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{{Otherpeople|Muhammad}}
{{Muhammad}}

'''Muhammad''' (] '''{{lang|ar|محمد}}''' ''{{ArabDIN|muḥammad}}''; also '''Mohammed''', '''Mohamet''', and other variants<ref>]: ''Muhammed''; {{Audio|Ar-muhammad.ogg|click here}} for the Arabic pronunciation</ref>(570-632 C.E), ] is the founder and last prophet of Islam.

According to his teachings, the true ] faith of ], ] and other prophets had been ] by man over time, and Islam was its authentic restoration.<ref name="EspositoI"> John Esposito (1998) p.12; (1999) p.25; (2002) p.4-5</ref> <ref name="EoI"> ], Muhammad article </ref> <ref name="Peters"> F. E. Peters, ''Islam: A Guide for Jews and Christians'', Princeton University Press, ISBN 0-691-11553-2, p.9 </ref>

For the last 23 years of his life, beginning at age forty, Muhammad reported receiving text messages from God delivered through the angel ]. The content of these revelations, known as the ],<ref> The term Qur'an was invented and first used in the Qur'an itself. There are two different theories about this term and its formation that are discussed in ] cf. Encyclopedia of Islam article on Qur'an.</ref> was memorized by his followers and compiled into a single volume shortly after his death. The Qur'an, along with the details of Muhammad’s life as recounted by his ] and his ], forms the basis of Islamic doctrine.

==Etymology==
]
The name '']'' etymologically means "the praised one" in Arabic.<ref>{{cite web|author=Dan McCormack|title=Online Etymology Dictionary|publisher=Douglas Harper|accessdate=August 14|accessyear=2006|url=http://www.etymonline.com/index.php?term=Muhammad}}</ref> Within Islam, Muhammad is known as "The Prophet" and "The Messenger". Although the Qur'an sometimes declines to make distinction among prophets, in verse {{Quran-usc|33|40}} it singles out Muhammad as the "]" ({{Quran-usc|33|40}}) <ref name="Ernst"> Carl W. Ernst, ''Following Muhammad: Rethinking Islam in the Contemporary World'', University of North Carolina Press, p.80</ref>. The Qur'an also refers to Muhammad as "Ahmad" ({{Quran-usc|61|6}}) (Arabic :احمد), Arabic for "more praiseworthy".

==Historical view of Muhammad==
{{seealso|Non-Muslim view of Muhammad}}
{{seealso|Historical Muhammad}}
] script]]
The major source of information on Muhammad's life is the Qur'an. In addition the traditional Muslim biographies of Muhammad and quotes attributed to him (the ] and ] literature) provide further information on Muhammad's life. <ref> John Esposito (1992) p.7 </ref> The surviving sources are part of the ]s, the compilation of the Qur'an was completed early after the death of Muhammad while the earliest surviving written ] dates to 150 years after Muhammad, and the compilation and analysis of the hadith literature took place even later.

Most historians agree that Muhammad lived during the 7th century and adopted various monotheistic traditions in an effort to replace the common polytheistic religions of the ], eventually gaining wide acceptance as a prophet. Academic scholars such as ], ], ], ], ], ], Grimme and ] agree that Muhammad was sincere and had a profound belief in himself and his mission as nothing else could explain "Muhammad's readiness to endure hardship and persecution during the Meccan period when from the secular point of view there was no prospect of success." <ref></ref> <ref name="Oussani">


Muhammad's phenomenal success in attracting followers and establishing a community state that dominated Arabia was because of his unusual steadfastness and loyalty despite persecution and oppression, and being found by his followers as a righteous, trustworthy, pious, compassionate and honest man. <ref> John Esposito (1992) p.13 </ref>

==Overview==
]
Born to ], Muhammad initially adopted the occupation of a merchant. The Islamic sources indicate that he was a charismatic person known for his integrity. <ref name="Ernst1"> Carl W. Ernst (2004), p.85 </ref> The sources frequently say that he, in his youth, was called with the nickname "Al-Amin" (Arabic: الامين ), a common Arab name, meaning "faithful, trustworthy" and even was sought out as an impartial arbitrator. Muhammad often retreated to a cave on a mountain outside ] called ] for contemplation. In the year 610, when Muhammad was about forty, he had been been visited in the cave by the ] who commanded him to recite verses sent by God. These revelations purportedly continued for the next twenty-three years, until his death. The collection of these verses is known as the ].

He expanded his mission as a ], publicly preaching ] and warning of a ] when all humans shall be held responsible for their deeds. He did not wholly reject ] and ], two other monotheistic faiths known to the ]s, but said that he had been sent by God in order to complete and perfect those teachings.

Many in Mecca resented his preaching and persecuted him and his followers. Eventually, in ], he was forced to move out of Mecca in a journey known to Muslims as the ] (the Migration). He settled in the area of ''Yathrib'' (now known as ]) with his followers, where he was the leader of the first avowedly Muslim community.

The Meccans started attacking Medina. Even though the attacking armies were several times stronger in numbers and in weaponry, Muslims defeated these invaders every time they attacked.{{fact}} After eight years of exile, Muslims marched on Mecca and took control of the city. Not a single drop of blood was shed in the process of taking over Mecca.{{fact}} The Muslims subsequently removed all ], from the ]. Most of the townspeople accepted Islam. In March 632, Muhammad led the pilgrimage known as the Hajj. On returning to Medina he fell ill and died after a few days, on June 8.

Under the ] who assumed authority after his death, the Islamic empire expanded into ], ], ], ], ], ], much of the ], and ]. Later conquests, commercial contact between Muslims and non-Muslims, and missionary activity spread Islam over much of the ], including ] and ].

==Sources for Muhammad's life==
{{main|Historiography of early Islam}}

], who compiled ], into a book form]]
Following the death of Muhammad, verses of Qur'an were collected by his son-in-law Ali ibn Abi Talib into a book form. The Qur'an which literally translates as "Recitation", was also originally maintained by the "]", people who memorised the entire document. Similarly, for some time, the immediate or contemporary biographical records of Muhammad, his "]", were passed on orally.

The ] are the written collection of the Arab oral traditions concerning Muhammad. The dates often given for Muhammad's life are 570-632 ]. The most authoritative hadiths in Sunni Islam are compiled in the "'']''" or "'']''", while in Shia'ism more emphasis is placed on the "'']''".

The earliest known biography of Muhammad is a collection of "hadith" called the ] or, the ''Life of the Apostle of God'', by ] who was born in approximately ] and died in ]. He thus wrote his biography well over one hundred years after Muhammad died and would not have been able to speak to any eyewitnesses but does reference other biographies of which no texts have survived. Ibn Ishaq's work is contained in fragments quoted in a compilation of anecdotes and traditions composed by Islamic historian ] (d. 834) and ] (838-923).

Other sources for biographies of Muhammad are:
*Nahj al Balagha ]
*the military chronicles of ] (745-822)
*the biographies of ] (783-845), a student of Waqidi
*later histories
*Qur'anic commentaries
*collections of Prophetic hadith
These texts were recorded more than a century, and often several centuries, after the death of Muhammad. Some passages in the Qur'an are believed to shed some light on Muhammad's biography; however, they require a great deal of interpretation to be useful.

==Life based on Islamic traditions==
{{islam}}
Most Muslims, and Western academics who trust ], accept a much more detailed version of Muhammad's life.

===Before Medina===
{{main|Muhammad before Medina}}

====Genealogy====
Muhammad traced his ] as follows:

Muhammad was born into the ] tribe. He is the son of ], who is son of ] (Shaiba) son of ] (Amr) ibn Abd Manaf (al-Mughira) son of Qusai (Zaid) ibn Kilab ibn Murra son of Ka`b ibn Lu'ay son of Ghalib ibn Fahr (]) son of Malik ibn an-Nadr (Qais) the son of Kinana son of Khuzaimah son of Mudrikah (Amir) son of Ilyas son of ] son of Nizar son of Ma`ad ibn ], whom the northern ]s believed to be their common ancestor. Adnan in turn is said to have been a descendant of ], son of ]. (''ibn'' means "son of" in Arabic; alternate names of people with two names are given in parentheses.) <ref> by Saifur Rahman al-Mubarakpuri </ref>

He was also called ''Abu-Qaasim'' (meaning "father of Qaasim") by some, after his short-lived first son.

====Childhood====

Muhammad was born into a well-to-do family settled in the northern Arabian town of ]. Some calculate his birthdate as having been ], ], while ] Muslims believe it to have been ] ]. Other sources calculate the year of his birth to have been ]; tradition places it in the ]. Muhammad's father, ], had died almost six months before he was born and the young boy was brought up by his paternal grandfather ], of the ] ] of the ] (]) ]. At the age of six, Muhammad lost his mother ]. When he was eight years of age, his grandfather Abd al-Muttalib, who had become his guardian, also died. Muhammad now came under the care of his uncle ], the new leader of the ] clan of the Quraish tribe, the most powerful in Mecca.

Mecca was a thriving commercial centre, due in great part to a stone shrine (now called the ]) that housed statues of many Arabian gods. Merchants from various tribes would visit Mecca during the pilgrimage season, when all inter-tribal warfare was forbidden and they could trade in safety. While still in his teens, Muhammad began accompanying his uncle on trading journeys to ]. He thus became well-travelled and knowledgeable about foreign ways.

====Middle years====
Muhammad became a merchant. One of his employers was ]h, a forty-year-old widow. She was impressed with Muhammad's character and intelligence and proposed to him in the year ]. Muhammad consented to the marriage, which by all accounts was a happy one.

] records that Khadijah bore Muhammad six children: two sons named Al Qasem and Abdullah (who is also called Al Tayeb and Al Taher) and four daughters. All of Khadija's children were born before Muhammad received his first ]. His son ] died at the age of two. The four daughters are said to be ], ], ], and ].

The ] say that Muhammad had only the one daughter, Fatima, and that the other daughters were either children of Khadijah by her previous marriage, or children of her sister.

====The first revelations====
]

Muhammad would spend many nights in a cave (]) near Mecca in ] and reflection. Around the year ], Muhammad was then visited by the Angel ] while meditating.

His wife ] and her Christian cousin ] were the first to believe that Muhammad was a prophet. They were soon followed by Muhammad's ten-year-old cousin ], close friend ] and adopted son Zaid bin Haarith.

Until his death, Muhammad said he received frequent revelations, although there was a relatively long gap after the first revelation.

Around ], Muhammad began to spread his message amongst the people. Most of those who heard his message ignored it. A few mocked him. Others believed and joined him.

====Rejection====
{{POV-section}}
As the ranks of Muhammad's followers swelled, he became a threat to the local tribes and the rulers of the city. Their wealth, after all, rested on the Kaaba, the focal point of Meccan religious life. If they were to throw out statues of their gods who reperesented the tribes the pilgrims belonged to, due to the preachings of Muhammad, the tribal and city leaders feared, there would be no more pilgrims, no more trade, and no more wealth.{{fact}} Muhammad’s denunciation of the Meccan traditional religion was especially offensive to his own tribe, the ], as they were the guardians of the Ka'aba. Muhammad and his followers were persecuted. Some of them fled to the ] ] and founded a small colony there under the protection of the Christian Ethiopian king (called ], or "The King").

Several '']'' and parts of ''suras'' are said to date from this time, and reflect its circumstances: see for example '']'', '']'', parts of '']'' and '']'', '']'', and '']''.

In 619, both Muhammad's wife Khadijah and his uncle Abu Talib died; it was known as ''aamul hazn'' (''"the year of sorrows."'') Muhammad's own clan withdrew their protection of him. Muslims patiently endured persecution: ostracism, an economic embargo and consequent poverty and hunger, even beatings and death threats.

====Isra and Miraj====

Some time in ], Muhammad told his followers that he had experienced the '']'', a miraculous journey said to have been accomplished in one night along with ]. In the first part of the journey, the ''Isra'', he is said to have travelled from ] to the furthest mosque, in Jerusalem, presently known as Masjid al Aqsa. In the second part, the ''Miraj'', Muhammad is said to have toured ] and ], and spoken with earlier prophets, such as ], ], and ].

Muslims believe that the ] is the site from which Muhammad ascended to Heaven.

<!-- BEGIN TIMELINE -->
{| align="right" width="30%" style="border:1px solid #ddd; margin:0 0 1em 1em; padding:0 0 1em 1em; vertical-align:right;"
!colspan="2" align="center"|<big>Timeline of Muhammad</big>
|-
|colspan="2" align="center"|<small>Important dates and locations in the life of Muhammad
|-
|align="right">|''c''.&nbsp;]
|Death of his father, `Abd Allah
|-
|align="right">|''c''.&nbsp;]
|Possible date of birth, ]: ]
|-
|align="right">|]
|Legendary unsuccessful ] attack on Mecca
|-
|align="right">|]
|Death of Mother
|-
|align="right">|]
|Death of Grandfather
|-
|align="right">|''c''.&nbsp;]
|Takes trading journeys to ]
|-
|align="right">|''c''.&nbsp;]
|Meets and marries ]
|-
|align="right">|]
|First reports of ]: Mecca
|-
|align="right">|''c''.&nbsp;]
|Appears as ]: Mecca
|-
|align="right">|''c''.&nbsp;]
|Begins spreading message of Islam publicly: Mecca
|-
|align="right">|''c''.&nbsp;]
|Begins to gather following: Mecca
|-
|align="right">|''c''.&nbsp;]
|Emigration of Muslims to ]
|-
|align="right">|]
|] clan boycott begins
|-
|align="right">|''c''.&nbsp;]
|Medinan Civil War: ]
|-
|align="right">|]
|Banu Hashim clan boycott ends
|-
|align="right">|]
|The year of sorrows: ] and ] dies
|-
|align="right">|''c''.&nbsp;]
|]
|-
|align="right">|]
|Emigrates to ] (])
|-
|align="right">|]
|] Muslims defeat Meccans
|-
|align="right">|]
|Expulsion of ]
|-
|align="right">|]
|] Meccans battle Muslims
|-
|align="right">|]
|Expulsion of ]
|-
|align="right">|]
|Attack on Dumat al-Jandal: Syria
|-
|align="right">|]
|]
|-
|align="right">|]
||Destruction of ]
|-
|align="right">|]
|Bani Kalb subjugation: ]
|-
|align="right">|]
|]
|-
|align="right">|''c''.&nbsp;]
|Gains access to Mecca shrine ]
|-
|align="right">|]
|Conquest of the ] oasis
|-
|align="right">|]
|First ] pilgrimage
|-
|align="right">|]
|Attack on ] fails: ]
|-
|align="right">|]
|Attacks and bloodlessly captures Mecca
|-
|align="right">|''c''.&nbsp;]
|]
|-
|align="right">|''c''.&nbsp;]
|]
|-
|align="right">|]
|Establishes ]: ]
|-
|align="right">|''c''.&nbsp;]
|Rules most of the Arabian peninsula
|-
|align="right">|''c''.&nbsp;]
|Attacks the ]: ]
|-
|align="right">|]
|Farewell ] pilgrimage
|-
|align="right">|]
|Death (]): Medina
|}
<!-- END TIMELINE -->

===In Medina===
{{Main|Muhammad in Medina}}

====Hijra====
By 622, life in the small Muslim community of Mecca was becoming not only difficult, but dangerous. Muslim traditions say that there were several attempts to assassinate Muhammad. Muhammad then resolved to emigrate to ], then known as Yathrib, a large agricultural ] where there were a number of Muslim converts. By breaking the link with his own tribe, Muhammad demonstrated that tribal and family loyalties were insignificant compared to the bonds of ], a revolutionary idea in the tribal society of Arabia. This '']'' or emigration (traditionally translated into English as "flight") marks the beginning of the ]. The Muslim calendar counts dates from the Hijra, which is why Muslim dates have the suffix AH (After Hijra).

Muhammad came to Medina as a mediator, invited to resolve the feud between the Arab factions of ] and ]. He ultimately did so by absorbing both factions into his Muslim community, forbidding bloodshed among Muslims. However, Medina was also home to a number of Jewish tribes..

Some academic historians attribute the change of ], the Muslim direction of prayer, from the site of the former ] to the ] in Mecca, which occurred during this period, to Muhammad's abandonment of hope of recruiting Jews as allies or followers. According to Muslims, the change of ] was seen as a command from God both reflecting the independence of the Muslims as well as a test to discern those who truly followed the revelation and those who were simply opportunistic.

Muhammad and his followers are said to have negotiated an agreement with the other Medinans, a document now known as the '']'' (date debated), which laid out the terms on which the different factions, specifically the ]s and other "]" could exist within the new ].

====War====
Relations between ] and ] rapidly worsened (see ''surat'' '']''). Meccans confiscated all the property that the Muslims had left in Mecca.{{fact}} In Medina, Muhammad signed treaties of alliance and mutual help with neighboring tribes.

In March of 624, Muhammad led some three hundred warriors in a ] on a Meccan merchant caravan. The Meccans successfully defended the caravan and then decided to teach the Medinans a lesson.{{cn}} They sent a small army against Medina. On ], ] near a place called ], the Meccans and the Muslims clashed. Though outnumbered more than three times (one thousand to three hundred) in the battle, the Muslims met with success, killing at least forty-five Meccans and taking seventy prisoners for ransom; only fourteen Muslims died. This marked the real beginning of Muslim military achievement.

====Rule consolidated====
To his followers, the ] apparently seemed a divine authentication of Muhammad's prophethood. Muhammad and his followers were now a dominant force in the oasis of Yathrib (Medina).

After Khadija's death, Muhammad had married ], the daughter of his friend ] (who would later emerge as the first leader of the Muslims after Muhammad's death). In Medina, he married ], daughter of ] (who would eventually become Abu Bakr's successor).

Muhammad's daughter ] married ], Muhammad's cousin. According to the Sunni, another daughter, Umm Kulthum, married ]. Each of these men, in later years, would emerge as successors to Muhammad and political leaders of the Muslims. Thus, all four ] were linked to Muhammad by marriage. Sunni Muslims regard these caliphs as the '']'', or ''Rightly Guided''. (See ] for more information on the controversy on the succession to the caliphate).

====Continued warfare====
]
In ] the ]n general ] marched on ] with three thousand men. The ensuing ] took place on ] and ended in a stalemate. The Meccans claimed victory, but they had lost too many men to pursue the Muslims into Medina.

In April ], Abu Sufyan led another strong force against Medina. But Muhammad had dug a trench around Medina and successfully defended the city in the ].

Many of the Muslims believed that Abu Sufyan had been aided by sympathizers among the Medinans, being the Jewish tribe of ], with whom the Muslims had a treaty. They attacked and defeated the Banu Qurayza.

Following the Muslims' victory at the Battle of the Trench, the Muslims were able, through conversion and conquest, to extend their rule to many of the neighboring cities and tribes.{{fact}}

====The truce of Hudaybiyya====
{{main|Treaty of Hudaybiyya}}

Although verses ({{Quran-usc|2|196}}-{{Quran-usc|2|210}}) about the performing of ] had already come,, Muhammad and Muslims did not perform it due to the enmity of the Quraish. It was the month of ] 6 A.H. when Muhammad saw in a vision that he was shaving his head after the ]. <ref>{{cite book | last = Khan| first = Dr. Majid Ali | authorlink = Dr. Majid Ali Khan | year = 1998 | title = Muhammad The Final Messenger | pages = 242 | publisher = Islamic Book Service, New Delhi, 110002 (India)| id = ISBN 81-85738-25-4}}</ref><ref>{{cite book | last = Lings| first = Martin | authorlink = Martin Lings | year = 1994 | title = Muhammad: His Life based on the earliest sources | pages = 249 | publisher = Suhail Academy Lahore}}</ref> Muhammad therefore decided to perform the ] in the following month. Hence around the 13th of March, 628 with 1400 Companions he went towards Mecca without the least intention of giving a battle.<ref name=Khan_243>{{cite book | last = Khan| first = Dr. Majid Ali | authorlink = Dr. Majid Ali Khan | year = 1998 | title = Muhammad The Final Messenger | pages = 243 | publisher = Islamic Book Service, New Delhi, 110002 (India)| id = ISBN 81-85738-25-4}}</ref> But the ] were determined to offer resistance to Muslims and they posted themselves outside Mecca, closing all access to the city. <ref name=Khan_243/>. In order to settle the dispute peacefully Muhammad halted at a place called ]. Hence after series of talks a treaty was signed. The main points of treaty were the following.
# They have agreed to lay down the burden of war for ten years <ref name=treaty_terms>{{cite book | last = Lings| first = Martin | authorlink = Martin Lings | year = 1994 | title = Muhammad: His Life based on the earliest sources | pages = 253 | publisher = Suhail Academy Lahore}}</ref><ref >{{cite book | last = Haykal | first = Muhammad Husayn | authorlink = Muhammad Husayn Haykal | year = 1993 | title = The Life of Muhammad (Translated from the 8th Edition By Ism'il Ragi A. Al Faruqi) | pages = 353 | publisher = Islami Book Trust, Kula Lumpur}}</ref>
# Muhammad, should not perform Hajj this year <ref name=treaty_terms/> <ref name=treaty_terms_khan>{{cite book | last = Khan| first = Dr. Majid Ali | authorlink = Dr. Majid Ali Khan | year = 1998 | title = Muhammad The Final Messenger | pages = 245 | publisher = Islamic Book Service, New Delhi, 110002 (India)| id = ISBN 81-85738-25-4}}</ref>
# They may come next year to perform Haj (unarmed) but shall not stay in Mecca for more than three days <ref name=treaty_terms/> <ref name=treaty_terms_khan/>
# Any Muslim living in Mecca cannot settle in Medina but Medina Muslim may come and join Meccans (and will not be returned). <ref>{{cite book | last = Khan| first = Dr. Majid Ali | authorlink = Dr. Majid Ali Khan | year = 1998 | title = Muhammad The Final Messenger | pages = 246 | publisher = Islamic Book Service, New Delhi, 110002 (India)| id = ISBN 81-85738-25-4}}</ref>
Many of Muslims were not satisfied with the terms of the treaty. However, on the way to Medina, God revealed the Prophet a new chapter of Qur'an named "Al-Fath" (The victory) {{Quran-usc|48|1}}-{{Quran-usc|48|29}}. The new Revelation left no doubt in Muslims' minds that the expedition from which they were now returning must be considered a victorious one. <ref>{{cite book | last = Lings| first = Martin | authorlink = Martin Lings | year = 1994 | title = Muhammad: His Life based on the earliest sources | pages = 255 | publisher = Suhail Academy Lahore}}</ref><ref>{{cite book | last = Khan| first = Dr. Majid Ali | authorlink = Dr. Majid Ali Khan | year = 1998 | title = Muhammad The Final Messenger | pages = 247 | publisher = Islamic Book Service, New Delhi, 110002 (India)| id = ISBN 81-85738-25-4}}</ref>. With the passage of time it became more and more apparent why the Qur'an had declared the truce ''a victory''. The men of Mecca and Medina could now meet in peace and discuss Islam hence during the following two years the community of Islam was more than doubled.<ref>{{cite book | last = Lings| first = Martin | authorlink = Martin Lings | year = 1994 | title = Muhammad: His Life based on the earliest sources | pages = 259 | publisher = Suhail Academy Lahore}}</ref> <ref>{{cite book | last = Khan| first = Dr. Majid Ali | authorlink = Dr. Majid Ali Khan | year = 1998 | title = Muhammad The Final Messenger | pages = 248 | publisher = Islamic Book Service, New Delhi, 110002 (India)| id = ISBN 81-85738-25-4}}</ref> <ref >{{cite book | last = Haykal | first = Muhammad Husayn | authorlink = Muhammad Husayn Haykal | year = 1993 | title = The Life of Muhammad (Translated from the 8th Edition By Ism'il Ragi A. Al Faruqi) | pages = 356 | publisher = Islami Book Trust, Kula Lumpur}}</ref>

==== Muhammad's letters to the Heads of State ====

]
After the truce signed by the Hudaybiyya, Muhammad decided to send letters to many rulers of the world, inviting them to Islam.
<ref name=King_Lings>{{cite book | last = Lings| first = Martin | authorlink = Martin Lings | year = 1994 | title = Muhammad: His Life based on the earliest sources | pages = 260 | publisher = Suhail Academy Lahore}}</ref> <ref name=Kings_Khan>{{cite book | last = Khan| first = Dr. Majid Ali | authorlink = Dr. Majid Ali Khan | year = 1998 | title = Muhammad The Final Messenger | pages = 250-251 | publisher = Islamic Book Service, New Delhi, 110002 (India)| id = ISBN 81-85738-25-4}}</ref><ref >{{cite book | last = Haykal | first = Muhammad Husayn | authorlink = Muhammad Husayn Haykal | year = 1993 | title = The Life of Muhammad (Translated from the 8th Edition By Ism'il Ragi A. Al Faruqi) | pages = 360 | publisher = Islami Book Trust, Kula Lumpur}}</ref> Hence he sent messengers (with letters) to ] of the ] (The eastern Roman Empire), ] of ], the chief of ] and to some others. <ref name=King_Lings/> <ref name=Kings_Khan/>

===After the conquest===
{{Main|Muhammad after the conquest of Mecca}}

====The conquest of Mecca====
] im ] held a major economic and religious role for the area, it became the Muslim ], or direction for ]]]
{{main|Conquest of Mecca}}
The ] had been in force since two years. <ref name=khan_274>{{cite book | last = Khan| first = Dr. Majid Ali | authorlink = Dr. Majid Ali Khan | year = 1998 | title = Muhammad The Final Messenger | pages = 274 | publisher = Islamic Book Service, New Delhi, 110002 (India)| id = ISBN 81-85738-25-4}}</ref><ref>{{cite book | last = Lings| first = Martin | authorlink = Martin Lings | year = 1994 | title = Muhammad: His Life based on the earliest sources | pages = 291 | publisher = Suhail Academy Lahore}}</ref>. The tribe of ''Khuz'aah'' was in friendly relationship with Muhammad, while on the other hand their enemies, ''Banu Bakr'' had aliance with Meccans.<ref name=khan_274/><ref name=Lings_291>{{cite book | last = Lings| first = Martin | authorlink = Martin Lings | year = 1994 | title = Muhammad: His Life based on the earliest sources | pages = 291 | publisher = Suhail Academy Lahore}}</ref> A clan of Bakr made a night raid against ''Khuz'aah'', killing few of them <ref name=khan_274/><ref name=Lings_291/>. Meccans helped their allies (i.e. Banu Bakr) with weapons and according to some sources few Meccans also took part in the fighting <ref name=khan_274> <ref name=khan_274/>. After this event, Muhammad sent a message to Meccan with three conditions asking them to accept one of them. These were following <ref name=khan_274_275>{{cite book | last = Khan| first = Dr. Majid Ali | authorlink = Dr. Majid Ali Khan | year = 1998 | title = Muhammad The Final Messenger | pages = 274-275 | publisher = Islamic Book Service, New Delhi, 110002 (India)| id = ISBN 81-85738-25-4}}</ref>. After the fighting Muhammad offered Meccans following three conditions<ref name=khan_274_275>{{cite book | last = Khan| first = Dr. Majid Ali | authorlink = Dr. Majid Ali Khan | year = 1998 | title = Muhammad The Final Messenger | pages = 274-275 | publisher = Islamic Book Service, New Delhi, 110002 (India)| id = ISBN 81-85738-25-4}}</ref>.
# The Meccans were to pay blood-money for those slain among Khuza'ah tribe. Or
# They should have nothing to do with Banu Bakr. Or
# They should declare the truce of Hudaybiyya null.
The Meccans replied that they would accept only the third condition<ref name=khan_274_275>{{cite book | last = Khan| first = Dr. Majid Ali | authorlink = Dr. Majid Ali Khan | year = 1998 | title = Muhammad The Final Messenger | pages = 274-275 | publisher = Islamic Book Service, New Delhi, 110002 (India)| id = ISBN 81-85738-25-4}}</ref>. However, soon they realized their mistake and sent Abu Safyan to renew the Hudaybiyya treaty, but now his request was declined by Muhammad.
Muhammad began to prepare for a campaign. <ref>{{cite book | last = Lings| first = Martin | authorlink = Martin Lings | year = 1994 | title = Muhammad: His Life based on the earliest sources | pages = 292 | publisher = Suhail Academy Lahore}}</ref>.

In 630, Muhammad marched on Mecca with an enormous force, said to number more than ten thousand men. Most Meccans converted to Islam, and Muhammad subsequently destroyed all of the statues of Arabian gods in and around the ]. Henceforth the pilgrimage would be a Muslim pilgrimage and the shrine was converted to a Muslim shrine.

====Unification of Arabia====
The capitulation of Mecca and the defeat of an alliance of enemy tribes at ] effectively brought the greater part of the Arabian peninsula under Muhammad's authority. However, this authority was not enforced by a regular government, as Muhammad chose instead to rule through personal relationships and tribal treaties. The Muslims were clearly the dominant force in Arabia, and most of the remaining tribes and states hastened to convert to Islam.

====Death====
] is Islams second most sacred site, and the Green dome to the background indicates the burial tomb of Muhammad]]
One day, upon returning from a visit to a cemetery, Muhammad became very ill. He suffered for several days with head pain and weakness. Muhammad finally succumbed to his malady around noon on Monday, ], ], in the city of Madina, at the age of sixty-three. He is buried in the ] in ].

According to ], Muhammad had appointed his son-in-law Ali as his successor in a public sermon at ]. Shi'a believe that Muhammad's companions Abu Bakr and Umar conspired to oust Ali and make Abu Bakr the leader or '']''. ] Muslims dispute this, and say that the leaders of the community conferred and freely chose Abu Bakr, who was among the followers of Muhammad. The matter is further discussed in the article ].

===Muhammad as a military leader===
{{main| Muhammad as a general}}

For most of the sixty-three years of his life, Muhammad was a merchant, then a religious leader. He took up the sword late in his life. He was an active military leader for ten years.

{{sect-stub}}

===Family life===
{{main|Muhammad's marriages}}

From 595 to 619, Muhammad had only one wife, ]. After her death, it was suggested to Muhammad by Khawla bint Hakim, that he should marry ], a Muslim widow, or ]. 'Muhammad said to have asked her to arrange for him to marry both. It had already been agreed that Aisha should marry another man, whose father, though still pagan, was friendly to the Muslims. By common consent, however, this agreement was set aside and Aisha was betrothed to Muhammad.' <ref> W. Montgomery Watt in Encyclopedia of Islam, Aisha article </ref> Later Muhammad married more wives, to make for a total of eleven, of whom nine or ten were living at the time of his death. The status of ] is disputed; she may have been a slave, a freed slave, or a wife. Watt in ] states that 'Muhammad had a political aim in nearly all his marriages' and for example Muhammad in his marriage to Aisha 'must have seen ... a means of strengthening the ties between himself and Abu Bakr, his chief follower.' Watt believes Aisha 'cannot have been more than ten years old when marriage was consummated, while Spellberg writes that Aisha's youth might have been deliberately emphasized by scholars during the ] caliphate to reject ] political claims for the descendants of ].<ref name="spell">D. A. Spellberg, ''Politics, Gender, and the Islamic Past: the Legacy of A'isha bint Abi Bakr'', Columbia University Press, 1994</ref>

Muhammad had children by only two of these unions. Khadijah is said to have borne him four daughters and a son; only one daughter, ], survived her father. Shi'a Muslims dispute the number of Muhammad's children, stating that he had only one daughter, and that the other "daughters" were step-daughters. Maria al-Qibtiyya bore him a son, but the child died when he was ten months old.

Muhammad's household included not only his wives and children but also several slaves that Muhammad owned according to numerous hadiths. Muhammad owned both white and black, male and female slaves. His wives owned several slaves as well.<ref>] {{Bukhari-usc|3|43|648}}, {{Bukhari-usc|4|56|708}}, {{Bukhari-usc|7|65|344}}, {{Bukhari-usc|9|89|321}}</ref>

===Companions===
{{main|Sahaba|Salaf}}
<!-- Unsourced image removed: ] -->.
* ]
* ]
* ]
* ]

The term ] (''companion'') refers to anyone who met three criteria. First, he must have been a contemporary of Muhammad. Second, he must have seen or heard Muhammad speak on at least one occasion. Third, he must have converted to Islam. Companions are considered the ultimate sources for the oral traditions, or '']'', on which much of Muslim law and practice are based. There were many other companions in addition to the ones listed here.

List in alphabetic order:
{{col-begin}}
{{col-break}}
* ]
* ]
* ]
* ]
* ]

{{col-break}}
* ]
* ]
* ]
* ]
* ]

{{col-break}}
* ]
* ]
* ]
* ]
* ]
{{col-end}}

== Muhammad the reformer ==
The Islamic law transformed the nature of society and family. <ref> Bloom and Blair (2002), p. 45 </ref> ], a distinguished Islamic historian, believes the advent of Islam in a sense was a revolution which only partially succeeded after long struggles due to tensions between the new religion and very old societies in the countries that the Muslims conquered. He thinks that one such area of tension was a consequence of what he sees as the egalitarian nature of Islamic doctrine. Islam from the first denounced aristocratic privilege, rejected hierarchy, and adopted a formula of the career open to the talents."<ref>{{cite news | last=Lewis | first=Bernard | title=Islamic Revolution | date=January 21, 1998 | publisher=The New York Review of Books | url=http://www.nybooks.com/articles/4557}}</ref>

], professor of Islamic Studies at ], sees Muhammad as a reformer who did away with many of the terrible practices of the pagan Arabs. He states that Muhammad's "insistence that each person was personally accountable not to tribal customary law but to an overriding divine law shook the very foundations of Arabian society... Muhammad proclaimed a sweeping program of religious and social reform that affected religious belief and practices, business contracts and practices, male-female and family relations."<ref>{{cite book | last=Esposito | first=John | title=Unholy War: Terror in the Name of Islam | pages=30 | year=2002 | publisher=Oxford University Press | id=ISBN 0-19-515435-5}}</ref>. Esposito holds that the Qur'an's reforms consists of 'regulations or moral guidance that limit or redefine rather than prohibit or replace existing practices.' He cites slavery and women's status as two examples.

=== Social security and family structure ===
], an eminent scholar of Islamic studies, states that Muhammad was both a social and moral reformer in his day and generation. He asserts that Muhammad created a "new system of social security and a new family structure, both of which were a vast improvement on what went before. By taking what was best in the morality of the nomad and adapting it for settled communities, he established a religious and social framework for the life of many races of men."<ref>Watt (1961), p. 229</ref>

=== Slavery ===
{{main|Islam and Slavery}}

The Qur'an makes numerous references to slavery, regulates it and thus implicitly accepts it ({{Quran-usc|2|178}}, {{Quran-usc|16|75}}, {{Quran-usc|30|28}}). ] states, "Slavery existed in all the ancient civilizations of Asia, Africa, Europe, and pre-Columbian America and had been accepted and even endorsed by Judaism, Christianity, and Islam, as well as other religions of the world." Lewis, however, states that Islam brought two major changes to ancient slavery which were to have far-reaching consequences. "One of these was the presumption of freedom; the other, the ban on the enslavement of free persons except in strictly defined circumstances," Lewis continues. The position of the Arabian slave was "enormously improved": The Arabian slave "was now no longer merely a chattel but was also a human being with a certain religious and hence a social status and with certain quasi-legal rights." <ref name=Lewis> Bernard Lewis, Race and Slavery in the Middle East, Oxford Univ Press 1994, </ref>

In Muslim lands, in contrast to the ancient and colonial systems, slaves had certain legal status and had obligations as well as rights to the slave owner, Bernard Lewis states. Lewis speculates that it was for this reason that "the position of the domestic slave in Muslim society was in most respects better than in either classical antiquity or the nineteenth-century Americas." <ref name="Lewis 3"> Bernard Lewis, (1992), pp. 78-79 </ref> The pressure from the European opponents of slavery on the Ottoman empire to abolish slavery was not because of the sitution of slaves in Muslim lands (as it was no worse than, and even in some cases better than that of the free poors) but because the processes of acquisition and transportation of slaves to Muslim lands often imposed appalling hardships although "once the slaves were settled in Islamic culture they had genuine opportunities to realize their potential. Many of them became merchants in Mecca, Jedda, and elsewhere." <ref name="Lewis 3"> Bernard Lewis, (1992), pp. 78-79 </ref> Lewis states that the practice of slavery in the Islamic empire represented a "vast improvement on that inherited from antiquity, from Rome, and from Byzantium."<ref name=Lewis /> Although slavery was not abolished, ] asserts that as the reforms seriously limited the supply of new slaves, slavery would be theoretically abolished with the expansion of Islam.<ref name="schimmel">Schimmel (1992) p. 67</ref>

=== Women's rights ===
Under the Arabian pre-Islamic law of status, women had virtually no rights. Islamic law, however, provided women with a number of rights. <ref name="majid"> Majid Khadduri, ''Marriage in Islamic Law: The Modernist Viewpoints'', American Journal of Comparative Law, Vol. 26, No. 2, pp. 213-218 </ref> ], professor of Islamic Studies at ], states that the reforms affected marriage, divorce, and inheritance. <ref name="Espos"> John Esposito, ''Islam: The Straight Path'' p. 79 </ref> Under the Arabian pre-Islamic law, no limitations were set on men's rights to marry or to obtain a divorce. <ref name="majid"/> Islamic law however restricted the polygamy ({{Quran-usc|4|3}})<ref name="Espos"/> 'Women were given inheritance rights in a patriarchal society that had previously restricted inheritance to male relatives.' <ref name="Espos"/> The Quran and Muhammad's example were more favorable to the security and status of women than the history and later Muslim practice might suggest. For example the Quran doesn't require women to wear veils but rather, it was a social habits picked up with the expansion of Islam. In fact, since it was impractical for working women to wear veils, "A veiled woman silently announced that her husband was rich enough to keep her idle." <ref> Bloom and Blair (2002) p.46-47 </ref>

The institution of marriage, characterized by unquestioned male superiority in the pre-Islamic law of status, was redefined and changed into one in which the woman was somewhat of an interested partner. 'For example, the dowry, previously regarded as a bride-price paid to the father, became a nuptial gift retained by the wife as part of her personal property' <ref name="majid"/> <ref name="Espos"/> Under the Islamic law, the marriage was no longer viewed as a "status" but rather as a "contract". The essential elements of the marriage contract were now an offer by the man, an acceptance by the woman, and the performance of such conditions as the payment of dowry. The woman's consent was imperative. Furthermore, the offer and acceptance must be made in the presence of at least two witnesses. <ref name="majid"/><ref name="Espos"/>

Watt believes that Islam is still, in many ways, a man’s religion. However, he states that Muhammad, in the historical context of his time, can be seen as a figure who testified on behalf of ] and improved things considerably. Watt explains the historical context surrounding women's rights at the time of Muhammad: "it appears that in some parts of Arabia, notably in Mecca, a matrilineal system was in the process of being replaced by a patrilineal one at the time of Muhammad. Growing prosperity caused by a shifting of trade routes was accompanied by a growth in individualism. Men were amassing considerable personal wealth and wanted to be sure that this would be inherited by their own actual sons, and not simply by an extended family of their sisters’ sons. This led to a deterioration in the rights of women. At the time Islam began, the conditions of women were terrible - they had no right to own property, were supposed to be the property of the man, and if the man died everything went to his sons." Muhammad, however, by "instituting rights of property ownership, inheritance, education and divorce, gave women certain basic safeguards." <ref> , by Bashir Maan & Alastair McIntosh (1999). A paper using the material on this interview was published in The Coracle, the Iona Community, summer 2000, issue 3:51, pp. 8-11. </ref>

Haddad and ] state that 'although Islam is often criticized for the low status it has ascribed to women, many scholars believe that it was primarily the interpretation of jurists, local traditions, and social trends which brought about a decline in the status of Muslim women. In this view Muhammad granted women rights and privileges in the sphere of family life, marriage, education, and economic endeavors, rights that help improve women's status in society.' However, 'the Arab Bedouins were dedicated to custom and tradition and resisted changes brought by the new religion.' Haddad and Esposito state that in this view 'The inequality of Muslim women happened because of the preexisting habits of the people among whom Islam took root. The economics of these early Muslim societies were not favorable to comfortable life for women. More important, during Islam's second and third centuries the interpretation of the Qur'an was in the hands of deeply conservative scholars, whose decisions are not easy to challenge today. The Qur'an is more favorable to women than is generally realized. In principle, except for a verse or two, the Qur'an grants women equality. For example, Eve was not the delayed product of Adam’s rib (as in the tradition for Christians and Jews); the two were born from a single soul. It was Adam, not Eve, who let the devil convince them to eat the forbidden fruit. Muslim women are instructed to be modest in their dress, but only in general terms. Men are also told to be modest. Many Muslims believe the veiling and seclusion are later male inventions, social habits picked up with the conquest of the Byzantine and Persian Empires.' <ref> Yvonne Yazbeck Haddad, John L. Esposito, ''Islam, Gender, and Social Change'', Oxford University Press US, 2004, p.163 </ref>

=== Other reforms ===
Islam reduced the devastating effect of blood feuds, which was common among Arabs, by encouraging compensation in money rather than blood. In case the affrieved party insisted on blood, unlike the pre-Islamic Arab tradition in which any male relative could be slained, only the culprit himself could be slain. <ref name="Bloom1"> Bloom and Blair (2002) p.46 </ref>

== Miracles in the Muslim biographies ==
{{main|Islamic view of miracles}}
The pre-modern Muslim biographies of Muhammad envisions Muhammad as a cosmic figure, invested with superhuman qualities. Modern Muslim biographies of Muhammad however portray him as a progressive social reformer, a political leader and a model of human virtue. The view of these modern biographies is that Muhammad's real miracle, as Daniel Brown states modern historians would probably agree, 'was not a moon split or a sighing palm tree, but the transformation of the Arabs from marauding bands of nomads into world conquerors.' <ref name="Brown"> Daniel Brown, ''Rethinking Tradition in Modern Islamic Thought'', Cambridge University Press, 1999, ISBN 0-521-65394-0, p. 65 </ref>

] believes that this main shift in the treatment of Muhammad has been a response to the stridently negative depictions of Muhammad created by European authors. <ref name="Ernst"> Carl Ernst, ''Following Muhammad: Rethinking Islam in the Contemporary World'', UNC Press, ISBN 0-8078-5577-4, p.84 </ref> Daniel Brown adds two more reasons: First, Muslims in the eighteenth and nineteenth centuries were faced with social and political turmoil. The need for the restoration of the Muslim community encouraged them to view Muhammad as a model for social and political reform. And lastly, 'the ongoing challenge of reforming or reviving Islamic law perpetuated concern for the life of Muhammad as a normative model for human behavior.' <ref name="Brown"> Daniel Brown, ''Rethinking Tradition in Modern Islamic Thought'', Cambridge University Press, 1999, ISBN 0-521-65394-0, p. 65 </ref> Ernst states that this main shift reflects the growth of bourgeois scientific rationalism in Muslim countries. <ref name="Ernst"> Carl Ernst, ''Following Muhammad: Rethinking Islam in the Contemporary World'', UNC Press, ISBN 0-8078-5577-4, p.84 </ref>

{{sect-stub}}

==Legacy==
===Historical impact===
{{main|Muslim conquests|Muslim culture}}
After Muhammad, a rapid creation of an empire under the ]s established a new polity from the ] to the ]. Within a few decades after his death, his ] had united all of Arabia under an ], which essentially became the successor to the ], ], and ultimately ] empires. With a historically unprecedented swiftness, they conquered present-day ], ], ], ], ], ], and most of ]. By 750, Islam was as fully established as the two great earlier monotheistic belief systems, Judaism and Christianity, and had become the world's greatest military power. The rest of North Africa came under Muslim rule, as well as most of the ], much of ], and ]). As of 2006, Islam is estimated to be the religion of 1.3 billion people. <ref></ref>

===Descendants===
Muhammad was survived by his daughter ] and her children. Some say that he had a daughter ], who had borne a daughter, Amma or Umama, who survived him as well.

Descendants of Muhammad are known by ]s شريف (plural: ِأشراف Ashraaf) or ]. Many rulers and notables in Muslim countries, past and present have professed such descent, with various degrees of credibility, such as the ] dynasty of ], the ]s, and the current royal families of ] and ]. In various Muslim countries, there are societies of varying credibility that authenticate claims of descent.{{cn}}

In the Islamic prayer, Muslims end with the second tashahhud asking God to bless Muhammad and his descendants just as ] and his descendants were blessed.

===Views on Muhammad===
=====Seal of the Prophets=====
] of faith, the ], makes clear Muhammads importance - "There is no deity but God, and Muhammad is Gods messenger". As shown on the ]]]
The Qur'an specifically refers to Muhammad as the "]", which is taken by most Muslims to believe him to be the last and greatest of the prophets.<ref> For further information on the meaning of the term, See Friedmann, 'Finality of Prophethood'; G.G. Stroumsa, 'Seal of the prophets: The Nature of a Manichaen Metaphor', JSAI, 7 (1986), 61-74; C.Colpe, 'Das Siegel der Propheten', Orientalia Suecana, 33-5 (1984-6), 71-83, revised version in C.Colpe, Das Siegel der Propheten, (Berlin, 1990), 227-43</ref> <ref name="Ernst"> Carl W. Ernst, ''Following Muhammad: Rethinking Islam in the Contemporary World'', University of North Carolina Press, p.80</ref> Scholars such as Welch however hold that this Muslim belief is most likely a later interpretation of the ].<ref name="EoI"> ], Muhammad article </ref> ] considers this phrase to mean that Muhammad's "imprint on history is as final as a wax seal on a letter". <ref name="Ernst"> Carl W. Ernst, ''Following Muhammad: Rethinking Islam in the Contemporary World'', University of North Carolina Press, p.80</ref> ] states that the meaning of this term is not certain. <ref> Wilferd Madelung, ''The Succession to Muhammad: A Study of the Early Caliphate'', Cambridge University Press, p.17 </ref>

====Islamic view====

Muslim beliefs concerning Muhammad upon some aspects can vary widely between the sects of Islam. This article focuses on the more common beliefs about Muhammad. For how different sects differ in their views ''see : ].''
=====More traditions=====
] of Pre-Prophethood Muhammad re-dedicating the Black Stone at the Kaaba. From ], ] and can be found in ]s ] ("''The Universal History''" or "''Compendium of Chronicles''"), held in the ].]]
There are Muslim traditions that are believed by many Muslims, but may be questionable to non-Muslim academic historians. {{fact}}
*Muslims believe that as an infant Muhammad was placed with a ] wet nurse, ], as ] life was believed to be safer and healthier for children. Many stories are told of his life in the desert.
*After he returned to Mecca, he is said to have been beloved by all around him because he was such a polite and honest child.
*As a youth, he was called upon to solve a vexing political problem for his Meccan neighbors. They were rebuilding the Kaaba and feuding over which clan should have the honor of raising the ] into place. Muhammad suggested that the heads of each clan raise the Black Stone on a cloth, so that all had the honor of lifting it. Muhammad then put the stone into its place.
*As a young man and a merchant, Muhammad was known to be trustworthy and honest. The other Meccans called him "Al-Amin", the trustworthy one or the honest one. <ref> </ref> After he proclaimed his prophethood, however, his neighbors turned against him.

=====Depictions of Muhammad=====
{{main|Depictions of Muhammad}}
Oral and written descriptions are readily accepted by all traditions of ], while Muslims differ as to whether or not visual depictions of Muhammad are permissible{{fact}}: Some Muslims believe that to prevent ] and ], or ascribing partners to ], visual depictions of Muhammad and other ] should be prohibited. Other Muslims believe respectful depictions should be allowed {{fact}}. Both sides have produced ] &mdash; the aniconists through calligraphy and arabesque, the pictorialists through book illustration and architectural decoration {{fact}}. Negative portrayal of Muhammad, whether spoken, written, drawn, or filmed, may be taken as a great offense by Muslims, see ].

=====Muslim veneration of Muhammad=====
{{see also|Muslim veneration for Muhammad|Praise of Muhammad in poetry|Depiction of Muhammad|Islamic music|Qawwali}}
] in ]]]
It is traditional for Muslims to illustrate and express love and veneration for Muhammad. This is observed in a number of different ways.
Most notably, when Muslims say or write Muhammad's name, they usually follow it with '']'' or its Arabic equivilent, ''sallalahu alayhi wasallam'', and for Shias this is extended to ''Peace be upon him and his descendants''. In English this is often abbreviated to ''"(])"'', ''"(saw)"'' and ''"pbuh&hd"'' for Shias, or even just simply as "p".
His contemporaries gave him the title '''Apostle of God''' (Arabic: '']-]'' or ''Rasulallah''), which is also used by ] today, as well as the more obvious title "Prophet". Concerts of Muslim, and especially ], devotional music include songs praising Muhammad. There are Musicless songs called ] which regularly praise Muhammad.

Conversely, criticism of Muhammad is often equated with ], which is punishable by death in Pakistan.<ref>''See, e.g.,'' Pakistani Penal Code, Act III of 1986, s 295-C and 298-C.</ref> The position of the four main Sunni Muslim Maddhabs is that Islam prohibits depicting the prophet Muhammad in art; some non-maddhab groups, such as the ] movement, take a similar line. The Shia and others have historically taken a much less restrictive view of such depictions, allowing them if they are to praise Muhammad, while a school of Sufi'ism uses calligraphy of the name of Muhammad, Ali, Hussein and other important people in ] to create images of the people.

====Muhammad in other religions/religious traditions====
*According to some scholars, vague hints of Muhammad's upcoming ] are foretold in the Christian Bible. In the following links, scholar ] debates this thesis with the famous Christian preacher ], with the end result having ] agree to ]'s thesis(movie links: and ). Except in the very rare bible, the gospel of St. Barnabas, where Muhammad's fore coming is mentioned in more detail and clarity. In addition, another bible, found in ], also foretells the fore coming of prophet muhammad. The bible's name is the Didache(meaning the teachings of the twelve Apostles). Article in ]
*The ], who accept most but not all Qur'anic revelations, also consider him a prophet.
*] venerate Muhammad as one of a number of prophets or "]", but consider his teachings to have been superseded by those of ].

==See also==
{{col-begin}}
{{col-break}}
* ]
* ]
* ]
* ]
* ]
* ]
* ]
* ]

{{col-break}}
* ]
:*'']'' (''aka'' The Message)
:*''] (documentary)
* ]
* ]
* ]
* ]
* ]
* ]
{{col-end}}

==Notes==
<div class="references-small">
<!--See ] for an explanation of how to generate footnotes using the <ref(erences/)> tags-->
<references/>
</div>

==References==
*{{cite book | author=] | year = 2002| title = The Arabs in History| publisher = Oxford University Press | id = ISBN 0-19-280310-7}}
*{{cite book | author=]| year = 2004| title = Following Muhammad: Rethinking Islam in the Contemporary World | publisher = University of North Carolina Press | id = ISBN 0-8078-5577-4}}
*{{cite book | author=Peters, F. E.| year = 2003| title = Islam: A Guide for Jews and Christians| publisher = Princeton University Press | id = ISBN 0-691-11553-2}}
*{{cite book | author=]| year = 1998| title = Islam: The Straight Path| publisher = Oxford University Press | id = ISBN 0-19-511233-4}} - First Edition 1991; Expanded Edition : 1992.
*{{cite book | author=]| year = 1999| title = The Islamic Threat: Myth Or Reality?| publisher = Oxford University Press | id = ISBN 0-19-513076-6}}
*{{cite book | author=]| year = 2002| title = What Everyone Needs to Know About Islam| publisher = Oxford University Press | id = ISBN 0-19-515713-3}}
*{{cite book | author=] | year = 1992| title = Islam: An Introduction| publisher = SUNY Press | id = ISBN 0-7914-1327-6}}
* {{cite encyclopedia | editor = F. Buhl (A.T. Welch), Annemarie Schimmel, A. Noth, Trude Ehlert | encyclopedia =] Online| title = Muhammad| publisher = Brill Academic Publishers | id = ISSN 1573-3912}}
*{{cite book | author=Watt, W. Montgomery | title=Muhammad: Prophet and Statesman | publisher=Oxford University Press | year=1961 | id=ISBN 0-19-881078-4}}
* {{cite book | author=Bloom, Jonathan; Blair, Sheila| title=Islam: A Thousand Years of Faith and Power | publisher=Yale University Press | year=2002| id=ISBN 0-300-09422-1}}
* {{cite book | author=Tucker, Judith E.; Nashat, Guity | title=Women in the Middle East and North Africa | publisher=Indiana University Press | year=1999 | id=ISBN 0-253-21264-2}}

==Bibliography==
*{{cite book | author=Andrae, Tor | title=Mohammed: The Man and His Faith | publisher=Dover | year=2000 | id=ISBN 0-486-41136-2}}
*{{cite book | author=Armstrong, Karen | title=Muhammad: A Biography of the Prophet | location=San Francisco | publisher=Harper | year=1993 | id=ISBN 0-06-250886-5}}
*{{cite book | author=Cook, Michael | title=Muhammad | publisher=Oxford University Press | year=1983 | id=ISBN 0-19-287605-8 (reissue 1996)}}
*{{cite book | author=Dashti, Ali | title=Twenty-Three Years: A Study of the Prophetic Career of Mohammad | publisher=Mazda | year=1994 | id=ISBN 1-56859-029-6}}
*{{cite book | author=] | title=The Life and Times of Muhammad | publisher=Hodder & Stoughton | year=1970 | id=ISBN 0-8154-1176-6 (reprint 2002)}}
*{{cite book | author=], ed. | title=The Life of Muhammad: A Translation of Ibn Ishaq's Sirat Rasul Allah | publisher=Oxford University Press | year=1955 | id=ISBN 0-19-636033-1}}
*{{cite book | author=Hamidullah, Muhammad | title=The Life and Work of the Prophet of Islam | publisher=(Islamabad: Islamic Research Institute) | year=1998 | id=ISBN 969-8413-00-6}}
*{{cite book | author=] | title=The Life of Muhammad | publisher=Islamic Book Service | year=1995 | id=ISBN 1-57731-195-7}}
*{{cite book | author=Lings, Martin | title=Muhammad: His Life Based on Earliest Sources | publisher=Inner Traditions International, Limited | year=1987 | id=ISBN 0-89281-170-6}}
*{{cite book |author=Motzki, Harald, ed. | title=The Biography of Muhammad: The Issue of the Sources (Islamic History and Civilization: Studies and Texts, Vol. 32) | publisher=Brill | year=2000 |id=ISBN 90-04-11513-7 }}
*{{cite book | author=Rodinson, Maxime| title=Muhammad | publisher=New Publishers | year=1961 | id=ISBN 1-56584-752-0}}
*{{cite book | author=Rubin, Uri| title=The Eye of the Beholder: The Life of Muhammad as Viewed by the Early Muslims (A Textual Analysis) | publisher=Darwin Press | year=1995 | id=ISBN 0-87850-110-X}}
*{{cite book | author=] | title=And Muhammad is His Messenger: The Veneration of the Prophet in Islamic Piety | publisher=The University of North Carolina Press | year=1985 | id=ISBN 0-8078-4128-5}}
*{{cite book | author=Warraq, Ibn | title=The Quest for the Historical Muhammad | publisher=Prometheus Books | year=2000 | id=ISBN 1-57392-787-2}}
*{{cite book | author=Watt, W. Montgomery | title=Muhammad: Prophet and Statesman | publisher=Oxford University Press | year=1961 | id=ISBN 0-19-881078-4}}
===Additional Reading===
*{{cite book | author=Berg, Herbert (Ed.) | title=Method and Theory in the Study of Islamic Origins | publisher=E. J. Brill | year=2003 | id=ISBN 90-04-12602-3}}
*{{cite book | author=Lewis, Bernard | title=The Arabs in History | edition = 6th edition | publisher=Oxford University Press | year=2002 | id=ISBN 0-19-280310-7}}
*{{cite book | author=Stillman, Norman | year = 1975 | title = The Jews of Arab Lands: a History and Source Book | publisher = Jewish Publication Society of America | id = ISBN 0-8276-0198-0}}

==External links==
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* Grand Shaykh Hasan Qaribullah, Grand Shaykh Abdullah Ben Sadek
* <small>(by Dr. Mohammad Omar Farooq)<small/>
* <small>(by Dr. Mohammad Omar Farooq)<small/>
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*(University of Southern California)
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{{Prophets in the Qur'an}}

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Revision as of 10:28, 9 October 2006

gatverpilekes