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Islam: A Guide for Jews and Christians - Electric Scotland

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34 t CHAPTER TWO<br />

Sea, already aglow with the spiritual goods of Middle Eastern<br />

monotheism.<br />

This, then, is the evidence be<strong>for</strong>e us: what the Arabs, now all<br />

Muslims, thought, remembered, or imagined about the Mecca<br />

into which Muhammad was born <strong>and</strong> out of which the Quran<br />

emerged, this latter not as effect from cause but as a convinced<br />

monotheistic interlocutor in dialogue with a pagan milieu the<br />

Quran often echoes but whose own voices are no longer available.<br />

The Quran’s remembered past may be biblical in the already explained<br />

sense of that word, but the Muslim Scripture was in the<br />

first instance addressed to the obdurate pagans of Muhammad’s<br />

Mecca.<br />

Mecca be<strong>for</strong>e the Prophet<br />

Mecca, the town that no one had heard of, st<strong>and</strong>s midway down<br />

the western side of the Arabian Peninsula, between the Jordanian<br />

border on the north <strong>and</strong> that of Yemen on the south, <strong>for</strong>ty-five<br />

miles inl<strong>and</strong> from its Red Sea port of Jidda. If it was unknown or<br />

ignored by contemporaries, later Muslim authors professed to<br />

know a great deal about the history of the place where the Prophet<br />

was born. They focused their attention on three areas. First was on<br />

what might be called institutional Mecca, where the reports in<br />

question describe the various municipal offices—far more than the<br />

size of the place would seem to require—whereby Mecca was governed.<br />

The offices were “municipal” only by courtesy, however,<br />

since they were chiefly connected with the supervision of Mecca’s<br />

shrine complex rather than with the town as a whole. The exception<br />

was the dar al-nadwa, a kind of hotel de ville of pre-<strong>Islam</strong>ic<br />

Mecca where events both political <strong>and</strong> ceremonial took place, including<br />

the meetings of the “council” of magnates who ran the<br />

town. How they actually governed the settlement, we have very<br />

little idea. More, <strong>for</strong> all their emphasis in the chroniclers, these<br />

alleged organs of government are nearly invisible in the biographies<br />

of Muhammad, where running the city occurs through in<strong>for</strong>mal<br />

gatherings of Mecca’s most powerful clans. There can be no

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