Prophetic inspiration: Isaiah's Lips Anointed with Fire, by Benjamin West

In religion, a prophet, from the Greek word προφήτης (profétés) meaning "advocate", is an individual who is claimed to have been contacted by the supernatural or the divine, and to speak for them, serving as an intermediary with humanity, delivering this newfound knowledge from the supernatural entity to other people.^[1][2] 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."^[3][4]

Abrahamic religions[link]

Judaism[link]

In Hebrew, the word נְבִיא (navi), "spokesperson", traditionally translates as "prophet".^[5] 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,^[6] 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.^[7]

The Prophet Malachi, painting by Duccio di Buoninsegna, c. 1310 (Museo dell'Opera del Duomo, Siena Cathedral).

In addition to writing and speaking messages from God, Hebrew prophets often acted out prophetic parables.^[8] 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.^[9][10] 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.^{[11][12][12][13]} 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.^[14] 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.^[15] In a similar way, the prophet Isaiah had to walk stripped and barefoot for three years to illustrate the coming captivity,^[16] and the prophet Ezekiel had to lie on his side for 390 days and eat measured food to illustrate the coming siege.^[17]

The prophetic assignment is not always portrayed as positive in the Hebrew Bible,^[18][19][20] and prophets were often the target of persecution and opposition.^[21] God’s personal prediction to Jeremiah, "Attack you they will, overcome you they can't,"^[22] 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.^[21][23] In return for his adherence to God’s discipline and speaking God’s words, Jeremiah was attacked by his own brothers,^[24] beaten and put into the stocks by a priest and false prophet,^[25][26] imprisoned by the king,^[27] threatened with death,^[28] thrown into a cistern by Judah’s officials,^[29] and opposed by a false prophet.^[30] 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!"^[19][31] The life of Moses being threatened by Pharaoh is another example.^[32]

According to I Samuel 9:9,^[33] 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.^{[citation needed]} 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".^{[citation needed]}

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.^[34] The Talmud recognizes the existence of 48 male prophets who bequeathed permanent messages to mankind.^[34] 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.^[34] Rashi points out that Rebecca, Rachel and Leah were also prophets.^[35]

Prophets in Judaism are not always Jews.^[34] The story of Balaam in Numbers 22,describes a non-Jewish prophet who honors God and refuses to curse Israel and who is generally presented favorably.^[36]

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.

Christianity[link]

In Christianity a prophet (or seer^[37]) 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.^[38] The reception of a message is termed revelation and the delivery of the message is termed prophecy.

The term prophet is applied to those who receive public or private revelation. Public Revelation, in Catholicism, is part of the Deposit of Faith, the revelation of which was completed by Jesus; whereas Private Revelation does not add to the Deposit. The term "deposit of faith" refers to the entirety of Jesus Christ's revelation, and is passed to successive generations in two different forms, sacred scripture (the Bible) and sacred tradition.

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^[39] 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.^[40]

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.^[41] 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.

A 1542 painting of John the Baptist by Titian

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,^[42] Matthew 10:40-41 and 23:34,^[43] John 13:20 and 15:20^[44] and Acts 11:25-30, 13:1 and 15:32.^[45] 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.^[46] Irenaeus, wrote of 2nd century believers with the gift of prophecy,^[47] 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.^[48] The Shepherd of Hermas describes revelation in a vision regarding the proper operation of prophecy in the church.^[49] Eusebius mentions that Quadratus and Ammia of Philadelphia were both prominent prophets following the age of the Twelve Apostles.^[50][51] Tertullian, writing of the church meetings of the Montanists (to whom he belonged), described in detail the practice of prophecy in the 2nd century church.^[52]

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.^[53]

Islam[link]

The Qur'an identifies a number of men as "Prophets of Islam" (Arabic: nabiyy نبي‎; 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).

A depiction of Muhammad receiving his first revelation from the angel Gabriel. From the manuscript Jami' al-tawarikh by Rashid-al-Din Hamadani, 1307, Ilkhanate period.

Although only twenty-five prophets^[54] are mentioned by name in the Qur'an, a hadith (no. 21257 in Musnad Ibn Hanbal^[55]) mentions that there were 124,000 of them in total throughout history (with other traditions placing the number of Prophets at 224,000 while other scholars holding that there is even a greater number in the history of mankind, and God alone knows), 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.^[56] The message of all the prophets is believed to be the same. In Islam, all Prophetic Messengers are Prophets (such as [Adam], [Noah], [Abraham], [Moses], [Jesus], and [Muhammad]) not all Prophets are Prophetic Messengers. The primary distinction being that a Prophet is required to demonstrate God's law through his actions character, and behavior without necessarily calling people to follow him, a Prophetic Messenger is required to pronounce God's law (i.e. revelation) and call his people to submit and follow him. The Prophet Muhammad is distinguished from the rest of the Prophetic Messengers and Prophets in that he was commissioned by God to be the Prophetic Messenger to all of mankind. 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.^[57]

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.^[58]

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).

Bahá'í[link]

Moses with the tablets of the Ten Commandments, painting by Rembrandt (1659)

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".^[59] 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.^[60]

The Manifestations of God are not seen as incarnations of God, but they are also not seen as 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.^[60]

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^[61]). 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.

Modern prophetic claims[link]

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.^[62] 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.

A portrait of Joseph Smith, Jr.

Latter Day Saint Movement[link]

Joseph Smith, Jr. who established the "Church of Christ" in 1830, is considered a prophet by members of the Latter Day Saint movement, of which The Church of Jesus Christ of Latter-day Saints is the largest denomination. Additionally, many churches within the movement believe in a succession of living prophets (accepted by Latter Day Saints as "prophets, seers, and revelators") since the time of Joseph Smith. Churches in this movement also sustain their Quorum of the Twelve as prophets, seers, and revelators. The current prophet of the LDS Church is Thomas S. Monson.

Jehovah's Witnesses[link]

Jehovah's Witnesses do not consider any single person in their modern-day organization to be a prophet.^[63] 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.^[64][65] Their publishing company, Watch Tower, and official position magazine, The Watchtower, have asserted: "Ever since The Watchtower began to be published in July 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."^[66] 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."^[67] Concurrently with these exceptions, Jehovah's Witnesses in their literature and assemblies have taught their leadership was personally chosen by Jesus Christ in 1919 (a prophetic year in JW eschatology) and that they are "God's sole channel on earth", and "Jehovah's spirit directed organization".

Seventh-day Adventist[link]

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[link]

Tenrikyo's prophet, Nakayama Miki, is believed by Tenrikyoans to have been a messenger of God.^[68]

Ifa and other African Traditional Religions[link]

Main article: Traditional African religion, Ifa, Religion in Africa

Divination remains an important aspect of the lives of the people of contemporary Africa, especially amongst the usually rural, socially traditionalistic segments of its population. In arguably its most influential manifestation, the system of prophecy practiced by the babalawos and iyanifas of the historically Yoruba regions of West Africa have bequeathed to the world a corpus of fortune-telling poetic methodologies so intricate that it has been added by UNESCO to its official intangible cultural heritage of the World list.

Other religions[link]

• Mani (prophet), founder of Manichaeism, a quasi-Gnostic movement of late antiquity.
• 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.^[69][70]
• Hong Xiuquan, established the heterodox Christian sect "Heavenly Kingdom of Great Peace" (Chinese: 太平天國; Chinese: 太平天国).
• 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[link]

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

• Baba Vanga
• Billy Meier
• Coinneach Odhar
• Jeane Dixon
• Mother Shipton
• Nostradamus
• Sri Potuluri Virabrahmendra Swami

See also[link]

• Cassandra
• Clairvoyance
• Edgar Cayce
• Elijah List
• Major prophet
• Mediumship
• Nubuwwah
• Prophethood
• Prophethood (Ahmadiyya)
• Rishi
• Table of prophets of Abrahamic religions
• Twelve Minor Prophets
• Vates
• Völva

Further reading[link]

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

Notes[link]

External links[link]

Wikisource has the text of a 1905 New International Encyclopedia article about Prophet.

• 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
• "Prophets, a Mormon Perspective". Mormon.org. http://www.mormon.org/learn/0,8672,805-1,00.html. Retrieved August 5, 2005. 

Jason Thomas Mraz
Jason Mraz in March 2011
Background information
Birth name	Jason Thomas Mraz
Born	(1977-06-23) June 23, 1977 (age 35) Mechanicsville, Virginia, U.S.
Genres	Pop rock, blue-eyed soul, alternative rock
Occupations	Singer-songwriter, musician
Instruments	Vocals, guitar, piano, mandolin, mandola, banjo, ukulele, baritone ukulele
Years active	1999–present
Labels	Elektra Records (2002–2005) Atlantic Records (2005–present)
Associated acts	Tristan Prettyman, Bushwalla, Jack Johnson, Colbie Calliat
Website	jasonmraz.com
Notable instruments
Taylor Guitars

Jason Mraz ( /məˈræz/;^[1] born June 23, 1977 in Mechanicsville, Virginia) is an American singer-songwriter. 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, in 2005, 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.^[2] 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[link]

Jason Mraz was born and raised in Mechanicsville, Virginia.^[3] He is of Czech descent through his grandfather, who moved to the United States from Austria-Hungary in 1915.^[4] His surname is Czech for "frost"^[4] (Czech: mráz). His parents, Tom (Tomáš) Mraz and June, 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."^[5] He went to Lee Davis High School^[6]

Music career[link]

[edit] Live at Java Joe's (2001)

In 2001, Mraz released a live acoustic album, Live at Java Joe's, a coffee-house type place in the Ocean Beach neighborhood of San Diego where Jewel also made her debut. Here, Mraz performed with percussionist Noel "Toca" Rivera and bassist Ian Sheridan and felt at home singing and scatting through jazzy-pop songs. He would deliver rapidfire lyrics full of verbal mischief, and he would riff off the crowd like a stand-up comic.^[7] The album featured Mraz's free-lancing vocal style and songs he later re-released, 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.

[edit] Waiting for My Rocket to Come (2002–2003)

In 2002, Mraz signed a recording contract with Elektra Records. He recorded his first album with the Dave Matthews Band, John Mayer producer John Alagía, and Virginia-based roots rock band the Agents Of Good Root.^[8] Mraz then 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".

[edit] Tonight, Not Again: Jason Mraz Live at the Eagles Ballroom (2004)

In 2004, while touring, Mraz released a live album and accompanying DVD^[9], Tonight, Not Again: Jason Mraz Live at the Eagles Ballroom, a special two-disc set including an audio CD of his concert from Milwaukee's Eagles Ballroom^[10] , plus a video DVD of the concert plus tons of backstage footage. Mraz performed with his touring band including drummer Adam King, percussionist Noel "Toca" Rivera and bassist Ian Sheridan and keyboardist Eric Hinojosa along with a guest appearance from Blues Traveler lead John Popper. The Eagles Ballroom (part of The Rave complex) has a capacity of only about 3,200^[11] making it possible for Mraz to have significant interaction with the audience, bridging his earlier coffeeshop performances to his later much larger venue concerts.

[edit] 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.^[12] 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.^[13] 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 several opening acts, including Bushwalla and Tristan Prettyman, with whom he had co-written the duet "Shy That Way" in 2002.^[14] Mraz and Prettyman dated, ending their relationship in 2006. They also co-wrote the song "All I Want For Christmas is Us".^{[citation needed]} 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.^[15] In December 2005, Mraz released the first part of his ongoing podcast.

Jason Mraz performs at Foxwoods Resort Casino in Ledyard, Connecticut on May 17, 2006.

Jason Mraz at Gröna Lund In Stockholm, Sweden 2008

In March 2006, Mraz also performed for the first time at a sold-out performance in Singapore with Noel "Toca" Rivera as part of the annual Mosaic Music Festival.^{[citation needed]} 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.^[16] He has since released a song in Spanish entitled "La Nueva Belleza (The New Beauty)".^[17]

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 No. 22 on the U.S. iTunes Store on March 10, 2007, but it was ineligible for the site's Hot 100.^{[citation needed]} The tape-recording of bootlegs during Mraz's shows is explicitly supported by him and his management.^[18] In 2007, he also provided background vocals on Mandy Moore's song "Slummin' in Paradise", of her studio album Wild Hope.

[edit] 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, following the April 2008 "Music, Magic, Make Peace" Tour with Bushwalla, The Makepeace Brothers, and magician Justin Willman. The album debuted at number three on the Billboard Hot 200, giving Mraz his highest charting album to date. Following the success of its 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.^[19]

The first single, "I'm Yours", reached No. 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.^[20] 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.^[21]

[edit] Love Is a Four Letter Word (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."^[22]

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.^[23]

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.^[24]

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.^[25]

On September 13, 2010, Mraz was featured on the single "Love, Love, Love" by Hope.^[26]

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.^[27] 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 20 Countdown on March 5, 2011, Jason Mraz noted that he had 12 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.^[28]

JasonMraz.com relaunched in July 2011 with a 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, Noel "Toca" Rivera. The special shows marked the ten-year anniversary of the independently released Live at Java Joe's album. Mraz played in the US, Australia, New Zealand, Berlin and Prague, and was due to make a festival appearance in Hossegor, France before the festival was cancelled.

On September 19, 2011, Jason Mraz announced via his Facebook page the release of a new single titled "The World as I See It", which is intended to be the theme of the "In Search of Incredible" campaign, accompanied by the song being embedded via YouTube.^[29] On September 20, 2011, the single was released on the iTunes music store.^[30]

During the fall/winter tour, many songs old and new were showcased. Towards the end of the tour, Mraz announced that 'I Never Knew You' would not be featuring on the new album, suggesting that the final tracklist has been decided on and that the album is on course for release around February 2012.

On December 8, 2011, Mraz told Jeff Benjamin of Billboard that the "album is finished" except for one track he was attempting to re-work as an acoustic version. He described the album as, "It's not a departure in the sound of the genre in any way, it's just different tones, different textures. Musically, I think people are going to like it. It's personal. It's melodic. And it's mellow. There's a couple of up-tempo tunes, but mostly the rhythm of the heartbeat kind of takes precedence on this record. Medium-tempo tunes; which I love. It feels more like the pace of life. At least, based on my life and what I've been doing."^[31]

On January 20, 2012, during a performance streamed live from the Bing Bar at the Sundance Film Festival, Mraz told the audience that the album's title is Love Is a Four Letter Word. Mraz released a new single from the album, called "I Won't Give Up", and the single has peaked at No. 1 on iTunes.^[when?]

During January 2012, the Dutch online retailer bol.com accidentally released a tracklisting for the forthcoming album, which has been dismissed as being incorrect. On February 28, 2012, Jason released an EP entitled Live Is A Four Letter World. The EP was recorded live in San Diego and contains four tracks (one of which had already been released).^[32]

The new album was set to be released on May 8, 2012,^[33] however on February 14 it was stated that the new album is set to be released in stores and at all digital retailers on April 17, 2012.^[34]

Personal life[link]

Mraz was engaged to singer/songwriter and long-time close friend Tristan Prettyman.^[35] On June 7, 2011, Mraz said in an interview with the Daily Beast that he and Prettyman were no longer engaged.^[36]

Mraz lives a health-conscious lifestyle and enjoys eating mostly raw vegan foods.^[37] He owns an avocado farm in Bonsall in Northern San Diego County. Recently, he acquired the Garden Patch Farms&Orchard in Homer Glen, for its organic strawberries.^[38] Mraz is an active supporter of several charities including VH1's Save The Music Foundation, MusiCares, Free the Children, Life Rolls On, SPARC and the Human Rights Campaign.^[39] He has been named the 2010 SIMA Humanitarian of the Year. He also received the Clean Water Award in 2010 from the Surfrider Foundation.^[40] The same year, he also teamed up with The Nature Conservancy^[41] and created a PSA using his song I'm Yours to raise awareness about the non-profit organization's efforts to protect the earth.^[42] Jason performed at Farm Aid 2011 on August 13 in Kansas City. He has also advocated LGBT rights.^[43]

In 2011, Mraz appeared in the Visit California promotional film^[44] aimed at boosting tourism from the UK.

Discography[link]

• Waiting for My Rocket to Come (2002)
• Tonight, Not Again: Jason Mraz Live at the Eagles Ballroom (2004) + accompanying DVD
• Mr. A-Z (2005)
• We Sing. We Dance. We Steal Things. (2008)
• Love is a Four Letter Word (2012)

Awards[link]

Notes[link]

External links[link]

Wikimedia Commons has media related to: Jason Mraz

• Official website
• Jason Mraz at the Internet Movie Database
• Jason Mraz at Allmusic
• Jason Mraz's channel on YouTube
• 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.

Prophet Muhammad Prophet, Messenger, Apostle, Witness, Bearer of Good Tidings, Warner, Reminder, Caller, Announcer.
Common calligraphic representation of Muhammad's name
Born	Muḥammad ibn `Abd Allāh c. (570-04-26)26 April 570 Mecca (Makkah), Arabia (now Saudi Arabia)
Died	8 June 632(632-06-08) (aged 62) Yathrib, Arabia (present-day Medina, Hejaz, Saudi Arabia)
Cause of death	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)
Children	Sons: al-Qasim, `Abd-Allah, Ibrahim Daughters: Zainab, Ruqayyah, Umm Kulthoom, Fatimah Zahra
Parents	Father: `Abd Allah ibn `Abd al-Muttalib Mother: Aminah bint Wahb
Relatives	Ahl al-Bayt
Further articles from Category:Muhammad Life In Mecca · Hijra · In Medina · Conquest of Mecca · Wives · Family tree Career Qur'an · Hadith · Early reforms under Islam · Diplomacy · Military · Persecution by Meccans · Migration to Abyssinia · Farewell pilgrimage Miracles Isra and Mi'raj · Relics · Splitting of the moon · Al-Masjid al-Nabawi Views by subject Jewish · Christian · Slavery Succession Farewell sermon · Saqifah · Pen and paper · Family · Companions · History Praise Durood · Na'at · Mawlid · Haḍra · Madih nabawi · Ya Muhammad Perspectives Islamic · Jewish · Bible · Medieval Christian · Historicity · Criticism · Prophetic biography · Depictions · Films · Depictions in film v t e

Muhammad (c. 26 April 570 – 8 June 632;^[1] also transliterated as Mohammad, Mohammed, or Muhammed; Arabic: محمد‎), full name: Muhammad Ibn `Abd Allāh Ibn `Abd al-Muttalib (Arabic: محمد بن عبدالله بن عبد المطلب ‎) was a leader from Mecca who unified the tribes of Arabia into a single religious polity under Islam. He is believed by Muslims and Bahá'ís to be a messenger and prophet of God. Muslims believe that Islam was not his own invention but was revealed by God,^[2][3] and most consider him to be the last prophet of God^{[4][n 1]} Muslims thus consider him the restorer of an uncorrupted original monotheistic faith (islām) of Adam, Noah, Abraham, Moses, Jesus and other prophets.^[5][6][7]

Born in 570 CE in the Arabian city of Mecca,^[8][9] 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.^[10] Being in the habit of periodically retreating to a cave in the surrounding mountains for several nights of meditation and prayer, he later reported that it was there, at age 40,^[8][11] that 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)^{[n 2]} acceptable to God, and that he himself was a prophet and messenger of God, in the same vein as other Islamic prophets.^[7][12][13]

Muhammad gained few followers early on,^[14] 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^[15] before he and his remaining followers in Mecca migrated to Medina (then known as Yathrib) in the year 622.^[16] This event, the Hijra, marks the beginning of the Islamic calendar, which is also known as the Hijri Calendar. In Medina, Muhammad united the tribes under the Constitution of Medina,.^[16] After eight years of fighting with the Meccan tribes, his followers, who by then had grown to 10,000, conquered Mecca. Muhammad destroyed the symbols of paganism in Mecca^[17] and then sent his followers out to destroy all of the remaining pagan temples throughout Eastern Arabia.^[18][19]

In 632, a few months after returning to Medina from The 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.^[20][21]

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 Quran, 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.^[22] While conceptions of Muhammad in medieval Christendom and premodern times were largely negative, appraisals in modern history have been far less so.^[13][23]

Names and appellations in the Quran[link]

The name Muhammad written in Thuluth, a script variety of Islamic calligraphy.

The name Muhammad means "Praiseworthy" and occurs four times in the Quran.^[24] The Quran addresses Muhammad in the second person not by his name but by the appellations prophet, messenger, servant of God ('abd), announcer (bashir)^{[Quran 2:119]}, witness (shahid),^{[Quran 33:45]} bearer of good tidings (mubashshir), warner (nathir),^{[Quran 11:2]} reminder (mudhakkir),^{[Quran 88:21]} one who calls [unto God] (dā‘ī),^{[Quran 12:108]} light personified (noor)^{[Quran 05:15]}, and the light-giving lamp (siraj munir)^{[Quran 73:1]}. 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 Quran 73:1 and the shrouded (al-muddaththir) in Quran 74:1.^[25] In the Quran, believers are not to distinguish between the messengers of God and are to believe in all of them (Sura Al-Baqara 2:285). God has caused some messengers to excel above others 2:253 and in Sura Al-Ahzab 33:40 He singles out Muhammad as the "Seal of the Prophets".^[26] The Quran also refers to Muhammad as Aḥmad "more praiseworthy" (Arabic: أحمد‎, Sura As-Saff 61:6).

Sources for Muhammad's life[link]

Quran[link]

A folio from an early Quran, written in Kufic script (Abbasid period, 8th–9th century).

The Quran is the central religious text of Islam and Muslims believe that it represents the words of God revealed to Muhammad through the archangel Gabriel.^[27][28][29] Although it mentions Muhammad directly only four times,^[30] there are verses which can be interpreted as allusions to Muhammad's life.^{[13][n 3]} The Quran however provides little assistance for a chronological biography of Muhammad, and many of the utterances recorded in it lack historical context.^[31][32]

Early biographies[link]

Next in importance are historical works by writers of the 3rd and 4th centuries of the Muslim era.^[33] These include the traditional Muslim biographies of Muhammad (the sira literature), which provide further information on Muhammad's life.^[34]

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.^[35][36] 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).^[33]

Many scholars accept the accuracy of the earliest biographies, though their accuracy is unascertainable.^[35] 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".^[37]

Hadith[link]

In addition, the hadith collections are accounts of the verbal and physical traditions of Muhammad that date from several generations after his death.^[38]

Western academics view the hadith collections with caution as accurate historical sources.^[38] Scholars such as Madelung do not reject the narrations which have been compiled in later periods, but judge them in the context of history and on the basis of their compatibility with the events and figures.^[39]

Non-Arabic sources[link]

The earliest documented Christian knowledge of Muhammad stems from Byzantine sources. They indicate that both Jews and Christians saw Muhammad as a "false prophet". 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."^[40] Another Greek source for Muhammad is the 9th-century writer Theophanes. The earliest Syriac source is the 7th-century writer John bar Penkaye.^[41]

Pre-Islamic Arabia[link]

Main tribes and settlements of Arabia in Muhammad's lifetime

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.^[42] 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.^[43] 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.^[44][45]

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^{[citation needed]} (literally "the god"), who was remote from their everyday concerns and thus not the object of cult or ritual.^{[citation needed]} Three goddesses were associated with Allah as his daughters: Allāt, Manāt and al-‘Uzzá. Monotheistic communities existed in Arabia, including Christians and Jews.^[46] 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.^[47][48] According to Muslim tradition, Muhammad himself was a Hanif and one of the descendants of Ishmael, son of Abraham.^[49]

Life[link]

Life in Mecca[link]

Muhammad was born and lived in Mecca for the first 52 years of his life (570–622). This period is generally divided into two phases, before and after declaring the prophecy.

Childhood and early life[link]

Muhammad was born in the month of Rabi' al-awwal in 570. He belonged to the Banu Hashim clan, one of the prominent families of Mecca, although it seems not to have been prosperous during Muhammad's early lifetime.^[13][50] The Banu Hashim clan was part of the Quraysh tribe. 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. 20th-century scholarship has suggested alternative dates for this event, such as 568 or 569.^[51]

Miniature from Rashid-al-Din Hamadani's Jami al-Tawarikh, c. 1315, illustrating the story of Muhammad's role in re-setting the Black Stone in 605.^[52]

His father, Abdullah, died almost six months before Muhammad was born.^[53] According to Islamic 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.^[10] Some western scholars of Islam have rejected the historicity of this tradition.^{[54][not in citation given]} At the age of six, Muhammad lost his biological mother Amina to illness and he became fully orphaned.^[10][55] For the next two years, he was under the guardianship of his paternal grandfather Abd al-Muttalib, of the Banu Hashim clan, but when Muhammad was eight, his grandfather also died. He then came under the care of his uncle Abu Talib, the new leader of Banu Hashim.^[10][51] According to William Montgomery 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."^[56]

While still in his teens, Muhammad accompanied his uncle on trading journeys to Syria gaining experience in commercial trade, the only career open to Muhammad as an orphan.^[10][56] Islamic tradition states that when Muhammad was either nine or twelve while accompanying the Meccans' caravan to Syria, he met a Christian monk or hermit named Bahira who is said to have foreseen Muhammed's career as a prophet of God.^[57]

Little is known of Muhammad during his later youth, and from the fragmentary information that is available, it is difficult to separate history from legend.^[10][56] It is known that he became a merchant and "was involved in trade between the Indian ocean and the Mediterranean Sea."^[58] Due to his upright character he acquired the nickname "al-Amin" (Arabic: الامين), meaning "faithful, trustworthy" and "al-Sadiq" meaning "truthful"^[59] and was sought out as an impartial arbitrator.^[9][13][60] His reputation attracted a proposal in 595 from Khadijah, a 40-year-old widow who was 15 years older than he. Muhammad consented to the marriage, which by all accounts was a happy one.^[10][58]

Several years later, according to a narration collected by Ibn Ishaq, Muhammad was involved with a well-known story about setting the Black Stone in place in the wall of the Kaaba in 605 C.E. The Black Stone, a sacred object, 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 together carried the Black Stone to the right spot, then Muhammad set the stone in place, satisfying the honour of all.^[61]

Beginnings of the Quran[link]

The cave Hira in the mountain Jabal al-Nour where, according to Muslim belief, Muhammad received his first revelation.

Muhammad adopted the practice of meditating alone for several weeks every year in a cave on Mount Hira near Mecca.^[62][63] 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:^[64]

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

—Quran, sura 96 (Al-Alaq), ayat 1-5^[65]

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.^[45] He also feared that others would dismiss his claims as being possessed.^[45] 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.^[66] 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."^[67][68][69]

A depiction of Muhammad receiving his first revelation from the angel Gabriel. From the manuscript Jami' al-tawarikh by Rashid-al-Din Hamadani, 1307, Ilkhanate period.

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)".^[70] According to Welch these revelations were accompanied by mysterious seizures, and the reports are unlikely to have been forged by later Muslims.^[13] Muhammad was confident that he could distinguish his own thoughts from these messages.^[71] According to the Quran, one of the main roles of Muhammad is to warn the unbelievers of their eschatological punishment (Quran 38:70, Quran 6:19). 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 41:13–16).^[25] 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.^[72] Muhammad's mission also involves preaching monotheism: The Quran commands Muhammad to proclaim and praise the name of his Lord and instructs him not to worship idols or associate other deities with God.^[15][25]

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.^[13]

Opposition[link]

According to Muslim tradition, Muhammad's wife Khadija was the first to believe he was a prophet.^[73] She was soon followed by Muhammad's ten-year-old cousin Ali ibn Abi Talib, close friend Abu Bakr, and adopted son Zaid.^[11][73] Around 613, Muhammad began his public preaching (Quran 26:214).^[74] Most Meccans ignored him and mocked him,^[15] 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.^[75]

The last ayah from the sura An-Najm in the Quran: "So prostrate to Allah and worship [Him]." Muhammad's message of monotheism (one God) challenged the traditional order.

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.^[15][76] However, the Quranic exegesis maintains that it began as soon as Muhammad started public preaching.^[77] 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.^[75] 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.^[75]

Tradition records at great length the persecution and ill-treatment of Muhammad and his followers.^[13][15] 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.^[78][79] Apart from insults, Muhammad was protected from physical harm as he belonged to the Banu Hashim clan.^[15][80][81]

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.^[13][15]

Muhammad desperately hoping for an accommodation with his tribe, either from fear or in the hope of succeeding more readily in this way, pronounced a verse acknowledging the existence of three Meccan goddesses considered to be the daughters of Allah, and appealing for their intercession. Muhammad later retracted the verses at the behest of Gabriel, claiming that the verses were whispered by the devil himself.^{[15][82][n 4]} This episode known as "The Story of the Cranes" (translation: قصة الغرانيق, transliteration: Qissat al Gharaneeq) is also known as "Satanic Verses". Some scholars argued against its historicity on various grounds.^[83] While this incident got widespread acceptance by early Muslims, strong objections to it were raised starting from the tenth century, on theological grounds. The objections continued to be raised to the point where the rejection of the historicity of the incident eventually became the only acceptable orthodox Muslim position.^[84]

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 pressure it into withdrawing its protection of Muhammad. The boycott lasted three years but eventually collapsed as it failed in its objective.^[85][86] During this, Muhammad was only able to preach during the holy pilgrimage months in which all hostilities between Arabs were suspended.^[87]

Isra and Mi'raj[link]

The Al-Aqsa Mosque, part of the al-Haram ash-Sharif complex in Jerusalem, is believed to be the "farthest mosque" to which Muhammad travelled in his night journey. The al-Haram ash-Sharif is the third holiest place on earth for Muslims.^[88]

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 steed (Buraq) 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.^[87][89] 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.^[89]

Quranic inscriptions on the Dome of the Rock, adjacent to the Al-Aqsa Mosque in the al-Haram ash-Sharif. The Dome of the Rock marks the spot from which Muhammad is believed to have ascended to heaven.^[90]

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 as having been from Mecca to Jerusalem.^[91]

Last years in Mecca before Hijra[link]

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.^[13][86][87] 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.^[13][86][87]

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).^[13] The Arab population of Yathrib were familiar with monotheism and prepared for the appearance of a prophet because a Jewish community existed there.^[13][16] 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.^[16] 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"^[16][92] 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.^[93]

Hijra[link]

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,^[16] 320 kilometres (200 mi) north of Mecca. The Hijra is celebrated annually on the first day of the Muslim year.

Migration to Medina[link]

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.^[94][95] There was fighting in Yathrib mainly involving its Arab and Jewish inhabitants for around a hundred years before 620.^[94] 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.^[94] The delegation from Medina pledged themselves and their fellow-citizens to accept Muhammad into their community and physically protect him as one of themselves.^[13]

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.^[16][96] By 622, Muhammad emigrated to Medina, a large agricultural oasis. Those who migrated from Mecca along with Muhammad became known as muhajirun (emigrants).^[13]

Establishment of a new polity[link]

Wikisource has original text related to this article: Medina Charter

Among the first things Muhammad did 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").^[94][95] 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.^[13] It effectively established the first Islamic state.

Several ordinances were proclaimed 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.^[16]

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.^[98] Those Medinans who converted to Islam and helped the Muslim emigrants find shelter became known as the ansar (supporters).^[13] Then Muhammad instituted brotherhood between the emigrants and the supporters and he chose Ali as his own brother.^[99]

Beginning of armed conflict[link]

Following the emigration, the Meccans seized the properties of the Muslim emigrants in Mecca.^[100] Economically uprooted and with no available profession, the Muslim migrants turned to raiding Meccan caravans, initiating armed conflict with Mecca.^{[101][102][103]} Muhammad delivered Quranic verses permitting the Muslims to fight the Meccans (see sura Al-Hajj, Quran 22:39–40).^[104] These attacks allowed the migrants to acquire wealth, power and prestige while working towards their ultimate goal of conquering Mecca.^[105][106]

The Masjid al-Qiblatain, where Muhammad established the new Qibla, or direction of prayer

On 11 February 624 according to the traditional account, while praying in the Masjid al-Qiblatain in Medina, Muhammad received a revelation from God that he should be facing Mecca rather than Jerusalem during prayer. As he adjusted himself, so did his companions praying with him, beginning the tradition of facing Mecca during prayer.^[107] According to Watt, the change may have been less sudden and definite than the story suggests – the related Quranic verses (2:136–2:147) appear to have been revealed at different times – and correlates with changes in Muhammad's political support base, symbolizing his turning away from Jews and adopting a more Arabian outlook.^[107]

In March 624, Muhammad led some three hundred warriors in a raid on a Meccan merchant caravan. The Muslims set an ambush for them at Badr.^[108] Aware of the plan, the Meccan caravan eluded the Muslims.^[103] 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 624.^[109] 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.^[110] Seventy prisoners had been acquired, many of whom were soon ransomed in return for wealth or freed.^{[101][103][111][112]} Muhammad and his followers saw in the victory a confirmation of their faith^[13] as Muhammad ascribed the victory to the assistance of an invisible host of angels.^[113] The Quranic verses of this period, unlike the Meccan ones, dealt with practical problems of government and issues like the distribution of spoils.^[114][115]

The victory strengthened Muhammad's position in Medina and dispelled earlier doubts among his followers.^[116] 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.^[117]

Muhammad expelled from Medina the Banu Qaynuqa, one of three main Jewish tribes.^[13] 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.^[115] 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.^[13]

Conflict with Mecca[link]

The Kaaba in Mecca long held a major economic and religious role for the area. Seventeen months after Muhammad's arrival in Medina, it became the Muslim Qibla, or direction for prayer (Salah). The Kaaba has been rebuilt several times; the present structure, built in 1629, is a reconstruction of an earlier building dating to 683.^[118]

The Meccans 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.^[119] In the ensuing months, the Meccans sent ambush parties on Medina while Muhammad led expeditions on tribes allied with Mecca and sent out a raid on a Meccan caravan.^[120] Abu Sufyan subsequently gathered an army of three thousand men and set out for an attack on Medina.^[115][121]

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.^[115] 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.^[122][123] 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.^[115] They were not entirely successful, however, as they had failed to achieve their aim of completely destroying the Muslims.^[124][125] The Muslims buried the dead, and returned to Medina that evening. Questions accumulated as to the reasons for the loss, and Muhammad subsequently delivered Quranic verses 3:152 which indicated that their defeat was partly a punishment for disobedience and partly a test for steadfastness.^[126]

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.^[127] 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.^[127] When Muhammad heard of men massing with hostile intentions against Medina, he reacted with severity.^[128] 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.^[129][130] Around a year later, Muhammad expelled the Banu Nadir from Medina^[131] 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 to annihilate him.^[132] 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.^[133]

Siege of Medina[link]

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 3,000 men and adopted a new form of defense unknown in Arabia at that time: the Muslims dug a trench^[132] 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^[132] and lasted for two weeks.^[134] 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.^[132][135] The Quran discusses this battle in sura Al-Ahzab, ayat (verses) 9-27, 33:9–27.^[77] 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.^[136] After the coalition's retreat, the Muslims accused the Banu Qurayza of treachery and besieged them in their forts for 25 days. The Banu Qurayza eventually surrendered; according to Ibn Ishaq, all the men apart from a few who converted to Islam were beheaded, while the women and children were enslaved.^{[132][137][138]} Walid N. Arafat and Barakat Ahmad have disputed the accuracy of Ibn Ishaq"s narrative, however.^[139] Arafat believes that Ibn Ishaq's Jewish sources, speaking over 100 years after the event, conflated their account with memories of earlier massacres in Jewish history; he notes that Ibn Ishaq was considered an unreliable historian by his contemporary Malik ibn Anas, and a transmitter of "odd tales" by the later Ibn Hajar.^[140] Ahmad argues that only some of the tribe were killed, while some of the fighters were merely enslaved.^[141][142] Watt finds Arafat's arguments "not entirely convincing", while Meir J. Kister has contradicted^{[clarification needed]} the arguments of Arafat and Ahmad.^[143]

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.^[144] Following the Battle of the Trench, he made two expeditions to the north which ended without any fighting.^[13][132] 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 (sura 24, An-Nur).^[145]

Truce of Hudaybiyyah[link]

Although Muhammad had already delivered Quranic verses commanding the Hajj,^[146] the Muslims had not performed it due to the enmity of the Quraysh. In the month of Shawwal 628,^[132] 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.^[147] 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.^[148] 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.^[148]

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" (Arabic: بيعة الرضوان , bay'at al-ridhwān‎) 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.^[148][149] The main points of the treaty included the cessation of hostilities; the deferral of Muhammad's pilgrimage to the following year;^[150] and an agreement to send back any Meccan who had gone to Medina without the permission of their protector.^[148]

Many Muslims were not satisfied with the terms of the treaty. However, the Quranic sura "Al-Fath" (The Victory) (Quran 48:1–29) assured the Muslims that the expedition from which they were now returning must be considered a victorious one.^[151] 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;^[150] 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.^[13]

After signing the truce, Muhammad made an expedition against the Jewish oasis of Khaybar,^[150] 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.^[121][152] 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).^{[13][153][154][155]} 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.^{[153][154][155]} 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.^[155][156]

Final years[link]

Conquest of Mecca[link]

A depiction of Muhammad (with veiled face) advancing on Mecca from Siyer-i Nebi, a 16th-century Ottoman manuscript. The angels Gabriel, Michael, Israfil and Azrail, are also shown.

The truce of Hudaybiyyah had been enforced for two years.^[157][158] The tribe of Banu Khuza'a had good relations with Muhammad, whereas their enemies, the Banu Bakr, had an alliance with the Meccans.^[157][158] A clan of the Bakr made a night raid against the Khuza'a, killing a few of them.^[157][158] The Meccans helped the Banu Bakr with weapons and, according to some sources, a few Meccans also took part in the fighting.^[155][157] 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.^[159]

The Meccans replied that they would accept only the last condition.^[159] However, soon they realized their mistake and sent Abu Sufyan to renew the Hudaybiyyah treaty, but now his request was declined by Muhammad.^[155]

Muhammad began to prepare for a campaign.^[160] 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.^[161][162] He declared an amnesty for past offences, except for ten men and women who were "guilty of murder or other offences or had sparked off the war and disrupted the peace".^[163] Some of these were later pardoned.^[162][164] Most Meccans converted to Islam and Muhammad subsequently had destroyed all the statues of Arabian gods in and around the Kaaba.^{[162][165][166]} According to reports collected by Ibn Ishaq and al-Azraqi, Muhammad personally spared paintings or frescos of Mary and Jesus, but other traditions suggest that all pictures were erased.^[167] The Quran discusses the conquest of Mecca.^[77][168]

Conquest of Arabia[link]

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.^[169] Muhammad defeated the Hawazin and Thaqif tribes in the Battle of Hunayn.^[13][170]

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.^[171] Although Muhammad did not make contact with hostile forces at Tabuk, he received the submission of some local chiefs of the region.^[13][172]

He also ordered the destruction of remaining pagan idols in Eastern Arabia. The last city to hold out against the Muslims in Eastern Arabia was Taif. Muhammad refused to accept the surrender of the city until they agreed to convert to Islam and let his men destroy their statue of their goddess Allat.^{[173][174][175]}

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 to be safe against his attacks and to benefit from the booties of the wars.^[13][171] 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."^[171][176]

Farewell pilgrimage[link]

Anonymous illustration of al-Bīrūnī's The Remaining Signs of Past Centuries, depicting Muhammad prohibiting intercalary months during the Farewell Pilgrimage, C17th Ottoman copy of a C14th (Ilkhanate) manuscript (Edinburgh codex).

In 632, 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).^[13] After completing the pilgrimage, Muhammad delivered a famous speech known as The Farewell Sermon, at Mount Arafat east of Mecca. In this sermon, Muhammad advised his followers not to follow certain pre-Islamic customs. He declared that an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action.^[177] He 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 told them that they were entitled to discipline their wives but should do so with kindness. He addressed the issue of inheritance by forbidding false claims of paternity or of a client relationship to the deceased, and forbade his followers to leave their wealth to a testamentary heir. He also upheld the sacredness of four lunar months in each year.^{[178][179][180]} According to Sunni tafsir, the following Quranic verse was delivered during this event: “Today I have perfected your religion, and completed my favours for you and chosen Islam as a religion for you.”(Quran 5:3)^[13][181] According to Shia tafsir, it refers to the 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.^[182]