The Mohammed Code: Why a Desert Prophet Wants You Dead (47 page)

107
F.E. Peters puts The Year of the Elephant at 552 AD. (F E Peters. Muhammad and the Origins of Islam. Albany: State University of New York Press, 1994: p. 95). The Wikipedia puts the date 18 years later, at 570 AD. (Wikipedia. Year of the Elephant. Retrieved April 20, 2013, from the World Wide Web

http://en.wikipedia.org/wiki/Year_of_the_Elephant.

108
Wikipedia. Ethiopia. Retrieved April 20, 2013 , from the World Wide Web

http://en.wikipedia.org/wiki/Ethiopia

109
Since the reing of Ezana of Axum. See Wikipedia. Ezana. Retrieved April 20, 2013, from the World Wide Web

http://en.wikipedia.org/wiki/Ezana.

110
Richard Pankhurst. History of Trade between Ethiopia, Arabia, and the Horn of Africa. Addis Tribune, Addis Adaba, Ethiopian.
Retrieved April 20, 2013, from the World Wide Web

http://www.addistribune.com/Archives/2002/07/26-07-02/History.htm

111
Wikipedia. Abraha. Retrieved April 20, 2013 , from the World Wide Web

http://en.wikipedia.org/wiki/Abraha

112
Abu al-Walid Muhammad al-Azraqi. Akhbar Makka, ed. F. Wustenfeld. Die Chroniken der Stadt Mekka, vol. 1. Leipzig, 1858; rp. Khayats, 1964. Quoted in F E Peters. Muhammad and the Origins of Islam. Albany: State University of New York Press, 1994: pp. 93-94.

113
Ibn Ishaq. Sirat Rasoul Allah: The earliest biography of Muhammad, by ibn Ishaq. An abridged version Edited by Michael Edwardes.
Retrieved April 20, 2013, from the World Wide Web

http://www.faithfreedom.org/Articles/sira/02.htm

114
Ibn Ishaq. The Life of Muhammad—Apostle of Allah. Edited by Michael Edwardes. London: The Folio Society, 1964: p. 27. Ibn Ishaq. Sirat Rasoul Allah: The earliest biography of Muhammad, by ibn Ishaq. An abridged version Edited by Michael Edwardes. Retrieved April 20, 2013, from the World Wide Web

http://www.faithfreedom.org/Articles/sira/02.htm

"twice a year during the sacred months, pilgrims were drawn to Holy Mecca on pilgrimage, and their fee of homage was the provisions, on which the Quraysh and the other Meccans lived. Trade enters nowhere into this equation, particularly not the long-distance trade read by some of the comentators into verse 2 of Sura 106. Trade may have been a background issue, however...some of Muhammad's audience appears to have opposed it, or such seems to be the sense of verse 198 in Sura 2, "It is no fault for you to aspire to the Lord's bounty," immediately preceded and followed by detailed prescriptions regarding pilgrimage "in the well-known months."...the "Lord's bounty" was reaped by interested parties: namely, the holy-day fairs (mawasim). ...Peoples who, by reason of danger or distance, did not normally associate came together in and around Mecca under the protection of the truce of God to worship and, it seems clear, to trade. Al Azraqi's is the most detailed sketch of the market fairs: "And the Hajj was in the month of Dhu al-Hijja. People went out with their goods and they ended up in Unkaz on the day of the new moon of Dhu al-Qa'da. They stayed there twenty nights during which they set up in the Ukaz their market of all colors and goods in small houses. The leaders and foremen of each tribe oversaw the selling and buying among the tribes where they congregated in the middle of the market. After twenty days they leave for Majanna, and they spend ten days in its market, and when they see the new moon of Dhu al-Hijja they leave for Dhu al-Majaz, where they spend eight days and nights in its markets. They leave Dhu al-Majaz on the [hb: end of page 93] 'day of tawarih,' so called because they depart from Du al-Majaz for Urfa after they have taken water (for their camels) form Dhu al-Majaz. They do this because there is no drinking water in Urfa, nor in Muzdalifa. The 'day of tawarih' was the last day of their markets...." a practice that did not extend, as we shall see, to Mecca. Therefore the wealth of the pre-Islamic Quraysh had nothing to do, as it certainly did in the Islamic era, with trading with pilgrmas at Mecca during the Hajj season. If Meccans traded, it was elsewhere. ...the Quraysh's own status as a holy tribe, a condition formally institutionalized not long before Muhammad's birth by the confederation known as the Hums." [hb: p. 94] F E Peters. Muhammad and the Origins of Islam. Albany: State University of New York Press, 1994

http://books.google.com/books?vid=ISBN0791418758&id=0OrCo4VyvGkC&pg=PA94&lpg=PA95&printsec=8&dq=%22the+hums%22&sig=KjYej_Z3ELjo-eyMlz_6dMS0SDQ

"Some decades earlier the Quraysh had begun to establish the of 'The Hums', which imposed acceptance of Quraysh priority over the other Arab tribes. 'We are the sons of Abraham, men of honour, governors of the house of Allah, inhabitants of Mecca . No Arab has such virtue as we, nor such dignity as we. No man of the Quraysh should honour territory which is secular in the way he honours that which is sacred. For if he does so the Arabs will slight his honour, and will say of the Quraysh, "They have honoured that which is profane [outside the sacred limits] in the same way as that which is sacred [within .the sanctuary of the holy territory of Mecca]." Accordingly the Quraysh abandoned certain holy ordinances of pilgrimage enjoined by the religion of Abraham, saying: 'We are the inhabitants of the sacred city of Mecca and it is not proper for us to leave it and honour another place as we honour Mecca . We are the Hums, the people of the sacred place.' But they imposed the ordinances on all other Arabs born either without or within the limits of Mecca .

They next invented new observances for themselves. They announced that it was not proper for the Hums to prepare eqth [milk be dried and reduced to powder], to melt fat, or to enter a camel
 
hair tent whilst they were in a state of purity and sanctity [performing the ceremonies of the pilgrimage]. They added even to these rules, saying that persons who had come from outside the sacred city ought not to eat food they had brought in with them, whether they came as pilgrims or visitors. The pilgrims’ first circuit of the Kab a should be made in dress provided by the Hums, or, if such could not be procured, in no dress at all; but rich men or women unwilling to do either could walk around the temple in the garments in which they had arrived, provided they afterwards threw them away and neither touched them any more nor allowed anyone else to touch them. The Arabs were induced to agree to this and made the circuit of the Kaba, the men naked, and the women clad only in an open cassock.

Ibn Ishaq fr http://www.faithfreedom.org/Articles/sira/02.htm

115
n.a.
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116
The fact that the Prophet was born on a Monday comes to us courtesy of Mohammed’s first biographer, Ibn Ishaq, who wrote an extensive history of the Prophet’s life in approximately 760 AD. Ibn Ishaq lived in Medina and pulled together traditional tales of the Prophet’s life and conquests, then settled in Baghdad, where he was underwritten by the Caliph Mansur as he wrote his masterwork Sirat Rasoul Allah. Ibn Ishaq. The Life of Muhammad—Apostle of Allah. Edited by Michael Edwardes. London: The Folio Society, 1964: p. 17.

117
This biography of Mohammed is compiled from the following sources: Muhammad H. Haykal. The Life Of Muhammad. Translated by Isma’il Raji al-Faruqi. Islamic Book Trust, Kuala Lumpur, Malaysia 2002.

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(Hayyat-E-Tayyaba). Al-Islam Society. (Al-Islam propagation society is a Non-profit socio-educational organization founded with the objective of facilitating the spread of accurate and authentic knowledge about Islam among the different nations of the world. Our aim is to work for proper understanding of Islam by all and to work to strengthen the moral and social fabric of the peoples of the world. We envisage a universal society which is bound by mutual understanding and brotherhood and which is honoured by the presence of Islam.”) Al-Islamforall.org. Retrieved April 20, 2013, from the World Wide Web

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