User:Kaalakaa/sandbox

• Leaman, Oliver (2005-10-28). The Qur'an: An Encyclopedia. Taylor & Francis. ISBN 978-0-203-17644-3.
• Samadi, Mona (2021-05-25). Advancing the Legal Status of Women in Islamic Law. BRILL. ISBN 978-90-04-44695-3.
• Neil, Bronwen (2021-01-14). Dreams and Divination from Byzantium to Baghdad, 400-1000 CE. Oxford University Press. ISBN 978-0-19-887114-9.
• Turner, Bryan S. (2003). Islam: Islam, gender and family. Taylor & Francis US. ISBN 978-0-415-12350-1.

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• Wherry, E. M. (2013-07-04). A Comprehensive Commentary on the Quran: Comprising Sale's Translation and Preliminary Discourse: Volume IV. Routledge. ISBN 978-1-136-39281-8.
• Bagley, F. R. C. (2013-02-01). Twenty-three Years: A Study of the Prophetic Career of Mohammad. Routledge. ISBN 978-1-135-03041-4.
• Hekmat, Anwar (1997). Women and the Koran: The Status of Women in Islam. Prometheus Books. ISBN 978-1-57392-162-6.
• Morgan, Diane (12 November 2009). Essential Islam: A Comprehensive Guide to Belief and Practice. Bloomsbury Publishing USA. ISBN 978-0-313-36026-8.
• Irving, Washington (2007). Mohammed. Wordsworth Editions. ISBN 978-1-84022-573-0.
• Hassan, Riaz (2013). Islam and Society: Sociological Explorations. Melbourne University Publishing. ISBN 978-0-522-86256-0.
• Bosworth, C. E.; Donzel, E. van; Lewis, B.; Pellat, Ch., eds. (1991). Encyclopaedia of Islam, Volume VI (Mahk-Mid): [Fasc. 99-114a]. Brill. ISBN 978-90-04-08112-3. Retrieved 20 Dec 2023.

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• Forward, Martin (1997-04-24). Muhammad: A Short Biography. Oneworld Publications. ISBN 978-1-85168-131-0.
• al-Shati, Bint (2006). The Wives of the Prophet. Gorgias Press. ISBN 978-1-59333-398-0.
• Glubb, Sir John Bagot (2001). The Life and Times of Muhammad. Cooper Square Press. ISBN 978-0-8154-1176-5.
• Rodinson, Maxime (2 March 2021). Muhammad. New York Review of Books. ISBN 978-1-68137-493-2.
• Al-Bukhari, Muhammed Ibn Ismaiel (1 June 1997). The Translation of the Meanings of Sahih Al-Bukhari: Arabic-English. Translated by Khan, Muhammad M. Dar-us-Salam Publications. ISBN 978-9960-717-31-9.
• Rodgers, Russ (2012). The Generalship of Muhammad: Battles and Campaigns of the Prophet of Allah. University Press of Florida. ISBN 978-0-8130-3766-0.

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• Buhl, F.; Welch, A.T. (1993). "Muḥammad". Encyclopaedia of Islam. Vol. 7 (2nd ed.). Brill. pp. 360–376. ISBN 978-90-04-09419-2.
• Brockopp, Jonathan E., ed. (2010). The Cambridge Companion to Muhammad. Cambridge University Press. ISBN 978-0-521-88607-9.
• Peters, F. E. (2010). Jesus and Muhammad: Parallel Tracks, Parallel Lives. Oxford University Press. ISBN 978-0-19-978004-4.
• McAuliffe, Jane Dammen, ed. (2003-10-15). Encyclopaedia of the Qur'ān: Volume Three (1st ed.). Leiden: Brill. ISBN 978-90-04-12354-0.

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Ali, Kecia (2017). "Concubinage and Consent". International Journal of Middle East Studies. 49 (1). Cambridge University Press: 148–152. doi:10.1017/S0020743816001203. ISSN 0020-7438.

Swarup 2011, p. 70 Morgan 2009, p. 212 Rinehart 2019, The Domestic Roles of Wife, Mother, and Sex Slave Bukay 2017, Slavery and Rape Rizvi 2016, p. 176

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• Prange, Sebastian R. (2018-05-03). Monsoon Islam: Trade and Faith on the Medieval Malabar Coast. Cambridge University Press. ISBN 978-1-108-42438-7.
• Hurvitz, Nimrod; Sahner, Christian C.; Simonsohn, Uriel; Yarbrough, Luke (2020-12-15). Conversion to Islam in the Premodern Age: A Sourcebook. Univ of California Press. ISBN 978-0-520-29672-5.
• Katz, Steven (2022-06-02). The Cambridge Companion to Antisemitism. Cambridge University Press. ISBN 978-1-108-78765-9.

After amassing a powerful alliance, Muhammad again directed his attention towards his hometown, Mecca. He leveraged his covert agent, Budayl ibn Warqa, to fan the flames of discord between Banu Bakr, supported by the Quraysh, and Banu Khuza'ah, his ally. Taking the ensuing conflict as a casus belli, Muhammad led his forces towards Mecca. Upon nearing the city, he ordered the creation of individual fires to magnify the perceived size of his army. He sent al-Abbas, his uncle, to warn the Meccan chief Abu Sufyan that if they were to invade the city, it could result in the slaughter of the Quraysh, including himself. Abu Sufyan then went to meet Muhammad and converted to Islam. He subsequently went back to the city and told the citizens that their lives and property would be safe as long as they did not resist and remained in their homes, went to the Kaaba, or stayed with him.

Muhammad sent out his forces, with a short list of six men and four women to be killed on sight. Among those targeted was his former scribe, Abdullah ibn Sa'd ibn Abi Sarh. While transcribing the Quranic verses from Muhammad's dictation, Abdullah filled a brief pause by Muhammad by vocalizing his own version of the rest of the verse. Absentmindedly, Muhammad instructed him to include it. He also professed to have intermittently modified the substance of the Quran's dictation, which Muhammad failed to detect. These factors led him to abandon Islam and return to Mecca. Later, during the conquest, Abdullah, in the company of his foster brother Uthman, implored Muhammad for mercy, which was eventually given. However, as they left, Muhammad rebuked his companions, "I was silent for a long time. Why did not one of you kill this dog?" When inquired why he did not signal, Muhammad irritably retorted, "One does not kill by signs." After Muhammad's death, Abdullah became a top official in the Islamic state.

Ibn Khatal al-Adrami, another apostate, was not as fortunate. He authored verses critical of Muhammad and had two girls sing them at a party he held. Amid the conquest, he desperately clung to the Kaaba's curtain. Muhammad, upon hearing this, ordered his execution nonetheless. One of the songstresses was later found and similarly executed. In sum, only three out of the ten targets were located and eliminated. The remainder were able to secure a form of pardon for their past deeds and were allowed to join the ranks of Islam. In their advances, the Muslim forces faced only little resistance from one sector of Mecca, which was effortlessly defeated by Khalid ibn al-Walid. Eventually, Muhammad visited the Kaaba and had it cleared of all idols and images, except, reportedly, the paintings of Abraham, Jesus, and Mary. All of Mecca's residents were then gathered and made to pledge their allegiance to him and convert to Islam.

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Incidents with the Banu Fazara

After a few months rest following the annihilation of the Qurayza, Muhammad prepared to conduct numerous operations. The sources no longer frequently report him receiving word of impending attacks against the Muslims in Medina, suggesting that Muhammad, recognizing his newfound strength, felt capable enough to discard any pretenses and directly confront potential rivals. Some tribes, finding no other defensive option, eventually joined the Muslims, understanding from Muhammad's clear decree that Muslims could only raid non-Muslims, thus the most efficient way to avoid the raids was to join the raiders.

During this period, Muhammad organized a caravan, presumably stocked with recent spoils, to conduct trade in Syria. Zayd ibn Harithah was tasked with guarding the convoy. However, when they journeyed through the territory of Banu Fazara, whom Zayd had raided in the past, the tribe seized the opportunity for revenge, attacked the caravan, and injured him. Upon his return to Madinah, Muhammad decided that a punitive expedition was necessary. Zayd led this operation, successfully capturing Umm Qirfa, the esteemed Fazarah matriarch. As punishment, Zayd ordered Qays ibn al-Musahhar to execute her. He did so by tying each of her legs to separate camels, which were then driven in opposite directions, leading to her brutal death.

Treaty of Hudaybiyya

Main article: Treaty of Hudaybiyyah

Early in 628, following a dream of making an unopposed pilgrimage to Mecca, Muhammad embarked on the journey. He was dressed in his customary pilgrim attire and was accompanied by a group of followers. Upon reaching Hudaybiyya, they encountered Quraysh emissaries who questioned their intentions. Muhammad explained they had come to venerate the Kaaba, not to fight. He then sent Uthman, Abu Sufyan's second cousin, to negotiate with the Quraysh. As the negotiations were prolonged, rumors of Uthman's death began to spark, prompting Muhammad to call his followers to renew their oaths of loyalty. Uthman returned with news of a negotiation impasse. Muhammad remained persistent. In the end, the Quraysh sent Suhayl ibn Amr, an envoy with full negotiation powers. Following lengthy discussions, a treaty was finally enacted, with terms:

1. A ten-year truce was established between both parties.
2. If a Qurayshite came to Muhammad's without his guardian's allowance, he was to be returned to the Quraysh; yet, if a Muslim came to the Quraysh, he would not be surrendered to Muhammad.
3. Any tribes interested in forming alliances with Muhammad or the Quraysh were free to do so. These alliances were also protected by the ten-year truce.
4. Muslims were then required to depart back to Medina, however, they were permitted to make the Umrah pilgrimage in the coming year.

Invasion of Khaybar

Main article: Battle of Khaybar

Roughly ten weeks subsequent to his return from Hudaybiyya, Muhammad expressed his plan to invade Khaybar, a flourishing oasis about 75 miles north of Medina. The city was populated by Jews, including those from the Banu Nadir, who had previously been expelled by Muhammad from Medina. With the prospect of rich spoils from the mission, numerous volunteers answered his call. To keep their movements hidden, the Muslim military chose to march during the nighttime. As dawn arrived and the city folks stepped out of their fortifications to harvest their dates, they were taken aback by the sight of the advancing Muslim forces. Muhammad cried out, "Allahu Akbar! Khaybar is destroyed. For when we approach a people's land, a terrible morning awaits the warned ones." After a strenuous battle lasting more than a month, the Muslims successfully captured the city. The loss in the confrontation was 15-17 Muslims and 93 Jews.

The spoils, inclusive of the wives of the slain warriors, were distributed among the Muslims. Muhammad claimed Safiyya bint Huyayy, a beautiful 17-year-old girl, from among the captives. Following the battle, her husband, Kinana ibn al-Rabi, was put through torture by Muhammad's decree for declining to reveal his tribe’s hidden wealth, and subsequently beheaded. Her father and brother had been executed during the massacre of the Banu Qurayza. Overwhelmed by her beauty, Muhammad had sex with her the very night, contradicting his own mandate that his followers should wait for the captives' next menstrual cycle to begin before having intercourse.

Following their defeat by the Muslims, some of the Jews proposed to Muhammad that they stay and serve as tenant farmers, given the Muslims' lack of expertise and labor force for date palm cultivation. They agreed to give half of the annual produce to the Muslims. Muhammad consented to this arrangement with the caveat that he could displace them at any time. While they were allowed to farm, he demanded the surrender of all gold or silver, executing those who secreted away their wealth.

At the feast following the battle, the meal served to Muhammad was reportedly poisoned. His companion, Bishr, fell dead after consuming it, while Muhammad himself managed to vomit it out after tasting it. The perpetrator was Zaynab bint al-Harith, a Jewish woman whose father, husband, and brothers were killed by the Muslims. When asked why she did it, she replied, "You know what you've done to my people... I said to myself: If he is truly a prophet, he will know about the poison. If he's merely a king, I'll be rid of him." One account suggests Muhammad forgave her, but in other more accepted reports, she was killed thereafter. The poison that Muhammad ingested made him sick, and he endured sporadic pain from it until his death.

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Realizing that their victory at Uhud had failed to substantially weaken Muhammad's position as he continued to orchestrate raids on their trade caravans, the Quraysh finally saw the imperative of capturing Medina, a move they had previously neglected. This decision, according to Muslim sources, was partly influenced by some leaders of the Banu Nadir, who were distressed over the loss of their lands. However, that account may simply be Muslim propaganda. Aware of their limited warfare skills as city merchants, the Quraysh initiated extensive negotiations with various Bedouin tribes, amassing a force believed to number around 10,000 men. Informed early by his allies in Mecca, Muhammad ordered his followers to fortify Medina with trenches, on the advice of Salman the Persian. The Jews of Banu Qurayza contributed to this effort by assisting in the digging and lending their tools to the Muslims. The approaching Quraysh and their allies, unfamiliar with trench warfare, were drawn into a protracted siege. Muhammad exploited this situation, using covert negotiations with the Ghatafan tribe to create discord among his enemies. As the weather deteriorated, morale among the Quraysh and their allies waned, leading to their withdrawal. The siege saw minimal casualties, with five on the Muslims side and three among the besiegers.

On the exact day the Quraysh forces and their allies withdrew, Muhammad, while bathing at his wife's abode, received a visit from the angel Gabriel, who instructed him to attack the Jewish tribe of Banu Qurayza. Islamic sources recount that during the preceding Meccan siege, Abu Sufyan, the Quraysh leader, incited the Qurayza to attack the Muslims from their compound, but they demanded 70 hostages to ascertain Quraysh’s commitment to their plans, as proposed by Muhammad's secret agent Nu῾aym bin Mas῾ud. Abu Sufyan refused their requirement. Nevertheless, later accounts claim that 11 Jewish individuals from the Qurayza were indeed agitated and acted against Muhammad, but no evidence substantiates such an attack, and the tradition had every reason to dramatise the incident as a justification for the subsequent massacre.

Muhammad besieged the tribe, alleging they had taken sides against him, which they firmly refuted. As the situation turned dire, they proposed to leave their land but asked to be allowed to take movable goods, the load of a camel per person. Muhammad refused. They then offered to leave without taking anything, but Muhammad rejected this as well. He insisted on their unconditional surrender. The Qurayza subsequently requested to confer with one of their Aws allies who had embraced Islam, leading to the arrival of Abu Lubaba. When asked about Muhammad’s intentions, he gestured towards his throat, indicating an imminent massacre. He immediately regretted his indiscretion and tied himself to one of the Mosque pillars as a form of penance.

After a 25-day siege, the Banu Qurayza surrendered. The Banu Aws entreated Muhammad for leniency, prompting him to suggest that one of their own should serve as the judge, which they accepted. Muhammad assigned the role to Sa’d ibn Muadh, a man nearing death due to wounds from the previous Meccans siege. He pronounced that all the men should be put to death, their possessions distributed among Muslims, and their women and children taken as captives. Muhammad declared, "You have judged according to the very sentence of God above the seven heavens." Consequently, 600-900 men of Banu Qurayza were executed. The women and children were distributed as slaves, with some being transported to Najd to be sold. The proceeds were then utilized to purchase weapons and horses for the Muslims.

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Having dealt with the Qaynuqa, Muhammad moved on to another personal matter. His staunch critic, Ka'b ibn Ashraf, a wealthy half-Jewish man from Banu Nadir, had just come back from Mecca after producing poetry that mourned the death of the Quraysh at Badr and aroused them to retaliate. Muhammad asked his followers, "Who is ready to murder Ka'b, who has hurt God and His apostle?" Ibn Maslama offered his services, explaining that the task would require deception. Muhammad did not contest this. He then gathered accomplices, including Ka'b's foster brother, Abu Naila. They pretended to complain about their post-conversion hardships, persuading Ka'b to lend them food. On the night of their meeting with Ka'b, they murdered him when he was caught off-guard.

In 625, the Quraysh, wearied by Muhammad's continuous attacks on their caravans, decided to take decisive action. Led by Abu Sufyan, they assembled an army to oppose Muhammad. On becoming aware of this threat, Muhammad convened a war council. Initially, he considered defending from the city center, but later decided to meet the enemy in open battle at Uhud hill. As they prepared to depart, Jews allied with Abd Allah ibn Ubayy offered their help, which Muhammad declined. Despite being outnumbered, the Muslims initially held their ground but lost advantage when some archers disobeyed orders. As rumors of Muhammad's death spread, the Muslims started to fled, but he had only been injured and managed to escape with a group of loyal adherents. Satisfied they had restored their honor, the Meccans retreated to Mecca.

Some time later, Muhammad found himself needing to pay blood money to Banu Amir. He sought monetary help from the Jewish tribe of Banu Nadir, and they agreed to his request. However, while waiting, he departed from his companions and disappeared. When they found him at his home, according to Ibn Ishaq, Muhammad disclosed that he had received a divine revelation of a planned assassination attempt on him by the Banu Nadir, which involved dropping a boulder from a rooftop. Muhammad then initiated a siege on the tribe, which led to the destruction of their date palm groves. After about a fortnight or so, the Banu Nadir capitulated. They were directed to vacate their land and permitted to carry only one camel-load of goods for every three people. From the spoils, Muhammad claimed a fertile piece of land where barley sprouted amongst palm trees.

• Al-Bukhari, Muhammed Ibn Ismaiel (1997-06-01). The Translation of the Meanings of Sahih Al-Bukhari: Arabic-English. Translated by Khan, Muhammad M. Dar-us-Salam Publications. ISBN 978-9960-717-31-9.
• Rodgers, Russ (2017). The Generalship of Muhammad: Battles and Campaigns of the Prophet of Allah. University Press of Florida. ISBN 978-0-8130-5459-9.

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The battle commenced with individual duels between warriors from both sides, leading to the deaths of several prominent Meccans, including Abu Jahl, Muhammad's most bitter adversary. The conflict then escalated into a chaotic melee. Although not participating in the combat, Muhammad inspired his followers with the promise of paradise if they died fighting. Many Quraysh were reluctant to kill their own kin and eventually retreated. The battle concluded with the Quraysh suffering 49 to 70 losses, while the Muslims had 14 casualties. After the battle, Muhammad instructed his servant to locate Abu Jahl's corpse. The servant found the body, severed the head, and presented it at Muhammad's feet. He cried out in rapture, "The head of the enemy of God, Praise God, for there is no other but He!" The lifeless Quraysh were cast into a pit, and he declared, "O people of the pit, have you found the truth in God's warnings? For I have found that what my Lord has told me is true."

The Muslims obtained considerable war spoils and a number of prisoners. Umar desired that all of them be slain, yet Muhammad resolved that ransom must be requested first, and afterwards, they could execute any for whom no one was willing to pay. On their journey back, they were met by other Muslims at Rawha, 30 miles from Medina. When they were congratulated, Salama ibn Salama, one of the combatants, muttered, "Why are you congratulating us? By God, we simply confronted hairless elderly women; we beheaded them like sacrificial camels with bound feet." Muhammad smiled and told him, "True, but my nephew, they were the Chiefs." Upon his return to Medina, Muhammad immediately worked to solidify his authority. He instructed the removal of Asma bint Marwan, who had criticized him in poetry. One of his followers executed her while she slept with her children, the youngest still nursing in her arms. Upon learning of the deed, Muhammad lauded the act as a service to God and his Messenger. Shortly after, he called upon his followers to end the life of the centenarian poet Abu Afak. Simultaneously, Muhammad employed poets like Hassan ibn Thabit to circulate his propaganda among the tribes. When inquired if he could shield Muhammad from his foes, Ibn Thabit is reported to have extended his tongue and claimed there was no defense against his verbal prowess.

The conflict began with individual duels involving warriors from both parties, resulting in the demise of many esteemed Meccans, including Abu Jahl, Muhammad’s bitterest enemy. The battle then intensified into a full-scale combat. Muhammad, not partaking in the combat, encouraged his followers with the prospect of attaining paradise if they perished fighting. A significant number of Quraysh were averse to killing their own kin and eventually fled. The fight came to an end with the Quraysh side losing 49 to 70 lives, while the Muslims had 14 casualties

Upon his return to Medina, Muhammad immediately worked to solidify his authority. He instructed the removal of Asma bint Marwan, who had criticized him in poetry. One of his followers executed her while she slept with her children, the youngest still nursing in her arms. Upon learning of the deed, Muhammad lauded the act as a service to God and his Messenger. Shortly after, he called upon his followers to end the life of the centenarian poet Abu Afak. Simultaneously, Muhammad employed poets like Hassan ibn Thabit to circulate his propaganda among the tribes. When inquired if he could shield Muhammad from his foes, Ibn Thabit is reported to have extended his tongue and claimed there was no defense against his verbal prowess.

• Gabriel, Richard A. (2014-10-22). Muhammad: Islam’s First Great General. University of Oklahoma Press. ISBN 978-0-8061-8250-6.

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The battle unfolded with individual duels between warriors from opposing forces, resulting in the deaths of numerous esteemed Meccans, including Abu Jahl. The conflict then advanced to a general brawl, culminating in the Meccans' retreat. Throughout the battle, Muhammad prayed in a nearby shelter and did not partake in the fighting. Many of the Quraysh shrank from killing men who were related to them and ultimately retreat. The casualty count for the Quraysh stood at 45, while the Muslims lost 14. The Muslims also obtained 70 captives, many of whom were ransomed. The defeat carried severe consequences for the Quraysh tribe, as they lost multiple experienced and influential men, their prestige suffered, and they faced renewed threats from old enemies like the Hawazin. For Muhammad, the victory substantiated his claims of prophethood, garnering increased support and conversions to his religion both within and beyond Medina for future raids.

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The battle unfolded with individual duels between warriors from both sides, resulting in the deaths of numerous esteemed Meccans, including Abu Jahl. The conflict then advanced to a general brawl. Throughout of the battle, Muhammad did not partake in the fighting, but gave encouragement to his followers that they will enter paradise if they die when they were fighting. Many of the Quraysh shrank from killing men who were related to them and ultimately retreat. The casualty count for the Quraysh stood at 45, while the Muslims lost 14. The Muslims also obtained 70 captives, many of whom were ransomed.

The conflict began with individual duels involving warriors from both parties, resulting in the demise of many esteemed Meccans, including Abu Jahl. The battle then intensified into a full-scale scuffle. Muhammad, not partaking in the combat, encouraged his followers with the prospect of attaining paradise if they perished fighting. A significant number of Quraysh were averse to killing their own kin and eventually retreated. The Quraysh had 45 fatalities, and the Muslims lost 14, taking 70 captives who were later ransomed.

As their bodies were cast into the pit, he spoke to them, "O people of the pit," he exclaimed, "Have you found what God threatened is true? For I have discovered that what my Lord has informed me is true."

The defeat carried severe consequences for the Quraysh tribe, as they lost multiple experienced and influential men, their prestige suffered, and they faced renewed threats from old enemies like the Hawazin. For Muhammad, the victory substantiated his claims of prophethood, garnering increased support and conversions to his religion both within and beyond Medina for future raids.

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Islamic tradition holds that the year of Muhammad's birth was the year that the Yemeni king Abraha failed to conquer Mecca. However, recent scholarship has found this to be incorrect, as other evidence suggests that if the expedition did occur it must have taken place several years before Muhammad's birth. Muslim historians presumably simply pasted Abraha's famous name to their story of Muhammad's birth to interpret the unclear passage about "the men of elephants" in Quran 105:1–5. The Oxford Handbook of Late Antiquity considers the story of Abraha's expedition with war elephants to be a myth.

• Conrad, Lawrence I. (1987). "Abraha and Muḥammad: Some Observations Apropos of Chronology and Literary "topoi" in the Early Arabic Historical Tradition". Bulletin of the School of Oriental and African Studies, University of London. 50 (2): 225–240. ISSN 0041-977X.
• Reynolds, Gabriel Said (2023-03-07). The Emergence of Islam: Classical Traditions in Contemporary Perspective. Augsburg Fortress Publishers. ISBN 978-1-5064-7388-8.
• Peters, F. E. (2010-11-11). Jesus and Muhammad: Parallel Tracks, Parallel Lives. Oxford University Press. ISBN 978-0-19-978004-4.
• Muesse, Mark W. (2018-01-01). Four Wise Men. Lutterworth Press. ISBN 978-0-7188-9522-8.

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• Schroeder, Eric (2002-01-01). Muhammad's People: An Anthology of Muslim Civilization. Courier Corporation. ISBN 978-0-486-42502-3.
• Phipps, William E. (1996). Muhammad and Jesus: A Comparison of the Prophets and Their Teachings. Continuum. ISBN 978-1-55778-718-7.

The Quraysh sent Nadr ibn al-Harith and Uqba ibn Abi Mu'ayt to meet Jewish scholars in Medina to ask their opinion about Muhammad. The Jews told them to ask him three questions: describe the story of the young men who set out in the first age; tell the story of a traveling man who reached both the eastern and western parts of the earth; and give details about the spirit. If Muhammad answered correctly, the Jews said, then he was a Prophet, but if not, he was a fabricator of lies. They then returned to Mecca and posed the three questions to Muhammad, to which he told them that he would give answers tomorrow. But 15 days later, Muhammad still had not received the answers from his God, and news of this spread among the people of Mecca, making him sad. Some time later, Gabriel came to Muhammad and gave him the answers.

In answer to the first question, the Quran tells an intriguing but obscure tale about a group of men sleeping in a cave (Quran 18:9–25). This story is generally connected by scholars with the legend of the Seven Sleepers of Ephesus. For the second question, the Quran tells about Dhu al-Qarnayn “he of the two horns” (Quran 18:93–9), which is widely connected by scholars with the Alexander Romance. As for the third question, concerning the nature of the Spirit, the Quranic revelation said simply that it is beyond the understanding of humankind. Upon receiving these answers, the Jews who formulated the questions did not convert to Islam, nor did the Quraysh who presented them to Muhammad. Nadr and Uqba were later executed on Muhammad's orders after the Battle of Badr, with one of them screaming, "But, who will take care of my sons, Muhammad?" Muhammad replied, "Hell!"

• Ṣallābī, ʻAlī Muḥammad Muḥammad (2005). The Noble Life of the Prophet. Darussalam. ISBN 978-9960-9678-9-9.

• Peterson, Daniel C. (2007-02-26). Muhammad, Prophet of God. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-0754-0.

• Beeston, A. F. L. (1983-11-03). Arabic Literature to the End of the Umayyad Period. Cambridge University Press. ISBN 978-0-521-24015-4.

• Shourie, Arun (1989). Religion in Politics. Roli Books.

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He then attempted to establish himself in Ta'if and gain aid and protection against the Meccans, but he was met with a response: “If you are truly the prophet, what need do you have of our help? If God sent you as his messenger, why doesn’t He protect you? And if Allah wished to send a prophet, couldn’t He have found a better person than you, a weak and fatherless orphan?” Realizing his efforts were in vain, Muhammad asked the people of Ta'if to keep the matter a secret, fearing that this would embolden the hostility of the Quraysh against him. However, instead of accepting his request, they pelted him with stones, injuring his limbs.

On Muhammad's return journey to Mecca, news of the events in Taif had reached the ears of Abu Jahl, and he said, "They did not allow him to enter Ta'if, so let us deny him entry to Mecca as well.” Knowing the gravity of the situation, Muhammad asked a passing horseman to send a message to Akhnas ibn Shariq, a member of his mother's clan, to extend his protection to him so that he could enter in safety. But Akhnas refused, saying that he was only a confederate of the house of Quraysh. Muhammad then sent a message to Suhayl ibn Amir, but he also refused on the grounds of tribal principle. Muhammad then sent someone to ask Mut'im ibn 'Adiy, the chief of the Banu Nawfal. Mut'im agreed, and after arming himself, he rode out in the morning with his sons and nephews to escort Muhammad to the city. When Abu Jahl saw him, he asked if Mut'im was only giving him protection or if he had already converted to his religion. Mut'im replied, "Granting him protection, of course.” Then Abu Jahl said, "We will protect whomever you protect.

• Adil, Hajjah Amina (2002). Muhammad, the Messenger of Islam: His Life & Prophecy. ISCA. ISBN 978-1-930409-11-8.

• Towghi, Malek Muhammad (1991). Foundations of Muslim Images and Treatment of the World Beyond Islam. Michigan State University. Department of History.

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Immediately after his account of the hijra, Ibn Ishaq states with no isnad that Muhammad wrote the document known today as the Constitution of Medina. The term is generally considered a misnomer because it did not create a state, nor did subsequent Quranic legislation, but dealt with tribal affairs. Both scholars from the West and Muslim world concur about the its authenticity. However, there are disagreements, such as on whether the "constitution" was really a treaty or just a unilateral edict by Muhammad, how many documents it consisted of, who the principal parties to it were, when exactly it (or its component parts) was drawn up, whether it was after or before Muhammad's elimination of the three Jewish tribes of Medina, and even what the correct way to translate it.

• Humphreys, R. Stephen (1991). Islamic History: A Framework for Inquiry - Revised Edition. Princeton University Press. ISBN 978-0-691-00856-1.

• Lieberman, Phillip I. (2021-09-02). The Cambridge History of Judaism: Volume 5, Jews in the Medieval Islamic World. Cambridge University Press. ISBN 978-1-009-03859-1.

• Rubin, Uri (2022-04-19). The Life of Muhammad. Taylor & Francis. ISBN 978-1-351-88676-5.

• Arjomand, Said Amir (2022-10-25). Messianism and Sociopolitical Revolution in Medieval Islam. Univ of California Press. ISBN 978-0-520-38759-1.

• Watt, William Montgomery (1956). Muhammad at Medina. Clarendon Press.

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Medina, located over 200 miles to the north of Mecca, is a lush oasis. According to Muslim sources, the city was established by Jews who had survived the revolt against the Romans. While agriculture was far from being the domain of the Arab tribes, the Jews were outstanding farmers, cultivating the land in the oases. There were reportedly around 20 Jewish tribes residing in the city at the time, with the three most prominent being Banu Nadir, Banu Qaynuqa and Banu Qurayza. In time, Arab tribes from southern Arabia migrated to the city and settled down alongside the Jewish community, and gradually replaced their position of hegemony. The Arab tribes consisted of Banu Aws and Banu Khazraj, both collectively known as Banu Qayla. Before 620, there had been fighting among the two Arab tribes for almost a hundred years, with each of them attempting to court the assistance of the Jewish tribes, causing the Jewish tribes sometimes also had to fight each other. In 622, when Muhammad came to the city, the Jewish tribes were allied as subordinates to the two Arab tribes.

The two Arab tribes of Banu Qayla had been fighting among themselves for almost a hundred years, with each attempting to get the support of the Jewish tribes, making each of the Jewish tribes often in the opposing sides with each other.

The Arab tribes in the city

EoI vol 1, p 514

Over time, the Banu Qayla replaced the the position of hegemony of the Jewish tribes in the city

Muhammad and the Origins of Islam, p 193

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• Gil, Moshe (1997-02-27). A History of Palestine, 634-1099. Cambridge University Press. ISBN 978-0-521-59984-9.

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Holt, P. M.; Lambton, Ann K. S.; Lewis, Bernard (1977-04-21). The Cambridge History of Islam: Volume 1A, The Central Islamic Lands from Pre-Islamic Times to the First World War. Cambridge University Press. ISBN 978-0-521-29135-4.

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Having lost all hope of winning converts among his fellow townspeople, Muhammad limited his efforts to non-Meccans who attended fairs or made pilgrimages. In 620, his uncle al-Abbas, who at that time had not yet converted to Islam, introduced him to the political elite in Medina (Banu Khazraj and Banu Aws) and coordinate a meeting at Aqaba. Seven or eight men from Medina then sat seriously listening to what Muhammad had to say. Medina, located in a rich oasis, had just experienced tribal conflicts, thus they wanted a political leader who could readjust their political relations. A year later they returned with five others and accepted Islam. Muhammad told them that Islam would prepare the way for them to live side by side with the Jews. A year later they returned with 73 men and two women. Al-Abbas said to those who were present:

Ye company of the Khazraj! This, my kinsman, dwells among us (the family of Hashim) in honor and safety. His clan will defend him—both those who are converts and those who still adhere to their ancestral faith—but he prefers to seek protection from you. Therefore, consider the matter well and count the cost. If you are resolved and able to defend him, well; but if you doubt your ability, at once abandon the design.

Then Muhammad himself spoke to those people:

I invite your allegiance on the basis that you protect me as you would your women and children.

In which they agreed. After that, Muhammad commanded the Muslims in Mecca to migrate to Medina. This event is known as hijra which basically means severing of kinship ties. Some Muslims were held back by their families from leaving but in the end there were no Muslims left in Mecca.

• Nigosian, Solomon A. (2004-01-29). Islam: Its History, Teaching, and Practices. Indiana University Press. ISBN 978-0-253-11074-9.
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• Cole, W. Owen (1996-01-01). Six World Faiths. A&C Black. ISBN 978-0-8264-4964-1.
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• Ibn Kathīr, Ismāʻīl ibn ʻUmar (1998). The Life of the Prophet Muḥammad: A Translation of Al-Sīra Al-Nabawiyya. Center for Muslim Contribution to Civilization. ISBN 978-1-85964-040-1.

• Phipps, William E. (2016-10-06). Muhammad and Jesus: A Comparison of the Prophets and Their Teachings. Bloomsbury Publishing. ISBN 978-1-4742-8935-1.
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A few days after Waraqa's death, the revelations stopped temporarily, which caused Muhammad much anguish and suicidal thoughts. He reportedly went to a mountain's peak with the intention of jumping off, but when he arrived there, Gabriel appeared to him and said, "O Muhammad, you are indeed the true Messenger of Allah." This calmed him down and he went home. Later, when the interval between the revelations was again long, he did the same thing; trying to jump off the mountain. But when he arrived at the summit, Gabriel appeared and said as he had before, which calmed him down and he returned home.

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• Brown, Daniel W. (2003-10-17). A New Introduction to Islam. Wiley. ISBN 978-0-631-21604-9.
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Islam authorizes its adherents to enslave non-Muslims they capture outside the territory where Islam rules during jihad efforts to expand the land of Islam. Other methods, such as purchase and tribute from vassal states, are also practiced, with the children of slaves automatically become slaves. The Quran allows slave owners to have sexual intercourse with their own slaves, and the sale of slaves was also practiced by the Islamic prophet Muhammad. Slavery of fellow Muslims is frowned upon, although has occured in some cases, such as defaulting on debts, during battles between sects and rebellions. Christians, Jews, and Zoroastrians might become dhimmis, second-class subjects living in Islamic territory who are forced to pay a regular tribute called jizya and being humiliated. Historically, the dhimmis have also been asked to sell their sons and daughters to meet the jizya they had to pay, as Amr ibn Al-As did with the Berbers.

• Meri, Josef W. (2005-10-31). Medieval Islamic Civilization: An Encyclopedia. Routledge. ISBN 978-1-135-45596-5.
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• Bostom, Andrew G. (2011). Legacy of Islamic Antisemitism: From Sacred Texts to Solemn History. Prometheus Books. ISBN 978-1-61592-011-2.

• Jonathan A.C. Brown estimates that from the Islamic conquests of the 630s to the early 1900s, tens of millions of people were sucked as slaves into Islamic territory.

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• Rinehart, Christine Sixta (2019). Sexual Jihad: The Role of Islam in Female Terrorism. Rowman & Littlefield. ISBN 978-1-4985-5752-8.
• Insoll, Timothy (2003). The Archaeology of Islam in Sub-Saharan Africa. Cambridge University Press. ISBN 978-0-521-65702-0.
• Brown, Jonathan A. C. (2020). Slavery and Islam. Simon and Schuster. ISBN 978-1-78607-636-6.
• Green, Dominic (2007). Three Empires on the Nile: The Victorian Jihad, 1869-1899. Simon and Schuster. ISBN 978-0-7432-9895-7.
• Bukay, David (2017). Islam and the Infidels: The Politics of Jihad, Da'wah, and Hijrah. Routledge. ISBN 978-1-351-51150-6.
• Gordon, Murray (1989). Slavery in the Arab World. Rowman & Littlefield. ISBN 978-0-941533-30-0.

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She was 17 years old when Muhammad married her and was known for her exceptional beauty.

Muhammad attacked Khaybar and made the inhabitants, including the Banu Nadir, surrender. Kinana, who was Safiyya's husband, was tortured on Muhammad's command with a hot iron and beheaded after he refused to reveal the location of his tribe’s treasure. One of Muhammad's companions, Dihya al-Kalbi, asked to be allowed to take a slave girl from the captives, so he gave permission, and Dihya took Safiyya. However, a man came to Muhammad reporting that Dihya had taken Safiyya, who was the chief mistress of the Qurayza tribe, which he thought was only suitable for Muhammad, so Muhammad gave the order to call them.

When Safiyya was brought, she was with another woman, and when the woman saw the headless bodies, she screamed wildly, struck herself in the face, and poured sand on her own head. Muhammad ordered to take what he considered the "she-devil" away. Muhammad then took Safiyya for himself and told Dihya to take any other slave girl from the captives. Reportedly, Dihya got seven slaves in exchange. After that, Muhammad married her and brought her into his bed that very night.

• Ibn Mājah, Abū ʿAbd Allāh Muḥammad ibn Yazīd (2007). English Translation of Sunan Ibn Majah with Commentary. Riyadh: Darussalam Publishers & Distributors. ISBN 978-9960-9881-3-9.
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• Garst, Karen L. (2018). Women v. Religion: The Case Against Faith—and for Freedom. Pitchstone Publishing (US&CA). ISBN 978-1-63431-171-7.

• Zeitlin, Irving M. (2007). The Historical Muhammad. Polity. ISBN 978-0-7456-3998-7.
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• Karsh, Efraim (2013). Islamic Imperialism: A History. Yale University Press. ISBN 978-0-300-20133-8.
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• Kister, M. J. (2022-02-23). Society and Religion from Jahiliyya to Islam. Routledge. ISBN 978-1-000-58502-5.