The term ‘message’ can be interpreted to encompass different factors other than purely religious and this can affect views as to whether Muhammad’s message in Medina differs from Mecca or whether it is consistent. If the term ‘message’ does include aspects religious and otherwise, which for the purpose of this essay it shall, then Muhammad’s message can be seen to differ in respect to his teachings regarding Jihad, together with Islam as a whole evolving into a complex system. Muhammad’s increasing participation in secular issues of Meddinian life is evidence of this. Regardless of changes, the core of his message remained the same, this was: “the duty of man is to acknowledge and worship the one supreme divinity and to live an honest and pious life according to his precepts, avoiding lies, prevarication, and violence”.
Initially Muhammad shared his experiences with his family and close friends. He was met with contrasting reactions; some accepted his message whilst others mocked him. Then in 613 Muhammad began to proclaim his message publically. Tension emerged between Meccan officials and Muhammad’s message due to his social criticism and condemnation of religious aspects such as polytheism. What began with simple ridicule turned into persecution once Muhammad “hardened his attack on the polytheistic society of Mecca, its inequalities and hypocrisies” and attempts were made on Muhammad’s life. This led Muhammad to seek protection elsewhere in a place where his message could be accepted and develop. This was found in the city of Yathrib, later known as Medina, leading Muhammad and his followers to emigrate in 622 in what is known as the Hijra. This is regarded as a key stage in Islam’s history for it “led to the creation of a politically autonomous community” and this is reflected in the Muslim calendar beginning at this time.
Originally, whilst in Mecca, it was important to Muhammad to show continuity with other monotheistic faiths in Arabia, mainly Christianity and Judaism. Muhammad had visited neighbouring countries such as Syria through his involvement in trade thus would have been aware of these religious traditions. It was thought that continuity would ease the conversion for people. However, he soon regarded the religions “as completed, perfected and superseded by his own faith” as he felt they had distorted the true monastic teaching. For instance, Christian had lapsed from true monotheism with the idea of the trinity. The monotheistic Muslim belief in the oneness of Allah is called Tawhid and to Muslim’s Allah is omnipotent, omniscient, merciful and beneficent. The Qur’an demonstrates this when it states:
“He is God, One,
God, the Everlasting Refuge,
who has not begotten, and has not been begotten,
and equal to Him is not any one” (Qur’an 112:1-4)
As Islam teaches that Allah is great and transcendent it rejects the attribution of any human form to Allah and regards this anthropomorphism as blasphemous. Thus, the idea of one true G-d, Allah, can be seen as the fundamental part of his message in Mecca and this does not differ between Medina and Mecca or throughout Islam’s history. Allah did not only spring from the influence of Christianity and Judaism, however, as the idea that there was a supreme god such as Allah existed. Allah was also the name of Muhammad’s tribal god thus a link is clear. Muhammad saw himself as one of a long line of prophet who all preached the idea of one god. Indeed, he proclaimed Abraham to be a Muslim as he, like Muslims, submitted to G-d thus through Islam his faith would be restored.
Another essential teaching that was part of Muhammad’s message in Mecca and remains so today is the teaching of the Day of Judgement. This is the belief that this life is a test for each individual in order to gain life after death. This teaching states that Allah will judge people on the basis of their beliefs and conduct. Those who have lived believing in the Shahadah, “There is no god but Allah, and Muhammad is the Prophet of G-d” will be rewarded as “And those who believe and do good deeds, they are dwellers of Paradise, they dwell therein forever” (Qur’an, 2:82). This teaching has a number of significant consequences. First of all it links to Muhammad’s claim that everyone is equal before the eyes of Allah, for in the end everyone will be judged equally. This idea of equality is perhaps best seen during prayers as all Muslims, regardless of wealth, class or background, kneel side by side before Allah. Muhammad strongly criticised Meccan society for its lack of compassion for the less fortunate, especially as the interests of the individual were usually subordinate to those of their tribe. Secondly, the teaching suggests the need for guidelines by which a Muslim should live in order to gain entry into Paradise. These are to be found in the law laid down in the Qur’an and are rules relating to aspects of life such as diet, alcohol and gambling.
Muhammad’s message had limited success in Mecca and a number of components are responsible for this. Firstly, such is the nature of some people to distrust anything new. Muhammad was also a relatively unknown person apart from an incident regarding the Black Stone in the Ka’ba in which he acted as a mediator and consequently gained a reputation as a wise arbitrator. Mecca was, at this time, a prosperous city and in proclaiming monotheism Muhammad endangered the livelihood of those who depended on the shrines. Thus Meccans were not open to Muhammad’s message despite the fact that Muhammad had “included in his earliest revelations hints of loyal solidarity with the political an commercial interests of his native city”. Muhammad made another attempt to sway the people of Mecca by contemplating a compromise in declaring the existence of the three Meccan goddesses, al-Lat, Manat and al-‘Uzza. Although this idea was short-lived it does not reflect well with regards to the infallibility of Muhammad’s message as it shows he is willing to compromise Allah’s word in order to be accepted.
Medina was chosen as the destination of the Hijra as it was a very different place to Mecca. It lacked central authority and suffered recurrent civil wars thus it was hoped Muhammad would act as a bridge between two conflicting populations using his mediating skills for which he was now renowned. Consequently, one of his priorities was to create a political order to provide Medina with some stability together with giving some protection to him and his followers. He achieved this through the ‘Constitution of Medina’, which established a community regardless of whether they accepted Muhammad’s message. And so during the Medinese period “the religious reformer would become at once a political head, war leader and legislator”. In this respect Muhammad’s message differed between Mecca and Medina and this would have huge repercussions for Islam. This is because in Mecca, it is the message Muhammad was trying to spread that was imperative yet following the Hijra Muhammad, the messenger himself, became vital as the more successful as a political leader he became, the more successful he was as a Prophet.
Michael Cook discusses how following permission being given from G-d to Muhammad to participate in war and shed blood for Allah “he was able to avail himself to the new permission to good effect”. This is teaching is of Jihad, the idea of justifying war in calling it Holy War when it is against pagans and other non-believers and for Allah. This was particularly advantageous as he was able to battle with the Meccans and a military period ensued. Eventually, Muhammad was able to triumph and soon Mecca had converted to and became the focus of Islam, as Muhammad had originally wished. This is evident in the change of prayer direction to Mecca from Jerusalem and this is bold demonstration of independent identity is an indication of how Muhammad’s message differed. This is because it became less concerned with continuity with Christianity and Judaism. This identity was later strengthened as Muhammad’s teachings were clarified further following in death in the Five Pillars of Islam. These are certain vital principles taken from Muhammad’s message and are regarded as the foundations for the Islamic system. They include Faith (Shahadah), Prayer (Salat), Charity (Zakat), Fasting (Sawm) and Pilgrimage (Hajj). These are evidence of how Muhammad’s message developed following his death and how his theology is seen in the practices of Muslims today.
In conclusion, Muhammad’s message did differ to an extent in respect to its’ nature together with some teachings such as Jihad. However, it can be argued that the core elements of his message: monotheism and the Day of Judgement remained constant thus his message was simply “elaborated and perfected”. A change in emphasis of the importance of continuity with other monotheistic religions just as Christianity and Judaism is also apparent. There is much debate amongst theologians regarding Muhammad, and his motives, authority, and even his existence. It has been suggested that the reasons behind being a prophet concern material gain and status and power. This argument can be supported when looking at the Qur’an that certain passages serve a particular purpose, for example justifying his military actions against Mecca and answering delicate questions from Rabbis in Medina. On the other hand, Islam like most religions developed over time and this is why Muhammad’s message differs. The method of revelation acts as explanation to these changes for the Qur’an was revealed in stages thus it is to be expected that his message developed over time. Muhammad’s message even developed following his death and led to today’s fundamental aspects of Islam such as the Five Pillars, the Hadith and the Shari’a. However, the main focus of Islam, Tawhid, remains constant throughout its history. The question as to why Muhammad would risk death simply for political gain and status is raised in answer to those who see Muhammad’s message as self-serving. The development of Muhammad’s message from Medina to Mecca is vital in the history of Islam. This is because once religion and politics were combined, “Islam provided an economic, social and political system, the Pax Islamica” which is as strong today as it was during Muhammad’s life.
Cook, M., Muhammad (Oxford University Press, 1983), p70
Gabrieli, F., Muhammad and the Conquests of Islam (World University Library, 1968), p84
Rippin, A., Muslims, Muslims: Their Religious Beliefs and Practices (Routledge, 2001), p41
The Koran - Interpreted (translated by A.J. Arberry) (Oxford World’s Classics, 1998), 112:1-4
Watt,W.M., Muhammad - Prophet and Statesman (Oxford University Press, 1961), p224
