The First Muslim

The First Muslim Plot Summary

Introduction

In the scorching heat of the Arabian desert, a solitary figure retreated to a mountain cave outside Mecca. It was here, in the year 610 CE, that Muhammad ibn Abdullah—a thoughtful merchant approaching middle age—experienced an encounter that would alter the course of world history. Trembling with fear after what he believed was a divine revelation, Muhammad descended from Mount Hira carrying a message that would eventually unite the warring tribes of Arabia, challenge entrenched social hierarchies, and give birth to one of the world's great civilizations. From humble beginnings as an orphaned outsider to becoming the architect of a new religious and social order, Muhammad's journey represents one of history's most remarkable personal transformations. What distinguishes Muhammad from other influential figures is the comprehensive nature of his impact. Unlike those who excelled in a single domain, he simultaneously functioned as spiritual guide, social reformer, political leader, and military strategist. Through his teachings and personal example, he offered a revolutionary vision of human equality and social justice that directly challenged the tribal elitism and materialism of his time. His life demonstrates how profound spiritual conviction, combined with political pragmatism and ethical leadership, can transform seemingly immutable social structures. Through Muhammad's extraordinary journey, we witness the power of moral courage in the face of persecution, the art of building community across deep divisions, and the delicate balance between idealism and practical governance.

Chapter 1: Early Life: The Orphaned Outsider

Muhammad entered the world around 570 CE in Mecca, a bustling commercial center in the Arabian Peninsula. His early years were marked by profound loss—his father Abdullah died before his birth, and his mother Amina passed away when he was only six years old. This double orphaning in a society where family connections determined one's place and protection left Muhammad in a uniquely vulnerable position. After a brief period under his grandfather's care, he was taken in by his uncle Abu Talib, who, though protective, struggled financially to support his own family. Despite belonging to the respected Hashim clan of the powerful Quraysh tribe, Muhammad's orphaned status positioned him as something of an outsider. He worked as a shepherd boy in his youth, a humble occupation that gave him ample time for solitary reflection amid the stark desert landscape. These early experiences of marginalization and self-reliance cultivated in Muhammad an unusual sensitivity to society's vulnerable members—widows, orphans, and the poor—who existed precariously in Arabia's harsh tribal system. As a young man, Muhammad gained a reputation for exceptional honesty and fairness in business dealings, earning the nickname "al-Amin" (the Trustworthy). This reputation attracted the attention of Khadija, a wealthy widow fifteen years his senior who employed him to manage her trading caravans. Impressed by his character and abilities, Khadija proposed marriage to Muhammad when he was twenty-five. Their union proved remarkably loving and stable, lasting twenty-five years until her death and providing Muhammad with emotional and financial security he had lacked since childhood. Through his trading journeys, Muhammad encountered diverse religious traditions beyond the polytheism prevalent in Mecca. He observed Jewish and Christian communities during caravan trips to Syria and Palestine, exposing him to monotheistic concepts that contrasted with the idol worship centered around Mecca's Kaaba sanctuary. Meanwhile, he witnessed troubling social conditions in his hometown—the exploitation of the weak, growing materialism among the merchant class, and tribal customs like female infanticide that reflected callous disregard for human dignity. As Muhammad approached middle age, he began retreating regularly to a cave on Mount Hira for periods of contemplation and prayer. These solitary vigils reflected his growing spiritual restlessness and dissatisfaction with Meccan society's moral and religious practices. Though respected in his community, Muhammad remained in some sense an outsider—a thoughtful observer whose early experiences of vulnerability had given him unique perspective on the injustices and contradictions of his world. This position on society's margins would prove crucial to his ability to envision and eventually implement radical social change.

Chapter 2: Spiritual Awakening and Divine Revelation

In the year 610 CE, during one of his solitary retreats in the cave of Hira, Muhammad experienced an event that would transform not only his life but the course of world history. As he later recounted, he was seized by an overwhelming presence that commanded him to "Recite!" Terrified and confused, Muhammad initially resisted, but the command came again with such force that he felt as though he might die. Finally, words formed within him—words that would become the first verses of what would later be compiled as the Quran: "Recite in the name of your Lord who created—created man from a clinging substance. Recite, and your Lord is the most Generous..." Muhammad's reaction to this experience was not one of ecstatic joy but of profound fear. He fled down the mountain trembling, convinced he might be possessed by a spirit or losing his mind. When he reached home, he begged his wife Khadija to cover him with a cloak as he shivered with terror. This very human response lends credibility to the account—rather than portraying himself as confidently embracing a prophetic role, Muhammad was deeply disturbed by what had happened. It was Khadija who first recognized the significance of his experience, reassuring him that "God would not do such a thing to you, since he knows your truthfulness and kindness." After this initial revelation, Muhammad experienced a long period of silence—nearly two years during which no further revelations came. This "dark night of the soul" intensified his doubts and fears. When the revelations resumed, they came with increasing frequency and urgency. The early Quranic verses emphasized three interconnected themes: the oneness of God (tawhid), the inevitability of divine judgment, and the moral imperative to create a just society. Rather than complex theological arguments, these early revelations appealed directly to human intuition and observation of the natural world as signs of divine presence. Muhammad began sharing these messages first with his immediate family and close friends. Khadija was the first to accept his message, followed by his young cousin Ali, his friend Abu Bakr, and a small circle of others. These early followers came from diverse backgrounds—some were wealthy merchants like Abu Bakr, others were former slaves like Bilal from Ethiopia. For three years, Muhammad limited his preaching to private conversations, gradually building a core group of devoted followers who memorized the revelations as they came. When Muhammad finally began to preach publicly, he emphasized themes that directly challenged Meccan society: the oneness of God, the rejection of idol worship, the certainty of divine judgment, and the obligation to care for the vulnerable. The Quran condemned the hoarding of wealth and the exploitation of the poor, directly confronting the economic practices of Mecca's elite. This message resonated particularly with those on the margins of society—the poor, slaves, women, and young men without inheritance. For the powerful Quraysh leaders, however, Muhammad's teachings represented a threat to both their religious authority as custodians of the Kaaba and their economic interests as beneficiaries of the pilgrimage trade. As Muhammad's following grew, so did opposition from Mecca's leadership. What had begun as a spiritual awakening was rapidly becoming a social movement that threatened the established order. The stage was set for a confrontation that would test the resolve of Muhammad and his followers, and ultimately transform the religious and political landscape of Arabia.

Chapter 3: Persecution and the Migration to Medina

As Muhammad's message spread beyond his intimate circle, Mecca's powerful elite recognized the threat his teachings posed to their economic and social order. The Quraysh tribe, which controlled the lucrative pilgrimage trade centered around the Kaaba, viewed Muhammad's denunciation of idol worship as an attack on their livelihood. Their initial dismissal of Muhammad as merely eccentric quickly hardened into organized opposition. The persecution began with mockery and escalated to physical violence. Muhammad was insulted in public, called a madman, a sorcerer, and a fabricator of lies. His followers, particularly those without strong tribal protection, suffered worse treatment. Slaves who converted were beaten by their masters, and some were staked out in the desert sun. Bilal, an Ethiopian slave who had embraced Islam, was tortured with a heavy stone placed on his chest but refused to renounce his faith. Others were boycotted economically, denied business opportunities and basic necessities. Muhammad himself was protected by his uncle Abu Talib, whose tribal obligation to defend his kinsman temporarily shielded the Prophet from physical harm. In 615 CE, seeking relief for his most vulnerable followers, Muhammad arranged for a small group to find refuge in Abyssinia (modern Ethiopia), whose Christian king was known for his justice. "Go to Abyssinia," Muhammad advised them, "for there is a king there who allows no one to be wronged." This first migration involved about fifteen Muslims who were warmly received by the Negus, who recognized similarities between the new faith and Christianity. When Meccan emissaries demanded their return, the Negus refused after hearing the Muslims recite Quranic verses about Jesus and Mary. The situation in Mecca deteriorated further when the Quraysh leaders imposed a complete social and economic boycott on Muhammad's clan, the Banu Hashim. For nearly three years, Muhammad and his supporters were confined to a narrow valley outside Mecca, where they endured extreme hardship, sometimes reduced to eating leaves to survive. The boycott eventually collapsed from internal dissent, but soon after, Muhammad suffered two devastating personal losses. His beloved wife Khadija, who had been his first believer and constant support, died. Shortly thereafter, Abu Talib also passed away, leaving Muhammad dangerously vulnerable without clan protection. Desperate for sanctuary, Muhammad traveled to the nearby city of Ta'if, hoping to find a receptive audience. Instead, he was mocked and driven out by a mob that pelted him with stones until his feet bled. This rejection marked perhaps the lowest point in Muhammad's mission. Yet even in this moment of apparent failure, he demonstrated remarkable resilience and compassion. When offered divine assistance to crush the people of Ta'if, tradition records that he declined, expressing hope that their descendants might someday embrace his message. Salvation came from an unexpected direction. During the pilgrimage season, Muhammad met a delegation from the oasis settlement of Yathrib (later renamed Medina), located 280 miles north of Mecca. Unlike Mecca's unified tribal structure, Yathrib was divided between feuding Arab tribes and several Jewish clans. Seeking an impartial arbitrator for their conflicts, the Yathrib representatives invited Muhammad to their city. After careful negotiations and pledges of protection, Muhammad accepted their invitation, orchestrating a carefully planned emigration (Hijra) of his followers in 622 CE. This migration marked such a pivotal moment that it later became the starting point of the Islamic calendar.

Chapter 4: Building a New Community and State

Upon arriving in Medina, Muhammad faced the monumental task of forging a unified community from disparate groups with long-standing rivalries. The settlement consisted of the two main Arab tribes (Aws and Khazraj), three Jewish tribes, and now the Meccan emigrants. Drawing on remarkable diplomatic skills, Muhammad drafted what historians call the "Constitution of Medina," a groundbreaking document that established a unified community (ummah) while recognizing the rights of various groups to maintain their religious identities and practices. This political framework represented a radical departure from the tribal system that had dominated Arabian society. Rather than blood ties, the new community would be bound by shared values and commitment to a common cause. To strengthen these bonds, Muhammad instituted a system of "brotherhood" whereby each emigrant was paired with a Medinan helper (Ansar), creating relationships that transcended traditional tribal affiliations. These partnerships proved crucial in addressing the immediate economic needs of the emigrants who had left their property behind in Mecca. The mosque Muhammad established became the center of community life—not just for prayer but for education, judicial proceedings, political consultations, and social gatherings. Its simple design—an open courtyard with a covered area for shade—reflected the egalitarian principles of early Islam. Here, former slaves could stand shoulder to shoulder with tribal leaders in prayer, a powerful visual representation of the social revolution Muhammad envisioned. The five daily prayers, the call to prayer (adhan), fasting during Ramadan, and other distinctive practices were formalized during this period, helping forge a distinct Muslim identity. Muhammad's leadership style in Medina combined consultation with decisive action. He regularly sought advice from a circle of companions representing different constituencies within the community. While revelation remained the ultimate source of authority, many practical matters were decided through discussion and consensus. This approach helped integrate the diverse elements of Medinan society while establishing new norms of governance not dependent on tribal custom alone. When making judgments, Muhammad emphasized reconciliation over punishment, often seeking solutions that restored harmony rather than simply imposing penalties. Relations with Medina's Jewish tribes proved complex. Muhammad had initially expected them to recognize him as a prophet in the biblical tradition, and early Muslims had prayed facing Jerusalem. When most Jews remained committed to their own tradition, tensions developed. The qibla (prayer direction) was changed from Jerusalem to Mecca, symbolizing Islam's independence as a faith while maintaining its connection to Abrahamic monotheism. Political tensions eventually led to conflict with two of the Jewish tribes, resulting in their expulsion from Medina, while the third tribe was more severely punished after allegedly conspiring with the Meccans during a siege of the city. The economic integration of the community posed significant challenges. To address immediate needs, Muhammad instituted a system of regular charity (zakat) that redistributed wealth from the more fortunate to the vulnerable. This was not merely humanitarian aid but a fundamental religious obligation, emphasizing that economic justice was inseparable from spiritual devotion. He also reformed inheritance laws to provide greater protection for women and children, and established regulations for fair commercial transactions. These economic reforms reflected Muhammad's conviction that social justice was an essential expression of divine will.

Chapter 5: Military Leadership and Strategic Vision

The emigration to Medina had provided Muhammad and his followers with sanctuary, but it also created new challenges. Cut off from their property and livelihoods in Mecca, the emigrants faced economic hardship. Meanwhile, the Quraysh were determined to crush the fledgling Muslim community before it could threaten their commercial and religious dominance. This existential threat forced Muhammad to transition from spiritual leader to military commander, a role for which he showed unexpected aptitude. The first military confrontation came at Badr in 624 CE, when Muhammad led about 300 Muslims to intercept a Meccan caravan. Instead, they encountered a Meccan force of nearly 1,000 men sent to protect the caravan. Despite being outnumbered, the Muslims achieved a stunning victory that bolstered their confidence and enhanced Muhammad's prestige throughout Arabia. The Quran interpreted this victory as divine validation: "It was not you who slew them, but God slew them." This success attracted new allies to Muhammad's cause and demonstrated that the balance of power in Arabia was shifting. The Meccans, humiliated by their defeat, mounted a stronger expedition the following year. At the Battle of Uhud, initial Muslim success turned to near-disaster when some fighters abandoned their positions to collect booty. Muhammad himself was wounded and rumored dead, causing momentary panic. Though the Muslims retreated, the Meccans failed to press their advantage by pursuing them to Medina. Rather than concealing this setback, Muhammad used it as an opportunity for reflection and learning, emphasizing that success depended not only on divine favor but also on discipline and adherence to principles. The most serious threat came in 627 CE with the "Battle of the Trench," when the Meccans assembled a coalition of tribes numbering perhaps 10,000 warriors—an overwhelming force against Medina's defenders. On the advice of Salman the Persian, Muhammad ordered a trench dug across the northern approach to Medina, an unfamiliar tactic in Arabian warfare that effectively neutralized the attackers' cavalry advantage. After an unsuccessful siege of nearly a month, the coalition disbanded as supplies ran low and morale collapsed, marking a decisive turning point in the power struggle. Throughout these military confrontations, Muhammad demonstrated remarkable strategic thinking and adaptability. He employed scouts and intelligence gathering, introduced innovative tactics, and maintained discipline among his forces. Yet he also showed restraint, preferring diplomatic solutions when possible and establishing rules of engagement that prohibited the killing of non-combatants. After victories, he often offered generous terms to the defeated, gradually winning over former enemies through magnanimity rather than vengeance. By 628 CE, the balance of power had shifted sufficiently for Muhammad to take a bold initiative. He announced his intention to make the umrah (lesser pilgrimage) to Mecca with 1,400 followers, all in pilgrim's garb and carrying only travelers' weapons. This put the Meccans in a difficult position—to prevent pilgrims from visiting the Kaaba would damage their reputation as its custodians, but to allow Muhammad's entry would signal his legitimacy. After tense negotiations, the Treaty of Hudaybiyyah was concluded, establishing a ten-year peace and allowing Muslims to make pilgrimage the following year. Though some companions initially viewed the treaty as a humiliating compromise, Muhammad recognized it as a diplomatic triumph that implicitly recognized the Muslims as equals rather than rebels or outcasts.

Chapter 6: The Conquest of Mecca and Reconciliation

In the two years following the Treaty of Hudaybiyyah, Muhammad's influence expanded dramatically across Arabia. Freed from the constant threat of Meccan attack, he dispatched emissaries to neighboring tribes, many of whom entered into alliances with the growing Muslim state. When Meccan allies violated the treaty by attacking a tribe allied with Muhammad, he seized the opportunity to march on Mecca with an overwhelming force of 10,000 men in January 630 CE. Rather than seeking revenge for years of persecution, Muhammad announced a general amnesty as he approached the city. "This day there shall be no reproach against you," he declared to the anxious Meccans. Only a handful of individuals who had committed specific crimes against Muslims were excluded from this pardon. Abu Sufyan, the leader of Mecca who had once been Muhammad's fierce opponent, negotiated the city's peaceful surrender after recognizing the futility of resistance. This policy of reconciliation transformed many former enemies into devoted followers and facilitated Mecca's smooth integration into the emerging Islamic state. Muhammad's entry into Mecca demonstrated both symbolic power and practical restraint. He proceeded directly to the Kaaba, circling it seven times on his camel. Then he ordered the destruction of the 360 idols housed within and around the sanctuary, reciting the Quranic verse: "Truth has come, and falsehood has vanished away." Yet in a gesture of remarkable political wisdom, he largely preserved the existing power structure in Mecca, appointing a young Qurayshi as governor rather than installing one of his Medinan supporters. He confirmed the traditional Meccan privileges related to the pilgrimage, reassuring the Quraysh that their city would retain its religious and commercial importance under Islamic rule. After securing Mecca, Muhammad faced one final military challenge when several tribes formed a coalition at Hunayn to resist his growing power. Despite initial confusion when the Muslims were ambushed in a narrow valley, Muhammad rallied his forces to victory. The subsequent distribution of spoils demonstrated his political acumen—he gave generous gifts to newly converted Meccans while telling his loyal Medinan supporters: "Are you not satisfied that others take away material goods while you take God's Messenger back with you?" This sensitivity to the complex psychology of his diverse followers helped maintain unity during a period of rapid expansion. In the final years of his life, Muhammad consolidated his authority throughout Arabia through a combination of military expeditions, diplomatic alliances, and the appointment of governors and tax collectors. Delegations from tribes across the peninsula traveled to Medina to negotiate terms of allegiance, a period known as "the year of delegations." While some tribes accepted Islam completely, others entered into political alliances while maintaining their traditional beliefs, reflecting Muhammad's pragmatic approach to state-building. The conquest of Mecca represented more than a military victory; it was the culmination of a profound social and religious transformation. The tribal system that had dominated Arabian society for centuries was giving way to a new order based on shared faith and values rather than blood ties. Muhammad deliberately undermined traditional tribal privileges, declaring in his farewell sermon that "an Arab has no superiority over a non-Arab, nor does a non-Arab have superiority over an Arab... except by piety and good action." This egalitarian message challenged the very foundations of the hierarchical tribal society that had once rejected his message and persecuted his followers.

Chapter 7: Final Years and Enduring Legacy

In March 632 CE, Muhammad led his final pilgrimage to Mecca, known as the "Farewell Pilgrimage." Before a vast assembly of Muslims, he delivered his famous last sermon, emphasizing human equality: "An Arab has no superiority over a non-Arab, nor does a non-Arab have superiority over an Arab... except by piety and good action." He reminded his followers of their obligations toward women, the prohibition of usury, and the sanctity of life and property. This sermon, along with the rituals he performed, established the pattern for the hajj that Muslims continue to follow today. Muhammad returned to Medina after the pilgrimage and fell ill with fever in early June. Despite his weakening condition, he continued to lead prayers when possible and emphasized the welfare of the community. On June 8, 632 CE, with his head resting in the lap of his wife Aisha, Muhammad died, having unified Arabia under the banner of Islam and laid the foundations for one of world history's most influential religious and political movements. His death created an immediate crisis of succession that would have far-reaching consequences, eventually leading to the major schism between Sunni and Shia Muslims that continues to this day. Muhammad's most enduring legacy was the Quran, which Muslims believe contains the literal words of God as revealed to him over twenty-three years. Alongside the Quran, his personal example (Sunnah), preserved in thousands of reported sayings and actions (Hadith), became a comprehensive guide for generations of Muslims. Together, these sources provided the foundation for Islamic law, theology, ethics, and spirituality. They inspired a civilization that made significant contributions to science, medicine, philosophy, art, and literature during the medieval period, preserving and expanding upon classical knowledge during Europe's Dark Ages. The speed and extent of Islam's expansion after Muhammad's death testify to the robustness of the system he created. Within a century, the Islamic empire stretched from Spain to the borders of China, incorporating diverse peoples and cultures. This rapid expansion was facilitated by several factors: the exhaustion of the Byzantine and Persian empires after centuries of warfare, the appeal of Islam's egalitarian message to populations burdened by heavy taxation and social stratification, and the administrative and military skills developed during Muhammad's lifetime. Perhaps most remarkable about Muhammad's achievement was his transformation of a society deeply resistant to change. He challenged entrenched tribal values, economic practices, and social hierarchies, replacing them with a vision of community based on shared faith and ethical principles. His approach combined idealism with pragmatism—maintaining a clear vision of social justice while making necessary compromises to achieve sustainable change. This balance between principle and practicality enabled him to build institutions that would outlast him and extend his influence far beyond the borders of Arabia. Muhammad's legacy has been interpreted in various ways throughout history, sometimes to justify actions at odds with his core teachings. Yet his fundamental message of monotheism, social justice, and human dignity continues to inspire millions around the world. For believers, he represents the perfect human example, while for historians, he stands as one of history's most influential figures—a man who transformed not just a region but human civilization itself through the power of his vision and the force of his character.

Summary

Muhammad's extraordinary journey from marginalized orphan to prophet-statesman represents one of history's most remarkable personal transformations. What distinguishes him from other influential figures is the comprehensive nature of his impact – he simultaneously functioned as spiritual guide, social reformer, political leader, and military strategist. His greatest achievement was creating a framework that unified the fragmented Arabian tribes into a cohesive community with a shared identity and purpose. This unification was not merely political but represented a fundamental reorientation of values – from tribal loyalty to universal principles, from material accumulation to ethical responsibility, from rigid hierarchy to relative egalitarianism. The enduring power of Muhammad's legacy lies in its adaptability across different cultural contexts while maintaining core principles. His emphasis on social justice, compassion for the vulnerable, and the essential dignity of all human beings transcends historical circumstances. Even for those who do not share his religious beliefs, Muhammad's life offers profound insights into effective leadership during times of crisis and transformation. His willingness to challenge entrenched systems while pragmatically working within existing realities demonstrates how visionary goals can be pursued through practical means. In an age of increasing polarization, his ability to forge unity from diversity while respecting difference provides a model that remains relevant fourteen centuries after his death.

About Author

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Lesley Hazleton

1. My new book 'Jezebel: the untold story of the bible's harlot queen' is just out (Doubleday). Yes, she was framed. No, she was no harlot. Yes, she was magnificent. 2. Won't bore you with the whole bio -- it's in the 'About the Author' page on www.jezebelbook.com. For now: British-born, lived for a long time in the Middle East, now live in the very Pacific Northwest. 3. Favorite drink is grappa. Natural habitat is high desert (which must have something to do with my living on a houseboat/floating home at sea level...) Am gnostic agnostic (and yes, will write a long piece/short book explaining that one day).

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