Muhammad[a] (Arabic: مُحَمَّد; c. 570 – 8 June 632 CE)[b] was an Arab religious, social, and political leader and the founder of Islam.[c] According to Islamic doctrine, he was a prophet divinely inspired to preach and confirm the monotheistic teachings of Adam, Abraham, Moses, Jesus, and other prophets. He is believed to be the Seal of the Prophets within Islam. Muhammad united Arabia into a single Muslim polity, with the Quran as well as his teachings and practices forming the basis of Islamic religious belief.
|Born||c. 570 CE (53 BH)|
|Died||AH) (aged 61–62)8 June 632 (11 |
Medina, Hejaz, Arabia
Green Dome at al-Masjid an-Nabawi, Medina, Arabia
24°28′03″N 39°36′41″E / 24.46750°N 39.61139°E
|Spouse||See Muhammad's wives|
|Children||See Muhammad's children|
|Parent(s)||Abdullah ibn Abd al-Muttalib (father)|
Amina bint Wahb (mother)
|Known for||Founding Islam|
|Relatives||Family tree of Muhammad, Ahl al-Bayt ("Family of the House")|
|Patronymic (Nasab)||Muḥammad ibn ʿAbd Allāh ibn ʿAbd al-Muṭṭālib ibn Hāshim ibn ʿAbd Manāf ibn Quṣayy ibn Kilāb|
|Teknonymic (Kunya)||ʾAbu al-Qāsim|
|Epithet (Laqab)||Khātam an-Nabiyyīn (Seal of the Prophets)|
Muhammad was born in approximately 570 CE in Mecca. He was the son of Abdullah ibn Abd al-Muttalib and Amina bint Wahb. His father, Abdullah, the son of Quraysh tribal leader Abd al-Muttalib ibn Hashim, died a few months before Muhammad's birth. His mother Amina died when he was six, leaving Muhammad an orphan. He was raised under the care of his grandfather, Abd al-Muttalib, and paternal uncle, Abu Talib. In later years, he would periodically seclude himself in a mountain cave named Hira for several nights of prayer. When he was 40, circa 610 CE, Muhammad reported being visited by Gabriel in the cave and receiving his first revelation from God. In 613, Muhammad started preaching these revelations publicly, proclaiming that "God is One", that complete "submission" (islām) to God is the right way of life (dīn), and that he was a prophet and messenger of God, similar to the other prophets in Islam.
Muhammad's followers were initially few in number, and experienced hostility from Meccan polytheists for 13 years. To escape ongoing persecution, he sent some of his followers to Abyssinia in 615, before he and his followers migrated from Mecca to Medina (then known as Yathrib) later in 622. This event, the Hijra, marks the beginning of the Islamic calendar, also known as the Hijri Calendar. In Medina, Muhammad united the tribes under the Constitution of Medina. In December 629, after eight years of intermittent fighting with Meccan tribes, Muhammad gathered an army of 10,000 Muslim converts and marched on the city of Mecca. The conquest went largely uncontested and Muhammad seized the city with little bloodshed. In 632, a few months after returning from the Farewell Pilgrimage, he fell ill and died. By the time of his death, most of the Arabian Peninsula had converted to Islam.
The revelations (each known as Ayah — literally, "Sign [of God]") that Muhammad reported receiving until his death form the verses of the Quran, regarded by Muslims as the verbatim "Word of God" on which the religion is based. Besides the Quran, Muhammad's teachings and practices (sunnah), found in the Hadith and sira (biography) literature, are also upheld and used as sources of Islamic law.
Names and appellations
The name Muhammad (/mʊˈhæməd, -ˈhɑːməd/) means "praiseworthy" in Arabic. It appears four times in the Quran. The Quran also addresses Muhammad in the second person by various appellations; prophet, messenger, servant of God ('abd), announcer (bashir), witness (shahid), bearer of good tidings (mubashshir), warner (nathir), reminder (mudhakkir), one who calls [unto God] (dā'ī), light personified (noor), and the light-giving lamp (siraj munir).
Sources of biographical information
The Quran is the central religious text of Islam. Muslims believe it represents the words of God revealed by the archangel Gabriel to Muhammad. The Quran, however, provides minimal assistance for Muhammad's chronological biography; most Quranic verses do not provide significant historical context.
Important sources regarding Muhammad's life may be found in the historic works by writers of the 2nd and 3rd centuries of the Muslim era (AH – 8th and 9th century CE). These include traditional Muslim biographies of Muhammad, which provide additional information about his life.
The earliest written sira (biographies of Muhammad and quotes attributed to him) is Ibn Ishaq's Life of God's Messenger written c. 767 CE (150 AH). Although the original work was lost, this sira survives as extensive excerpts in works by Ibn Hisham and to a lesser extent by Al-Tabari. However, Ibn Hisham wrote in the preface to his biography of Muhammad that he omitted matters from Ibn Ishaq's biography that "would distress certain people". Another early history source is the history of Muhammad's campaigns by al-Waqidi (death 207 AH), and the work of Waqidi's secretary Ibn Sa'd al-Baghdadi (death 230 AH).
Many scholars accept these early biographies as authentic, though their accuracy is unascertainable. Recent studies have led scholars to distinguish between traditions touching legal matters and purely historical events. In the legal group, traditions could have been subject to invention while historic events, aside from exceptional cases, may have been only subject to "tendential shaping".
Other important sources include the hadith collections, accounts of verbal and physical teachings and traditions attributed to Muhammad. Hadiths were compiled several generations after his death by Muslims including Muhammad al-Bukhari, Muslim ibn al-Hajjaj, Muhammad ibn Isa at-Tirmidhi, Abd ar-Rahman al-Nasai, Abu Dawood, Ibn Majah, Malik ibn Anas, al-Daraqutni.
Some Western academics cautiously view the hadith collections as accurate historical sources. Scholars such as Madelung do not reject the narrations which have been compiled in later periods, but judge them in the context of history and on the basis of their compatibility with the events and figures. Muslim scholars on the other hand typically place a greater emphasis on the hadith literature instead of the biographical literature, since hadiths maintain a traditional chain of transmission (isnad); the lack of such a chain for the biographical literature makes it unverifiable in their eyes.
The Arabian Peninsula was, and still is, largely arid with volcanic soil, making agriculture difficult except near oases or springs. Towns and cities dotted the landscape, two of the most prominent being Mecca and Medina. Medina was a large flourishing agricultural settlement, while Mecca was an important financial center for many surrounding tribes. Communal life was essential for survival in the desert conditions, supporting indigenous tribes against the harsh environment and lifestyle. Tribal affiliation, whether based on kinship or alliances, was an important source of social cohesion. Indigenous Arabs were either nomadic or sedentary. Nomadic groups constantly traveled seeking water and pasture for their flocks, while the sedentary settled and focused on trade and agriculture. Nomadic survival also depended on raiding caravans or oases; nomads did not view this as a crime.
In pre-Islamic Arabia, gods or goddesses were viewed as protectors of individual tribes, their spirits associated with sacred trees, stones, springs and wells. As well as being the site of an annual pilgrimage, the Kaaba shrine in Mecca housed 360 idols of tribal patron deities. Three goddesses were worshipped, in some places as daughters of Allah: Allāt, Manāt and al-'Uzzá. Monotheistic communities existed in Arabia, including Christians and Jews.[d] Hanifs – native pre-Islamic Arabs who "professed a rigid monotheism" – are also sometimes listed alongside Jews and Christians in pre-Islamic Arabia, although scholars dispute their historicity. According to Muslim tradition, Muhammad himself was a Hanif and one of the descendants of Ishmael, son of Abraham,[e] although no known evidence exists for a historical Abraham or Ishmael, and the links are based solely on tradition instead of historical records.
The second half of the sixth century was a period of political disorder in Arabia and communication routes were no longer secure. Religious divisions were an important cause of the crisis. Judaism became the dominant religion in Yemen while Christianity took root in the Persian Gulf area. In line with broader trends of the ancient world, the region witnessed a decline in the practice of polytheistic cults and a growing interest in a more spiritual form of religion. While many were reluctant to convert to a foreign faith, those faiths provided intellectual and spiritual reference points.
During the early years of Muhammad's life, the Quraysh tribe to which he belonged became a dominant force in western Arabia. They formed the cult association of hums, which tied members of many tribes in western Arabia to the Kaaba and reinforced the prestige of the Meccan sanctuary. To counter the effects of anarchy, Quraysh upheld the institution of sacred months during which all violence was forbidden, and it was possible to participate in pilgrimages and fairs without danger. Thus, although the association of hums was primarily religious, it also had important economic consequences for the city.
Childhood and early life
|Timeline of Muhammad's life|
|Important dates and locations in the life of Muhammad|
|c. 570||–||Death of his father, Abdullah|
|c. 570||0||Possible date of birth: 12 or 17 Rabi al Awal: in Mecca, Arabia|
|c. 577||6||Death of his mother, Amina|
|c. 583||12–13||His grandfather transfers him to Syria|
|c. 595||24–25||Meets and marries Khadijah|
|c. 599||28–29||Birth of Zainab, his first daughter, followed by: Ruqayyah, Umm Kulthum, and Fatima Zahra|
|610||40||Qur'anic revelation begins in the Cave of Hira on the Jabal an-Nour, the "Mountain of Light" near Mecca. At age 40, Angel Jebreel (Gabriel) was said to appear to Muhammad on the mountain and call him "the Prophet of Allah"|
|Begins in secret to gather followers in Mecca|
|c. 613||43||Begins spreading message of Islam publicly to all Meccans|
|c. 614||43–44||Heavy persecution of Muslims begins|
|c. 615||44–45||Emigration of a group of Muslims to Ethiopia|
|c. 616||45–46||Banu Hashim clan boycott begins|
|619||49||Banu Hashim clan boycott ends|
|The year of sorrows: Khadija (his wife) and Abu Talib (his uncle) die|
|c. 620||49–50||Isra and Mi'raj (reported ascension to heaven to meet God)|
|622||51–52||Hijra, emigration to Medina (called Yathrib)|
|624||53–54||Battle of Badr|
|625||54–55||Battle of Uhud|
|627||56–57||Battle of the Trench (also known as the siege of Medina)|
|628||57–58||The Meccan tribe of Quraysh and the Muslim community in Medina sign a 10-year truce called the Treaty of Hudaybiyyah|
|630||59–60||Conquest of Mecca|
|632||61–62||Farewell pilgrimage, event of Ghadir Khumm, and death, in what is now Saudi Arabia|
Abu al-Qasim Muhammad ibn Abdullah ibn Abd al-Muttalib ibn Hashim was born in Mecca about the year 570, and his birthday is believed to be in the month of Rabi' al-awwal. He belonged to the Banu Hashim clan, part of the Quraysh tribe, which was one of Mecca's prominent families, although it appears less prosperous during Muhammad's early lifetime.[f] Tradition places the year of Muhammad's birth as corresponding with the Year of the Elephant, which is named after the failed destruction of Mecca that year by the Abraha, Yemen's king, who supplemented his army with elephants.
Alternatively some 20th century scholars have suggested different years, such as 568 or 569.
Muhammad's father, Abdullah, died almost six months before he was born. According to Islamic tradition, soon after birth he was sent to live with a Bedouin family in the desert, as desert life was considered healthier for infants; some western scholars reject this tradition's historicity. Muhammad stayed with his foster-mother, Halimah bint Abi Dhuayb, and her husband until he was two years old. At the age of six, Muhammad lost his biological mother Amina to illness and became an orphan. For the next two years, until he was eight years old, Muhammad was under the guardianship of his paternal grandfather Abd al-Muttalib, of the Banu Hashim clan until his death. He then came under the care of his uncle Abu Talib, the new leader of the Banu Hashim. According to Islamic historian William Montgomery Watt there was a general disregard by guardians in taking care of weaker members of the tribes in Mecca during the 6th century, "Muhammad's guardians saw that he did not starve to death, but it was hard for them to do more for him, especially as the fortunes of the clan of Hashim seem to have been declining at that time."
In his teens, Muhammad accompanied his uncle on Syrian trading journeys to gain experience in commercial trade. Islamic tradition states that when Muhammad was either nine or twelve while accompanying the Meccans' caravan to Syria, he met a Christian monk or hermit named Bahira who is said to have foreseen Muhammad's career as a prophet of God.
Little is known of Muhammad during his later youth as available information is fragmented, making it difficult to separate history from legend. It is known that he became a merchant and "was involved in trade between the Indian Ocean and the Mediterranean Sea." Muhammad acquired the nickname "al-Amin" (Arabic: الامين, meaning "faithful" or "trustworthy") when he was young, but historians disagree about whether the name was a reflection of his nature, or whether the name was given to Muhammad as a masculine form of his mother's name "Amina". His reputation attracted a proposal in 595 from Khadijah, a successful businesswoman. Muhammad consented to the marriage, which by all accounts was a happy one.
Several years later, according to a narration collected by historian Ibn Ishaq, Muhammad was involved with a well-known story about setting the Black Stone in place in the wall of the Kaaba in 605 CE. The Black Stone, a sacred object, was removed during renovations to the Kaaba. The Meccan leaders could not agree which clan should return the Black Stone to its place. They decided to ask the next man who came through the gate to make that decision; that man was the 35-year-old Muhammad. This event happened five years before the first revelation by Gabriel to him. He asked for a cloth and laid the Black Stone in its center. The clan leaders held the corners of the cloth and together carried the Black Stone to the right spot, then Muhammad laid the stone, satisfying the honor of all.
Beginnings of the Quran
Muhammad began to pray alone in a cave named Hira on Mount Jabal al-Nour, near Mecca for several weeks every year. Islamic tradition holds that during one of his visits to that cave, in the year 610 the angel Gabriel appeared to him and commanded Muhammad to recite verses that would be included in the Quran. Consensus exists that the first Quranic words revealed were the beginning of Quran 96:1.
Muhammad was deeply distressed upon receiving his first revelations. After returning home, Muhammad was consoled and reassured by Khadijah and her Christian cousin, Waraqah ibn Nawfal. He also feared that others would dismiss his claims as being possessed. Shi'a tradition states Muhammad was not surprised or frightened at Gabriel's appearance; rather he welcomed the angel, as if he was expected.[g] The initial revelation was followed by a three-year pause (a period known as fatra) during which Muhammad felt depressed and further gave himself to prayers and spiritual practices. When the revelations resumed he was reassured and commanded to begin preaching: "Thy Guardian-Lord hath not forsaken thee, nor is He displeased."
Recite in the name of your Lord who created—Created man from a clinging substance. Recite, and your Lord is the most Generous—Who taught by the pen—Taught man that which he knew not.
Sahih Bukhari narrates Muhammad describing his revelations as "sometimes it is (revealed) like the ringing of a bell". Aisha reported, "I saw the Prophet being inspired Divinely on a very cold day and noticed the sweat dropping from his forehead (as the Inspiration was over)". According to Welch these descriptions may be considered genuine, since they are unlikely to have been forged by later Muslims. Muhammad was confident that he could distinguish his own thoughts from these messages. According to the Quran, one of the main roles of Muhammad is to warn the unbelievers of their eschatological punishment (Quran 38:70, Quran 6:19). Occasionally the Quran did not explicitly refer to Judgment day but provided examples from the history of extinct communities and warns Muhammad's contemporaries of similar calamities. Muhammad did not only warn those who rejected God's revelation, but also dispensed good news for those who abandoned evil, listening to the divine words and serving God. Muhammad's mission also involves preaching monotheism: The Quran commands Muhammad to proclaim and praise the name of his Lord and instructs him not to worship idols or associate other deities with God.
The key themes of the early Quranic verses included the responsibility of man towards his creator; the resurrection of the dead, God's final judgment followed by vivid descriptions of the tortures in Hell and pleasures in Paradise, and the signs of God in all aspects of life. Religious duties required of the believers at this time were few: belief in God, asking for forgiveness of sins, offering frequent prayers, assisting others particularly those in need, rejecting cheating and the love of wealth (considered to be significant in the commercial life of Mecca), being chaste and not committing female infanticide.
According to Muslim tradition, Muhammad's wife Khadija was the first to believe he was a prophet. She was followed by Muhammad's ten-year-old cousin Ali ibn Abi Talib, close friend Abu Bakr, and adopted son Zaid. Around 613, Muhammad began to preach to the public. Most Meccans ignored and mocked him, though a few became his followers. There were three main groups of early converts to Islam: younger brothers and sons of great merchants; people who had fallen out of the first rank in their tribe or failed to attain it; and the weak, mostly unprotected foreigners.
According to Ibn Saad, opposition in Mecca started when Muhammad delivered verses that condemned idol worship and the polytheism practiced by the Meccan forefathers. However, the Quranic exegesis maintains that it began as Muhammad started public preaching. As his followers increased, Muhammad became a threat to the local tribes and rulers of the city, whose wealth rested upon the Kaaba, the focal point of Meccan religious life that Muhammad threatened to overthrow. Muhammad's denunciation of the Meccan traditional religion was especially offensive to his own tribe, the Quraysh, as they were the guardians of the Kaaba. Powerful merchants attempted to convince Muhammad to abandon his preaching; he was offered admission to the inner circle of merchants, as well as an advantageous marriage. He refused both of these offers.
Have We not made for him two eyes? And a tongue and two lips? And have shown him the two ways? But he has not broken through the difficult pass. And what can make you know what is the difficult pass? It is the freeing of a slave. Or feeding on a day of severe hunger; an orphan of near relationship, or a needy person in misery. And then being among those who believed and advised one another to patience and advised one another to mercy.
— Quran (90:8–17)
Tradition records at great length the persecution and ill-treatment towards Muhammad and his followers. Sumayyah bint Khayyat, a slave of a prominent Meccan leader Abu Jahl, is famous as the first martyr of Islam; killed with a spear by her master when she refused to give up her faith. Bilal, another Muslim slave, was tortured by Umayyah ibn Khalaf who placed a heavy rock on his chest to force his conversion.
In 615, some of Muhammad's followers emigrated to the Ethiopian Kingdom of Aksum and founded a small colony under the protection of the Christian Ethiopian emperor Aṣḥama ibn Abjar. Ibn Sa'ad mentions two separate migrations. According to him, most of the Muslims returned to Mecca prior to Hijra, while a second group rejoined them in Medina. Ibn Hisham and Tabari, however, only talk about one migration to Ethiopia. These accounts agree that Meccan persecution played a major role in Muhammad's decision to suggest that a number of his followers seek refuge among the Christians in Abyssinia. According to the famous letter of ʿUrwa preserved in al-Tabari, the majority of Muslims returned to their native town as Islam gained strength and as high ranking Meccans, such as Umar and Hamzah, converted.
However, there is a completely different story on the reason why the Muslims returned from Ethiopia to Mecca. According to this account—initially mentioned by Al-Waqidi then rehashed by Ibn Sa'ad and Tabari, but not by Ibn Hisham and not by Ibn Ishaq. Muhammad, desperately hoping for an accommodation with his tribe, pronounced a verse acknowledging the existence of three Meccan goddesses considered to be the daughters of Allah. Muhammad retracted the verses the next day at the behest of Gabriel, claiming that the verses were whispered by the devil himself. Instead, a ridicule of these gods was offered.[h][i] This episode, known as "The Story of the Cranes," is also known as "Satanic Verses". According to the story, this led to a general reconciliation between Muhammad and the Meccans, and the Abyssinia Muslims began to return home. When they arrived Gabriel had informed Muhammad that the two verses were not part of the revelation, but had been inserted by Satan. Notable scholars at the time argued against the historic authenticity of these verses and the story itself on various grounds.[j] Al-Waqidi was severely criticized by Islamic scholars such as Malik ibn Anas, al-Shafi'i, Ahmad ibn Hanbal, Al-Nasa'i, al-Bukhari, Abu Dawood, Al-Nawawi and others as a liar and forger. Later, the incident received some acceptance among certain groups, though strong objections to it continued onwards past the tenth century. The objections continued until rejection of these verses and the story itself eventually became the only acceptable orthodox Muslim position.
In 616 (or 617), the leaders of Makhzum and Banu Abd-Shams, two important Quraysh clans, declared a public boycott against Banu Hashim, their commercial rival, to pressure it into withdrawing its protection of Muhammad. The boycott lasted three years but eventually collapsed as it failed in its objective. During this time, Muhammad was able to preach only during the holy pilgrimage months in which all hostilities between Arabs were suspended.
Isra and Mi'raj
Islamic tradition states that in 620, Muhammad experienced the Isra and Mi'raj, a miraculous night-long journey said to have occurred with the angel Gabriel. At the journey's beginning, the Isra, he is said to have traveled from Mecca on a winged steed to "the farthest mosque." Later, during the Mi'raj, Muhammad is said to have toured heaven and hell, and spoke with earlier prophets, such as Abraham, Moses, and Jesus. Ibn Ishaq, author of the first biography of Muhammad, presents the event as a spiritual experience; later historians, such as Al-Tabari and Ibn Kathir, present it as a physical journey.
Some western scholars[who?] hold that the Isra and Mi'raj journey traveled through the heavens from the sacred enclosure at Mecca to the celestial al-Baytu l-Maʿmur (heavenly prototype of the Kaaba); later traditions indicate Muhammad's journey as having been from Mecca to Jerusalem.[page needed]
Last years before Hijra
Muhammad's wife Khadijah and uncle Abu Talib both died in 619, the year thus being known as the "Year of Sorrow". With the death of Abu Talib, leadership of the Banu Hashim clan passed to Abu Lahab, a tenacious enemy of Muhammad. Soon afterward, Abu Lahab withdrew the clan's protection over Muhammad. This placed Muhammad in danger; the withdrawal of clan protection implied that blood revenge for his killing would not be exacted. Muhammad then visited Ta'if, another important city in Arabia, and tried to find a protector, but his effort failed and further brought him into physical danger. Muhammad was forced to return to Mecca. A Meccan man named Mut'im ibn Adi (and the protection of the tribe of Banu Nawfal) made it possible for him to safely re-enter his native city.
Many people visited Mecca on business or as pilgrims to the Kaaba. Muhammad took this opportunity to look for a new home for himself and his followers. After several unsuccessful negotiations, he found hope with some men from Yathrib (later called Medina). The Arab population of Yathrib were familiar with monotheism and were prepared for the appearance of a prophet because a Jewish community existed there. They also hoped, by the means of Muhammad and the new faith, to gain supremacy over Mecca; the Yathrib were jealous of its importance as the place of pilgrimage. Converts to Islam came from nearly all Arab tribes in Medina; by June of the subsequent year, seventy-five Muslims came to Mecca for pilgrimage and to meet Muhammad. Meeting him secretly by night, the group made what is known as the "Second Pledge of al-'Aqaba", or, in Orientalists' view, the "Pledge of War". Following the pledges at Aqabah, Muhammad encouraged his followers to emigrate to Yathrib. As with the migration to Abyssinia, the Quraysh attempted to stop the emigration. However, almost all Muslims managed to leave.
The Hijra is the migration of Muhammad and his followers from Mecca to Medina in 622 CE. In June 622, warned of a plot to assassinate him, Muhammad secretly slipped out of Mecca and moved his followers to Medina, 450 kilometres (280 miles) north of Mecca.
Migration to Medina
|Timeline of Muhammad in Medina|
|624||53–54||Invasion of Sawiq|
|Al Kudr Invasion|
|Raid on Dhu Amarr, Muhammad raids Ghatafan tribes|
|625||54–55||Battle of Uhud: Meccans defeat Muslims|
|Invasion of Hamra al-Asad, successfully terrifies the enemy to cause a retreat|
|Assassination of Khaled b. Sufyan|
|Tragedy of al Raji and Bir Maona|
|Banu Nadir expelled after Invasion|
|626||55–56||Expedition of Badr al-Maw'id, Dhat al-Riqa and Dumat al-Jandal|
|627||56–57||Battle of the Trench|
|Invasion of Banu Qurayza, successful siege|
|628||57–58||Treaty of Hudaybiyyah, gains access to Kaaba|
|Conquest of the Khaybar oasis|
|629||58–59||First hajj pilgrimage|
|Attack on Byzantine Empire fails: Battle of Mu'tah|
|630||59–60||Bloodless conquest of Mecca|
|Battle of Hunayn|
|Siege of Ta'if|
|Attack on Byzantine Empire successful: Expedition of Tabuk|
|631||60–61||Rules most of the Arabian peninsula|
|632||61–62||Farewell hajj pilgrimage|
|Death, on June 8 in Medina|
A delegation, consisting of the representatives of the twelve important clans of Medina, invited Muhammad to serve as chief arbitrator for the entire community; due to his status as a neutral outsider. There was fighting in Yathrib: primarily the dispute involved its Arab and Jewish inhabitants, and was estimated to have lasted for around a hundred years before 620. The recurring slaughters and disagreements over the resulting claims, especially after the Battle of Bu'ath in which all clans were involved, made it obvious to them that the tribal concept of blood-feud and an eye for an eye were no longer workable unless there was one man with authority to adjudicate in disputed cases. The delegation from Medina pledged themselves and their fellow-citizens to accept Muhammad into their community and physically protect him as one of themselves.
Muhammad instructed his followers to emigrate to Medina, until nearly all his followers left Mecca. Being alarmed at the departure, according to tradition, the Meccans plotted to assassinate Muhammad. With the help of Ali, Muhammad fooled the Meccans watching him, and secretly slipped away from the town with Abu Bakr. By 622, Muhammad emigrated to Medina, a large agricultural oasis. Those who migrated from Mecca along with Muhammad became known as muhajirun (emigrants).
Establishment of a new polity
Among the first things Muhammad did to ease the longstanding grievances among the tribes of Medina was to draft a document known as the Constitution of Medina, "establishing a kind of alliance or federation" among the eight Medinan tribes and Muslim emigrants from Mecca; this specified rights and duties of all citizens, and the relationship of the different communities in Medina (including the Muslim community to other communities, specifically the Jews and other "Peoples of the Book"). The community defined in the Constitution of Medina, Ummah, had a religious outlook, also shaped by practical considerations and substantially preserved the legal forms of the old Arab tribes.
The first group of converts to Islam in Medina were the clans without great leaders; these clans had been subjugated by hostile leaders from outside. This was followed by the general acceptance of Islam by the pagan population of Medina, with some exceptions. According to Ibn Ishaq, this was influenced by the conversion of Sa'd ibn Mu'adh (a prominent Medinan leader) to Islam. Medinans who converted to Islam and helped the Muslim emigrants find shelter became known as the ansar (supporters). Then Muhammad instituted brotherhood between the emigrants and the supporters and he chose Ali as his own brother.
Beginning of armed conflict
Following the emigration, the people of Mecca seized property of Muslim emigrants to Medina. War would later break out between the people of Mecca and the Muslims. Muhammad delivered Quranic verses permitting Muslims to fight the Meccans. According to the traditional account, on 11 February 624, while praying in the Masjid al-Qiblatayn in Medina, Muhammad received revelations from God that he should be facing Mecca rather than Jerusalem during prayer. Muhammad adjusted to the new direction, and his companions praying with him followed his lead, beginning the tradition of facing Mecca during prayer.
Permission has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory. Those who have been evicted from their homes without right—only because they say, "Our Lord is Allah." And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might.
— Quran (22:39–40)
Muhammad ordered a number of raids to capture Meccan caravans, but only the 8th of them, the Raid of Nakhla, resulted in actual fighting and capture of booty and prisoners. In March 624, Muhammad led some three hundred warriors in a raid on a Meccan merchant caravan. The Muslims set an ambush for the caravan at Badr. Aware of the plan, the Meccan caravan eluded the Muslims. A Meccan force was sent to protect the caravan and went on to confront the Muslims upon receiving word that the caravan was safe. The Battle of Badr commenced. Though outnumbered more than three to one, the Muslims won the battle, killing at least forty-five Meccans with fourteen Muslims dead. They also succeeded in killing many Meccan leaders, including Abu Jahl. Seventy prisoners had been acquired, many of whom were ransomed. Muhammad and his followers saw the victory as confirmation of their faith and Muhammad ascribed the victory to the assistance of an invisible host of angels. The Quranic verses of this period, unlike the Meccan verses, dealt with practical problems of government and issues like the distribution of spoils.
The victory strengthened Muhammad's position in Medina and dispelled earlier doubts among his followers. As a result, the opposition to him became less vocal. Pagans who had not yet converted were very bitter about the advance of Islam. Two pagans, Asma bint Marwan of the Aws Manat tribe and Abu 'Afak of the 'Amr b. 'Awf tribe, had composed verses taunting and insulting the Muslims. They were killed by people belonging to their own or related clans, and Muhammad did not disapprove of the killings. This report, however, is considered by some to be a fabrication. Most members of those tribes converted to Islam, and little pagan opposition remained.
Muhammad expelled from Medina the Banu Qaynuqa, one of three main Jewish tribes, but some historians contend that the expulsion happened after Muhammad's death. According to al-Waqidi, after Abd-Allah ibn Ubaiy spoke for them, Muhammad refrained from executing them and commanded that they be exiled from Medina. Following the Battle of Badr, Muhammad also made mutual-aid alliances with a number of Bedouin tribes to protect his community from attacks from the northern part of Hejaz.
Conflict with Mecca
The Meccans were eager to avenge their defeat. To maintain economic prosperity, the Meccans needed to restore their prestige, which had been reduced at Badr. In the ensuing months, the Meccans sent ambush parties to Medina while Muhammad led expeditions against tribes allied with Mecca and sent raiders onto a Meccan caravan. Abu Sufyan gathered an army of 3000 men and set out for an attack on Medina.
A scout alerted Muhammad of the Meccan army's presence and numbers a day later. The next morning, at the Muslim conference of war, a dispute arose over how best to repel the Meccans. Muhammad and many senior figures suggested it would be safer to fight within Medina and take advantage of the heavily fortified strongholds. Younger Muslims argued that the Meccans were destroying crops, and huddling in the strongholds would destroy Muslim prestige. Muhammad eventually conceded to the younger Muslims and readied the Muslim force for battle. Muhammad led his force outside to the mountain of Uhud (the location of the Meccan camp) and fought the Battle of Uhud on 23 March 625. Although the Muslim army had the advantage in early encounters, lack of discipline on the part of strategically placed archers led to a Muslim defeat; 75 Muslims were killed, including Hamza, Muhammad's uncle who became one of the best known martyrs in the Muslim tradition. The Meccans did not pursue the Muslims; instead, they marched back to Mecca declaring victory. The announcement is probably because Muhammad was wounded and thought dead. When they discovered that Muhammad lived, the Meccans did not return due to false information about new forces coming to his aid. The attack had failed to achieve their aim of completely destroying the Muslims. The Muslims buried the dead and returned to Medina that evening. Questions accumulated about the reasons for the loss; Muhammad delivered Quranic verses 3:152 indicating that the defeat was twofold: partly a punishment for disobedience, partly a test for steadfastness.
Abu Sufyan directed his effort towards another attack on Medina. He gained support from the nomadic tribes to the north and east of Medina; using propaganda about Muhammad's weakness, promises of booty, memories of Quraysh prestige and through bribery. Muhammad's new policy was to prevent alliances against him. Whenever alliances against Medina were formed, he sent out expeditions to break them up. Muhammad heard of men massing with hostile intentions against Medina, and reacted in a severe manner. One example is the assassination of Ka'b ibn al-Ashraf, a chieftain of the Jewish tribe of Banu Nadir. Al-Ashraf went to Mecca and wrote poems that roused the Meccans' grief, anger and desire for revenge after the Battle of Badr. Around a year later, Muhammad expelled the Banu Nadir from Medina forcing their emigration to Syria; he allowed them to take some possessions, as he was unable to subdue the Banu Nadir in their strongholds. The rest of their property was claimed by Muhammad in the name of God as it was not gained with bloodshed. Muhammad surprised various Arab tribes, individually, with overwhelming force, causing his enemies to unite to annihilate him. Muhammad's attempts to prevent a confederation against him were unsuccessful, though he was able to increase his own forces and stopped many potential tribes from joining his enemies.
Battle of the Trench
With the help of the exiled Banu Nadir, the Quraysh military leader Abu Sufyan mustered a force of 10,000 men. Muhammad prepared a force of about 3,000 men and adopted a form of defense unknown in Arabia at that time; the Muslims dug a trench wherever Medina lay open to cavalry attack. The idea is credited to a Persian convert to Islam, Salman the Persian. The siege of Medina began on 31 March 627 and lasted two weeks. Abu Sufyan's troops were unprepared for the fortifications, and after an ineffectual siege, the coalition decided to return home.[k] The Quran discusses this battle in sura Al-Ahzab, in verses 33:9–27. During the battle, the Jewish tribe of Banu Qurayza, located to the south of Medina, entered into negotiations with Meccan forces to revolt against Muhammad. Although the Meccan forces were swayed by suggestions that Muhammad was sure to be overwhelmed, they desired reassurance in case the confederacy was unable to destroy him. No agreement was reached after prolonged negotiations, partly due to sabotage attempts by Muhammad's scouts. After the coalition's retreat, the Muslims accused the Banu Qurayza of treachery and besieged them in their forts for 25 days. The Banu Qurayza eventually surrendered; according to Ibn Ishaq, all the men apart from a few converts to Islam were beheaded, while the women and children were enslaved. Walid N. Arafat and Barakat Ahmad have disputed the accuracy of Ibn Ishaq's narrative. Arafat believes that Ibn Ishaq's Jewish sources, speaking over 100 years after the event, conflated this account with memories of earlier massacres in Jewish history; he notes that Ibn Ishaq was considered an unreliable historian by his contemporary Malik ibn Anas, and a transmitter of "odd tales" by the later Ibn Hajar. Ahmad argues that only some of the tribe were killed, while some of the fighters were merely enslaved. Watt finds Arafat's arguments "not entirely convincing", while Meir J. Kister has contradicted[clarification needed] the arguments of Arafat and Ahmad.
In the siege of Medina, the Meccans exerted the available strength to destroy the Muslim community. The failure resulted in a significant loss of prestige; their trade with Syria vanished. Following the Battle of the Trench, Muhammad made two expeditions to the north, both ended without any fighting. While returning from one of these journeys (or some years earlier according to other early accounts), an accusation of adultery was made against Aisha, Muhammad's wife. Aisha was exonerated from accusations when Muhammad announced he had received a revelation confirming Aisha's innocence and directing that charges of adultery be supported by four eyewitnesses (sura 24, An-Nur).
Truce of Hudaybiyyah
"In your name, O God!
This is the treaty of peace between Muhammad Ibn Abdullah and Suhayl Ibn Amr. They have agreed to allow their arms to rest for ten years. During this time each party shall be secure, and neither shall injure the other; no secret damage shall be inflicted, but honesty and honour shall prevail between them. Whoever in Arabia wishes to enter into a treaty or covenant with Muhammad can do so, and whoever wishes to enter into a treaty or covenant with the Quraysh can do so. And if a Qurayshite comes without the permission of his guardian to Muhammad, he shall be delivered up to the Quraysh; but if, on the other hand, one of Muhammad's people comes to the Quraysh, he shall not be delivered up to Muhammad. This year, Muhammad, with his companions, must withdraw from Mecca, but next year, he may come to Mecca and remain for three days, yet without their weapons except those of a traveller; the swords remaining in their sheaths."
—The statement of the treaty of Hudaybiyyah
Although Muhammad had delivered Quranic verses commanding the Hajj, the Muslims had not performed it due to Quraysh enmity. In the month of Shawwal 628, Muhammad ordered his followers to obtain sacrificial animals and to prepare for a pilgrimage (umrah) to Mecca, saying that God had promised him the fulfillment of this goal in a vision when he was shaving his head after completion of the Hajj. Upon hearing of the approaching 1,400 Muslims, the Quraysh dispatched 200 cavalry to halt them. Muhammad evaded them by taking a more difficult route, enabling his followers to reach al-Hudaybiyya just outside Mecca. According to Watt, although Muhammad's decision to make the pilgrimage was based on his dream, he was also demonstrating to the pagan Meccans that Islam did not threaten the prestige of the sanctuaries, that Islam was an Arabian religion.
Negotiations commenced with emissaries traveling to and from Mecca. While these continued, rumors spread that one of the Muslim negotiators, Uthman bin al-Affan, had been killed by the Quraysh. Muhammad called upon the pilgrims to make a pledge not to flee (or to stick with Muhammad, whatever decision he made) if the situation descended into war with Mecca. This pledge became known as the "Pledge of Acceptance" or the "Pledge under the Tree". News of Uthman's safety allowed for negotiations to continue, and a treaty scheduled to last ten years was eventually signed between the Muslims and Quraysh. The main points of the treaty included: cessation of hostilities, the deferral of Muhammad's pilgrimage to the following year, and agreement to send back any Meccan who emigrated to Medina without permission from their protector.
Many Muslims were not satisfied with the treaty. However, the Quranic sura "Al-Fath" (The Victory) assured them that the expedition must be considered a victorious one. It was later that Muhammad's followers realized the benefit behind the treaty. These benefits included the requirement of the Meccans to identify Muhammad as an equal, cessation of military activity allowing Medina to gain strength, and the admiration of Meccans who were impressed by the pilgrimage rituals.
After signing the truce, Muhammad assembled an expedition against the Jewish oasis of Khaybar, known as the Battle of Khaybar. This was possibly due to housing the Banu Nadir who were inciting hostilities against Muhammad, or to regain prestige from what appeared as the inconclusive result of the truce of Hudaybiyya. According to Muslim tradition, Muhammad also sent letters to many rulers, asking them to convert to Islam (the exact date is given variously in the sources). He sent messengers (with letters) to Heraclius of the Byzantine Empire (the eastern Roman Empire), Khosrau of Persia, the chief of Yemen and to some others. In the years following the truce of Hudaybiyya, Muhammad directed his forces against the Arabs on Transjordanian Byzantine soil in the Battle of Mu'tah.
Conquest of Mecca
The truce of Hudaybiyyah was enforced for two years. The tribe of Banu Khuza'a had good relations with Muhammad, whereas their enemies, the Banu Bakr, had allied with the Meccans. A clan of the Bakr made a night raid against the Khuza'a, killing a few of them. The Meccans helped the Banu Bakr with weapons and, according to some sources, a few Meccans also took part in the fighting. After this event, Muhammad sent a message to Mecca with three conditions, asking them to accept one of them. These were: either the Meccans would pay blood money for the slain among the Khuza'ah tribe, they disavow themselves of the Banu Bakr, or they should declare the truce of Hudaybiyyah null.
The Meccans replied that they accepted the last condition. Soon they realized their mistake and sent Abu Sufyan to renew the Hudaybiyyah treaty, a request that was declined by Muhammad.
Muhammad began to prepare for a campaign. In 630, Muhammad marched on Mecca with 10,000 Muslim converts. With minimal casualties, Muhammad seized control of Mecca. He declared an amnesty for past offences, except for ten men and women who were "guilty of murder or other offences or had sparked off the war and disrupted the peace". Some of these were later pardoned. Most Meccans converted to Islam and Muhammad proceeded to destroy all the statues of Arabian gods in and around the Kaaba. According to reports collected by Ibn Ishaq and al-Azraqi, Muhammad personally spared paintings or frescos of Mary and Jesus, but other traditions suggest that all pictures were erased. The Quran discusses the conquest of Mecca.
Conquest of Arabia
Following the conquest of Mecca, Muhammad was alarmed by a military threat from the confederate tribes of Hawazin who were raising an army double the size of Muhammad's. The Banu Hawazin were old enemies of the Meccans. They were joined by the Banu Thaqif (inhabiting the city of Ta'if) who adopted an anti-Meccan policy due to the decline of the prestige of Meccans. Muhammad defeated the Hawazin and Thaqif tribes in the Battle of Hunayn.
In the same year, Muhammad organized an attack against northern Arabia because of their previous defeat at the Battle of Mu'tah and reports of hostility adopted against Muslims. With great difficulty he assembled 30,000 men; half of whom on the second day returned with Abd-Allah ibn Ubayy, untroubled by the damning verses which Muhammad hurled at them. Although Muhammad did not engage with hostile forces at Tabuk, he received the submission of some local chiefs of the region.
He also ordered the destruction of any remaining pagan idols in Eastern Arabia. The last city to hold out against the Muslims in Western Arabia was Taif. Muhammad refused to accept the city's surrender until they agreed to convert to Islam and allowed men to destroy the statue of their goddess Al-Lat.
A year after the Battle of Tabuk, the Banu Thaqif sent emissaries to surrender to Muhammad and adopt Islam. Many bedouins submitted to Muhammad to safeguard against his attacks and to benefit from the spoils of war. However, the bedouins were alien to the system of Islam and wanted to maintain independence: namely their code of virtue and ancestral traditions. Muhammad required a military and political agreement according to which they "acknowledge the suzerainty of Medina, to refrain from attack on the Muslims and their allies, and to pay the Zakat, the Muslim religious levy."
In 632, at the end of the tenth year after migration to Medina, Muhammad completed his first true Islamic pilgrimage, setting precedent for the annual Great Pilgrimage, known as Hajj. On the 9th of Dhu al-Hijjah Muhammad delivered his Farewell Sermon, at Mount Arafat east of Mecca. In this sermon, Muhammad advised his followers not to follow certain pre-Islamic customs. For instance, he said a white has no superiority over a black, nor a black any superiority over a white except by piety and good action. He abolished old blood feuds and disputes based on the former tribal system and asked for old pledges to be returned as implications of the creation of the new Islamic community. Commenting on the vulnerability of women in his society, Muhammad asked his male followers to "be good to women, for they are powerless captives (awan) in your households. You took them in God's trust, and legitimated your sexual relations with the Word of God, so come to your senses people, and hear my words ..." He told them that they were entitled to discipline their wives but should do so with kindness. He addressed the issue of inheritance by forbidding false claims of paternity or of a client relationship to the deceased and forbade his followers to leave their wealth to a testamentary heir. He also upheld the sacredness of four lunar months in each year. According to Sunni tafsir, the following Quranic verse was delivered during this event: "Today I have perfected your religion, and completed my favours for you and chosen Islam as a religion for you". According to Shia tafsir, it refers to the appointment of Ali ibn Abi Talib at the pond of Khumm as Muhammad's successor, this occurring a few days later when Muslims were returning from Mecca to Medina.[l]
Death and tomb
A few months after the farewell pilgrimage, Muhammad fell ill and suffered for several days with fever, head pain, and weakness. He died on Monday, 8 June 632, in Medina, at the age of 62 or 63, in the house of his wife Aisha. With his head resting on Aisha's lap, he asked her to dispose of his last worldly goods (seven coins), then spoke his final words:
O Allah, to Ar-Rafiq Al-A'la (exalted friend, highest Friend or the uppermost, highest Friend in heaven).— Muhammad
According to the Encyclopaedia of Islam, Muhammad's death may be presumed to have been caused by Medinan fever exacerbated by physical and mental fatigue. Academics Reşit Haylamaz and Fatih Harpci say that Ar-Rafiq Al-A'la is referring to God.
Muhammad was buried where he died in Aisha's house. During the reign of the Umayyad caliph al-Walid I, al-Masjid an-Nabawi (the Mosque of the Prophet) was expanded to include the site of Muhammad's tomb. The Green Dome above the tomb was built by the Mamluk sultan Al Mansur Qalawun in the 13th century, although the green color was added in the 16th century, under the reign of Ottoman sultan Suleiman the Magnificent. Among tombs adjacent to that of Muhammad are those of his companions (Sahabah), the first two Muslim caliphs Abu Bakr and Umar, and an empty one that Muslims believe awaits Jesus.
When Saud bin Abdul-Aziz took Medina in 1805, Muhammad's tomb was stripped of its gold and jewel ornamentation. Adherents to Wahhabism, Saud's followers, destroyed nearly every tomb dome in Medina in order to prevent their veneration, and the one of Muhammad is reported to have narrowly escaped. Similar events took place in 1925, when the Saudi militias retook—and this time managed to keep—the city. In the Wahhabi interpretation of Islam, burial is to take place in unmarked graves. Although the practice is frowned upon by the Saudis, many pilgrims continue to practice a ziyarat—a ritual visit—to the tomb.
Muhammad united several of the tribes of Arabia into a single Arab Muslim religious polity in the last years of his life. With Muhammad's death, disagreement broke out over who his successor would be. Umar ibn al-Khattab, a prominent companion of Muhammad, nominated Abu Bakr, Muhammad's friend and collaborator. With additional support Abu Bakr was confirmed as the first caliph. This choice was disputed by some of Muhammad's companions, who held that Ali ibn Abi Talib, his cousin and son-in-law, had been designated the successor by Muhammad at Ghadir Khumm. Abu Bakr immediately moved to strike against the Byzantine (or Eastern Roman Empire) forces because of the previous defeat, although he first had to put down a rebellion by Arab tribes in an event that Muslim historians later referred to as the Ridda wars, or "Wars of Apostasy".[m]
The pre-Islamic Middle East was dominated by the Byzantine and Sassanian empires. The Roman–Persian Wars between the two had devastated the region, making the empires unpopular amongst local tribes. Furthermore, in the lands that would be conquered by Muslims many Christians (Nestorians, Monophysites, Jacobites and Copts) were disaffected from the Eastern Orthodox Church which deemed them heretics. Within a decade Muslims conquered Mesopotamia, Byzantine Syria, Byzantine Egypt, large parts of Persia, and established the Rashidun Caliphate.
According to William Montgomery Watt, religion for Muhammad was not a private and individual matter but "the total response of his personality to the total situation in which he found himself. He was responding [not only]... to the religious and intellectual aspects of the situation but also to the economic, social, and political pressures to which contemporary Mecca was subject." Bernard Lewis says there are two important political traditions in Islam—Muhammad as a statesman in Medina, and Muhammad as a rebel in Mecca. In his view, Islam is a great change, akin to a revolution, when introduced to new societies.
Historians generally agree that Islamic social changes in areas such as social security, family structure, slavery and the rights of women and children improved on the status quo of Arab society.[n] For example, according to Lewis, Islam "from the first denounced aristocratic privilege, rejected hierarchy, and adopted a formula of the career open to the talents".[which?] Muhammad's message transformed society and moral orders of life in the Arabian Peninsula; society focused on the changes to perceived identity, world view, and the hierarchy of values.[page needed] Economic reforms addressed the plight of the poor, which was becoming an issue in pre-Islamic Mecca. The Quran requires payment of an alms tax (zakat) for the benefit of the poor; as Muhammad's power grew he demanded that tribes who wished to ally with him implement the zakat in particular.
In Muhammad al-Bukhari's book Sahih al-Bukhari, in Chapter 61, Hadith 57 & Hadith 60, Muhammad is depicted by two of his companions thus:
God's Messenger was neither very tall nor short, neither absolutely white nor deep brown. His hair was neither curly nor lank. God sent him (as a Messenger) when he was forty years old. Afterwards he resided in Mecca for ten years and in Medina for ten more years. When God took him unto Him, there was scarcely twenty white hairs in his head and beard.— Anas
The Prophet was of moderate height having broad shoulders (long) hair reaching his ear-lobes. Once I saw him in a red cloak and I had never seen anyone more handsome than him.— Al-Bara
The description given in Muhammad ibn Isa at-Tirmidhi's book Shama'il al-Mustafa, attributed to Ali ibn Abi Talib and Hind ibn Abi Hala is as follows:
Muhammad was middle-sized, did not have lank or crisp hair, was not fat, had a white circular face, wide black eyes, and long eye-lashes. When he walked, he walked as though he went down a declivity. He had the "seal of prophecy" between his shoulder blades ... He was bulky. His face shone like the moon. He was taller than middling stature but shorter than conspicuous tallness. He had thick, curly hair. The plaits of his hair were parted. His hair reached beyond the lobe of his ear. His complexion was azhar [bright, luminous]. Muhammad had a wide forehead, and fine, long, arched eyebrows which did not meet. Between his eyebrows there was a vein which distended when he was angry. The upper part of his nose was hooked; he was thick bearded, had smooth cheeks, a strong mouth, and his teeth were set apart. He had thin hair on his chest. His neck was like the neck of an ivory statue, with the purity of silver. Muhammad was proportionate, stout, firm-gripped, even of belly and chest, broad-chested and broad-shouldered.
The "seal of prophecy" between Muhammad's shoulders is generally described as having been a type of raised mole the size of a pigeon's egg. Another description of Muhammad was provided by Umm Ma'bad, a woman he met on his journey to Medina:
I saw a man, pure and clean, with a handsome face and a fine figure. He was not marred by a skinny body, nor was he overly small in the head and neck. He was graceful and elegant, with intensely black eyes and thick eyelashes. There was a huskiness in his voice, and his neck was long. His beard was thick, and his eyebrows were finely arched and joined together. When silent, he was grave and dignified, and when he spoke, glory rose up and overcame him. He was from afar the most beautiful of men and the most glorious, and close up he was the sweetest and the loveliest. He was sweet of speech and articulate, but not petty or trifling. His speech was a string of cascading pearls, measured so that none despaired of its length, and no eye challenged him because of brevity. In company he is like a branch between two other branches, but he is the most flourishing of the three in appearance, and the loveliest in power. He has friends surrounding him, who listen to his words. If he commands, they obey implicitly, with eagerness and haste, without frown or complaint.
Descriptions like these were often reproduced in calligraphic panels (Turkish: hilye), which in the 17th century developed into an art form of their own in the Ottoman Empire.
Muhammad's life is traditionally defined into two periods: pre-hijra (emigration) in Mecca (from 570 to 622), and post-hijra in Medina (from 622 until 632). Muhammad is said to have had thirteen wives in total (although two have ambiguous accounts, Rayhana bint Zayd and Maria al-Qibtiyya, as wife or concubine[o]). Eleven of the thirteen marriages occurred after the migration to Medina.
At the age of 25, Muhammad married the wealthy Khadijah bint Khuwaylid who was 40 years old. The marriage lasted for 25 years and was a happy one. Muhammad did not enter into marriage with another woman during this marriage. After Khadijah's death, Khawla bint Hakim suggested to Muhammad that he should marry Sawdah bint Zamah, a Muslim widow, or Aisha, daughter of Umm Ruman and Abu Bakr of Mecca. Muhammad is said to have asked for arrangements to marry both. Muhammad's marriages after the death of Khadijah were contracted mostly for political or humanitarian reasons. The women were either widows of Muslims killed in battle and had been left without a protector, or belonged to important families or clans with whom it was necessary to honor and strengthen alliances.
According to traditional sources, Aisha was six or seven years old when betrothed to Muhammad, with the marriage not being consummated until she reached the age of nine or ten years old.[p] She was therefore a virgin at marriage. Modern Muslim authors who calculate Aisha's age based on other sources of information, such as a hadith about the age difference between Aisha and her sister Asma, estimate that she was over thirteen and perhaps in her late teens at the time of her marriage.[q]
After migration to Medina, Muhammad, who was then in his fifties, married several more women.
Muhammad performed household chores such as preparing food, sewing clothes, and repairing shoes. He is also said to have had accustomed his wives to dialogue; he listened to their advice, and the wives debated and even argued with him.
Khadijah is said to have had four daughters with Muhammad (Ruqayyah bint Muhammad, Umm Kulthum bint Muhammad, Zainab bint Muhammad, Fatimah Zahra) and two sons (Abd-Allah ibn Muhammad and Qasim ibn Muhammad, who both died in childhood). All but one of his daughters, Fatimah, died before him. Some Shi'a scholars contend that Fatimah was Muhammad's only daughter. Maria al-Qibtiyya bore him a son named Ibrahim ibn Muhammad, but the child died when he was two years old.
Nine of Muhammad's wives survived him. Aisha, who became known as Muhammad's favourite wife in Sunni tradition, survived him by decades and was instrumental in helping assemble the scattered sayings of Muhammad that form the Hadith literature for the Sunni branch of Islam.
Muhammad's descendants through Fatimah are known as sharifs, syeds or sayyids. These are honorific titles in Arabic, sharif meaning 'noble' and sayed or sayyid meaning 'lord' or 'sir'. As Muhammad's only descendants, they are respected by both Sunni and Shi'a, though the Shi'a place much more emphasis and value on their distinction.
Zayd ibn Haritha was a slave that Muhammad bought, freed, and then adopted as his son. He also had a wetnurse. According to a BBC summary, "the Prophet Muhammad did not try to abolish slavery, and bought, sold, captured, and owned slaves himself. But he insisted that slave owners treat their slaves well and stressed the virtue of freeing slaves. Muhammad treated slaves as human beings and clearly held some in the highest esteem".
Following the attestation to the oneness of God, the belief in Muhammad's prophethood is the main aspect of the Islamic faith. Every Muslim proclaims in Shahadah: "I testify that there is no god but God, and I testify that Muhammad is a Messenger of God". The Shahadah is the basic creed or tenet of Islam. Islamic belief is that ideally the Shahadah is the first words a newborn will hear; children are taught it immediately and it will be recited upon death. Muslims repeat the shahadah in the call to prayer (adhan) and the prayer itself. Non-Muslims wishing to convert to Islam are required to recite the creed.
In Islamic belief, Muhammad is regarded as the last prophet sent by God. Qur'an 10:37 states that "...it (the Quran) is a confirmation of (revelations) that went before it, and a fuller explanation of the Book—wherein there is no doubt—from The Lord of the Worlds". Similarly, 46:12 states "...And before this was the book of Moses, as a guide and a mercy. And this Book confirms (it)...", while Quran 2:136 commands the believers of Islam to "Say: we believe in God and that which is revealed unto us, and that which was revealed unto Abraham and Ishmael and Isaac and Jacob and the tribes, and that which Moses and Jesus received, and which the prophets received from their Lord. We make no distinction between any of them, and unto Him we have surrendered."
Muslim tradition credits Muhammad with several miracles or supernatural events. For example, many Muslim commentators and some Western scholars have interpreted the Surah 54:1–2 as referring to Muhammad splitting the Moon in view of the Quraysh when they began persecuting his followers. Western historian of Islam Denis Gril believes the Quran does not overtly describe Muhammad performing miracles, and the supreme miracle of Muhammad is identified with the Quran itself.
According to Islamic tradition, Muhammad was attacked by the people of Ta'if and was badly injured. The tradition also describes an angel appearing to him and offering retribution against the assailants. It is said that Muhammad rejected the offer and prayed for the guidance of the people of Ta'if.
The Sunnah represents actions and sayings of Muhammad (preserved in reports known as Hadith) and covers a broad array of activities and beliefs ranging from religious rituals, personal hygiene, and burial of the dead to the mystical questions involving the love between humans and God. The Sunnah is considered a model of emulation for pious Muslims and has to a great degree influenced the Muslim culture. The greeting that Muhammad taught Muslims to offer each other, "may peace be upon you" (Arabic: as-salamu 'alaykum) is used by Muslims throughout the world. Many details of major Islamic rituals such as daily prayers, the fasting and the annual pilgrimage are only found in the Sunnah and not the Quran.
Muslims have traditionally expressed love and veneration for Muhammad. Stories of Muhammad's life, his intercession and of his miracles have permeated popular Muslim thought and poetry. Among Arabic odes to Muhammad, Qasidat al-Burda ("Poem of the Mantle") by the Egyptian Sufi al-Busiri (1211–1294) is particularly well-known, and widely held to possess a healing, spiritual power. The Quran refers to Muhammad as "a mercy (rahmat) to the worlds" The association of rain with mercy in Oriental countries has led to imagining Muhammad as a rain cloud dispensing blessings and stretching over lands, reviving the dead hearts, just as rain revives the seemingly dead earth.[r] Muhammad's birthday is celebrated as a major feast throughout the Islamic world, excluding Wahhabi-dominated Saudi Arabia where these public celebrations are discouraged. When Muslims say or write the name of Muhammad, they usually follow it with the Arabic phrase ṣallā llahu ʿalayhi wa-sallam (may God honor him and grant him peace) or the English phrase peace be upon him. In casual writing, the abbreviations SAW (for the Arabic phrase) or PBUH (for the English phrase) are sometimes used; in printed matter, a small calligraphic rendition is commonly used (ﷺ).
The Sunnah contributed much to the development of Islamic law, particularly from the end of the first Islamic century. Muslim mystics, known as sufis, who were seeking for the inner meaning of the Quran and the inner nature of Muhammad, viewed the prophet of Islam not only as a prophet but also as a perfect human being. All Sufi orders trace their chain of spiritual descent back to Muhammad.
In line with the hadith's prohibition against creating images of sentient living beings, which is particularly strictly observed with respect to God and Muhammad, Islamic religious art is focused on the word. Muslims generally avoid depictions of Muhammad, and mosques are decorated with calligraphy and Quranic inscriptions or geometrical designs, not images or sculptures. Today, the interdiction against images of Muhammad—designed to prevent worship of Muhammad, rather than God—is much more strictly observed in Sunni Islam (85%–90% of Muslims) and Ahmadiyya Islam (1%) than among Shias (10%–15%). While both Sunnis and Shias have created images of Muhammad in the past, Islamic depictions of Muhammad are rare. They have mostly been limited to the private and elite medium of the miniature, and since about 1500 most depictions show Muhammad with his face veiled, or symbolically represent him as a flame.
The earliest extant depictions come from 13th century Anatolian Seljuk and Ilkhanid Persian miniatures, typically in literary genres describing the life and deeds of Muhammad. During the Ilkhanid period, when Persia's Mongol rulers converted to Islam, competing Sunni and Shi'a groups used visual imagery, including images of Muhammad, to promote their particular interpretation of Islam's key events. Influenced by the Buddhist tradition of representational religious art predating the Mongol elite's conversion, this innovation was unprecedented in the Islamic world, and accompanied by a "broader shift in Islamic artistic culture away from abstraction toward representation" in "mosques, on tapestries, silks, ceramics, and in glass and metalwork" besides books. In the Persian lands, this tradition of realistic depictions lasted through the Timurid dynasty until the Safavids took power in the early 16th century. The Safavaids, who made Shi'i Islam the state religion, initiated a departure from the traditional Ilkhanid and Timurid artistic style by covering Muhammad's face with a veil to obscure his features and at the same time represent his luminous essence. Concomitantly, some of the unveiled images from earlier periods were defaced. Later images were produced in Ottoman Turkey and elsewhere, but mosques were never decorated with images of Muhammad. Illustrated accounts of the night journey (mi'raj) were particularly popular from the Ilkhanid period through the Safavid era. During the 19th century, Iran saw a boom of printed and illustrated mi'raj books, with Muhammad's face veiled, aimed in particular at illiterates and children in the manner of graphic novels. Reproduced through lithography, these were essentially "printed manuscripts". Today, millions of historical reproductions and modern images are available in some Muslim-majority countries, especially Turkey and Iran, on posters, postcards, and even in coffee-table books, but are unknown in most other parts of the Islamic world, and when encountered by Muslims from other countries, they can cause considerable consternation and offense.
After the Reformation, Muhammad was often portrayed in a similar way. Guillaume Postel was among the first to present a more positive view of Muhammad when he argued that Muhammad should be esteemed by Christians as a valid prophet. Gottfried Leibniz praised Muhammad because "he did not deviate from the natural religion". Henri de Boulainvilliers, in his Vie de Mahomed which was published posthumously in 1730, described Muhammad as a gifted political leader and a just lawmaker. He presents him as a divinely inspired messenger whom God employed to confound the bickering Oriental Christians, to liberate the Orient from the despotic rule of the Romans and Persians, and to spread the knowledge of the unity of God from India to Spain. Voltaire had a somewhat mixed opinion on Muhammad: in his play Le fanatisme, ou Mahomet le Prophète he vilifies Muhammad as a symbol of fanaticism, and in a published essay in 1748 he calls him "a sublime and hearty charlatan", but in his historical survey Essai sur les mœurs, he presents him as legislator and a conqueror and calls him an "enthusiast". Jean-Jacques Rousseau, in his Social Contract (1762), "brushing aside hostile legends of Muhammad as a trickster and impostor, presents him as a sage legislator who wisely fused religious and political powers". Emmanuel Pastoret published in 1787 his Zoroaster, Confucius and Muhammad, in which he presents the lives of these three "great men", "the greatest legislators of the universe", and compares their careers as religious reformers and lawgivers. He rejects the common view that Muhammad is an impostor and argues that the Quran proffers "the most sublime truths of cult and morals"; it defines the unity of God with an "admirable concision". Pastoret writes that the common accusations of his immorality are unfounded: on the contrary, his law enjoins sobriety, generosity, and compassion on his followers: the "legislator of Arabia" was "a great man". Napoleon Bonaparte admired Muhammad and Islam, and described him as a model lawmaker and a great man. Thomas Carlyle in his book On Heroes, Hero-Worship, & the Heroic in History (1841) describes "Mahomet" as "A silent great soul; he was one of those who cannot but be in earnest". Carlyle's interpretation has been widely cited by Muslim scholars as a demonstration that Western scholarship validates Muhammad's status as a great man in history.
Ian Almond says that German Romantic writers generally held positive views of Muhammad: "Goethe's 'extraordinary' poet-prophet, Herder's nation builder (...) Schlegel's admiration for Islam as an aesthetic product, enviably authentic, radiantly holistic, played such a central role in his view of Mohammed as an exemplary world-fashioner that he even used it as a scale of judgement for the classical (the dithyramb, we are told, has to radiate pure beauty if it is to resemble 'a Koran of poetry')". After quoting Heinrich Heine, who said in a letter to some friend that "I must admit that you, great prophet of Mecca, are the greatest poet and that your Quran... will not easily escape my memory", John Tolan goes on to show how Jews in Europe in particular held more nuanced views about Muhammad and Islam, being an ethnoreligious minority feeling discriminated, they specifically lauded Al-Andalus, and thus, "writing about Islam was for Jews a way of indulging in a fantasy world, far from the persecution and pogroms of nineteenth-century Europe, where Jews could live in harmony with their non-Jewish neighbors".
Recent writers such as William Montgomery Watt and Richard Bell dismiss the idea that Muhammad deliberately deceived his followers, arguing that Muhammad "was absolutely sincere and acted in complete good faith" and Muhammad's readiness to endure hardship for his cause, with what seemed to be no rational basis for hope, shows his sincerity. Watt, however, says that sincerity does not directly imply correctness: in contemporary terms, Muhammad might have mistaken his subconscious for divine revelation. Watt and Bernard Lewis argue that viewing Muhammad as a self-seeking impostor makes it impossible to understand Islam's development. Alford T. Welch holds that Muhammad was able to be so influential and successful because of his firm belief in his vocation.
Followers of the Baháʼí Faith venerate Muhammad as one of a number of prophets or "Manifestations of God". He is thought to be the final manifestation, or seal of the Adamic cycle, but consider his teachings to have been superseded by those of Bahá'u'lláh, the founder of the Baháʼí faith, and the first manifestation of the current cycle.
Druze tradition honors several "mentors" and "prophets", and Muhammad is considered an important prophet of God in the Druze faith, being among the seven prophets who appeared in different periods of history.
Criticism of Muhammad has existed since the 7th century, when Muhammad was decried by his non-Muslim Arab contemporaries for preaching monotheism, and by the Jewish tribes of Arabia for his perceived appropriation of Biblical narratives and figures and proclamation of himself as the "Seal of the Prophets".
During the Middle Ages, various Western and Byzantine Christian thinkers criticized Muhammad's morality, and labelled him a false prophet or even the Antichrist, and he was frequently portrayed in Christendom as being either a heretic or as being possessed by demons.
Modern religious and secular criticism of Islam has concerned Muhammad's sincerity in claiming to be a prophet, his morality, his marriages, his sex life, his ownership of slaves, his treatment of his enemies, his handling of doctrinal matters, and his psychological condition.
- ^ He is referred to by many appellations, including Muhammad ibn Abdullah, Messenger of Allah, The Prophet Muhammad, Allah's Apostle, Last Prophet of Islam, and others; there are also many variant spellings of Muhammad, such as Mohamet, Mohammed, Mahamad, Muhamad, Mohamed and many others.
- ^ Goldman 1995, p. 63, gives 8 June 632 CE, the dominant Islamic tradition. Many earlier (primarily non-Islamic) traditions refer to him as still alive at the time of the Muslim conquest of Palestine.
- ^ According to Welch, Moussalli & Newby 2009, writing for the Oxford Encyclopedia of the Islamic World: "The Prophet of Islam was a religious, political, and social reformer who gave rise to one of the great civilizations of the world. From a modern, historical perspective, Muḥammad was the founder of Islam. From the perspective of the Islamic faith, he was God's Messenger (rasūl Allāh), called to be a "warner," first to the Arabs and then to all humankind."
- ^ See Quran 3:95.
- ^ See:
- Louis Jacobs (1995), p. 272
- Turner (2005), p. 16.
- ^ See also Quran 43:31 cited in EoI; Muhammad.
- ^ See:
- Emory C. Bogle (1998), p. 7.
- Rodinson (2002), p. 71.
- ^ The aforementioned Islamic histories recount that as Muhammad was reciting Sūra Al-Najm (Q.53), as revealed to him by the Archangel Gabriel, Satan tempted him to utter the following lines after verses 19 and 20: "Have you thought of Allāt and al-'Uzzā and Manāt the third, the other; These are the exalted Gharaniq, whose intercession is hoped for." (Allāt, al-'Uzzā and Manāt were three goddesses worshiped by the Meccans). cf Ibn Ishaq, A. Guillaume p. 166.
- ^ "Apart from this one-day lapse, which was excised from the text, the Quran is simply unrelenting, unaccommodating and outright despising of paganism." (The Cambridge Companion to Muhammad, Jonathan E. Brockopp, p. 35).
- ^ "Although, there could be some historical basis for the story, in its present form, it is certainly a later, exegetical fabrication. Sura LIII, 1–20 and the end of the sura are not a unity, as is claimed by the story, XXII, 52 is later than LIII, 2107 and is almost certainly Medinan; and several details of the story—the mosque, the sadjda, and others not mentioned in the short summary above do not belong to Meccan setting. Caetani and J. Burton have argued against the historicity of the story on other grounds. Burton concluded that the story was invented by jurists so that XXII 52 could serve as a Kuranic proof-text for their abrogation theories." ("Kuran" in the Encyclopaedia of Islam, 2nd Edition, Vol. 5 (1986), p. 404).
- ^ See:
- Rodinson (2002), pp. 209–11
- Watt 1964, p. 169
- ^ See:
- Tabatabae, Tafsir Al-Mizan, vol. 9, pp. 227–47 Archived 11 October 2007 at the Wayback Machine
- "Comparing the Tafsir of various exegetes". Tafseer Comparison. Archived from the original on 14 May 2012. Retrieved 2 February 2013.
- ^ See:
- Holt, Lambton & Lewis 1977, p. 57
- Hourani & Ruthven 2003, p. 22
- Lapidus 2002, p. 32
- Esposito 1998, p. 36
- ^ See
- Watt 1974, p. 234
- Robinson 2004, p. 21
- Esposito 1998, p. 98
- R. Walzer, Ak̲h̲lāḳ, Encyclopaedia of Islam Online.
- ^ See for example Marco Schöller, Banu Qurayza, Encyclopedia of the Quran mentioning the differing accounts of the status of Rayhana.
- ^ 
- ^ 
- ^ See, for example, the Sindhi poem of Shah ʿAbd al-Latif.
- ^ a b c d Conrad 1987.
- ^ Welch, Moussalli & Newby 2009.
- ^ a b Esposito 2002, pp. 4–5.
- ^ Esposito 1998, p. 9,12.
- ^ "Early Years". Al-Islam.org. 18 October 2012. Retrieved 18 October 2018.
- ^ a b c Watt 1974, p. 7.
- ^ Howarth, Stephen. Knights Templar. 1985. ISBN 978-0-8264-8034-7 p. 199.
- ^ a b Muhammad Mustafa Al-A'zami (2003), The History of The Qur'anic Text: From Revelation to Compilation: A Comparative Study with the Old and New Testaments, pp. 26–27. UK Islamic Academy. ISBN 978-1-872531-65-6.
- ^ Ahmad 2009.
- ^ Peters 2003, p. 9.
- ^ a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae af ag ah ai aj Buhl & Welch 1993.
- ^ a b Holt, Lambton & Lewis 1977, p. 57.
- ^ a b Lapidus 2002, pp. 31–32.
- ^ Dictionary.com 2022.
- ^ Jean-Louis Déclais, Names of the Prophet, Encyclopedia of the Quran.
- ^ Quran 2:119
- ^ Quran 33:45
- ^ Quran 11:2
- ^ Quran 88:21
- ^ Quran 12:108
- ^ Quran 05:15
- ^ Quran 33:46
- ^ Nasr, Seyyed Hossein (2007). "Qurʾān". Encyclopædia Britannica Online. Archived from the original on 5 May 2015. Retrieved 24 September 2013.
- ^ Living Religions: An Encyclopaedia of the World's Faiths, Mary Pat Fisher, 1997, p. 338, I.B. Tauris Publishers.
- ^ Quran 17:106
- ^ Clinton Bennett (1998). In search of Muhammad. Continuum International Publishing Group. pp. 18–19. ISBN 978-0-304-70401-9. Archived from the original on 30 September 2015.
- ^ Peters 1994, p. 261.
- ^ a b Watt 1953, p. xi.
- ^ Reeves (2003), pp. 6–7.
- ^ a b S.A. Nigosian (2004), p. 6.
- ^ Donner (1998), p. 132.
- ^ Holland, Tom (2012). In the Shadow of the Sword. Doubleday. p. 42. ISBN 978-0-7481-1951-6.
Things which it is disgraceful to discuss; matters which would distress certain people; and such reports as I have been told are not to be accepted as trustworthy – all these things have I omitted. [Ibn Hashim, p. 691.]
- ^ Watt 1953, p. xv.
- ^ a b Lewis (1993), pp. 33–34.
- ^ Jonathan, A.C. Brown (2007). The Canonization of al-Bukhārī and Muslim: The Formation and Function of the Sunnī Ḥadīth Canon. Brill Publishers. p. 9. ISBN 978-90-04-15839-9. Archived from the original on 18 October 2017.
We can discern three strata of the Sunni ḥadīth canon. The perennial core has been the Ṣaḥīḥayn. Beyond these two foundational classics, some fourth-/tenth-century scholars refer to a four-book selection that adds the two Sunans of Abū Dāwūd (d. 275/889) and al-Nāsaʾī (d. 303/915). The Five Book canon, which is first noted in the sixth/twelfth century, incorporates the Jāmiʿ of al-Tirmidhī (d. 279/892). Finally, the Six Book canon, which hails from the same period, adds either the Sunan of Ibn Mājah (d. 273/887), the Sunan of al-Dāraquṭnī (d. 385/995) or the Muwaṭṭaʾ of Mālik b. Anas (d. 179/796). Later ḥadīth compendia often included other collections as well. None of these books, however, has enjoyed the esteem of al-Bukhārīʼs and Muslimʼs works.
- ^ Madelung 1997, pp. xi, 19–20.
- ^ Ardic 2012, p. 99.
- ^ Watt 1953, pp. 1–2.
- ^ Watt 1953, pp. 16–18.
- ^ Loyal Rue, Religion Is Not about God: How Spiritual Traditions Nurture Our Biological, 2005, p. 224.
- ^ Ueberweg, Friedrich. History of Philosophy, Vol. 1: From Thales to the Present Time. Charles Scribner's Sons. p. 409. ISBN 978-1-4400-4322-2.
- ^ Kochler (1982), p. 29.
- ^ cf. Uri Rubin, Hanif, Encyclopedia of the Qur'an.
- ^ Dever, William G. (10 May 2001). What Did the Biblical Writers Know and When Did They Know It?: What Archeology Can Tell Us About the Reality of Ancient Israel. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-2126-3.
- ^ Robin 2012, pp. 297–299.
- ^ a b c Robin 2012, p. 302.
- ^ Robin 2012, pp. 286–287.
- ^ a b c Robin 2012, p. 301.
- ^ Muhammad Archived 9 February 2017 at the Wayback Machine Encyclopedia Britannica. Retrieved 15 February 2017.
- ^ Rodinson, Maxime (2002). Muhammad: Prophet of Islam. Tauris Parke Paperbacks. p. 38. ISBN 978-1-86064-827-4. Retrieved 12 May 2019.
- ^ Esposito 2003.
- ^ Marr J.S., Hubbard E., Cathey J.T. (2014): The Year of the Elephant. doi:10.6084/m9.figshare.1186833 Retrieved 21 October 2014 (GMT).
- ^ The Oxford Handbook of Late Antiquity; edited by Scott Fitzgerald Johnson; p. 287.
- ^ Peters 1994, p. 88.
- ^ Ali, Wijdan (August 1999). "From the Literal to the Spiritual: The Development of the Prophet Muhammad's Portrayal from 13th Century Ilkhanid Miniatures to 17th Century Ottoman Art" (PDF). Proceedings of the 11th International Congress of Turkish Art (7): 3. ISSN 0928-6802. Archived from the original (PDF) on 3 December 2004.
- ^ Meri, Josef W. (2004). Medieval Islamic civilization. Vol. 1. Routledge. p. 525. ISBN 978-0-415-96690-0. Archived from the original on 14 November 2012. Retrieved 3 January 2013.
- ^ a b Watt 1971.
- ^ Watt 1960.
- ^ a b c Watt 1974, p. 8.
- ^ Abel 1960.
- ^ a b Berkshire Encyclopedia of World History (2005), v. 3, p. 1025.
- ^ Esposito 1998, p. 6.
- ^ Dairesi, Hırka-i Saadet; Aydin, Hilmi (2004). Uğurluel, Talha; Doğru, Ahmet (eds.). The Sacred Trusts: Pavilion of the Sacred Relics, Topkapı Palace Museum, Istanbul. Tughra Books. ISBN 978-1-932099-72-0.
- ^ Muhammad Mustafa Al-A'zami (2003), The History of The Qur'anic Text: From Revelation to Compilation: A Comparative Study with the Old and New Testaments, p. 24. UK Islamic Academy. ISBN 978-1-872531-65-6.
- ^ Emory C. Bogle (1998), p. 6.
- ^ John Henry Haaren, Addison B. Poland (1904), p. 83.
- ^ Brown (2003), pp. 72–73.
- ^ a b Wensinck & Rippen 2002.
- ^ Esposito (2010), p. 8.
- ^ Quran 93:3
- ^ Brown (2003), pp. 73–74.
- ^ Uri Rubin, Muhammad, Encyclopedia of the Quran.
- ^ "Center for Muslim-Jewish Engagement". Cmje.org. Archived from the original on 10 January 2012. Retrieved 26 January 2012.
- ^ Watt, The Cambridge History of Islam (1977), p. 31.
- ^ Quran 38:70
- ^ Quran 6:19
- ^ a b Uri Rubin, Muhammad, Encyclopedia of the Qur'an.
- ^ a b Watt 1953, p. 86.
- ^ Ramadan 2007, pp. 37–39.
- ^ a b c Watt, The Cambridge History of Islam (1977), p. 36.
- ^ Peters 1994, p. 169.
- ^ a b c Uri Rubin, Quraysh, Encyclopaedia of the Qur'an.
- ^ Jonathan E. Brockopp, Slaves and Slavery, Encyclopedia of the Qur'an.
- ^ Arafat 1960.
- ^ Horovitz, Josef (1927). "The Earliest Biographies of the Prophet and Their Authors". Islamic Culture. 1 (2): 279–284. doi:10.1163/157005807780220576.
- ^ The Cambridge Companion to Muhammad (2010), p. 35.
- ^ "Kuran" in the Encyclopaedia of Islam, 2nd Edition, Vol. 5 (1986), p. 404.
- ^ Arafat, W. N. (1976). "New Light on the Story of Banū Qurayẓa and the Jews of Medina". Journal of the Royal Asiatic Society of Great Britain and Ireland. 108 (2): 100–107. doi:10.1017/S0035869X00133349. ISSN 0035-869X. JSTOR 25203706. S2CID 162232301.
- ^ Rizwi Faizer (31 October 2005), Medieval Islamic Civilization: An Encyclopedia, Routledge, p. 754, ISBN 978-1-135-45596-5, archived from the original on 27 February 2017
- ^ Muhammad in History, Thought, and Culture, ABC-CLIO, 25 April 2014, p. 279, ISBN 978-1-61069-178-9, archived from the original on 19 March 2017
- ^ Sayyid Saeed Akhtar Rizvi (1975), The Quran and Hadith, p. 109, ISBN 978-9976-956-87-0, archived from the original on 22 January 2018
- ^ Shahab Ahmed, "Satanic Verses" in the Encyclopedia of the Qur'an.
- ^ Peters 2003, p. 96.
- ^ a b c Momen 1985, p. 4.
- ^ Oleg Grabar (1 October 2006). The Dome of the Rock. Harvard University Press. p. 14. ISBN 978-0-674-02313-0. Archived from the original on 15 June 2013. Retrieved 26 December 2011.
- ^ Sells, Michael. Ascension, Encyclopedia of the Quran.
- ^ Jonathan M. Bloom; Sheila Blair (2009). The Grove encyclopedia of Islamic art and architecture. Oxford University Press. p. 76. ISBN 978-0-19-530991-1. Archived from the original on 15 June 2013. Retrieved 26 December 2011.
- ^ Watt 1974, p. 83.
- ^ Peterson 2007, pp. 86–89.
- ^ Muhammad Mustafa Al-A'zami (2003), The History of The Qur'anic Text: From Revelation to Compilation: A Comparative Study with the Old and New Testaments, pp. 30–31. UK Islamic Academy. ISBN 978-1-872531-65-6.
- ^ Muhammad Mustafa Al-A'zami (2003), The History of The Qur'anic Text: From Revelation to Compilation: A Comparative Study with the Old and New Testaments, p. 29. UK Islamic Academy. ISBN 978-1-872531-65-6.
- ^ a b c d Watt, The Cambridge History of Islam, p. 39.
- ^ a b Esposito 1998, p. 17.
- ^ Momen 1985, p. 5.
- ^ Watt 1956, p. 175.
- ^ Watt 1956, p. 177.
- ^ "Ali ibn Abitalib". Encyclopedia Iranica. Archived from the original on 12 August 2007. Retrieved 25 October 2007.
- ^ Fazlur Rahman (1979), p. 21.
- ^ John Kelsay (1993), p. 21.
- ^ Watt 1974, pp. 112–114.
- ^ a b Ibn Ishaq (translated by Guillaume, A. 1955) The Life of Muhammad. Oxford University Press, Oxford. pp. 281–287.
- ^ Rodinson (2002), p. 164.
- ^ Watt, The Cambridge History of Islam, p. 45.
- ^ Glubb (2002), pp. 179–86.
- ^ Lewis (2002), p. 41.
- ^ Watt 1961, p. 123.
- ^ Rodinson (2002), pp. 168–69.
- ^ Lewis(2002), p. 44.
- ^ Russ Rodgers, The Generalship of Muhammad: Battles and Campaigns of the Prophet of Allah (University Press of Florida; 2012) ch 1.
- ^ a b Watt 1956, p. 178.
- ^ Maulana Muhammad Ali, Muhammad The Prophet, pp. 199–200.
- ^ Watt 1956, p. 179.
- ^ Zeitlin, Irving M. (2007). The Historical Muhammad. John Wiley and Sons. p. 148. ISBN 978-0-7456-5488-1.
- ^ Faizer, Rizwi (2010). The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi. Routledge. p. 79. ISBN 978-1-136-92113-1.
- ^ Watt 1961, p. 132.
- ^ Watt 1961, p. 134.
- ^ a b Lewis (1960), p. 45.
- ^ C.F. Robinson, Uhud, Encyclopaedia of Islam.
- ^ Watt 1964, p. 137.
- ^ Watt 1974, p. 137.
- ^ David Cook (2007), p. 24.
- ^ Watt 1964, p. 144.
- ^ a b Watt 1956, p. 30.
- ^ Watt 1956, p. 34.
- ^ Watt 1956, p. 18.
- ^ Rubin, Uri (1990). "The Assassination of Kaʿb b. al-Ashraf". Oriens. 32 (1): 65–71. doi:10.2307/1580625. JSTOR 1580625.
- ^ Watt 1956, pp. 220–21.
- ^ Watt 1956, p. 35.
- ^ Watt 1956, pp. 36–37.
- ^ Watt 1964, pp. 170–172.
- ^ Peterson 2007, p. 126.
- ^ Ramadan 2007, p. 141.
- ^ Meri, Medieval Islamic Civilization: An Encyclopedia, p. 754.
- ^ Arafat. "New Light on the Story of Banu Qurayza and the Jews of Medina". Journal of the Royal Asiatic Society of Great Britain and Ireland. 1976: 100–07.
- ^ Ahmad, pp. 85–94.
- ^ Nemoy, "Barakat Ahmad's "Muhammad and the Jews", p. 325. Nemoy is sourcing Ahmad's Muhammad and the Jews.
- ^ Kister, "The Massacre of the Banu Quraiza".
- ^ Watt 1956, p. 39.
- ^ a b c d e Watt, Aisha, Encyclopaedia of Islam.
- ^ Learning Islam 8. Islamic Services Foundation. 2009. p. D14. ISBN 978-1-933301-12-9.
- ^ 2:196-210
- ^ Lings (1987), p. 249.
- ^ a b c d Watt, al- Hudaybiya or al-Hudaybiyya Encyclopaedia of Islam.
- ^ Peters 2003b, p. 88.
- ^ Lewis (2002), p. 42.
- ^ Lings (1987), p. 255.
- ^ Vaglieri, Khaybar, Encyclopaedia of Islam.
- ^ a b Lings (1987), p. 260.
- ^ a b Khan 1998, pp. 250–251.
- ^ F. Buhl, Muta, Encyclopaedia of Islam.
- ^ a b c d Khan 1998, p. 274.
- ^ a b c Lings (1987), p. 291.
- ^ a b Khan 1998, pp. 274–275.
- ^ Lings (1987), p. 292.
- ^ Watt 1956, p. 66.
- ^ The Message by Ayatullah Ja'far Subhani, chapter 48 Archived 2 May 2012 at the Wayback Machine referencing Sirah by Ibn Hisham, vol. II, page 409.
- ^ Rodinson (2002), p. 261.
- ^ Harold Wayne Ballard, Donald N. Penny, W. Glenn Jonas (2002), p. 163.
- ^ Guillaume, Alfred (1955). The Life of Muhammad. A translation of Ishaq's "Sirat Rasul Allah". Oxford University Press. p. 552. ISBN 978-0-19-636033-1. Retrieved 8 December 2011.
Quraysh had put pictures in the Ka'ba including two of Jesus son of Mary and Mary (on both of whom be peace!). ... The apostle ordered that the pictures should be erased except those of Jesus and Mary.
- ^ Quran 110:1–3.
- ^ Watt 1974, p. 207.
- ^ M.A. al-Bakhit, Tabuk, Encyclopaedia of Islam.
- ^ Haykal, M.H. (1933) The Life of Muhammad, translated by Isma'il Razi A. al-Faruqi. The Supreme Council of Islamic Affairs, Cairo, Egypt and University of Chicago.
- ^ Husayn, M.J. Biography of Imam 'Ali Ibn Abi-Talib, Translation of Sirat Amir Al-Mu'minin, Translated by: Sayyid Tahir Bilgrami, Ansariyan Publications, Qum, Islamic Republic of Iran.
- ^ Lewis (1993), pp. 43–44.
- ^ Sultan, Sohaib (March 2011). The Koran For Dummies. John Wiley and Sons. ISBN 978-0-7645-5581-7.
- ^ Devin J. Stewart, Farewell Pilgrimage, Encyclopedia of the Qur'an.
- ^ Al-Hibri (2003), p. 17.
- ^ Quran 5:3
- ^ The Last Prophet Archived 23 January 2009 at the Wayback Machine, p. 3. Lewis Lord of U.S. News & World Report. 7 April 2008.
- ^ Reşit Haylamaz (2013). The Luminous Life of Our Prophet. Tughra Books. p. 355. ISBN 978-1-59784-681-3. Archived from the original on 22 January 2018.
- ^ Gülen, Fethullah (2000). Muhammad The Messenger of God. The Light, Inc. p. 24. ISBN 978-1-932099-83-6.
- ^ Tafsir Ibn Kathir (Volume 5). DARUSSALAM. 2003. p. 214. ISBN 978-9960-892-76-4.
- ^ Buhl & Welch 1993, p. 374.
- ^ Reşit Haylamaz; Fatih Harpci (7 August 2014). Prophet Muhammad – Sultan of Hearts – Vol 2. Tughra Books. p. 472. ISBN 978-1-59784-683-7.
- ^ Leila Ahmed (1986), 665–91 (686).
- ^ a b Peters 2003, p. 90.
- ^ Ariffin, Syed Ahmad Iskandar Syed (2005). Architectural Conservation in Islam: Case Study of the Prophet's Mosque. Penerbit UTM. p. 88. ISBN 978-983-52-0373-2.
- ^ "Prophet's Mosque". Archnet.org. 2 May 2005. Archived from the original on 23 March 2012. Retrieved 26 January 2012.
- ^ "Isa", Encyclopaedia of Islam.
- ^ Al-Haqqani, Shaykh Adil; Kabbani, Shaykh Hisham (2002). The Path to Spiritual Excellence. ISCA. pp. 65–66. ISBN 978-1-930409-18-7. Archived from the original on 24 September 2015.
- ^ a b Weston, Mark (2008). Prophets and princes: Saudi Arabia from Muhammad to the present. John Wiley and Sons. pp. 102–03. ISBN 978-0-470-18257-4. Archived from the original on 1 January 2016.
- ^ a b Behrens-Abouseif, Doris; Vernoit, Stephen (2006). Islamic art in the 19th century: tradition, innovation, and eclecticism. Brill. p. 22. ISBN 978-90-04-14442-2. Archived from the original on 30 September 2015.
- ^ Weston, Mark (2008). Prophets and princes: Saudi Arabia from Muhammad to the present. John Wiley and Sons. p. 136. ISBN 978-0-470-18257-4. Archived from the original on 1 January 2016.
- ^ Cornell, Vincent J. (2007). Voices of Islam: Voices of the spirit. Greenwood Publishing Group. p. 84. ISBN 978-0-275-98734-3. Archived from the original on 1 January 2016.
- ^ Ernst, Carl W. (2004). Following Muhammad: Rethinking Islam in the contemporary world. Univ of North Carolina Press. pp. 173–74. ISBN 978-0-8078-5577-5. Archived from the original on 1 January 2016.
- ^ Bennett, Clinton (1998). In search of Muhammad. Continuum International Publishing Group. pp. 182–83. ISBN 978-0-304-70401-9. Archived from the original on 22 September 2015.
- ^ Clark, Malcolm (2011). Islam For Dummies. John Wiley and Sons. p. 165. ISBN 978-1-118-05396-6. Archived from the original on 24 September 2015.
- ^ Esposito 1998, pp. 35–36.
- ^ Cambridge History of Islam (1970), p. 30.
- ^ a b c Lewis (1998) Archived 8 April 2010 at the Wayback Machine
- ^ Islamic ethics, Encyclopedia of Ethics.
- ^ Watt, The Cambridge History of Islam, p. 34.
- ^ Esposito 1998, p. 30.
- ^ Watt, The Cambridge History of Islam, p. 52.
- ^ "Virtues and Merits of the Prophet (pbuh) and his Companions". Sunnah.com. Archived from the original on 26 March 2017. Retrieved 25 March 2017.
- ^ "Virtues and Merits of the Prophet (pbuh) and his Companions". Sunnah.com. Archived from the original on 26 March 2017. Retrieved 25 March 2017.
- ^ Ali Sultaan Asani; Kamal Abdel-Malek; Annemarie Schimmel (October 1995). Celebrating Muḥammad: images of the prophet in popular Muslim poetry. University of South Carolina Press. ISBN 978-1-57003-050-5. Retrieved 5 November 2011.
- ^ a b Annemarie Schimmel (1985). And Muhammad is his messenger: the veneration of the Prophet in Islamic piety. University of North Carolina Press. p. 34. ISBN 978-0-8078-1639-4. Archived from the original on 26 March 2017. Retrieved 5 November 2011.
- ^ Al-Tirmidhi, Shama'il Muhammadiyah Archived 26 March 2017 at the Wayback Machine Book 1, Hadith 5 & Book 1, Hadith 7/8.
- ^ a b Omid Safi (17 November 2009). Memories of Muhammad: why the Prophet matters. HarperCollins. pp. 273–274. ISBN 978-0-06-123134-6. Retrieved 5 November 2011.
- ^ Carl W. Ernst. Following Muhammad: Rethinking Islam in the Contemporary World. p. 78.
- ^ a b Barbara Freyer Stowasser, Wives of the Prophet, Encyclopedia of the Quran.
- ^ Subhani, Jafar. "Chapter 9". The Message. Ansariyan Publications, Qom. Archived from the original on 7 October 2010.
- ^ Esposito (1998), p. 18.
- ^ Bullough (1998), p. 119.
- ^ Reeves (2003), p. 46.
- ^ Momen 1985, p. 9.
- ^ a b c D. A. Spellberg, Politics, Gender, and the Islamic Past: the Legacy of A'isha bint Abi Bakr, Columbia University Press, 1994, p. 40.
- ^ Karen Armstrong, Muhammad: A Biography of the Prophet, Harper San Francisco, 1992, p. 145.
- ^ Karen Armstrong, Muhammad: Prophet For Our Time, HarperPress, 2006, p. 105.
- ^ Muhammad Husayn Haykal, The Life of Muhammad, North American Trust Publications (1976), p. 139.
- ^ Barlas (2002), pp. 125–26.
- ^ A.C. Brown, Jonathan (2014). Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy. Oneworld Publications. pp. 143–44. ISBN 978-1-78074-420-9.
- ^ A.C. Brown, Jonathan (2014). Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy. Oneworld Publications. p. 316. ISBN 978-1-78074-420-9.
Evidence that the Prophet waited for Aisha to reach physical maturity before consummation comes from al-Ṭabarī, who says she was too young for intercourse at the time of the marriage contract;
- ^ Sahih al-Bukhari, 5:58:234, Sahih al-Bukhari, 5:58:236, Sahih al-Bukhari, 7:62:64, Sahih al-Bukhari, 7:62:65, Sahih al-Bukhari, 7:62:88, Sahih Muslim, 8:3309, 8:3310, 8:3311, 41:4915, Sunan Abu Dawood, 41:4917
- ^ Tabari, volume 9, page 131; Tabari, volume 7, page 7.
- ^ Barlas, Asma (2012). "Believing Women" in Islam: Unreading Patriarchal Interpretations of the Qur'an. University of Texas Press. p. 126.
On the other hand, however, Muslims who calculate 'Ayesha's age based on details of her sister Asma's age, about whom more is known, as well as on details of the Hijra (the Prophet's migration from Mecca to Madina), maintain that she was over thirteen and perhaps between seventeen and nineteen when she got married. Such views cohere with those Ahadith that claim that at her marriage Ayesha had "good knowledge of Ancient Arabic poetry and genealogy" and "pronounced the fundamental rules of Arabic Islamic ethics.
- ^ Ali, Muhammad (1997). Muhammad the Prophet. Ahamadiyya Anjuman Ishaat Islam. p. 150. ISBN 978-0-913321-07-2. Archived from the original on 1 January 2016.
- ^ Ayatollah Qazvini. "Ayesha married the Prophet when she was young? (In Persian and Arabic)". Archived from the original on 26 September 2010.
- ^ A.C. Brown, Jonathan (2014). Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy. Oneworld Publications. pp. 146–47. ISBN 978-1-78074-420-9.
- ^ Ramadan 2007, pp. 168–69.
- ^ Asma Barlas (2002), p. 125.
- ^ Armstrong (1992), p. 157.
- ^ a b Nicholas Awde (2000), p. 10.
- ^ Ordoni (1990), pp. 32, 42–44.
- ^ "Ali". Encyclopædia Britannica Online.
- ^ Ibn Qayyim al-Jawziyya recorded the list of some names of Muhammad's female-slaves in Zad al-Ma'ad, Part I, p. 116.
- ^ "Slavery in Islam". BBC. Archived from the original on 24 June 2017. Retrieved 16 April 2016.
- ^ Farah (1994), p. 135.
- ^ Esposito (1998), p. 12.
- ^ Nigosian, S. A. (2004). Islam: Its History, Teaching, and Practices. Indiana: Indiana University Press. p. 17. ISBN 978-0-253-21627-4.
- ^ A.J. Wensinck, Muʿd̲j̲iza, Encyclopaedia of Islam.
- ^ a b Denis Gril, Miracles, Encyclopedia of the Qur'an.
- ^ Daniel Martin Varisco, Moon, Encyclopedia of the Qur'an.
- ^ "A Restatement of the History of Islam and Muslims" chapter "Muhammad's Visit to Ta'if Archived 26 September 2013 at the Wayback Machine" on al-islam.org.
- ^ "Arabic Presentation Forms-A" (PDF). The Unicode Standard, Version 5.2. Mountain View, Ca.: Unicode, Inc. 1 October 2009. Retrieved 9 May 2010.
- ^ Muhammad, Encyclopædia Britannica, p. 9.
- ^ Suzanne Pinckney Stetkevych (24 May 2010). The mantle odes: Arabic praise poems to the Prophet Muḥammad. Indiana University Press. p. xii. ISBN 978-0-253-22206-0. Archived from the original on 15 June 2013. Retrieved 27 January 2012.
- ^ Quran 21:107
- ^ Seyyed Hossein Nasr, Encyclopædia Britannica, Muhammad, p. 13.
- ^ Ann Goldman, Richard Hain, Stephen Liben (2006), p. 212.
- ^ J. Schacht, Fiḳh, Encyclopaedia of Islam.
- ^ Muhammad, Encyclopædia Britannica, pp. 11–12.
- ^ a b c Kees Wagtendonk (1987). "Images in Islam". In Dirk van der Plas (ed.). Effigies dei: essays on the history of religions. Brill. pp. 119–24. ISBN 978-90-04-08655-5. Archived from the original on 15 June 2013. Retrieved 1 December 2011.
- ^ Esposito 2011, pp. 14–15.
- ^ a b Peters 2010, pp. 159–161.
- ^ Safi2010 (2 November 2010). 2 November 2010. HarperCollins. p. 32. ISBN 978-0-06-123135-3. Archived from the original on 14 June 2013. Retrieved 29 December 2011.
- ^ a b c Safi, Omid (5 May 2011). "Why Islam does (not) ban images of the Prophet". Washington Post. Archived from the original on 2 February 2012. Retrieved 27 December 2011.
- ^ a b c Freek L. Bakker (15 September 2009). The challenge of the silver screen: an analysis of the cinematic portraits of Jesus, Rama, Buddha and Muhammad. Brill. pp. 207–09. ISBN 978-90-04-16861-9. Archived from the original on 15 June 2013. Retrieved 1 December 2011.
- ^ Christiane Gruber (2009). "Between Logos (Kalima) and Light (Nur): Representations of the Muslim Prophet Muhammad in Islamic Painting". In Gulru Necipoglu (ed.). Muqarnas. Vol. 26. Brill. pp. 234–35. ISBN 978-90-04-17589-1. Archived from the original on 11 July 2012.
- ^ a b c Johan Elverskog (2010). Buddhism and Islam on the Silk Road. University of Pennsylvania Press. p. 167. ISBN 978-0-8122-4237-9.
- ^ Johan Elverskog (2010). Buddhism and Islam on the Silk Road. University of Pennsylvania Press. pp. 164–69. ISBN 978-0-8122-4237-9.
- ^ Christiane Gruber (2011). "When Nubuvvat encounters Valayat: Safavid painting of the "Prophet" Mohammad's Mi'raj, c. 1500–50". In Pedram Khosronejad (ed.). The Art and Material Culture of Iranian Shi'ism: Iconography and Religious Devotion in Shi'i Islam. I. B. Tauris. pp. 46–47. ISBN 978-1-84885-168-9. Archived from the original on 2 January 2017.
- ^ Elizabeth Edwards; Kaushik Bhaumik (2008). Visual sense: a cultural reader. Berg. p. 344. ISBN 978-1-84520-741-0. Archived from the original on 23 September 2015.
- ^ D. Fairchild Ruggles (2011). Islamic Art and Visual Culture: An Anthology of Sources. John Wiley and Sons. p. 56. ISBN 978-1-4051-5401-7. Archived from the original on 24 September 2015.
- ^ a b Ali Boozari (2010). "Persian illustrated lithographed books on the miʻrāj: improving children's Shi'i beliefs in the Qajar period". In Christiane J. Gruber; Frederick Stephen Colby (eds.). The Prophet's ascension: cross-cultural encounters with the Islamic mi'rāj tales. Indiana University Press. pp. 252–54. ISBN 978-0-253-35361-0. Archived from the original on 16 October 2015.
- ^ Lewis (2002).
- ^ Warraq, Ibn (2007). Defending the West: A Critique of Edward Said's Orientalism. Prometheus Books. p. 147. ISBN 978-1-61592-020-4.
Indeed, [Postel's] greater tolerance for other religions was much in evidence in Πανθενωδια: compostio omnium dissidiorum, where, astonishingly for the sixteenth century, he argued that Muhammad ought to be esteemed even in Christendom as a genuine prophet.
- ^ a b c d Brockopp, Jonathan E (2010). The Cambridge Companion to Muḥammad. New York: Cambridge UP. pp. 240–42. ISBN 978-0-521-71372-6.
- ^ Talk Of Napoleon At St. Helena (1903), pp. 279–80.
- ^ Brockopp, Jonathan E., ed. (2010). The Cambridge Companion to Muhammad. Cambridge Companions to Religion. Cambridge University Press. ISBN 978-0-521-71372-6. Archived from the original on 19 October 2013.
- ^ Younos, Farid (2010). Islamic Culture. Cambridge Companions to Religion. AuthorHouse. p. 15. ISBN 978-1-4918-2344-6.
- ^ Carlyle, Thomas (1841). On heroes, hero worship and the heroic in history. London: James Fraser. p. 87.
- ^ Kecia Ali (2014). The Lives of Muhammad. Harvard UP. p. 48. ISBN 978-0-674-74448-6. Archived from the original on 4 September 2015.
- ^ Ian Almond, History of Islam in German Thought: From Leibniz to Nietzsche, Routledge (2009), p. 93.
- ^ Tolan, John. "The Prophet Muhammad: A Model of Monotheistic Reform for Nineteenth-Century Ashkenaz." Common Knowledge, vol. 24 no. 2, 2018, pp. 256–279.
- ^ Watt, Bell (1995) p. 18.
- ^ Watt 1974, p. 232.
- ^ Watt 1974, p. 17.
- ^ Watt, The Cambridge History of Islam, p. 37.
- ^ Lewis (1993), p. 45.
- ^ Smith, P. (1999). A Concise Encyclopedia of the Baháʼí Faith. Oxford, UK: Oneworld Publications. p. 251. ISBN 978-1-85168-184-6.
- ^ "A Baháʼí Approach to the Claim of Finality in Islam". bahai-library.com. Archived from the original on 19 June 2016. Retrieved 20 June 2016.
- ^ C. Brockman, Norbert (2011). Encyclopedia of Sacred Places, 2nd Edition [2 volumes]. ABC-CLIO. p. 259. ISBN 978-1-59884-655-3.
- ^ Hitti, Philip K. (1928). The Origins of the Druze People and Religion: With Extracts from Their Sacred Writings. Library of Alexandria. p. 37. ISBN 978-1-4655-4662-3.
- ^ Dana, Nissim (2008). The Druze in the Middle East: Their Faith, Leadership, Identity and Status. Michigan University press. p. 17. ISBN 978-1-903900-36-9.
- ^ Gottheil, Montgomery & Grimme 1906.
- ^ Stillman 1979.
- ^ a b Quinn 2008.
- ^ Goddard 2000.
- ^ Curtis 2009.
- ^ Buhl & Welch 1993, pp. 360–376.
- ^ Cimino 2005.
- ^ Willis 2013.
- ^ Spellberg 1996.
- Ardic, Nurullah (21 August 2012). Islam and the Politics of Secularism. Routledge. ISBN 978-1-136-48984-6. Archived from the original on 22 January 2018.
- Ahmad, Anis (2009). "Dīn". In John L. Esposito (ed.). The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press. Archived from the original on 5 December 2017.
- Ahmed, Leila (1986). "Women and the Advent of Islam". Signs. 11 (4): 665–91. doi:10.1086/494271. S2CID 144943406.
- Ali, Kecia (2014). The Lives of Muhammad. Harvard University Press. ISBN 978-0-674-74448-6.
- Ali, Muhammad Mohar (1997). The Biography of the Prophet and the Orientalists. King Fahd Complex for the Printing of the Holy Qur'an. ISBN 978-9960-770-68-0.
- Armstrong, Karen (1992). Muhammad: A Biography of the Prophet. Harpercollins. ISBN 978-0-06-250886-7.
- Awde, Nicholas (2000). Women in Islam: An Anthology from the Quran and Hadith. Routledge. ISBN 978-0-7007-1012-6.
- Ballard, Harold Wayne; Donald N. Penny; W. Glenn Jonas (2002). A Journey of Faith: An Introduction to Christianity. Mercer University Press. ISBN 978-0-86554-746-9.
- Barlas, Asma (2002). Believing Women in Islam. University of Texas Press. ISBN 978-0-292-70904-1.
- Bogle, Emory C. (1998). Islam: Origin and Belief. Texas University Press. ISBN 978-0-292-70862-4.
- Brown, Daniel (2003). A New Introduction to Islam. Blackwell Publishing Professional. ISBN 978-0-631-21604-9.
- Brown, Jonathan A.C. (2011). Muhammad: A Very Short Introduction. Oxford University Press. ISBN 978-0-19-955928-2.
- Brown, Jonathan A.C. (2014). Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy. Oneworld Publications. ISBN 978-1-78074-420-9.
- Bullough, Vern L; Brenda Shelton; Sarah Slavin (1998). The Subordinated Sex: A History of Attitudes Toward Women. University of Georgia Press. ISBN 978-0-8203-2369-5.
- Cimino, Richard (December 2005). ""No God in Common": American Evangelical Discourse on Islam after 9/11". Review of Religious Research. 47 (2): 162–74. doi:10.2307/3512048. JSTOR 3512048.
- Cohen, Mark R. (1995). Under Crescent and Cross (Reissue ed.). Princeton University Press. ISBN 978-0-691-01082-3.
- Conrad, Lawrence I. (1987). "Abraha and Muhammad: some observations apropos of chronology and literary topoi in the early Arabic historical tradition1". Bulletin of the School of Oriental and African Studies. 50 (2): 225–40. doi:10.1017/S0041977X00049016. S2CID 162350288.
- Curtis, Michael (2009). Orientalism and Islam: European Thinkers on Oriental Despotism in the Middle East and India. New York: Cambridge University Press. p. 31. ISBN 978-0-521-76725-5.
- Dakake, Maria Massi (2008). The Charismatic Community: Shi'ite Identity in Early Islam. SUNY Press. ISBN 978-0-7914-7033-6.
- "Muhammad". Dictionary.com Unabridged (4th ed.). Random House, Inc. 2022.
- Donner, Fred (1998). Narratives of Islamic Origins: The Beginnings of Islamic Historical Writing. Darwin Press. ISBN 978-0-87850-127-4.
- Ernst, Carl (2004). Following Muhammad: Rethinking Islam in the Contemporary World. University of North Carolina Press. ISBN 978-0-8078-5577-5.
- Esposito, John (1998). Islam: The Straight Path (3rd ed.). Oxford University Press. ISBN 978-0-19-511234-4.
- Esposito, John (1999). The Islamic Threat: Myth Or Reality?. Oxford University Press. ISBN 978-0-19-513076-8.
- Esposito, John (2002). What Everyone Needs to Know About Islam. Oxford University Press. ISBN 978-0-19-515713-0.
- Esposito, John, ed. (2003). The Oxford Dictionary of Islam. p. 198. ISBN 978-0-19-512558-0. Retrieved 19 June 2012.
- Esposito, John (2011). What everyone needs to know about Islam (2 ed.). Oxford University Press. ISBN 978-0-19-979413-3. Archived from the original on 30 September 2015.
- Farah, Caesar (1994). Islam: Beliefs and Observances (5th ed.). Barron's Educational Series. ISBN 978-0-8120-1853-0.
- Glubb, John Bagot (2002) . The Life and Times of Muhammad. Hodder and Stoughton. ISBN 978-0-8154-1176-5.
- Goldman, Elizabeth (1995). Believers: spiritual leaders of the world. Oxford University Press. ISBN 978-0-19-508240-1.
- Goldman, Ann; Richard Hain; Stephen Liben (2006). Oxford Textbook of Palliative Care for Children. Oxford University Press. ISBN 978-0-19-852653-7.
- Goddard, Hugh (2000). "The First Age of Christian-Muslim Interaction (c. 830/215)". A History of Christian-Muslim Relations. Edinburgh University Press. pp. 34–41. ISBN 978-1-56663-340-6.
- Gottheil, Richard; Montgomery, Mary W.; Grimme, Hubert (1906). "Mohammed". Jewish Encyclopedia. Kopelman Foundation.
- Haaren, John Henry; Addison B. Poland (1904). Famous Men of the Middle Ages. University Publishing Company. ISBN 978-1-882514-05-2.
- Al-Hibri, Azizah Y. (2003). "An Islamic Perspective on Domestic Violence". 27 Fordham International Law Journal 195.
- Holt, P. M.; Lambton, Ann K. S.; Lewis, Bernard (1977). The Cambridge History of Islam (paperback ed.). Cambridge University Press. ISBN 978-0-521-29135-4.
- Hourani, Albert; Ruthven, Malise (2003). A History of the Arab Peoples. Belknap Press; Revised edition. ISBN 978-0-674-01017-8.
- ibn Isa, Muhammad (Imam Tirmidhi) (2011). Syama'il Muhammadiyah: KeanggunanMu Ya Rasulullah (Hardcover) (in Arabic and Malay). Malaysia: PTS Islamika Sdn. Bhd. p. 388. ISBN 978-967-366-064-3.
- Ishaq, Ibn (2002). Guillaume, Alfred (ed.). The Life of Muhammad: A Translation of Ibn Ishaq's Sirat Rasul Allah. Oxford University Press. ISBN 978-0-19-636033-1.
- Jacobs, Louis (1995). The Jewish Religion: A Companion. Oxford University Press. ISBN 978-0-19-826463-7.
- Kelsay, John (1993). Islam and War: A Study in Comparative Ethics. Westminster John Knox Press. ISBN 978-0-664-25302-8.
- Khan, Majid Ali (1998). Muhammad The Final Messenger. New Delhi: Islamic Book Service. ISBN 978-81-85738-25-3.
- Kochler, Hans (1982). Concept of Monotheism in Islam & Christianity. I.P.O. ISBN 978-3-7003-0339-8.
- Lapidus, Ira (2002). A History of Islamic Societies (2nd ed.). Cambridge University Press. ISBN 978-0-521-77933-3.
- Larsson, Göran (2003). Ibn Garcia's Shu'Ubiyya Letter: Ethnic and Theological Tensions in Medieval Al-Andalus. Brill Academic Publishers. ISBN 978-90-04-12740-1.
- Lewis, Bernard (2002) . The Arabs in History. Oxford University Press. ISBN 978-0-19-280310-8.
- Lewis, Bernard (1992). Race and Slavery in the Middle East: An Historical Enquiry (Reprint ed.). Oxford University Press, US. ISBN 978-0-19-505326-5.
- Lewis, Bernard (21 January 1998). "Islamic Revolution". The New York Review of Books.
- Lings, Martin (1983). Muhammad: His Life Based on the Earliest Sources. Islamic Texts Society. ISBN 978-0-946621-33-0. US edn. by Inner Traditions International, Ltd.
- Madelung, Wilferd (1997). The Succession to Muhammad: A Study of the Early Caliphate. Cambridge University Press. ISBN 978-0-521-64696-3.
- Momen, Moojan (1985). An Introduction to Shi'i Islam: The History and Doctrines of Twelver Shiʻism. Yale University Press. ISBN 978-0-300-03531-5.
- Neusner, Jacob (2003). God's Rule: The Politics of World Religions. Georgetown University Press. ISBN 978-0-87840-910-5.
- Nigosian, S. A. (2004). Islam:Its History, Teaching, and Practices. Indiana University Press. ISBN 978-0-253-21627-4.
- Ordoni, Abu Muhammad; Muhammad Kazim Qazwini (1992). Fatima the Gracious. Ansariyan Publications. ASIN B000BWQ7N6.
- Peters, Francis Edward (1991). "The Quest of the Historical Muhammad". International Journal of Middle East Studies. 23 (3): 291–315. doi:10.1017/S0020743800056312. S2CID 162433825.
- Peters, Francis Edward (1994). Muhammad and the Origins of Islam. SUNY Press. ISBN 978-0-7914-1876-5.
- Peters, Francis Edward (2003). Islam: A Guide for Jews and Christians. Princeton University Press. ISBN 978-0-691-11553-5.
- Peters, Francis Edward (2003b). The Monotheists: Jews, Christians, and Muslims in Conflict and Competition. Vol. 1: The Peoples of God. Princeton University Press. ISBN 0-691-11460-9. ASIN: B0012385Z6.
- Peters, Francis Edward (2003c). The Monotheists: Jews, Christians, and Muslims in Conflict and Competition. Vol. 2: The Words and Will of God. Princeton University Press. ISBN 0-691-11461-7.
- Peters, Francis Edward (10 November 2010). Jesus and Muhammad: Parallel Tracks, Parallel Lives. Oxford University Press. ISBN 978-0-19-974746-7. Archived from the original on 14 June 2013. Retrieved 1 December 2011.
- Peterson, Daniel (2007). Muhammad, Prophet of God. Wm. B. Eerdmans Publishing Company. ISBN 978-0-8028-0754-0.
- Quinn, Frederick (2008). "The Prophet as Antichrist and Arab Lucifer (Early Times to 1600)". The Sum of All Heresies: The Image of Islam in Western Thought. New York: Oxford University Press. pp. 17–54. ISBN 978-0-19-532563-8.
- Rahman, Fazlur (1979). Islam. University of Chicago Press. ISBN 978-0-226-70281-0.
- Ramadan, Tariq (2007). In the Footsteps of the Prophet: Lessons from the Life of Muhammad. Oxford University Press. ISBN 978-0-19-530880-8.
- Reeves, Minou (2003). Muhammad in Europe: A Thousand Years of Western Myth-Making. NYU Press. ISBN 978-0-8147-7564-6.
- Robin, Christian J. (2012). Arabia and Ethiopia. In The Oxford Handbook of Late Antiquity. OUP USA. ISBN 978-0-19-533693-1.
- Robinson, David (2004). Muslim Societies in African History. Cambridge University Press. ISBN 978-0-521-82627-3.
- Rodinson, Maxime (2002). Muhammad: Prophet of Islam. Tauris Parke Paperbacks. ISBN 978-1-86064-827-4.
- Rue, Loyal (2005). Religion Is Not about God: How Spiritual Traditions Nurture Our Biological. Rutgers. ISBN 978-0-8135-3955-3.
- Serin, Muhittin (1998). Hattat Aziz Efendi. Istanbul. ISBN 978-975-7663-03-4. OCLC 51718704.
- Sikand, Yoginder (2004). Muslims in India since 1947: Islamic perspectives on inter-faith relations. London: RoutledgeCurzon. ISBN 978-0-415-31486-2.
- Spellberg, Denise A. (1996). Politics, Gender, and the Islamic Past: The Legacy of 'A'isha Bint Abi Bakr. Columbia University Press. pp. 39–40. ISBN 978-0-231-07999-0.
- Stillman, Norman A. (1979). The Jews of Arab Lands: A History and Source Book. Jewish Publication Society. p. 236. ISBN 978-0-8276-0198-7.
- Tabatabae, Sayyid Mohammad Hosayn. AL-MIZAN:AN EXEGESIS OF THE QUR'AN, translation by S. Saeed Rizvi. WOFIS. ISBN 978-964-6521-14-8.
- Teed, Peter (1992). A Dictionary of Twentieth Century History. Oxford University Press. ISBN 978-0-19-211676-5.
- Turner, Colin (2005). Islam: The Basics. Routledge. ISBN 978-0-415-34106-6.
- Watt, W. Montgomery (1953). Muhammad at Mecca. Oxford University Press. ISBN 978-0-19-577277-7. ASIN: B000IUA52A.
- Watt, W. Montgomery (1956). Muhammad at Medina. Oxford University Press. ISBN 978-0-19-577307-1.
- Watt, W. Montgomery (1961). Muhammad: Prophet and Statesman. Oxford University Press. ISBN 978-0-19-881078-0.
- Watt, W. Montgomery (1964). Muhammad: Prophet and Statesman. Oxford University Press. ISBN 9780198810780. OCLC 2756451.
- Watt, W. Montgomery (1974). Muhammad: Prophet and Statesman. United Kingdom: Oxford University Press. ISBN 0-19-881078-4.
- Welch, Alford T.; Moussalli, Ahmad S.; Newby, Gordon D. (2009). "Muḥammad". In John L. Esposito (ed.). The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press. Archived from the original on 11 February 2017.
- Wijdan, Ali (28 August 1999). "From the Literal to the Spiritual: The Development of Prophet Muhammad's Portrayal from 13th century Ilkhanid Miniatures to 17th century Ottoman Art". Proceedings of the 11th International Congress of Turkish Art (7): 1–24.
- Willis, John Ralph, ed. (2013). Slaves and Slavery in Muslim Africa: Islam and the Ideology of Enslavement. Vol. 1. New York: Routledge. pp. vii–xi, 3–26. ISBN 978-0-7146-3142-4.
Encyclopaedia of Islam
- Buhl, F.; Welch, A.T. (1993). "Muḥammad". Encyclopaedia of Islam. Vol. 7 (2nd ed.). Brill. pp. 360–376. ISBN 978-90-04-09419-2.
- Watt, W. Montgomery (1971). "Ḥalīma Bint Abī Ḏh̲uʾayb". Encyclopaedia of Islam. Vol. 3 (2nd ed.). Brill.
- Watt, W. Montgomery (1960). "Āmina". Encyclopaedia of Islam. Vol. 1 (2nd ed.). Brill.
- Abel, Armand (1960). "Baḥīrā". Encyclopaedia of Islam. Vol. 1 (2nd ed.). Brill.
- Arafat, W. (1960). "Bilāl b. Rabāḥ". Encyclopaedia of Islam. Vol. 1 (2nd ed.). Brill.
- Wensinck, A.J.; Rippen, A. (2002). "Waḥy". Encyclopaedia of Islam. Vol. 11 (2nd ed.). Brill.
- Berg, Herbert, ed. (2003). Method and Theory in the Study of Islamic Origins. E. J. Brill. ISBN 978-90-04-12602-2.
- Cook, Michael (1983). Muhammad. Oxford University Press. ISBN 978-0-19-287605-8.
- Guillaume, Alfred (1955). The Life of Muhammad: A translation of Ibn Ishaq's Sirat Rasul Allah. Oxford University Press. ISBN 0-19-636033-1.
- Hamidullah, Muhammad (1998). The Life and Work of the Prophet of Islam. Islamabad: Islamic Research Institute. ISBN 978-969-8413-00-2.
- Motzki, Harald, ed. (2000). The Biography of Muhammad: The Issue of the Sources – Islamic History and Civilization: Studies and Texts, Vol. 32. Brill. ISBN 978-90-04-11513-2.
- Musa, A.Y. Hadith as Scripture: Discussions on The Authority Of Prophetic Traditions in Islam, New York: Palgrave, 2008
- Rubin, Uri (1995). The Eye of the Beholder: The Life of Muhammad as Viewed by the Early Muslims (A Textual Analysis). Darwin Press. ISBN 978-0-87850-110-6.
- Schimmel, Annemarie (1985). And Muhammad is His Messenger: The Veneration of the Prophet in Islamic Piety. The University of North Carolina Press. ISBN 978-0-8078-4128-0.
- Ali, Tariq, "Winged Words" (review of Maxime Rodinson, Muhammad, translated by Anne Carter, NYRB, March 2021, 373 pp., ISBN 978 1 68137 492 5), London Review of Books, vol. 43, no. 12 (17 June 2021), pp. 11–14.