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Prophet Muhammad (s): Difference between revisions
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His mother was [[Amina bt. Wahb]] b. 'Abd Manaf b. Zuhra b. Kilab. | His mother was [[Amina bt. Wahb]] b. 'Abd Manaf b. Zuhra b. Kilab. | ||
[[Al-'Allama al-Majlisi]] has said, "All [[Twelver Shi'a]]s agree that [[Abu Talib]], Amina bt. Wahb and [['Abd Allah b. 'Abd al-Muttalib]] and all of the forefathers of the Prophet (s), dating back to the time of [[Adam (a)]], were believers [in God]."<ref> | [[Al-'Allama al-Majlisi]] has said, "All [[Twelver Shi'a]]s agree that [[Abu Talib]], Amina bt. Wahb and [['Abd Allah b. 'Abd al-Muttalib]] and all of the forefathers of the Prophet (s), dating back to the time of [[Adam (a)]], were believers [in God]."<ref>Āyatī, ''Tārīkh-i payāmbar-i Islām'', p. 42.</ref> | ||
{{Family tree of the Prophet (s)}} | {{Family tree of the Prophet (s)}} | ||
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== Birth == | == Birth == | ||
The exact year of the Prophet's (s) birth is not known. [[Ibn Hisham]] and some others have written that it was in [['Am al-fil]] (literally, "the year of the elephant"), the year in which [[Abraha al-Ashram]] and his elephants attempted to destroy the [[Ka'ba]]. But this does not help much, since it cannot be said for certain what year ''the year of the elephant'' was. However, taking into consideration that the Prophet's (s) demise was in [[632]] CE and that he was 63 years old at the time of his demise, the year of his birth must have been either [[569]] or [[570]] CE.<ref> | The exact year of the Prophet's (s) birth is not known. [[Ibn Hisham]] and some others have written that it was in [['Am al-fil]] (literally, "the year of the elephant"), the year in which [[Abraha al-Ashram]] and his elephants attempted to destroy the [[Ka'ba]]. But this does not help much, since it cannot be said for certain what year ''the year of the elephant'' was. However, taking into consideration that the Prophet's (s) demise was in [[632]] CE and that he was 63 years old at the time of his demise, the year of his birth must have been either [[569]] or [[570]] CE.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 38.</ref> | ||
The date of his birth is [[Rabi' I 17]]th according to the majority of [[Shi'a]] scholars, and [[Rabi' I 12]]th according to [[Sunni|Sunnis]].<ref> | The date of his birth is [[Rabi' I 17]]th according to the majority of [[Shi'a]] scholars, and [[Rabi' I 12]]th according to [[Sunni|Sunnis]].<ref>Āyatī, ''Tārīkh-i payāmbar-i Islām'', p. 43.</ref> | ||
== Childhood == | == Childhood == | ||
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When Muhammad (s) was six years and three months old (or four years old according to some reports), he traveled to [[Yathrib]] with his mother, Amina, to see his relatives on the side of [[Abd al-Muttalib]]'s mother (i.e. Banu 'Adi b. Najjar). However, on her way back to [[Mecca]], she passed away in [[Abwa']] and was buried there. Amina was 30 years old at the time of death. | When Muhammad (s) was six years and three months old (or four years old according to some reports), he traveled to [[Yathrib]] with his mother, Amina, to see his relatives on the side of [[Abd al-Muttalib]]'s mother (i.e. Banu 'Adi b. Najjar). However, on her way back to [[Mecca]], she passed away in [[Abwa']] and was buried there. Amina was 30 years old at the time of death. | ||
After the loss of his mother, [[Abd al-Muttalib]], undertook the guardianship of Muhammad (s). When Muhammad (s) was eight years old, 'Abd al-Muttalib also passed away. Since then, Muhammad's (s) uncle, [[Abu Talib]], took care of him. <ref> | After the loss of his mother, [[Abd al-Muttalib]], undertook the guardianship of Muhammad (s). When Muhammad (s) was eight years old, 'Abd al-Muttalib also passed away. Since then, Muhammad's (s) uncle, [[Abu Talib]], took care of him. <ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'''', p. 38.</ref> In the house of Abu Talib, his wife, [[Fatima bt. Asad]], was so kind to Muhammad (s) that when she passed away, the Prophet (s) said, "Today, my mother has died!".<ref>Yaʿqūbī, ''Tārīkh al-Yaʿqūbī'', vol. 1, p. 369; Āyatī, ''Tārīkh-i payāmbar-i Islām'', p. 49.</ref> | ||
=== First Journey to Syria and the Christian Monk's Prophecy === | === First Journey to Syria and the Christian Monk's Prophecy === | ||
Historians have written that as a child, Muhammad (s) accompanied his uncle [[Abu Talib]] in one of his journeys to [[Damascus]]. On the way, they stopped in a place called ''Busra'', where they met a Christian monk whose name was [[Bahira]]. He saw the signs of [[prophethood]] in Muhammad (s) and advised Abu Talib on how to best treat him (Muhammad). He especially advised him to protect Muhammad (s) from the [[Jews]] who were his enemies. | Historians have written that as a child, Muhammad (s) accompanied his uncle [[Abu Talib]] in one of his journeys to [[Damascus]]. On the way, they stopped in a place called ''Busra'', where they met a Christian monk whose name was [[Bahira]]. He saw the signs of [[prophethood]] in Muhammad (s) and advised Abu Talib on how to best treat him (Muhammad). He especially advised him to protect Muhammad (s) from the [[Jews]] who were his enemies. | ||
It is recorded that when the caravan moved away from Bahira, he asked Muhammad (s) to stay and told him that, "By [[al-Lat]] and [[al-'Uzza]], I command you to answer my questions!" Muhammad (s) responded to Bahira by saying, "Don't ask me to answer you in the name of al-Lat and al-'Uzza because I do not hate anything more than them".<ref> | It is recorded that when the caravan moved away from Bahira, he asked Muhammad (s) to stay and told him that, "By [[al-Lat]] and [[al-'Uzza]], I command you to answer my questions!" Muhammad (s) responded to Bahira by saying, "Don't ask me to answer you in the name of al-Lat and al-'Uzza because I do not hate anything more than them".<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 38.</ref>. Then, Bahira asked him to answer by the name of [[Allah]]. | ||
== Youth == | == Youth == | ||
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{{Main|Hilf al-Fudul}} | {{Main|Hilf al-Fudul}} | ||
One of the most important events in the life of Muhammad (s), before his marriage, was his participation in an agreement called [[Hilf al-Fudul]] in which some of the youths of [[Mecca]] pledged "to support any person under oppression and defend their rights"<ref>Ibn | One of the most important events in the life of Muhammad (s), before his marriage, was his participation in an agreement called [[Hilf al-Fudul]] in which some of the youths of [[Mecca]] pledged "to support any person under oppression and defend their rights"<ref>Ibn Hishām, ''al-Sīra al-nabawīyya'', vol. 1, p. 141-142.</ref>. | ||
=== Second Journey to Syria === | === Second Journey to Syria === | ||
When Muhammad (s) was twenty-five years old, Abu Talib told him, "The caravan of [[Quraysh]] is ready to go to Damascus. [[Khadija bt. Khuwaylid]], has given money to some of your family members to conduct business for her and to take their shares of profit. She might accept for you to join them if you would like to." Then, he spoke with Khadija and she accepted. [[Ibn Ishaq]] has written that when Khadija saw the trustworthiness and the dignity of Muhammad (s), she told him that she would pay him a bigger share than others if he accepted to conduct business using her money.<ref>Ibn | When Muhammad (s) was twenty-five years old, Abu Talib told him, "The caravan of [[Quraysh]] is ready to go to Damascus. [[Khadija bt. Khuwaylid]], has given money to some of your family members to conduct business for her and to take their shares of profit. She might accept for you to join them if you would like to." Then, he spoke with Khadija and she accepted. [[Ibn Ishaq]] has written that when Khadija saw the trustworthiness and the dignity of Muhammad (s), she told him that she would pay him a bigger share than others if he accepted to conduct business using her money.<ref>Ibn Isḥāq, ''al-Sīyar wa al-maghāzī'', p. 59; Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 39.</ref> | ||
After that business trip, Khadija married Muhammad (s). | After that business trip, Khadija married Muhammad (s). | ||
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{{see also|Prophet Muhammad's Wives}} | {{see also|Prophet Muhammad's Wives}} | ||
Muhammad (s) married Khadija when he was twenty-five years old.<ref> | Muhammad (s) married Khadija when he was twenty-five years old.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām, p. 39-40.</ref> Khadija lived with the Prophet (s) for 25 years and passed away 10 years after [[Bi'tha]]. Khadija gave birth to a few children, the boys of whom died in childhood. The most famous of her daughters was [[Lady Fatima (a)]]. | ||
After dimise of Khadija, the Prophet (s) married [[Sawda bt. Zam'a]]. The next wives of the Prophet (s) were: | After dimise of Khadija, the Prophet (s) married [[Sawda bt. Zam'a]]. The next wives of the Prophet (s) were: | ||
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== Placing al-Hajar al-Aswad == | == Placing al-Hajar al-Aswad == | ||
{{main|Al-Hajar al-Aswad}} | {{main|Al-Hajar al-Aswad}} | ||
Placing [[al-Hajar al-Aswad]] (black stone) on the [[Ka'ba]] happened before the Prophet's (s) mission began and confirmed his social status amongst people of [[Mecca]]. History has it that the Ka'ba was respected even amongst the [[polytheism|polytheistic]] Arabs of the pre-Islam, during the [[Age of Ignorance]]. Once a flood damaged the Ka'ba and ruined its walls, the [[Quraysh]] reconstructed the walls. When they wanted to place the ''al-Hajar al-Aswad'' (black stone) onto the Ka'ba, an argument broke out between the chiefs of the Quraysh's families as to which of them should do it. Each of them wanted to have the honor of placing the stone back onto the Ka'ba. The argument was heated and they even brought a tub full of blood and put their hands in it, which was a type of pledge that they had to fight until one of them won. Finally, they agreed to accept the judgment of the first person who would enter [[al-Masjid al-Haram]] through the gate of Banu Shayba, and to do whatever that person said. The first person who entered was Muhammad (s). The nobles of the Quraysh said that Muhammad (s) was trustworthy and that they would accept his judgment. Then, they told him what had happened. Muhammad (s) said, "Let us spread a piece of cloth." They did so, and he then placed the black stone on it. Then, he said that "The chief of every family should come and hold a corner of this cloth." They lifted up the cloth and brought the stone to the place it had to be installed, then he lifted the stone and placed it back onto the Ka'ba. By such a judgment, he prevented an imminent war.<ref> | Placing [[al-Hajar al-Aswad]] (black stone) on the [[Ka'ba]] happened before the Prophet's (s) mission began and confirmed his social status amongst people of [[Mecca]]. History has it that the Ka'ba was respected even amongst the [[polytheism|polytheistic]] Arabs of the pre-Islam, during the [[Age of Ignorance]]. Once a flood damaged the Ka'ba and ruined its walls, the [[Quraysh]] reconstructed the walls. When they wanted to place the ''al-Hajar al-Aswad'' (black stone) onto the Ka'ba, an argument broke out between the chiefs of the Quraysh's families as to which of them should do it. Each of them wanted to have the honor of placing the stone back onto the Ka'ba. The argument was heated and they even brought a tub full of blood and put their hands in it, which was a type of pledge that they had to fight until one of them won. Finally, they agreed to accept the judgment of the first person who would enter [[al-Masjid al-Haram]] through the gate of Banu Shayba, and to do whatever that person said. The first person who entered was Muhammad (s). The nobles of the Quraysh said that Muhammad (s) was trustworthy and that they would accept his judgment. Then, they told him what had happened. Muhammad (s) said, "Let us spread a piece of cloth." They did so, and he then placed the black stone on it. Then, he said that "The chief of every family should come and hold a corner of this cloth." They lifted up the cloth and brought the stone to the place it had to be installed, then he lifted the stone and placed it back onto the Ka'ba. By such a judgment, he prevented an imminent war.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām, p. 38.</ref> | ||
== Bi'tha == | == Bi'tha == | ||
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{{Islam-vertical}} | {{Islam-vertical}} | ||
{{Main|Bi'tha}} | {{Main|Bi'tha}} | ||
According to the [[Twelver Shi'as]], the mission of the Prophet (s) began on the [[Rajab 27]].<ref>Ayati, ''Tarikh-i payambar-i Islam'', p. 67</ref> In the years prior to his mission, Muhammad (s) spent a lot of time in solitude, worshiping [[God]]. He would spend a month in solitude in a cave called [[Hira']], at the mountains and would worship God there (see: [[tahannuth]]). During that month, he (s) would give food to any poor person that asked him. After the month was completed, he returned to [[Mecca]] and [[circumbulation|circumambulated]] the [[Ka'ba]] seven times or more before returning home.<ref> | According to the [[Twelver Shi'as]], the mission of the Prophet (s) began on the [[Rajab 27]].<ref>Ayati, ''Tarikh-i payambar-i Islam'', p. 67</ref> In the years prior to his mission, Muhammad (s) spent a lot of time in solitude, worshiping [[God]]. He would spend a month in solitude in a cave called [[Hira']], at the mountains and would worship God there (see: [[tahannuth]]). During that month, he (s) would give food to any poor person that asked him. After the month was completed, he returned to [[Mecca]] and [[circumbulation|circumambulated]] the [[Ka'ba]] seven times or more before returning home.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām, p. 41.</ref> He was in the cave of Hira' when the mission began and [[verses]] of the [[Qur'an]] were revealed to him. Later, Muhammad (s) described the event: | ||
:"[[Gabriel]] came to me and said: 'Read!' I answered: 'I cannot read.' He said once again: 'Read!' I said: 'What do I read?' He said: 'Read in the name of your Lord who created' (96:1)". | :"[[Gabriel]] came to me and said: 'Read!' I answered: 'I cannot read.' He said once again: 'Read!' I said: 'What do I read?' He said: 'Read in the name of your Lord who created' (96:1)". | ||
It is widely believed that the Prophet (s) was forty years old at the beginning of his mission.<ref> | It is widely believed that the Prophet (s) was forty years old at the beginning of his mission.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 41.</ref> With this [[revelation]] which triggered his mission, the Prophet (s) returned to Mecca reading these verses, which are in [[Qur'an 96]]. Upon that feeling which was new to him at that night, naturally, he returned to his house immediately. There were three people in his house that night: his wife [[Khadija]], his cousin [[Ali b. Abi Talib]], and his adopted son [[Zayd b. Haritha]].<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 41.</ref> The holy [[Prophet (s)]] first began to teach Islam to his own family and so the first people who believed in his Prophethood were his wife from amongst the women, and Ali b. Abi Talib from amongst the men. At that time, Ali was under the guardianship of the Prophet (s).<ref>Ibn Hisham, ''al-Sira al-nabawiyya'', vol. 1, p. 262</ref> Other people mentioned in other sources as the first Muslims are [[Abu Bakr]] and Zayd b. Haritha.<ref>Ibn Hisham, ''al-Sira al-nabawiyya'', vol. 1, p. 264-266</ref> Although the initial invitation was limited, the number of Muslims began to grow and soon they began to go out of Mecca and [[pray]] with the Prophet (s).<ref>Ibn Hisham, ''al-Sira al-nabawiyya'', vol. 1, p. 281-282</ref> | ||
== Public Invitation == | == Public Invitation == | ||
It is recorded that Muhammad (s) invited people secretly to Islam for three years after the beginning of his mission. However, because of the order of the revelation of the verses of the Qur'an, some believe that the Prophet's (s) public invitation was carried out very shortly after the first revelation.<ref> | It is recorded that Muhammad (s) invited people secretly to Islam for three years after the beginning of his mission. However, because of the order of the revelation of the verses of the Qur'an, some believe that the Prophet's (s) public invitation was carried out very shortly after the first revelation.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām''. p. 41.</ref> | ||
In the beginning, the Prophet (s) invited people to abandon worshiping multiple gods (idols) and to begin worshiping one God (i.e. [[monotheism]]). In the beginning, prayers were in two units. Later, it was an obligation for [[travelers]] to perform the prayers in two units and for others to perform it in four units. At the time of prayers, Muslims would hide from others in the splits of mountains and other faraway places in order to perform the prayers. Gradually, the Muslims began to grow in numbers in [[Mecca]].<ref> | In the beginning, the Prophet (s) invited people to abandon worshiping multiple gods (idols) and to begin worshiping one God (i.e. [[monotheism]]). In the beginning, prayers were in two units. Later, it was an obligation for [[travelers]] to perform the prayers in two units and for others to perform it in four units. At the time of prayers, Muslims would hide from others in the splits of mountains and other faraway places in order to perform the prayers. Gradually, the Muslims began to grow in numbers in [[Mecca]].<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām''. p. 41-44.</ref> It is well-known that three years after the beginning of his mission, God ordered the Prophet (s) to invite people to Islam publicly{{enote|Warn the nearest of your kinsfolk (214) and lower your wing to the faithful who follow you (215) But if they disobey you, say, 'I am absolved of what you do.' (Quran, 26:214-216)}}. [[Ibn Ishaq]] writes that the Prophet (s) told [[Ali (a)]], "O Ali! God has told me to call upon the closest of my family to worship Him. So slaughter a sheep and provide some bread and a bowl of milk". Ali (a) did so and approximately forty members of family of [['Abd al-Muttalib]] gathered together and ate the food, which was not enough for the number of people present there. However, they all ate the food till they were full, which was miraculous. When the Prophet (s) wanted to begin his speech, [[Abu Lahab]] said, "He has enchanted you all (for food!)". Because of this, confusion spread and all the guests left. The Prophet (s) invited them again on another occasion and told them: | ||
:"O Children of 'Abd al-Muttalib! I do not think that anyone amongst the Arabs has ever brought anything for his people better than what I have brought for you. I have brought for you this world and the next"<ref>Ibn Ishaq, ''al-Sira'', p. 127; | :"O Children of 'Abd al-Muttalib! I do not think that anyone amongst the Arabs has ever brought anything for his people better than what I have brought for you. I have brought for you this world and the next"<ref>Ibn Ishaq, ''al-Sira'', p. 127; Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 44.</ref>. | ||
As [[al-Tabari]] writes, after the Prophet (s) declared his invitation to Islam amongst his relatives he said: | As [[al-Tabari]] writes, after the Prophet (s) declared his invitation to Islam amongst his relatives he said: | ||
:"Which one of you would help me in this [mission] to be my brother, my vicegerent and [[khalifa]] (caliph) amongst you?" everyone became silent but Ali (a). He said:" 'O Prophet (s)! I will be that person! ". The Prophet (s) then said: "This is my vicegerent and my khalifa amongst you! Listen to his words and obey his orders". | :"Which one of you would help me in this [mission] to be my brother, my vicegerent and [[khalifa]] (caliph) amongst you?" everyone became silent but Ali (a). He said:" 'O Prophet (s)! I will be that person! ". The Prophet (s) then said: "This is my vicegerent and my khalifa amongst you! Listen to his words and obey his orders". | ||
This narration has been transmitted by other historians and writers of the Prophet's (s) biography and is amongst one of the most famous hadiths too. (see: [[Hadith Yawm al-Dar]])<ref> | This narration has been transmitted by other historians and writers of the Prophet's (s) biography and is amongst one of the most famous hadiths too. (see: [[Hadith Yawm al-Dar]])<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 44.</ref> | ||
{{Quote box | {{Quote box | ||
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As the number of Muslims grew faster, the chiefs of the [[Quraysh]] became more worried about it. They went to [[Abu Talib]] (the Prophet's (s) uncle and protector) and asked him to stop his nephew from the mission of Prophethood that he had started. They asked him to give Muhammad (s) over to them so that they could kill him and in return, they offered Abu Talib the guardianship of [[Ammara b. al-Walid]] who was -in their opinion- a handsome and wise young man. Abu Talib responded by exclaiming: "Shall I give my son to you so that you can kill him and raise your son? What a difficult task!<ref>Ibn Hisham, ''al-Sira al-nabawiyya'', vol. 1, p. 279; Shahidi, ''Tarikh-i tahlili-yi Islam'', p. 45</ref> | As the number of Muslims grew faster, the chiefs of the [[Quraysh]] became more worried about it. They went to [[Abu Talib]] (the Prophet's (s) uncle and protector) and asked him to stop his nephew from the mission of Prophethood that he had started. They asked him to give Muhammad (s) over to them so that they could kill him and in return, they offered Abu Talib the guardianship of [[Ammara b. al-Walid]] who was -in their opinion- a handsome and wise young man. Abu Talib responded by exclaiming: "Shall I give my son to you so that you can kill him and raise your son? What a difficult task!<ref>Ibn Hisham, ''al-Sira al-nabawiyya'', vol. 1, p. 279; Shahidi, ''Tarikh-i tahlili-yi Islam'', p. 45</ref> | ||
The Quraysh could not harm the Prophet (s) because of tribal customs, and if they did, they would enter a war with [[Banu Hashim]] and other tribes would interfere and the situation would become too difficult to bear. Therefore, their opposition to the Prophet (s) would consist of using foul language and causing minor injuries. However, they would harass other new Muslims, as this same type of protection did not extend to them.<ref> | The Quraysh could not harm the Prophet (s) because of tribal customs, and if they did, they would enter a war with [[Banu Hashim]] and other tribes would interfere and the situation would become too difficult to bear. Therefore, their opposition to the Prophet (s) would consist of using foul language and causing minor injuries. However, they would harass other new Muslims, as this same type of protection did not extend to them.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 49.</ref> | ||
The conflict began to escalate. So, the chiefs of the Quraysh went to Abu Talib again and asked him to stop his nephew from the path he was following. Abu Talib informed the Prophet (s) about their request and the Prophet (s) said: "By God, I swear, that if the sun was given to me in my right hand and the moon on the other, I would not abandon my mission." Abu Talib said: "Then follow your mission, and I will not let them harm you." Thereafter, the Quraysh became more determined to harm him and his followers.<ref> | The conflict began to escalate. So, the chiefs of the Quraysh went to Abu Talib again and asked him to stop his nephew from the path he was following. Abu Talib informed the Prophet (s) about their request and the Prophet (s) said: "By God, I swear, that if the sun was given to me in my right hand and the moon on the other, I would not abandon my mission." Abu Talib said: "Then follow your mission, and I will not let them harm you." Thereafter, the Quraysh became more determined to harm him and his followers.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 49.</ref> | ||
===Immigration of Muslims to Abyssinia === | ===Immigration of Muslims to Abyssinia === | ||
{{Main|Migration to Abyssinia}} | {{Main|Migration to Abyssinia}} | ||
As the number of new [[Muslims]] grew, the enmity of the Quraysh towards them also increased. The Prophet (s) was supported by Abu Talib, so the Quraysh could not harm him due to the tribal pacts. However, they felt no limits in harming his followers because they had no protection. The harassment and torture of his followers deeply upset the Prophet (s). In order for them to practice their faith freely, he ordered them to immigrate to [[Abyssinia]]. He told them that, "There is a king there who harms no one. Go there and stay there so that God frees you from the trouble here." When the Quraysh learned of the immigration of these new Muslims, they sent [['Amr b. al-'As]] and [['Abd Allah b. Abi Rabi'a]] to the king of Abyssinia to implore him to return those Muslims back to Mecca. After a lengthy trial, when the king heard the representatives of the Quraysh and the responses of the Muslims, he refused to submit to the requests of the Quraysh. Thus, the representatives of the Quraysh returned to Mecca empty-handed.<ref> | As the number of new [[Muslims]] grew, the enmity of the Quraysh towards them also increased. The Prophet (s) was supported by Abu Talib, so the Quraysh could not harm him due to the tribal pacts. However, they felt no limits in harming his followers because they had no protection. The harassment and torture of his followers deeply upset the Prophet (s). In order for them to practice their faith freely, he ordered them to immigrate to [[Abyssinia]]. He told them that, "There is a king there who harms no one. Go there and stay there so that God frees you from the trouble here." When the Quraysh learned of the immigration of these new Muslims, they sent [['Amr b. al-'As]] and [['Abd Allah b. Abi Rabi'a]] to the king of Abyssinia to implore him to return those Muslims back to Mecca. After a lengthy trial, when the king heard the representatives of the Quraysh and the responses of the Muslims, he refused to submit to the requests of the Quraysh. Thus, the representatives of the Quraysh returned to Mecca empty-handed.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 51-52.</ref> | ||
==Boycott of Banu Hashim== | ==Boycott of Banu Hashim== | ||
{{see also|Shi'b Abi Talib}} | {{see also|Shi'b Abi Talib}} | ||
When the Quraysh saw that Islam was gaining span in Mecca and that the king did not hand over the immigrants, they decided to put Muhammad (s) and his followers under severe economic sanctions. Doing so, they wrote a treaty which said nobody could marry any of the children of [[Hashim]] or 'Abd al-Muttalib. Further, nobody could sell or buy anything from them. Then, they hung this decree in the [[Ka'ba]] (as the sign of its great obligation). Thereafter, Banu Hashim and Banu 'Abd al-Muttalib had to live under the boycott in [[Shi'b Abi Talib]].<ref> | When the Quraysh saw that Islam was gaining span in Mecca and that the king did not hand over the immigrants, they decided to put Muhammad (s) and his followers under severe economic sanctions. Doing so, they wrote a treaty which said nobody could marry any of the children of [[Hashim]] or 'Abd al-Muttalib. Further, nobody could sell or buy anything from them. Then, they hung this decree in the [[Ka'ba]] (as the sign of its great obligation). Thereafter, Banu Hashim and Banu 'Abd al-Muttalib had to live under the boycott in [[Shi'b Abi Talib]].<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 53.</ref> | ||
The sanctions lasted two or three years. During this time, they lived in extreme difficulty. A couple of their relatives would smuggle wheat or other essentials to them so that they could continue. One night, [[Abu Jahl]], who was a bitter enemy of Banu Hashim, was informed of this and stopped [[Hakim b. Hazam]] from bringing wheat to [[Khadija]]. Others interfered and criticized Abu Jahl for the severity of his actions. Eventually, some of the Quraysh felt guilty and chose to side with Banu Hashim. They wondered why [[Banu Makhzum]] should live an easy life while the children of Hashim and 'Abd al-Muttalib should live in difficulty. Thus, they decided to end the treaty. And some of those that had signed it decided to tear up the treaty. [[Ibn Hisham]] narrates from [[Ibn Ishaq]] that when they went in the Ka'ba, they saw that the treaty had already been miraculously eaten by termites and that only the phrase "Bismik Allahumma" [In Your name O Allah] had remained of it. Ibn Hisham narrates that "Abu Talib went to a meeting of the Quraysh and said: "My nephew says that termites have eaten the treaty and that only the name of God remains. See for yourself, and if he is right, end the boycott. If he is lying, I will hand him over to you'. | The sanctions lasted two or three years. During this time, they lived in extreme difficulty. A couple of their relatives would smuggle wheat or other essentials to them so that they could continue. One night, [[Abu Jahl]], who was a bitter enemy of Banu Hashim, was informed of this and stopped [[Hakim b. Hazam]] from bringing wheat to [[Khadija]]. Others interfered and criticized Abu Jahl for the severity of his actions. Eventually, some of the Quraysh felt guilty and chose to side with Banu Hashim. They wondered why [[Banu Makhzum]] should live an easy life while the children of Hashim and 'Abd al-Muttalib should live in difficulty. Thus, they decided to end the treaty. And some of those that had signed it decided to tear up the treaty. [[Ibn Hisham]] narrates from [[Ibn Ishaq]] that when they went in the Ka'ba, they saw that the treaty had already been miraculously eaten by termites and that only the phrase "Bismik Allahumma" [In Your name O Allah] had remained of it. Ibn Hisham narrates that "Abu Talib went to a meeting of the Quraysh and said: "My nephew says that termites have eaten the treaty and that only the name of God remains. See for yourself, and if he is right, end the boycott. If he is lying, I will hand him over to you'. | ||
When they went to see the treaty, they saw that termites had indeed eaten all of it except for the portion with the name of God. It was in this way that the sanctions against Banu Hashim eventually ended and they left the valley."<ref> | When they went to see the treaty, they saw that termites had indeed eaten all of it except for the portion with the name of God. It was in this way that the sanctions against Banu Hashim eventually ended and they left the valley."<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 53.</ref> | ||
===Journey to Ta'if=== | ===Journey to Ta'if=== | ||
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* not to slander anyone and to obey the Prophet Muhammad (s) in his orders. | * not to slander anyone and to obey the Prophet Muhammad (s) in his orders. | ||
The Prophet (s) then sent one of the Muslims, [[Mus'ab b. 'Umayr]], with them to Yathrib in order to teach them the holy [[Qur'an]] and to report back to the Prophet (s) with an assessment of the situation in the city and how receptive the people were to Islam.<ref> | The Prophet (s) then sent one of the Muslims, [[Mus'ab b. 'Umayr]], with them to Yathrib in order to teach them the holy [[Qur'an]] and to report back to the Prophet (s) with an assessment of the situation in the city and how receptive the people were to Islam.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 56.</ref> | ||
===Second Allegiance of al-Aqaba=== | ===Second Allegiance of al-Aqaba=== | ||
{{Main|Second Allegiance of al-'Aqaba}} | {{Main|Second Allegiance of al-'Aqaba}} | ||
The following year (1 BH/622), 73 men and women gathered again after the pilgrimage in al-'Aqaba. The Prophet (s) went to them with his uncle [[al-'Abbas b. 'Abd al-Muttalib]]. It is reported that 'Abbas first spoke to them and said, "O people of Khazraj! Muhammad (s) is one of us and we protected him against all harms as much as we could. Now, he (s) is going to come to you. So support him if you can and defend him from his enemies. Otherwise, let him go now". They answered by saying, "We have heard you now, O Messenger of God! Tell us whatever you and your God please!" The Prophet (s) recited a few verses of the Qur'an and then said, "I accept your allegiance with the condition of supporting me like your relatives." Representatives of the people of Medina pledged allegiance to him and vowed to be enemies of his enemies, friends of his friends, and at war with anyone who was at war with him. They called this pledge [[Bay'at al-Harb]]. After this, the Prophet (s) allowed the Muslims to immigrate to Yathrib. They went to Yathrib and were warmly welcomed. Those who immigrated to Medina were later called the [[Muhajirun]] [i.e. the immigrants] and those who received and hosted them in Yathrib were called the [[Ansar]] [i.e. the supporters].<ref> | The following year (1 BH/622), 73 men and women gathered again after the pilgrimage in al-'Aqaba. The Prophet (s) went to them with his uncle [[al-'Abbas b. 'Abd al-Muttalib]]. It is reported that 'Abbas first spoke to them and said, "O people of Khazraj! Muhammad (s) is one of us and we protected him against all harms as much as we could. Now, he (s) is going to come to you. So support him if you can and defend him from his enemies. Otherwise, let him go now". They answered by saying, "We have heard you now, O Messenger of God! Tell us whatever you and your God please!" The Prophet (s) recited a few verses of the Qur'an and then said, "I accept your allegiance with the condition of supporting me like your relatives." Representatives of the people of Medina pledged allegiance to him and vowed to be enemies of his enemies, friends of his friends, and at war with anyone who was at war with him. They called this pledge [[Bay'at al-Harb]]. After this, the Prophet (s) allowed the Muslims to immigrate to Yathrib. They went to Yathrib and were warmly welcomed. Those who immigrated to Medina were later called the [[Muhajirun]] [i.e. the immigrants] and those who received and hosted them in Yathrib were called the [[Ansar]] [i.e. the supporters].<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 56-59.</ref> | ||
===Dar al-Nadwa Conspiracy=== | ===Dar al-Nadwa Conspiracy=== | ||
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The chiefs of the [[Quraysh]] felt that Islam has posed a danger to them, especially when they discovered that a new group had converted to Islam, leading Islam to become more established among people. They felt further threatened by the fact that the people of Medina had pledged their allegiance to the Prophet (s). They were terrified of the possibility that the Prophet (s) would take revenge on them for all of the torture and harassment that he and his followers had faced at their hands. In fact, they thought that even if the Prophet (s) did not want to wage war against them, he would still be a serious threat to them as Yathrib was the largest city close to Mecca. The businessmen of Quraysh would travel to Yathrib to sell their goods, and each of them had valuable customers there, important to the success of their businesses. They would suffer a huge economic loss if they were to lose access to that city. To prevent such a loss in profit, they concluded that they had to ignore their tribal pacts and kill Muhammad (s). However, killing him was not an easy task because if they did so, [[Banu Hashim]] would take revenge. So, they held a meeting in [[Dar al-Nadwa]] in order to find a solution for their problem and concluded that a group of young men from all tribes would attack Muhammad (s) and kill him together. This way, his killer would not be one person and Banu Hashim could not take revenge because they could not wage war against all of the tribes in Mecca, and they would be forced to accept a ransom instead of taking revenge. | The chiefs of the [[Quraysh]] felt that Islam has posed a danger to them, especially when they discovered that a new group had converted to Islam, leading Islam to become more established among people. They felt further threatened by the fact that the people of Medina had pledged their allegiance to the Prophet (s). They were terrified of the possibility that the Prophet (s) would take revenge on them for all of the torture and harassment that he and his followers had faced at their hands. In fact, they thought that even if the Prophet (s) did not want to wage war against them, he would still be a serious threat to them as Yathrib was the largest city close to Mecca. The businessmen of Quraysh would travel to Yathrib to sell their goods, and each of them had valuable customers there, important to the success of their businesses. They would suffer a huge economic loss if they were to lose access to that city. To prevent such a loss in profit, they concluded that they had to ignore their tribal pacts and kill Muhammad (s). However, killing him was not an easy task because if they did so, [[Banu Hashim]] would take revenge. So, they held a meeting in [[Dar al-Nadwa]] in order to find a solution for their problem and concluded that a group of young men from all tribes would attack Muhammad (s) and kill him together. This way, his killer would not be one person and Banu Hashim could not take revenge because they could not wage war against all of the tribes in Mecca, and they would be forced to accept a ransom instead of taking revenge. | ||
That night, when the Quraysh attempted to carry out the assassination of the Prophet (s), he had already left Mecca by the order of God, and [[Ali (a)]] was lying in his bed instead. The Prophet (s) and [[Abu Bakr b. Abi Quhafa]] stayed in a cave near Mecca called [[Thawr]] for three days so that those chasing him could not find him and had to return to Mecca empty-handed. Then, the Prophet (s) and Abu Bakr continued on their way to Yathrib.<ref> | That night, when the Quraysh attempted to carry out the assassination of the Prophet (s), he had already left Mecca by the order of God, and [[Ali (a)]] was lying in his bed instead. The Prophet (s) and [[Abu Bakr b. Abi Quhafa]] stayed in a cave near Mecca called [[Thawr]] for three days so that those chasing him could not find him and had to return to Mecca empty-handed. Then, the Prophet (s) and Abu Bakr continued on their way to Yathrib.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 59.</ref> | ||
===Arrival in Yathrib=== | ===Arrival in Yathrib=== | ||
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Later, the immigration of the Prophet (s) to Yathrib was used to mark the beginning of the [[Islamic calendar]]. However, the month of [[Muharram]] became the first month of the calendar, and Rabi' I is the third. | Later, the immigration of the Prophet (s) to Yathrib was used to mark the beginning of the [[Islamic calendar]]. However, the month of [[Muharram]] became the first month of the calendar, and Rabi' I is the third. | ||
When the Prophet (s) arrived in Quba, he built a [[mosque]] which was called the [[mosque of Quba]].<ref> | When the Prophet (s) arrived in Quba, he built a [[mosque]] which was called the [[mosque of Quba]].<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 59-60.</ref> | ||
[[Ali (a)]] stayed in Mecca for three days after the Prophet (s) departed for Yathrib. He returned everything that people had entrusted to the Prophet (s), and then he himself traveled to Yathrib alongside other members of the family of the Prophet (s) including [[Fatima (a)]], his beloved daughter. They joined the Prophet (s) at the house of Kulthum b. Hadam in Quba before heading to Yathrib together.<ref> | [[Ali (a)]] stayed in Mecca for three days after the Prophet (s) departed for Yathrib. He returned everything that people had entrusted to the Prophet (s), and then he himself traveled to Yathrib alongside other members of the family of the Prophet (s) including [[Fatima (a)]], his beloved daughter. They joined the Prophet (s) at the house of Kulthum b. Hadam in Quba before heading to Yathrib together.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 60.</ref> The Prophet (s) arrived in Yathrib on Friday with a group of people from [[Banu Najjar]]. He held the first [[Friday prayer]] at the tribe of [[Banu Salim b. 'Awf]]. | ||
When he entered the city, everyone wanted to host him in order to bring honor to their families. The Prophet (s) said, "Wherever my camel sits, that is where my house will be." In response to the invitation of the people, he said, "My camel is just an agent and knows where to go." The Prophet's (s) camel sat in front of the houses of Banu Malik b. Najjar where his mosque ([[al-Masjid al-Nabawi]]) was later built on. It was the property of two orphans who would dry fruit dates there. The Prophet (s) bought the property from Mu'adh b. 'Afra' who was their guardian. [[Abu Ayyub al-Ansari]] took the Prophet's (s) baggage and belongings to his house. The Prophet (s) stayed at his house for a temporary time until they built a room for him. Muhammad (s) helped them in building the mosque. They also built a suffa (stage) extension for the poor companions of the Prophet (s) to live in. They were to become famous as [[companions of Suffa]].<ref> | When he entered the city, everyone wanted to host him in order to bring honor to their families. The Prophet (s) said, "Wherever my camel sits, that is where my house will be." In response to the invitation of the people, he said, "My camel is just an agent and knows where to go." The Prophet's (s) camel sat in front of the houses of Banu Malik b. Najjar where his mosque ([[al-Masjid al-Nabawi]]) was later built on. It was the property of two orphans who would dry fruit dates there. The Prophet (s) bought the property from Mu'adh b. 'Afra' who was their guardian. [[Abu Ayyub al-Ansari]] took the Prophet's (s) baggage and belongings to his house. The Prophet (s) stayed at his house for a temporary time until they built a room for him. Muhammad (s) helped them in building the mosque. They also built a suffa (stage) extension for the poor companions of the Prophet (s) to live in. They were to become famous as [[companions of Suffa]].<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 60-63.</ref> | ||
The immigration of the Prophet (s) from Mecca to Yathrib, which later became known as the [[Hijra]], was a significant event in the life of the Prophet (s) and in the [[history of Islam]]. After this immigration, the city became known as "Madinat al-Rasul" (city of the Prophet) and in short "Medina". | The immigration of the Prophet (s) from Mecca to Yathrib, which later became known as the [[Hijra]], was a significant event in the life of the Prophet (s) and in the [[history of Islam]]. After this immigration, the city became known as "Madinat al-Rasul" (city of the Prophet) and in short "Medina". | ||
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== Hypocrites and Jews == | == Hypocrites and Jews == | ||
While most of the population of [[Medina]] was either [[Muslim]] or friends with the Prophet (s), all of the inhabitants of the city and its surroundings were not completely in love with the Prophet (s). [['Abd Allah b. Ubay]], who was about to become the chief of the city, but was denied of this because of the people accepting the message of the Prophet (s), was not happy, and would not remain silent. Although he called himself a Muslim, he would secretly plot schemes against Muhammad (s) and his followers and had a relationship with the Jews of Medina who would also plot against the Prophet (s).<ref> | While most of the population of [[Medina]] was either [[Muslim]] or friends with the Prophet (s), all of the inhabitants of the city and its surroundings were not completely in love with the Prophet (s). [['Abd Allah b. Ubay]], who was about to become the chief of the city, but was denied of this because of the people accepting the message of the Prophet (s), was not happy, and would not remain silent. Although he called himself a Muslim, he would secretly plot schemes against Muhammad (s) and his followers and had a relationship with the Jews of Medina who would also plot against the Prophet (s).<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 67-68.</ref> | ||
Such people were named hypocrites and they were spoken of in the first verses of the holy [[Qur'an]] that were revealed to the Prophet (s) in Medina. This was because they were causing problems for the Prophet (s) and the Muslims. Dealing with them was more difficult than dealing with the non-Muslims because they called themselves Muslims, and thus the Prophet (s) could not openly fight with them.<ref> | Such people were named hypocrites and they were spoken of in the first verses of the holy [[Qur'an]] that were revealed to the Prophet (s) in Medina. This was because they were causing problems for the Prophet (s) and the Muslims. Dealing with them was more difficult than dealing with the non-Muslims because they called themselves Muslims, and thus the Prophet (s) could not openly fight with them.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 68</ref> | ||
Verses of the Qur'an threatened them that [[God]] and the Prophet (s) were aware of their true beliefs, and knew that calling themselves "Muslims" was just a plot to protect themselves.{{enote|When the hypocrites come to you they say, 'We bear witness that you are indeed the apostle of Allah.' Allah knows that you are indeed His Apostle, and Allah bears witness that the hypocrites are indeed liars (in their claim of being Muslims). (Quran, 63:1)}} | Verses of the Qur'an threatened them that [[God]] and the Prophet (s) were aware of their true beliefs, and knew that calling themselves "Muslims" was just a plot to protect themselves.{{enote|When the hypocrites come to you they say, 'We bear witness that you are indeed the apostle of Allah.' Allah knows that you are indeed His Apostle, and Allah bears witness that the hypocrites are indeed liars (in their claim of being Muslims). (Quran, 63:1)}} | ||
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{{Main|Battle of Badr}} | {{Main|Battle of Badr}} | ||
Since the Prophet (s) had made the [[Pledge of al-'Aqaba#Second_Pledge_of_al-.27Aqaba|second allegiance]] with people of Medina at [[al-'Aqaba]], a battle with the [[Quraysh]] seemed inevitable. The first encounter with the Quraysh took place in the month of [[Safar]] in the second year after [[Hijra]]/August 623. This encounter was called [[Ghazwa Abwa']] or Wuddan in which there was no violent clash, only a minor fight. Another encounter, [[Ghazwa Buwat]], occurred in [[Rabi' I]]/September of the same year which just like the first one there was no violent clash. Then, in [[Jumada I]]/November, there was news that a caravan of the Quraysh led by [[Abu Sufyan]] had begun traveling from [[Mecca]] to [[Damascus]]. The Prophet (s) went to an area called [[Dhat al-Ashira]] to confront them, but the caravan had already passed it before the Muslims arrived. Their attempt was unsuccessful because a few spies in Medina, who had become aware of the Muslims' plans, were able to reach and inform the caravans from Mecca that there was a threat ahead of them and that the caravans should change the route or speed up to avoid them.<ref> | Since the Prophet (s) had made the [[Pledge of al-'Aqaba#Second_Pledge_of_al-.27Aqaba|second allegiance]] with people of Medina at [[al-'Aqaba]], a battle with the [[Quraysh]] seemed inevitable. The first encounter with the Quraysh took place in the month of [[Safar]] in the second year after [[Hijra]]/August 623. This encounter was called [[Ghazwa Abwa']] or Wuddan in which there was no violent clash, only a minor fight. Another encounter, [[Ghazwa Buwat]], occurred in [[Rabi' I]]/September of the same year which just like the first one there was no violent clash. Then, in [[Jumada I]]/November, there was news that a caravan of the Quraysh led by [[Abu Sufyan]] had begun traveling from [[Mecca]] to [[Damascus]]. The Prophet (s) went to an area called [[Dhat al-Ashira]] to confront them, but the caravan had already passed it before the Muslims arrived. Their attempt was unsuccessful because a few spies in Medina, who had become aware of the Muslims' plans, were able to reach and inform the caravans from Mecca that there was a threat ahead of them and that the caravans should change the route or speed up to avoid them.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 72-73</ref> | ||
Eventually, in the same year (2/624), there was an important battle between the Muslims and polytheists of Mecca. This battle, called the [[Battle of Badr]], was won by the Muslims even though they were less in number. Many polytheists were either killed or captured and many more escaped.<ref>Waqidi, ''al-Maghazi'', vol. 1, p. 19.</ref> In this battle, [[Abu Jahl]] and around 70 other chiefs of the [[Quraysh]] were killed and roughly the same number captured. Only 14 Muslims were [[martyr]]ed in [[Badr]]. In this battle, [[Ali (a)]] made great sacrifices and helped the Prophet (s) enormously. He also killed some bold warriors from the army of Mecca and his valor assured the victory of Islam (36 or 37 polytheists were killed by him).<ref> | Eventually, in the same year (2/624), there was an important battle between the Muslims and polytheists of Mecca. This battle, called the [[Battle of Badr]], was won by the Muslims even though they were less in number. Many polytheists were either killed or captured and many more escaped.<ref>Waqidi, ''al-Maghazi'', vol. 1, p. 19.</ref> In this battle, [[Abu Jahl]] and around 70 other chiefs of the [[Quraysh]] were killed and roughly the same number captured. Only 14 Muslims were [[martyr]]ed in [[Badr]]. In this battle, [[Ali (a)]] made great sacrifices and helped the Prophet (s) enormously. He also killed some bold warriors from the army of Mecca and his valor assured the victory of Islam (36 or 37 polytheists were killed by him).<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 75.</ref> | ||
=== Battle with Banu Qaynuqa'=== | === Battle with Banu Qaynuqa'=== | ||
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|source= 3:12-13}} | |source= 3:12-13}} | ||
Thus, the Muslims surrounded their castle and the Jews surrendered after 15 days. [[Abd Allah b. Ubay]] implored the Prophet (s) not to kill them, and the Prophet (s) agreed, exiling them to [[Syria]]. The siege of the Banu Qaynuqa Jews occurred in the month of [[Shawwal]], 2/April 624.<ref> | Thus, the Muslims surrounded their castle and the Jews surrendered after 15 days. [[Abd Allah b. Ubay]] implored the Prophet (s) not to kill them, and the Prophet (s) agreed, exiling them to [[Syria]]. The siege of the Banu Qaynuqa Jews occurred in the month of [[Shawwal]], 2/April 624.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 79-80.</ref> | ||
=== Battle of Uhud === | === Battle of Uhud === | ||
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The outcome of the Battle of Ahzab was a very positive one for the Muslims, but it was fatally tragic for the Meccans. It became clear that the Meccans had lost any prospects for business in Medina forever. In addition, Medina was in a strategic location and served as an obstacle in the path that the Meccans traveled on from Mecca to [[Syria]]. So, the Quraysh businessmen could no longer continue their businesses easily. | The outcome of the Battle of Ahzab was a very positive one for the Muslims, but it was fatally tragic for the Meccans. It became clear that the Meccans had lost any prospects for business in Medina forever. In addition, Medina was in a strategic location and served as an obstacle in the path that the Meccans traveled on from Mecca to [[Syria]]. So, the Quraysh businessmen could no longer continue their businesses easily. | ||
[[Abu Sufyan]]'s leadership was weakening in Mecca day by day, and the Quraysh had been disgraced in the face of other tribes. The unexpected victory of the Muslims in the Battle of Ahzab had attracted Bedouins to Islam, as they believed that an extraordinary power had supported the Muslims. After this, the situation became favorable for the Muslims.<ref> | [[Abu Sufyan]]'s leadership was weakening in Mecca day by day, and the Quraysh had been disgraced in the face of other tribes. The unexpected victory of the Muslims in the Battle of Ahzab had attracted Bedouins to Islam, as they believed that an extraordinary power had supported the Muslims. After this, the situation became favorable for the Muslims.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 86-87</ref> | ||
After the Battle of Ahzab, the Prophet (s) tried to solve the problem of the Banu Qurayza. According to the [[Constitution of Medina ]] that they had signed soon after the arrival of the Prophet (s) in Medina, these Jews would be protected unless they rose against the Muslims. However, since they had allied with Muslims' enemies in the Battle of Ahzab, the constitution no longer applied. Further, it was obvious that their threat was not minor at all. So, the Prophet (s) went to them and surrounded them, keeping them under siege for 25 days, after which they surrendered. The [[tribe of Aws]], who had been allied with the Banu Qurayza told the Prophet (s): "The Banu Qurayza are allied with us and they regret what they have done, so, treat our alliances the same way as you treated the [[Khazraj]]'s alliances ([[Banu Qaynuqa']]). [We ask you this] since we saw you forgave those Jewish captives and handed them to the one they were allied with, [['Abd Allah b. Ubay]]." The Prophet (s) left the judgment of the captives of Banu Qurayza up to [[Sa'd b. Mu'adh]], who was the chief of the tribe of [[Aws]]; and [[Banu Qurayza]] accepted. Sa'd said, "My opinion is that we kill their men and capture their women and children." So, this was done.<ref> | After the Battle of Ahzab, the Prophet (s) tried to solve the problem of the Banu Qurayza. According to the [[Constitution of Medina ]] that they had signed soon after the arrival of the Prophet (s) in Medina, these Jews would be protected unless they rose against the Muslims. However, since they had allied with Muslims' enemies in the Battle of Ahzab, the constitution no longer applied. Further, it was obvious that their threat was not minor at all. So, the Prophet (s) went to them and surrounded them, keeping them under siege for 25 days, after which they surrendered. The [[tribe of Aws]], who had been allied with the Banu Qurayza told the Prophet (s): "The Banu Qurayza are allied with us and they regret what they have done, so, treat our alliances the same way as you treated the [[Khazraj]]'s alliances ([[Banu Qaynuqa']]). [We ask you this] since we saw you forgave those Jewish captives and handed them to the one they were allied with, [['Abd Allah b. Ubay]]." The Prophet (s) left the judgment of the captives of Banu Qurayza up to [[Sa'd b. Mu'adh]], who was the chief of the tribe of [[Aws]]; and [[Banu Qurayza]] accepted. Sa'd said, "My opinion is that we kill their men and capture their women and children." So, this was done.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 87-88.</ref> | ||
However, some historians are skeptical over this story. In fact, [[Shahidi]] has said that: | However, some historians are skeptical over this story. In fact, [[Shahidi]] has said that: | ||
: "It seems as though the story of Banu Qurayza has been distorted and narrated by a person from the tribe of [[Khazraj]] several years after the event when the population that was present at the time of the siege no longer existed. By narrating this story, that person wanted to show that the tribe of Aws was not respected in the eyes of the Prophet (s) as much as the tribe of Khazraj was. And this was why the Prophet (s) did not kill the allies of the tribe of Khazraj, but let the allies of the tribe of Aws die. Further, the narrator also wanted to imply that the chief of the tribe of Aws did not regard their alliances.<ref> | : "It seems as though the story of Banu Qurayza has been distorted and narrated by a person from the tribe of [[Khazraj]] several years after the event when the population that was present at the time of the siege no longer existed. By narrating this story, that person wanted to show that the tribe of Aws was not respected in the eyes of the Prophet (s) as much as the tribe of Khazraj was. And this was why the Prophet (s) did not kill the allies of the tribe of Khazraj, but let the allies of the tribe of Aws die. Further, the narrator also wanted to imply that the chief of the tribe of Aws did not regard their alliances.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 90.</ref> | ||
In the year [[6]]/628, the Muslims conquered the [[Banu Mustalaq]] tribe who were gathering forces against the Prophet (s).<ref>Ibn Hisham, ''al-Sira al-nabawiyya'', vol. 3, p. 302 ff</ref> | In the year [[6]]/628, the Muslims conquered the [[Banu Mustalaq]] tribe who were gathering forces against the Prophet (s).<ref>Ibn Hisham, ''al-Sira al-nabawiyya'', vol. 3, p. 302 ff</ref> | ||
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Many events in 6/627-8 ended favorably for the Muslims, such as the [[Battle of Ahzab]], the surrender of the Jewish tribe of [[Banu Qurayza]], and two or three other battles that they won. Further, the bring-backs of war which they had collected, raised the status and respect of Islam in the eyes of the population to the extent that many tribes converted to Islam or signed peace treaties with Muslims. | Many events in 6/627-8 ended favorably for the Muslims, such as the [[Battle of Ahzab]], the surrender of the Jewish tribe of [[Banu Qurayza]], and two or three other battles that they won. Further, the bring-backs of war which they had collected, raised the status and respect of Islam in the eyes of the population to the extent that many tribes converted to Islam or signed peace treaties with Muslims. | ||
Therefore, it was an opportune time for the Prophet (s) to show the glory of Islam to the people of Mecca and to call them to Islam. In [[Dhu l-Qa'da]], [[6]]/April 628, the Prophet (s) along with 1,500 people from [[Medina]] went to [[Mecca]] in order to perform the [[pilgrimage]]. The Quraysh prepared to stop the Muslims from the pilgrimage when they became aware of this. First, they sent [[Khalid b. Walid]] and [['Ikrama b. Abi Jahl]] to prevent them from coming to Mecca. The Prophet (s) arrived in [[Hudaybiyya]], a place marking the beginning of the [[Haram (holy site)|Haram]] (sacred land), and sent a message to the Meccans that "we have come for pilgrimage, not war." It was a humiliation for Quraysh to see their enemies enter Mecca and perform Hajj. But on the other hand, they could not prevent anyone from entering Mecca to perform Hajj, as Mecca was the free land of God. Finally, a peace treaty was agreed upon and signed between the Prophet (s) and the representatives of Mecca. According to the treaty, they would not engage in warfare with each other and allies of each other for the next ten years. However, the Muslims could not enter Mecca that year, but the following year, the Quraysh would leave the city for three days and the Muslims would be permitted to enter to perform the pilgrimage. Another article in the peace treaty was that if a Meccan man were to come to the Prophet (s), the person would have to be returned to Mecca. However, if someone were to go to Mecca, they would not have to return them. Further, the treaty permitted that other tribes were free to ally either with the Quraysh or with Muhammad (s).<ref> | Therefore, it was an opportune time for the Prophet (s) to show the glory of Islam to the people of Mecca and to call them to Islam. In [[Dhu l-Qa'da]], [[6]]/April 628, the Prophet (s) along with 1,500 people from [[Medina]] went to [[Mecca]] in order to perform the [[pilgrimage]]. The Quraysh prepared to stop the Muslims from the pilgrimage when they became aware of this. First, they sent [[Khalid b. Walid]] and [['Ikrama b. Abi Jahl]] to prevent them from coming to Mecca. The Prophet (s) arrived in [[Hudaybiyya]], a place marking the beginning of the [[Haram (holy site)|Haram]] (sacred land), and sent a message to the Meccans that "we have come for pilgrimage, not war." It was a humiliation for Quraysh to see their enemies enter Mecca and perform Hajj. But on the other hand, they could not prevent anyone from entering Mecca to perform Hajj, as Mecca was the free land of God. Finally, a peace treaty was agreed upon and signed between the Prophet (s) and the representatives of Mecca. According to the treaty, they would not engage in warfare with each other and allies of each other for the next ten years. However, the Muslims could not enter Mecca that year, but the following year, the Quraysh would leave the city for three days and the Muslims would be permitted to enter to perform the pilgrimage. Another article in the peace treaty was that if a Meccan man were to come to the Prophet (s), the person would have to be returned to Mecca. However, if someone were to go to Mecca, they would not have to return them. Further, the treaty permitted that other tribes were free to ally either with the Quraysh or with Muhammad (s).<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 90-91.</ref> | ||
Some of the companions of the Prophet (s) were angry about the contents of the treaty and considered it to be a failure for the Muslims since they could not understand its importance and benefits. However, the signing of this treaty was a great victory for Muslims because the Meccans had completely disregarded the Prophet (s) and his companions until then. They had intended to kill all of them, and in this treaty, they finally recognized the Muslims on an official basis and dealt with them as equals. Moreover, it was written in the treaty that tribes were free to ally with the Prophet (s) or the Quraysh. So, the treaty would be broken if either the Muslims or the Quraysh waged war on their allies. Later, the Quraysh broke this condition, and the Muslims conquered Mecca. A short time after signing the treaty, a Meccan who had become Muslim was going to be returned to Mecca (as per the treaty). However, he escaped on the way, and instead of going back to Medina, he hid in a place which was on the path that the Quraysh's caravan took while traveling to [[Syria]]. Gradually, some of the Muslims of Mecca joined him at this spot and became a threat to the caravans of the Quraysh as they lay in wait. Since it was not appropriate here for the Prophet (s) to return them to Mecca, the Quraysh were forced to ask him to call them back to Medina, and so, the issue of returning refugees was canceled. More importantly, when the Quraysh violated one of the articles of the treaty, the Meccans were forced to submit to the Muslims.<ref> | Some of the companions of the Prophet (s) were angry about the contents of the treaty and considered it to be a failure for the Muslims since they could not understand its importance and benefits. However, the signing of this treaty was a great victory for Muslims because the Meccans had completely disregarded the Prophet (s) and his companions until then. They had intended to kill all of them, and in this treaty, they finally recognized the Muslims on an official basis and dealt with them as equals. Moreover, it was written in the treaty that tribes were free to ally with the Prophet (s) or the Quraysh. So, the treaty would be broken if either the Muslims or the Quraysh waged war on their allies. Later, the Quraysh broke this condition, and the Muslims conquered Mecca. A short time after signing the treaty, a Meccan who had become Muslim was going to be returned to Mecca (as per the treaty). However, he escaped on the way, and instead of going back to Medina, he hid in a place which was on the path that the Quraysh's caravan took while traveling to [[Syria]]. Gradually, some of the Muslims of Mecca joined him at this spot and became a threat to the caravans of the Quraysh as they lay in wait. Since it was not appropriate here for the Prophet (s) to return them to Mecca, the Quraysh were forced to ask him to call them back to Medina, and so, the issue of returning refugees was canceled. More importantly, when the Quraysh violated one of the articles of the treaty, the Meccans were forced to submit to the Muslims.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 90-91.</ref> | ||
==Inviting the Rulers of Neighboring Countries == | ==Inviting the Rulers of Neighboring Countries == | ||
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== Pilgrimage to Mecca == | == Pilgrimage to Mecca == | ||
In [[Dhu l-Qa'da]] of [[7]]/629, the Prophet (s) went to [[Mecca]] for [[pilgrimage]], as was agreed upon in the [[Hudaybiyya peace treaty]]. The glorious arrival of the Prophet (s) and the Muslims into [[Masjid al-Haram]], their performing of the [['Umra]], the glory of their rituals, and the great respect that Muslims paid to the Prophet (s) was magnificent in the eyes of the [[Quraysh]]. It became clear to them that they would not have the power to resist the Prophet (s), and those who were smarter realized that the former system was collapsing, and a new door had opened for the people. Therefore, two of their chiefs, [[Khalid b. Walid]] and [[Amr b. 'As]], rushed to [[Medina]] and became Muslim.<ref> | In [[Dhu l-Qa'da]] of [[7]]/629, the Prophet (s) went to [[Mecca]] for [[pilgrimage]], as was agreed upon in the [[Hudaybiyya peace treaty]]. The glorious arrival of the Prophet (s) and the Muslims into [[Masjid al-Haram]], their performing of the [['Umra]], the glory of their rituals, and the great respect that Muslims paid to the Prophet (s) was magnificent in the eyes of the [[Quraysh]]. It became clear to them that they would not have the power to resist the Prophet (s), and those who were smarter realized that the former system was collapsing, and a new door had opened for the people. Therefore, two of their chiefs, [[Khalid b. Walid]] and [[Amr b. 'As]], rushed to [[Medina]] and became Muslim.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 92.</ref> | ||
== Conquest of Mecca == | == Conquest of Mecca == | ||
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People abandoned every tribal claim except for the positions of serving the Ka'ba and giving water to the pilgrims. The Prophet (s) stayed in Mecca for two weeks and arranged for different jobs to be done. Among these, was sending some people around Mecca to destroy any idols or idol houses, and further, to destroy the idols that were in the Ka'ba. | People abandoned every tribal claim except for the positions of serving the Ka'ba and giving water to the pilgrims. The Prophet (s) stayed in Mecca for two weeks and arranged for different jobs to be done. Among these, was sending some people around Mecca to destroy any idols or idol houses, and further, to destroy the idols that were in the Ka'ba. | ||
The noble way that the Prophet (s) treated the Meccans showed the glory of Islam and the nobility of the Prophet in front of the former opposition to Islam. The Quraysh, who had not hesitated to harass the Prophet (s) and his followers in every possible way for twenty years, feared the punishment that they would face. When they heard the Prophet (s) say, "I free all of you!" they became determined to fight against the infidels instead of fighting against Islam.<ref> | The noble way that the Prophet (s) treated the Meccans showed the glory of Islam and the nobility of the Prophet in front of the former opposition to Islam. The Quraysh, who had not hesitated to harass the Prophet (s) and his followers in every possible way for twenty years, feared the punishment that they would face. When they heard the Prophet (s) say, "I free all of you!" they became determined to fight against the infidels instead of fighting against Islam.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 94-95.</ref> | ||
==Battles after the Conquest of Mecca== | ==Battles after the Conquest of Mecca== | ||
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|source=9:81}} | |source=9:81}} | ||
The soldiers of the Muslim army numbered 30,000<ref>Wāqidī, ''al-Maghāzī'', vol. 2, p. 996</ref> and this was the highest number of soldiers in the Muslim army in all of the battles of the Prophet (s). It was also perhaps the highest number for an army in the [[Arabian Peninsula]] till that day. | The soldiers of the Muslim army numbered 30,000<ref>Wāqidī, ''al-Maghāzī'', vol. 2, p. 996.</ref> and this was the highest number of soldiers in the Muslim army in all of the battles of the Prophet (s). It was also perhaps the highest number for an army in the [[Arabian Peninsula]] till that day. | ||
In this war, the Prophet (s) left [[Ali (a)]] in [[Medina]] to take care of its affairs. The [[hypocrites]] used the situation to say that the Prophet (s) did not want Ali (a) to accompany him on this trip. When Ali (a) became upset and complained about this to the Prophet (s), the Prophet (s) told him: "I appointed you as my deputy, since to me, you are like [[Aaron (a)]] to [[Moses (a)]], except that there is no prophet after me." (see: [[Hadith Manzila]]) | In this war, the Prophet (s) left [[Ali (a)]] in [[Medina]] to take care of its affairs. The [[hypocrites]] used the situation to say that the Prophet (s) did not want Ali (a) to accompany him on this trip. When Ali (a) became upset and complained about this to the Prophet (s), the Prophet (s) told him: "I appointed you as my deputy, since to me, you are like [[Aaron (a)]] to [[Moses (a)]], except that there is no prophet after me." (see: [[Hadith Manzila]]) | ||