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Muhammad: His Life Based on the Earliest Sources
Martin Lings’ biography of Muhammad is an internationally acclaimed, comprehensive, and authoritative account of the life of the prophet. Based on the sira, the eighth- and ninth-century Arabic biographies that recount numerous events in the prophet’s life, it contains original English translations of many important passages that reveal the words of men and women who heard Muhammad speak and witnessed the events of his life.
Scrupulous and exhaustive in its fidelity to its sources, Muhammad: His Life Based on the Earliest Sources is presented in a narrative style that is easily comprehensible, yet authentic and inspiring in its use of language, reflecting both the simplicity and grandeur of the story it tells. This revised edition includes new sections detailing the prophet’s expanding influence and his spreading of the message of Islam into Syria and its neighboring states. It represents the final updates made to the text before the author’s death in 2005. The book has been published in 12 languages and has received numerous awards, including acknowledgment as best biography of the prophet in English at the National Seerate Conference in Islamabad.
Scrupulous and exhaustive in its fidelity to its sources, Muhammad: His Life Based on the Earliest Sources is presented in a narrative style that is easily comprehensible, yet authentic and inspiring in its use of language, reflecting both the simplicity and grandeur of the story it tells. This revised edition includes new sections detailing the prophet’s expanding influence and his spreading of the message of Islam into Syria and its neighboring states. It represents the final updates made to the text before the author’s death in 2005. The book has been published in 12 languages and has received numerous awards, including acknowledgment as best biography of the prophet in English at the National Seerate Conference in Islamabad.
384 pages, Paperback
First published January 1, 1983
1873 people are currently reading
21266 people want to read
About the author
Martin Lings
111 books464 followersMartin Lings was an English writer and scholar, a student and follower of Frithjof Schuon, and Shakespearean scholar. He is best known as the author of a very popular and positively reviewed biography, Muhammad: His Life Based on the Earliest Sources, first published in 1983 and still in print.
Lings was born in Burnage, Manchester in 1909 to a Protestant family. The young Lings gained an introduction to travelling at a young age, spending significant time in the United States due to his father's employment.
Lings attended Clifton College and went on to Magdalen College, Oxford (BA (Oxon) English Language and Literature). At Magdalen he was a student of C. S. Lewis, who would become a close friend of his. After graduating from Oxford Lings went to Vytautas Magnus University, in Lithuania, where he taught Anglo-Saxon and Middle English.
For Lings himself, however, the most important event that occurred while he was at Oxford was his discovery of the writings of the René Guénon, a French metaphysician and Muslim convert and those of Frithjof Schuon, a German spiritual authority, metaphysician and Perennialist. In 1938 Lings went to Basle to make Schuon's acquaintance and he remained Frithjof Schuon's disciple and expositor for the rest of his life.
In 1939 Lings went to Cairo, Egypt in order to visit a friend of his who was an assistant of René Guénon. Not long after arriving in Cairo, his friend died and Lings began studying and learned Arabic.
Cairo became his home for over a decade; he became an English teacher at the University of Cairo and produced Shakespeare plays annually. Lings married Lesley Smalley in 1944 and lived with her in a village near the pyramids. Despite having settled comfortably in Egypt, Lings was forced to leave in 1952 after anti-British disturbances.
Upon returning to the United Kingdom he continued his education, earning a BA in Arabic and a PhD from the School of Oriental and African Studies (University of London). His doctoral thesis became a well-received book on Algerian Sufi Ahmad al-Alawi (see Sufi studies). After completing his doctorate, Lings worked at the British Museum and later British Library, overseeing eastern manuscripts and other textual works, rising to the position of Keeper of Oriental Printed Books and Manuscripts 1970-73. He was also a frequent contributor to the journal, Studies in Comparative Religion.
A writer throughout this period, Lings' output increased in the last quarter of his life. While his thesis work on Ahmad al-Alawi had been well-regarded, his most famous work was a biography of Muhammad, written in 1983, which earned him acclaim in the Muslim world and prizes from the governments of Pakistan and Egypt. His work was hailed as the "best biography of the prophet in English" at the National Seerat Conference in Islamabad.[2] He also continued travelling extensively, although he made his home in Kent. He died in 2005.
In addition to his writings on Sufism, Lings was a Shakespeare scholar. His contribution to Shakespeare scholarship was to point out the deeper esoteric meanings found in Shakespeare's plays, and the spirituality of Shakespeare himself. More recent editions of Lings's books on Shakespeare include a Foreword by HRH The Prince of Wales. Just before his death he gave an interview on this topic, which was posthumously made into the film Shakespeare's Spirituality: A Perspective. An Interview With Dr. Martin Lings.
Lings was born in Burnage, Manchester in 1909 to a Protestant family. The young Lings gained an introduction to travelling at a young age, spending significant time in the United States due to his father's employment.
Lings attended Clifton College and went on to Magdalen College, Oxford (BA (Oxon) English Language and Literature). At Magdalen he was a student of C. S. Lewis, who would become a close friend of his. After graduating from Oxford Lings went to Vytautas Magnus University, in Lithuania, where he taught Anglo-Saxon and Middle English.
For Lings himself, however, the most important event that occurred while he was at Oxford was his discovery of the writings of the René Guénon, a French metaphysician and Muslim convert and those of Frithjof Schuon, a German spiritual authority, metaphysician and Perennialist. In 1938 Lings went to Basle to make Schuon's acquaintance and he remained Frithjof Schuon's disciple and expositor for the rest of his life.
In 1939 Lings went to Cairo, Egypt in order to visit a friend of his who was an assistant of René Guénon. Not long after arriving in Cairo, his friend died and Lings began studying and learned Arabic.
Cairo became his home for over a decade; he became an English teacher at the University of Cairo and produced Shakespeare plays annually. Lings married Lesley Smalley in 1944 and lived with her in a village near the pyramids. Despite having settled comfortably in Egypt, Lings was forced to leave in 1952 after anti-British disturbances.
Upon returning to the United Kingdom he continued his education, earning a BA in Arabic and a PhD from the School of Oriental and African Studies (University of London). His doctoral thesis became a well-received book on Algerian Sufi Ahmad al-Alawi (see Sufi studies). After completing his doctorate, Lings worked at the British Museum and later British Library, overseeing eastern manuscripts and other textual works, rising to the position of Keeper of Oriental Printed Books and Manuscripts 1970-73. He was also a frequent contributor to the journal, Studies in Comparative Religion.
A writer throughout this period, Lings' output increased in the last quarter of his life. While his thesis work on Ahmad al-Alawi had been well-regarded, his most famous work was a biography of Muhammad, written in 1983, which earned him acclaim in the Muslim world and prizes from the governments of Pakistan and Egypt. His work was hailed as the "best biography of the prophet in English" at the National Seerat Conference in Islamabad.[2] He also continued travelling extensively, although he made his home in Kent. He died in 2005.
In addition to his writings on Sufism, Lings was a Shakespeare scholar. His contribution to Shakespeare scholarship was to point out the deeper esoteric meanings found in Shakespeare's plays, and the spirituality of Shakespeare himself. More recent editions of Lings's books on Shakespeare include a Foreword by HRH The Prince of Wales. Just before his death he gave an interview on this topic, which was posthumously made into the film Shakespeare's Spirituality: A Perspective. An Interview With Dr. Martin Lings.
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Displaying 1 - 30 of 712 reviews
March 31, 2008
i had read 3 of similar books, one of those was written by karen amstrong. however, after reading this book, i found my love for Muhammad saw, he is my true love. while reading it, i felt so close to him. i cried on some chapters. i read this book within 3 days.
September 20, 2014
Like Abraham, Moses and Jesus before him, the Prophet Muhammad (s.a.w.) came to unite not divide. From one vantage point the religion known as Islam is an evolution, culmination or perfection of expression regarding the One essence that is also known as the Real. From another perspective it shows how much nothing has changed. “Islam” or “submission to God” is simply a return to the true nature of who we are. Past all the religious externalities that have accumulated over centuries, Submission is nothing more than unity with the only reality there is or ever was. It is discovery of the Self at the deepest level.
Muhammad as a human represents symbolically the perfection of this unity in all aspects of lived human experience. As the doctrine of original sin doesn’t exist in Islam, the life of the Prophet Muhammad (s.a.w.) is taken as the ultimate example of how everyday activities are sanctified. Doctrinally, Muhammad becomes the symbolic Universal Human – the single universal exemplar of how to live the good life.
This is my second read of Lings’ classic biography, and after reading several other works from the same author, it becomes obvious how the universal essence which he sees also shines through in how he views the life of the Prophet (s.a.w.). Like Islam itself, Lings threads this essence through the various religions back to the primordial reality as expressed in the Qur’an delivered by Muhammad (s.a.w.): “for the revealed book itself was the central miracle of the Divine intervention now taking place, just as Christ had been the central miracle of the preceding intervention”. (70) The function of the Qur'an and by extension its example in the life of Muhammad was to “re-awaken in man his primeval sense of wonderment which, with the passage of time had become dimmed or misdirected.” (71)
Islam as a culmination and return is circular, unifying and universal. Muhammad’s life from start to finish gives examples in every area of the spiritual and profane and his passions are sanctified in every circumstance. Lings illustrates these examples from the start of Islam, which he states to be founded “on the basis of the ritual purification and prayer” (47) through the establishment of the ideal community at Medina. In between we see Muhammad as a human, a human who loved women, perfume and prayer (according to the Hadith) and a human who was firm in defending the sacred in his community from those who would seek to destroy it, but who also saw the greatest expansion of Islam in his lifetime through peaceful diplomacy in the truce at Hudaibiyah.
Lings remains faithful to the classic biographies of the Prophet, dating back to the times of the companions, and incorporates Qur’an verses and Hadith seamlessly into his narrative. Highly recommended as a readable, authoritative account of the Prophet’s life.
Muhammad as a human represents symbolically the perfection of this unity in all aspects of lived human experience. As the doctrine of original sin doesn’t exist in Islam, the life of the Prophet Muhammad (s.a.w.) is taken as the ultimate example of how everyday activities are sanctified. Doctrinally, Muhammad becomes the symbolic Universal Human – the single universal exemplar of how to live the good life.
This is my second read of Lings’ classic biography, and after reading several other works from the same author, it becomes obvious how the universal essence which he sees also shines through in how he views the life of the Prophet (s.a.w.). Like Islam itself, Lings threads this essence through the various religions back to the primordial reality as expressed in the Qur’an delivered by Muhammad (s.a.w.): “for the revealed book itself was the central miracle of the Divine intervention now taking place, just as Christ had been the central miracle of the preceding intervention”. (70) The function of the Qur'an and by extension its example in the life of Muhammad was to “re-awaken in man his primeval sense of wonderment which, with the passage of time had become dimmed or misdirected.” (71)
Islam as a culmination and return is circular, unifying and universal. Muhammad’s life from start to finish gives examples in every area of the spiritual and profane and his passions are sanctified in every circumstance. Lings illustrates these examples from the start of Islam, which he states to be founded “on the basis of the ritual purification and prayer” (47) through the establishment of the ideal community at Medina. In between we see Muhammad as a human, a human who loved women, perfume and prayer (according to the Hadith) and a human who was firm in defending the sacred in his community from those who would seek to destroy it, but who also saw the greatest expansion of Islam in his lifetime through peaceful diplomacy in the truce at Hudaibiyah.
Lings remains faithful to the classic biographies of the Prophet, dating back to the times of the companions, and incorporates Qur’an verses and Hadith seamlessly into his narrative. Highly recommended as a readable, authoritative account of the Prophet’s life.
April 30, 2023
The biography of the world's most renowned personality, whose life is a perfect role model to follow for every human being who is belonging to any age or living in any part of the world.
This is one of the best book about the seerat of the Holy Prophet Muhammad (Peace and Blessings Be Upon Him) I have ever read. This book is awarded by both Pakistani and Egyptian governments. Martin Lings (Abu Bakar Saraj-ud-Din, a Muslim convert) describes the whole life of the Holy Prophet Muhammad (PBUH) in a beautiful manner.
In this book, Martin Lings talks about the life,childhood, adulthood, prophethood,difficulties in the early stages of Islam, forgiveness, love, kindness,generosity, conquests, respect, leadership, journey to heavens,journey to Madina, intellect, companions (generally known as Sahabas), followers, enemies and almost everything about the Holy Prophet Muhammad (PBUH). The only person whose life history is too much persevered. He (PBUH) is the most influential person who has ever walked on Earth and has the second largest number of followers throughout the world till date. This number is increasing continuously.
A few glimpse of the book:
The First Revelation which was sent to Prophet Muhammad (PBUH) by God through Angel Gabriel is as follows :
"Recite in the name of thy Lord who created!
He createth man from a clot of blood.
Recite; and thy Lord is the Most Bountiful,
He who hath taught by the pen, taught man
what he knew not." (Pg. 215)
The following incident shows the infinite passion of the Holy Prophet (PBUH) about his cause.
Quraysh as whole were disposed to tolerate the new religion, even after the Prophet(PBUH) had openly proclaimed it, until they saw that it was direct against their gods, their principles and inveterate practices. Once they had realized this, however, some of their leading men went in a body to Abu Talib, to insist that he should restrain his nephew's activities. He put them off with a conciliatory answer; but when they saw that he had done nothing they came to him again and said: "O Abu Talib, thine is a high and honorable position amongst us, and we have asked thee to hold in check thy brother's son, but thou hast not done so. By God, we will not suffer our fathers to be insulted, our ways scoffed at, and our gods reviled. Either make him desist, or we will fight you both." Then they left him, and in great distress he sent for his nephew, and having told him what they had threatened, and he said: "O son of my brother, spare me and spare thyself. Lay not upon me a burden greater than I can bear." But the Holy Prophet (PBUH) answered him saying:
"I swear by God, if they put the sun in my right hand and the moon in my left on condition that I abandon this course before He halth made it victorious, or I have perished therein, I would not abandon it."
Then, with tears in his eyes, he rose to his feet and turned to go, but his uncle called him back: "Son of my brother," he said, "go thou and say what thou wilt, for by God I will never forsake thee on any account." (pg. 224)
This is how GOD is defined in the Holy Quran, Surat al-Ikhlas,the Chapter of Sincerity, which is placed at the end of the Quran (say Koran), the third last as mentioned in the book.
"Say, He, God, is One,
God, the Self-Sufficient Besought of all.
He begetteth nor, nor is begotten, and none
is like Him." (pg. 244)
The Holy Prophet Muhammad (PBUH) forgave his worst enemies at conquest of Mecca by saying:
"Verily I say as my brother Joseph said: This day there shall be no upbraiding of you nor reproach. God forgiveth you, and He is the Most Merciful of the merciful."
This shows his kindness for his enemies. What about his kindness for his companions and followers!
Indeed, he is the best among the best for the whole humanity and the most kind-hearted. His kindness is not only for humanity but for birds, animals and even for the entire creatures of God as well.
I would like to recommend all the believers and non-believers to study the life of the Prophet of Islam, Muhammad (PBUH) to get complete guidance of life in a very beautiful manner. I request to be neutral while reading to get the best out of it.
A Must read for everyone!
February 9, 2016
Dear future me:
If you are told by someone that Muhammad was a peaceful man, consult this review or book immediately. Of course, you should remember that there were many instances when Muhammad's acts impressed you and made you think twice about him. In case you have forgotten the instances, remember when he wept while embracing a child of his dead companion, who had recently died? Also remember his patience and nonviolence while he was in Mecca and was vulnerable. Remember the restraint he showed at times while being mocked and satirized. Do not forget how he freed some enslaved people and do not forget the mercy he showed towards some of his bitter rivals, after he had conquered Mecca. Those rivals included Hind, a woman who was a stern critic of Islam and who had eaten the liver of a dead companion of Muhammad.
However, don't forget to remember the acts of barbarity committed by him: the exiles of Jews, followed by the massacre of all the men of an entire tribe named the Banu Qurayza; the way he and his companions divided up the women between them, as if they were mere objects; the words he had spoken in favor of military actions against nonbelievers; his insatiable thirst for wives; his even greater insatiable thirst for power and grandiose; his behavior which resembled that of a violent cult leader; his actions towards the Jews, Christians, and the Arab pagans; the Quranic revelations, which on more than one occasion seemed to you to be giving Muhammad exactly what he would want if he was acting out of purely political and economical interests; and finally, his marriage with Aisha when she was six years old. If you're still not convinced of how megalomaniacal you thought this man was, dear me, read on, for I further describe some of these actions for your failing memory.
Before you read more about Muhammad though, I want you to remember some things that I'm thinking about this book as I write this review. I have already read couple of books on Islam and Muhammad and have a better understand of it than I had had about two years ago—that pivotal time of my life when I left this faith. But most of those works were from nonbelievers. So I could not get rid of the idea that I haven't read works from the Islamic perspective. You, dear future me, then read this book, which was positively reviewed by Muslims. Also remember that the author, Martin Lings, had converted to Islam while writing this book. From his writing, you could easily discern why he had done so. You were sure therefore, that this writing by a converted Muslim would make you better understand the faith and its prophet. Made you better understand, it did. But made you think of it in a positive light, it did not.
You liked this book from the very beginning, when it started with the story of Abraham going to Mecca. The book was written as if it was an elaborate prose. However, the flaws readily caught your eyes. Abraham is cited as creating the Kabah, the center of Islamic worship located in Mecca. The source for this information that the author cites is the Quran and some Bible verses. As you already know, the Bible is hardly ever reliable and not a lot of scholars think that those verses meant Abraham traveled to Arabia. And the Quran as the source of this crucial information is not credible at all. You should also remember the various other incredible acts described by the author, where he cited Islamic sources or barely cited anything at all. The reliability of sources remain a thorny question in Islam, where even the Quran is not perfectly preserved as Muslims and Allah claim. You also noticed how the incident of the satanic verses was altogether omitted, as if it was not a significant event in Islam's history. Nevertheless, you kept on reading while generally taking the information to be true, unless something supernatural or some extraordinary acts were described, for which you thought the sources were not enough to be taken as evidences.
You will remember the treatment Muhammad gave Al-Nadr, the poet who accused Muhammad of retelling ancient tales and who mocked him. Muhammad killed him after the Battle of Badr fearing that if he was left alive, he might "continue his evil actions." What evil actions? Saying that Muhammad was lying or that he didn't believe Muhammad was a prophet? I fail to see which one is evil. You should not have forgotten another similar treatment of Ka'b ibn Al-Ashraf, who was also a poet. When he satirized Muhammad to a point when he could not bear it anymore, Muhammad asked his companions who would like to put Ka'b to death. One of his companions got his permission and was even given the permission to lie to him in order that he may kill him. Muhammad's reaction when Ashraf's tribe complained to him was that anyone who insults him and writes poetry against him, should be put to the sword. Muhammad was apparently extremely allergic to satire and mockery.
Since this review is becoming extremely long, let me quickly remind you of some other events. Muhammad exiled two Jewish tribes named Banu Qaynuqa and Banu Nadir while splitting their wealth among his followers and taking one-fifth for himself. The third tribe was unlucky, however, for they were not given the luxury of leaving but was massacred and their wives and children distributed among the followers. There were couple of reasons given for these actions, but none seemed convincing enough to make you think that about 900 people deserved to die. If Allah can let these many people be massacred, then he should immediately revoke his title of Ar-Rahman, the most merciful. You were pretty certain that the creator of the universe would find a better way to treat treacherous neighbors.
Remember also how his hair was vigorously collected by his followers. Some of them kept the collected hair until they died and some reverently pressed his hair against their eyes and face. Does this remind you of anything but the behavior of followers of a cult leader? Muhammad was nothing but a cunning, charismatic charlatan. Reading through this book and learning more and more about Muhammad only made your original idea more firmer. If you have forgotten, your idea of Muhammad was that he did this mainly for economical and political reasons rather than any spiritual reasons. You also thought that he had some psychological disorder(s) which caused him to have visions of an angel conversing with him and which his followers took as revelations from the heaven. I can remind you of more and more things: how he had an Egyptian enslaved girl whom he would visit everyday and for whom he had a Quranic revelation saying that it was okay for him to have sexual intercourse with her. But I hope this is enough to remind you of what you thought of Muhammad and Islam after reading this.
With that, I end this, future me, hoping that you have learned more as the days passed.
Sincerely,
your past self.
Notes for Personal Use and Future References:
Abraham built ka'bah but cites Qur'an (3)
Khuzaah brought Hubal but no citation (5)
Abd al- Muttalib vows to sacrifice one of ten sons. Sacrifices camels instead. Abolishes human sacrifice? Did he really need to think whether he needed to murder his sons or the camels? God couldn't have told him no? (P 12-14)
What does St. John 16:13 refer to? Muhammad?
Muhammad splits the moon in half (p 68)
Negus converted? (P 84)
Mentions Nadr of Abd ad-Dar mocks prophet (p 89)
Marries aisha (p 105-6)
Easily converted in Medina a clan of Aws (p 110)
Makes covenant with the Jews to help each other. Matter of differences should be referred to
God through his messenger, giving Muhammad power (p 125)
No mention of the Satanic verses?!?!
Marries Aisha, nine years old (p 133)
Raiding caravans. God makes exception for the sacred month and Muhammad takes fifth of the spoils. (p 135)
Cousin Umayr (15) fought hoping martyrdom. Muhammad denied then let him. Glorification of martyrdom (P 138)
Muhammad encouraged people to fight at Badr. Said anyone who's slain will enter paradise (p 147)
One of the companions disapproved of Muslims bringing captives to the camp. Muhammad said he'd rather see them slaughtered than alive (p 149)
Nadr killed after Badr because if left alive he might "continue his evil actions " (p 152)
Muhammad afraid of Bani Qaynuqa being treacherous. Verses telling him to take actions. Uses the insult of a Muslim woman and the ensuing murders of a Jewish and Muslim men as pretext for attack (p 161)
Kicks out Bani Qaynuqa and takes their possession. Qur'an tells him to make an example so others wouldn't dare to "break treaties " (p 162)
Married Hafsah. Not a widow. Already good relationship with Umar (p 164)
Ka'b ibn al Ashraf wrote poems against Islam and satirized Muhammad. Muhammad ordered companions to kill him and also allowed lying to him. Then told Jews that he was killed because "he did great injury and wrote poetry against him" and anyone who does that will be put to sword (p 171)
Muhammad insists on giving a sword to someone who will use it on an enemy until it's blade is bent (p 178)
Gabriel tells Muhammad that the Jewish tribe of Bani Nadr is planning to kill him. Muhammad gives the Jews ten days to leave or he'll cut their heads off (p 203)
Muhammad lets the dying sa'd ibn mu'adh decide the fate of about a thousand Jews. Men are slaughtered, women and children captive. Women divided among Muslims, Muhammad takes Rayhanah as a slave. Muhammad proclaims sad's judgement was the judgement of god (p 232)
Muhammad marries Juwayriyyah, daughter of a clan's leader. Pays her ransom and offers her marriage. Her father then pays her ransom, she enters Islam, Muhammad marries her (p 242)
Muhammad's hair is vigorously collected by his men. Cult-like behavior? (P 255)
Attacks Jews in khaybar basing their encouragement of the quraysh when they attacked
Medina and jews' treachery. Richest spoils so far. Three Jewish regions agreed to pay tribute to Muhammad every year. What he needs of earthly goods, that scoundrel? Muhammad marries Safiyyah, widow of the leader of the clan (p 269)
Muhammad jokes about the child of a camel (p 276)
Muhammad receives Coptic Christian slaves. Visits one of them day and night. Gives one to another person. Treats them as mere objects. Tell me about how Islam forbids slavery.
Qur'an allows concubines if the female consents. Qur'an tells (!!!) Muhammad to go to mariyah (and have sex with her), the enslaved girl, and then rebuffs his wives for being jealous and so on (p 277). Surely Allah has got a lot of time on his hands since he can devote a verse of the Quran to tell Muhammad to go have sex with his slave
Umar complains about how in Medina the wives have upper hand over men, whereas in mecca, the opposite was true (p 279)
Jews and Christians pay poll tax (p 322)
Idolaters should be slain wherever they are found (p 323)
When companions sold arms and armours, Muhammad said "a body of my people will not cease to fight for the truth until the coming forth of the Antichrist" (p 329). Well, at least he got something right.
If you are told by someone that Muhammad was a peaceful man, consult this review or book immediately. Of course, you should remember that there were many instances when Muhammad's acts impressed you and made you think twice about him. In case you have forgotten the instances, remember when he wept while embracing a child of his dead companion, who had recently died? Also remember his patience and nonviolence while he was in Mecca and was vulnerable. Remember the restraint he showed at times while being mocked and satirized. Do not forget how he freed some enslaved people and do not forget the mercy he showed towards some of his bitter rivals, after he had conquered Mecca. Those rivals included Hind, a woman who was a stern critic of Islam and who had eaten the liver of a dead companion of Muhammad.
However, don't forget to remember the acts of barbarity committed by him: the exiles of Jews, followed by the massacre of all the men of an entire tribe named the Banu Qurayza; the way he and his companions divided up the women between them, as if they were mere objects; the words he had spoken in favor of military actions against nonbelievers; his insatiable thirst for wives; his even greater insatiable thirst for power and grandiose; his behavior which resembled that of a violent cult leader; his actions towards the Jews, Christians, and the Arab pagans; the Quranic revelations, which on more than one occasion seemed to you to be giving Muhammad exactly what he would want if he was acting out of purely political and economical interests; and finally, his marriage with Aisha when she was six years old. If you're still not convinced of how megalomaniacal you thought this man was, dear me, read on, for I further describe some of these actions for your failing memory.
Before you read more about Muhammad though, I want you to remember some things that I'm thinking about this book as I write this review. I have already read couple of books on Islam and Muhammad and have a better understand of it than I had had about two years ago—that pivotal time of my life when I left this faith. But most of those works were from nonbelievers. So I could not get rid of the idea that I haven't read works from the Islamic perspective. You, dear future me, then read this book, which was positively reviewed by Muslims. Also remember that the author, Martin Lings, had converted to Islam while writing this book. From his writing, you could easily discern why he had done so. You were sure therefore, that this writing by a converted Muslim would make you better understand the faith and its prophet. Made you better understand, it did. But made you think of it in a positive light, it did not.
You liked this book from the very beginning, when it started with the story of Abraham going to Mecca. The book was written as if it was an elaborate prose. However, the flaws readily caught your eyes. Abraham is cited as creating the Kabah, the center of Islamic worship located in Mecca. The source for this information that the author cites is the Quran and some Bible verses. As you already know, the Bible is hardly ever reliable and not a lot of scholars think that those verses meant Abraham traveled to Arabia. And the Quran as the source of this crucial information is not credible at all. You should also remember the various other incredible acts described by the author, where he cited Islamic sources or barely cited anything at all. The reliability of sources remain a thorny question in Islam, where even the Quran is not perfectly preserved as Muslims and Allah claim. You also noticed how the incident of the satanic verses was altogether omitted, as if it was not a significant event in Islam's history. Nevertheless, you kept on reading while generally taking the information to be true, unless something supernatural or some extraordinary acts were described, for which you thought the sources were not enough to be taken as evidences.
You will remember the treatment Muhammad gave Al-Nadr, the poet who accused Muhammad of retelling ancient tales and who mocked him. Muhammad killed him after the Battle of Badr fearing that if he was left alive, he might "continue his evil actions." What evil actions? Saying that Muhammad was lying or that he didn't believe Muhammad was a prophet? I fail to see which one is evil. You should not have forgotten another similar treatment of Ka'b ibn Al-Ashraf, who was also a poet. When he satirized Muhammad to a point when he could not bear it anymore, Muhammad asked his companions who would like to put Ka'b to death. One of his companions got his permission and was even given the permission to lie to him in order that he may kill him. Muhammad's reaction when Ashraf's tribe complained to him was that anyone who insults him and writes poetry against him, should be put to the sword. Muhammad was apparently extremely allergic to satire and mockery.
[H]e did us injury and wrote poetry against us; and none of you shall do this but he shall be put to the sword — Muhammad, in reply to complains about Ashraf's murder.
Since this review is becoming extremely long, let me quickly remind you of some other events. Muhammad exiled two Jewish tribes named Banu Qaynuqa and Banu Nadir while splitting their wealth among his followers and taking one-fifth for himself. The third tribe was unlucky, however, for they were not given the luxury of leaving but was massacred and their wives and children distributed among the followers. There were couple of reasons given for these actions, but none seemed convincing enough to make you think that about 900 people deserved to die. If Allah can let these many people be massacred, then he should immediately revoke his title of Ar-Rahman, the most merciful. You were pretty certain that the creator of the universe would find a better way to treat treacherous neighbors.
Remember also how his hair was vigorously collected by his followers. Some of them kept the collected hair until they died and some reverently pressed his hair against their eyes and face. Does this remind you of anything but the behavior of followers of a cult leader? Muhammad was nothing but a cunning, charismatic charlatan. Reading through this book and learning more and more about Muhammad only made your original idea more firmer. If you have forgotten, your idea of Muhammad was that he did this mainly for economical and political reasons rather than any spiritual reasons. You also thought that he had some psychological disorder(s) which caused him to have visions of an angel conversing with him and which his followers took as revelations from the heaven. I can remind you of more and more things: how he had an Egyptian enslaved girl whom he would visit everyday and for whom he had a Quranic revelation saying that it was okay for him to have sexual intercourse with her. But I hope this is enough to remind you of what you thought of Muhammad and Islam after reading this.
With that, I end this, future me, hoping that you have learned more as the days passed.
Sincerely,
your past self.
Notes for Personal Use and Future References:
Abraham built ka'bah but cites Qur'an (3)
Khuzaah brought Hubal but no citation (5)
Abd al- Muttalib vows to sacrifice one of ten sons. Sacrifices camels instead. Abolishes human sacrifice? Did he really need to think whether he needed to murder his sons or the camels? God couldn't have told him no? (P 12-14)
What does St. John 16:13 refer to? Muhammad?
Muhammad splits the moon in half (p 68)
Negus converted? (P 84)
Mentions Nadr of Abd ad-Dar mocks prophet (p 89)
Marries aisha (p 105-6)
Easily converted in Medina a clan of Aws (p 110)
Makes covenant with the Jews to help each other. Matter of differences should be referred to
God through his messenger, giving Muhammad power (p 125)
No mention of the Satanic verses?!?!
Marries Aisha, nine years old (p 133)
Raiding caravans. God makes exception for the sacred month and Muhammad takes fifth of the spoils. (p 135)
Cousin Umayr (15) fought hoping martyrdom. Muhammad denied then let him. Glorification of martyrdom (P 138)
Muhammad encouraged people to fight at Badr. Said anyone who's slain will enter paradise (p 147)
One of the companions disapproved of Muslims bringing captives to the camp. Muhammad said he'd rather see them slaughtered than alive (p 149)
Nadr killed after Badr because if left alive he might "continue his evil actions " (p 152)
Muhammad afraid of Bani Qaynuqa being treacherous. Verses telling him to take actions. Uses the insult of a Muslim woman and the ensuing murders of a Jewish and Muslim men as pretext for attack (p 161)
Kicks out Bani Qaynuqa and takes their possession. Qur'an tells him to make an example so others wouldn't dare to "break treaties " (p 162)
Married Hafsah. Not a widow. Already good relationship with Umar (p 164)
Ka'b ibn al Ashraf wrote poems against Islam and satirized Muhammad. Muhammad ordered companions to kill him and also allowed lying to him. Then told Jews that he was killed because "he did great injury and wrote poetry against him" and anyone who does that will be put to sword (p 171)
Muhammad insists on giving a sword to someone who will use it on an enemy until it's blade is bent (p 178)
Gabriel tells Muhammad that the Jewish tribe of Bani Nadr is planning to kill him. Muhammad gives the Jews ten days to leave or he'll cut their heads off (p 203)
Muhammad lets the dying sa'd ibn mu'adh decide the fate of about a thousand Jews. Men are slaughtered, women and children captive. Women divided among Muslims, Muhammad takes Rayhanah as a slave. Muhammad proclaims sad's judgement was the judgement of god (p 232)
Muhammad marries Juwayriyyah, daughter of a clan's leader. Pays her ransom and offers her marriage. Her father then pays her ransom, she enters Islam, Muhammad marries her (p 242)
Muhammad's hair is vigorously collected by his men. Cult-like behavior? (P 255)
Attacks Jews in khaybar basing their encouragement of the quraysh when they attacked
Medina and jews' treachery. Richest spoils so far. Three Jewish regions agreed to pay tribute to Muhammad every year. What he needs of earthly goods, that scoundrel? Muhammad marries Safiyyah, widow of the leader of the clan (p 269)
Muhammad jokes about the child of a camel (p 276)
Muhammad receives Coptic Christian slaves. Visits one of them day and night. Gives one to another person. Treats them as mere objects. Tell me about how Islam forbids slavery.
Qur'an allows concubines if the female consents. Qur'an tells (!!!) Muhammad to go to mariyah (and have sex with her), the enslaved girl, and then rebuffs his wives for being jealous and so on (p 277). Surely Allah has got a lot of time on his hands since he can devote a verse of the Quran to tell Muhammad to go have sex with his slave
Umar complains about how in Medina the wives have upper hand over men, whereas in mecca, the opposite was true (p 279)
Jews and Christians pay poll tax (p 322)
Idolaters should be slain wherever they are found (p 323)
When companions sold arms and armours, Muhammad said "a body of my people will not cease to fight for the truth until the coming forth of the Antichrist" (p 329). Well, at least he got something right.
April 14, 2007
Best book I've ever read in English about the life of the Beloved Prophet Muhammad, peace be upon him. Based in the earliest classical sources, yet written in beautiful and fluid English.
To compliment it, listen to Hamza Yusuf's seerah tapes!
To compliment it, listen to Hamza Yusuf's seerah tapes!
June 15, 2015
Muhammed: His Life Based on the Earliest Sources is true to its title. Martin Lings cleverly describes the social, economic and political aspects of Makkah in the pre-islamic times before narrating the life of Prophet Muhammed(PBUH).It really helps the reader to understand the people of its age. The Book also describes Prophet's earlier times as an orphan under his Uncle's protection. Being a muslim, I was brought up listening to Prophet's life & struggles and reading this book brings back a lot of memories from childhood where my mother used to narrate me Prophet's Life & struggles. There are too many secondary characters in this book & one must be attentive while reading as each individuals have played a significant role. Although one can argue that the author's interpretation is more of a work of piety than historical work, it is still a historical work in its own way (Like its accurate and detail description about the lifestyle of the Bedouins, their tradition, their ethics and their culture among others).The book not only describes Prophet Muhammed's(PBUH) role as a religious/spirituals figure but also his role as a Statesman, Scholar of jurisprudence, Business Man, Husband, Companion & a Father figure.
Whether you are Muslim, Christian, Jew, Hindu, agnostic, atheist or spiritual without associating with any organised religion; you can learn the following from the life of the Prophet(PBUH).
1.) Simple Living.
2.) Know your self.
3.) Improve yourself all your life.
4.) Be Compassionate.
5.) Each must contribute to the society.
6.) Being kind. In his own words, he says "Kindness is the mark of faith".
7.) Giving alms to the poor and needy.
If you have little or no knowledge about the faith, this is not an ideal book to begin. However for others it will help to understand the Prophet's life as it describes his life in great detail.
Whether you are Muslim, Christian, Jew, Hindu, agnostic, atheist or spiritual without associating with any organised religion; you can learn the following from the life of the Prophet(PBUH).
1.) Simple Living.
2.) Know your self.
3.) Improve yourself all your life.
4.) Be Compassionate.
5.) Each must contribute to the society.
6.) Being kind. In his own words, he says "Kindness is the mark of faith".
7.) Giving alms to the poor and needy.
If you have little or no knowledge about the faith, this is not an ideal book to begin. However for others it will help to understand the Prophet's life as it describes his life in great detail.
January 23, 2014
I wonder if the high rating of this book comes from Muslims reading this book and loving how "true" it must be. Or perhaps, people were fascinated by the miraculous nature of Muhammad and his numerous "miracles" presented in this book. I will instead provide you with a separate light to understand this book.
Muhammad began his prophetic mission at the age of 40. While he certainly had a positive reputation amongst his people, due to his manners and his tribe affiliation, people began to seriously take note of him at the age of 40. During the time of Muhammad, people had an oral culture to transmitting knowledge. Little was written down, but instead passed onto others via sayings and stories; unlike the Roman empire which had codified rules and history books to study from. From these two basic arguments, you should then wonder how Martin Ling has began such a vivid story of his life before his birth. If you read other books in Islamic history, especially those of Western scholarship, you will notice that the history before Muhammad's mission is vague at best. Martin Ling overlooks this fact and instead presents you with plenty of fanciful stories regarding Muhammad during his early years.
You may be more knowledgeable and say, "No no, it happened, it is in the Sira, the biography of Muhammad". That would be to then overlook the massive amount of false recordings of Muhammad that emerged during and after his death. In fact, this is perhaps the greatest problem of Islam in modern times. False teachings, false recordings, have becoming so intermingled with the core teachings of Islam, that separating the two has become near impossible. Past the Qur'an, it is difficult to ascertain the accuracy of any document. Yet, Martin Ling goes to vividly into details of "miracles" that occurred.
I do not recommend this book to readers if they want to learn about Muhammad and the history of Islam. I instead recommend Karen Armstrong's book on Muhammad that focuses more on the message and philosophy of Muhammad and its revolutionary nature. In comparison, Martin Ling's book is a book of miracles and fantasies that will confuse a Western reader and have them dismiss Muhammad altogether. Muhammad's message is beautiful, but that message is not in this book.
Muhammad began his prophetic mission at the age of 40. While he certainly had a positive reputation amongst his people, due to his manners and his tribe affiliation, people began to seriously take note of him at the age of 40. During the time of Muhammad, people had an oral culture to transmitting knowledge. Little was written down, but instead passed onto others via sayings and stories; unlike the Roman empire which had codified rules and history books to study from. From these two basic arguments, you should then wonder how Martin Ling has began such a vivid story of his life before his birth. If you read other books in Islamic history, especially those of Western scholarship, you will notice that the history before Muhammad's mission is vague at best. Martin Ling overlooks this fact and instead presents you with plenty of fanciful stories regarding Muhammad during his early years.
You may be more knowledgeable and say, "No no, it happened, it is in the Sira, the biography of Muhammad". That would be to then overlook the massive amount of false recordings of Muhammad that emerged during and after his death. In fact, this is perhaps the greatest problem of Islam in modern times. False teachings, false recordings, have becoming so intermingled with the core teachings of Islam, that separating the two has become near impossible. Past the Qur'an, it is difficult to ascertain the accuracy of any document. Yet, Martin Ling goes to vividly into details of "miracles" that occurred.
I do not recommend this book to readers if they want to learn about Muhammad and the history of Islam. I instead recommend Karen Armstrong's book on Muhammad that focuses more on the message and philosophy of Muhammad and its revolutionary nature. In comparison, Martin Ling's book is a book of miracles and fantasies that will confuse a Western reader and have them dismiss Muhammad altogether. Muhammad's message is beautiful, but that message is not in this book.
March 9, 2009
I've had this book 3 times and each time it winds up going to live at someone else's house.
That's how good it is!
That's how good it is!
May 22, 2013
Martin Ling's biography of the Prophet Muhammad, based on the earliest available sources, is a masterpiece of engaging writing on a immense topic, and he carries it off beautifully. From his birth and early life to his first marriage and the vision in the cave of the angel Gabrial, who ordered him to "recite," the Koran, this enthralling life is the best work on the subject so far. I loved it, and reread it often. Highly recommended to all who wish to know what Islam is about.
August 6, 2021
Agak lama ambil masa nak tamatkan bacaan sebab sambung baca antara senggang bacaan lain. Jarang nak baca naskhah bukan fiksyen tapi tertarik nak hadam jalan cerita kehidupan Rasullah dari awal kelahiran hingga wafat dan kebetulan ada cabaran bacaan Ramadan.
Terjemahan yang kemas dan sedap susunannya. Kisah-kisah Rasulullah yang biasa dengar sebelum ini cuma lebih terperinci dan aku paling suka deskripsi naratifnya, tersusun pada setiap bab; setiap cabaran dan halangan baginda, awal/semasa/selepas kedatangan Islam, tentang para sahabat (ini antara perihal paling seronok aku baca sebab selalu cuma kenal nama dan kurang ambil tahu kisah mereka di sebaliknya tapi buku ini banyak juga fokus pada kehidupan para sahabat Rasulullah) dan kejadian-kejadian penting dalam sejarah Islam.
Naskhah yang bagus, boleh belek baca di mana-mana bab kalau sesekali nak tenangkan hati baca hal sirah Rasulullah dan berkenaan Islam.
Terjemahan yang kemas dan sedap susunannya. Kisah-kisah Rasulullah yang biasa dengar sebelum ini cuma lebih terperinci dan aku paling suka deskripsi naratifnya, tersusun pada setiap bab; setiap cabaran dan halangan baginda, awal/semasa/selepas kedatangan Islam, tentang para sahabat (ini antara perihal paling seronok aku baca sebab selalu cuma kenal nama dan kurang ambil tahu kisah mereka di sebaliknya tapi buku ini banyak juga fokus pada kehidupan para sahabat Rasulullah) dan kejadian-kejadian penting dalam sejarah Islam.
Naskhah yang bagus, boleh belek baca di mana-mana bab kalau sesekali nak tenangkan hati baca hal sirah Rasulullah dan berkenaan Islam.
October 30, 2018
در مورد این کتاب میتونم بگم: "داستانی ترین کتاب مستند" یا "مستندترین کتاب داستانی" درباره زندگی پیامبر اسلام.
مارتین لینگز یک سنت گرای مسلمان شده است که این کتاب رو بر اساس مستندات دقیق تاریخی نوشته. ممکنه بعضی موارد مثل معجزات و کرامات پیامبر به مذاق خواننده امروزی خیلی خوش نیاد ولی همه این روایات تاریخی و مستند هستن و بخشی از معرفت ما نسبت به شخصیت و زندگی پیامبر اسلام رو تشکیل میدن.
مهمترین ویژگی این کتاب که باعث جذابیتش هم میشه، روایت زندگی پیامبر با تمی داستان گونه است که البته این موضوع سبب گفتن مطالب خلاف واقع نشده و نویسنده به فکتهای تاریخی پایبند مونده.
من خودم بعد خوندن این کتاب بیش از هر وقتی حس کردم پیامبر هم یک انسان بوده. نزدیک به ما و کنار ما. تجربه جالبی بود.
مارتین لینگز یک سنت گرای مسلمان شده است که این کتاب رو بر اساس مستندات دقیق تاریخی نوشته. ممکنه بعضی موارد مثل معجزات و کرامات پیامبر به مذاق خواننده امروزی خیلی خوش نیاد ولی همه این روایات تاریخی و مستند هستن و بخشی از معرفت ما نسبت به شخصیت و زندگی پیامبر اسلام رو تشکیل میدن.
مهمترین ویژگی این کتاب که باعث جذابیتش هم میشه، روایت زندگی پیامبر با تمی داستان گونه است که البته این موضوع سبب گفتن مطالب خلاف واقع نشده و نویسنده به فکتهای تاریخی پایبند مونده.
من خودم بعد خوندن این کتاب بیش از هر وقتی حس کردم پیامبر هم یک انسان بوده. نزدیک به ما و کنار ما. تجربه جالبی بود.
July 17, 2007
what a great man Muhammad SAW was and how if people put their egos and prejudices aside they would discover the same..that he truly came as a mercy to makind.
December 7, 2020
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جای خالی روایت قرآنی زندگی رسول خدا (ص)
کتاب محمد نگاشته شده مارتین لینگز، خوشخوان و روان است و وقایع را به صورتی فشرده و با ترتیب زمانی خطی روایت میکند. مخاطب نه با پیچیدگیهای روایی روبهرو میشود نه تاریخی. صاف و ساده وقایع را میخواند چون نویسنده مستقیم میبردش سرِ صحنه های روشن و واضحِ پیش روی خواننده. نویسنده سعی کرده روایتی روشن از شخصیت پیامبر به دست بدهد و مسائل را واضح بیان کند. شاید اگر خاستگاه نویسنده را مد نظر قرار بدهیم، بفهمیم که او در صدد انجامِ چه کاری است. او تازهمسلمانی است که برای مخاطب غربی کتابِ زندگی پیامبر اسلام (ص) را نوشته. مخاطب غربی نه تنها با رسول خدا آشنا نیست، بلکه مدام در معرض روایتهای مغشوش قرار دارد و ذهنیتی منفی نسبت به پیامبر اسلام در ذهنش شکل گرفته است. مارتین لینگز در میانه طوفانهای سهمگینی که چهرههای عجیب و غریبی از پیامبر ساختهاند، سعی کرده روایتی روشن، انسانی، امیدوارکننده و به دور از کژیها و کاستیها ارائه دهد تا بتواند در جامعه غربی (که شمار دشمنان پیامبر (ص) آنجا کم نیست)، کمی غبار از چهره رسول خدا (ص) بزداید. اما مخاطب فارسیزبان، ترجمه کتاب را با زمینههای اینچنینیِ نگارش آن نمیخوانند، بلکه روایتی از شخصیتی پیش چشم دارد که ذهن و قلبش را پر کرده است. ذهنی که سوالات زیادی درباره تاریخ و شخصیت پیامبر (ص) دارد و به این راحتی نمیتواند تحلیلی رک و راست از رسول خدا (ص) و حوادث زندگی او پیدا بکند. برای چنین ذهنی، کتاب لینگز بیش از اندازه ساده و بیپیرایه است. متن نه گردِ پیچیدگیهای تاریخی میگردد، و نه شخصیت چندبعدی پیامبر را میکاود. به همین دلیل، هرچند متنِ کتاب بسیار سلیس و خواندنش لذتبخش است، گامی به سوی حلِ مسائل مخاطب فارسیزبان بر نمیدارد.
با وجود آن که مارتین لینگز کتاب را کاملاً خطی، پیش از ولادت پیامبر تا انتها روایت میکند، اما از منظر روایتشناسی، میتوان دو خط روایی را در کتاب تشخیص داد که هرکدام ویژگیها و شخصیتهای خاص خود را دارند. یکی از این روایتها بخش عمده حجم کتاب را به خود اختصاص میدهد و یکی دیگر، گاهگاهی در برخی فصول نمایان میشود. میتوانیم روایتِ حجیم را خط اصلی روایت بخوانیم و روایت کمحجم را، خط فرعی آن. این دو خط روایی، تقریباً هیچگاه با هم تلاقی نمیکنند و مجزا با قواعد درونی خودشان پیش میروند.
در خط اصلی، ما با شخصیتی سیاسی از طایفه بنیهاشم روبهرو هستیم که همه زندگیاش بر اساس معادلات قبیلهای شبهجزیره عربستان معین میشود. البته او کسی نیست که به این قواعد تن بدهد و مدام در پی شکستن آنهاست. پیش از دریافت وحی، مانند اجدادش زندگانی فضیلتمندانهای را پیش گرفته، و پس از نبوت، از آسمان خبر میآورد و نسل جوان را سوی خود میکشاند. او یک شخصیت انقلابی و پیشرو است که نظامات قبیلهای را در هم میشکند و به خداباوری و عدالت و آزادی فرا میخواند. این شخصیت پیشرو با استقامت و صبر، برنامههایش را پیش میبرد و راههای تازهای برای برونرفت از موانع قریشیان پیدا میکند. این خط روایت اصلی یک شخصیت مهم دیگر نیز دارد؛ ابوبکر. او جزو اولین مسلمانهاست که بسیاری از مسائل را با تدبیر و اقدامات بهموقعِ خویش حل میکند. او دست راست پیامبر (ص) است و نقش ویژهای در پیشبرد دین به لحاظ اجتماعی دارد. بقیه شخصیتها در حواشی این دو شخصیت اصلی قرار دارند و به تبعِ حوادث، نقشی ایفا میکنند. در این خطِ واقعگرایانه، پیامبر اسلام (ص) یکی است مانند بقیه که البته وحی دریافت میدارد و زیر بار قواعد قبیلگی نمیرود. نه با مورد پیچیدهای مواجه میشود و نه خودش در تگنایی غیر از فشارهای مخالفین قرار میگیرد. به همراه ابوبکر کارهای نهضت را پیش میبرد و مرحله به مرحله موفقیتهایش بیشتر میشود.
اما خط فرعی روایی کتاب فضایی کاملاً متفاوت دارد. آن خط به سلوک معنوی و روحی پیامبر اختصاص دارد. دیگر این روایت واقعگرایانه نیست و نسبتی هم با تاریخ ندارد. شخصیتها هم کسانی دیگرند و نوعِ روایت، اساساً تفاوت دارد. یکی از نمونههای واضح آن، فصل معراج است. در این خط فرعی، پیامبر به عنوان انسان کاملی که با باطن هستی ارتباط دارد ظاهر میشود. گرایشات سنتگرایانه نویسنده در این فصول کاملاً معلوم است. هم نثر تغییر میکند و هم روایت دگرگونه میشود. دیگر موضوع روایت تاریخی نیست و شکل روایت هم فراواقعگرایانه با ترکیبی از عین و ذهن، پیش میرود. در این جا پیامبر شخصیتی خاص است مجزا از مختصات یک انسانِ معمولیِ سیاسی. این دوگانگی شخصیت برآمده از دو خط روایی موازی است که مجزا از هم پیش میروند و با هم تلاقی نمیکنند. یکی به ظاهر عالم کار دارد و دیگری سر و کارش با باطن هستی است.
این نوع روایت دینی، بازتابِ همان طرح اساسی اهل سنت از دین است. در متون اهل سنت، ما با دو روایت از پیامبر (ص) طرف هستیم؛ و به عبارتی با دو شخصیت مجزا. یک روایت تاریخی است و شخصیتِ پیامبر در آن، یکی است مانند بقیه. این همان روایت فقهای اهل سنت و محدثین و مورخین آنهاست که با همه اختلافاتشان، در کلیت طرحشان از نبوت، اختلاف بنیادین با هم ندارند. روایت دوم از آنِ متصوفه است که پشت کردهاند به دنیا و تاریخ و عمل، و با باطن عالم کار دارند. پیامبری که آنجاست به کلی با پیامبرِ فقها متفاوت است و کمتر شباهتی میانشان دیده میشود. روایت اهل طریقت به حوادث زندگانی او کار ندارد بلکه ابعادِ شخصیت ماورایی رسول خدا (ص) را مد نظر قرار میدهد. این جدایش، اساسِ طرح اهل سنت از اسلام است. اکثریتی رو به ظاهر دین، و اقلیتی رو به معنا و باطن آن. در چنین جهانی، روایت مارتین لینگز از پیامبر واقعاً عالی است. بسیاری از سیاهیهای منتسب به پیامبر تاریخی را ندارد و اسلامی انسانی و خردگرا را معرفی میکند. در فصولی هم که به باطن دین میپردازد، حقِ پیامبر (ص) را به عنوان مرد مقدس الهی به جا میآورد. پس اگر در چهارچوب اهل سنت به کتاب نگاه بکنیم، با یک اثر ممتاز روبهرو هستیم. اما اگر بخواهیم طرح شیعی از دین را وسط بکشیم چه طور؟ آنگاه مجبوریم اصل ساختار روایی کتاب را به هم بریزیم. باید پیامبرِ ظاهر و باطن را همزمان روایت بکنیم و بین واقعیت و حقیت اسلام، پل بزنیم. برای رسیدن به چنین هدفی چه باید کرد؟ پاسخ به این سوال بسیار مفصل خواهد بود که در این مقال نخواهد گنجید. تنها به این بسنده خواهیم کرد که بگوییم باید از قرآن الگو گرفت تا بتوان روایتی شیعی از پیامبر (ص) ارائه کرد که همزمان هم واقعی باشد هم حقیقی، هم تاریخی باشد هم لحظهبهلحظه سلوک معنوی پیامبر (ص) و اصحاب را نشان بدهد. الگوی قرآنی چنین روایتی، هم پیچیدگیهای تاریخی عمل پیامبر (ص) را مد نظر قرار خواهد داد و هم شگفتیهای وحی را. روایتی با شکلی مرکب که ظرفیت روایت دنیا و آخرت، ظاهر و باطن، و سیر آفاق و انفس را به صورتی همزمان دارا خواهد بود.
جای خالی روایت قرآنی زندگی رسول خدا (ص)
کتاب محمد نگاشته شده مارتین لینگز، خوشخوان و روان است و وقایع را به صورتی فشرده و با ترتیب زمانی خطی روایت میکند. مخاطب نه با پیچیدگیهای روایی روبهرو میشود نه تاریخی. صاف و ساده وقایع را میخواند چون نویسنده مستقیم میبردش سرِ صحنه های روشن و واضحِ پیش روی خواننده. نویسنده سعی کرده روایتی روشن از شخصیت پیامبر به دست بدهد و مسائل را واضح بیان کند. شاید اگر خاستگاه نویسنده را مد نظر قرار بدهیم، بفهمیم که او در صدد انجامِ چه کاری است. او تازهمسلمانی است که برای مخاطب غربی کتابِ زندگی پیامبر اسلام (ص) را نوشته. مخاطب غربی نه تنها با رسول خدا آشنا نیست، بلکه مدام در معرض روایتهای مغشوش قرار دارد و ذهنیتی منفی نسبت به پیامبر اسلام در ذهنش شکل گرفته است. مارتین لینگز در میانه طوفانهای سهمگینی که چهرههای عجیب و غریبی از پیامبر ساختهاند، سعی کرده روایتی روشن، انسانی، امیدوارکننده و به دور از کژیها و کاستیها ارائه دهد تا بتواند در جامعه غربی (که شمار دشمنان پیامبر (ص) آنجا کم نیست)، کمی غبار از چهره رسول خدا (ص) بزداید. اما مخاطب فارسیزبان، ترجمه کتاب را با زمینههای اینچنینیِ نگارش آن نمیخوانند، بلکه روایتی از شخصیتی پیش چشم دارد که ذهن و قلبش را پر کرده است. ذهنی که سوالات زیادی درباره تاریخ و شخصیت پیامبر (ص) دارد و به این راحتی نمیتواند تحلیلی رک و راست از رسول خدا (ص) و حوادث زندگی او پیدا بکند. برای چنین ذهنی، کتاب لینگز بیش از اندازه ساده و بیپیرایه است. متن نه گردِ پیچیدگیهای تاریخی میگردد، و نه شخصیت چندبعدی پیامبر را میکاود. به همین دلیل، هرچند متنِ کتاب بسیار سلیس و خواندنش لذتبخش است، گامی به سوی حلِ مسائل مخاطب فارسیزبان بر نمیدارد.
با وجود آن که مارتین لینگز کتاب را کاملاً خطی، پیش از ولادت پیامبر تا انتها روایت میکند، اما از منظر روایتشناسی، میتوان دو خط روایی را در کتاب تشخیص داد که هرکدام ویژگیها و شخصیتهای خاص خود را دارند. یکی از این روایتها بخش عمده حجم کتاب را به خود اختصاص میدهد و یکی دیگر، گاهگاهی در برخی فصول نمایان میشود. میتوانیم روایتِ حجیم را خط اصلی روایت بخوانیم و روایت کمحجم را، خط فرعی آن. این دو خط روایی، تقریباً هیچگاه با هم تلاقی نمیکنند و مجزا با قواعد درونی خودشان پیش میروند.
در خط اصلی، ما با شخصیتی سیاسی از طایفه بنیهاشم روبهرو هستیم که همه زندگیاش بر اساس معادلات قبیلهای شبهجزیره عربستان معین میشود. البته او کسی نیست که به این قواعد تن بدهد و مدام در پی شکستن آنهاست. پیش از دریافت وحی، مانند اجدادش زندگانی فضیلتمندانهای را پیش گرفته، و پس از نبوت، از آسمان خبر میآورد و نسل جوان را سوی خود میکشاند. او یک شخصیت انقلابی و پیشرو است که نظامات قبیلهای را در هم میشکند و به خداباوری و عدالت و آزادی فرا میخواند. این شخصیت پیشرو با استقامت و صبر، برنامههایش را پیش میبرد و راههای تازهای برای برونرفت از موانع قریشیان پیدا میکند. این خط روایت اصلی یک شخصیت مهم دیگر نیز دارد؛ ابوبکر. او جزو اولین مسلمانهاست که بسیاری از مسائل را با تدبیر و اقدامات بهموقعِ خویش حل میکند. او دست راست پیامبر (ص) است و نقش ویژهای در پیشبرد دین به لحاظ اجتماعی دارد. بقیه شخصیتها در حواشی این دو شخصیت اصلی قرار دارند و به تبعِ حوادث، نقشی ایفا میکنند. در این خطِ واقعگرایانه، پیامبر اسلام (ص) یکی است مانند بقیه که البته وحی دریافت میدارد و زیر بار قواعد قبیلگی نمیرود. نه با مورد پیچیدهای مواجه میشود و نه خودش در تگنایی غیر از فشارهای مخالفین قرار میگیرد. به همراه ابوبکر کارهای نهضت را پیش میبرد و مرحله به مرحله موفقیتهایش بیشتر میشود.
اما خط فرعی روایی کتاب فضایی کاملاً متفاوت دارد. آن خط به سلوک معنوی و روحی پیامبر اختصاص دارد. دیگر این روایت واقعگرایانه نیست و نسبتی هم با تاریخ ندارد. شخصیتها هم کسانی دیگرند و نوعِ روایت، اساساً تفاوت دارد. یکی از نمونههای واضح آن، فصل معراج است. در این خط فرعی، پیامبر به عنوان انسان کاملی که با باطن هستی ارتباط دارد ظاهر میشود. گرایشات سنتگرایانه نویسنده در این فصول کاملاً معلوم است. هم نثر تغییر میکند و هم روایت دگرگونه میشود. دیگر موضوع روایت تاریخی نیست و شکل روایت هم فراواقعگرایانه با ترکیبی از عین و ذهن، پیش میرود. در این جا پیامبر شخصیتی خاص است مجزا از مختصات یک انسانِ معمولیِ سیاسی. این دوگانگی شخصیت برآمده از دو خط روایی موازی است که مجزا از هم پیش میروند و با هم تلاقی نمیکنند. یکی به ظاهر عالم کار دارد و دیگری سر و کارش با باطن هستی است.
این نوع روایت دینی، بازتابِ همان طرح اساسی اهل سنت از دین است. در متون اهل سنت، ما با دو روایت از پیامبر (ص) طرف هستیم؛ و به عبارتی با دو شخصیت مجزا. یک روایت تاریخی است و شخصیتِ پیامبر در آن، یکی است مانند بقیه. این همان روایت فقهای اهل سنت و محدثین و مورخین آنهاست که با همه اختلافاتشان، در کلیت طرحشان از نبوت، اختلاف بنیادین با هم ندارند. روایت دوم از آنِ متصوفه است که پشت کردهاند به دنیا و تاریخ و عمل، و با باطن عالم کار دارند. پیامبری که آنجاست به کلی با پیامبرِ فقها متفاوت است و کمتر شباهتی میانشان دیده میشود. روایت اهل طریقت به حوادث زندگانی او کار ندارد بلکه ابعادِ شخصیت ماورایی رسول خدا (ص) را مد نظر قرار میدهد. این جدایش، اساسِ طرح اهل سنت از اسلام است. اکثریتی رو به ظاهر دین، و اقلیتی رو به معنا و باطن آن. در چنین جهانی، روایت مارتین لینگز از پیامبر واقعاً عالی است. بسیاری از سیاهیهای منتسب به پیامبر تاریخی را ندارد و اسلامی انسانی و خردگرا را معرفی میکند. در فصولی هم که به باطن دین میپردازد، حقِ پیامبر (ص) را به عنوان مرد مقدس الهی به جا میآورد. پس اگر در چهارچوب اهل سنت به کتاب نگاه بکنیم، با یک اثر ممتاز روبهرو هستیم. اما اگر بخواهیم طرح شیعی از دین را وسط بکشیم چه طور؟ آنگاه مجبوریم اصل ساختار روایی کتاب را به هم بریزیم. باید پیامبرِ ظاهر و باطن را همزمان روایت بکنیم و بین واقعیت و حقیت اسلام، پل بزنیم. برای رسیدن به چنین هدفی چه باید کرد؟ پاسخ به این سوال بسیار مفصل خواهد بود که در این مقال نخواهد گنجید. تنها به این بسنده خواهیم کرد که بگوییم باید از قرآن الگو گرفت تا بتوان روایتی شیعی از پیامبر (ص) ارائه کرد که همزمان هم واقعی باشد هم حقیقی، هم تاریخی باشد هم لحظهبهلحظه سلوک معنوی پیامبر (ص) و اصحاب را نشان بدهد. الگوی قرآنی چنین روایتی، هم پیچیدگیهای تاریخی عمل پیامبر (ص) را مد نظر قرار خواهد داد و هم شگفتیهای وحی را. روایتی با شکلی مرکب که ظرفیت روایت دنیا و آخرت، ظاهر و باطن، و سیر آفاق و انفس را به صورتی همزمان دارا خواهد بود.
June 4, 2021
It can be a delicate matter reviewing books that involve sacred texts and holy people. Let me be clear: this is a review of Muhammad the biography. It is not a review of Muhammad the Prophet.
The author Martin Lings was a Muslim convert and Arabic speaker who spent formative years in Cairo and earned a Ph.D. on Sufism at SOAS University of London in 1959. He had a brief career overseeing eastern manuscripts at the British Museum and Library. This biography of Muhammad was written in 1983 and received prizes from governments in Pakistan and Egypt, as well as international acclaim from Muslims and non-Muslims alike.
Pros:
~This book covers most major events in the life of the Prophet, or at least those I am aware of
~It doesn't omit controversial events such as child marriage, caravan raiding, execution of enemies and ransom of captives
~It is exciting and rendered in its unadulterated original form; angels fight alongside the believers in their battles with infidels
~It follows a clearly presented and consecutively narrated timeline without digression into the author's opinions
Cons:
~The book offers no modern critique; miracles happen and in fact are unremarkable
~It provides few dates; perhaps some are found in the footnotes missing from the ebook
~It declines any discussion of theological context; the past century of study goes unnoticed by Lings
~It uses anachronistic English quoting people of the period; thee, thou and the smiting of thine foes abound
In Sum:
~ It is a standard synopsis of the life of the Prophet, as told the Quran, Hadith and Sira in a unified work
~ It doesn't include any analysis of the historical setting or of the textual content of the sources
~ It is an acceptable introduction if followed with more discerning books by Watt, Donner, and others
The author Martin Lings was a Muslim convert and Arabic speaker who spent formative years in Cairo and earned a Ph.D. on Sufism at SOAS University of London in 1959. He had a brief career overseeing eastern manuscripts at the British Museum and Library. This biography of Muhammad was written in 1983 and received prizes from governments in Pakistan and Egypt, as well as international acclaim from Muslims and non-Muslims alike.
Pros:
~This book covers most major events in the life of the Prophet, or at least those I am aware of
~It doesn't omit controversial events such as child marriage, caravan raiding, execution of enemies and ransom of captives
~It is exciting and rendered in its unadulterated original form; angels fight alongside the believers in their battles with infidels
~It follows a clearly presented and consecutively narrated timeline without digression into the author's opinions
Cons:
~The book offers no modern critique; miracles happen and in fact are unremarkable
~It provides few dates; perhaps some are found in the footnotes missing from the ebook
~It declines any discussion of theological context; the past century of study goes unnoticed by Lings
~It uses anachronistic English quoting people of the period; thee, thou and the smiting of thine foes abound
In Sum:
~ It is a standard synopsis of the life of the Prophet, as told the Quran, Hadith and Sira in a unified work
~ It doesn't include any analysis of the historical setting or of the textual content of the sources
~ It is an acceptable introduction if followed with more discerning books by Watt, Donner, and others
February 24, 2019
I really liked the narrative structure of this book, as well as the relative wealth of information included for a single volume, but I did have a few nitpicks about it. For one, the history isn't explored too much. Lings seems to use accounts of certain events that aren't even the most well-known, much less the most authenticated. It's almost as if he added in some elements of fiction (or at least speculation) to fill in the gaps. I'm sure this sort of book is hardly easy to write, but I would've liked to see some more thorough research. I certainly think this book would be more appealing to Muslims who know the alternate versions of accounts than it would be to non-Muslims trying to find out about the Prophet ﷺ. I can't really complain, though, since the book is still very well-written and provides a good summary of the events that occurred during his lifetime.
December 13, 2010
buku yang sangat menawan dan komprehensif mengenai utusan Allah bernama Muhammad.
tapi hal yang paling berguna buat saya, adalah penjelasan buku ini atas mengapa bangsa Quraisy, terutama yang berasal dari kalangan terpandang, enggan menerima Islam.
waktu kecil dulu sepertinya kita bisanya cuma melabeli mereka, dengan jahat, bengis, kejam dsb. Tanpa menyadari ada banyak hal yang membuat mereka tidak mau menerima Islam dan memusuhi Muhammad dan para pengikutnya. Mungkin tetap tidak bisa bisa dibenarkan sikap seperti itu, tapi saya jadi lebih bisa memahaminya. :-)
January 4, 2011
the best epic biography i've ever read but there's no word can descibe how great Muhammad is,,,
April 28, 2021
Sirah junjungan besar kita, Nabi Muhamad SAW diceritakan secara penuh indah, asyik membacanya ✨
Sangat digalakkan buat mereka yang mahu menyegarkan semula kefahaman sirah yang kita belajar sewaktu kecil dulu. Sollu 'ala nabi
5/5 ⭐
Sangat digalakkan buat mereka yang mahu menyegarkan semula kefahaman sirah yang kita belajar sewaktu kecil dulu. Sollu 'ala nabi
5/5 ⭐
August 24, 2008
Surprisingly an extremely easy read. I enjoyed it very much. The first book that made me feel as if I really know the Prophet. I love the war chapters. Though very detailed, it made me feel as if I was there witnesssing them. BTW, I thought the discription of the Battle of Badr is a little mythtical in parts.
August 6, 2017
Martin Lings was born in England and spent his higher studies in the US. At 31, he went to Cairo and became a lecturer in Cairo University. He learned Arabic and got immersed in the study of Sufism. He converted to Islam and adopted Abubakar Sirajuddin as his new name. Lings produced and staged Shakespearean plays which were always a fascination for him. He belonged to the perennialist stream of mystical philosophy and considered himself as a Sufi. The author wanted to be known by his adopted Muslim name in later life, but the publishers of this book continues to use his old Christian name as some kind of a ruse to attract people belonging to other religions. Though written in an archaic style, it is comparatively new, having published for the first time in 1983.
Muhammad, as we all know, is the prophet of Islam who established his new, monotheistic religion among the tribes of Arabia in the seventh century CE. Arabian polity was strongly riven by tribal affiliations. Blood feud was common, which escalated ordinary scuffles that can be expected in any society, to murder and retaliatory assassinations in return. Muhammad’s legacy consisted primarily in knitting the clans and tribes together into a homogeneous society. At least, they remained so till his death. An example cited in the book is exemplary to enlighten his message of accommodation. When the clans in his own tribe of Quraysh could not come to terms on who should be privileged to carry the sacred black stone inside Kabah, he intervened with an ingenious plan which was acceptable to all. The prophet asked for a piece of cloth to be brought inside and placed the holy relic in the middle of it. Then he asked the tribal elders of all clans to carry the cloth together and that settled the issue amicably. Similarly in Yathrib, to where he was forced to migrate, the tribes of Aws and Khasraj were always in a state of civil war. Muhammad ended the strife and united the people of Medina (Yathrib). This united army humbled all the other tribes of Arabia.
Muhammad’s prophecy was first acknowledged by Bahira, a Christian monk, when he was only nine years of age and was following a caravan. Jewish scholars also did the same, which shows the common thread of ecclesiastical etiquette that binds the three religions. Arabia was the sanctuary of paganism at that time. Hubal was the chief god worshipped in Kabah. Three goddesses al-Lat, al-Uzza and Manat were worshipped in the other nearby towns. Jews expressed their displeasure of the idolatry when they stopped visiting Kabah after the idol of Hubal was placed there. Quraysh of the pre-Islamic period were very tolerant. They even allowed an icon of the Virgin Mary and the child to be painted on an inside wall of Kabah (p.31). Even when the prophet was thrown out of Mecca, Muslims were still allowed to stay in the city and permitted to pray in the Kabah. The Quraysh hurled insults on the Muslims, who sometimes responded with violence. Muhammad and his followers used to pray in the glens outside Mecca clandestinely. The Quraysh saw them and ridiculed them, which ended in blows. The first blood was shed in the cause of Islam on that day, when Sa’d of Zuhrah struck and wounded one of the disbelievers with the jaw bone of a camel. The prophet was supposedly a good orator whose incising criticism so rattled the Quraysh that they exclaimed that ‘our fathers insulted, our ways scoffed at, and our gods reviled’. Naturally, the prophet was excommunicated from Mecca as a result of this.
Muhammad and his religion were not disposed to return the tolerance enjoyed by them at the hands of the Quraysh. One of his disciples, Abu Dharr of the Bani Ghifar tribe organized highwaymen to waylay the caravans of Mecca but would offer to give back what he had taken on condition that the traders would testify to the oneness of god and the prophethood of Muhammad – in other words, accept Islam (p.78). The book abounds with instances of such highhandedness. The Quraysh even allowed the prophet and his entourage to visit Kabah while they stayed out of the city. But no such magnanimity was showed in return. As soon as the holy city came in Muslim hands, the pagans were banned from visiting the shrine, which continues to this day. Hamzah’s violent retaliation on Abu Jahl for mocking the prophet assured the Quraysh of the new religion’s proneness to violence.
Intolerance is the hallmark of organized Islam in the present world. Contrary to what some of its apologists say, this was so even during the prophet’s lifetime, as seen in this book. The believers abused others at will, but the reverse of it was not permitted. Labid, who was a great Arabian poet of the time, recited a poem,
“Lo, everything save God is naught
And all delights away shall vanish”
The first line was acceptable to Muslims, but Uthman ibn Mazun of Jumah took strong exception to the second. He interjected that the delights of paradise won’t vanish and that the poet had abused god. Such fanatics don’t even leave poetic fantasy alone! In another instance of short temper, we see the antecedents of the attack on the offices of the French magazine Charlie Hebdo, which published caricatures of the prophet. Ka’b ibn al-Ashraf of Bani Nadir wrote satirical poems on Muhammad. Incensed at this, the prophet declared that “he did us injury and wrote poetry against us and none of you shall do this but he shall be put to the sword” (p.220). People who claim that violence is not the Islamic answer to rebuke would be hard put to explain these narrative tales in this book.
Lings claims that this book is written based on the earliest sources on the prophet’s life. The archaic language puts some readers off, but the structure of the book is logical and impartial, to a great extent. Supernatural occurrences are reduced to a minimum. The narrative does not feel like an original English text, which is expected when facts are heavily borrowed from early Arabic texts. It also includes a good index on places, persons, books and tribes.
The book is recommended.
Muhammad, as we all know, is the prophet of Islam who established his new, monotheistic religion among the tribes of Arabia in the seventh century CE. Arabian polity was strongly riven by tribal affiliations. Blood feud was common, which escalated ordinary scuffles that can be expected in any society, to murder and retaliatory assassinations in return. Muhammad’s legacy consisted primarily in knitting the clans and tribes together into a homogeneous society. At least, they remained so till his death. An example cited in the book is exemplary to enlighten his message of accommodation. When the clans in his own tribe of Quraysh could not come to terms on who should be privileged to carry the sacred black stone inside Kabah, he intervened with an ingenious plan which was acceptable to all. The prophet asked for a piece of cloth to be brought inside and placed the holy relic in the middle of it. Then he asked the tribal elders of all clans to carry the cloth together and that settled the issue amicably. Similarly in Yathrib, to where he was forced to migrate, the tribes of Aws and Khasraj were always in a state of civil war. Muhammad ended the strife and united the people of Medina (Yathrib). This united army humbled all the other tribes of Arabia.
Muhammad’s prophecy was first acknowledged by Bahira, a Christian monk, when he was only nine years of age and was following a caravan. Jewish scholars also did the same, which shows the common thread of ecclesiastical etiquette that binds the three religions. Arabia was the sanctuary of paganism at that time. Hubal was the chief god worshipped in Kabah. Three goddesses al-Lat, al-Uzza and Manat were worshipped in the other nearby towns. Jews expressed their displeasure of the idolatry when they stopped visiting Kabah after the idol of Hubal was placed there. Quraysh of the pre-Islamic period were very tolerant. They even allowed an icon of the Virgin Mary and the child to be painted on an inside wall of Kabah (p.31). Even when the prophet was thrown out of Mecca, Muslims were still allowed to stay in the city and permitted to pray in the Kabah. The Quraysh hurled insults on the Muslims, who sometimes responded with violence. Muhammad and his followers used to pray in the glens outside Mecca clandestinely. The Quraysh saw them and ridiculed them, which ended in blows. The first blood was shed in the cause of Islam on that day, when Sa’d of Zuhrah struck and wounded one of the disbelievers with the jaw bone of a camel. The prophet was supposedly a good orator whose incising criticism so rattled the Quraysh that they exclaimed that ‘our fathers insulted, our ways scoffed at, and our gods reviled’. Naturally, the prophet was excommunicated from Mecca as a result of this.
Muhammad and his religion were not disposed to return the tolerance enjoyed by them at the hands of the Quraysh. One of his disciples, Abu Dharr of the Bani Ghifar tribe organized highwaymen to waylay the caravans of Mecca but would offer to give back what he had taken on condition that the traders would testify to the oneness of god and the prophethood of Muhammad – in other words, accept Islam (p.78). The book abounds with instances of such highhandedness. The Quraysh even allowed the prophet and his entourage to visit Kabah while they stayed out of the city. But no such magnanimity was showed in return. As soon as the holy city came in Muslim hands, the pagans were banned from visiting the shrine, which continues to this day. Hamzah’s violent retaliation on Abu Jahl for mocking the prophet assured the Quraysh of the new religion’s proneness to violence.
Intolerance is the hallmark of organized Islam in the present world. Contrary to what some of its apologists say, this was so even during the prophet’s lifetime, as seen in this book. The believers abused others at will, but the reverse of it was not permitted. Labid, who was a great Arabian poet of the time, recited a poem,
“Lo, everything save God is naught
And all delights away shall vanish”
The first line was acceptable to Muslims, but Uthman ibn Mazun of Jumah took strong exception to the second. He interjected that the delights of paradise won’t vanish and that the poet had abused god. Such fanatics don’t even leave poetic fantasy alone! In another instance of short temper, we see the antecedents of the attack on the offices of the French magazine Charlie Hebdo, which published caricatures of the prophet. Ka’b ibn al-Ashraf of Bani Nadir wrote satirical poems on Muhammad. Incensed at this, the prophet declared that “he did us injury and wrote poetry against us and none of you shall do this but he shall be put to the sword” (p.220). People who claim that violence is not the Islamic answer to rebuke would be hard put to explain these narrative tales in this book.
Lings claims that this book is written based on the earliest sources on the prophet’s life. The archaic language puts some readers off, but the structure of the book is logical and impartial, to a great extent. Supernatural occurrences are reduced to a minimum. The narrative does not feel like an original English text, which is expected when facts are heavily borrowed from early Arabic texts. It also includes a good index on places, persons, books and tribes.
The book is recommended.
January 12, 2025
To be honest, I discovered this book through a YouTube channel that recommended it. I immediately searched for the book and, thank God, found that it had been translated into Indonesian, spanning more than 500 pages.
I was truly impressed with the Indonesian translation. I’m confident that the storytelling and narrative style of Martin Lings still shines through, even in translation.
Previously, when I first started my career, I tried reading Sirah Nabawiyah, a biography of the Prophet that is often recommended as one of the best and most award-winning works. However, for some reason, it felt more like a rigid textbook, which made me lose interest.
Returning to Martin Lings’ work, overall, the life story of Prophet Muhammad as presented in this book deeply moved me. However, there was one chapter that particularly shocked me, such as the fate of the Bani Qurayzah, a Jewish tribe that betrayed the Prophet’s followers during the Battle of the Trench, which ended tragically.
I won’t elaborate further, but I wholeheartedly recommend this book to all of humanity, not just to Muslims. All credit goes to Qamaruddin SF as the translator of Martin Lings’ work. My deepest gratitude to you.
I was truly impressed with the Indonesian translation. I’m confident that the storytelling and narrative style of Martin Lings still shines through, even in translation.
Previously, when I first started my career, I tried reading Sirah Nabawiyah, a biography of the Prophet that is often recommended as one of the best and most award-winning works. However, for some reason, it felt more like a rigid textbook, which made me lose interest.
Returning to Martin Lings’ work, overall, the life story of Prophet Muhammad as presented in this book deeply moved me. However, there was one chapter that particularly shocked me, such as the fate of the Bani Qurayzah, a Jewish tribe that betrayed the Prophet’s followers during the Battle of the Trench, which ended tragically.
I won’t elaborate further, but I wholeheartedly recommend this book to all of humanity, not just to Muslims. All credit goes to Qamaruddin SF as the translator of Martin Lings’ work. My deepest gratitude to you.
April 19, 2022
What a beautifully written book. Ashamed I haven't read it sooner, but it's been a pleasure to read it now during this blessed month.
My experience with books on Seerah in English is that, for all the benefit they provide and the importance they may have, they are sometimes hard to follow and cumbersome to read.
Lings however manages to make the narrative flow seemlessly while providing important historical context to the revelations given to the Messenger ﷺ.
I look forward to reading this to my kids Insha' Allah but in the meantime, I'll definitely read it again with a highlighter and notepad ready, and recommend it to others also.
My experience with books on Seerah in English is that, for all the benefit they provide and the importance they may have, they are sometimes hard to follow and cumbersome to read.
Lings however manages to make the narrative flow seemlessly while providing important historical context to the revelations given to the Messenger ﷺ.
I look forward to reading this to my kids Insha' Allah but in the meantime, I'll definitely read it again with a highlighter and notepad ready, and recommend it to others also.
February 7, 2015
Don't read the book because there are too many major mistakes but listen to the amazing lectures based on the book by Shaykh Hamza Yusuf.The shaykh has pointed out some of the errors in the book.. Some are really major for example alluding to perrenalistic ideas.. But according to Shaykh Hamza, the book on the whole is good.
I am giving 5 stars for his lectures.
I am giving 5 stars for his lectures.
January 18, 2022
Unlike most of the positive reviews that you'll see, this isn't a review of Martin Lings nor is it a review of the Prophet Muhammad pbuh. This is a review on the actual book...
I originally read this book as a teenager and really struggled with the portrayal of Muhammad pbuh in some chapters of this book. I can't comprehend how anyone with an objective mind could ever praise this book to an English non-Muslim audience living in the 21st Century. This book has many sections that have very weak sources that contradict the very nature of what we are taught about the personality of Muhammad pbuh, without explaining why those contradictions occur.
I would never recommend this book to anyone who knows nothing about Islam. I'd highly recommend Adil Salahi's "Muhammad: Man and Prophet" instead. Adil Salahi references his various resources and (as far as I've found), doesn't once use the primary dubious source that Martin Lings used in his book.
I originally read this book as a teenager and really struggled with the portrayal of Muhammad pbuh in some chapters of this book. I can't comprehend how anyone with an objective mind could ever praise this book to an English non-Muslim audience living in the 21st Century. This book has many sections that have very weak sources that contradict the very nature of what we are taught about the personality of Muhammad pbuh, without explaining why those contradictions occur.
I would never recommend this book to anyone who knows nothing about Islam. I'd highly recommend Adil Salahi's "Muhammad: Man and Prophet" instead. Adil Salahi references his various resources and (as far as I've found), doesn't once use the primary dubious source that Martin Lings used in his book.
June 26, 2019
Kisah Nabi Muhammad SAW dari Martin lings ini paling enak dibaca diantara buku-buku sejenis lainnya.
Kisah-kisahnya mungkin sudah banyak diceritakan tapi di sini lebih terstruktur dan komprehensif, kita bisa mengetahui awal dan sebab turunnya suatu ayat, juga diperkenalkan dengan karakter suku-suku di Arab terutama suku Quraish.
Bahasanya ringan dan gaya berceritanya seperti membaca kumpulan cerita jadi tidak membosankan , hanya nama-nama suku dan keturunan yang agak susah untuk diingat . Seingat saya ini sirah Nabi yang paling lengkap yang saya baca.
Membaca buku ini kita dapat merasa lebih dekat dengan Nabi Muhammad SAW, menyegarkan kita untuk mengingat sejarah dan perjuangan beliau.
Shalawat dan salam untukmu yaa Rasulullah...
Kisah-kisahnya mungkin sudah banyak diceritakan tapi di sini lebih terstruktur dan komprehensif, kita bisa mengetahui awal dan sebab turunnya suatu ayat, juga diperkenalkan dengan karakter suku-suku di Arab terutama suku Quraish.
Bahasanya ringan dan gaya berceritanya seperti membaca kumpulan cerita jadi tidak membosankan , hanya nama-nama suku dan keturunan yang agak susah untuk diingat . Seingat saya ini sirah Nabi yang paling lengkap yang saya baca.
Membaca buku ini kita dapat merasa lebih dekat dengan Nabi Muhammad SAW, menyegarkan kita untuk mengingat sejarah dan perjuangan beliau.
Shalawat dan salam untukmu yaa Rasulullah...
August 2, 2012
Abu Bakr Siraj Ad-Din (Martin Lings) was a Muslim convert. Therefore, it must be understood that his rendering of the Prophet's (PBUH) narrative was a work of piety, and not necessarily one of historical scholarship.
This does not necessary mean that Lings' contribution is completely useless. For Muslims, the book is an eloquently written narrative of the Prophet(PBUH) which provides chronology and context for the revelation of the the Holy Qur'an and the several important hadiths.
For non-Muslims, it can also be extremely helpful. I understand that historical revisionism has its place in the academic realm. Nevertheless, it is also incumbent on educated people to expose themselves to religious traditions.
In the end it might not be so important that this or that prophet did not actually do something that religious traditions mention. The simple fact that these traditions have an influence on how humanity views its position in this world is a worthwhile
"Muhammad: His Life Based on the Earliest Sources" is a great start for understanding the narratives that have inspired Muslims since the eighth century.
This does not necessary mean that Lings' contribution is completely useless. For Muslims, the book is an eloquently written narrative of the Prophet(PBUH) which provides chronology and context for the revelation of the the Holy Qur'an and the several important hadiths.
For non-Muslims, it can also be extremely helpful. I understand that historical revisionism has its place in the academic realm. Nevertheless, it is also incumbent on educated people to expose themselves to religious traditions.
In the end it might not be so important that this or that prophet did not actually do something that religious traditions mention. The simple fact that these traditions have an influence on how humanity views its position in this world is a worthwhile
"Muhammad: His Life Based on the Earliest Sources" is a great start for understanding the narratives that have inspired Muslims since the eighth century.
March 2, 2021
Memang patutlah buku sirah ini diterjemahkan (terjemahan asal Muhammad: His Life Based on The Earliest Sources) ke dalam pelbagai bahasa dan diiktiraf pula sebagai buku sirah terbaik dalam Bahasa Inggeris.
Penulis Martin Lings membawa pembaca seperti saya untuk tekun setekunnya dalam mendalami perjalanan hidup Baginda Nabi Muhammad saw yang saya kasihi, walaupun bukunya tebal seperti kamus dewan (kulit tebal pulak tu), namun tidak mematahkan semangat saya dalam menghabiskan pembacaan sirah ini.
Kelebihan buku ini bagi saya adalah cara penyampaiannya yang sangat hidup, disertai pula dengan pelbagai rujukan (nota kaki), salasilah marga (puak) yang sangat terperinci, dan ada fakta baru saya temukan (tidak ditemukan sebelum ini disebabkan pembacaan saya sendiri yang terhad).
Buku ini selayaknya berada di perpustakaan rumah masing-masing untuk dikenal dan secara rasminya masuk dalam senarai buku terbaik yang saya pernah baca.
Penulis Martin Lings membawa pembaca seperti saya untuk tekun setekunnya dalam mendalami perjalanan hidup Baginda Nabi Muhammad saw yang saya kasihi, walaupun bukunya tebal seperti kamus dewan (kulit tebal pulak tu), namun tidak mematahkan semangat saya dalam menghabiskan pembacaan sirah ini.
Kelebihan buku ini bagi saya adalah cara penyampaiannya yang sangat hidup, disertai pula dengan pelbagai rujukan (nota kaki), salasilah marga (puak) yang sangat terperinci, dan ada fakta baru saya temukan (tidak ditemukan sebelum ini disebabkan pembacaan saya sendiri yang terhad).
Buku ini selayaknya berada di perpustakaan rumah masing-masing untuk dikenal dan secara rasminya masuk dalam senarai buku terbaik yang saya pernah baca.
July 12, 2014
Love knowing more about the prophet.
Martin Lings did a great job in connecting the different puzzles together. The book requires some focus in the beginning as the reader will encounter many characters but then it will be easy once you have focused already.
I read the first 24% and the remaining I listened to the audio book version which can be found here for free:
http://www.kalamullah.com/muhammad-au...
Martin Lings did a great job in connecting the different puzzles together. The book requires some focus in the beginning as the reader will encounter many characters but then it will be easy once you have focused already.
I read the first 24% and the remaining I listened to the audio book version which can be found here for free:
http://www.kalamullah.com/muhammad-au...
March 5, 2023
A most beautiful shakespearean narrative! Martin Lings makes the reader almost vividly live through moments from the Prophet's life. Though most of it is an account of the historical sources, his subtle commentary and illustrative narrative throughout makes it all the more enjoyable.
April 23, 2023
C'est la première fois que je lis la vie du Prophète Muhammad (Saws) en français et c'était mon défi pour le mois de Ramadan, j'ai lu le livre avec passion. Je ne me suis pas attardée sur les leçons qu'Il (saws) pouvait m'enseignées. Je tournais chaque page et à chaque fois, j'étais étonnée par sa magnifique personnalité. J'ai pleuré en silence.... mais j'ai pleuré. Il était si miséricordieux, si généreux, si empathique, si bienveillant, si indulgent, si patient... toutes ces qualités en une personne. Oui ! il était bien le dernier des Prophètes, oui c'était lui la dernière pierre à l'édifice.
Quand mon cœur s'obscurcit, je me souviens qu'à l'âge de deux ans, des anges te couchèrent au sol et te fendirent la poitrine pour purifier ton cœur. Comme tu étais pur mon prophète bien aimé, j'essaye de revenir à Allah pour que mon cœur soit aussi doux que possible, et je relis ta douce prière chaque jour quand tu étais triste Au Taîf : « Seigneur ! Je me plains auprès de Toi de ma faiblesse, de mon impuissance et du mépris des gens pour moi.
Ô Toi, le plus Clément des cléments ! Tu es le Seigneur des jugés faibles. Tu es mon Seigneur.
A qui me confies-Tu ?
A un étranger hostile ou à un ennemi qui serait mon maître ?
Tout cela importe peu, tant que je ne m'attire pas Ta colère car, pour moi, Ta faveur est plus vaste que tout.
Je cherche refuge auprès de la lumière de Ton visage par laquelle les ténèbres brillent et par
laquelle les affaires de ce monde et celles de l'au-delà marchent bien, contre toute décharge de
Ta colère sur moi.
C’est toi que l’on doit satisfaire jusqu’à ce que Tu sois satisfait.
Il n'y a de force ni de puissance en dehors de Toi »
Quand mon cœur s'obscurcit, je me souviens qu'à l'âge de deux ans, des anges te couchèrent au sol et te fendirent la poitrine pour purifier ton cœur. Comme tu étais pur mon prophète bien aimé, j'essaye de revenir à Allah pour que mon cœur soit aussi doux que possible, et je relis ta douce prière chaque jour quand tu étais triste Au Taîf : « Seigneur ! Je me plains auprès de Toi de ma faiblesse, de mon impuissance et du mépris des gens pour moi.
Ô Toi, le plus Clément des cléments ! Tu es le Seigneur des jugés faibles. Tu es mon Seigneur.
A qui me confies-Tu ?
A un étranger hostile ou à un ennemi qui serait mon maître ?
Tout cela importe peu, tant que je ne m'attire pas Ta colère car, pour moi, Ta faveur est plus vaste que tout.
Je cherche refuge auprès de la lumière de Ton visage par laquelle les ténèbres brillent et par
laquelle les affaires de ce monde et celles de l'au-delà marchent bien, contre toute décharge de
Ta colère sur moi.
C’est toi que l’on doit satisfaire jusqu’à ce que Tu sois satisfait.
Il n'y a de force ni de puissance en dehors de Toi »
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