 The cover of the 1991 edition | |
| Author | Martin Lings |
|---|---|
| Language | English |
| Series | 1st Edition (1983) 2nd Edition (1991) |
| Subject | Biography |
| Genre | Non-fiction |
| Publisher | Islamic Texts Society (1991), Inner Traditions (2006) |
Publication date | 1 January 1983 |
| Publication place | United Kingdom |
| Media type | |
| Pages | 362 |
| ISBN | 978-0946621330 |
| OCLC | 9195533 |
Muhammad: His Life Based on the Earliest Sources is a 1983 biography of the Islamic prophet Muhammad by Martin Lings.
The book provides a new account of the Sira or the life of Muhammad, with details that had not been elaborated in other accounts. It is based primarily on old Arab sources that go back to the 9th century, of which some passages are translated for the first time. It is not contradictory to other accounts but rather offers new insights and new details. The book also includes excerpts from original English translations of speeches by men and women who lived close to Muhammad, heard him speak, witnessed his actions, witnessed the way he interacted with situations and witnessed events he encountered throughout various stages of his life. [1]
References used are Ibn Ishaq (references here are to Ferdinand Wüstenfeld's edition of Sirat Rasul Allah, a life of the Prophet by Muhammad ibn Ishaq in the annotated recension of Ibn Hisham). Also Ibn Sa’ad (the references are to John Leyden's edition of Kitab al-Tabaqat al Kabir by Muhammad ibn Sa’d). Also there is Al-Waqidi (and the references are to Marsden Jones' edition of Kitab al Maghazi, A Chronicle of the Prophet's Campaigns, by Muhammad ibn Umar al- Waqidi). [2]
It is a narrative of the history of Arabia and the birth and the life of Muhammad. The biography consists of 85 short chapters, some as short as just two pages in length. Each chapter deals with an important event in the history of Islam and provides chronological context for the advent of the religion, as well as detailed information about Muhammad. [2] [3]
The biography has gone through many reprints in English and it has been translated and published into many languages [4] including French, Italian, Spanish, Turkish, Dutch, Malay and Tamil.
A distinctive element of the biography is the vivid, approachable narrative style, [5] which is fast moving and flows fluently. [3] The book reads more like a novel [6] and was written in a style, which is easily readable, [2] comprehensible and it uses language, which reflects both simplicity and grandeur. [4]
Lings uses a more archaic style of English to depict conversations and translations of the Qur'an, which helps slows down the rapid flow of the narration. The focus in the book is less about the teachings of Islam and more about Muhammad. [3]
In 1991, a second revised edition of the book with 22 additional pages was published, containing additional details pertaining to Muhammad's endeavours as well as accounts covering the spread of Islam into Syria and its neighbouring states surrounding the Arabian Peninsula. [4]
Before Lings died in 2005, a newly revised edition of the book with 22 additional pages was published, which included final updates made on the text and incorporated into its contents, containing extra details pertaining to Muhammad's endeavors as well as accounts covering the spread of Islam into Syria and its neighboring states surrounding the Arabian Peninsula. [4] [5]
Hamza Yusuf hails this work as "one of the great biographies of the English language," praising "the historical accuracy of the text and the providential care so evident in the author's choice of versions as well as the underlying structure of the story as he chose to tell it." He also reports from Lings how while writing this book, "he was overwhelmed with the presence of the Prophet during the entire time and felt a great blessing in having been able to complete it." [7]
The Spectator described the book as "an enthralling story that combines impeccable scholarship with a rare sense of the sacred worthy of his subject." The Islamic Quarterly called the book "a true work of art, as enthralling as the best novels with the difference that this is not fiction but fact." [8] The Times said "this work is widely recognized as the most readable account of the life of the Prophet to date." [4] Parabola stated that "for those interested in Islam in one way or another, it is mesmerizing." [9]
Khalid Yahya writes that Lings' book brings early Islamic accounts, many of which are scattered, into a single narrative according to Ibn Ishaq's chronological scheme. According to Yahya, Lings successfully presents what most Muslims believe, and have believed throughout history, about Muhammad. [10] W. Montgomery Watt agrees that Lings' book gives an idea of how Muhammad is seen by Muslims. He points out that the book was based on the earliest Islamic sources, and where there is a difference of opinion in those sources, the book takes the most widely accepted view; and that Lings simply accepts the early Islamic sources without discussing their value. [11]
Asma Asfaruddin said the book is a rare example of "a gift of narration wedded to impeccable scholarship". [12]
Upon its first edition, the book was subject to criticism by some Muslims who decried the "Perennialist poison" in the book. The author gave public answer in a Saudi newspaper to the objections. [13]
In 1983, the book was selected as the best biography of Muhammad in English at the National Seerat Conference in Islamabad. This book was also given "National Seerah Award" by the government of Pakistan. [14] [15] [16]
In 1990, after the book had attracted the attention of Azhar University, Lings received a decoration from Egyptian president Hosni Mubarak. [14]
The Satanic Verses are words of "satanic suggestion" which the Islamic prophet Muhammad is alleged to have mistaken for divine revelation. The first use of the expression in English is attributed to Sir William Muir in 1858.
Abu Abd Allah Muhammad ibn Ishaq ibn Yasar al-Muttalibi, known simply as Ibn Ishaq, was an 8th-century Muslim historian and hagiographer. Ibn Ishaq, also known by the title ṣāḥib al-sīra, collected oral traditions that formed the basis of an important biography of the Islamic prophet Muhammad.
Abu Abd Allah Muhammad ibn Umar ibn Waqid al-Aslami (c. 130 – 207 AH; commonly referred as commonly referred to as al-Waqidi was an early Muslim historian and biographer of the Islamic prophet Muhammad, specializing in his military campaigns. His surname is derived from his grandfather's name Waqid, and thus he became famous as al-Imam al-Waqidi. He served as a judge for the Abbasid caliph al-Ma'mun. Several of al-Waqidi's works are known through his scribe and student, Ibn Sa'd.
Abu Muhammad Abd al-Malik ibn Hisham ibn Ayyub al-Himyari, known simply as Ibn Hisham, was a 9th-century Muslim historian and scholar. He grew up in Basra, in modern-day Iraq and later moved to Egypt.
The Battle of the Trench, also known as the Battle of Khandaq and the Battle of the Confederates, was part of the conflict between the Muslims and the Quraysh, where this time the Quraysh took the offensive and advanced on the Muslims, who defended themselves in Medina by digging a trench around their settlement at the suggestion of Salman the Persian. The battle, which took place in 627 and lasted around two weeks, was lightly fought, with the Muslims reported to have suffered five to six casualties and the Quraysh three.
ʻAṣmāʼ bint Marwān a female Arab poet said to have lived in Medina in 7th-century Arabia. There is debate that Muhammad ordered her assassinated for her agitating against Muhammad.
Abu 'Afak was a Jewish poet who allegedly lived in the Hijaz region. After Muhammad moved to the city of Al-Madina and started to preach Islam, Abu 'Afak did not convert to Islam and was vocal about his opposition to Muhammad. He became a significant political enemy of Muhammad and was subsequently assasinated by a follower of Muhammad.
The Banu Qurayza were a Jewish tribe which lived in northern Arabia, at the oasis of Yathrib. They were one of the three major Jewish tribes of the city, along with the Banu Qaynuqa and Banu Nadir. Jewish tribes reportedly arrived in Hijaz in the wake of the Jewish–Roman wars and introduced agriculture, putting them in a culturally, economically and politically dominant position. However, in the 5th century, the Banu Aws and the Banu Khazraj, two Arab tribes that had arrived from Yemen, gained dominance. When these two tribes became embroiled in conflict with each other, the Jewish tribes, now clients or allies of the Arabs, fought on different sides, the Qurayza siding with the Aws.
Zayd ibn Ḥāritha al-Kalbī, was an early Muslim, Sahabi and the adopted son of the Islamic prophet, Muhammad. He is commonly regarded as the fourth person to have accepted Islam, after Muhammad's wife Khadija, Muhammad's cousin Ali, and Muhammad's close companion Abu Bakr. Zayd was a slave that Hakim ibn Hizam, Khadija's nephew, bought for her at a market in Ukaz. Zayd then became her and Muhammad’s adopted son. This father-son status was later annulled after Muhammad married Zayd’s ex-wife, Zaynab bint Jahsh.
The Battle of Mu'tah took place in September 629, between the forces of Muhammad and the army of the Byzantine Empire and their Ghassanid vassals. It took place in the village of Mu'tah in Palaestina Salutaris at the east of the Jordan River and modern-day Karak.
Jaʿfar ibn Abī Ṭālib, also known as Jaʿfar aṭ-Ṭayyār, was a companion and cousin of the Islamic prophet Muhammad, and an elder brother of Ali.
Muhammad's views on Christians were shaped through his interactions with them. Muhammad had a generally semi-positive view of Christians and viewed them as fellow receivers of Abrahamic revelation. However, he also criticised them for some of their beliefs. He sent various letters to Christian world leaders inviting them to "Submission to God, Islam". According to Islamic tradition, he interacted with Christians while in Mecca.
The historicity of Muhammad refers to the study of Muhammad as a historical figure and critical examination of sources upon which traditional accounts are based.
The early Muslim–Meccan conflict refer to a series of raids in which the Islamic prophet Muhammad and his companions participated. The raids were generally offensive and carried out to gather intelligence or seize the trade goods of caravans financed by the Mushrik of the Quraysh. His followers were also impoverished. The raids were intended to harm the economy and in turn the offensive capabilities of Mecca by Muhammad. The Muslims felt that the raids were justified in that the items being sold in the caravans were their own items, stolen by the Meccans when they had fled to Medina.
Hind bint Utba ibn Rabi'a was the wife of Abu Sufyan ibn Harb and the mother of Mu'awiya I. Hind converted to Islam in 630 and is highly praised by Sunni Islamic sources for her military role at the Battle of the Yarmuk under Caliph Umar.
The siege of Banu Qurayza took place in Dhul Qa‘dah during January of 627 CE and followed on from the Battle of the Trench.
This is a timeline of the early history of Islam during the lifetime of Muhammad. The information provided in this article is based on Islamic oral tradition, not on historical or archaeological evidence. A separate list of military expeditions and battles is at List of expeditions of Muhammad.
Laylat al-mabit refers to the night in 622 CE in which the Islamic prophet Muhammad fled Mecca for Yathrib, apparently to foil an assassination plan. His escape from Mecca followed the exodus of his persecuted followers to the safe haven of Yathrib, a city that was later renamed Medina in his honor. Laylat al-mabit is often associated in Islamic literature with the reports that Muhammad's cousin Ali ibn Abi Talib risked his life to facilitate Muhammad's safe escape from Mecca.
Al-Sīrah al-Nabawiyyah also known as Siraat-e Ibn Hisham is a prophetic biography of the Islamic prophet Muhammad, written by Ibn Hisham. According to Islamic tradition, the book is an edited recension of Ibn Isḥāq's Sīratu Rasūli l-Lāh 'The Life of God's Messenger'. The work of Ibn Hishām and al-Tabari work, along with fragments by several others, are the only surviving copies of the work traditionally attributed to Ibn Ishaq. Ibn Hishām and al-Tabarī share virtually the same material.