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Mecca (pronounced /ˈmɛkə/), also spelled Makkah (English: /ˈmækə/; Arabic: مكة‎ Makka and in full: Arabic: مكّة المكرمة‎ transliterated Makkah al-Mukarramah [mækːæt ælmukarːamæ]) is the holiest meeting site of the Islamic religion, closely followed by Madinah.[citation needed] The city is modern, cosmopolitan and while being closed to non-Muslims, is nonetheless ethnically diverse

Sources for Muhammad's life Prophet Muhammad at the Ka'ba, The Life of the Prophet Topkapi Palace Museum, Istanbul (Inv. 1222/123b), illustration by Nakkaş Osman [c. 1595]. Main articles: Historiography of early Islam and Historicity of Muhammad Being a highly influential historical figure, Muhammad's life, deeds, and thoughts have been debated by followers and opponents over the centuries, which makes a biography of him difficult to write.[14] The Qur'an Muslims regard the Qur'an as the primary source of knowledge about the historical Muhammad.[14] The Qur'an has a few allusions to Muhammad's life,[23]. The Qur'an responds "constantly and often candidly to Muhammad's changing historical circumstances and contains a wealth of hidden data."[14] Early biographies Next in importance are the historical works by writers of the third and fourth century of the Muslim era.[24] These include the traditional Muslim biographies of Muhammad and quotes attributed to him (the sira and hadith literature), which provide further information on Muhammad's life.[25] The earliest surviving written sira (biographies of Muhammad and quotes attributed to him) is Ibn Ishaq's Life of God's Messenger written ca. 767 (150 AH). The work is lost, but was used verbatim at great length by Ibn Hisham and Al-Tabari.[23][26] Another early source is the history of Muhammad's campaigns by al-Waqidi (death 207 of Muslim era), and the work of his secretary Ibn Sa'd al-Baghdadi (death 230 of Muslim era).[24] Many scholars accept the accuracy of the earliest biographies, though their accuracy is unascertainable.[23] Recent studies have led scholars to distinguish between the traditions touching legal matters and the purely historical ones. In the former sphere, traditions could have been subject to invention while in the latter sphere, aside from exceptional cases, the material may have been only subject to "tendential shaping".[27] In addition, the hadith collections are accounts of the verbal and physical traditions of Muhammad that date from several generations after his death.[28] Hadith compilations are records of the traditions or sayings of Muhammad. They might be defined as the biography of Muhammad perpetuated by the long memory of his community for their exemplification and obedience.[29] Western academics view the hadith collections with caution as accurate historical sources.[28] Scholars such as Madelung do not reject the narrations which have been complied in later periods, but judge them in the context of history and on the basis of their compatibility with the events and figures.[30] Finally, there are oral traditions. Although usually discounted by historians, oral tradition plays a major role in the Islamic understanding of Muhammad.[19] Non-Arabic sources The earliest Greek source for Muhammed is the 9th century writer Theophanes. The earliest Syriac source is the 7th century John bar Penkaye.[31]

withdrawal of clan protection implied that the blood revenge for his killing would not be exacted. Muhammad then visited Ta'if, another important city in Arabia, and tried to find a protector for himself there, but his effort failed and further brought him into physical danger.[14][71] Muhammad was forced to return to Mecca. A Meccan man named Mut'im b. Adi (and the protection of the tribe of Banu Nawfal) made it possible for him safely to re-enter his native city.[14][71] Many people were visiting Mecca on business or as pilgrims to the Kaaba. Muhammad took this opportunity to look for a new home for himself and his followers. After several unsuccessful negotiations, he found hope with some men from Yathrib (later called Medina).[14] The Arab population of Yathrib were familiar with monotheism because a Jewish community existed there.[14] Converts to Islam came from nearly all Arab tribes in Medina, such that by June of the subsequent year there were seventy-five Muslims coming to Mecca for pilgrimage and to meet Muhammad. Meeting him secretly by night, the group made what was known as the "Second Pledge of al-`Aqaba", or the "Pledge of War"[72] Following the pledges at Aqabah, Muhammad encouraged his followers to emigrate to Yathrib. As with the migration to Abyssinia, the Quraysh attempted to stop the emigration. However, almost all Muslims managed to leave

Last years in Mecca Road to Ta'if in the foreground, mountains of Ta'if in the background (Saudi Arabia). Muhammad's wife Khadijah and his uncle Abu Talib both died in 619, the year thus being known as the "year of sorrow." With the death of Abu Talib, the leadership of the Banu Hashim clan was passed to Abu Lahab, an inveterate enemy of Muhammad. Soon afterwards, Abu Lahab withdrew the clan's protection from Muhammad. This placed Muhammad in danger of death since the

Douglas was born in Amsterdam, New York, to Bryna (née Sanglel) and Herschel "Harry" Danielovitch, a businessman.[2] Douglas's parents were illiterate Russian Jewish immigrants from Gomel, now in Belarus.[3][4] His father's brother, who emigrated earlier, used the surname Demsky, which Douglas's family adopted in the United States.[1] Douglas grew up as Izzy Demsky, although he never legally changed his name.[1]

Douglas established his image as a tough guy in his eighth film, Champion, playing a selfish boxer

The Holy Roman Empero

Islamic culture is a term primarily used in secular academia

A 24-year-old man infected with leprosy.

umerous leprosaria, or leper hospitals, sprang up in the Middle Ages; Matthew Paris, a Benedictine Monk, estimated that in the early thirteenth century there were 19,000 across Europe.[84] The first recorded Leper colony was in Harbledown. These institutions were run along monastic lines and, while lepers were encouraged to live in these monastic-type establishments, this was for their own health as well as quarantine. Indeed, some medieval sources indicate belief that those suffering from leprosy were considered to be going through Purgatory on Earth, and for this reason their suffering was considered holier than the ordinary person's. More frequently, lepers were seen to exist in a place between life and death: they were still alive, yet many chose or were forced to ritually separate themselves from mundane existence.[85] The Order of Saint Lazarus was a hospitaller and military order of monks that began as a leper hospital outside Jerusalem in the twelfth century and remained associated with leprosy throughout its history. The first monks in this order were leper knights and they originally had leper grand masters, although these aspects of the order changed over the centuries. Radegund was noted for washing the feet of lepers. Orderic Vitalis writes of a monk, Ralf, who was so overcome by the plight of lepers that he prayed to catch leprosy himself (which he eventually did). The leper would carry a clapper and bell to warn of his approach, and this was as much to attract attention for charity as to warn people that a diseased person was near.