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Prophet Muhammad (s): Difference between revisions
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|label12= Successor | |label12= Successor | ||
|data12= [['Ali b. Abi Talib (a)]]<br />( | |data12= [['Ali b. Abi Talib (a)]]<br />(as the first [[Imam]] of the Shiaa and Caliph) | ||
|label13= Father | |label13= Father | ||
|data13= [[Abd Allah b. 'Abd al-Muttalib]] | |data13= [[Abd Allah b. 'Abd al-Muttalib]] | ||
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|data16= | |data16= | ||
|label17= Spouse(s) | |label17= Spouse(s) | ||
|data17= [[Khadija]] | |data17= [[Khadija]] • [[Sawda bt. Zam'a|Sawda]] • [[Aisha]] • [[Hafsa bt. Umar|Hafsa]] • [[Zaynab bt. Khuzayma]] • [[Hind bt. Abi Umayya|Umm Salama]] • [[Zaynab bt. Jahsh]] • [[Juwayriyya bt. al-Harith|Juwayriyya]] • [[Ramla bt. Abi Sufyan|Ramla]] • [[Safiyya bt. Huyyay|Safiyya]] • [[Maymuna bt. al-Harith|Maymuna]] • [[Mariya al-Qibtiyya|Mariya]] | ||
|label18= Son(s) | |label18= Son(s) | ||
|data18= [[Qasim b. Muhammad|Qasim]] | |data18= [[Qasim b. Muhammad|Qasim]] • [['Abd Allah b. Muhammad|'Abd Allah]] • [[Ibrahim b. Muhammad|Ibrahim]] | ||
|label19= Daughter(s) | |label19= Daughter(s) | ||
|data19= [[Fatima (a)]] | |data19= [[Fatima (a)]] | ||
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|data20= [[Ahl al-Bayt]], [[Sayyid]]s | |data20= [[Ahl al-Bayt]], [[Sayyid]]s | ||
|label21= Other Titles | |label21= Other Titles | ||
|data21= {{nowrap|Abu l-Qasim {{smaller|(his [[Kunya]])}}}} | |data21= {{nowrap|Abu l-Qasim {{smaller|(his [[Kunya]])}}}} • {{nowrap|Amin {{smaller|(trustworthy)}}}} • {{nowrap|Rasul Allah {{smaller|(messenger of Allah)}}}}; {{nowrap|Mustafa {{smaller|(the chosen)}}}}, {{nowrap|Habib Allah}} {{smaller|(beloved one of Allah)}}, {{nowrap|Khayr Khalq Allah}} {{smaller|(the best of creatures of Allah)}}, {{nowrap|Khatam al-Nabiyyin}} {{smaller|(last of the propehts)}},<br>{{nowrap|Rahmat li-l-'Alamin}} {{smaller|(a blessing for the two worlds)}} | ||
}} | }} | ||
'''Muḥammad{{enote|He is referred to by many appellations, including '''Messenger of Allah''', '''the Prophet Muhammad''', '''Allah's Apostle''', '''the Last Prophet''', '''Prophet of Islam''' and others; there are also many variant spellings of Muhammad, such as '''Mohamet''', '''Mohammed''', '''Mahamad''', '''Mahammad''', '''Muhamad''', and many others.}} b. ʿAbd Allāh | '''Muḥammad{{enote|He is referred to by many appellations, including '''Messenger of Allah''', '''the Prophet Muhammad''', '''Allah's Apostle''', '''the Last Prophet''', '''Prophet of Islam''' and others; there are also many variant spellings of Muhammad, such as '''Mohamet''', '''Mohammed''', '''Mahamad''', '''Mahammad''', '''Muhamad''', and many others.}} b. ʿAbd Allāh''' (Arabic:{{ia| محمد بن عبد اللّه }}; b. [['Am al-Fil]]/570 [[Mecca]] – d. [[11]]/632 [[Medina]]) is the prophet of [[Islam]], whose mission was essentially the advancement of [[monotheism]] and [[Ethics (Akhlaq)|morality]]. He (s) was also a social reformist and a political leader. He (s) was the last prophet of God, and his major [[miracle]] was the [[Qur'an]]. | ||
Although the Prophet (s) was born in the [[polytheism|polytheistic]] society of [[Arabian Peninsula|Arabia]], he never worshiped any idols | Although the Prophet (s) was born in the [[polytheism|polytheistic]] society of [[Arabian Peninsula|Arabia]], he never worshiped any idols. He also avoided the inappropriate manners that were rampant in pre-Islamic Arabia. He (s) was chosen by [[God]] as a prophet at the age of forty. Although the polytheists of [[Mecca]] persecuted him and his followers for many years, neither he nor his followers gave up following Islam. After thirteen years of preaching in Mecca, he immigrated to [[Medina]]. This immigration ([[Hijra]]) marked what became the beginning of the [[Islamic calendar]]. In Medina, he established an ever-expanding community of believers, the Muslim ''[[ummah]]''. | ||
Because of the efforts of the Prophet (s), the pre-Islamic [[Age of Ignorance]] ended, and the polytheistic society of Arabia was transformed into a monotheistic society in a short time. Towards the end of the Prophet's (s) life, almost everyone in the Arabian Peninsula had converted to Islam. The number of Muslims has continued to grow ever since, and Islam is now the fastest-growing religion | Because of the efforts of the Prophet (s), the pre-Islamic [[Age of Ignorance]] ended, and the polytheistic society of Arabia was transformed into a monotheistic society in a short time. Towards the end of the Prophet's (s) life, almost everyone in the Arabian Peninsula had converted to Islam. The number of Muslims has continued to grow ever since, and Islam is now the fastest-growing religion globally. | ||
The Prophet (s) enjoined his followers to adhere to the teachings of the [[Qur'an]] and the [[Ahl al-Bayt (a)]]. He designated [[Imam 'Ali (a)]] as his successor on various occasions throughout his life, including the [[event of Ghadir]]. | The Prophet (s) enjoined his followers to adhere to the teachings of the [[Qur'an]] and the [[Ahl al-Bayt (a)]]. He designated [[Imam 'Ali (a)]] as his successor on various occasions throughout his life, including the [[event of Ghadir]]. | ||
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{{Family tree of the Prophet (s)}} | {{Family tree of the Prophet (s)}} | ||
His [[teknonym]]s were Abu l-Qasim and Abu Ibrahim. Some epithets of his were: al-Mustafa (the chosen), Habib Allah (beloved one of Allah), Safi Allah (chosen one of Allah), Ni'mat Allah (gift of Allah), Khiyarat Khalq Allah (the chosen one from the creatures of Allah), Sayyid al-Mursalin (master of the prophets), Khatam al-Nabiyyin (the last of the | His [[teknonym]]s were Abu l-Qasim and Abu Ibrahim. Some epithets of his were: al-Mustafa (the chosen), Habib Allah (beloved one of Allah), Safi Allah (chosen one of Allah), Ni'mat Allah (gift of Allah), Khiyarat Khalq Allah (the chosen one from the creatures of Allah), Sayyid al-Mursalin (master of the prophets), Khatam al-Nabiyyin (the last of the prophets), Rahmat li-l-'Alamin (a blessing for the two worlds), al-Nabi al-Ummi (the unschooled Prophet). | ||
== Birth == | == Birth == | ||
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== Childhood == | == Childhood == | ||
Muhammad (s) spent his childhood as an orphan. A few months after [[Abd Allah b. Abd al-Muttalib|'Abd Allah]] (his father) married [[Amina]], the daughter of Wahb (the chief of the [[Banu Zuhra family]]), 'Abd Allah went on a business trip to [[Damascus]], and passed away on his return in [[Yathrib]] (now Medina). Some historians say that his death was before Muhammad's birth and some have written that he passed away a few months after Muhammad (s) was born. Muhammad (s) spent his early childhood with a woman from the [[Banu Sa'd]] tribe, named [[Halima]], who breastfed him. Muhammad lived his first years with his wet nurse and her husband in the desert. | Muhammad (s) spent his childhood as an orphan. A few months after [[Abd Allah b. Abd al-Muttalib|'Abd Allah]] (his father) married [[Amina]], the daughter of Wahb (the chief of the [[Banu Zuhra family]]), 'Abd Allah went on a business trip to [[Damascus]], and passed away on his return in [[Yathrib]] (now Medina). Some historians say that his death was before Muhammad's birth, and some have written that he passed away a few months after Muhammad (s) was born. Muhammad (s) spent his early childhood with a woman from the [[Banu Sa'd]] tribe, named [[Halima]], who breastfed him. Muhammad lived his first years with his wet nurse and her husband in the desert. | ||
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]] | 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 | 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 treat him (Muhammad) best. 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>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 38.</ref>. Then, Bahira asked him to answer by the name of [[Allah]]. | 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]]. | ||
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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 | 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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:"[[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>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 | 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 Hishām, ''al-Sīra al-nabawīyya'', vol. 1, p. 262.</ref> Other people mentioned in other sources as the first Muslims are [[Abu Bakr]] and Zayd b. Haritha.<ref>Ibn Hishām, ''al-Sīra al-nabawīyya'', 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 Hishām, ''al-Sīra al-nabawīyya'', 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 | It is recorded that Muhammad (s) invited people secretly to Islam for three years after 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 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 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<ref>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)</ref>. [[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 the 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 Isḥāq, ''al-Sīyar wa al-maghāzī'', p. 127; Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 44.</ref>. | :"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 Isḥāq, ''al-Sīyar wa al-maghāzī'', 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 | This narration has been transmitted by other historians and writers of the Prophet's (s) biography and is among the most famous hadiths. (see: [[Hadith Yawm al-Dar]])<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 44.</ref> | ||
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==Enmity of Quraysh and Its Consequences== | ==Enmity of Quraysh and Its Consequences== | ||
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 | 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 Hishām, ''al-Sīra al-nabawīyya'', vol. 1, p. 279; Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', 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>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 49.</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." | 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." After that, 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 | As the number of new [[Muslims]] grew, the hostility of the Quraysh towards them also increased. Abu Talib supported the Prophet (s), 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). 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 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== | ||
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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> | 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 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 termites had miraculously eaten the treaty 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>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 53.</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=== | ||
Soon after the Prophet (s) left the valley two of his close supporters, [[Khadija]] and [[Abu Talib]], passed away.<ref>Ṭabarī, ''Tārīkh al-rusul wa l-mulūk'', vol. 2, p. 343.</ref> With the demise of Abu Talib, the Prophet (s) lost one of his prominent supporters and protection. The polytheists used his death as an opportunity to harass the Prophet (s) and Muslims. The efforts of the Prophet (s) were not successful when he invited residents around [[Mecca]] to [[Islam]] (especially [[Ta'if]]), and he returned to Mecca disappointed.<ref>Ibn Hishām, ''al-Sīra al-nabawīyya'', vol. 2, p. 60; Ṭabarī, ''Tārīkh al-rusul wa l-mulūk'', vol. 2, p. 344-346.</ref> | Soon after the Prophet (s) left the valley, two of his close supporters, [[Khadija]] and [[Abu Talib]], passed away.<ref>Ṭabarī, ''Tārīkh al-rusul wa l-mulūk'', vol. 2, p. 343.</ref> With the demise of Abu Talib, the Prophet (s) lost one of his prominent supporters and protection. The polytheists used his death as an opportunity to harass the Prophet (s) and Muslims. The efforts of the Prophet (s) were not successful when he invited residents around [[Mecca]] to [[Islam]] (especially [[Ta'if]]), and he returned to Mecca disappointed.<ref>Ibn Hishām, ''al-Sīra al-nabawīyya'', vol. 2, p. 60; Ṭabarī, ''Tārīkh al-rusul wa l-mulūk'', vol. 2, p. 344-346.</ref> | ||
{{Timeline of Prophet (s) in Mecca}} | {{Timeline of Prophet (s) in Mecca}} | ||
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===First Allegiance of al-'Aqaba=== | ===First Allegiance of al-'Aqaba=== | ||
{{Main|First Allegiance of al-'Aqaba}} | {{Main|First Allegiance of al-'Aqaba}} | ||
In the eleventh year after [[Bi'tha]] (3 BH/620), the Prophet (s) visited six people from the tribe of [[Khazraj]] and told them about the message of Islam. They returned to [[Yathrib]] and informed the people of their city about the invitation. Next year (2 BH/621) twelve people of Medina gave allegiance to the Prophet (s) after the hajj pilgrimage in an area called [[al-'Aqaba]]. They solemnly vowed: | In the eleventh year after [[Bi'tha]] (3 BH/620), the Prophet (s) visited six people from the tribe of [[Khazraj]] and told them about the message of Islam. They returned to [[Yathrib]] and informed the people of their city about the invitation. Next year (2 BH/621), twelve people of Medina gave allegiance to the Prophet (s) after the hajj pilgrimage in an area called [[al-'Aqaba]]. They solemnly vowed: | ||
* not to associate anyone with God | * not to associate anyone with God | ||
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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 | The Prophet (s) then sent one of the Muslims, [[Mus'ab b. 'Umayr]], with them to Yathrib 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>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 56-59.</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=== | ||
{{see also|Laylat al-Mabit}} | {{see also|Laylat al-Mabit}} | ||
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 | 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 because 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. They thought that even if the Prophet (s) did not want to wage war against them, he would still be a severe 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 | That night, when the Quraysh attempted to carry out the assassination of the Prophet (s), he had already left Mecca by 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=== | ||
{{History of Early Islam}} | {{History of Early Islam}} | ||
{{Timeline of Prophet (s) in Medina}} | {{Timeline of Prophet (s) in Medina}} | ||
There is a disagreement amongst historians as to which day of [[Rabi' I]] the Prophet (s) left [[Mecca]] and when he arrived in [[Yathrib]]. [[Ibn Hisham]] narrates that the Prophet (s) | There is a disagreement amongst historians as to which day of [[Rabi' I]] the Prophet (s) left [[Mecca]] and when he arrived in [[Yathrib]]. [[Ibn Hisham]] narrates that the Prophet (s) came in [[Quba]] (a village in the outskirts of Yathrib) on [[Monday]], the 12th of Rabi' I. [[Ibn Kalbi]] has written that he left Mecca on Monday, the 1st of Rabi' I and that he arrived in Quba on [[Friday]], the 12th of Rabi' I. Some other historians have narrated that the Prophet (s) came in Quba on the 8th of Rabi' I. More contemporary European and Muslim historians have said that it took him nine days to travel to Quba, and he arrived there on the [[Rabi' I 12]], [[1]]/September 24, 622. | ||
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 | 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 calendar's first month, 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>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 59-60.</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) | [[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). 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 | When he entered the city, everyone wanted to host him 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 brief 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 | 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 the [[history of Islam]]. After this immigration, the city became known as "Madinat al-Rasul" (city of the Prophet) and, in short, "Medina". | ||
The Prophet (s) officially made a [[pact of brotherhood]] between Muhajirun and Ansar and took Ali (a) as his own brother.<ref>Ibn Hishām, ''al-Sīra al-nabawīyya'', vol. 2, p. 150-153.</ref> There were also a few people who had accepted Islam by their tongue but did not harbor true faith in their heart, they were hypocrites ([[Munafiqun]]). Soon after the Prophet (s) entered Medina, he established a constitution between different groups of people in the city, including the [[Jews of Medina|Jews]].<ref>Ibn Hishām, ''al-Sīra al-nabawīyya'', vol. 2, p. 147.</ref> | The Prophet (s) officially made a [[pact of brotherhood]] between Muhajirun and Ansar and took Ali (a) as his own brother.<ref>Ibn Hishām, ''al-Sīra al-nabawīyya'', vol. 2, p. 150-153.</ref> There were also a few people who had accepted Islam by their tongue but did not harbor true faith in their heart, they were hypocrites ([[Munafiqun]]). Soon after the Prophet (s) entered Medina, he established a constitution between different groups of people in the city, including the [[Jews of Medina|Jews]].<ref>Ibn Hishām, ''al-Sīra al-nabawīyya'', vol. 2, p. 147.</ref> | ||
== 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 | 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>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 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>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 | 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.<ref>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).</ref> | ||
'Abd Allah b. Ubay continued to cause troubles until his death ([[9]]/630). Although the [[Jews]] had signed the [[Constitution of Medina]], they were not happy living with the Muslims. They played friendship games with Muslims. Even some of them (Jews) had outwardly become Muslims. The reason for this discontentment was that | 'Abd Allah b. Ubay continued to cause troubles until his death ([[9]]/630). Although the [[Jews]] had signed the [[Constitution of Medina]], they were not happy living with the Muslims. They played friendship games with Muslims. Even some of them (Jews) had outwardly become Muslims. The reason for this discontentment was that before the [[Islamic government]], they controlled the city's economy and traded widely with the Bedouins and polytheists of Mecca. They (Jews) were expecting 'Abd Allah b. Ubay to become the chief of Medina so that their financial power would increase. However, the coming of Muhammad (s) and the expansion of Islam under his command prevented this. Moreover, they could not accept a prophet who was not of Jewish lineage. Therefore, they expressed their opposition to Muhammad (s). Apparently, it was Abd Allah b. Ubay who had a hand in provoking them. The Jews would claim that "the prophet we expected is not Muhammad" and mentioned verses of the [[Torah]] that contradicted verses of the [[Qur'an]], saying that "what is in the Qur'an is not the same as what is in our books." Some verses of the Qur'an were then revealed to the Prophet (s), suggesting that verses of the Torah had been distorted over time by Jewish scholars to promote their positions. Eventually, the holy Qur'an attempted to sever the relationship between Islam, [[Christianity]] and [[Judaism]]. And just to show the Arabs that, compared to Jews, they were a separate nation{{enote|O People of the Book! Why do you argue concerning Abraham? Neither the Torah nor the Evangel was sent down until [long] after him. Do you not apply reason? (65) Ah! You are the very ones who argue about that of which you have knowledge. Why then do you argue about that of which you do not know? And Allah knows, and you do not know. (66) Abraham was neither a Jew nor a Christian. Rather he was a Hanif, a Muslim, and he was not one of the polytheists. (Quran, 3:65-67)}}.<ref>See: Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 68-69.</ref> | ||
=== Change of Qibla === | === Change of Qibla === | ||
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{{main|Change of the Qibla}} | {{main|Change of the Qibla}} | ||
The Prophet (s) prayed towards the [[al-Aqsa Mosque]] in [[Palestine]] for seventeen months after entering Medina. During this time, the Jews harassed the Prophet by their persistent criticism. They said: "Muhammad (s) had no [[Qibla]] until we taught him about it." These rather harsh criticisms upset the Prophet (s) and one day, in [[Rajab]] [[2]]/624, while he was performing the afternoon prayers in the [[Banu Salama mosque]], a verse was revealed to him commanding him to change the Qibla to [[al-Masjid al-Haram]]<ref>We certainly see you turning your face about in the sky. We will surely turn you to a Qibla of your liking: so turn your face towards the al-Masjid al-Haram, and wherever you may be, turn your faces towards it! Indeed those who were given the Book surely know that it is the truth from their Lord. And Allah is not oblivious of what they do. (Quran 2:144)</ref>. The Prophet (s) instantly turned his face towards the [[Ka'ba]]. | The Prophet (s) prayed towards the [[al-Aqsa Mosque]] in [[Palestine]] for seventeen months after entering Medina. During this time, the Jews harassed the Prophet by their persistent criticism. They said: "Muhammad (s) had no [[Qibla]] until we taught him about it." These rather harsh criticisms upset the Prophet (s) and one day, in [[Rajab]] [[2]]/624, while he was performing the afternoon prayers in the [[Banu Salama mosque]], a verse was revealed to him commanding him to change the Qibla to [[al-Masjid al-Haram]]<ref>We certainly see you turning your face about in the sky. We will surely turn you to a Qibla of your liking: so turn your face towards the al-Masjid al-Haram, and wherever you may be, turn your faces towards it! Indeed those who were given the Book surely know that it is the truth from their Lord. And Allah is not oblivious of what they do. (Quran 2:144)</ref>. The Prophet (s) instantly turned his face towards the [[Ka'ba]]. After that, the mosque became known as the [[Dhu l-Qiblatayn mosque]]. | ||
==Battles before the Conquest of Mecca == | ==Battles before the Conquest of Mecca == | ||
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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> | 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 | However, some historians are skeptical of 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>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 90.</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> | ||
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== Conquest of Mecca == | == Conquest of Mecca == | ||
{{Main|Conquest of Mecca}} | {{Main|Conquest of Mecca}} | ||
According to the [[Hudaybiyya peace treaty]], all tribes were permitted to ally either with the Muslims or the [[Quraysh]], as they wished. The tribe of [[Khuza'a]] allied with the Prophet (s) and [[Banu Bakr]] allied with the Quraysh. | According to the [[Hudaybiyya peace treaty]], all tribes were permitted to ally either with the Muslims or the [[Quraysh]], as they wished. The tribe of [[Khuza'a]] allied with the Prophet (s) and [[Banu Bakr]] allied with the Quraysh. On 8/629, Banu Bakr fought the tribe of Khuza'ah, and the Quraysh supported Banu Bakr in this battle. In this way, the Quraysh had broken the Hudaybiyya peace treaty since they had fought against one of the Prophet's (s) allies. [[Abu Sufyan]] then realized that such a violation would have consequences, and rushed to [[Medina]] to attempt to renew the treaty, but he could not. | ||
In the month of [[Ramadan]] in [[8]]/630, the Prophet (s) went to [[Mecca]] with 10,000 Muslims. He began his trip while nobody knew of it. When they arrived, they stayed in a place called [[Marr al-Zahran]]. [[Abbas b. 'Abd al-Muttalib|Abbas]], the Prophet's uncle went out of his tent at night and searched for some Meccans in order to tell them to inform the Quraysh about the Prophet's (s) trip to Mecca. This was so that they could come to the Prophet (s) before he arrived in Mecca and a battle occurred. However, he suddenly saw Abu Sufyan, sheltered him, and took him to the Prophet (s). Abu Sufyan then became a Muslim. The following day, the Prophet (s) ordered Abbas to make Abu Sufyan stand in a place where he could see the Muslims accompanying the Prophet (s) passing by. When Abu Sufyan saw their glory and the massive number of Muslims, he told Abbas, "the kingdom of your nephew has grown!" Abbas said, "This is the prophethood, not the kingdom!" Abu Sufyan replied, "Yes, Indeed!" Then Abbas went to the Prophet (s) and told him that "Abu Sufyan is the type of person that wants to have the privilege." The Prophet (s) said that "Everyone [in Mecca] who goes to his house and shuts their door will be safe. Also, anyone who is sheltered in Abu Sufyan's house will be safe as well. Anyone who enters Masjid al-Haram will also be safe." The great crowds of Muslims entered Mecca. [[Ibn Hisham]] narrates from [[Ibn Ishaq]] that [[Sa'd b. 'Ubada]], the chief of the tribe of [[Khazraj]] had come to Mecca that day and said, "Today is the day of massacre! Today is the day of disrespect and the violation of sanctity." He wanted to take revenge on the Quraysh and the [['Adnani]] families and sought revenge for the people of Medina. To avoid the misconception that the Islamic victory would be a form of tribal revenge, the Prophet (s) sent [[Ali (a)]] and told him, "Take the flag from Sa'd for today is the day of mercy." There was no fight between the Meccans and Muslims, save for a few arguments. The Prophet (s) went to Masjid al-Haram and circumambulated the [[Ka'ba]] seven times and then stood at the front of its door and said, | In the month of [[Ramadan]] in [[8]]/630, the Prophet (s) went to [[Mecca]] with 10,000 Muslims. He began his trip while nobody knew of it. When they arrived, they stayed in a place called [[Marr al-Zahran]]. [[Abbas b. 'Abd al-Muttalib|Abbas]], the Prophet's uncle went out of his tent at night and searched for some Meccans in order to tell them to inform the Quraysh about the Prophet's (s) trip to Mecca. This was so that they could come to the Prophet (s) before he arrived in Mecca and a battle occurred. However, he suddenly saw Abu Sufyan, sheltered him, and took him to the Prophet (s). Abu Sufyan then became a Muslim. The following day, the Prophet (s) ordered Abbas to make Abu Sufyan stand in a place where he could see the Muslims accompanying the Prophet (s) passing by. When Abu Sufyan saw their glory and the massive number of Muslims, he told Abbas, "the kingdom of your nephew has grown!" Abbas said, "This is the prophethood, not the kingdom!" Abu Sufyan replied, "Yes, Indeed!" Then Abbas went to the Prophet (s) and told him that "Abu Sufyan is the type of person that wants to have the privilege." The Prophet (s) said that "Everyone [in Mecca] who goes to his house and shuts their door will be safe. Also, anyone who is sheltered in Abu Sufyan's house will be safe as well. Anyone who enters Masjid al-Haram will also be safe." The great crowds of Muslims entered Mecca. [[Ibn Hisham]] narrates from [[Ibn Ishaq]] that [[Sa'd b. 'Ubada]], the chief of the tribe of [[Khazraj]] had come to Mecca that day and said, "Today is the day of massacre! Today is the day of disrespect and the violation of sanctity." He wanted to take revenge on the Quraysh and the [['Adnani]] families and sought revenge for the people of Medina. To avoid the misconception that the Islamic victory would be a form of tribal revenge, the Prophet (s) sent [[Ali (a)]] and told him, "Take the flag from Sa'd for today is the day of mercy." There was no fight between the Meccans and Muslims, save for a few arguments. The Prophet (s) went to Masjid al-Haram and circumambulated the [[Ka'ba]] seven times and then stood at the front of its door and said, | ||
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== Sanat al-Wufud == | == Sanat al-Wufud == | ||
{{Main|Sanat al-Wufud}} | {{Main|Sanat al-Wufud}} | ||
After the Battle of Tabuk, Islam began to spread all over the [[Arabian Peninsula]]. Delegations from different tribes came to Medina and became Muslim. In fact, the Prophet (s) stayed inside Medina for all of [[10]]/631-2 (called Sanat al- | After the Battle of Tabuk, Islam began to spread all over the [[Arabian Peninsula]]. Delegations from different tribes came to Medina and became Muslim. In fact, the Prophet (s) stayed inside Medina for all of [[10]]/631-2 (called Sanat al-Wufud) and received various delegations.<ref>Āyatī, ''Tārīkh-i payāmbar-i Islām'', p. 537.</ref> In the same year, the Prophet (s) signed a treaty with the [[Christians of Najran]] (see: [[Mubahala]])<ref>Mufīd, ''al-Irshād, vol. 1, p. 166-171.</ref> and then went on the [[Hajj]] pilgrimage. On his return trip from the pilgrimage, in a place called [[Ghadir Khum]], he announced that [[Ali b. Abi Talib (a)]] was to become the guardian of the Muslims after he passed away.<ref>Balādhurī, ''Ansāb al-ashrāf'', vol. 2, p. 108-111.</ref>. | ||
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In a region called [[Juhfa]] where the peoples of [[Egypt]], [[Hijaz]] and [[Iraq]] split up to travel to their own regions, is a place called [[Ghadir Khum]]. Here, on the Prophet's (s) return to [[Medina]], before everyone split in different directions, he received an order from God to appoint [[Ali (a)]] as his successor and who would direct the Muslim community towards a specific goal. In the massive crowd of Muslims, approximated at 90-100,000, the Prophet (s) said, | In a region called [[Juhfa]] where the peoples of [[Egypt]], [[Hijaz]] and [[Iraq]] split up to travel to their own regions, is a place called [[Ghadir Khum]]. Here, on the Prophet's (s) return to [[Medina]], before everyone split in different directions, he received an order from God to appoint [[Ali (a)]] as his successor and who would direct the Muslim community towards a specific goal. In the massive crowd of Muslims, approximated at 90-100,000, the Prophet (s) said, | ||
:: "Ali (a) is the guardian of anyone that I am the guardian of. O Allah! Befriend anyone who befriends him and be enemies with whoever is his enemy. Abominate whoever abominates him, help whoever helps him, defame whoever disrespects him, and support him with the truth wherever he goes. Deliver these words to those who are absent." | :: "Ali (a) is the guardian of anyone that I am the guardian of. O, Allah! Befriend anyone who befriends him and be enemies with whoever is his enemy. Abominate whoever abominates him, help whoever helps him, defame whoever disrespects him, and support him with the truth wherever he goes. Deliver these words to those who are absent." | ||
After returning from the Hajj, when the glory and power of Islam had grown, the Prophet (s) became sick. Nevertheless, he had prepared an army under the leadership of [[Osama b. Zayd]] in order to respond to the Muslims' defeat in the [[Battle of Muta]]. However, before this army left for the battle, the Prophet (s) passed away and left this world to meet his Lord. He passed away at a time when he had established unity throughout the entire Arabian Peninsula and had brought Islam to the gates of the two great empires of [[Rome]] and [[Iran]]. | After returning from the Hajj, when the glory and power of Islam had grown, the Prophet (s) became sick. Nevertheless, he had prepared an army under the leadership of [[Osama b. Zayd]] in order to respond to the Muslims' defeat in the [[Battle of Muta]]. However, before this army left for the battle, the Prophet (s) passed away and left this world to meet his Lord. He passed away at a time when he had established unity throughout the entire Arabian Peninsula and had brought Islam to the gates of the two great empires of [[Rome]] and [[Iran]]. | ||
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* Muqaddisī, Yadullāh. ''Bāzpazhūhī-yi tārīkh-i wilādat wa shahādat-i maʿṣūmān''. Qom: Pazhūhishgāh-i ʿUlūm wa Farhang Islāmī, 1391 Sh. | * Muqaddisī, Yadullāh. ''Bāzpazhūhī-yi tārīkh-i wilādat wa shahādat-i maʿṣūmān''. Qom: Pazhūhishgāh-i ʿUlūm wa Farhang Islāmī, 1391 Sh. | ||
* Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''. Tehran: Dār al-Kutub al-Islāmiyya, 1374 Sh. | * Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''. Tehran: Dār al-Kutub al-Islāmiyya, 1374 Sh. | ||
* Muslim Nayshābūrī. ''Ṣaḥīḥ Muslim''. | * Muslim Nayshābūrī. ''Ṣaḥīḥ Muslim''. Volume 2. Beirut: Dār al-Fikr, [n.d]. | ||
* Mufīd, Muḥammad b. Muḥammad al-. ''Al-Irshād fī maʿrifat ḥujaj Allāh ʿalā l-ʿibād''. Edited by Muʾassisa Āl-i al-Bayt. Qom: al-Muʾtamar al-ʿĀlamīyya li-alfīya al-Shaykh al-Mufīd, 1413 AH. | * Mufīd, Muḥammad b. Muḥammad al-. ''Al-Irshād fī maʿrifat ḥujaj Allāh ʿalā l-ʿibād''. Edited by Muʾassisa Āl-i al-Bayt. Qom: al-Muʾtamar al-ʿĀlamīyya li-alfīya al-Shaykh al-Mufīd, 1413 AH. | ||
* Pāyanda, Abū l-Qāsim. ''Nahj al-faṣāḥa''. [n.d]: Dunyā-yi Dānish, 1380 Sh. | * Pāyanda, Abū l-Qāsim. ''Nahj al-faṣāḥa''. [n.d]: Dunyā-yi Dānish, 1380 Sh. | ||
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