class yearbook described Wright as a respected member of the class. "Always ready with a kind word, Jerry is one of the most congenial members of the 211,” the yearbook said. “His record in Central is a model for lower class [younger] members to emulate."

Education and military service

From 1959 to 1961, Wright attended Virginia Union University, in Richmond and is a member of Omega Psi Phi fraternity, Zeta chapter. In 1961 Wright left college and joined the United States Marine Corps and became part of the 2nd Marine Division attaining the rank of private first class. In 1963, after two years of service, Wright joined the United States Navy and entered the Corpsman School at the Great Lakes Naval Training Center. Wright was then trained as a cardiopulmonary technician at the National Naval Medical Center in Bethesda, Maryland. Wright was assigned as part of the medical team charged with care of President Lyndon B. Johnson (see photo of Wright caring for Johnson after his 1966 surgery). Before leaving the position in 1967, the White House Physician, Vice Admiral Burkley, personally wrote Wright a letter of thanks on behalf of the United States President.

In 1967 Wright enrolled at Howard University in Washington, D.C., where he earned a bachelor's degree in 1968 and a master’s degree in English in 1969. He also earned a master's degree from the University of Chicago Divinity School. Wright holds a Doctor of Ministry degree (1990) from the United Theological Seminary in Dayton, Ohio, where he studied under Samuel DeWitt Proctor, a mentor to Martin Luther King, Jr.

His wife is Ramah Reed Wright, and he has four daughters, Janet Marie Moore, Jeri Lynne Wright, Nikol D. Reed and Jamila Nandi Wright, and one son, Nathan D. Reed.

Career as minister

right|222px|thumb|Jeremiah Wright (center left), in 1998, greeting President Bill Clinton during a prayer breakfast at the White House.Wright became pastor of the Trinity United Church of Christ, Chicago on March 1, 1972; it had some 250 members on its rolls, but only about 90 or so were actually attending worship by that time. By March 2008 Trinity United Church of Christ had become the largest church in the mostly white United Church of Christ denomination. The President and General Minister of the United Church of Christ, John H. Thomas, has stated: “It is critical that all of us express our gratitude and support to this remarkable congregation, to Jeremiah A. Wright for his leadership over 36 years.” Thomas, who is a member of the Pilgrim Congregational United Church of Christ in Cleveland, has also preached and worshipped at Trinity United Church of Christ (most recently on March 2, 2008). Trinity and Wright were profiled by correspondent Roger Wilkins in Sherry Jones's documentary "Keeping the Faith" broadcast as the June 16, 1987 episode of the PBS series ''Frontline with Judy Woodruff''. In 1995, Wright was asked to deliver a prayer during an afternoon session of speeches at the Million Man March in Washington, D.C.

Wright, who began the "Ministers in Training" ("M.I.T.") program at Trinity United Church of Christ, has been a national leader in promoting theological education and the preparation of seminarians for the African-American church. The church's mission statement is based upon systematized Black liberation theology that started with the works of James Hal Cone.

Wright has been a professor at Chicago Theological Seminary, Garrett Evangelical Theological Seminary and other educational institutions. Wright has served on the Board of Trustees of Virginia Union University, Chicago Theological Seminary and City Colleges of Chicago. He has also served on the Board Directors of Evangelical Health Systems, the Black Theology Project, the Center for New Horizons and the Malcolm X School of Nursing, and on boards and committees of other religious and civic organizations.

Wright attended a lecture by Dr Frederick G. Sampson in Richmond, Virginia, in the late 1980s, on the GF Watts painting ''Hope'', which inspired him to give a sermon in 1990 based on the subject of the painting - "with her clothes in rags, her body scarred and bruised and bleeding, her harp all but destroyed and with only one string left, she had the audacity to make music and praise God ... To take the one string you have left and to have the audacity to hope ... that's the real word God will have us hear from this passage and from Watt's painting." Having attended Wright's sermon, Barack Obama later adapted Wright's phrase "audacity ''to'' hope" to "audacity ''of'' hope" which became the title for his 2004 Democratic National Convention keynote address, and the title of his second book.

Controversies unfolding in the 2008 election and Obama Administration

Wright, who was Barack Obama's former pastor, gained national attention in March 2008 when ABC News, after reviewing dozens of Wright's sermons, excerpted parts which were subject to intense media scrutiny, including Wright's contention that the Attacks of September 11, 2001 were proof that "America's chickens are coming home to roost" and "...not God Bless America. God damn America." Obama denounced the statements in question, but after critics continued to press the issue of his relationship with Wright he gave a speech titled "A More Perfect Union," in which he denounced Wright's remarks, but did not disown him as a person. The controversy began to fade, but was renewed in late April when Wright made a series of media appearances, including an interview on Bill Moyers Journal, a speech at the NAACP and a speech at the National Press Club. After the last of these, Obama spoke more forcefully against his former pastor, saying that he was "outraged" and "saddened" by his behavior, and in May he resigned his membership in the church.

On June 9, 2009, in an interview with the ''Daily Press of Newport News'', Wright indicated that he hadn't had contact with Obama up to that point because "Them Jews aren't going to let him talk to me. I told my baby daughter, that he'll talk to me in five years when he's a lame duck, or in eight years when he's out of office." Wright also suggested that Obama did not send a delegation to the Durban Review Conference in Geneva on racism because of Zionist pressure saying: "[T]he Jewish vote, the A-I-P-A-C vote, that’s controlling him, that would not let him send representation to the Darfur Review Conference, that’s talking this craziness on this trip, cause they’re Zionists, they would not let him talk to someone who calls a spade what it is." Writing for ''The Atlantic'', Ta-Nehisi Coates characterized Wright's remarks as "crude conspiratorial antisemitism." On June 11, 2009, Wright amended his remarks during an interview with Mark Thompson on his radio program, ''Make it Plain.'' “Let me say like Hillary, I misspoke. Let me just say: Zionists... I’m not talking about all Jews, all people of the Jewish faith, I’m talking about Zionists."

Wright wrote on his Facebook page apologizing for his remarks on June 12, 2008. He wrote, "I mis-spoke and I sincerely meant no harm or ill-will to the American Jewish community or the Obama administration... I have great respect for the Jewish faith and the foundational (and central) part of our Judeo-Christian tradition." "In other words," another ''Atlantic'' writer, Jeffrey Goldberg, alleged, "[H]e regrets speaking plainly instead of deploying a euphemism." The Anti Defamation League released a statement condemning Wright's remarks as "inflammatory and false. The notions of Jewish control of the White House in Reverend Wright's statement express classic anti-Semitism in its most vile form."

In June 2011, in a speech at Empowerment Temple in Baltimore City, Wright called the State of Israel "illegal" and "genocidal" and insisted, "To equate Judaism with the state of Israel is to equate Christianity with [rapper] Flavor Flav."

Retirement

Wright retired as pastor from Trinity United Church of Christ in early 2008. Over the course of his tenure, he brought the Church’s membership from 87 in 1972 to over 8,000 parishioners. Trinity United purchased a lot in Tinley Park, a predominantly white Chicago suburb, and built Wright a mansion valued at $1.6 million dollars.

Honors

Wright has received a Rockefeller Fellowship and seven honorary doctorate degrees, including from Colgate University, Lincoln University of the Commonwealth of Pennsylvania, Valparaiso University, United Theological Seminary, Chicago Theological Seminary, and Starr King School for the Ministry. Wright was named one of ''Ebony'' magazine's top 15 preachers. He was also awarded the first Carver Medal by Simpson College in January 2008, to recognize Wright as "an outstanding individual whose life exemplifies the commitment and vision of the service of George Washington Carver". On May 1, 2008, Northwestern University withdrew its invitation for him to receive an honorary doctorate in light of the controversy over his recent remarks.

Works

Jeremiah A. Wright, Jr., "Music as Cultural Expression in Black Church Theology and Worship," ''Journal of Black Sacred Music'' 3, 1 (1) (Spring 1989).

Wright, Jeremiah A. Jr. and Jini Kilgore Ross, ''What Makes You So Strong?: Sermons of Joy and Strength from Jeremiah A. Wright, Jr.'', Judson Press, November 1993, ISBN 978-0-8170-1198-7

Jawanza Kunjufu and Rev. Dr. Jeremiah Wright, Jr., ''Adam! Where Are You?: Why Most Black Men Don't Go to Church'', African American Images, June 1997, ISBN 978-0-913543-43-6 (also African American Images, 1994, ISBN B000T6LXPQ)

Wright, Jeremiah A. Jr. and Colleen Birchett, ''Africans Who Shaped Our Faith (Student Guide)'', Urban Ministries, Inc., May 1995, ISBN 978-0-940955-29-5

Wright, Jeremiah A. Jr. and Jini Kilgore Ross, ''Good News!: Sermons of Hope for Today's Families'', Judson Press, December 1995, ISBN 978-0-8170-1236-6

William J. Key, Robert Johnson Smith, Jeremiah A. Wright, Jr. and Robert Johnson-Smith, ''From One Brother to Another: Voices of African American Men'', Judson Press, October 1996, ISBN 978-0-8170-1250-2

Frank Madison Reid, III, Jeremiah Wright Jr. and Colleen Birchett, ''When Black Men Stand Up for God: Reflections on the Million Man March'', African American Images, December 1997, ISBN 978-0-913543-48-1

Wright, Jeremiah A. Jr., ''What Can Happen When We Pray: A Daily Devotional'', Augsburg Fortress Publishers, June 2002, ISBN 978-0-8066-3406-7

Wright, Jeremiah A. Jr., ''From One Brother To Another, Volume 2: Voices of African American Men '', Judson Press, January 2003, ISBN 978-0-8170-1362-2

Wright, Jeremiah A, Jr. (2004), "Doing black theology in the black church", p 13-23, 213-214. In Linda E. Thomas (Ed.), ''Living Stones in the Household of God: The Legacy and Future of Black Theology'', Minneapolis: Fortress. ISBN 0-8006-3627-9

Wright, Jeremiah. "Here I am, send me". In ''Awakened to a calling: reflections on the vocation of ministry'', Ann M. Svennungsen and Melissa Wiginton (Eds.), Nashville: Abingdon Press, c2005. ISBN 0-687-05390-0

Wright, Jeremiah. "In the Lord's house, on the Lord's day". In ''Awakened to a calling: reflections on the vocation of ministry'', Ann M. Svennungsen and Melissa Wiginton (Eds.), Nashville: Abingdon Press, c2005. ISBN 0-687-05390-0

Iva E. Carruthers (Editor), Frederick D. Haynes III (Editor), Jeremiah A. Wright Jr. (Editor), ''Blow the Trumpet in Zion!: Global Vision and Action for the 21st Century Black Church'', Augsburg Fortress Publishers, January 2005, ISBN 978-0-8006-3712-5

Ernest R. Flores and Jeremiah A. Wright Jr., ''Tempted to Leave the Cross: Renewing the Call to Discipleship'', Judson Press, November 2007, ISBN 978-0-8170-1524-4

Wright has written several books and is featured on Wynton Marsalis's album ''The Majesty of the Blues'', where he recites a spoken word piece written by Stanley Crouch, and on the Odyssey Channel series ''Great Preachers''.

See also

References

External links

Biography at Answers.com

Illinois legislature resolution congratulating Reverend Dr. Jeremiah A. Wright Jr. on his retirement

Von Hoene Jr., William A. "Rev. Wright in a different light". ''Chicago Tribune'', 26 March 2008.

Bill Moyers Journal - "Reverend Jeremiah Wright" ''PBS'', April 25, 2008, interview

Black Liberation Theology and Rev. Jeremiah Wright, interview with Dr. Dwight Hopkins, professor of theology at the University of Chicago Divinity School, ''BeliefNet'', May 2008

Jeremiah Wright's Service to 3 Presidents photographs and newspaper articles

Wright's blog at RH Reality Check (one post, February 7, 2008, on HIV/AIDS)

;Sermons

Wright sermons at the official channel of Trinity United Church of Christ on YouTube

Audio of complete sermon by Wright from which the soundbite on 9/11 was excerpted.

Audio of complete sermon by Wright from which soundbite "God damn America" was excerpted.

''The Audacity to Hope'' sermon from which the title of Barack Obama's book, ''The Audacity of Hope'', is derived.

Transcript Of A Jeremiah Wright Sermon given on January 27, 2008 Archived.

Full video of Wright's 28 April 2008 speech on the Black church at the National Press club. Requires RealPlayer or Real Alternative

Category:1941 births Category:Living people Category:African American religious leaders Category:American Christian clergy Category:United Church of Christ Category:United Church of Christ members Category:Barack Obama Category:Liberation theologians Category:Howard University alumni Category:University of Chicago alumni Category:Virginia Union University alumni Category:United States Marines Category:United States Navy sailors Category:People from Chicago, Illinois Category:People from Philadelphia, Pennsylvania Category:Valparaiso University alumni

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Lenni Brenner (born 1937) is an American Marxist Trotskyist writer. In the 1960s, Brenner was a prominent civil rights activist and a prominent opponent of the Vietnam War.

Brenner was born into an Orthodox Jewish family. He became an atheist at age 10 or 12 and a Marxist at age 15. Brenner's involvement with the American Civil Rights Movement began when he met James Farmer of the Congress of Racial Equality, later the organizer of the "freedom rides" of the early 1960s. He also worked with Bayard Rustin, later the organizer of Martin Luther King's 1963 "''I Have a Dream''" march on Washington. (Neither were Marxists.)

Brenner was arrested three times during civil rights sit-ins in the San Francisco Bay Area. He spent 39 months in jail when a court revoked his probation for marijuana possession, because of his activities during the Berkeley Free Speech Movement at the University of California in 1964.

He was an anti-war activist from the first days of the Vietnam War, speaking frequently at rallies in the Bay Area. In 1963 he organized the Committee for Narcotic Reform in Berkeley. In 1968 he co-founded the National Association for Irish Justice, the American affiliate of the Northern Ireland Civil Rights Association.

In the 1990s, he and Kwame Ture (aka Stokely Carmichael), the legendary "Black Power" leader of the Student Non-Violent Coordinating Committee, co-founded the Committee against Zionism and Racism. They also published The Anti-War Activist.

In 2003, Brenner spoke at the inaugural meeting of Jews Against Zionism in , with his colleagues Alice Coy, Haim Bresheeth and Roland Rance who presented Brenner's book, "51 Documents: Zionist Collaboration with the Nazis".

Writing

Brenner is the author of four books: ''Zionism in the Age of the Dictators'', ''The Iron Wall: Zionist Revisionism from Jabotinsky to Shamir'', ''Jews in America Today'', and ''The Lesser Evil'', a study of the Democratic Party. His books have been widely translated], and have been reviewed in 11 languages, to markedly mixed reviews.

His articles have also appeared in ''The Nation'', ''Amsterdam News'', ''Jewish Guardian'', ''Atlanta Constitution'', ''Washington Report on Middle East Affairs'', ''Middle East Policy'', ''Middle East International'', ''Journal of Palestine Studies'', ''New Statesman'', ''Al-Fajr'' and ''United Irishman''.

In 2002, he edited ''51 Documents: Zionist Collaboration with the Nazis''. It contains complete translations of many of the documents quoted in ''Zionism in the Age of the Dictators'' and ''The Iron Wall''. In 2004, he edited ''Jefferson & Madison On Separation of Church and State: Writings on Religion and Secularism''.

Brenner is said to be working on a memoir, tentatively called ''The World's Grouchiest Marxist''.

References

External links

Lenni Brenner. Beyond the UN's Rhetoric: Holocaust History, ''CounterPunch'', January 29, 2005.

Lenni Brenner. The plot to stigmatize "51 Documents" on Amazon.com, ''CounterPunch'', May 25, 2005.

"It's All Rabbis and No Jews": An Interview with Lenni Brenner

Interview with Lenni Brenner by JK Fowler for The Mantle March 19, 2011

Category:1937 births Category:Living people Category:African Americans' rights activists Category:American anti–Vietnam War activists Category:American atheists Category:American civil rights activists Category:American historians Category:American Marxists Category:American political writers Category:American Jews Category:Historians of Jews and Judaism Category:Historians of the United States Category:Jewish American historians Category:Jewish anti-Zionism Category:Jewish atheists Category:Historians of Nazism Category:Writers on Zionism

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