In religion, a prophet, from the Greek word προφήτης profitis meaning "foreteller", is an individual who is claimed to have been contacted by the supernatural or the divine, and serves as an intermediary with humanity, delivering this newfound knowledge from the supernatural entity to other people. The message that the prophet conveys is called a prophecy.

Claims of prophets have existed in many cultures through history, including Judaism, Christianity, Islam, the Sybilline and the Pythia, known as the Oracle of Delphi, in Ancient Greece, Zoroaster, the Völuspá in Old Norse and many others. Traditionally, prophets are regarded as having a role in society that promotes change due to their messages and actions.

In the late 20th century the appellation of "prophet" has been used to refer to individuals particularly successful at analysis in the field of economics, such as in the derogatory "prophet of greed". Alternatively, social commentators who suggest escalating crisis are often called "prophets of doom."

Bahá'í

The Bahá'í Faith refers to what are commonly called prophets as "Manifestations of God" who are directly linked with the concept of Progressive revelation. Bahá'ís believe that God expresses this will at all times and in many ways, including through a series of divine messengers referred to as "Manifestations of God" or "divine educators". In expressing God's intent, these Manifestations are seen to establish religion in the world. Thus they are seen as an intermediary between God and humanity.

The Manifestations of God are not seen as incarnations of God, but they are also not seen as an ordinary mortals. Instead, the Bahá'í concept of the Manifestation of God emphasizes simultaneously the humanity of that intermediary and the divinity in the way they show forth the will, knowledge and attributes of God; thus they have both human and divine stations.

In addition to the Manifestations of God, there are also minor prophets. While the Manifestations of God, or major prophets, are compared to the Sun, which produces its own heat and light, minor prophets are compared to the Moon which receives its light from the sun. Moses, for example, is taught as having been a Manifestation of God and his brother Aaron]a minor prophet. Moses spoke on behalf of God, and Aaron spoke on behalf of Moses (Exodus 4:14-17). Other Jewish prophets are considered minor prophets, as they are considered to have come in the shadow of the dispensation of Moses to develop and consolidate the process he set in motion.

Christianity

In Christianity a prophet (or seer) is one inspired by God through the Holy Spirit to deliver a message for a specific purpose. It is often associated with predicting future events, but in biblical terms it is wider and can include those given the power to preach repentance to those who do not want to hear the message and to warn of God's wrath for disobedience. God's calling as a prophet is not considered to elevate an individual for their glory, but for the glory of God and to turn people to him. Some Christian denominations would limit that and exclude those who receive a personal message not intended for the body of believers, but in the Bible on a number of occasions prophets were called to deliver personal messages. The reception of a message is termed revelation and the delivery of the message is termed prophecy.

Anyone who claims to speak God's words or teach in his name and is not a prophet the Bible terms a false prophet. One test given in the Old Testament in Deuteronomy contains a warning of those who prophecy events which do not come to pass and said they should be put to death. Elsewhere a false prophet may be someone who is purposely trying to deceive, is delusional, under the influence of Satan or is speaking from his own spirit.

Prophets are recognised to still be human and fallible, they may make wrong decisions, have incorrect personal beliefs or opinions, or sin from time to time. Their hearing of revelation does not remove all their humanity or perfect them, nor do they always want to deliver the messages they have heard (example Jonah). Nevertheless, some Christians believe the minimum requirements of a true prophet can be summarized as clear and not vague prophecies, 100% accuracy in predicting events and present day prophets must not contradict the Bible.

Many Christians believe these standards create difficulties for other Christians who have actively support high profile ministers and who have large followings and who claim to have received prophecies that have later turned out to be mistaken (see Unfulfilled religious predictions). Other Christians claim that these standards would disqualify several Biblical prophets, whose prophecies, though clearly stated, appear to be unfulfilled. Some sects of Christianity would also use these guidelines to disqualify the heads of other sects as prophets of God. It can also seem to favour certain views of biblical inspiration and limit the way that God can act. It also raises the issue of whose interpretation received prophecy is measured by.

Some Christians who believe in dispensationalism believe prophecy ended along with the rest of the sign gifts shortly after the coming of Jesus, who delivered the "fullness of the law." Within this group, many Protestants believe that prophecy ended with the last of the Hebrew prophets of the Torah of the Hebrew Bible, leaving a gap of about 400 years between then and the life of Jesus. The majority, including the Eastern Orthodox, allow an exception for John the Baptist as a prophet contemporary with Jesus.

New Testament passages that explicitly discuss prophets existing after the death and resurrection of Christ include Revelation 11:10, Matthew 10:40-41 and 23:34, John 13:20 and 15:20 and Acts 11:25-30, 13:1 and 15:32. Christians believe that the Holy Spirit leads people to faith in Jesus and gives them the ability to lead a Christian life and to give gifts (i.e. abilities) to Christians. These may include the charismatic gifts such as prophecy, tongues, healing, and knowledge. Christians holding a view known as cessationism believe these gifts were given only in New Testament times and ceased after the last apostle died.

The Didache gives extensive instruction in how to distinguish between true and false prophets, as well as commands regarding tithes to prophets in the church. Irenaeus, wrote of second century believers with the gift of prophecy, while Justin Martyr argued in his ''Dialogue with Trypho'' that prophets were not found among the Jews in his time, but that the church had prophets. The Shepherd of Hermas describes revelation in a vision regarding the proper operation of prophecy in the church. Eusebius mentions that Quadratus and Ammia of Philadelphia were both prominent prophets following the age of the Twelve Apostles. . Tertullian, writing of the church meetings of the Montanists (to whom he belonged), described in detail the practice of prophecy in the second century church.

Prophetic movements in particular can be traced throughout the Christian Church's history, in expressions such as Montanism, Novatianism, Donatism, Franciscanism, Anabaptism, Camisard enthusiasm, Puritanism, Quakerism, Quietism and Pietism.

Some Christians also believe that the title "prophet" encompasses others than those who receive visions from God. A more modern definition of prophet is someone who spreads God's truths. These can be revealed in a number of ways not only visions.

Some Christian sects recognize the existence of a "modern-day" prophet, one such denomination is the Church of Jesus Christ of Latter-day Saints (or "Mormons"), which teaches that God still communicates with mankind through prophecy.

Islam

The Qur'an identifies a number of men as "Prophets of Islam" (; pl. anbiyaa' أنبياء). Muslims believe such individuals were assigned a special mission by God (Arabic: ''Allah'') to guide humanity. Besides Muhammad, this includes prophets such as Ibrahim (Abraham), Musa (Moses) and Isa (Jesus).

Although only twenty-five prophets are mentioned by name in the Qur'an, a hadith (no. 21257 in ''Musnad Ibn Hanbal'') mentions that there were 124,000 of them in total throughout history, and the Qur'an says that God has sent a prophet to every group of people throughout time, and that Muhammad is the last of the prophets, sent for the whole of humankind. The message of all the prophets is believed to be the same. Many of these prophets are also found in the texts of Judaism (The Torah, the Prophets, and the Writings; collectively known as the Old Testament to Christians) and Christianity.

While Islam shares the Jewish tradition that the first prophet is Adem (Adam), it differs in that the last prophet is Muhammad, who in Islam is called Seal of the prophets or ''Khatim an-Nabuwwah''. Isa (Jesus) is the result of a virgin birth in Islam as in Christianity, and is regarded as a prophet like the others.

Traditionally, four prophets are believed to have been sent holy books: the Tawrat (Torah) to Moses, the Zabur (Psalms) to David, the Injil (Gospel) to Jesus, and the Qur'an to Muhammad; those prophets are considered "messengers" or ''rasul'' (''Ule al A'zm men al Rusul'' أولي العزم من الرسل). Other main prophets are considered messengers or ''Nabi'', even if they didn't receive a Book from God. Examples include the messenger-prophet Aaron (''Haroon''), the messenger-prophet Ishmael (''Isma'eel'') and the messenger-prophet Yusuf (Joseph).

Although it offers many incidents from the lives of many prophets, the Qur'an focuses with special narrative and rhetorical emphasis on the careers of the first four of these five major prophets. Of all the figures before Muhammad, Moses is referred to most frequently in the Qur'an. As for the fifth, the Qur'an is frequently addressed directly to Muhammad, and it often discusses situations encountered by him. Direct use of his name in the text, however, is rare. Rarer still is the mention of Muhammad's contemporaries.

Besides the four Holy Books sent by God to the four messengers, Muslims believe that God also had granted Scrolls (''Suhuf'') to Abraham (''Suhuf-e-Ibrahim'') and Moses (Books of Moses).

Judaism

In Hebrew, the word נְבִיא (''navi''), "spokesperson", traditionally translates as "prophet". The second subdivision of the Hebrew Bible, TaNaKh (for "Torah, Nevi'im, Ketuvim"), is devoted to the Hebrew prophets. The meaning of ''navi'' is perhaps described in Deuteronomy 18:18, where God said, "...and I will put My words in his mouth, and he shall speak unto them all that I shall command him." Thus, the ''navi'' was thought to be the "mouth" of God. The root nun-vet-alef ("navi") is based on the two-letter root nun-vet which denotes hollowness or openness; to receive transcendental wisdom, one must make oneself "open". Cf. Rashbam's comment to Genesis 20:7.

In addition to writing and speaking messages from God, Hebrew prophets often acted out prophetic parables. For example, in order to contrast the people’s disobedience with the obedience of the Rechabites, God has Jeremiah invite the Rechabites to drink wine, in disobedience to their ancestor’s command. The Rechabites refuse, wherefore God commends them. Other prophetic parables acted out by Jeremiah include burying a linen belt so that it gets ruined to illustrate how God intends to ruin Judah's pride. Likewise, Jeremiah buys a clay jar and smashes it in the Valley of Ben Hinnom in front of elders and priests to illustrate that God will smash the nation of Judah and the city of Judah beyond repair. God instructs Jeremiah to make a yoke from wood and leather straps and to put it on his own neck to demonstrate how God will put the nation under the yoke of Nebuchadnezzar, king of Babylon. In a similar way, the prophet Isaiah had to walk stripped and barefoot for three years to illustrate the coming captivity, and the prophet Ezekiel had to lie on his side for 390 days and eat measured food to illustrate the coming siege.

The prophetic assignment is not always portrayed as positive in the Hebrew Bible, and prophets were often the target of persecution and opposition. God’s personal prediction to Jeremiah, "Attack you they will, overcome you they can't," was fulfilled many times in the biblical narrative as Jeremiah warned of destruction of those who continued to refuse repentance and accept more moderate consequences. In return for his adherence to God’s discipline and speaking God’s words, Jeremiah was attacked by his own brothers, beaten and put into the stocks by a priest and false prophet, imprisoned by the king, threatened with death, thrown into a cistern by Judah’s officials, and opposed by a false prophet. Likewise, Isaiah was told by his hearers who rejected his message, "Leave the way! Get off the path! Let us hear no more About the Holy One of Israel!" The life of Moses being threatened by Pharaoh is another example.

According to I Samuel 9:9, the old name for navi is ''ro'eh'', ראה, which literally means "Seer". That could document an ancient shift, from viewing prophets as seers for hire to viewing them as moral teachers. Allen (1971) comments that in the First Temple Era, there were essentially seer-priests, who formed a guild, divined, performed rituals and sacrifices, and were scribes, and then there were canonical prophets, who did none of these (and were against divination) and had instead a message to deliver. The seer-priests were usually attached to a local shrine or temple, such as Shiloh, and initiated others as priests in that priesthood: it was a mystical craft-guild with apprentices and recruitment. Canonical prophets were not organised this way. The similar term ''ben-navi'' ("son of the prophet") means "member of a seer-priest guild".

Some examples of prophets in the Tanakh include Abraham, Moses, Miriam, Isaiah, Samuel, Ezekiel, Malachi, and Job. In Jewish tradition Daniel is not counted in the list of prophets.

A Jewish tradition suggests that there were twice as many prophets as the number which left Egypt, which would make 1,200,000 prophets. The Talmud recognizes the existence of 48 male prophets who bequeathed permanent messages to mankind. According to the Talmud there were also seven women who are counted as prophets whose message bears relevance for all generations: Sarah, Miriam, Devorah, Hannah (mother of the prophet Samuel), Abigail (a wife of King David), Huldah (from the time of Jeremiah), and Esther. Rashi points out that Rebecca, Rachel and Leah were also prophets.

Among adherents to the Jewish faith, non-Jewish prophets have a far lower status than Jewish prophets. This is possibly demonstrated in the story of Balaam in Numbers 22, but not demonstrated in the story of Balaam in Numbers 24, in which Balaam the non-Jewish prophet received a prophecy laudatory of Israel, which has been accepted, quoted and revered by Jewish believers ever since.

The last prophets mentioned in the Hebrew Bible are Daniel, Haggai, Zechariah, and Malachi, all of whom lived at the end of the 70-year Babylonian exile. The Talmud (Sanhedrin 11a) states that Haggai, Zachariah, and Malachi were the last prophets, and nowadays only the "Bat Kol" (בת קול) exists.

Divine Pathos

In his book ''The Prophets'', Abraham Joshua Heschel describes the unique aspect of the Jewish prophets as compared to other similar figures. Whereas other nations have soothsayers and diviners who attempt to discover the will of their gods, according to Heschel the Hebrew prophets are characterized by their experience of what he calls theotropism — God turning towards humanity. Heschel argues for the view of Hebrew prophets as receivers of the "Divine Pathos," of the wrath and sorrow of God over his nation that has forsaken him.

He writes:

Modern prophetic claims

In modern times the term "prophet" can be somewhat controversial. Many Christians with Pentecostal or charismatic beliefs believe in the continuation of the gift of prophecy and the continuation of the role of prophet as taught in Ephesians 4. The content of prophecies can vary widely. Prophecies are often spoken as quotes from God. They may contain quotes from scripture, statements about the past or current situation, or predictions of the future. Prophecies can also 'make manifest the secrets' of the hearts of other people, telling about the details of their lives. Sometimes, more than one person in a congregation will receive the same message in prophecy, with one giving it before another.

Other movements claim to have prophets. In France, Michel Potay says he received a revelation, called ''The Revelation of Arès'', dictated by Jesus in 1974, then by God in 1977. He is considered a prophet by his followers, the Pilgrims of Arès.

The Church of Jesus Christ of Latter-day Saints

Joseph Smith, Jr. of The Church of Jesus Christ of Latter-day Saints, established in 1830, is considered a prophet by members of the LDS Church. Additionally, the Latter-day Saints believe in a succession of living prophets (accepted by Latter-day Saints as "prophets, seers, and revelators") since the time of Joseph Smith. They also regard the members of their Quorum of the Twelve Apostles as prophets, seers, and revelators. The current living prophet is Thomas S. Monson.

Jehovah's Witnesses

Jehovah's Witnesses do not consider any single person in their modern-day organization to be a prophet. Their literature has referred to their organization collectively as God's "prophet" on earth; this is understood, however, in the sense of declaring their interpretation of God's judgments from the Bible along with God's guidance of His Holy Spirit. Their publishing company, Watch Tower, and official position magazine, ''The Watchtower'', have asserted: "Ever since ''The Watchtower'' began to be published in July of 1879 it has looked ahead into the future... No, ''The Watchtower'' is no inspired prophet, but it follows and explains a Book of prophecy the predictions in which have proved to be unerring and unfailing till now. ''The Watchtower'' is therefore under safe guidance. It may be read with confidence, for its statements may be checked against that prophetic Book." They also claim that they are God's one and only true channel to mankind on earth, and used by God for this purpose.

They have made many eschatological forecasts, some of which have led people (including followers) to incorrect assumptions. One example is ''The Watchtower's'' assertions that the end of the "Gentile times" or "times of the nations" would occur in 1914; even prominent Watch Tower representatives such as A. H. Macmillan incorrectly concluded and overstated their expectations. As a result ''The Watchtower'' has acknowledged that Jehovah's Witnesses "have made mistakes in their understanding of what would occur at the end of certain time periods."

Seventh-day Adventist

The Seventh-day Adventist Church, established in 1863, believes Ellen G. White, one of the church's founders, was given the spiritual gift of prophecy, and are generally skeptical toward other claims.

Tenrikyo

Tenrikyo's prophet, Nakayama Miki, is believed by Tenrikyoans to have been a messenger of God.

Other religions

David Koresh, leader of the Branch Davidians religious sect.

Great Peacemaker (Deganawidah), Native American co-founder of the Haudenosaunee

Gerald Flurry, founder and head of the Philadelphia Church of God, who claimed he is 'that prophet' mentioned in John 1:21-22. Hong Xiuquan, established the heterodox Christian sect "Heavenly Kingdom of Great Peace" (; ).

Timothy Drew (Noble Drew Ali, Sharif Abdul Ali), prophet and founder of the Moorish Science Temple of America, founder of the Moorish Divine and National Movement, May 1, 1916, Newark N.J.

Lou de Palingboer, founder and figurehead of a new religious movement in the Netherlands.

Montanus, founder of Montanism an early Christian movement of the 2nd century

Nathan of Gaza, a theologian and author who became famous as a prophet for the alleged messiah, Sabbatai Zevi

Rashad Khalifa, founder of the religious group United Submitters International (USI).

Saint Malachy, the Archbishop of Armagh, to whom were attributed several miracles and a vision of the identity of the last 112 Popes

William M. Branham, Christian minister, usually credited with founding the post World War II faith healing movement

William Miller, Baptist preacher who is credited with beginning the mid-19th century North American religious movement now known as Adventism

Other individuals

Other people throughout history have been described as prophets in the sense of foretelling the future (as opposed to foretelling a religious message). Examples of such prophets include:

Jeane Dixon

Marshall McLuhan

Billy Meier

Mother Shipton

Nostradamus

Baba Vanga

See also

Cassandra

Clairvoyance

Elijah List

Major prophet

Mediumship

Nubuwwah

Prophethood

Prophethood (Ahmadiyya)

Rishi

Table of prophets of Abrahamic religions

Twelve Minor Prophets

Vates

Völva

Further reading

Yael Shemesh, “Lies by Prophets and Other Lies in the Hebrew Bible”, ''JANES'' 29 (2002), pp. 81–95

Notes

External links

Etymology of the English word "prophet"

Entry for prophecy, prophet, and prophetess at the Catholic Encyclopedia on-line edition

Entry for prophecy and prophets at the Jewish Encyclopedia

Elst, Koenraad: ''Psychology of Prophetism - A Secular Look at the Bible'' (1993) ISBN 81-85990-00-X

Category:Divination Prophet Category:Islamic theology Category:Spiritual gifts Category:Greek loanwords Category:Christian theology Category:Religious belief and doctrine

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Coordinates	12°2′36″N77°1′42″N
name	William Marrion Branham
birth place	Cumberland County, Kentucky
death place	Amarillo, Texas
death cause	Car accident
resting place	Jeffersonville, Indiana
footnotes	}}

William Marrion Branham (April 6, 1909 – December 24, 1965) was a Christian minister, usually credited with founding the post World War II faith healing movement. While many Pentecostal Christians welcomed his evangelistic and healing ministry, and some considered him to be a Prophet, a minority have accorded him an even higher status, believing that his ministry and teachings were supernaturally vindicated by God. Some observers refer to this as "Branhamism," however, adherents prefer the name "Message Believers." He believed Christians needed to return to the original apostolic faith of the Bible, often referring to Malachi 4:5–6 and Hebrews 13:8 ''Jesus Christ the same yesterday, and to day, and for ever.''

Biography

Early life

William Branham was born in a log cabin in Cumberland County, Kentucky, near Burkesville. The first of nine children of Charles and Ella Branham, he was raised near Jeffersonville, Indiana. William Branham's family was nominally Roman Catholic but he had minimal contact with organized religion during his childhood. His father was a logger and an alcoholic, and William Branham often talked about how his upbringing was difficult and impoverished.

Branham claimed that from his early childhood he had supernatural experiences including prophetic visions. He said that in his early childhood, while walking home from getting water from the creek, he heard the voice of the Angel of the Lord who told him 'never to drink, smoke or defile his body, for there would be a work for him when he got older'. On one occasion during his teenage years, he remembered being approached by an astrologer telling him that he was 'born under a special sign' and that they predicted an important religious calling for him. Later he compared the incident to Paul's experience with the damsel with a spirit of divination in Acts 16.

Leaving home at nineteen, William Branham worked on a ranch in Arizona and also had a short career as a boxer, reportedly winning 15 fights. At the age of twenty-two he had a conversion experience and later was ordained as an assistant pastor at a Missionary Baptist Church in Jeffersonville. When he disagreed with the pastor about the role of women preaching, William Branham held a series of revivals on his own in a tent. Later, the meetings moved to a local hall until they were able to construct a building in 1933 which the congregation named 'Branham Tabernacle'.

Public ministry

From accounts by William Branham's family, it is evident that he had been conducting healing campaigns at least as early as 1941 when he conducted a two-week revival in Milltown, and his 1945 tract "I Was Not Disobedient Unto the Heavenly Vision' shows that his faith healing ministry was well established by this time.

In May 1946, William Branham received an angelic visitation, commissioning his worldwide ministry of evangelism and faith healing. His first meetings as a full time evangelist were held in St Louis, Missouri in June 1946. Professor Allan Anderson of the University of Birmingham, has written that “Branham’s sensational healing services, which began in 1946, are well documented and he was the pacesetter for those who followed”. Referring to the St Louis meetings, Krapohl & Lippy have commented: "Historians generally mark this turn in Branham’s ministry as inaugurating the modern healing revival".

During the mid 1940s William Branham was conducting healing campaigns almost exclusively with Oneness Pentecostal groups. The broadening of Branham's ministry to the wider Pentecostal community came as a result of his introduction to Gordon Lindsay in 1947, who soon became his primary manager and promoter. Around this time several other prominent Pentecostals joined his ministry team including Ern Baxter and F. F. Bosworth. Gordon Lindsay proved to be an able publicist for Branham, founding ''The Voice of Healing '' magazine in 1948 which was originally aimed at reporting on Branham's healing campaigns.

In June 1947, the ''Evening Sun'' newspaper of Jonesboro, Arkansas reported that "Residents of at least 25 States and Mexico have visited Jonesboro since Rev. Branham opened the camp meeting, June 1. The total attendance for the services is likely to surpass the 20,000 mark". Several newspapers carried reports of healings in the meetings" His success took him to countries around the world. According to a Pentecostal historian, "Branham filled the largest stadiums and meeting halls in the world."

In Durban, South Africa in 1951 he addressed meetings sponsored by the Apostolic Faith Mission, the Assemblies of God, the Pentecostal Holiness Church, and the Full Gospel Church of God. Meetings were conducted in eleven cities, with a combined attendance of a half million people. On the final day of the Durban meetings, held at the Greyville Racecourse, an estimated 45,000 people attended and thousands more were turned away at the gates. Many healings were reported in the local newspapers.

U.S. Congressman William Upshaw, crippled for sixty-six years, publicly proclaimed his miraculous healing in a Branham meeting in a leaflet called "I'm Standing on the Promises". Branham also claimed that God's miraculous intervention healed King George VI of England through his prayers. A young boy raised from the dead in Finland in April 1950, Branham said, was the fulfilment of a vision he had told audiences during his campaign meetings.

From the mid 1950s onwards William Branham taught that neither Oneness theology nor Trinitarianism were correct, but that God was the same Person in three different offices – in the same way that a husband can also be a father and a grandfather. As he began to speak more openly about doctrine, such as the Godhead and serpent seed, the popularity of his ministry began to decline.

Supernatural intervention

Shortly after being ordained, William Branham was baptising converts on June 11, 1933 in the Ohio River near Jeffersonville. He described how people along the bank saw a bright light descend over where he was standing, and that he heard a voice say, "As John the Baptist was sent to forerun the first coming of Jesus Christ, so your message will forerun His second coming."

William Branham says that his evangelistic healing ministry started one night during his search for personal meaning. In May 1946, an angel in the form of a man appeared, saying: "Do not fear. I am sent from the presence of the Almighty God to tell you that your peculiar birth and misunderstood life has been to indicate that you are to take a gift of Divine healing to the peoples of the world."

Church ministers working with William Branham in his meetings, testified that he was able to reveal the thoughts, experiences, and needs of individuals who came to the platform for prayer. Walter Hollenweger, a noted Pentecostal historian who worked as translator for Branham in one of his campaigns in Switzerland, wrote, ''I am not aware of any case in which he was mistaken in the often detailed statements he made.'' Branham claimed that this knowledge (which he called discernment) was given to him through visions.

On the night of January 24, 1950, an unusual photograph was taken during a speaking engagement in the Sam Houston Coliseum in Houston, Texas. A photograph, the only one of its film roll that developed, shows an apparent halo of light appearing above Branham's head. A copy is held in the Library of Congress photograph collection.

Branham regarded his series of sermons on the Seven Seals (Rev 6:1–17 and Rev 8:1) in 1963 as a highlight of his ministry. He said a cluster of seven angels met him on Sunset Mountain in Arizona to commission the opening of the Seals, which he believed was in fulfilment of a vision he had told his church several months earlier. Two men who were nearby at the time related hearing a loud noise like an explosion and seeing an unusual cloud rising into the air. Branham interpreted an unusual cloud formation resembling the head of Christ which had been photographed several days earlier over Flagstaff, Arizona, (featured in Life and Science magazines) as vindication of his experience, frequently claiming the cloud was formed by the seven angels who met him at Sunset Mountain.

Death

On December 18, 1965, William Branham and his family (all except his daughter Rebekah) were returning to Jeffersonville, Indiana from Tucson, Arizona for the Christmas holidays. About three miles east of Friona, Texas (about 70 miles south-west of Amarillo on U.S. Highway 60), just after dark, a car travelling west in the eastbound lane struck Branham's car head-on. The driver of the car was intoxicated and died at the scene, as did the other front seat passenger. Branham lived for 6 days after the crash, but passed away on December 24, 1965 at 4:49 PM at the Northwest Texas Hospital in Amarillo.

William Branham was buried four months later. Some of his followers predicted he would return to life during Easter but William Branham's elder son (Billy Paul) said the interdenominational faith founded by his father did not teach this. William Branham's burial was postponed to allow his widow to attend. She was seriously injured in the accident which claimed her husband's life. William Branham's body was left in a sealed casket in a Tucson funeral home during that period. He was subsequently buried and services were held in Jeffersonville, Indiana. A few hundred people attended burial services where video and audio of Branham's services were played. Rev. Green has disputed some of the details reported by the media in his self-published book ''Acts of the Prophet''.

Doctrine

William Branham preached thousands of sermons, of which almost 1,200 have been recorded and transcribed. These sermons, together with a few books that he published (principally ''An Exposition of the Seven Church Ages'') are the source for all Branham's doctrine. He believed that his theological emphases were a result of divine revelation.

Along with some other Bible commentators, Branham believed that the seven churches described in The Revelation, chapters two and three represent seven historical ages of the Christian church, from its beginning to the present time. These ages were outlined in his book ''An Exposition of the Seven Church Ages'' as Ephesus (AD 53–170), Smyrna (170–312), Pergamos (312–606), Thyatira (606–1520), Sardis (1520–1750), Philadelphia (1750–1906), and finally Laodicea (1906–present). He further identified the "angel" of each church as a human messenger. The seven messegers he named as Paul the Apostle, Irenaeus, Martin of Tours, Columba, Martin Luther, John Wesley and at last should be Elijah. While he never explicitly claimed to be the seventh angel, his followers today believe him to be the final messenger to this the Laodicean church age.

Branham denounced the doctrine of the Trinity, and taught what he called “the Supreme Deity of Jesus Christ”. He believed that God has revealed Himself in three “offices or manifestations”, and used the examples of an actor who plays several roles by changing his mask, and that of a father, husband and grandfather being the same person. ''There is only one God with three titles: Father, Son and Holy Ghost''. Therefore water baptism, which he said should be by immersion, was performed in the Name of the Lord Jesus Christ, and not using the Trinitarian formula of Father, Son and Holy Spirit. Although Branham spoke about the "oneness of the Godhead", he disagreed with the Oneness Pentecostalism view.

Referring to the Council of Nicaea in A.D. 325, William Branham wrote:

Branham believed that his ministry was to declare that God was here as in the days of Abraham. He quoted Genesis 18:9–15 as Scriptural support for this statement in that during the appearance to Abraham, God knew what was in Sarah's mind in the tent behind him. He believed this foreshadowed the gift of discernement in his own ministry, and is indicated in Luke 17:28–30. After this supernatural sign was shown to Abraham, Sodom and Gomorrah were destroyed. In the same way, William Branham believed the discernment in his ministry was a sign of the coming judgment on the earth (usually called the Great Tribulation).

Branham vehemently believed that the Bible was the infallible Word of God. He stated that anything contrary to the Word of God was Satan's kingdom. He insisted that faith had to be based on Scripture alone, and said that, even if an angel, another minister, or any church creed presented something different, it had to be ignored. He based everything on the Word of God being fully vindicated.

Branham's doctrine of serpent seed is still regarded as very controversial. He taught that eating the "fruit" in the Garden of Eden was taking heed of the devil's words. This resulted in a sexual union between Eve and the devil-possessed serpent, which produced Cain as a result of their union. Branham preached that the Bible says a woman is the "weaker vessel" and he taught them that as Christians, they should wear modest clothing, keep their hair uncut, not preach, and be obedient to their husbands. Men should take their role as head of the house.

Branham said he had received seven major prophecies in 1933 regarding events unfolding in the world. He predicted "that 1977 ought to terminate the world systems and usher in the millennium."

Branham claimed to have made several prophecies, including the Second Coming of Christ. This included a famous prophecy that "the city of Los Angeles would 'sink beneath the ocean'" and that a tidal wave would sweep inland as far as the Salton Sea. The resulting fear caused 40 Branham followers to move out of the area. However, during his life he was more known for his healing claims.

Although William Branham encouraged people to attend the church of their choice, he also spoke strongly against religious organisations. He believed that denominationalism would prove to be the mark of the beast.

Criticism of Branham's ministry has focused not only on doctrinal differences, but on his belief in divine revelation through astronomical constellations and aspects of pyramidology. This is based on his comment that "God wrote three Bibles". He said these were the zodiac (see mazzaroth), the great pyramid and the Holy Bible. He believed the first two pre-dated any written Scripture, and they are not meant for Christians today. Branham was strongly opposed to astrological horoscopes and said fortune telling was of the devil.

Branham distinguished between the Church and the Bride. The latter were believers who had received the Holy Spirit. Only these believers would be taken in the Rapture Branham's followers believe he had a specific Message for the Bride, teaching that the Seven Thunders of Revelation 10:3–4 were to be revealed to gather the Bride, to give her faith, and to prepare her for the great translation faith.

Branham's legacy and influence

In its February 1961 issue, the ''Full Gospel Men's Voice'' (now the Full Gospel Businessmen's Voice) wrote: "In Bible Days, there were men of God who were Prophets and Seers. But in all the Sacred Records, none of these had a greater ministry than that of William Branham ... Branham has been used by God, in the Name of Jesus, to raise the dead!" Branham's teachings and notoriety had a profound influence on the Pentecostal and Charismatic movements. Though Branham has been dead since 1965, there are hundreds of thousands around the world who regard him as a prophet, and the fulfilment of Malachi 4:5–6.

It may be difficult to measure Branham's influence on other evangelists in his time period, but he certainly led the way in the pioneering of tent revivals, which would lead into the era of televangelism. Branham is often mentioned as the leader or first revivalist preacher of the second wave of Pentecost that swept the country after World War II (the first wave being Charles Fox Parham, William J. Seymour, and others). Among those who began around the same time as Branham, and part of the Second Wave of Pentecostalism (late 1940s to the mid 1950s), were Jack Coe, Oral Roberts, and A.A. Allen. It is interesting to note that Branham was one of the first "faith" preachers and evangelists who not only preached a latter day visitation of God’s Spirit, but also emphasised faith for healing, as did Coe, Roberts and Allen.

D.R. McConnell, although a critic of William Branham's teaching, expressed this opinion about his ministry: "Branham, one of the original and greatest evangelists of the post-World War II Healing Revival. Branham worked astounding miracles of healing in his crusades. To this day his gifts of supernatural knowledge of those to whom he ministered remains unparalleled, even among modern healing evangelists".

Andrew Strom, another theologian who disagreed with Branham doctrinally, nevertheless concluded: "William Branham was another evangelist mid-way through last century who was mightily used of God for a number of years. In fact, there can be little doubt that he was endued with power to a degree that has rarely been seen since the days of the apostles."

The ''Dictionary of Pentecostal and Charismatic Movements'' contains these comments: "The person universally acknowledged as the [WWII] revival’s `father’ and `pacesetter’ was William Branham. The sudden appearance of his miraculous healing campaigns in 1946 set off a spiritual explosion in the Pentecostal movement which was to move to Main Street, U.S.A., by the 1950s and give birth to the broader charismatic movement in the 1960s, which currently affects almost every denomination in the country" Today, there are an estimated 500 million Pentecostal and Charismatic Christians in the world. C. Douglas Weaver, an author who has written an academic biography of William Branham, concluded: ''"His healing gift and the power of his services are still held in awe by participants in the tradition of divine healing in America."''

Location and Size of Following

The followers of William Branham tend to distance themselves from controversial exclusiveness and maintain their homes in their communities. There is no headquarters. These churches have no membership or members and have little, if any, organization. William Branham summarised this by saying: "We're no denomination. We have no law but love, no creed but Christ, no book but the Bible: no membership; just fellowship through the Blood of Jesus Christ that cleanses us from all unbelief".

Voice of God Recordings, the major distributor of materials related to William Branham's ministry, currently produce print, audio, and video materials in 64 languages, ships directly to 174 countries, and maintains offices in over forty countries. Cloverdale Bibleway, based in British Columbia, also conducts an extensive international outreach with Message materials.

There are numerous churches following William Branham's message in the United States and around the world. The Voice of God website claims that "upwards of 1.5 million people worldwide believe Brother Branham’s Message". According to Joseph Branham, more than 500,000 Message Believers are found in Africa

Branham's followers should not be viewed as entirely monolithic as beliefs and interpretations of Branham's teachings vary somewhat between groups.

See also

Serpent seed

Message Church

Prophecy

Latter Rain (post-World War II movement)

Pearry Green

Bernabe Gonzalez Garcia

Healing Revival

References

External links

Voice of God Recordings

Youngfoundations

24/7 Broadcast of William M. Branham's Sermon Audio

''Believe The Sign'' – A multimedia introduction to the Ministry of William Branham

Brochures des prédications de William Branham gratuites en langue française

Eyewitnesses Testimonies ''also French translations in LIVE style''

Voice of God Recordings

William Branham in Mexico – The Seed Is Alive

Message Hub ''Largest online library of translated sermons of William Branham''

Free Archive of the Voice of Healing Magazine in PDF format.

MP3 de William Branham en langue française

"Supernatural – the Life of William Branham" by Owen Jorgensen

End Time Voice International – A Comprehensive look at the Ministry of William Branham

Bride Felloship Church Sullurpet

William Branham – Revealed Word

''William Branham and His Message: An Examination of the Teachings of William Branham from a Former Follower's Perspective''

Whipp, F., "William Branham's End Time Vision": a personal account retold by Buford Dowell, 2009

Category:1909 births Category:1965 deaths Category:Road accident deaths in Texas Category:Faith healers Category:Branhamism Category:Converts to Christianity Category:Oneness Pentecostalism Category:Pentecostal theologians Category:People from Jeffersonville, Indiana Category:People from Kentucky Category:American Pentecostals Category:Pentecostal clergy Category:Christian mystics Category:Pyramidology

de:William Branham es:William Marrion Branham fr:William Marrion Branham hr:William Branham nl:William Branham ja:ウィリアム・マリオン・ブランハム pl:William Marrion Branham pt:William Marrion Branham fi:William Marrion Branham sv:William M Branham

Coordinates	12°2′36″N77°1′42″N
name	Jason Mraz
landscape	yes
background	solo_singer
birth name	Jason Thomas Mraz
born	June 23, 1977Mechanicsville, VirginiaUS
instrument	Vocals, guitar, classical guitar, mandolin, mandola, ukulele, baritone ukulele
genre	Pop, pop rock, alternative
occupation	Singer-songwriter, musician
years active	1999–present
label	Elektra Records (2002–2005)Atlantic Records (2005–present)
associated acts	Tristan Prettyman, Bushwalla
website	}}

Jason Thomas Mraz (; born June 23, 1977), also known as Mr. AZ, is an American singer-songwriter, born and raised in Mechanicsville, Virginia. Mraz's stylistic influences include reggae, pop, rock, folk, jazz, bossa nova and hip hop.

Mraz released his debut album, ''Waiting for My Rocket to Come'', which contained the hit single "The Remedy (I Won't Worry)", in 2002, but it was not until the release of his second album, ''Mr. A-Z'' that Mraz achieved major commercial success. The album peaked at number five on the Billboard 200 and sold over 100,000 copies in the US. In 2008, Mraz released his third studio album, ''We Sing. We Dance. We Steal Things.'' The album debuted at number three on the Billboard 200 and was a commercial success worldwide, peaking in the top ten of many international charts.

Mraz's international breakthrough came with the release of the single "I'm Yours" from the album ''We Sing. We Dance. We Steal Things.'' The single peaked at number six on the Billboard Hot 100, giving Mraz his first top ten single. The song was on the Hot 100 for 76 weeks, beating the previous record of 69 weeks held by LeAnn Rimes' "How Do I Live". The song was a huge commercial success in the US, receiving a 5x platinum certification from the RIAA for sales of over five million. The song was successful internationally, topping the charts in New Zealand and Norway and peaking in the top ten of multiple international charts.

Early life

Jason Mraz was born and raised in Mechanicsville, Virginia. He is of Czech descent through his grandfather, who moved to the United States from Austria-Hungary in 1915. His surname is Czech for "frost" (). His parents, Tom Mraz and June (née Tomes) Mraz, divorced when he was four years old, but he asserts that he had an idyllic childhood, saying, "My hometown of Mechanicsville was very American. There were white picket fences, a church on every street corner, low crime and virtually no drug use. It was a good place to grow up."

Mraz attended Lee-Davis High School in Mechanicsville. As a teenager, Mraz participated in local theater with SPARC (School of the Performing Arts in the Richmond Community). He played Joseph in the musical ''Joseph and the Amazing Technicolor Dreamcoat''.

After graduating from high school in 1995, Mraz attended The American Musical and Dramatic Academy in New York City, for a short time, studying musical theater. He dropped out of the school after taking up the guitar and focusing more on songwriting, and began performing at the world famous Java Joes. He had regular shows and was a favourite with audiences. He then briefly returned to Virginia before moving to San Diego, California.

Music career

''Live at Java Joe's'' (2001)

In 2001, Mraz released a live acoustic album, ''Live at Java Joe's''. The album featured Mraz's free-lancing vocal style and songs he later rereleased, including "1000 Things", "You and I Both", and "Halfway Home."

The album was made available to download on iTunes on March 11, 2008, under the title ''Jason Mraz: Live & Acoustic 2001''.

''Waiting For My Rocket to Come'' (2002-2003)

In 2002, Mraz released his first major-label debut album, ''Waiting for My Rocket to Come''. The album was a relative commercial success, peaking at number 55 on the Billboard Hot 200 and at number two on the Top Heatseekers Chart. The lead single from the album, "The Remedy (I Won't Worry)" was co-written by music production team The Matrix and it was Mraz's first top 20 single on the Billboard Hot 100, peaking at number 15.

Mraz's friend and former roommate Billy "Bushwalla" Galewood collaborated on the album, co-writing "Curbside Prophet" and the album's third single, and "I'll Do Anything".

Touring and ''Mr. A–Z'' (2003-2008)

Mraz opened for Tracy Chapman in March 2003 at the Royal Albert Hall in London. In July 2005, Mraz opened for Alanis Morissette during her ''Jagged Little Pill Acoustic'' Tour. On July 26, 2005, he released his second major-label album, ''Mr. A–Z'', for Atlantic Records. It entered the ''Billboard'' 200 album chart at number 5. In December, the album earned a Grammy Award nomination for Best Engineered Album, Non-Classical, while its producer, the prolific Steve Lillywhite, received a nomination for Producer of the Year. In 2006 "Life is Wonderful" the first track of the album was featured in the Hilton Journeys Hotel commercial"

Mraz began his long-running tour in support of ''Mr. A–Z'' at the San Diego Music Awards on September 12. The tour featured a variety of opening acts, including Bushwalla and Tristan Prettyman, with whom he had co-written the duet "Shy That Way" in 2002. Mraz and Prettyman dated, ending their relationship in 2006. They also co-wrote the song "All I Want For Christmas is Us". In November 2005, Mraz opened for the Rolling Stones on five dates during their 2005–2006 world tour. Also in 2005, Mraz was one of many singers featured in the fall advertisement campaign for The Gap entitled "Favorites". The music-themed campaign also featured other singers including Tristan Prettyman, Michelle Branch, Joss Stone, Keith Urban, Alanis Morissette, Brandon Boyd, and Michelle Williams. In December 2005, Mraz released the first part of his ongoing podcast.

In March 2006, Mraz also performed for the first time at a sold-out performance in Singapore with Toca Rivera as part of the annual Mosaic Music Festival. In May 2006, Mraz toured mostly small venues and music festivals in the U.S., along with a few shows in the United Kingdom and Ireland. The tour included a May 6, 2006 acoustic show with P.O.D., Better Than Ezra, Live, and The Presidents of the United States of America. Mraz was featured as a headlining guest of St. Louis's annual Fair St. Louis and performed a free concert at the base of the Arch on July 1, 2006. During this time, Mraz was also the opening act at several dates for Rob Thomas' Something to Be Tour.

In December 2006, ''Selections for Friends'', the live, online-only album recorded during the Songs for Friends Tour, was released. ''Selections for Friends'' features Jason's favorite songs from the Schubas Tavern and Villa Montalvo shows he played in July 2006. Jason Mraz began 2007 by debuting his new single "The Beauty in Ugly", an earlier track penned by Mraz entitled "Plain Jane" that he rewrote for the ABC television program ''Ugly Betty''. The song was featured as a part of ABC's "Be Ugly in '07" campaign. He has since released a song in Spanish entitled "La Nueva Belleza (The New Beauty)".

In 2007, ''American Idol'' contestant Chris Richardson performed "Geek in the Pink", which subsequently garnered the song mass recognition and increased downloads at the American iTunes Store. "Geek in the Pink" peaked at #22 on the U.S. iTunes Store on March 10, 2007, but it was ineligible for the site's Hot 100. The tape-recording of bootlegs during Mraz's shows is explicitly supported by him and his management. In 2007, he also provided background vocals on Mandy Moore's song "Slummin' in Paradise", of her studio album Wild Hope.

''We Sing. We Dance. We Steal Things.'' (2008-2009)

Mraz released his third studio album, ''We Sing. We Dance. We Steal Things.'' on May 13, 2008. The album debuted at number three on the Billboard Hot 200, giving Mraz his highest charting album to date. Following the success of lead single, "I'm Yours", the album broke into the top ten of many international music charts and charted in the top three in Australia and the US.

The first single, "I'm Yours", reached #1 on AAA radio charts in the US. The single was a B-side to Mr A-Z, and was made famous by recordings from his live shows. In September 2008, the song became Mraz's first Top 10 hit on the Billboard Hot 100, peaking at #6. As of October 14, 2008, the album has been certified Gold by the RIAA, selling in excess of 500,000 copies in the US. The song was a commercial success worldwide, peaking in the top ten of multiple European charts and topping the charts in New Zealand for six weeks. In 2008, Mraz launched his single "I'm Yours" at the music industry-only event titled Sunset Sessions. Exactly one year later, Jason was nominated for a Grammy on the single.

Mraz and his song "I'm Yours" were nominated for Song of the Year and Best Male Pop Vocal Performance at the 2009 51st Grammy Awards. The album ''We Sing. We Dance. We Steal Things.'' was also nominated for a Grammy Award for Best Engineered Album, Non-Classical in 2009. On January 31, 2009, Mraz was the musical guest on Saturday Night Live, performing "I'm Yours" and "Lucky", the latter with Colbie Caillat. "Lucky" peaked on the Hot 100 at 48.

With "Make It Mine" and "Lucky", Mraz won two awards for Best Male Pop Vocal Performance and Best Pop Collaboration With Vocals, respectively, at the 2010 52nd Grammy Awards.

On June 20, 2009, Mraz was awarded the Hal David Starlight award from the Songwriter's Hall of Fame.

Fourth studio album (2009–present)

In early 2009, a song titled "Try Try Try" was leaked out into the internet. The song was later released in 2010 by Michael Squire. New songs have been performed in his recent concerts, some of which have been uploaded onto YouTube. Earlier this year, Jason Mraz spent time in Rio de Janeiro, Brazil working with Milton Nascimento. Mraz also recently met and worked with Willie Nelson, whose 'style' is fondly referenced in one of Mraz's early hits "Curbside Prophet."

In November 2009, Mraz posted on his Myspace page plans for a new album to be recorded starting in December, stating "In 2 weeks time I will enter the studio and begin recording the next album. Only a handful of songs are written and slated but the momentum of love is with me. Every day new verses get added on. The songs are coming together piece by piece. The process is unlike any of the other records before this. It's like I'm being gifted the album without having to do the work. I'm creating that in 6 months the project will be complete and then we'll hit the road again with new sounds and new musicians."

In 2010 Mraz spent time in London, England, where he worked on songs for his new album with producer Martin Terefe and wrote with British singer-songwriter Dido.

Mraz contributed vocals for The Grooveline Horns' eponymous EP on the track "Fun", a cover of the Con Funk Shun song, released March 2, 2010.

In August 2010, Mraz had a Q&A; interview with ''Spin'' magazine. In the interview, he stated the current possible titles for his fourth album are ''Peace Canoe'' or ''The Love Album''.

On September 13, 2010, Mraz was featured on the single "Love, Love, Love" by Hope.

On September 28, 2010, Mraz announced the upcoming release of the new "Life Is Good" EP consisting of recordings from his concerts from Maine to the Life is Good Festival in Canton, Massachusetts which will include live recordings of "Coyotes" and multiple new songs, "San Disco Reggaefornia", "Up", "What Mama Say", and "The Freedom Song". The EP was released on October 5, 2010. On the same tour, Mraz also showcased other new songs, such as "Thinking About You", "Love Looks Like" and "In Your Hands".

From December 26, 2010, the official website was updated with a series of images, the first seemingly a sequence of blocks separated by points to indicate a date, and the second image containing a rectangle, circle, triangle and a square, which appear to spell out the word "love." This image was also trademarked. Popular belief was that the "love" image was the beginning of a marketing campaign for a new record.

Appearing on VH1 Top Twenty Countdown on March 5, 2011, Jason Mraz noted that he had twelve songs ready to go for the album but then decided they weren't good enough. In July 2011, his team's Twitter feed (@theRKOP) confirmed that his album will be released in early 2012.

JasonMraz.com relaunched in July 2011 with a brand new design and a message informing fans that a special announcement was imminent. A few days later, it was announced that Mraz would embark on a mini-global tour in September to November 2011, with occasional full band shows, but mostly as an acoustic duo with long time performing partner and friend, Toca Rivera. The special shows will mark the ten-year anniversary of the independently released Live at Java Joe's album. Dates are currently scheduled for the US, Australia, Berlin and Prague, as well as a festival appearance in Hossegor, France.

Personal life

Mraz was engaged to singer-songwriter Tristan Prettyman. On December 24, 2010, Mraz posted on his Twitter "SHE SAID YES." Immediately after his post, Prettyman tweeted "For Once, I Am Speechless..... i did good! holy crap! man of my dreams!!! for the rest of my life!!!" Mraz stated that he will not be getting married until gay marriage is legal. On June 7, 2011, Mraz said in an interview with the Daily Beast that he and Prettyman were no longer engaged.

Mraz lives a health-conscious lifestyle and enjoys eating mostly raw vegan foods. He owns an avocado farm in Oceanside in Northern San Diego County near Fallbrook. Mraz is an active supporter of several charities including VH1's Save The Music Foundation, MusiCares, Free the Children, Life Rolls On and SPARC. He has been named the 2010 SIMA Humanitarian of the Year. He also received the Clean Water Award in 2010 from the Surfrider Foundation. He performed at Farm Aid 2011 in Kansas City, KS.

Discography

;Studio albums

!Year	!Title
2002	''Waiting for My Rocket to Come''
2005	''Mr. A-Z''
2008	''We Sing. We Dance. We Steal Things.''

Notes

External links

Jason Mraz collection at the Internet Archive's live music archive

Playlist: Jason Mraz – Nightline 07/17/09 – Reggae to rock, Mraz reveals his musical influences.

Concert Photos: Jason Mraz – 09/17/2010, 09/18/2010 – Jason Mraz opens for Dave Matthews Band for two sold out shows at Chicago's Wrigley Field.

Category:1977 births Category:American male singers Category:American people of Czech descent Category:American rock guitarists Category:American rock singer-songwriters Category:American vegans Category:Atlantic Records artists Category:Grammy Award winners Category:LGBT rights activists from the United States Category:Living people Category:Musical groups from San Diego, California Category:Musicians from Virginia Category:People from Richmond, Virginia Category:Live Music Archive artists

ca:Jason Mraz cs:Jason Mraz cy:Jason Mraz da:Jason Mraz de:Jason Mraz es:Jason Mraz fa:جیسون مراز fr:Jason Mraz gl:Jason Mraz ko:제이슨 므라즈 id:Jason Mraz it:Jason Mraz he:ג'ייסון מראז jv:Jason Mraz lt:Jason Mraz hu:Jason Mraz mk:Џејсон Мраз ms:Jason Thomas Mraz nl:Jason Mraz ja:ジェイソン・ムラーズ no:Jason Mraz pl:Jason Mraz pt:Jason Mraz ro:Jason Mraz ru:Мраз, Джейсон simple:Jason Mraz sk:Jason Mraz fi:Jason Mraz sv:Jason Mraz tl:Jason Mraz th:เจสัน มราซ vi:Jason Mraz zh:傑森·瑪耶茲

Coordinates	12°2′36″N77°1′42″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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Joseph Smith, Jr. (December 23, 1805 – June 27, 1844) was an American religious leader and the founder of the Latter Day Saint movement. Regarded as a prophet by his followers, Smith was also a theocrat, city planner, military leader, political theorist, and polygamist.

Smith was born in Vermont and reared in western New York by a poor family that had been influenced by the religious enthusiasm of the Second Great Awakening. During the early 1820s, Smith himself was paid to search for buried treasure with a seer stone. Later in the decade, Smith said that an angel had directed him to a buried book of golden plates inscribed with a religious history of ancient American peoples. After publishing what he said was an English translation of the plates as the Book of Mormon, he organized branches of the Church of Christ, a church whose adherents were later called Latter Day Saints, Saints, or Mormons.

In 1831, Smith moved west to Kirtland, Ohio intending to establish the city of Zion in western Missouri, but his plans were frustrated when Missouri settlers expelled the Saints in 1833. After leading Zion's Camp, an unsuccessful paramilitary expedition to recover the land, Smith began building a temple in Kirtland. In 1837, the Kirtland Safety Society, a bank established by Smith and other church leaders, suffered a major financial crisis, and the following year Smith joined his followers in northern Missouri. The 1838 Mormon War ensued with Missourians who believed Smith had incited insurrection. When the Saints lost the war, they were expelled, and Smith was imprisoned on capital charges.

After being allowed to escape state custody in 1839, Smith led his followers to settle at Nauvoo, Illinois on Mississippi River swampland, and there he served as both mayor and commander of its large militia, the Nauvoo Legion. In early 1844, he announced his candidacy for President of the United States. That summer, after the ''Nauvoo Expositor'' criticized Smith's practice of polgyamy, the Nauvoo City Council ordered the paper's destruction. During the ensuing turmoil, Smith first declared martial law and then surrendered to the governor of Illinois. Although the governor promised his safety, Smith was murdered while awaiting trial in Carthage, Illinois.

Smith's followers regard many of his publications as scripture. His teachings include unique views about the nature of God, cosmology, family structures, political organization, and religious collectivism. His legacy includes a number of religious denominations, which collectively claim a growing membership of over 14 million worldwide.

Life

Early years (1805–1827)

Joseph Smith, Jr. was born on December 23, 1805, in Sharon, Vermont to Lucy Mack Smith and her husband Joseph, a merchant and farmer. After a crippling bone infection at age eight, the younger Smith hobbled on crutches as a child. In 1816–17, the family moved to the western New York village of Palmyra and eventually took a mortgage on a farm in nearby Manchester town.

During the Second Great Awakening, the region was a hotbed of religious enthusiasm. Although the Smith family was caught up in this excitement, they disagreed about religion. Joseph Smith may not have joined a church in his youth, but he participated in church classes and read the Bible. With his family, he took part in religious folk magic, a common practice at the time. Like many people of that era, both his parents and his maternal grandfather had visions or dreams that they believed communicated messages from God. Smith later said that he had his own first vision in 1820, in which God told him his sins were forgiven and that all the current churches were false.

The Smith family supplemented its meager farm income by treasure-digging, likewise relatively common in contemporary New England though the practice was frequently condemned by clergymen and rationalists and was often illegal. Joseph claimed an ability to use seer stones for locating lost items and buried treasure. To do so, Smith would put a stone in a white stovepipe hat and would then see the required information in reflections given off by the stone.

In 1823, while praying for forgiveness from his "gratification of many appetites," Smith said he was visited at night by an angel named Moroni, who revealed the location of a buried book of golden plates as well as other artifacts, including a breastplate and a set of silver spectacles with lenses composed of seer stones, which had been hidden in a hill near his home. Smith said he attempted to remove the plates the next morning but was unsuccessful because the angel prevented him.

During the next four years, Smith made annual visits to the hill, only to return without the plates because he claimed that he had not brought with him the right person required by the angel. Meanwhile, Smith continued traveling western New York and Pennsylvania as a treasure seeker and also as a farmhand. In 1826, he was tried in Chenango County, New York, for "glass-looking," the crime of pretending to find lost treasure. While boarding at the Hale house in Harmony, he met Emma Hale and, on January 18, 1827, eloped with her because her parents disapproved of his treasure hunting. Claiming his stone told him that Emma was the key to obtaining the plates, Smith went with her to the hill on September 22, 1827. This time, he said, he retrieved the plates and placed them in a locked chest. He said the angel commanded him not to show the plates to anyone else but to publish their translation, reputed to be the religious record of indigenous Americans. Joseph later promised Emma's parents that his treasure-seeking days were behind him.

Although Smith had left his treasure hunting company, his former associates believed he had double-crossed them by taking for himself what they considered joint property. They ransacked places where a competing treasure-seer said the plates were hidden, and Smith soon realized that he could not accomplish the translation in Palmyra.

Founding a church (1827–30)

In October 1827, Smith and his pregnant wife moved from Palmyra to Harmony (now Oakland), Pennsylvania, aided by money from a comparatively prosperous neighbor Martin Harris. Living near his disapproving in-laws, Smith transcribed some of the characters (what he called "reformed Egyptian") engraved on the plates and then dictated a translation to his wife.

For at least some of the earliest translation, Smith said he used "Urim and Thummim", a pair of seer stones he said were buried with the golden plates. Later, however, he used the single chocolate-colored stone he had found in 1822 and used for treasure hunting. As when divining the location of treasure, Smith said he saw the words of the translation while he gazed at the stone or stones in the bottom of his hat, excluding all light. The plates themselves were not directly consulted. Smith did this in full view of witnesses, but sometimes concealed the process by raising a curtain or dictating from another room.

Smith may have considered giving up the translation because of opposition from his in-laws, but in February 1828, Martin Harris arrived to spur him on by taking the characters and their translations to a few prominent scholars. Harris claimed that one of the scholars he visited, Charles Anthon, initially authenticated the characters and their translation, then recanted upon hearing that Smith had received the plates from an angel. Anthon denied this claim and Harris returned to Harmony in April 1828 motivated to act as Smith's scribe.

Translation continued until mid-June 1828, until Harris began having doubts about the existence of the golden plates. Harris importuned Smith to let him take the existing 116 pages of manuscript to Palmyra to show a few family members. Harris then lost the manuscript—of which there was no copy—at about the same time as Smith's wife Emma gave birth to a stillborn son. Smith said the angel had taken away the plates and he had lost his ability to translate until September 22, 1828, when they were restored.

Smith did not earnestly resume the translation again until April 1829, when he met Oliver Cowdery, a teacher and dowser, who now became Smith's scribe. They worked full time on the translation between April and early June 1829, and then moved to Fayette, New York where they continued to work at the home of Cowdery's friend Peter Whitmer. When the translation spoke of an institutional church and a requirement for baptism, Smith and Cowdery baptized each other, with written documents five years later stating that John the Baptist had appeared and ordained them to a priesthood. Translation was completed around July 1, 1829. Knowing that potential converts to the planned church might find Smith's story of the plates incredible, Smith asked a group of eleven witnesses, including Martin Harris and male members of the Whitmer and Smith families, to sign a statement testifying that they had seen the golden plates, and in the case of the latter eight witnesses, had actually hefted the plates. According to Smith, the angel Moroni took back the plates after Smith was finished using them.

The translation, known as the Book of Mormon, was published in Palmyra on March 26, 1830, by printer E. B. Grandin. Martin Harris financed the publication by mortgaging his farm. Soon thereafter on April 6, 1830, Smith and his followers formally organized the Church of Christ, and small branches were established in Palmyra, Fayette, and Colesville, New York. The Book of Mormon brought Smith regional notoriety, but also strong opposition by those who remembered Smith's money-digging and his 1826 trial near Colesville. Soon after Smith reportedly performed an exorcism in Colesville, he was again tried as a disorderly person but was acquitted. Even so, Smith and Cowdery had to flee Colesville to escape a gathering mob. Probably referring to this period of flight, Smith told years later of hearing the voices of Peter, James, and John who he said gave Smith and Cowdery an apostolic authority.

When Oliver Cowdery and other church members attempted to exercise independent authority—as when Book of Mormon witness Hiram Page used his seer stone to locate the American New Jerusalem prophesied by the Book of Mormon—Smith responded by establishing himself as the sole prophet. Smith disputed Page's location for the New Jerusalem, but dispatched Cowdery to lead a mission to Missouri to find its ''true'' location and to proselytize the Native Americans. Smith also dictated a lost "Book of Enoch," telling how the biblical Enoch had established a city of Zion of such civic goodness that God had taken it to heaven.

On their way to Missouri, Cowdery's party passed through the Kirtland, Ohio area and converted Sidney Rigdon and over a hundred members of his Disciples of Christ congregation, more than doubling the size of the church. Rigdon visited New York and quickly became second in command of the church, to the discomfort of Smith's earlier followers. In the face of acute and growing opposition in New York, Smith announced that Kirtland was the "eastern boundary" of the New Jerusalem, and that the Saints must gather there.

Life in Ohio (1831–38)

When Smith moved to Kirtland, Ohio in January 1831, his first task was to bring the Ohio congregation within his own religious authority by quashing the new converts' exuberant exhibition of spiritual gifts. Rigdon's congregation of converts included a prophetess that Smith declared to be of the devil. Prior to conversion, the congregation had also been practicing a form of Christian communism, and Smith adopted a communal system within his own church, calling it the United Order of Enoch. At Rigdon's suggestion, Smith began a revision of the Bible in April 1831, on which he worked sporadically until its completion in 1833. Rectifying what Rigdon perceived as a defect in Smith's church, Smith promised the church's elders that in Kirtland they would receive an endowment of heavenly power. Therefore, in the church's June 1831 general conference, he introduced the greater authority of a High ("Melchizedek") Priesthood to the church hierarchy.

The church grew as new converts poured into Kirtland. By the summer of 1835, there were fifteen hundred to two thousand Mormons in the vicinity of Kirtland expecting Smith to lead them shortly to the Millennial kingdom. Though Oliver Cowdery's mission to the Indians was a failure, he sent word he had found the site for the New Jerusalem in Jackson County, Missouri. After he visited there in July 1831, Smith agreed and pronounced the county's rugged outpost Independence to be the "center place" of Zion. Rigdon, however, disapproved of the location, and for most of the 1830s, the church was divided between Ohio and Missouri. Smith continued to live in Ohio but visited Missouri again in early 1832 in order to prevent a rebellion of prominent Saints, including Cowdery, who believed Zion was being neglected. Smith's trip was hastened by a mob of residents led by former Saints who were incensed over the United Order and Smith's political power. The mob beat Smith and Rigdon unconscious and tarred and feathered them.

The old Jackson Countians resented the Mormon newcomers for various political and religious reasons. Mob attacks began in July 1833, but Smith advised the Mormons to patiently bear them until a fourth attack, which would permit vengeance to be taken. Nevertheless, once they began to defend themselves, the Mormons were brutally expelled from the county. Under authority of revelations directing Smith to lead the church like a modern Moses to redeem Zion by power and avenge God's enemies, he led to Missouri a paramilitary expedition, later called Zion's Camp. When the camp found itself outnumbered, Smith retreated and produced a revelation explaining that the church was unworthy to redeem Zion in part because of the failure of the recently disbanded United Order. Redemption of Zion would have to wait until after the elders of the church could receive another endowment of heavenly power, this time in the Kirtland Temple then under construction.

thumb|upright|alt=A white two-story building with a steeple|Smith dedicated the [[Kirtland Temple|Kirtland (Ohio) Temple in 1836.]]Zion's Camp was a major failure that stunned Smith for months and resulted in a crisis in Kirtland. But Zion's Camp also led to a transformation in Mormon leadership and culture. Just before Zion's Camp left Kirtland, Smith disbanded the United Order and changed the name of the church to "Church of Latter Day Saints." After the Camp returned, Smith drew heavily from its participants to establish five governing bodies in the church, all of equal authority to check one another. He also produced fewer revelations, relying more heavily on the authority of his own teaching, and he altered and expanded many of the previous revelations to reflect recent changes in theology and practice, publishing them as the ''Doctrine and Covenants''. Smith also claimed to translate, from Egyptian papyri he had purchased from a traveling exhibitor, a text he later published as the ''Book of Abraham''. The Saints built the Kirtland Temple at great cost, and at the temple's dedication in March 1836, they participated in the prophesied endowment, a scene of visions, angelic visitations, prophesying, speaking and singing in tongues, and other spiritual experiences. The period from 1834–1837 was one of relative peace for Joseph Smith.

Nevertheless, after the dedication of the Kirtland temple in late 1837, "Smith's life descended into a tangle of intrigue and conflict" and a series of internal disputes led to the collapse of the Kirtland Mormon community. Although the church had publicly repudiated polygamy, behind the scenes there was a rift between Smith and Oliver Cowdery over the issue. Smith had by some accounts been teaching a polygamy doctrine as early as 1831. Sometime between 1833 and 1836, Smith engaged in a furtive relationship with his adolescent serving girl Fanny Alger. Although Cowdery claimed the relationship was a "filthy affair," Smith insisted the relationship was not adulterous, presumably because he had taken Alger as a plural wife. Cowdery, who was in the process of leaving the church, was eventually charged with slander and expelled from the church. Emma Smith "suspected a relationship and threw Fanny out of the house."

Building the temple left the church deeply in debt, and Smith was hounded by creditors. After Smith heard about treasure supposedly hidden in Salem, Massachusetts, he traveled there and received a revelation that God had "much treasure in this city." After a month, he returned empty-handed. Smith then turned to wildcat banking, establishing the Kirtland Safety Society in January 1837, which issued bank notes capitalized in part by real estate. Smith invested heavily in the notes and encouraged the Saints to buy them as a religious duty. The bank failed within a month. As a result, the Kirtland Saints suffered intense pressure from debt collectors and severe price volatility. Smith was held responsible for the failure, and there were widespread defections from the church, including many of Smith's closest advisers. After a warrant was issued for Smith's arrest on a charge of banking fraud, Smith and Rigdon fled Kirtland for Missouri on the night of January 12, 1838.

Life in Missouri (1838–39)

After leaving Jackson County, the Saints in Missouri established the town of Far West. Smith's plans to redeem Zion in Jackson County had lapsed by 1838, and after Smith and Rigdon arrived in Missouri, Far West became the new Mormon "Zion." In Missouri, the church also received a new name: the "Church of Jesus Christ of Latter Day Saints," and construction began on a new temple. Soon after Smith and Rigdon arrived at Far West, hundreds of disaffected Saints in Kirtland, suddenly realizing "the enormity of their loss," followed them to Missouri. But Smith was unable to reconcile with many of the oldest and most prominent leaders of the church, and he purged those critics who had not yet resigned.

Though Smith hated violence, his experiences led him to believe that his faith's survival required greater militancy against anti-Mormons and Mormon traitors. With his knowledge and at least partial approval, recent convert Sampson Avard formed a covert organization called the Danites to intimidate Mormon dissenters and oppose anti-Mormon militia units. Sidney Rigdon was working to restore the United Order, but lawsuits by Oliver Cowdery and other dissenters threatened that plan. After Rigdon issued a thinly veiled threat in a sermon, the Danites expelled the dissenters from the county with Smith's approval. In a keynote speech at the town's Fourth of July celebration, Rigdon issued similar threats against non-Mormons, promising a "war of extermination" should Mormons be attacked. After Rigdon's oration, Smith shouted "Hosannah!" and allowed the speech to be published as a pamphlet.

Rigdon's July 4 oration produced a flood of anti-Mormon rhetoric in Missouri newspapers and stump speeches during the political campaign leading up to the August 6, 1838 Missouri elections. In Daviess County, where Mormon influence was increasing because of their new settlement of Adam-ondi-Ahman, this election descended into violence when non-Mormons sought to prevent Mormons from voting. Although there were no immediate deaths, the election scuffles initiated the 1838 Mormon War, which quickly escalated as non-Mormon vigilantes raided and burned Mormon farms. Meanwhile, under Smith's general oversight and command, the Danites and other Mormon forces pillaged non-Mormon towns. During this time, Smith and other Mormon leaders helped inflame Mormon sentiment with militant rhetoric including a promise to "establish our religion with the sword" if molested. His rhetoric perhaps produced greater militancy among Mormons than he had intended. When Mormons attacked the Missouri state militia at the Battle of Crooked River in an attempt to rescue some captured Mormons, Governor Boggs ordered that the Mormons be "exterminated or driven from the state." Before word of this order got out, non-Mormon vigilantes surprised and killed about 18 Mormons, including children, in the Haun's Mill massacre, effectively ending the war.

On November 1, 1838, the Saints surrendered to 2,500 state troops, and agreed to forfeit their property and leave the state. Smith was court-martialed and nearly executed for treason, but militiaman Alexander Doniphan, who was also the Saints' attorney, probably saved Smith's life by insisting that he was a civilian. Smith was then sent to a state court for a preliminary hearing, where several of his former allies, including Danite commander Sampson Avard, turned state's evidence. Smith and five others, including Rigdon, were charged with "overt acts of treason," and transferred to the jail at Liberty, Missouri to await trial.

Smith's months in prison with Rigdon strained their relationship, and Brigham Young rose in prominence as Smith's defender. Under Young's leadership, about 14,000 Saints made their way to Illinois and searched for land to purchase. Smith bade his time writing contemplative statements directed mainly to Mormons. He did not deny responsibility for the Danites, but he said he had been ignorant of Avard's extreme militancy. Though it had not been an issue in his preliminary hearing, he denied rumors of polygamy, as he quietly planned how to reveal the principle to his followers. Many Saints now considered Smith a fallen prophet, but he assured them he still had the heavenly keys. He directed the Saints to collect and publish all their stories of persecution, and to moderate their antagonism to non-Mormons. Smith and his companions tried to escape at least twice during their four-month imprisonment, and on April 6, 1839, on their way to a different jail after their grand jury hearing, they succeeded by bribing the sheriff.

Life in Nauvoo, Illinois (1839–44)

Newspapers throughout the country criticized Missouri for expelling the Mormons, and Illinois accepted the refugees who gathered along the banks of the Mississippi. Smith purchased high-priced swampy woodland in the hamlet of Commerce and urged his followers to move there. Promoting the image of the Saints as an oppressed minority, he unsuccessfully petitioned the federal government for help in obtaining reparations. During a malaria epidemic, Smith anointed the suffering with oil and blessed them; but he also sent off the ailing Brigham Young and other members of the Quorum of the Twelve to missions in Europe. These missionaries found many willing converts in Great Britain, often factory workers, poor even by the standards of American Saints.

The religion also attracted a few wealthy and influential converts, including John C. Bennett, M.D., the Illinois quartermaster general. Bennett used his connections in the Illinois legislature to obtain an unusually liberal charter for the new city, which Smith named "Nauvoo" (Hebrew נָאווּ, meaning "to be beautiful"). The charter granted the city virtual autonomy, authorized a university, and granted Nauvoo ''habeas corpus'' power—which saved Smith's life by allowing him to fend off extradition to Missouri from which he was still a fugitive. The charter also authorized the Nauvoo Legion an autonomous militia with actions limited only by state and federal constitutions. "Lieutenant General" Smith and "Major General" Bennett became its commanders, thereby controlling by far the largest body of armed men in Illinois. Smith, who was often a poor judge of character, made Bennett Assistant President of the church, and Bennett was elected Nauvoo's first mayor. Though Mormon general authorities controlled Nauvoo's civil government, the city promised an unusually liberal guarantee of religious freedom.

The early Nauvoo years were a period of doctrinal innovation. Smith introduced baptism for the dead in 1840, and in 1841, construction began on the Nauvoo Temple as a place for recovering lost ancient knowledge. An 1841 revelation promised the restoration of the "fulness of the priesthood," and in May 1842, Smith inaugurated a revised endowment or "first anointing." The endowment resembled rites of freemasonry that Smith had observed two months earlier when he had been initiated into the Nauvoo Masonic lodge. At first the endowment was open only to men, who once initiated became part of the Anointed Quorum. For women, Smith introduced the Relief Society, a service club and sorority within which Smith predicted women would receive "the keys of the kingdom." Smith also elaborated on his plan for a millennial kingdom, no longer envisioning the building of Zion in Nauvoo. He now viewed Zion as encompassing all of North and South America, all Mormon settlements being "stakes" of Zion's metaphorical tent. Zion also became less a refuge from an impending Tribulation than a great building project. In the summer of 1842, Smith revealed a plan to establish the millennial Kingdom of God, which would eventually establish theocratic rule over the whole earth.

In April 1841, Smith secretly wed Louisa Beaman as a plural wife, and during the next two and a half years he may have married thirty additional women, ten of whom were already married to other men, and about a third of them teenagers, including two fourteen-year-old girls. Meanwhile he publicly and repeatedly denied that he advocated polygamy. Smith told at least some of his potential wives that marriage to him would ensure their spiritual exaltation. Although Smith's first wife Emma knew of some of these marriages, she almost certainly did not know the extent of her husband's polygamous activities. Smith kept the doctrine of plural marriage secret except for potential wives and a few of his closest male associates, including Bennett. Smith's plural relationships were preceded by a "priesthood marriage," which Smith believed legitimized the relationships and made them non-adulterous. Bennett, on the other hand, ignored even perfunctory ceremonies. When embarrassing rumors of "spiritual wifery" got abroad, Smith forced Bennett's resignation as Nauvoo mayor. In retaliation, Bennett wrote "lurid exposés of life in Nauvoo."

By mid-1842, popular opinion had turned against the Saints. Thomas C. Sharp, editor of the ''Warsaw Signal'' became a sharp critic after Smith attacked the paper. When Lilburn Boggs, the Governor of Missouri, was shot by an unknown assailant on May 6, 1842, many suspected Smith's involvement because of rumors that Smith had predicted his assassination. Evidence suggests that the shooter was Porter Rockwell, a former Danite and one of Smith's bodyguards. Smith went into hiding, but he ultimately avoided extradition to Missouri because any involvement in the crime would have occurred in Illinois. Rockwell was tried and acquitted. In June 1843, Illinois Governor Thomas Ford issued an extradition writ against Smith, but Smith countered with a Nauvoo writ of habeas corpus. Ford later wrote that this incident caused a majority of Illinois residents to favor expelling Mormons from Illinois.

In 1843, Emma reluctantly allowed Smith to marry four women who had been living in the Smith household—two of whom Smith had already married without her knowledge. Emma also participated with Smith in the first "sealing" ceremony, intended to bind their marriage for eternity. However, Emma soon regretted her decision to accept plural marriage and forced the other wives from the household, nagging Smith to abandon the practice. Smith dictated a revelation pressuring Emma to accept, but the revelation only made her furious. Nevertheless, in the fall of 1843, after Smith allowed women to be initiated into the Anointed Quorum, Emma participated with Smith in the first second anointing. According to Smith, this ritual was the prophesied "fulness of the priesthood" in which participants were ordained "kings and priests of the Most High God" and thus fulfilled what Smith called "[a] perfect law of Theocracy." The Anointed Quorum became Smith's advisory body for political matters.

In December 1843, under the authority of the Anointed Quorum, Smith petitioned Congress to make Nauvoo an independent territory with the right to call out federal troops in its defense. Smith then wrote the leading presidential candidates and asked them what they would do to protect the Mormons. After receiving noncommittal or negative responses, Smith announced his own third-party candidacy for President of the United States, suspending regular proselytizing and sending out the Quorum of the Twelve and hundreds of other political missionaries. In March 1844, following a dispute with a federal bureaucrat, Smith organized the secret Council of Fifty with authority to decide which national or state laws Mormons should obey. The Council was also to select a site for a large Mormon settlement in Texas, California, or Oregon, where Mormons could live under theocratic law beyond other governmental control. In effect, the Council was a shadow world government, a first step toward creating a global "theodemocracy". One of the Council's first acts was to elect Smith as "prophet, priest and king" of the millennial monarchy.

Death

Smith and his brother Hyrum were held in Carthage Jail on charges of treason. On June 27, 1844, an armed group with blackened faces stormed the jail and killed Hyrum instantly with a shot to the face. Smith fired a pepper-box pistol that had been smuggled into the prison, then "sprang to the window" before being shot several times. He died shortly after falling to the ground. Smith was buried in Nauvoo. Five men were tried for his murder; all were acquitted.

Distinctive views and teachings

Cosmology and theology

Smith taught that all existence was material, including a world of "spirit matter" so fine that it was invisible to all but the purest mortal eyes. Matter, in Smith's view, could neither be created nor destroyed; the creation involved only the reorganization of existing matter. Like matter, "intelligence" was co-eternal with God, and human spirits had been drawn from a pre-existent pool of eternal intelligences. Nevertheless, spirits were incapable of experiencing a "fulness of joy" unless joined with corporeal bodies. Embodiment, therefore, was the purpose of earth life. The work and glory of God, the supreme intelligence, was to create worlds across the cosmos where inferior intelligences could be embodied.

Though Smith at first taught that God the Father was a spirit, he eventually viewed God as an advanced and glorified man, embodied within space with a throne situated near a star or planet named ''Kolob'', and measuring time at the rate of a thousand years per Kolob day. Both God the Father and Jesus were distinct beings with physical bodies, but the Holy Spirit was a "personage of Spirit." Through the gradual acquisition of knowledge, those who were sealed to their exaltation could eventually become coequal with God. The ability of humans to progress to godhood implied a vast hierarchy of gods. Each of these gods, in turn, would rule a kingdom of inferior intelligences, and so forth in an eternal hierarchy.

The opportunity to achieve godhood extended to all humanity; those who died with no opportunity to accept Latter Day Saint theology could achieve godhood by accepting its benefit in the afterlife through baptism for the dead. Children who died in their innocence were guaranteed to rise at the resurrection and rule as gods without maturing to adulthood. Apart from those who committed the eternal sin, Smith taught that even the wicked and disbelieving would achieve a degree of glory in the afterlife, where they would serve those who had achieved godhood.

Religious authority and ritual

Smith's teachings were rooted in dispensational restorationism. He taught that the Church of Christ restored through him was a latter-day restoration of the early Christian faith, which had been lost in a great apostasy. At first, Smith's church had little sense of hierarchy, Smith's religious authority being derived from visions and revelations. Though Smith did not claim exclusive prophethood, an early revelation designated him as the only prophet allowed to issue commandments "as Moses." This religious authority encompassed economic and political as well as spiritual matters. For instance, in the early 1830s, he temporarily instituted a form of religious communism, called the United Order, requiring Saints to consecrate all their property to the church. He also envisioned that theocratic institutions he established would have a role in the world-wide political organization of the Millennium.

By the mid-1830s, Smith began teaching a hierarchy of three priesthoods (Melchizedek, Aaronic, and Patriarchal), each of them a continuation of biblical priesthoods through patrilineal succession or ordination by biblical figures appearing in visions. Upon introducing the Melchizedek or "High" Priesthood in 1831, Smith taught that its recipients would be "endowed with power from on high," thus fulfilling a need for a greater holiness and an authority commensurate with the New Testament apostles. This doctrine of endowment evolved through the 1830s, until in 1842, the Nauvoo endowment included an elaborate ceremony containing symbolism similar to that of Freemasonry. The endowment was extended to women in 1843, though Smith never clarified whether women could be ordained to priesthood offices.

Smith taught that the High Priesthood's endowment of heavenly power included the sealing powers of Elijah, allowing High Priests to effect binding consequences in the afterlife. For example, this power would enable proxy baptisms for the dead and priesthood marriages that would be effective into the afterlife. Elijah's sealing powers also enabled the second anointing, or "fulness of the priesthood" which, according to Smith, sealed married couples to their exaltation, thus virtually guaranteeing their eternal godhood.

Theology of family

During the early 1840s, Smith unfolded a theology of family relations called the "New and Everlasting Covenant" that superseded all earthly bonds. He taught that outside the Covenant, marriages were simply matters of contract, and Mormons outside the Covenant would be mere ministering angels to those within, who would be gods. To fully enter the Covenant, a man and woman must participate in a "first anointing", a "sealing" ceremony, and a "second anointing". When fully sealed into the Covenant, Smith said that no sin nor blasphemy (other than the eternal sin) could keep them from their "exaltation," that is, their godhood in the afterlife. According to Smith, only one person on earth at a time—in this case, Smith—could possess this power of sealing.

Smith taught that the highest exaltation would be achieved through "plural marriage" (polygamy), which was the ultimate manifestation of this New and Everlasting Covenant. Plural marriage allowed an individual to transcend the angelic state and become a god by accelerating the expansion of one's heavenly kingdom. Smith taught and practiced this doctrine secretly but publicly denied it. Nevertheless, Smith taught that once he revealed the doctrine to any man or woman, failure to practice it would be to risk God's wrath.

History and eschatology

Smith taught that during a Great Apostasy, the Bible had degenerated from its original inerrant form, and the "abominable church," led by Satan, had perverted true Christianity. He viewed himself as the latter-day prophet who restored those lost truths via the Book of Mormon and later revelations. He described the Book of Mormon as a literal "history of the origins of the Indians." The book called the Indians "Lamanites," a people descended from Israelites who had left Jerusalem in 600 BCE and whose skin pigmentation was a curse for their sinfulness. Though Smith first identified Mormons as gentiles, he began teaching in the 1830s that the Mormons, too, were literal Israelites.

Smith also claimed to have regained lost truths of sacred history through his revelations and revision of the Bible. For example, he taught that the Garden of Eden had been located in Jackson County, Missouri, that Eve's partaking of the fruit was part of God's plan, that Adam had practiced baptism, that the descendants of Cain were "black," that Enoch had built a city of Zion so perfect that it was taken to heaven, that Egypt was discovered by the daughter of Ham, that the descendants of Ham were denied the patriarchal right of priesthood, that Abraham had discovered astronomical truths by peering into a Urim and Thummim, that King David had been denied his godhood because of his sin, and that John the Apostle would walk the earth until the Second Coming of Jesus.

Smith declared that he would be one of the instruments in fulfilling Nebuchadnezzar's statue vision in the Book of Daniel: that he was the stone that would destroy secular government without "sword or gun", which would then be replaced with a theocratic Kingdom of God. Smith taught that this political kingdom would be multidenominational and "democratic" so long as the people chose wisely; but there would be no elections. Jesus would appear during the Millennium as the ultimate ruler. Following a thousand years of peace, Judgment Day would be followed by a final resurrection, when all humanity would be assigned to one of three heavenly kingdoms.

Political views

Smith ran for President of the United States in 1844, campaigning as "General Joseph Smith" because he had earlier been appointed Lieutenant General of the Nauvoo Legion. Smith considered the United States Constitution, and especially the Bill of Rights, to be inspired by God and "the Saints' best and perhaps only defense." He believed a strong central government crucial to the nation's well-being but thought democracy better than tyranny—although he also taught that a theocratic monarchy was the ideal form of government. In foreign affairs, Smith was an expansionist, though he viewed "expansionism as brotherhood."

Smith favored a strong central bank and high tariffs to protect American business and agriculture. He disfavored imprisonment of convicts except for murder, preferring efforts to reform criminals through labor; he also opposed courts-martial for military deserters. He supported capital punishment but opposed hanging, preferring execution by firing squad or beheading in order to "spill [the criminal's] blood on the ground, and let the smoke thereof ascend up to God."

Despite having published a pro-slavery essay in 1836, Smith later strongly opposed slavery. During his presidential campaign, he proposed abolishing slavery by 1850 and compensating slaveholders through sale of public lands. Smith did not believe blacks to be genetically inferior to whites; he welcomed both freemen and slaves into the church and even ordained free black members into the priesthood. But he opposed baptizing slaves without permission of their masters, and he opposed miscegenation.

Ethics and behavior

Smith said his ethical rule was, "When the Lord commands, do it"; and by issuing revelations, Smith supplemented biblical imperatives with new directives. One of these revelations, called the "Word of Wisdom," was framed not as a commandment, but as a recommendation. Coming at a time of temperance agitation, the guideline recommended that Saints avoid "strong" alcoholic drinks, wine (except sacramental wine), tobacco, meat (except in times of famine or cold weather), and "hot drinks." Smith and other contemporary church leaders did not always follow this counsel.

In 1831, Smith taught that those who kept the laws of God had "no need to break the laws of the land." Nevertheless, beginning in the mid-1830s and into the 1840s, as the Mormon people became involved in conflicts with the Missouri and Illinois state governments, Smith taught that "congress has no power to make a law that would abridge the rights of my religion," and that they were not under the obligation to follow laws they deemed as being contrary to their "religious privilege." He also taught that:

that which is wrong under one circumstance, may be and often is, right under another. God said thou shalt not kill—at another time he said thou shalt utterly destroy. This is the principle on which the government of heaven is conducted—by revelation adapted to the circumstances in which the elders of the kingdom are placed. Whatever God requires is right...even things which may be considered abominable to all those who do not understand the order of heaven.

Smith may thus have felt justified in promoting polygamy despite its violation of both traditional ethical standards and the criminal law. In 1842 Smith published the "Articles of Faith," a short document later canonized, which declared that members of the church believed in "honoring, obeying, and sustaining the law."

Legacy

Impact

Smith's teachings and practices aroused considerable antagonism. As early as 1829, newspapers dismissed Smith as a fraud. Disaffected Saints periodically accused him of mishandling money and property and of practicing polygamy. Smith played a role in provoking an 1838 outbreak of violence in Missouri that resulted in the expulsion of the Saints from that state. He was twice imprisoned for alleged treason, the second time falling victim to angry militiamen who stormed the jail. Smith continues to be criticized by evangelical Christians who argue that he was either a liar or lunatic.

Despite the controversy Smith aroused, he attracted thousands of devoted followers before his death in 1844 and millions within a century. He is widely seen as one of the most charismatic and religiously most inventive figures of American history. These followers regard Smith as a prophet and apostle of at least the stature of Moses, Elijah, Peter and Paul. Indeed, because of his perceived role in restoring the true faith prior to the Millennium, and because he was the "choice seer" who would bring the lost Israelites to their salvation, modern Mormons regard Smith as second in importance only to Jesus.

Coordinates	12°2′36″N77°1′42″N
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During his lifetime, Smith's role in the Latter Day Saint religion was comparable to that of Muhammad in early Islam. After his death, the Saints believed he had died to seal the testimony of his faith and considered him a martyr. His theological importance within the Latter Day Saint movement then only increased. Mormon leaders began teaching that Smith was already among the gods, and some considered Smith to be an incarnation of the Holy Spirit, a doctrine now taught by Mormon fundamentalists. Of all Smith's visions, Saints gradually came to regard his First Vision as the most important because it inaugurated his prophetic calling and character.

Memorials to Smith include the Joseph Smith Memorial Building in Salt Lake City, Utah, and the Joseph Smith Building on the campus of Brigham Young University.

Religious denominations

Smith's death resulted in further schism. Smith had proposed several ways to choose his successor, but while a prisoner in Carthage, it was too late to clarify his preference. Smith's brother Hyrum, had he survived, would have had the strongest claim, followed by Joseph's brother Samuel, who died mysteriously a month after his brothers. Another brother, William, was unable to attract a sufficient following. Smith's sons Joseph III and David also had claims, but Joseph III was too young and David was yet unborn. The Council of Fifty had a theoretical claim to succession, but it was a secret organization. Some of Smith's ordained successors, such as Oliver Cowdery and David Whitmer, had left the church.

The two strongest succession candidates were Sidney Rigdon, the senior member of the First Presidency, and Brigham Young, senior member of the Quorum of the Twelve. Most of the Saints voted for Young, who led his faction to the Utah Territory and incorporated The Church of Jesus Christ of Latter-day Saints, whose membership surpassed 13 million members in 2007. Rigdon's followers are known as Rigdonites. Most of Smith's family and several Book of Mormon witnesses temporarily followed James J. Strang, who based his claim on a forged letter of appointment, but Strang's following largely dissipated after his assassination in 1856. Other Saints followed Lyman Wight and Alpheus Cutler. Many members of these smaller groups, including most of Smith's family, eventually coalesced in 1860 under the leadership of Joseph Smith III and formed what was known for more than a century as the Reorganized Church of Jesus Christ of Latter Day Saints (now Community of Christ), which now has about 250,000 members. , adherents of the denominations originating from Joseph Smith's teachings number approximately 14 million.

In addition to churches in the Latter Day Saint movement, Smith is also accepted as a prophet by adherents of the Raëlian Church.

Family and descendants

Smith wed Emma Hale Smith in January 1827. She gave birth to seven children, the first three of whom (a boy Alvin in 1828 and twins Thaddeus and Louisa on 30 April 1831) died shortly after birth. When the twins died, the Smiths adopted twins, Julia and Joseph, whose mother had recently died in childbirth. (Joseph died of measles in 1832.) Joseph and Emma Smith had four sons who lived to maturity: Joseph Smith III (November 6, 1832), Frederick Granger Williams Smith (June 29, 1836), Alexander Hale Smith (June 2, 1838), and David Hyrum Smith (November 17, 1844, born after Joseph's death). , DNA testing had provided no evidence that Smith had fathered any children by women other than Emma.

Throughout her life and on her deathbed, Emma Smith frequently denied that her husband had ever taken additional wives. Emma claimed that the very first time she ever became aware of a polygamy revelation being attributed to Joseph by Mormons was when she read about it in Orson Pratt's booklet ''The Seer'' in 1853. Emma campaigned publicly against polygamy and also authorized and was the main signatory of a petition in Summer 1842, with a thousand female signatures, denying that Joseph was connected with polygamy, and as president of the Ladies' Relief Society, Emma authorized publishing a certificate in October 1842 denouncing polygamy and denying her husband as its creator or participant. Even when her sons Joseph III and Alexander presented her with specific written questions about polygamy, she continued to deny that their father had been a polygamist.

After Smith's death, Emma Smith quickly became alienated from Brigham Young and the church leadership. Young, whom Emma feared and despised, was suspicious of her desire to preserve the family's assets from inclusion with those of the church, and thought she would be even more troublesome because she openly opposed plural marriage. When most Latter Day Saints moved west, she stayed in Nauvoo, married a non-Mormon, Major Lewis C. Bidamon, and withdrew from religion until 1860, when she affiliated with what became the Reorganized Church of Jesus Christ of Latter Day Saints (now the Community of Christ), first headed by her son, Joseph Smith III. Emma never denied Joseph Smith's prophetic gift or repudiated her belief in the authenticity of the Book of Mormon.

See also

Chronology of Joseph Smith, Jr.

Controversies regarding Mormonism

Criticism of Joseph Smith

History of the Latter Day Saint movement

Joseph Smith: Prophet of the Restoration (film)

"Praise to the Man"

Smith Political and Civic Family

The Joseph Smith Papers

Notes

References

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . See Book of Mormon. . . . See Doctrine and Covenants. . See Wentworth letter. . See The History of Joseph Smith by His Mother . . . . . . .

External links

JosephSmithPapers.org – An LDS Church project compiling primary documents relating to Joseph Smith

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