It currently has a population of more than 1,300,000 people (2006). Medina was originally known as Yathrib, but later the city's name was changed to Madīnat al-Nabī (مدينة ﺍﻟﻨﺒﻲ IPA: [mæˈdiːnæt æˈnːæbiː] "city of the prophet") or Al Madīnah al Munaw
warah ("the enlightened city" or "the radiant city"), while the short form Madīnah simply means "city". Medina is celebrated for containing the tomb of Muhammad, and so ranks as the second holiest city of Islam, after Mecca (Makkah).[1] Medina is 210 miles (338 kilometres north of Mecca and about 120 mi (193 km) from the Red Sea coast. It is situated in the most fertile part of all the Hejaz territory, the streams of the vicinity tending to converge in this locality. An immense plain extends to the south; in every direction the view is bounded by hills and mountains. The city forms an oval, surrounded by a strong wall, 30 to 40 feet (9 to 12 metres) high, that dates from the 12th century C.E., and is flanked with towers, while on a rock, stands a castle. Of its four gates, the Bab-al-Salam, or Egyptian gate, is remarkable for its beauty. Beyond the walls of the city, west and south are suburbs consisting of low houses, yards, gardens ,and plantations. These suburbs have also walls and gates. Al-Masjid al-Nabawi (Mosque of the Prophet) stands at the east of the city and resembles the mosque at Mecca on a smaller scale. Its courtyard is almost 500 ft (152 m) in length, the dome is high with three picturesque minarets . The tomb of the prophet, who died and was buried here in 632 C.E., is enclosed with a screen of iron filigree, at the south side of which the hajji goes through his devotions, for all of which he pays, but is consoled with the assurance that one prayer here is as good as a thousand elsewhere.[2]
The tombs of Fatimah (Muhammad's daughter) and Abu Bakr (first caliph and the father of Muhammad wife, Aisha), and of Umar (Umar ibn Khattab), the second caliph, are also here. The mosque dates back to the time of Muhammad, but has been twice burned and reconstructed.[2]
Medina's religious significance in Islam
warah ("the enlightened city" or "the radiant city"), while the short form Madīnah simply means "city". Medina is celebrated for containing the tomb of Muhammad, and so ranks as the second holiest city of Islam, after Mecca (Makkah).[1] Medina is 210 miles (338 kilometres north of Mecca and about 120 mi (193 km) from the Red Sea coast. It is situated in the most fertile part of all the Hejaz territory, the streams of the vicinity tending to converge in this locality. An immense plain extends to the south; in every direction the view is bounded by hills and mountains. The city forms an oval, surrounded by a strong wall, 30 to 40 feet (9 to 12 metres) high, that dates from the 12th century C.E., and is flanked with towers, while on a rock, stands a castle. Of its four gates, the Bab-al-Salam, or Egyptian gate, is remarkable for its beauty. Beyond the walls of the city, west and south are suburbs consisting of low houses, yards, gardens ,and plantations. These suburbs have also walls and gates. Al-Masjid al-Nabawi (Mosque of the Prophet) stands at the east of the city and resembles the mosque at Mecca on a smaller scale. Its courtyard is almost 500 ft (152 m) in length, the dome is high with three picturesque minarets . The tomb of the prophet, who died and was buried here in 632 C.E., is enclosed with a screen of iron filigree, at the south side of which the hajji goes through his devotions, for all of which he pays, but is consoled with the assurance that one prayer here is as good as a thousand elsewhere.[2]The tombs of Fatimah (Muhammad's daughter) and Abu Bakr (first caliph and the father of Muhammad wife, Aisha), and of Umar (Umar ibn Khattab), the second caliph, are also here. The mosque dates back to the time of Muhammad, but has been twice burned and reconstructed.[2]
Medina's religious significance in Islam
Medina's importance as a religious site derives from the presence there of the 'Tomb of Prophet Muhammad' inside 'Masjid-e-Nabawi' or 'The Mosque of The Prophet'. The Mosque was built on a site adjacent to Muhammad's home and as Muslims believe [citation needed] that prophets must be buried at the very same place that they die Muhammad was thus buried in his house. The tomb later became part of the mosque when it was ex
panded by the Umayyad Caliph Al-Walid I. The first mosque of Islam is also located in Medina and is known as Masjid Quba, (the Quba Mosque). It was destroyed by lightning, probably about 850 C.E., and the graves were almost forgotten. In 892 the place was cleared up, the tombs located and a fine mosque built, which was destroyed by fire in 1257 C.E. and almost immediately rebuilt. It was restored by Qaitbay, the Egyptian ruler, in 1487.[2]
Like Mecca, the city of Medina only permits Muslims to enter, although the haram (area closed to non-Muslims) of Medina is much smaller than that of Mecca, with the result that many facilities on the outskirts of Medina are open to non-Muslims, whereas in Mecca the area closed to non-Muslims extends well beyond the limits of the built-up area. Both cities' numerous mosques are the destination for large numbers of Muslims on their Hajj (annual pilgrimage). Hundreds of thousands of Muslims come to Medina annually to visit the 'Tomb of Prophet' and to worship at mosques in a unified celebration. Muslims believe that praying once in the Mosque of the Prophet is equal to praying at least 1000 times in any other mosque.
panded by the Umayyad Caliph Al-Walid I. The first mosque of Islam is also located in Medina and is known as Masjid Quba, (the Quba Mosque). It was destroyed by lightning, probably about 850 C.E., and the graves were almost forgotten. In 892 the place was cleared up, the tombs located and a fine mosque built, which was destroyed by fire in 1257 C.E. and almost immediately rebuilt. It was restored by Qaitbay, the Egyptian ruler, in 1487.[2]Like Mecca, the city of Medina only permits Muslims to enter, although the haram (area closed to non-Muslims) of Medina is much smaller than that of Mecca, with the result that many facilities on the outskirts of Medina are open to non-Muslims, whereas in Mecca the area closed to non-Muslims extends well beyond the limits of the built-up area. Both cities' numerous mosques are the destination for large numbers of Muslims on their Hajj (annual pilgrimage). Hundreds of thousands of Muslims come to Medina annually to visit the 'Tomb of Prophet' and to worship at mosques in a unified celebration. Muslims believe that praying once in the Mosque of the Prophet is equal to praying at least 1000 times in any other mosque.
History
Pre-Jewish times
In the time of Ptolemy the oasis was known as Lathrippa.[2]
Jewish tribes
The oasis of Yathrib was first settled by three Jewish tribes: the Banu Qaynuqa, the Banu Qurayza, and Banu Nadir.[3] Ibn Khordadbeh later reported that during the Persian Empire's domination in Hejaz, the Banu Qurayza served as tax collectors for the shah.[4]
Pre-Jewish times
In the time of Ptolemy the oasis was known as Lathrippa.[2]
Jewish tribes
The oasis of Yathrib was first settled by three Jewish tribes: the Banu Qaynuqa, the Banu Qurayza, and Banu Nadir.[3] Ibn Khordadbeh later reported that during the Persian Empire's domination in Hejaz, the Banu Qurayza served as tax collectors for the shah.[4]
Banu Aus and Banu Khazraj
The situation changed after the arrival from Yemen of two Arab tribes named Banu Aus (Banu Aws) and Banu Khazraj. At first, these tribes were clients of the Jews, but later they revolted and became independent.[5] Toward the end of the 5th century[6], the Jews lost contro
l of the city to Banu Aus and Banu Khazraj. The Jewish Encyclopedia states that they did so "By calling in outside assistance and treacherously massacring at a banquet the principal Jews" Banu Aus and Banu Khazraj finally gained the upper hand at Medina.[3].
Most modern historians accept the claim of the Muslim sources that after the revolt, the Jewish tribes became clients of the Aus and the Khazraj.[7] According to William Montgomery Watt, the clientship of the Jewish tribes is not borne out by the historical accounts of the period prior to 627, and maintained that the Jews retained a measure of political independence.[5]
Ibn Ishaq tells of a conflict between the last Yemenite king of the Himyarite Kingdom[8] and the residents of Yathrib. When the king was passing by the oasis, the residents killed his son, and the Yemenite ruler threatened to exterminate the people and cut down the palms. According to ibn Ishaq, he was stopped from doing so by two rabbis from the Banu Qurayza, who implored the king to spare the oasis because it was the place "to which a prophet of the Quraysh would migrate in time to come, and it would be his home and resting-place". The Yemenite king thus did not destroy the town and converted to Judaism. He took the rabbis with him, and in Mecca, they reportedly recognized the Kaaba as a temple built by Abraham and advised the king "to do what the people of Mecca did: to circumambulate the temple, to venerate and honour it, to shave his head and to behave with all humility until he had left its precincts." On approaching Yemen, tells ibn Ishaq, the rabbis demonstrated to the local people a miracle by coming out of a fire unscathed and the Yemenites accepted Judaism.[9]
Civic strife
Eventually the Banu Aus and the Banu Khazraj became hostile to each other and by the time of Muhammad's Hijra (withdrawal) to Medina, they had been fighting for 120 years and were the sworn enemies of each other.[10] The Banu Nadir and the Banu Qurayza were allied with the Aus, while the Banu Qaynuqa sided with the Khazraj.[11] They fought a total of four wars.[5]
Their last and bloodiest was the Battle of Bu'ath[5] that was fought a few years before the arrival of Muhammad.[3] The outcome of the battle was inconclusive, and the feud continued. Abd-Allah ibn Ubayy, one Khazraj chief, had refused to take part in the battle, which earned him a reputation for equity and peacefulness. Until the arrival of Muhammad he was the most respected inhabitant of Yathrib.
Muhammad's arrival
In 622, Muhammad and the Muhajirun left Mecca and arrived at Yathrib, an event that would transform the political landscape completely; the longstanding enmity between the Aus and Khazraj tribes was dampened as many of the two tribes embraced Islam. Muhammad, linked to the Khazraj through his great grandmother, was soon made one of the chiefs and united the Muslim converts of Yathrib under the name "Ansar" (the Patrons). After Muhammad's arrival, the city gradually came to be known as Medina. This name was adopted from the Aramaic word Medinta, which the Jewish inhabitants used for the city.[12]
According to Ibn Ishaq, the Muslims and Jews of the area signed an agreement, the Constitution of Medina, which committed Jewish and Muslim tribes to mutual cooperation. The nature of this document as recorded by Ibn Ishaq and transmitted by ibn Hisham is the subject of dispute among modern historians many of whom maintain that this "treaty" is possibly a collage of agreements, oral rather than written, of different dates, and that it is not clear when they were made or with whom.[13]
Conflict with Meccans and Jews
The situation changed after the arrival from Yemen of two Arab tribes named Banu Aus (Banu Aws) and Banu Khazraj. At first, these tribes were clients of the Jews, but later they revolted and became independent.[5] Toward the end of the 5th century[6], the Jews lost contro
l of the city to Banu Aus and Banu Khazraj. The Jewish Encyclopedia states that they did so "By calling in outside assistance and treacherously massacring at a banquet the principal Jews" Banu Aus and Banu Khazraj finally gained the upper hand at Medina.[3].Most modern historians accept the claim of the Muslim sources that after the revolt, the Jewish tribes became clients of the Aus and the Khazraj.[7] According to William Montgomery Watt, the clientship of the Jewish tribes is not borne out by the historical accounts of the period prior to 627, and maintained that the Jews retained a measure of political independence.[5]
Ibn Ishaq tells of a conflict between the last Yemenite king of the Himyarite Kingdom[8] and the residents of Yathrib. When the king was passing by the oasis, the residents killed his son, and the Yemenite ruler threatened to exterminate the people and cut down the palms. According to ibn Ishaq, he was stopped from doing so by two rabbis from the Banu Qurayza, who implored the king to spare the oasis because it was the place "to which a prophet of the Quraysh would migrate in time to come, and it would be his home and resting-place". The Yemenite king thus did not destroy the town and converted to Judaism. He took the rabbis with him, and in Mecca, they reportedly recognized the Kaaba as a temple built by Abraham and advised the king "to do what the people of Mecca did: to circumambulate the temple, to venerate and honour it, to shave his head and to behave with all humility until he had left its precincts." On approaching Yemen, tells ibn Ishaq, the rabbis demonstrated to the local people a miracle by coming out of a fire unscathed and the Yemenites accepted Judaism.[9]
Civic strife
Eventually the Banu Aus and the Banu Khazraj became hostile to each other and by the time of Muhammad's Hijra (withdrawal) to Medina, they had been fighting for 120 years and were the sworn enemies of each other.[10] The Banu Nadir and the Banu Qurayza were allied with the Aus, while the Banu Qaynuqa sided with the Khazraj.[11] They fought a total of four wars.[5]
Their last and bloodiest was the Battle of Bu'ath[5] that was fought a few years before the arrival of Muhammad.[3] The outcome of the battle was inconclusive, and the feud continued. Abd-Allah ibn Ubayy, one Khazraj chief, had refused to take part in the battle, which earned him a reputation for equity and peacefulness. Until the arrival of Muhammad he was the most respected inhabitant of Yathrib.
Muhammad's arrival
In 622, Muhammad and the Muhajirun left Mecca and arrived at Yathrib, an event that would transform the political landscape completely; the longstanding enmity between the Aus and Khazraj tribes was dampened as many of the two tribes embraced Islam. Muhammad, linked to the Khazraj through his great grandmother, was soon made one of the chiefs and united the Muslim converts of Yathrib under the name "Ansar" (the Patrons). After Muhammad's arrival, the city gradually came to be known as Medina. This name was adopted from the Aramaic word Medinta, which the Jewish inhabitants used for the city.[12]
According to Ibn Ishaq, the Muslims and Jews of the area signed an agreement, the Constitution of Medina, which committed Jewish and Muslim tribes to mutual cooperation. The nature of this document as recorded by Ibn Ishaq and transmitted by ibn Hisham is the subject of dispute among modern historians many of whom maintain that this "treaty" is possibly a collage of agreements, oral rather than written, of different dates, and that it is not clear when they were made or with whom.[13]
Conflict with Meccans and Jews
The Battle of Badr
In January of 623 Muhammad dispatched Ubaydah ibn al-Harith (Obeida), the son of Muhammad's uncle Harith ibn ‘Abd al-Muttalib, to attack a caravan passing along the Syria-to-Mecca trade route. As the caravan (led by Abu Sufyan ibn Harb) was watering in the valley of Rabigh, Muhammad's men fired volleys of arrows from a distance but did not inflict any damage.[14] Obeida was given the honour of "he who shot the first arrow for Islam" as Abu Sufyan ibn Harb altered course to flee the attack. In retaliation for this attack Abu Sufyan ibn Harb requested an armed force from Mecca who came and engaged in the Battle of Badr, at which was killed.[15]
Throughout the winter and spring of 623 other raiding parties were sent by Muhammad from Medina but, while troublesome, were not particularly effective or destructive.[14]
Muhammad's agreement with the Jewish tribes soon broke down, as the Jews would not accept Muhammad's claims to prophethood or his growing influence. After his victory at Badr, Muhammad besieged and conquered the tribe of the Banu Qaynuqa, that had been involved in a tribal feud and adamantly refused to convert to Islam or keep peace with the Muslims. Because of the intercession of Abd-Allah ibn Ubayy and because it was the first incident with the tribes, Muhammad spared the tribe's lives and expelled them from the city.
The Battle of Uhud
In 625, Abu Sufyan ibn Harb once again led a Meccan force against Medina. Muhammad marched out to meet the force but before reaching the battle, about one third of the troops under Abd-Allah ibn Ubayy withdrew. Nevertheless the Muslims marched forth into battle and originally were somewhat successful in pushing the Meccans back. However, a strategic hill was lost which allowed the Meccans to come from behind the Muslims so they suffered defeat in the Battle of Uhud. However, the Meccans did not capitalize on their victory by invading Medina and so returned to Mecca.
Meanwhile, conflict with the Jews arose again: one of the Banu Nadir's chiefs, the poet Ka'b ibn al-Ashraf, was killed for breaching the Constitution of Medina and after the battle of Uhud, Muhammad accused the tribe of treachery and plotting against his life and expelled them from the city after a short fight.[citation needed]
In January of 623 Muhammad dispatched Ubaydah ibn al-Harith (Obeida), the son of Muhammad's uncle Harith ibn ‘Abd al-Muttalib, to attack a caravan passing along the Syria-to-Mecca trade route. As the caravan (led by Abu Sufyan ibn Harb) was watering in the valley of Rabigh, Muhammad's men fired volleys of arrows from a distance but did not inflict any damage.[14] Obeida was given the honour of "he who shot the first arrow for Islam" as Abu Sufyan ibn Harb altered course to flee the attack. In retaliation for this attack Abu Sufyan ibn Harb requested an armed force from Mecca who came and engaged in the Battle of Badr, at which was killed.[15]
Throughout the winter and spring of 623 other raiding parties were sent by Muhammad from Medina but, while troublesome, were not particularly effective or destructive.[14]
Muhammad's agreement with the Jewish tribes soon broke down, as the Jews would not accept Muhammad's claims to prophethood or his growing influence. After his victory at Badr, Muhammad besieged and conquered the tribe of the Banu Qaynuqa, that had been involved in a tribal feud and adamantly refused to convert to Islam or keep peace with the Muslims. Because of the intercession of Abd-Allah ibn Ubayy and because it was the first incident with the tribes, Muhammad spared the tribe's lives and expelled them from the city.
The Battle of Uhud
In 625, Abu Sufyan ibn Harb once again led a Meccan force against Medina. Muhammad marched out to meet the force but before reaching the battle, about one third of the troops under Abd-Allah ibn Ubayy withdrew. Nevertheless the Muslims marched forth into battle and originally were somewhat successful in pushing the Meccans back. However, a strategic hill was lost which allowed the Meccans to come from behind the Muslims so they suffered defeat in the Battle of Uhud. However, the Meccans did not capitalize on their victory by invading Medina and so returned to Mecca.
Meanwhile, conflict with the Jews arose again: one of the Banu Nadir's chiefs, the poet Ka'b ibn al-Ashraf, was killed for breaching the Constitution of Medina and after the battle of Uhud, Muhammad accused the tribe of treachery and plotting against his life and expelled them from the city after a short fight.[citation needed]
Capital city
In the ten years following the Hijra, Medina formed the base from which Muhammad attacked and was attacked and it was from here that he marched on Mecca, becoming its ruler without battle. Even when Islamic rule was established, Medina remained for some years the most important city of Islam and the capital of the Caliphate.
Medieval Medina
Under the first four Caliphs, known as the Rashidun (The Rightly Guided Caliphs), the Islamic empire expanded rapidly and came to include historical centres of civilisation such as Jerusalem and Damascus, and Mesopotamia. After the death of Ali, the fourth caliph, the seat of the Caliph was first transferred to Damascus and later to Baghdad. Medina's importance dwindled and it became more a place of religious importance than of political power. After the fragmentation of the Caliphate the city became subject to various rulers, including the Mamluks in the 13th century and finally, since 1517, the Ottoman Turks.
In 1256 Medina was threatened by lava flow from the last eruption of Harrat Rahat.
In the ten years following the Hijra, Medina formed the base from which Muhammad attacked and was attacked and it was from here that he marched on Mecca, becoming its ruler without battle. Even when Islamic rule was established, Medina remained for some years the most important city of Islam and the capital of the Caliphate.
Medieval Medina
Under the first four Caliphs, known as the Rashidun (The Rightly Guided Caliphs), the Islamic empire expanded rapidly and came to include historical centres of civilisation such as Jerusalem and Damascus, and Mesopotamia. After the death of Ali, the fourth caliph, the seat of the Caliph was first transferred to Damascus and later to Baghdad. Medina's importance dwindled and it became more a place of religious importance than of political power. After the fragmentation of the Caliphate the city became subject to various rulers, including the Mamluks in the 13th century and finally, since 1517, the Ottoman Turks.
In 1256 Medina was threatened by lava flow from the last eruption of Harrat Rahat.
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