Spiritual
Awakening
Any explanation of such an unprecedented development must include an analysis not only of Muhammad’s individual genius but also of his ability to articulate an ideology capable of appealing to multiple constituencies. His approach to the role of prophet allowed a variety of groups to conceptualize and form a single community. Muhammad was, according to many students of social behaviour, particularly well placed to lead such a social movement; in both ascribed and acquired characteristics he was unusual. Although he was a member of a high-status tribe, he belonged to one of its less well-placed clans. He was fatherless at birth; his mother and grandfather died when he was young, leaving him under the protection of an uncle. Although he possessed certain admirable personality traits to an unusual degree, his commercial success derived not from his own status but from his marriage to a much older woman, a wealthy widow named Khadijah. During the years of his marriage, his personal habits grew increasingly atypical. He began to absent himself in the hills outside Mecca to engage in the solitary spiritual activity of the hanifs. At age 40,
while on retreat, he saw a figure, whom he later identified as the angel Gabriel, who asked him to “recite” (iqra’
), then overwhelmed him with
a very strong embrace. Muhammad told the stranger that he was
not a reciter. But the angel repeated his
demand and embrace three times before the verses of the Qur’an, beginning with “Recite in the Name of thy Lord, who created,”
were revealed.
Although a few individuals, including his wife Khadijah, recognized his experience as that of a
messenger of God, the
contemporary religious life of most of the Meccans and the surrounding Arabs did not prepare them to share in this recognition easily.
Arabs did recognize several other types of
intermediaries with the sacred.
Some of the kings of the Yemen are said to have had priestly functions. Tribal leaders, sheikhs, in protecting their tribes’ hallowed
custom (Sunnah), had a spiritual dimension. Tribal Arabs also had their kahins, religious
specialists who delivered oracles in ecstatic rhymed prose (saj‘) and read omens. And they also had their sha‘irs,
professionally trained oral poets who defended the group’s honour, expressed its identity, and
engaged in verbal duels
with the poets of other groups. The power of the recited word was well established; the poets’
words were even
likened to arrows that could wound the unprotected enemy. Because Muhammad’s utterances seemed similar, at least in form, to those
of the kahins, many of his hearers naturally assumed that he was one of the
figures with whom they
were more familiar. Indeed, Muhammad might not even have attracted attention had he not sounded like other holy men. But, by eschewing any
source other than the
one supreme being, whom he identified as Allah (“God”) and whose message he regarded as
cosmically significant and
binding, he was gradually able to distinguish himself from all other intermediaries. Like many successful leaders, Muhammad
broke through existing
restraints by what might be called transformative conservatism. By combining familiar leadership roles
with a less familiar
one, he expanded his authority; by giving existing practices a new history, he reoriented them;
by assigning a new
cause to existing problems, he resolved them. His personal characteristics fit his historical
circumstances perfectly.
Public Recitations
Muhammad’s first vision was followed by a brief
lull, after which he began to hear messages frequently, entering a special physical state to
receive them and returning to normalcy to deliver them orally. Soon he
began publicly to recite warnings of an imminent reckoning by Allah
that disturbed the Meccan leaders. Muhammad was one of their own, a man
respected for his personal qualities. Yet weakening kinship ties
and increasing social diversity were helping him attract followers from many
different clans and also from among tribeless persons, giving all of
them a new and potentially disruptive affiliation. The
fundamentals of his message, delivered often in the vicinity of the
Ka‘bah itself, questioned the very reasons for which so many
people gathered there. If visitors to the Ka‘bah assumed, as
so many Arabs did, that the deities represented by its
idols were all useful and accessible in that place, Muhammad spoke, as had Axial Age
figures before, of a placeless and timeless deity that not only had created
human beings, making them dependent on him, but would also bring them to account at an
apocalypse of his own making. In place of time or chance, which the Arabs
assumed to govern their destiny, Muhammad installed a final
reward or punishment based on individual actions. Such
individual accountability to an unseen power that took no account whatsoever of kin
relationships and operated beyond the Meccan system could, if
taken seriously, undermine any authority the Quraysh had acquired.
Muhammad’s insistence on the protection of the weak, which echoed Bedouin values, threatened the
unbridled amassing of wealth so important to the Meccan oligarchy.
Efforts to Reform Meccan Society
Yet Muhammad also appealed to the town
dweller by describing the human being as a member of a polis
(citystate) and by suggesting ways to overcome the inequities that such an environment
breeds. By insisting that an event of cosmic significance was occurring
in Mecca, he made the town the rival of all the greater cities with
which the Meccans traded. To Meccans who believed that what went on in their town and
at their shrine was hallowed by tribal custom, Sunnah, Muhammad replied
that their activities in fact were a corrupt form of a practice
that had a very long history with the God of whom he spoke. In Muhammad’s view, the Ka‘bah
had been dedicated to the aniconic worship of the one God (Allah) by
Abraham, who fathered the ancestor of the Israelites, Ishaq
(Isaac), as well as the ancestor of the Arabs, Isma‘il (Ishmael). Muhammad asked his
hearers not to embrace something new but to abandon the traditional in
favour of the original. He appealed to his fellow Quraysh not to reject the Sunnah of their ancestors
but rather to appreciate and fulfill its true nature. God should be
worshipped not through offerings but through prayer and recitation of his messages, and his
house should be emptied of its useless idols.
In their initial rejection of his appeal, Muhammad’s Meccan opponents took the first step
toward accepting the new idea:
they attacked it. For it was their rejection of him, as well as his subsequent rejection by many Jews
and Christians, that
helped to forge Muhammad’s followers into a community with an identity of its own and capable of ultimately incorporating its
opponents. Muhammad’s disparate following was exceptionally vulnerable, bound together not by kinship ties but by a
“generic” monotheism that involved being faithful (mu’min) to the message God was sending through their leader. Their vulnerability was mitigated by the absence of
formal municipal discipline, but their opponents within the Quraysh could apply informal pressures ranging from harassment and
violence against the
weakest to a boycott against Muhammad’s clan, members of which were persuaded by his uncle Abu Talib to remain loyal even though
most of them were not his followers. Meanwhile, Muhammad and his closest associates were thinking about reconstituting
themselves as a separate
community in a less hostile environment. In about 615, some 80 of his followers made an emigration (Hijrah) to Abyssinia, perhaps
assuming that they would be welcome in a place that had a history of hostility to the Meccan oligarchy and that worshipped
the same God who
had
sent Muhammad to them, but they eventually returned without establishing a permanent community. During the next decade, continued rejection
intensified the group’s identity and its search for another home. Although the boycott against Muhammad’s clan began to disintegrate, the deaths of his wife and his uncle,
about 619, removed an important source of psychological and social support. Muhammad had already begun to preach and attract
followers at market
gatherings outside Mecca; now he intensified his search for a more hospitable environment. In 620, he met with a delegation of
followers from Yathrib, an oasis about 200 miles (320 km) to the northeast. In the next two years their support grew into an offer of protection.
Islamic history / edited by Laura S.
Etheredge. Britannica Educational Publishing
(a trademark
of Encyclopædia Britannica, Inc.): New
York.
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