Believers and emigrants. 620-680, generations 432-434

This period was world-changing. It saw the appearance of a new idea, a new frequency in human affairs. The effects can be traced through to the leap in learning that happened in Baghdad a century later, to the Medieval enlightenment in Europe a couple of centuries after that, to the Renaissance in Italy, to the Enlightenment, to the industrial revolution and so to today.

And it started with one man – Muhammad.

However, in order to get a sense of what was going on at the time, we need to remove several layers of padding and interpretation. Most of what was written about Muhammad was put to pen over a century later. My experience tells me that old people’s memories are sometimes unreliable, and even more so when we are dealing with memories of memories from a century or more before.

There are two documents from the arabic-speaking world that can be dated to the period in question: the charter of Medina and the Qur’an. They seem a sensible place to start.

The Qur’an is not a historical document. It is a series of revelations, of perceptions, insights about the human situation and its relationship with God. It has very little reference to external events.


Pages from the Qur’an, written during or shortly after Muhammad’s lifetime, recently discovered in Birmingham University. Image taken at Birmingham Museum, UK

The charter of Medina is the treaty document between the the emigrants (referred to as the Quraysh) and the inhabitants of the oasis of Yathrib, henceforth known as Medina. The original has been lost but there are several copies, all similar enough to suggest that they come from one source document.

The first paragraph reads:

“This is a document from Muhammad, the Prophet, governing the relation between the Believers from among the Qurayshites and Yathribites  and those who followed them and joined them and struggled with them. They form one and the same community as against the rest of men.”

Taking these two documents as our main reference brings up some difficult issues. I’ll start with what is for me the most difficult.

There is no mention of Mecca in the charter of Medina. In fact, there is no mention of where the Quraysh emigrated from. In the Qur’an there is one mention of the ‘hollow’ or valley of Mecca, as follows:

“It is He who restrained their hands from you, and your hands from them, in the hollow of Mecca, after that He made you victors over them. God sees the things you do.” (sura 48)

This would suggest that there was a valley of Mecca in which a conflict took place which was won by Muhammad, and whose aftermath was not as violent as it could have been.

Further, there is no mention of Mecca in any other contemporary, non-arabic document. In fact, there is as much evidence that Muhammad lived in Mecca as there is that St Peter lived in Rome six centuries previously. This does not invalidate or diminish the immensity of Muhammad’s achievement. It suggests to me that maybe some later commentators had an interest in locating Muhammad’s origins in the heartlands of the arabian desert, far away from the contaminating influences of Constantinople and Ctesiphon to the north. Almost as if they wanted to emphasise how what Muhammad brought was entirely new.

Which raises a question: where did the Quraysh emigrate from? The Qur’an mentions olives (which only grew in the Mediterranean). It mentions herding of animals and growing of crops, activities more associated with the fertile regions to the north or south of the arabian desert.

Maybe in the end it doesn’t matter where they emigrated from.

A second difficulty is about the term ‘believers’. The word ‘believer’ occurs more than ‘muslim’ in both the charter of Medina and the Qur’an. ‘Believers’ is a much broader term than muslims, encompassing those who believe in God (Allah in arabic) and who adhere to the earlier revelations from God – the old and new Testaments – or the latest one, the Qur’an. The charter of Medina makes it clear that the jews and muslims are distinct, with different religious practices. But they are all part of the community of Believers, the ummah.

This perception is confirmed by archaeological evidence. Several christian churches built in the period in question have been excavated. One in Jerusalem had an altar facing east and a prayer niche, a mihrab, facing south. So the different varieties of believers clearly saw no problem in performing their separate religious practices in the same space. When Damascus was taken over by the arab army, the church of St John was divided into two, so that the muslims could pray in one section and the christians in the other.

Nowadays, we are trained to think in categories: muslim, jew, hindu, buddhist, humanist, and so on. But the seventh century was a time when every valley, each village, each tribe had its own practices. Zorastrianism blended into hinduism and buddhism in the east, towards India. There were jewish christians and christian jews. Diversity was the norm. What Muhammad did with the charter of Medina was reach for an overarching criterion, the ummah that was higher than tribal obligation or religious practice and included all believers under its cover. The Qur’an also contains this view. Diversity of expression is not a problem so long as the core principles are agreed to.

This may help to explain another archaeological mystery. The arab conquests are almost invisible in the archaeological record. Usually when there is an invasion there is a layer of burning. Caesarea was burnt and Alexandria didn’t fare too well, but otherwise there is almost nothing. And that would make sense if the inhabitants of the conquered territories were believers, whose belief systems were regarded as legitimate by the invaders. It would have been in their interest to welcome the invaders. The non-orthodox varieties of christianity, such as the Copts in Egypt, were oppressed by Constantinople. The arrival of the arabs, fellow believers, may have been a welcome relief. It also explains why there was no particular push for conversion by the invaders. Why should they? All were believers.

So when did it change? When did islam separate out? When did the community of believers split into distinct religions? The evidence says this was the achievement of the ummayad caliph abd-al Malik.  Abd-al Malik preferred the word ‘muslim’ to ‘believer’. Muhammad’s name was not written down (in anything that has been recovered from the time) from when he died in 632 or thereabouts until abd-al Malik had it put on the coinage fifty years later. When the Dome of the Rock was built in Jerusalem in 691, phrases from the Qur’an were selected to emphasise the distinctness of islam from christianity – that muslims do not accept the idea of the trinity, for example.

And so humanity had another established religion.