Please Tell Me Anything You Know About Your Prophet Muhammad

Radiate_Truth

Please educate and help me with anything you know about your Prophet Muhammad? Have heard so many different stories and versions. I need to know the truth for my own peace of mind.

Is any of this true???

The Truth About Muhammad

SOURCE

Radiate_Truth

What is your opinion of this gentleman, Iranian President Mahmoud Ahmadinejad???

obmar

Does the Quran or Muhammad promote violence?
By: Dr. Mohammad Omar Farooq
Toward Understanding Muhammad:
Some issues in peace and violence

In the aftermath of September 11 when President Bush visited the Islamic Center of Washington DC, both to reassure the Muslims in America and to create public awareness against prejudice, he remarked: "The face of terror is not the true faith of Islam. That's not what Islam is all about. Islam is peace." Of course, Bush is, first and foremost, a politician and therefore his remarks should be taken with a grain of salt - actually, a lot of salt.

The American President was quickly rebuffed even by a number of his compatriots, who vehemently disagreed with the President's diplomatic stance. "... a large number of foreign policy hawks -- some of them with advisory roles in the Bush administration -- have joined religious conservatives in taking issue with Bush's characterizations. ... they say the claim is dishonest and destined to fail." [Conservatives Dispute Bush Portrayal of Islam as Peaceful] A pro-Israel, conservative or neocon, Daniel Pipes, sermonized that since calls for "Death to America" in 1979 in Iran, "... some 600 Americans have been murdered by militant Muslims. And still the U.S. government fails to 'proclaim militant Islam our strategic enemy' but instead goes along with blandishments about 'good Muslims' and 'true Islam' being a religion of peace." [Militant Islam Is Still Enemy No.1]

In contrast to the above two categories of non-Muslim stance, there are two parallel camps within Muslims. One camp on the fringe has no qualms in taking a public position that Islam enjoins fighting and subduing the non-Muslims, and this is a sublime religious duty. They urge the Muslims to take up a combative struggle - armed if necessary - to resist the evil of the "infidels" (kuffar) and to facilitate Islam's victory over others. They cite the example of the Prophet as to how under his leadership the world of the unbelievers was subdued.

Repudiating this group of extremist Muslims, there is the broader Muslim community that finds an echo of their own position in what President Bush said and they would like the world to know that Islam means peace and Islam is peaceful. Period. This group is very much troubled by the hate-mongering and violent posturing of the fringe extremists among Muslims. Thus, they would like to underscore and highlight the essential dimension of Islam, which in their view is peace.

So, is Islam essentially intolerant and violent or is it essentially tolerant or peaceful? The fact of the matter is that in presenting Islam as essentially peaceful or violent, there is a false and an unacceptable reductionism, and trying to cast Islam in such reductionist framework inevitably leads to either misunderstanding or misrepresentation.

A few premises

At the center of this whole debate are three aspects: the Qur'an, the life of the Prophet, and the historical experience of Muslims. But first let me identify a few pertinent premises.

(1) Muslims hold the Qur'an as the ultimate source of divine guidance. Even the Prophet could not have contradicted the Qur'an, let alone anyone else. (2) The Qur'anic verses should not be taken in isolation from other verses or from the Prophetic experience. (3) The Qur'anic verses, commands or otherwise, have different levels of priority; some are general in scope and are to be treated or upheld as norms, while other verses might be contextual, delimited or transitional. (4) Life is an integrated whole, and Islam is a guidance for the whole life in a comprehensive or holistic manner, where a sense or goal of balance is of supreme importance. And (5) life needs to be treated as life, which from the Islamic viewpoint should be understood as based on Fitrah, the innate human nature.

Some historical observations

The history of Muslims, similar to that of many other communities, is not devoid of violence and warfare. There have been almost perpetual wars, conflicts, and the attending violence in the Muslim world. During the Prophetic era in the Madinah period, the Prophet was at war with all those who fought the nascent Muslim community and the Islamic polity. In the post-prophetic era, the conflicts continued on two fronts. The Islamic polity, which from the beginning was on a pluralistic foundation, continued to be drawn to war with other great civilizations and lesser powers of the time. The Islamic polity subsequently also found another front open: internal schism and conflict. Contending powers or blocks had internecine conflicts, in most cases completely de-linked with the spirit, vision, and precepts of Islam.

The transformation from a constitutional, participatory, and accountable form of governance during the period of Rightly-guided Caliphs to its despotic anti-thesis represented a counter-revolution to the revolution ushered in by the Prophet Muhammad. Since this counter-revolution, the establishment persistently purported to preserve the status quo, and oppositions--legitimate or illegitimate, right or wrong, just or unjust--were at the receiving end of persecution and retribution. It is important to note that the political institutions and culture in the Muslim world that evolved subsequently are more rooted in that counter-revolution than in the revolution and legacy of the Prophet.

The division of the world between Dar al-Harb (home of war and conflict) and Dar al-Islam (home of peace and security) was a concoction of the classical Muslim jurists to contend with the problems of their time, but the reality was that on one hand in Dar al-Islam there was no less internal conflicts than external conflicts. Our contemporary generation of self-critical and conscientious Islamic scholars, who are in tune with the challenges of our time, are already reformulating their thoughts and positions, discarding the practically untenable and Islamically unwarranted framework of Dar al-Harb and Dar al-Islam.

Both to pursue the external and internal conflicts, the scriptures (the Qur'an and the Hadith) have been used (more like abused) to support a particular position or agenda. Gradually, the edifice of Islam and Muslims was weakened from within, and when the decadent Muslim society faced confrontation with the rising West, not only the Islamic polity collapsed and got dismembered by the victor West, but also the philosophical, juristic, theological and institutional edifice bared itself in terms of its internal incoherence and confusion.

During the colonial expansion of the West, the Muslim world, like any other colony, was ravaged, humiliated, dismembered and subjugated beyond any recognition, even though the Muslim world has not de-linked itself from the nostalgic memory that once the Islamic polity led the world, politically, militarily as well as knowledge-wise and technologically. Muslims are no less freedom loving than any other segment of humanity. But they are finding themselves subjugated under despotic and brutal regimes that are subservient to, defender of, or dependent on the West. The plight of the people of Palestine, Kashmir, Chechnya and Iraq greatly illustrates the pain and agony of the Muslim world. The overall response to such conditions of course covers the entire spectrum: from rational and non-violent resistance to violent resistance to irrational, fanatical terrorism.

Therefore, if from a cursory reading of the history of Muslims makes people think that this religion is quite violent, the impression can't be dismissed quite so easily, even though drawing conclusions about Islam on the basis of such impressions is simplistic and incorrect at best.

Peace and violence in the Qur'an and the life of the Prophet

All killing, fighting, war and even administration of law and order involve some type of violence. However, the "Wild Wild West" did not earn the United States a reputation for violence; the two World Wars - the most violent and the worst killings in human history - did not earn the West in general and Europe in particular a reputation for violence either. The virtual decimation of the Indian people in the United States did not make the country barbaric or uncivilized. The European colonization that ravaged, exploited and dehumanized various parts of Asia and Africa, including the Muslim world, did not make Europe any less civilized. The Spanish Inquisition and the Crusade did not make Christianity violent and barbaric. Even the organized torching of Muslims in India by a Hindu mob does not make Hinduism a burning example of violence and barbarism. Yet, these days there are people who would like to identify Islam and the Prophet Muhammad as violent or symbol of violence.

We have already mentioned above that during the post-Prophetic era, there was plenty of conflict and violence that occurred in the name of Islam, yet Islam did not sanction it. Notably, for 13 years of Makkan period, Muslims were strictly forbidden to reciprocate any violence to the persecutors of the Quraish. Many people misunderstand Muhammad because when they compare him with many other religious figureheads, such as Jesus and Buddha, they find a stark and intriguing contrast. Jesus as portrayed in Bible, appears to be an embodiment of unblemished peace and compassion. Buddha appears to be an enlightened soul far removed from the hustle and bustle of life. In both cases, it seems that many find a message of non-violence. On the contrary, Muhammad appears to be quite different. In the limelight of society, he is helping the feuding Arabs make peace during his youth. He is also involved in a social treaty (Hilf al-Fudhul) to form an alliance against any unjust war and killing. He is an accomplished merchant, a family man, forgiving all the adversaries during the conquest of Makkah, except four murderers, mending his own shoes, foot-racing his beloved wife, leading and motivating the believers to stand for justice and give life in fighting, if necessary.

Such a comparison between Muhammad on one hand and Jesus or Buddha on the other is both incorrect and unfair. It is even worse when, to justify their conclusion about Islam and the Prophet, some people try to find verses in the Qur'an or references in Hadith, where the fighting and violence were so prominently, unequivocally, and sternly mentioned.

To better understand this issue, one needs to recognize that Islam does not teach that if anyone's one cheek is slapped, he or she should turn the other cheek. As mentioned in one of the premises above, Islam is based on Fitrah, the innate human nature. As a society, if we all turn our other cheek in the face of violence or open the door to the intruding burglars, or point to our heart to give a killer's gun a more accurate target, it would be simply against human nature and also against any viable, functional, or healthy society. Anyone familiar with the Shaolin temples know that even the Buddhists contributed toward the development of the Martial Arts, as life's need for self protection so dictated.

The Qur'an affirms the universal right of self-defense.

To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid;

(They are) those who have been expelled from their homes in defiance of right,- (for no cause) except that they say, "our Lord is Allah". Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his (cause);- for verily Allah is full of Strength, Exalted in Might, (able to enforce His Will). [Quran 22:39-40]

There are times when fighting and violence are indispensable even to seek or maintain peace. People - individuals, groups, and nations - may need to fight for self-defense. Even the so-called modern and civilized nations, who now are hell-bent on branding Islam as barbaric and violent can't shun, discard, and avoid fighting and violence. They can't, because there are times, when war, fighting, and violence are essential means to seek and maintain peace. However, Islam clearly forbids any aggression or committing excesses.

Fight in the Way of God against those who fight you, but do not go beyond the limits. God does not love those who go beyond the limits. {Quran 2:190]

Of course, not all the wars and fighting are for just reasons or to seek/maintain peace. Sometimes, pursuit of a narrow, parochial or unjust interest can be touted as a pursuit of peace, but humanity knows better.

Add to the quest for peace the quest of justice, and one can easily understand the logic and reality of life on one hand and the Islamic guidance/norms and the life of the Prophet on the other. Without justice, peace is an illusion. That is a human reality. Islam urges and emboldens people to never succumb to injustice. Rather, it instills courage and spirit to offer resistance to any social injustice and work collectively, creatively, and capably toward a just society.

"O you who believe! stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort (justice) or decline to do justice, verily Allah is well acquainted with all that you do." [Quran 4:135]

This pursuit of justice is not parochial or limited to only Muslims. Rather, Muslims are to uphold and defend justice - by themselves if necessary, but in collaboration with the rest of the humanity if possible - whether the victims and perpetrators are Muslims or non-Muslims. Notably, there are Muslims who are not quite in tune with such universal dimension of justice from the Islamic perspective. Thus, as the decent and fair-minded people would condemn the recent bigoted comment of the Pope Benedict XVI, the attacks by some fringe elements against churches (in Gaza and West Bank) in response must also be unreservedly condemned. CAIR's (Council on American and Islamic Relations, a Muslim civil liberties organization) call on Muslims to help rebuild those churches is exemplary.

As far as violence, yes, there have been wars and killing during the life of the Prophet. He himself led many expeditions, and in many battles he himself fought as well. But that is because LIFE sometime makes such war and fighting necessary and indispensable, as Islam does not teach, encourage or advocate pacifism in the face of injustice. Any war or fighting during the time of the Prophet must be understood within this essential reality of life. That is not so true in the post-Prophetic era, where sometimes non-Muslims as well as Muslims faced violence in the hands of the ruling establishment in the Muslim world. Muslims must acknowledge many such wrongdoings by Muslim rulers throughout history, even though in a comparative sense it was not necessarily any worse than under other religions or ideologies. Indeed, even though it should not be compared to the contemporary standard of human experience, during certain periods of Islamic civilization, non-Muslims, including Jews, found the best protection under Islamic rules and fled persecutions in the Christendom to the Islamic polities.

Now, let us take a look at some verses of the Qur'an. First, consider the following verses:

"Let not the unbelievers think that they can get the better (of the godly): they will never frustrate (them). Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of Allah and your enemies, and others besides, whom you may not know, but whom Allah doth know." [Quran 8:59-60]

Or, the favorite verse of Islam-bashers:

"Then, when the sacred months have passed, slay the idolaters wherever you find them, and take them (captive), and besiege them, and prepare for them each ambush." [Quran 9:5]

Based on these verses, if anyone draws or "wants" to draw the conclusion that Islam is violent and it preaches violence, they would be violating almost all the premises listed earlier in this essay. Islamic guidance is to help people find a balance between life's conflicting priorities. It is not static or predefined, but a dynamic search for an equilibrium. Whether in self-defense, to resist the evil of injustice and oppression, or to struggle toward a more just society, Islam requires its adherents to uphold certain norms and parameters. In the verse quoted above in which Muslims are urged to make ready their "strength to the utmost" of their power, one needs to take into account (a) the context of the entire Chapter, where it deals with treachery, hypocrisy and unilateral abrogation of a treaty that was imposed upon Muslims by their adversaries, and (b) the verse that comes after it.

"But if the enemy inclines towards peace, you (also) incline towards peace, and trust in Allah" [Quran 9:61].

The importance of this later verse is that peace is the ultimate goal. It ought to be the ideal and norm that a society should seek. Islam insists that its adherents work and incline toward peace.

Those who want to harm Muslims or cause general harm or injustice, Muslims (like any other people) would deal with them to resolve the problems and, if necessary, fight them, as the last resort. However, if the very same people desist and show inclination to peace, Muslims are duty bound to reciprocate for peace. The life and legacy of the Prophet Muhammad were guided by pursuit of justice and peace. Whenever people, Muslims or non-Muslims, take a verse in a fragmented manner, advertently or inadvertently, they commit serious error, or worse. By dubbing Islam violent while it guides us toward a balance in our life, we merely yield to and validate those fanatical and extremist fringes that use or abuse Islam for their extremist angles and agendas.

Peace and justice are amongst the two most important pursuits for humanity and so are those for Islam and Muslims. Islam is meant to guide its adherents toward peace and justice.

Here are some of the verses and the Prophetic narrations (hadith) that should be treated by Muslims as norms, and the humanity should hold them to these norms in accordance with the faith of Muslims in the Qur'an and the Prophet.

"Let there be no hostility except to those who practice oppression." [Quran 2:193]

Muslims do not and cannot have any problem with adherents of any other faith (be it Christianity, Judaism, Hinduism or even animism) or ideology (communism, capitalism, etc.), unless there is oppression committed by any. Of course, this assumes that Muslims themselves do not engage in practicing any oppression or injustice.

"...if any one slew a person unless it be for murder or for spreading mischief in the land, it would be as if he slew the whole people; and if any one saved a life, it would be as if he saved the life of the whole people." [Quran 5:35]

Life - of ALL people -- is sanctified and to be a Muslim is to show utmost respect for it. The sanctity of life - of Muslims and of others - was so important in Islam that the Prophet pursued an ingenious strategy of reclaiming Makkah: the entire conquest was virtually bloodless, a kind of feat unheard of in the blood-thirsty tribal Arab society. Furthermore, even for war and conflict, strict guidelines were set not to harm the life and property of any civilian, who are not active party to any hostility or conflict, and women, children, old men, monks, were to be particularly spared.

A person asked, O Prophet of God , whose Islam is excellent or the best (afdal)? He replied: "From whose tongue and hands the people (an-nas: irrespective of Muslims or non-Muslims) are safe." [Musnad-i-Ahmad, #6762; narrated by Abdullah ibn Amr]

The entire life of the Prophet was dedicated to help a conflict-ridden and blood-feuding society of Arabia come to civilization and serve as an illustration of human potential, where people do not give up hope for positive change and are willing to make adequate sacrifice toward establishing a just society for all people. The struggle of the Prophet was not an end point, but rather a reference point for the entire humanity as a source of guidance and inspiration.

Islam motivates people to seek a balance, tempering the extremities in their lives. It instills courage and valor in the weak and oppressed; at the same time, it humbles those who hold power and authority. It emboldens the downtrodden, while holds the oppressors and exploiters accountable. It urges the other-worldly people to take this world seriously and dearly, while it admonishes those who have forgotten about the life hereafter.

Thus, to say that Islam is peaceful does not explain why it also seeks to awaken people to a struggling spirit. And, to say that Islam is violent does not explain why it also emphasizes peace so ardently and embraces peace as the normative-imperative. Even Rabindranath Tagore, a Nobel Laureate in literature from India, recognized this aspect so beautifully in his novel, Gora. Through the words of Gora, the central character of the novel, in a conversation with a meek and abused Muslim, Tagore states: "One who tolerates wrong is also blameworthy, because he endorses wrongdoing in this world. You won't understand me, but remember that religion is not merely being good-natured, pleasant, humble, meek gentleman (bhalo-manushi). It simply emboldens the bad ones. Your Muhammad had understanding of this and that's why he did not propagate the faith merely as pleasant and meek gentleman (bhalomanush)". [pp. 111-112]

The Rebel Poet of Bengal, Kazi Nazrul Islam (nazrul.org) articulated this aspect aptly in his famous rhapsody "Rebel".

In one hand of mine is the tender flute
While in the other I hold the war bugle!

In explaining this juxtaposition of sword and flute, he explained:

. . To bloom flowers is my religion. Sword may be a burden in my hand, but I have not discarded it. I play flute with the young cattle-herders at dusk; I give Azan at dawn (prayer call of Fajr time) adding my voice to the Muazzin (the prayer caller); I also jump into the battlefield with my unsheathed sword at bright noon. My flute becomes the trumpet of battle.

My music is for the beauty, and the sword is for those monsters that endanger the beauty. [Nazrul Rachonaboli, Vol. 4, 1996, pp. 101-106]

Conclusion

Those who would like to pursue Jesus or Buddha as a model would soon find that puritanical and absolutist peace and acquiescence can't always help us deal with and resolve the harsh reality and nature of life. Those who are absolutist in regard to use of force and violence for collective selfishness or arrogance, be they Muslims or non-Muslims, would find that they would be buried and overcome in history by the collective decency of humanity and human civilization. Muhammad is one such very special personality in human history that successfully balanced the quest of peace and justice. Muslims in history often have badly failed in upholding that quest for balance in the footstep of Muhammad. Yet, during various time in history Muslims also have played exemplary roles in a comparative sense.

Conscientious people have never hesitated to acknowledge this historical reality. As in the context of the Palestinian conflict, Einstein reminded his fellow Jewish people in a speech in 1939:

There could be no greater calamity than a permanent discord between us and the Arab people. ... Let us recall that in former times no people lived in greater friendship with us than the ancestors of these Arabs." [see Einstein, Zionism and Israel: Setting the Record Straight]

The contemporary global context of vicious and malicious campaign against Islam and Muslims must not distract Muslims from being composed and dignified in their response on one hand and from being conscientiously self-critical on the other. It is only by valuing and upholding that Prophetic quest for that balance in the pursuit of justice and peace can Muslims overcome their own failures and miseries, and also serve the humanity in the path of God. This is a humanity-oriented quest, where Muslims must uphold the Islamic norm and spirit in pursuit of peace and justice, while building bridges with the rest of the world as part of a common goal.

Dr. Mohammad Omar Farooq is an associate professor of economics and finance at Upper Iowa University. He can be reached at farooqm@globalwebpost.com

The author welcomes volunteers who would like to translate this piece into their native language. 4/20/2007

Radiate_Truth

Like any and everyone else, Muslims and Islamics can be also be interpreted as Great Warriors, when need be??? Meaning they are no more gonna sit still while the rest of the world, whoever that might be, just happens to decide to come along and slaughter them like sheep for whatever selfish reasons???

Other then that, you would much rather be writing peotry, tending your gardens, enjoying art and the simply pleasures of life, left alone to live an average life-style, etc???

Which by the way is understandable...

Kneeling before you and caressing your hand with kisses.
Thank you, Obmar!!!

Radiate_Truth

I am some what behind in the news concerning "Iranian President Mahmoud Ahmadinejad", other then he is paying the United States a visit. For what little I have read, I am very disappointed in the way some of the American people have treated him since his arrival. Makes me wonder how some treat guests in their own homes. I am ashamed, embarrassed, outraged and horrified at the acts and actions of the American people. Booing and hissing at a foreign guest in our country. Would have thought we were better than that. I can imagine what his own countrymen and women, seeing this thro' media eyes, what they must now think of the American people.

What are your feelings on "Iranian President Mahmoud Ahmadinejad"???

obmar

http://www.ispi-usa.org/muhammad/muhammad16.html

Primary Sources
1. Qur'an as a source of the Sirah
The Qur'an itself provides the most interesting and objective source of the Prophet's Sirah. He is mentioned directly only four times (in contrast, the name Musa (Moses) appears one hundred and twenty seven times and Isa (Jesus) twenty five times). However, the entire Qur'an, in a way, is addressed to him. Multiple indirect references to events in the Prophet's life and mission abound. Most fascinating of all, is that the Qur'an is occasionally critical of the Prophet and gently chides him. A striking example is in the Surat 'Abasa.

"(The Prophet) frowned and turned away Because there came to him the blind man However, what could tell thee but perchance that he might grow (in spiritual understanding) Or that he might receive admonition and the teachings profit him? As to the one who regards himself as self-sufficient To him dost thou attend? Though it is no blame to thee if he grows not (in spiritual understanding) But as to him who came to thee striving earnestly And with fear in his heart Of him wast thou unmindful! By no means (shouldst it be so)! For it is indeed a message of instruction". (Qur'an 80: 1-11)

I have tried to include many but not all of these Qur'anic references to Muhammad's (S) life.

2. Ibn Ishaq (born AH 85/died AH 151)
This is the major source of Muhammad's (S) life. There were at least seven other attempts at documenting Sirah. None of them survived. 'Uqbah's (55- 141 AH) Sirah of the Prophet, which was one of those seven books was endorsed by Malik ibn Anas ,Idris al- Shafi'i, and Ahmad ibn Hanbal, did not survive.
A pupil of Ibn Ishaq made two copies of his manuscript. One reached Ibn Hisham (d. 218 A.H). His edited version is the main source of most biographies. The English translation is by Alfred Guillaumme, The Life of Muhammad.
Was Ibn Ishaq trustworthy? He appears to be very careful in his writings. When in doubt, he frequently precedes a statement by the word "Za'ama" (he alleged). Another indication of his attempt at remaining objective is the use of the phrase, "fi ma dhukira la" (remembered or mentioned). Another phrase he uses often is "fi ma balaghni" (came to my knowledge); (The account of Mi'raj is everywhere hedged with terms suggesting reservations and caution. After quoting both types of traditions that support "physical" or "spiritual" journeys, he makes the observation that it is immaterial whether the experience was real or visionary! Another phrase used is "Allah knows best."

Ibn Hisham, the Editor
A philologist of some repute, Ibn Hisham made useful and critical observations on the "poetry" cited in the Sirah and annotated it. However, he also appears to have abbreviated and sometimes even altered the original work. His over all contribution to Ibn Ishaq's original work is considered by most to be useful. Paradoxically Ibn Ishaq's biography of the Prophet is commonly referred to as "The Biography of the Prophet compiled by Ibn Hisham".

3. Ibn Jarar at-Tabari (d.923)
Another important source book frequently quoted is Abu Ja'far Muhammad ibn Jarar at-Tabari. This work called the Tarikh ar-Rusul wa al- Muluk {History of Prophets and Kings}, is one of the monumental pieces of work compiled by the author.

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Secondary Sources
1. Ali, Ameer. The Spirit of Islam: A History of the Evolution and Ideals of Islam with a Life of the Prophet. Amplified and revised, London: Chattos and Windus, 1964.
2. Armstrong, Karen. Muhammad: A Biography of the Prophet. Harper: San Francisco, 1992.
3. Andrae, Tor. Mohammed: the Man and His Faith. Translated from German by Theophil Menzel, New York, N.Y: Barnes and Noble, 1957.
4. Azam, Leila and Aisha Governor. The Life Of The Prophet Muhammad. London: Islamic Texts Society, 1985.
5. Azzam, Abdul Rahman. The Eternal Message of Muhammad. Translated from Arabic by Ceaser E. Farah; with an introduction by Vincent Sheean.New York: Devin-Adair Co., 1964.
6. Ghazi, Abidullah. The Life of Perfection. Skokie, IL: IQRA' International Educational Foundation, 1997.
7. Haykal, Muhammad Husayn. Life of Muhammad. Translated from Arabic by Isma'il Ragi al-Faruqi. Indianapolis, Indiana; American Trust Publications, 1976.
8. Irwing, Washington. The Life of Mahomet. London: J.M. Dent and sons, and New York: E.P. Dutton and Co., 1911.
9. Kelly, Marjorie. Islam. The Religious and Political Life of a World Community. New York: Praegers Publishers, 1984.
10. Lewis, Bernard. "Gibbon on Muhammad". In Daedalus, vol.105, no.3 (summer 1976): Pp.89-101.
11. Lings, Martin. Muhammad; his life based on the earliest sources. Rochester, Vermont: Inner Traditions International, 1983
12. Nadwi, Syed Abul Hasan Ali. Muhammad; The Last Prophet: A Model for All Time.Leicester.U.K: IslamicAcademy, 1993.
13. Nasr, Seyyed Hossein. Muhammad Man Of God. Chicago.IL: Kazi Publications, 1995.
14. Numani, Muhammad Shibli. "Allamah Shibli's Sirat an-Nabi". Translated from Urdu by Fazlur Rahman. Karachi: Pakistan Historical Society, 1970.
15. Peters, F E. Muhammad and the origins of Islam. Albany, New York:State University of New York Press,1994.
16. Raza, Ali Musa. Muhammad in the Qur'an. Lahore: Ashraf Printing Press, 1982.
17. Salahi, M.A. Muhammad: Man and Prophet, A Complete Study of the Life of the Prophet of Islam. Shaftesbury, Dorset: Rockport, Massachusetts, Brisbane, Queensland: Element, 1995.
18. Schimmel, Annmarie. And Muhammad is His Messenger. Chapel Hill, NC: University of North Carolina Press, 1985.
19. Von Denffer, Ahmad. A Day with the Prophet. Leicester, U.K: The Islamic Foundation, 1979.
20. Watt, William Montgomery. Muhammad: Prophet and Statesman. London: Oxford University Press, 1961
21. Zakariya, Rafiq. Muhammad and the Qur'an. London: Penguin Group, 1991.

obmar

Attitudes towards the Prophet Muhammad (S):
The two extremes.
Denigration, vilification and Worse
In Karen Armstrong's book, Muhammad: A Biography, a marvelous job has been done of documenting and analyzing Western attitudes toward Muhammad (S). The following is a brief summary of the chapter titled "Muhammad the Enemy" in her book. The rise of Islam was a political threat, and a religious catastrophe to the Christian world of that time. Muhammad (S) was immediately labeled as the antichrist, the great pretender, whose reign would herald the Last Days. The prevalent view was that the antichrist would establish his rule in the temple of Jerusalem and mislead many of the Christians with plausible doctrines. In the Christian mind Muhammad (S) appeared to fit the prophecy of the antichrist perfectly. In a fear-ridden fantasy, Muhammad (S) was portrayed by the Christians as an impostor, a charlatan, a lecher, and Islam was portrayed as the religion of the sword. This fictional portrait of "Mahound" (synonym for devil) persisted at a popular level for a long time. Islam also raised a troubling theological question for the Christians: Where was the need for Islam and how could God allow this "impious faith" to prosper when He had already given the world a chance for salvation through His grace and the vicarious atonement of Christ?
By the end of the eleventh century, as Europe was beginning to rise, the wars of Reconquista had begun. In 1085, Alfonso VI conquered Toledo back from the Muslims, and in 1095, Pope Urban II (1088-1099) summoned the knights of Europe to liberate the tomb of Christ in Jerusalem and proclaimed the First Crusade at the Council of Clermont. Songs written at the time of the Crusades show the depth of ignorance about Islam. Muslims were depicted as "idol worshippers," bowing down before a trinity of "Apollo (the ancient Greek and roman god of prophecy, poetry, and music sometimes identified with the god of light and truth or sun), Tervagant (French word for a violent and overbearing fictional deity attributed to Muslims; it's English derivative termagant means quarrelsome or shrewish), and Mahomet!"
In 1099 when the Crusaders conquered Jerusalem, Muslims were brutally massacred. The official words used to describe them were "filth" and "vermin." At a time when the positive myths of King Arthur, Robin Hood, and Charlemagne were evolving in the West, the negative myth of "Mahound" the enemy was already firmly established. The creation of an evil myth may have been necessary in order to define the myth of the "noble" Christians. Walter Lippmann, the notable columnist and social scientist, speculates that we tend to define "self" by first stereotyping "the other." Hence Islam became the despised reaction to benevolent Christianity. Muhammad (S) was claimed to have concocted miracles like that of the "white-bull," which terrorized the population and finally appeared with the Qur'an between its horns. One explanation given for the divine revelations he was receiving was that they were the result of epilepsy. Another story tells of a heretical monk named Sergius who presumably taught Muhammad (S) a distorted version of Christianity.
The stereotyping was not confined to Muhammad (S) and the Muslims. At the same time, Christians evolved terrifying fantasies about Jews who were allegedly killing children and mixing their blood with Passover bread. In fact, the first Crusaders began their journey to Jerusalem by massacring Jewish communities along the Rhine valley. In the Lateran councils in 1179 and 1215, Muslims and Jews were linked together as common enemies. They were to wear distinctive clothing and not to appear on the streets during Christian festivals or hold public office. This type of early branding can be seen later in history during the Second World War.
Early in the 14th century Pope Clement V (1305-14) declared the Islamic presence on Christian soil as an insult to God inciting further waves of violence and hatred. In 1492, Ferdinand and and Isabella conquered Granada and Spanish Muslims were given a choice of either conversion to Catholicism or deportation from their native land. Those who converted to Catholicism were nevertheless persecuted as crypto- Muslims for many years.
There were signs of a schizophrenic attitude towards Muslims at the time. In Dante's "Inferno," Ibn Sina (Avicenna) and Ibn Rushd (Averroes) are in limbo with the virtuous pagans like Euclid, Ptolemy, Socrates, Plato, and Aristotle, while Muhammad (S) himself is in the eighth circle of the hell with the schismatics.
In the sixteenth century, Luther saw the Pope and the Catholic Church as the real enemies of true Christianity. This, according to Luther, had allowed the Christians to be open to Islam. Many of the Christians including Luther continued to see Islam as a failed version of Christianity.
At the end of the seventeenth century, and the early eighteenth century, during the Renaissance period (the age of Enlightenment), the Bibliotheque Orientale written by Barthelmy d'Herrbelot, appeared with the following disappointing description under the entry "Mahomet."
"This is the famous impostor Mahomet, author and founder of a heresy, which has taken on the name of religion, which we call Mohammadanism"... surely not an enlightened description of Muhammad (S).
In the next century relatively fair interpretations of Islam started appearing in the West. In 1708, Simon Ockley, the well-known English Arabist, published the first balanced book, History of the Saracens, that gave a just account of the history and spread of Islam. In 1734, George Sale published a fairly accurate translation of the Qur'an titled The Koran, commonly called the Alcoran of Mohammed.... However, he appended to this translation, a highly vituperative essay titled A Life of Mohammed. In this essay he wrote " when the character of Mohammed is attentively surveyed----it is so shocking that it is a wonder that the country of his nativity has not been buried in oblivion. Any country would have blushed to produce such a monster."
During this century, another "fantasy" about the Prophet began to emerge. According to this new fantasy, Muhammad (S) was a great military hero not unlike Julius Caesar and Alexander the Great, who had made up the religion to become the master of the world. Needless to stay it fed into the stereotype of Islam as a militant religion. At the end of the eighteenth century, Edward Gibbon, the greatest English historian of his time and author of The History of the Decline and Fall of the Roman Empire (1776-1788) , which praised the monotheism of Islam and started giving the Muslim venture its proper place in history. Thomas Carlyle (1795-1881) , Scottish essayist, historian, and an influential social critic defended the Prophet in On Heroes, Hero-Worship, and Heroic in History, but dismissed the Qur'an as the most "wearisome, confused jumble, crude, incondite; endless iterations, long windedness, entanglement, ---- insupportable stupidity in short."
The "colonial spirit," driven by a belief in racial superiority, and a mission to civilize the barbaric native inhabitants of the conquered territories, characterized the nineteenth century. During the French Revolution, Islam continued to be seen as "the opposite of us." In the Qur'an, the European authors during the French Revolution concluded, there was "neither a principle for civilization nor a mandate that can elevate character." In the nineteenth century Washington Irving (1783-1859), one of America's more admired writers of fiction and folklore was fascinated by Prophet Muhammad's (S) persona and wrote a biography of him. Irving became interested in Islam when he arrived in Spain as diplomatic representative of the U.S. during the winter of 1823. From entries in his diary we learn that Irving spent at times whole days writing the legend of "Mahomet". In 1831 he submitted a complete manuscript for publication that because of disagreements with the publisher remained unpublished until 1849. The self-righteous, intolerant, Crusader mentality of the twelfth century, which regarded Muslims as a hated enemy and Muhammad (S) as an impostor, continued into the twentieth century. When the British General, Edmond Allenby arrived in Jerusalem in 1917 he announced "Now, the Crusades are over". Similarly demonstrating the animus of Christianity against Islam, the French commander Gouravd on arrival to Damascus in 1920, immediately marched to Saladin 's (Sultan Salahuddin Ayyubi) tomb and cried, "Nous revenous, Salladin."(We have returned O Saladin!).
Although European Christendom harbored many myths about Muhammad (S), and continued to regard Muslims as their enemy, the Muslim world itself was relatively unaware of the extent of Christian prejudice and animosity toward them until just 200 years ago (the Crusades had a relatively local impact upon Muslims). After all, the Qur'an had taught the Muslims to respect the Jews and Christians as the "People of the Book". They assumed incorrectly that this sentiment would be automatically reciprocated. Initially, as the Muslims started realizing the extent of this prejudice, their feelings were mixed; there was a great admiration for Western liberalism (most notable Muslim intellectuals in the past century or two were liberal), as well as increasing sense of dismay at being the targets of unjustified stereotyping. As the "double standards" and "selective morality" of the West became more widely evident, more recently during the political and religious conflicts in Palestine, Bosnia, Kosova and Chechnya, much of the initial goodwill towards it was lost. The West continues to generate new stereotypes of the Muslims, such as the oil rich sheik of the '70's, the fanatical Ayatollah of the 1980's, and the religion which kills creativity and freedom of speech, after the Rushdie affair. Some scholars continue to publish prejudicial essays and books on Muhammad (S) and the Muslims. There is a refreshing trend of a growing number of scholars, however, who are making an honest and non-prejudicial attempt at understanding Islam. They are generally objective, fair and empathetic in their writings. These include, Louis Massignon, H.A.R. Gibb, Henri Corbin, Marshall G.S. Hodgson, william G. Milward, Wilfred Cantwell Smith, Annmarie Schimmel, Ralph Braibanti, John L Esposito, John O Voll, Yvonne Haddad, Karen Armstrong, and many others. Although they remain a minority, they represent a historically significant phenomenon.

The Other Extreme: Near Deification
As the West distorted the image of Muhammad (S), it experienced a different transformation in parts of the Muslim world acquiring a cosmic status. Wilfred Cantwell Smith's observation describes quite accurately the attitude of many Muslims toward Muhammad (S) when he says, "Muslims will allow attacks on Allah. There are atheists, atheistic publications, and rationalistic societies. But to disparage Muhammad (S) will provoke from even the most 'liberal' sections of the community, a reaction of blazing vehemence."
The Qur'an itself is quite clear about the role of the Prophet. He is neither a divine presence nor an angel, but a human being and a Messenger:

"-Say: Glory to my Lord! I am aught but a man, sent as a Messenger." (Qur'an 17: 93)
"They ask thee, 'When is this Hour (the Day of Judgment) to happen?' Of which you speak so often? (Say) Its time is known only to thy Lord- thou art but a warner to those who pay heed.". (Qur'an 79: 42-45.)

Yet, among many works of devotional writings and poetry, the Prophet's persona became nearly divine. The religion of Allah (Din of Allah), in a way, was seemingly replaced by the religion of Muhammad (S) (Din of Muhammad (S)). The veneration extends even to the preservation and periodic of viewing of relics like the Prophet's hair. (For example a well-known shrine in Kashmir is called the Hadrat Bal Masjid: Mosque of the Prophet's hair). This excessive veneration may be understood better by a typical quote from a renowned Persian poet, Mawlana Nur ad-Din Abd ar-Rahman Jami (1414-1492).
"The sky became curved because of prostration before Muhammad The ocean is only a water bubble from Muhammad's generosity. The moon is a reflection of Muhammad's beauty. Musk is a little whiff from Muhammad's mole and tresses."
As Annmarie Schimmel observes with uncommon insight, this type of veneration of great religious leaders is understandable and not uncommon. She further elucidates that "the charisma of a true religious leader can be better recognized from such legends (legends crystallized around a nucleus of factual material) than from dry facts of his life" .
Although the love, affection, respect and loyalty for him is genuine and passionate and touching to behold, some Muslims don't realize that in their acts of excessive veneration, they come dangerously close to deification. Paradoxically, these attitudes negate both the Qur'an and Muhammad's (S) intent as to how he should be remembered. Muhammad's (S) hope was that he would be remembered as the final Messenger of the Lord almighty, the Warner, the Teacher, the Exhorter and the Exemplar par excellence, but not someone to be hero worshipped or deified: a subtle but important distinction. His greatest attribute may have been that he was unafraid to be a human. He appeared to be conscious of the fact that to deify a person is to create an excuse not to emulate him or aspire to reach the standards of excellence set by that individual, thus violating the fundamental expectation that his example would be followed.

obmar

Chapter I: The Search for Light in a Period of Darkness
The Seeker of Truth

The purpose of this article is not to review world history at the time of the advent of Islam, therefore my comments here are necessarily broad and sweeping in character. Nevertheless the Seventh century appears to have been a time of world wide moral confusion and decay. Christianity had divided into various sects and factions and controversies surrounded the personalities of Jesus and his mother, Mary. The Roman Catholic and Eastern Orthodox churches exhibited deep prejudice against each other and much intolerance. In Persia, absolutism of the monarchical system influenced and controlled most aspects of the society, and Zoroastrianism was unraveling. In addition to internal turmoil, Christianity and Zoroastrianism were in a constant state of friction. India and China were similarly morally adrift. India had thrown out Buddhism out of its birth land, and the old polytheistic practices were resurgent. The oppressive caste system, which Buddhism had revolted against, was as entrenched as ever. In China, a great flowering of the arts, music and dance was occurring, while at the same time there was general moral confusion. Many Chinese individuals claimed to be the followers of all of the three prevailing traditions, Confucianism, Taoism, and Buddhism. Buddha had been turned into an object of worship and huge statues depicting his likeness were commonplace; a surprising turn of events for a non-theistic religion whose founder had never claimed divinity, or prescribed idol worship.
The Arabian Peninsula, with the exception of Yemen, which was on the caravan route, was in darkness. Little was known about it to the outside world. Polytheism and idol worship were rampant in Arabia, so was tribalism and unrestrained pursuit of wealth and power. Most Arabs were nomads, with the tribal structure assuring them security. This stability was based largely on the tradition of "blood vengeance," which invariably resulted in an endless cycle of revenge. Society seemed even harsher in the cities. There were only a few cities like Makkah, Yathrib (later Madinat an-Nabi, city of the Prophet or for short Madinah), and Ta'if. A small number of rich and powerful families controlled the economy. Many of the poor were eternally entangled in a web of usury riba. This system of riba turned them into virtual slaves. Slavery itself was commonplace. Women's status was also extremely deplorable and they were treated largely as chattel, which was essentially another form of slavery. Marriage, inheritance, and divorce laws reflected the chauvinistic attitudes prevalent in the society. For example unlimited polygamy was widespread, primogeniture was the rule and sons often inherited their father's wives. A husband could stop conjugal relations with his wife and abdicate all responsibilities toward her without divorcing her and letting her go free. This cruel treatment of wives called zihar (turning your back on something) was widely practiced.
Although females were oppressed and abused routinely, female infanticide was commonplace, and male progeny was a source of pride and status in society, the majority of deities were female. The three major deities, al-Lat, al'-Uzza, and al-Manat were considered the daughters of Allah.

Have you seen al-Lat and al-Uzza and the third Manat?
What for you the male gender and for Him the female!
(Qur'an 53: 19-21.)

The Qur'an refers to the practice of burying alive infant girls by posing this poignant question;

When the female infant buried alive will ask for what crime was she killed? (Qur'an 81:8-9)

These injustices, inequities, and cruelties weighed heavily on the shoulders of at least some of the individuals living in Arabia. In spite of rampant polytheism and idol worship, some did have a concept of a transcendent God whom they called Allah.
The Qur'an refers to this in the following verses:

" If indeed thou ask them who has created the heavens the earth and subjected the sun and the moon (to His law), they will certainly reply, Allah. How are they then led away (from the truth)? Allah enlarges the sustenance (which He gives) to whichever of His servants He pleases; And if indeed thou ask them who it is that sends down rain from the sky, And gives life therewith to the earth after its death, they will certainly reply, Allah! But most of them understand not. What is the life of this world but amusement and play? But verily the home in the Hereafter - that is life indeed, if they but knew Now if they embark on a boat they call on Allah, making their devotion sincerely to Him. But when He has delivered them safely to land behold they give a share of their worship to others! ---". (Qur'an 29: 61-65)

Ibn Ishaq records that there were at least four individuals in Makkah who had turned away from idol worship and polytheism and had adopted the monotheism of Prophet Ibrahim (Abraham). They included the important figure, Waraqah bin Nawfal, who later verified the authenticity of Muhammad's (S) Prophethood. These people were called the Hanifs (the upright men or those who has turned away [from idol worship]).
Born in 570 C.E. Muhammad (S) was orphaned early in his life and was raised initially by a loving but poor grandfather Abd al-Muttalib and later by his Uncle Abu Talib. In these early years Muhammad (S) emerges as a quiet, thoughtful and introspective individual. He earned a reputation for being trustworthy (this earned him the title al-Amin), diplomatic and wise. There was an incident in his youth, during the rebuilding of the Ka'bah when a dispute arose over which tribe should place the "Black Stone" (al-Hajar al - Aswad) back in its previous spot. Muhammad (S) solved the problem by placing the stone on his cloak and asked members of all the tribes to lift it up. He then laid the stone in its designated spot himself.
He proved himself a conscientious and successful businessperson and caravan leader. This business acumen and his widely known reputation of trustworthiness thoughtfulness and gentility attracted the attention of Khadijah. An exceptional woman, Khadijah was a prominent businesswoman in a misogynist society. She had been married twice before and was a widow. Her marriage to Muhammad (S) was very fruitful and lasted until the rest of her life. They had six children, two sons 9who died as infants) and four daughters (Zayanb, Ruqayyah, Umm kulthum and Fatima).
Although married to a wealthy woman, the Prophet continued to lead a frugal life and spent much time in meditation. His favorite place for meditation was the Hira cave about three miles from Makkah. He would spend the entire month of Ramadan (the ninth month of the lunar calendar, and later the month during which Muslims were ordained to fast in order to practice abstinence and self-discipline to attain personal piety) meditating in this cave. This practice of meditating in seclusion, striving for wisdom and righteousness was common among the Arabs and was called "Tahannuf." The cave of Hira was where he received his initial revelation. However after he received the first revelation, which was in essence a call for action, the Prophet never went back to the cave.
It is difficult to resist drawing analogies between the seventh century world and the state of the human morality in today's world at the turn of the new millennium. The nuclear man-woman, two-parent family, as a core unit of society has eroded seriously in the West. Brazen sexual exploitation in the media is commonplace and illicit sex condoned and even accepted. Violence at home, against women, children, and violence in the streets, is frightfully routine. Substance abuse is widespread, with United States as the largest consumer of drugs in the world. Alcoholism is rampant, especially among college students, with only feeble attempts being made to address the problem. The lessons from the AIDS epidemic are being swept under the rug of political correctness. African- Americans have been liberated as slaves for a century and a half, yet many are still trapped in an unending cycle of poverty and discrimination, which is in a way a form of economic slavery. Because of a system that allows unrestrained growth of wealth without encouraging proper redistribution, economic disparities and injustices continue to grow at an alarming rate.
There are many excellent characteristics in Western societies, especially in the US, particularly freedom of thought, speech and assembly, a tolerant attitude toward eccentricities in human nature and an ambition to be a just and compassionate society. Many of these qualities, especially freedom of speech and thought and pluralism, are sadly lacking in many Muslim societies. Nevertheless the moral and socio- economic scene of today's world is uncannily similar to seventh century Arabia before the advent of Islam.
The unraveling of the moral fabric in today's society must weigh heavily on the minds of individuals with insight. They can draw personal solace and inspiration from the Prophet's life. The Arab tribal society of the Seventh century, whose structure was based on greed, debauchery, and violence, was changed in a very short time, by the Prophet, into a society with one of the highest moral standards in history. Compassion, humility, devotion to God and egalitarianism replaced the old well-entrenched tribal attitudes of pride in wealth, family and class, cruelty toward fellow humans and self-centered behavior. Women, for the first time in history, had rights and dignity, and the vulnerable and weak sections of the society were protected. Sexuality was removed from public prurience and became private and wholesome. Wealth was re-circulated so that even the smallest capillaries of the society were infused with energy and indigence became nearly extinct.
Those who are receptive to learning from Muhammad's (S) mission can draw inspiration and hope to reform the society they are living in. Their biggest challenge, however, would be to grasp the core values of his message by removing the accretions of cultural practices, vagaries of time and historical events that have confounded it. They cannot turn to any of the modern Muslim nations to search for paradigms of Muhammad's (S) community during his life. In fact in many Muslim countries and communities, anthropologists and social scientists discern the perplexing paradox of rapidly increasing enthusiasm for Islam and respect for Muhammad (S), and the persistence of very high levels of corruption, tribalism, violence, intolerance and injustice, which are the antithesis of the very ideals he preached and practiced in his life.
If the thoughtful analyst is successful in this attempt at understanding the core values of the Prophet's message, then he is likely to come up with dynamic and innovative solutions to current and future problems. The approach by most Muslims at solving current problems has been imitative rather than innovative. The lessons the analyst obtains are likely to have universal value and applicability, as human needs and problems are essentially the same regardless of color, ethnicity, race or religion or the century or millennium in which the person is living.

obmar

Chapter II: The Revelation (Wahy) an Its Immediate Aftermath
The Recipient of the Mantle of Messengerhood, The Warner and Exhorter

The first revelation (Wahy) in the cave of Hira, in the vicinity of Makkah, marked the beginning of Islam. The instrument of (Wahy) continued to be the primary source of guidance he received over the next twenty-three years.

"It is not in man's power that Allah should converse (directly) with him except by means of Revelation (Wahy) Or from behind a veil, Or by His permission, He sends a Messenger (Angel Gabriel) to reveal what He will: For He is supremely wise." (Qur'an 42:51)

The (Wahy) took many forms. The Prophet reported, "Revelation sometimes comes like the sound of a bell; that is the most painful way. When it ceases, I have remembered what was said. Sometimes it is an angel who talks to me like a human, and I remember what he says."
The words he heard during that first revelation in the cave have been immortalized in the Qur'an.

"Iqra' (Recite) in the name of your Lord (The Nourisher and Sustainer), Who has created (all things) He has created humankind from a clot (fetus) Recite! And your Lord is the most generous Who has taught (mankind) by the pen He taught humankind what he knew not" (Qur'an 96:1-4).

It is clear that for the Prophet the Wahy was an awe-inspiring experience. He felt physically crushed by it and was emotionally overpowered by the weight and majesty of the message as it sank into his psyche.
The words that Khadijah used to reassure Muhammad (S) when he went home after the first revelation, obviously shaken by the experience, are particularly insightful. When Muhammad (S) cried out in anguish, "'Woe, have I become a poet or am I possessed?" Khadijah answered, "'Allah will never disgrace you thus. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist those afflicted by calamity."
With this first revelation in 610 CE, at forty years of age, the second phase in Muhammad's (S) life began; a phase of private preaching of Islam. Along with this discreet spread of Islam came hardship, and continuing self-doubt and need for reassurance.
Muhammad's (S) doubts about the nature of what was happening to him must have been exacerbated during a long period (six months to two years called fatrah or break) without any revelation. In addition there must have been a sense of absolute loneliness. Any individual who sets out with a vision that truly is unique will be predictably lonely in the beginning. It is the very uniqueness of the mission, which makes one lonely. Frequently, the individual is the victim of derision, sarcasm, and jest. Most charismatic leaders have had to go through this phase of loneliness, uncertainty and sometimes depression.
Approximately six months after the initial revelation came the following exhortation to pray and a warning of the profound and difficult nature of the message he was to receive.

"O thou enfolded in thy mantle Keep awake in the night, but for a portion of it- a half of it or less Or a little more than that; and intone the Qur'an in measured tone We shall charge thee with a weighty message". (Qur'an 73:1-5)

Khadijah had instantly accepted the divine nature of the revelation. A small number of Quraysh followed suit surreptitiously. The most influential among those who accepted Islam early on was Abu Bakr. He was typical in many ways of those who tended to accept Islam. He was serious-minded, thoughtful, and given to introspection-someone who had already been searching for the truth. Some of the others who accepted Islam were from the group mentioned earlier called the Hanifs.
Muhammad (S) also started praying using physical postures quite different from the prevalent Qurayshi methods. Initially the prayers were offered in the privacy of homes or in secluded spots. Once one of Muhammad's (S) uncles accidentally stumbled upon Ali who was in the act of prayer. Somewhat puzzled at the unfamiliar activity, he wondered what was going on, to which Ali ibn Abu Talib replied that he had been taught by Muhammad (S) to pray according to the rituals of Ibrahim (as), a figure who was well known to the Arabs. The tendency in Islam toward finding commonalties with Judaism and Christianity through their shared Abrahamic (Ibrahimi) tradition was present from the very beginning. As mentioned earlier, Christians and Jews are referred to in the Qur'an by the phrase, Ahl al-Kitab (the people of the book) which gives them a special and higher status than the followers of other religions.

Excitement and Self Doubt
It seems Muhammad's (S) overwhelming sense of these first three years after the revelation is of awe at the majesty of the revelation, a great sense of excitement, but also of torturous self-doubt. The Qur'an alludes to this and consoles Muhammad (S) in the poignant Surat ad- Duha (The Glorious Morning Light),

"By the glorious morning light, And by the night when it is still, Thy Lord has not forsaken thee, nor is he displeased. Verily the end will be better for thee than the present. And soon will thy Lord give thee that which will please thee. Did he not find thee an orphan and give thee shelter. And found thee wandering (lost) and give thee guidance. And found thee destitute (in need) and made thee independent." (Qur'an 93: 1- Cool

The hope and promise of a future as glorious as the morning light after a dark night suffuses and illuminates both this and the following surah," The Broadening" in which the Qur'an reminds Muhammad (S) that,

"There is ease after each difficulty, Indeed ease after each difficulty." (Qur'an 94: 5-6)

The first three years after the initial revelation were ending. The early doubts had finally melted away. There was a small but dedicated group of believers and the time appeared to be ripe for taking the message to the public.

"Therefore expound openly what thou art commanded... And turn away from those who join false gods with Allah." (Qur'an 15: 94)

There was also the order to spread the message to one's close relatives.

"And admonish you nearest kinsmen." (Qur'an 26: 214)

And hence these trepidations of the first few years came to an end and the next phase of his life started, which was marked by a more open style of invitation to Islam and a concomitant and predictable increase in hostility and resistance from his opponents. It is both fascinating and revealing that even the individual who would later be rated as the most influential man in human history had these initial periods of doubt and uncertainty about his mission. It was the reassurance from the Qur'an and the confidence and support of his wife Khadijah , and his close companions which provided him the support he needed-surely a lesson for us lesser mortals!

obmar

Chapter III: Open Invitation and Brazen Hostility
The Stoic Optimist

Muhammad's (S) first attempt at public invitation (da'wah) was when he climbed atop a hill near Makkah and addressed the gathering, "O! the people of Quraysh. If I were to tell you that I see a cavalry on the other side of the mountain, would you believe me?" When they answered in the affirmative, he said, "Know then that I am a warner and that I warn you of a severe punishment... unless you affirm that there is no God but Allah." Though Muhammad's (S) plea had a sense of urgency, the Quraysh decisively rebuffed him.
Muhammad's (S) second effort at proselytization was to his relatives and tribe at a banquet he gave at his home. This invitation also was ignored. Ali , who was then merely a boy, was the only exception and offered to be Muhammad's (S) helper, incurring the derision of those present at the meal.
Although neither of the two invitations had a significant immediate effect, the word spread. Hardly a day would pass by without someone joining the fold of Islam. The Quraysh became increasingly alarmed at this trend. The new religion posed a great threat to the hegemony of the Quraysh over Makkah. The Quraysh held the honor of being the social and religious leaders of the Arabs. Their family was sometimes called the "family of Allah," or "Allah's neighbors", and held all the important positions which had to do with administration of the Ka'bah and performing of the rituals within it.
Another reason why the Quraysh were opposed to Islam was envy. The Quraysh could not reconcile themselves to the fact that a poor orphan was the recipient of the revelation and not one of their rich and powerful leaders. Envy and ignorance have always been the root cause of stereotyping and blind hatred.

"Also they say, Why is not the Qur'an sent down to some leading man, In either of the two cities?" (Qur'an 43: 31)

They also looked down upon Muhammad (S) because he did not have a surviving male progeny, since both his sons from Khadijah died before they were two years old.
The most important reason, though, was that the morality which Islam was advocating in its oft repeated dictum, "Believe and live righteously," was a direct attack on the lifestyle of the rich and powerful in the community. The challenge which Muhammad (S) presented, as Hodgson points out in his book The Venture Of Islam was to "rise to a level of personal moral piety such as had occurred to few to dream of. He (Muhammad) (S) presented it as a real possibility for human beings. And he presented it in a concrete, tangible form in which, by an act of will, they could adopt a new ideal practically". In a society where pride and conceit, lying and deceit, sexual decadence and mindless cruelty were the norm of the day, and compassion and mercy were looked down upon as character flaws, Qur'an's challenge of building up morality and changing long entrenched personal behavior proved to be both threatening and infuriating to many of the prominent leaders of Makkah.
In spite of their anger and frustration, the Makkans were leery of physically harming Muhammad (S). As he was under the protection of the tribe of Banu Hashim, killing Muhammad (S) would start the tribal cycle of revenge killing which could go on ad infinitum. Moreover as the total number of Muslims at that time was only about forty to fifty, Muhammad (S) was not considered a serious threat. This, however, did not prevent the Quraysh from plotting against him constantly. Qur'an talks about one such individual, who was prominent in opposition to Muhammad (S). (Some exegetes believe this individual was Walid ibn Mughayrah.)

For he thought (and) he plotted And woe to him how he plotted Yea woe to him how he plotted Then he looked around Then he frowned and he scowled Then he turned back and was haughty Then said he " this (Qur'an) is nothing but magic This is nothing but the word of a mortal. (Qur'an 74: 18-26)

As part of a campaign to destroy his credibility, Muhammad (S) was maligned as a poet, a soothsayer, and a possessed man.

So go on with thy mission (O Prophet) for thou art not by the favor of thy Lord either a sooth-sayer or one possessed. (Qur'an 52: 29-30)
I swear by the stars and their rising and setting, And by the night as it falleth, And by the dawn as it brighteneth. This is verily the word of an apostle, gracious by nature, endowed with wisdom emanating from the Lord of the throne: Deserving of obedience and trust. And your compatriot is not possessed. (Qur'an 81: 15- 22)

The Quraysh would frequently dump filth and garbage on Muhammad (S) and spread thorns in his path. It is fascinating to note how stoic and patient Muhammad's (S) response to these types of provocation was. Once when he noticed that the woman who would routinely thrown thorns in his path had not done so, he went over to inquire if she had become ill.
The poor and unprotected among the Muslims, especially the slaves, were brutally tortured. One notable example was the torture of Bilal. Every time pain was inflicted on him, his response, referring to Allah, was "Ahad" (One and only One). Some of these Muslims succumbed to this physical abuse. It is indeed extraordinary that these early followers of Muhammad (S) were so steadfast in their beliefs that they would endure this torment sometimes until it proved fatal. It is worth noting that by then, only a small portion of the Qur'an had been revealed. This was before the battle of Badr and other victories, which means that none of these early converts knew if Islam would survive as a religion.
Another tactic that the Quraysh employed to attempt to modulate Muhammad's (S) behavior was bribery. This prompted the famous retort by Muhammad (S), which is recorded by Haykal , "By Allah, if even they place the sun in one hand and the moon in my other hand, I will not be dissuaded from my mission."
One benefit of Muhammad's (S) incessant public humiliation and his patient acceptance of it, was the conversion to Islam of Hamzah bin Abdul Muttalib. Hamzah a prominent and powerful individual in Makkah could not stand to see his cousin being abused any longer. Within a few days of Hamzah's acceptance of Islam, Umar Ibn al-Khattab, who would become the second Khalifah (Caliph) of Islam, also became a Muslim. Initially angered by his sister and brother- in- law's becoming Muslim, he was quickly metamorphosed when he heard the following Verses:

"Whatever is in the heavens and on earth, Let it declare the praises of Allah, For He is the exalted in might, the Wise, To Him belongs the dominion of the heavens and the earth, It is He who gives Life and Death, and He has power over all things..."(Qur'an 57:1-5)

He had never heard anything as eloquent, compelling and majestic as these verses.

Migration To Abyssinia (Ethiopia) Of Some Muslims (the First Hijrah)

The continuous persecution lead to the first migration of Muslims to Abyssinia (modern Ethiopia). This occurred in the fifth year of the revelation. Fifteen individuals, eleven men and four women, were in the group, which traveled on a merchant ship to Abyssinia. The objective was not merely escaping persecution. It appears to have been at least partly an attempt to spread Islam. In fact, some of the most persecuted Muslims like Bilal,'Amr and Yasir did not migrate. Amongst those who migrated were prominent people like Uthman ibn 'Affan who was clearly not at risk of being persecuted. Abyssinia may have been chosen as a country to migrate to as the Christian king Negus, who was known for his tolerance and generosity, ruled it. In addition, Muslims felt more empathetic to Christians than to any other contemporary religious group because of the commonalties between the two religions.
The Quraysh decided to pursue the Muslims vigorously and make an example out of them. They petitioned Negus for the Muslims' repatriation back to Makkah. This lead to a court appearance by the Muslims and a dramatic dialogue between them and Negus. When Negus asked, "What is this new religion which is against both idol worship and Christianity?" Ja'far ibn Abu Talib, (Ali's [ra] brother), replied in part, "...We were ignorant, we would worship idols, eat carrion, indulge in every possible indecency. We would be cruel to our neighbors and relatives and would oppress each other and the strong would exploit the weak. Amongst us was born someone whose truthfulness and reliability became widely known. He invited us to Islam and urged us to give up idol worship, be truthful, stop being bloodthirsty, stop usurping the orphan's wealth and property, provide help to our neighbors, stop calumny against pious women, establish regular worship, practice abstinence, and give charity..."
When the Quraysh saw how impressed Negus was by this statement, they played their ultimate card. They tried to incite Negus, a good Christian, by stating that Islam was disrespectful to Christ ('Isa). Negus challenged the Muslims to recite what the Qur'an said about 'Isa (as). Ja'far ibn Abu Talib recited a few verses from Surat Maryam (Mary):

"Thereupon, she made a sign towards him (the newborn baby Jesus, suggesting that they should speak to him rather than to her). They said, 'How shall we speak with one who is in the cradle, a mere infant?' The babe said, 'Verily, I am the servant of Allah; He hath given me the Book, and hath made me a Prophet. And he hath made me blessed wherever I be, and enjoined on me regular prayer, and alms as long as I live, and to be duteous to my mother; And He hath not made me to be overbearing, or depraved. And blessed I am the day I was born and the day I shall die, and the day I shall be raised to life." (Qur'an 19: 29-33).

The eloquence of the verses deeply moved Negus' and his court and won the Muslims a safe stay in Abyssinia. Over the next few years, approximately eighty-three Muslims migrated to Abyssinia. Many of them returned to Makkah when they heard a rumor that the pagans of Quraysh had accepted Islam. The rumor is linked incorrectly to the infamous and fictitious incident of the satanic verses. (See appendix)

Siege in Abu Talib's tribal abode. (Boycott By Makkans of Muhammad's (S) Clan)

In spite of all the hostility of the Quraysh the number of Muslims kept increasing slowly. The Quraysh in the seventh year of the mission decided to try a different tactic to stop the spread of Islam. To stop Muslim contact with the outside world they physically isolated Muhammad (S), his followers and his uncle Abu Talib's tribe in the part of Makkah where they had their homes. They cut off food supplies to the clan and shut down trade and all social contact with its members. This siege would go on, the Quraysh declared, until the tribe rescinded their protection of Muhammad (S) and handed him over to be punished.
This which siege lasted for three long years and must have at times appeared endless and hopeless, but eventually, many of the less militant elders in Makkah could not stand to witness the misery of Abu Talib's clan any longer. The steadfast support shown to Muhammad (S) by his clan must have impressed them and so they decided to remove the sanctions.

Reconfirmation of the mission and rejuvenation of hope (Isra'/Mi'raj).

It was now ten years after the revelation and the ordeal of the siege was over. However the attempts at spreading the message of Islam and gain new converts were advancing at a very slow pace. It was in this period of darkness and despondency that Muhammad (S) had the experience of the night journey (Isra') and of the ascent through the heavens (Mi'raj).

Glory be to Him who conducted His servant by the night from the holy mosque (in Makkah) to the distant mosque of al- Aqsa (in Jerusalem) The precincts of which We have hallowed that We might show him a few of our signs Verily He is all hearing all seeing. (Qur'an 17:1)

Whether the experience was physical or spiritual is immaterial. It is, however, relevant that it renewed Muhammad's (S) confidence in his mission and restored his sense of hope. The limits of time and space disappeared and he could perceive the unifying and eternal nature of the message of Islam. The entire universe was gathered up and laid out before his eyes and the continuity of the message and its finality were reaffirmed. The morning following this profoundly mystical event, it was reported that his face was radiant with joy.
This event did not end the years of anguish. Soon, (possibly in the year 619 C.E) two of Muhammad's (S) most important supporters, his uncle Abu Talib and his wife Khadijah died. The Messenger would remember it as the "Year of Grief". With their deaths an exponential increase in physical hardship and humiliation was heaped upon Muhammad (S).
Hoping to find a friendlier audience elsewhere Muhammad (S) made a trip to the city of Ta'if, alone. There he ran up against the hostility of the local tribal leaders. They incited the rabble in the streets to taunt him and throw stones at him, forcing him to seek refuge in a vineyard. The prophet Muhammad (S) turned to his Lord in despair and pleaded:

"O Allah, To Thee I complain of my weakness, my lack of resources and my lowliness before men. O most Merciful! Thou art the Lord of the weak and Thou art my Lord. To whom wilt Thou relinquish my fate! To one who will misuse me? Or to an enemy to whom Thou hast given power over me? If Thou art angry with me then I care not what happens to me. Thy favor is all that counts for me. I take refuge in the light of Thy countenance, by which all darkness is illuminated. And the things of this world and next are rightly ordered. I wish to please Thee until Thou art pleased. There is no power and no might save in Thee".

Muhammad's (S) return to Makkah from Ta'if was impossible without the renewal of tribal protection. Muhammad (S) asked and received protection from a non-Muslim man named Mut'im bin 'Adi. This surely must have been one of the grimmest periods of Muhammad's (S) mission, as nothing seemed to be going right. Two of the most important people in his life had passed away. The hostility of the tribes appeared to be reaching new crescendos all the time. Attempts to invite outside tribes appeared to be fruitless as well. The difficult period when Muhammad's (S) mission seemed to run into a series of dead ends had reached its lowest point. He didn't know that the long tunnel of despair was about to end and his mission would enter the next phase. This phase culminated in the migration to Madinah.
The patience and stoicism Muhammad (S) displayed during this phase has been a source of strength to many a Muslim who has found himself beleaguered by apparently hopeless circumstances.

The Prophet's interactions with non-Muslims

`Mut'im bin 'Adi, Muhammad's (S) "protector" on his return from Ta'if to Makkah, was one of many non-Muslims who helped Muhammad (S) during his mission.
Abu Talib, his uncle and mentor, never accepted Islam, but he remained a steadfast supporter all his life. He was the Prophet's main protection against the wrath of the other Qurayshi clans. He and his clan suffered a great deal because of this, which included the boycott and the siege they endured for several long months. Due to the fear of retaliation and reprisal, which would be unleashed under the tribal traditions, the Quraysh were restrained from inflicting significant bodily harm to Muhammad (S), as long as Abu Talib was alive. During the siege some Quraish smuggled in small amounts of food. The biographers record Hakim bin Hazam as one who was caught by Abu Jahl while smuggling flour to the Prophet's household.
Early in his mission, the Prophet realized that although he was protected by his relationship with Abu Talib, many of his companions were not. They were being subjected to torture. He advised his followers to migrate to the Christian nation of Abyssinia. "If you were to go to Abyssinia (it would be better for you) for the king will not tolerate injustice and it is a friendly country," he said "until Allah shall relieve you from your distress".
Another outstanding figure in the early history of Islam is the Christian elder Waraqah bin Nawfal, who may have become a Hanif at the time Muhammad (S) received his first revelation. He listened to the description of the revelatory experience and confirmed it to be a true event rather than the hallucination of a man possessed. This was a crucial source of reassurance for Muhammad (S) at that time.
During the migration, the Prophet and Abu Bakr hired Abdullah bin Arqat, a polytheist, to guide them to Madinah. They confided to him their plan to migrate, handed over to him the two camels that Abu Bakr had prepared for the journey, and told about the location of the cave where they would hide until the pursuit abated. After three days Abdullah bin Arqat joined them with his own camel and led them safely to Madinah.
The most remarkable and the least known of these non-Muslim helpers was a Jewish Rabbi who fought along with the Muslims and died in the battle of Uhud. Ibn Hisham records his name as Mukhayriq and identifies his tribe as the Banu Tha'lah. His tribesmen tried to dissuade Mukhayriq from joining the Muslims in this war by pointing out that as the battle was being fought on a Saturday, the day of Jewish Sabbath, he had a religious excuse not to participate. Mukhayriq argued that the covenant Jews and taken with the Muslims took precedence over any religious and other excuses.
When the Prophet was forced to go out of Makkah to face the tribe of Hawazain in the battle of Hunain, he was short of weapons. He asked the wealthy polytheist Safwan bin Umayya if he would loan his weapons to the Muslims. Safwan bin Umayya wanted to know if the Prophet was demanding them by force. The Prophet replied that they were to be a "loan and a trust until we return them to you". The Muslims borrowed a hundred coats of mail and arms to go with them. The Prophet continued this practice of cooperating with non-Muslims and finding common ground with them all his life. His invitation to the rulers of the neighboring kingdoms is another example discussed later in this manuscript.
Muslims these days would be well served to keep these examples in mind. The Prophet's attitude was in perfect harmony with what the Qur'an itself says about non-Muslims.

"Yet they are not all alike. Among the people of the book an upright section recite the word of God during the night hours and bend in adoration. They believe in God and the Day-After, enjoin the right, forbid the wrong, and are eager to do good. These are the righteous. In addition, whatever good they do shall by no means go unacknowledged and Allah knoweth those who are righteous. (Qur'an. 3: 113-115)

On another occasion in the same chapter the Qur'an says:

"Among the people of the book are some to any of whom if thou should entrust a large treasure, he will restore it to thee; and among them also are some to anyone of who if thou shouldst give even a single dinar, he will not restore it to thee unless thou art pressing in thy demand on him. This because they say, "we owe no responsibility to keep faith with those who have no knowledge of the Jewish scriptures" and thus they foist a lie on Allah and they do it knowingly. (Qur'an 3: 75)

There is a tendency among some Muslims to look at all non-Muslims as enemies. That clearly wasn't the case then nor is it the case now. The list of people who empathize with the Muslim cause and have taken a courageous and noble stand on their behalf is long and impressive. The Prophet did not have any close confidants that were non-Muslims, but he sometimes took non-Muslims into confidence in matters of extreme importance.

obmar

Chapter IV: Unexpected Avenue for Expansion: Hijrah
The Plurastic Leader

Yathrib (later called Madinat an-Nabi, the city of the Prophet, and for short, al-Madinah) was an old city, the second largest in Arabia. Its population consisted mostly of two large Arab tribes and a number of Jewish tribes who lived in small forts around the city. The two Arab tribes, which later became the "Ansars" (helpers), were the Aws and Khazraj. The political fortunes of the two Arab tribes and the Jews of Madinah waxed and waned. Sometimes they were allies, but there was always covert and sometimes overt hostility. The Aws and Khazraj had been weakened by internecine warfare, leaving the Jewish tribes as the ascendant group.

Contact with Madinans: Oaths of Aqabah

Because of their familiarity with Judaism, the Madinan Arabs were conversant with the concept of monotheism. Since the Jewish tribes held messianic expectations, the concept of a new Prophet was not alien either. During the Hajj, Muhammad (S) used to go to the various tribal groups who were visiting Makkah and personally convey the message of Islam to them. This practice brought him in touch with the Madinan tribes who later were called the Ansar (Helpers). In the tenth year of his prophethood, he took his message to visitors from the Madinan tribe of Khazraj. The Qur'anic verses impressed the six to eight individuals in this group, convincing them that Muhammad (S) was the Messiah whom the Jews of Madinah seemed to be awaiting. They wanted Muhammad (S) to be part of their group in order to prevent the Jews from claiming him as their own.
During the following pilgrimage season approximately twelve people from the tribe of Khazraj took the oath of allegiance to Islam. In the next year (the twelfth year of the mission), a much larger number of about seventy-two accepted Islam. The oath, called "The Pledge at al-'Aqabah." , which Muhammad (S) took with the Madinans said, in part, "Not to associate anything with God (shirk); not to steal, fornicate, slander anyone, kill any offspring and not to disobey what was right." Muhammad (S) promised solidarity with the Madinans saying, "Your blood is my blood. Your destruction is my destruction. You are of me, and I am of you. I shall fight whomsoever you fight and make peace with whomsoever you will make peace."
The Prophet sent back to Madinah with them an instructor Mus'ab bin 'Umayr. Remembered as "The Reader", he was responsible for teaching them Islam and the Qur'an. The precedent for carefully selecting individuals to teach and lead was set.
Muhammad (S) accepted the Madinan invitation to migrate to their city. As always, he was thorough and meticulous in his preparation. The first Muslims who were told to migrate were the most vulnerable, the women and the slaves.
It was now the thirteenth year of the Messengerhood. Except for Muhammad (S), Ali, Abu Bakr and a few other Muslims, everyone else had left Makkah. The Quraysh had finally realized what was happening. They were chagrined at having over looked the clandestine migration of Muslims to Madinah and now felt threatened by the opening of a new avenue for the spread of Islam. Their chance to snuff out Islam was inexorably slipping away. They came up with a bold solution that would root out the problem once and for all: to assassinate the Prophet. To immunize themselves against retaliation, members of each tribe would participate, thus distributing the responsibility and the blame.

The Migration (Hijrah)

Muhammad (S) became aware of the plan to assassinate him and started to plan for the migration discreetly. Abu Bakr was asked to prepare two camels for the journey. Ali was asked to sleep as a decoy in the Prophet's bed the night of the migration. The assassins who were spying on Muhammad (S) were fooled. This allowed time for Muhammad (S) and Abu Bakr to escape and hide in a cave in Mount Sur, about three miles to the east of Makkah and a mile above sea level, until the pursuit had died down.

"If ye help not your leader (Muhammad), (it is no matter): For Allah did indeed help him, when the unbelievers drove him out: He had no more than one companion (Abu Bakr): They two were in the cave, and he said to his companion "Have no fear, for Allah is with us" Then Allah sent down His peace upon him..." (Qur'an 9: 40).

The arrival at Madinah could not have been more different than the departure from Makkah. The entire populace seemed to be out in the streets. The city was buzzing with expectation and joy, little girls were singing his praises, and families were competing with each other to host him. To avoid showing any kind of favoritism, Muhammad (S) chose to stay as a guest with Amr bin Awj, in front of whose house his camel had spontaneously halted. The tradition of weekly congregational prayers was started on the first Friday of his arrival in Madinah.

"O ye who believe! When the call is proclaimed to prayer on Friday (the day of assembly) hasten earnestly to the remembrance of Allah." (Qur'an 63:9).

Just before the migration, another important event had taken place. The danger to Muslims in Makkah was in extremis and there was a realistic possibility of their total eradication. Muhammad (S) received divine permission, through the instrument of Wahy, to fight back in self-defense against those who violently oppressed the Muslims.

"Permission is given (to fight) those who have taken up arms against you wrongfully. And verily Allah is well able to give you succor. To those who have been driven forth from their homes for no reason than this that say 'Our Lord is Allah.' Hath not Allah repelled some men by others, cloisters and churches and synagogues and mosques, wherein the name of Allah is ever mentioned, would assuredly have been pulled down. Verily, him who helpeth Allah, Allah surely helps. For Allah is indeed Right, Powerful, and Mighty. Those who, if we establish them in the land, will observe prayer and pay the poor due and enjoin in what is right and forbid what is wrong, The final issue of all things rests with Allah. And if they charge thee with imposture, then (bear in mind) that already before them (there have been other people who had behaved likewise with their prophets such as) the people of Noah, and 'Ad and Thamud..." (Qur'an 22: 39-42)

"Fight in the cause of Allah those who fight you, But don't transgress limits; For Allah loveth not the transgressor. And slay them wherever you catch them, And turn them out from where they have turned you out; For tumult and oppression are worse than slaughter; But fight them not at the sacred Mosque, Unless they first fight you there; But if they fight you, slay them; Such is the reward of those who suppress faith. But if they cease, Allah is oft forgiving, most merciful. And fight them on until there is no more oppression, And there prevail justice and faith in Allah; But if they cease let there be no hostility except to those who practice oppression" (Qur'an 2: 190-193)

Migration (Hijrah) to Madinah is a watershed in Muhammad's (S) mission. One of the first public acts as he took charge of the city of Madinah was to build a mosque (Masjid) historically known as the Masjid an-Nabawi or the Prophet's Mosque. Next he set about getting all parties together to sign a covenant, arguably the first of it's kind in history, which would set standards for pluralism, tolerance and cooperation between various religious and ethnic communities.

The Covenant of Madinah ("...Conditions must be fair and equitable to all.")

The agreement that Muhammad (S) successfully persuaded the two Arab tribes of Aws and Khazraj, as well as the three Jewish tribes residing in Madinah to sign is called the "Covenant of Madinah." This covenant set out many of the principles essential to the peaceful functioning of a pluralistic society. It gave equality to all its citizens and accepted the coexistence of different religions in the community. All religious, ethnic and tribal groups had equal protection, rights and dignity. Muhammad's (S) inspiration for this pluralistic model was the Qur'an, which makes it incumbent upon Muslims to accept and respect all the previous messengers without distinction and respect their communities.

Say, "We believe in Allah and that which has been sent down to us And that which was send down to Ibrahim (Abraham), Isma'il (Ishmael), Ishaq (Isaac), Ya'qub (Jacob) and his progeny, And that which was given to the Prophets from their Lord And we make no distinction between any of them And to Him we are resigned (Qur'an 2:136).

The concept of the "Ummah", the community of the believers and their allies, supporters and friends, was advanced for the first time in this covenant and laws respecting life and property were enunciated. Madinah was to be a sanctuary for all signatories of the covenant. Treachery was discouraged and loyalty encouraged. The phrase "loyalty is a protection against treachery" appears many times in the text of the covenant. The full text of the covenant is in the appendix.

Pluralism-The Islamic view

The concepts laid out in the "covenant" provide an outline for a pluralistic society. Pluralism is essential in ensuring dignity to minorities in any multi-religious society. Even in countries where, for all practical purposes, there is only one religion, there are sects and groups within the religion that demand the protection and spiritual and intellectual freedom which pluralism offers. The concept of pluralism differs substantially from tolerance alone. Pluralism presupposes equality amongst various groups, rather than one elite group merely tolerating another inferior group out of charity. It allows for coexistence of different religious communities that live by their own beliefs, judge themselves by their own laws, and help each other against any outside threat.
The Qur'an may be the only major scripture which talks explicitly about pluralism.

Verily they who believe (in the message of Qur'an) And they who are Jews, Christians, and Sabeans (a religious group whose identity is obscured by history) Whoever believes in Allah and the Last Day, and does that which is right Shall have their reward with their Lord. Fear shall not come upon them and neither shall they grieve. (Qur'an 2:62)

The Qur'an also condemns the antithesis of pluralism that is "Particularism" (a theological belief that only an elect few who follow a particular faith are eligible for redemption).

And (both) the Jews and the Christians say, "We are Allah's children, and His beloved ones" Say! Why then does He cause you to suffer for your sins? Nay you are but human beings of His creating He forgives whom He wills" (Qur'an 5:18-19)

Emphasis upon community (Ummah) in Islam.

Islam places as much emphasis on the establishment of a just and social community as it does on attaining personal piety. Hypocrisy is defined as public display of piety and private acts of uncharitable behavior.

"Seest thou one that denies the Faith Such is the man who repulses the orphan And discourages the feeding of the indigent So woe to those who offer the prescribed prayer But are unmindful of the purpose (underlying it) Who only make a show of devotion But refrain from even elementary acts of kindness" (Qur'an 107: 1-7)

Symbolic of the importance of society over the individual is the fact that worship in a group is deemed more desirable than in solitude. It was therefore quite natural that the Masjid became the center of all activities in Madinah .It was the focal point around which all activities of the community, religious, social, political and economic were conducted.
The Prophet didn't have a house separate from the Masjid and small rooms were built along the perimeter of the Masjid for his wives. In one corner of the Masjid was a flat platform (as-suffah), where visitors who had no other place to stay would sleep. Prominent among the "people of as-suffah", a few years later, was Abu Hurayrah, the famous chronicler of the Prophetic traditions. The first few days in Madinah also saw the beginning of the "Adhan" or the call for prayer.
Another notable act of building a cohesive Ummah was that the Madinans, called the "Ansars" or helpers, took on all of the responsibilities of the Migrants or "Muhajirun" (approximately forty five in number at that time), and treated them as their brothers.

"Verily, they who have believed and left their homes and staked their lives and wealth in the cause of Allah, And also they, who have given shelter and help to them, These shall be friends the one to the other..." "They who have believed and left their county and struggled in the way of Allah, And they who have given the Prophet and his followers asylum, And been helpful to them, these are verily the faithful. Mercy is their due and an honorable provision." (Qur'an 8:72 and 74)

In a very short period after the Migration to Madinah, Muhammad (S) had proven himself capable of uniting various factions and setting exemplary standards of cooperation between them. He made a seamless switch from being a person under constant persecution to a leader with a large administrative and judicial responsibility. However this phase provided only a short respite before the next period of his mission. This phase was marked by crucial battles for survival of the Muslim community.

Radiate_Truth

obmar

you are free to pick anything here.

it should be like your second lounge, by now.
and you can invite those that can share my sanctuary in here too.

Radiate_Truth

Hopefully, cross your fingers, we won't get any trouble makers.
Like you said, this is a peaceful forum and I'd like to keep it that way.

I might post an article from here on other forums I frequent...
Link or source it from here.
See who all takes the bait.
If that's OK with you???

obmar

most people are pretty good inisde.

Radiate_Truth

Once they find out I'm a Zionist...
They're not...
The majority aren't.

obmar

http://muhammad.net/j/index.php

wealth of info here.
on the Last Mesenger

Radiate_Truth

I need to post some positive stuff on Zionists and Zionism also.

Try to check out your sources...
And post some positive stuff on Muslims also.

I like stories that have like a, "they all lived happily everafter" ending to them.

obmar

Do you need permission to post here.

No you dont, RT.