A Comprehensive Review and Summary of "Muhammad: His Life Based on the Earliest Sources" by Martin Lings
My Review of "Muhammad: His Life Based on the Earliest Sources" by Martin Lings
For years, Martin Lings' "Muhammad: His Life Based on the Earliest Sources" sat on my shelf, a silent promise of a story I thought I already knew. Having read several biographies of Prophet Muhammad (pbuh), I assumed this book would simply reiterate familiar narratives. I'd pick it up, skim the contents, and put it back, convinced the content was repetitive. The titles of the sections gave me the impression that it was a standard biography. I thought I knew the life of the prophet from the other books I had read. I have read life of prophet from 3-4 other books. Those books were even thicker and more detailed as I thought so.
What I overlooked was the crucial subtitle: "His Life Based on the Earliest Sources." This distinction completely changed my reading experience. When I finally committed to reading it, I quickly realized this book was different. Instead of a straightforward chronological account, Lings begins by establishing Prophet Muhammad's lineage, tracing his connection to Prophet Ismail, the son of Abraham (Ibrahim). This immediately highlighted the shared heritage of Islam with Judaism and Christianity, all stemming from the same prophetic lineage. Lings masterfully illustrates how these faiths are interconnected, like branches of the same tree.
This approach was a revelation. It wasn't just another retelling; it was a deep dive into the historical roots of Islam. As I continued reading, the significance of "Based on the Earliest Sources" became even clearer. Lings meticulously draws upon primary sources, uncovering fascinating details about the Prophet (pbuh), his family, his companions, and the early spread of Islam. These details, often omitted from other biographies, provided a richer, more nuanced understanding of this pivotal period in history. I was genuinely surprised to discover so much new information despite having read multiple books on the Prophet's life.
Why This Book is a Must-Read
"Muhammad: His Life Based on the Earliest Sources" by Martin Lings is a truly unique and enlightening book. It's a must-read for anyone seeking a deeper understanding of Prophet Muhammad's life and the origins of Islam, regardless of their religious background. This book offers a fresh perspective, challenges preconceived notions, and provides a profound insight into the life of the Prophet and the rise of Islam.
A Summary of "Muhammad: His Life Based on the Earliest Sources" by Martin Lings
Before delving into the details of Prophet Muhammad's (pbuh) life, Martin Lings masterfully sets the stage by tracing his lineage back to Prophet Abraham (Ibrahim). This provides crucial context and highlights the interconnectedness of Islam with earlier Abrahamic traditions. The following is a summary of how Lings begins his narrative, establishing this important historical foundation.
The Shared Heritage: Abraham and His Sons
Lings begins his book by referencing the Book of Genesis, which recounts Abraham's initial childlessness. In his old age, God blessed Abraham and his wife Sarah with a son, Isaac. Abraham also had another son, Ishmael, through Hagar. Due to tensions between the two wives, Hagar and Ishmael eventually settled in a place called Becca (Mecca).
A key point that Lings emphasizes, and one often overlooked in other biographies of Prophet Muhammad (pbuh), is the significance of Abraham as the common ancestor of two great nations. He describes it thus:
“Not one but two great nations were to look back to Abraham as their father - two great nations, that is, two guided powers, two instruments to work the Will of Heaven, for God does not promise as a blessing that which is profane, nor is there any greatness before God except greatness in the Spirit. Abraham was thus the fountain-head of two spiritual streams, which must not flow together, but each in its own course; and he entrusted Hagar and Ishmael to the blessing of God and the care of His Angels in the certainty that all would be well with them.” (p. 1)
This establishes the foundation for understanding the historical and spiritual link between Islam and the traditions stemming from Isaac (Judaism and Christianity).
The Kaaba: A Sacred Site Established by Abraham
Lings further connects Abraham to the establishment of the Kaaba, the most sacred site in Islam. He describes Abraham's visit to Ishmael in Mecca:
“When Hagar and Ishmael reached their destination Abraham had still seventy-five years to live, and he visited his son in the holy place to which Hagar had been guided. The Koran tells us that God showed him the exact site, near to the well of Zamzam, upon which he and Ishmael must build a sanctuary;' and they were told how it must be built. Its name, Ka'bah, cube, is in virtue of its shape which is approximately cubic...” (p. 3)
The book then traces the descendants of Ishmael and their life in Mecca. While they eventually strayed from monotheism and began worshipping idols, the Kaaba remained a site of pilgrimage. The stewardship of the Kaaba became a prestigious role, passing through generations until it reached Hashim, then his brother Muttalib, and finally to Muttalib's nephew, Shayba, son of Hashim, who became known as Abd al-Muttalib. Lings hints at an interesting story behind this name, setting the stage for the next part of the narrative.
“Muttalib took his nephew with him on the back of his camel; and as they rode into Mecca he heard some of the bystanders say as they looked at the young stranger: "'Abd al-Muttalib", that is, "al-Muttalib's slave". "Out upon you," he said, "he is no less than the son of my brother Hashim." The laughter with which his words were greeted was but a prelude to the merriment that was caused throughout the city as the story of the blunder ran from mouth to mouth; and from that day the youth was affectionately known as 'Abd al-Muttalib.” (p. 8)
The Story of Abd al-Muttalib and the Well of Zamzam
Abd al-Muttalib, the grandfather of Prophet Muhammad (pbuh), plays a pivotal role in Lings' narrative. He becomes the leader of his tribe and a prominent figure in Mecca.
A significant event in Abd al-Muttalib's life, as recounted by Lings, is his rediscovery of the Zamzam well. This well, a vital source of water, had been lost for some time. Abd al-Muttalib not only rediscovered its location but also unearthed a hidden treasury buried there by a previous tribe. In the arid landscape of Arabia, a reliable water source was invaluable, making this discovery a momentous occasion for Mecca and its inhabitants. It solidified Abd al-Muttalib's status and influence.
Lings then recounts a compelling story about Abd al-Muttalib's vow. Having only one son at the time, he made a solemn promise: if God blessed him with ten sons, he would sacrifice one of them as an offering. When he was indeed blessed with ten sons, Abd al-Muttalib felt bound by his oath. He chose his most beloved son, Abd Allah, for the sacrifice. However, through the intervention of family and relatives, and after consulting a diviner, the sacrifice of Abd Allah was averted. Instead, one hundred camels were sacrificed in his place. Lings promises an interesting account of how this substitution came about, further piquing the reader's interest in the narrative.
The Eve of Prophethood: A World Awaiting a Messenger
Lings continues by describing the marriage of Abd Allah to Amina from Yathrib (Medina), noting their familial ties. This union brought the time of the Prophet's arrival closer. Lings also recounts the story of the Year of the Elephant and how Mecca was miraculously protected. This event is significant in Islamic history and marks the year of the Prophet's birth.
It's crucial to understand the religious landscape of Arabia at this time. While the early inhabitants had followed the Abrahamic tradition, they had largely deviated into paganism, worshipping idols. However, a remnant still adhered to the monotheistic faith of Abraham, refusing to worship idols. Additionally, there were communities of Christians and Jews who believed the time of a new prophet was imminent. Their scriptures contained prophecies about his coming, his characteristics, and his place of origin. Lings provides valuable insight into this expectation:
“...there was a belief among Christians of those parts that the coming of a Prophet was imminent. This belief may not have been widespread, but it was supported by one or two venerable dignitaries of eastern churches and also by the astrologers and soothsayers. As to the Jews, for whom such a belief was easier, since for them the line of Prophets ended only with the Messiah, they were almost unanimous in their expectancy of a Prophet. Their rabbis and other wise men assured them that one was at hand; many of the predicted signs of his coming had already been fulfilled; and he would, of course, be a Jew, for they were the chosen people. The Christians, Waraqah amongst them, had their doubts about this; they saw no reason why he should not be an Arab. The Arabs stood in need of a Prophet even more than the Jews, who at least still followed the religion of Abraham inasmuch as they worshipped the One God and did not have idols; and who but a Prophet would be capable of ridding the Arabs of their worship of false gods? In a wide circle round the Ka'bah,at some distance from it, there were 360 idols…” (p. 16)
This passage highlights the anticipation and differing perspectives surrounding the expected prophet. The Jews largely believed he would be one of their own, while some Christians, like Waraqah, considered the possibility of an Arab prophet. Lings emphasizes the Arabs' need for divine guidance, given their widespread idol worship.
Lings also points to a specific interpretation of Christ's promise:
“…one of Christ's promises, generally interpreted by Christians as referring to the miracle of Pentecost, there were none the less certain elements which did not fit that miracle and must be taken to refer to something else something which had not yet been fulfilled. But the language was cryptic: what was the meaning of the words: he shall not speak of himself, but whatsoever he shall hear, that shall he speak.” (p. 17)
This quote suggests that some Christians recognized that certain prophecies about the coming of a great figure had not yet been fulfilled by Pentecost, hinting at a future prophet who would speak only what was revealed to him.
The Prophet's Childhood and Family Bonds
Abd Allah's death shortly before Muhammad's (pbuh) birth left him an orphan. Following a common Arab custom, he was entrusted to a wet nurse and foster family in the desert. Lings provides detailed insights into this practice, explaining its benefits, such as protecting children from city diseases and fostering the development of pure Arabic language.
Lings also delves into the dynamics of Abd al-Muttalib's family, highlighting his crucial role in the Prophet's early life. Abd al-Muttalib provided loving care and support to his orphaned grandson. The book sheds light on the close relationships the Prophet (pbuh) shared with his uncles and aunts, who were also his playmates. Lings offers a touching glimpse into these bonds:
“Particularly dear to him were Hamzah and Safiyyah, the children of 'Abd al-Muttalib's last marriage which had taken place on the same day as that of Muhammad's parents. Hamzah was his own age, Safiyyah a little younger - his uncle and his aunt through his father, his cousins through his mother - and a powerful and lasting bond was formed between the three of them.” (p. 27)
This quote beautifully illustrates the intertwined family relationships and the deep connections formed in the Prophet's early years.
As I mentioned, this book stands apart from other biographies I've read. It provides details often omitted elsewhere, offering a richer understanding of the Prophet's (pbuh) life. For example, Lings clarifies the close bond between the Prophet and his uncle Abbas:
“He himself was shortly to have another son, by Aminah's cousin Halah, At the moment his youngest son was the three-year-old 'Abbas who now met him at the door of his house. "This is thy brother; kiss him," he said, holding out to him the new-born babe, and 'Abbas kissed him.” (p. 22)
Another remarkable aspect of Lings' work is the meticulous preservation of details about the Prophet's (pbuh) life, even those concerning his foster family. The book mentions his foster mother, her father, and her husband:
“Halimah, the daughter of Abu Dhu'ayb, who was accompanied by her husband, Harith.”
This level of detail, preserved across fourteen centuries, speaks to the dedication of the early Muslims in documenting the Prophet's life.
The book also addresses the initial reluctance of foster mothers to take in the orphaned Muhammad (pbuh):
“As to Aminah, she was poor; and as to the boy himself, his father had been too young to have acquired wealth. He had left his son no more than five camels, a small flock of sheep and goats, and one slave girl.” (p. 24)
The foster mothers, expecting gifts and future benefits from the child's family, were initially hesitant due to the Prophet's orphaned status and his family's modest means.
From Orphan to Merchant: The Early Life of Muhammad (pbuh)
Muhammad (pbuh) spent two years with his foster family before returning to his mother, Amina. However, she passed away shortly thereafter, leaving him an orphan who had never known his father. His grandfather, Abd al-Muttalib, then took him in and cared for him until his own death. Following this, his uncle Abu Talib assumed responsibility for him, taking him on trading journeys to Syria. During one of these journeys, a Christian monk named Bahira recognized the young Muhammad (pbuh) based on descriptions in Christian and Jewish scriptures, identifying him as a future prophet.
As Muhammad (pbuh) grew into a young man, he engaged in trade, both for himself and on behalf of others. This led him to meet his future wife, Khadijah:
“One of the richer merchants of Mecca was a woman - Khadijah, daughter of Khuwaylid, of the clan of Asad. She was first cousin to Waraqah, the Christian, and his sister Qutaylah, and like them she was a distant cousin to the sons of Hashim. She had already been married twice, and since the death of her second husband it had been her custom to hire men to trade on her behalf. Now Muhammad had come to be known throughout Mecca as al-Amin, the Reliable, the Trustworthy, the Honest, and this was initially owing to the reports of those who had entrusted their merchandise to him on various occasions.” (p. 34)
This passage highlights Muhammad's (pbuh) reputation for honesty and trustworthiness, which earned him the title "al-Amin" and ultimately led to his employment by Khadijah.
Lings also provides a detailed physical description of Muhammad (pbuh) at the age of twenty-five:
“Muhammad was twenty-five years old. He was of medium stature, inclined to slimness, with a large head, broad shoulders and the rest of his body perfectly proportioned. His hair and beard were thick and black, not altogether straight but slightly curled. His hair reached midway between the lobes of his ears and his shoulders, and his beard was of a length to match. He had a noble breadth of forehead and the ovals of his large eyes were wide, with exceptionally long lashes and extensive brows, slightly arched but not joined. In most of the earliest descriptions his eyes are said to have been black, but according to one or two of these they were brown, or even light brown. His nose was aquiline and his mouth was wide and finely shaped - a comeliness always visible for although he let his beard grow, he never allowed the hair of his moustache to protrude over his upper lip. His skin was white, but tanned by the sun. In addition to his natural beauty there was a light on his face - the same which had shone from his father, but in the son it was more powerful- and this light was especially apparent on his broad forehead, and in his eyes, which were remarkably luminous.” (p. 35)
This vivid description offers readers a glimpse into the Prophet's (pbuh) physical appearance.
Muhammad (pbuh) and Khadijah had two sons and four daughters. Their sons passed away in infancy. He also took his cousin Ali, son of Abu Talib, into his household due to Abu Talib's financial difficulties, and he had an adopted son, Zayd. Lings describes his family:
“Muhammad agreed to do the same for 'Ali. It was about this time that Khadijah had borne her last child, a son named 'Abd Allah, but the babe had died at an even earlier age than Qasim. In a sense he was replaced by 'Ali, who was brought up as a brother to his four girl cousins, being about the same age as Ruqayyah and Umm Kulthum, somewhat younger than Zaynab and somewhat older than Fatimah. These five, together with Zayd, formed the immediate family of Muhammad and Khadijah.” (p. 39)
Lings also mentions Umm Ayman, a significant figure in the Prophet's life:
“It was about this time that Umm Ayman became once more a member of the household. It is not recorded whether she returned as a widow, or whether her husband had divorced her. But she had no doubt that her place was there, and for his part Muhammad would sometimes address her as "mother", and would say of her to others: "She is all that is left me of the people of my house.” (p. 40)
This highlights the close bond between the Prophet (pbuh) and Umm Ayman, whom he regarded as family.
The Dawn of Prophethood and Early Converts
After recounting Muhammad's (pbuh) childhood, youth, and marriage, Lings' narrative progresses to the beginning of his prophetic mission and the initial revelations he received. Among the first to accept him as a prophet and embrace Islam were members of his close family. Waraqah ibn Nawfal, Khadijah's paternal cousin and a Christian ascetic, also played a significant role.
When the Prophet (pbuh) shared his experiences with Waraqah, the latter affirmed the truth of his prophethood, recognizing the signs from his knowledge of previous scriptures. Waraqah also foretold the challenges and opposition the Prophet (pbuh) would face:
“Waraqah said to him: "Tell me, O son of my brother, what thou hast seen and heard." The Prophet told him, and the old man said again what he had said to Khadijah. But this time he added: "Thou wilt be called a liar, and ill-treated, and they will cast thee out and make war upon thee; and if I live to see that day, God knoweth I will help His cause.” (p. 44)
This quote foreshadows the persecution and trials that the early Muslims would endure.
Lings describes the increasing frequency and content of the revelations:
“The Revelations now began to come more copiously. They were immediately transmitted by the Prophet to those who were with him, then passed from mouth to mouth, memorised and recited - a long and rapidly increasing litany which told of the ephemeral nature of all earthly things, of death and of the certainty of the Resurrection and the Last Judgement, followed by Hell or Paradise. But above all it told of the Glory of God, of His Indivisible Oneness, his Truth, Wisdom, Goodness, Mercy, Bounty and Power; and by extension it continually referred to His Signs, the marvels of nature, and to their harmonious working together which testified so eloquently to the Oneness of their Sole Originator. Harmony is the imprint of Oneness upon multiplicity, and the Koran draws attention to that harmony as a theme for man's meditation.” (p. 49)
This passage highlights the core messages of the early revelations: the oneness of God (Tawhid), the impermanence of worldly life, the inevitability of judgment, and the importance of reflecting on God's signs in nature. It emphasizes the concept of harmony as evidence of God's oneness.
Opposition and Persecution in Mecca
The Prophet's (pbuh) message of monotheism and the rejection of idols posed a significant challenge to the established order in Mecca. For the city's elite, particularly the wealthy and influential, paganism wasn't just a religion; it was deeply intertwined with their economic and social status. The annual pilgrimages to Mecca, centered around the Kaaba and its idols, generated significant revenue and prestige for the Meccan leaders. The Prophet's (pbuh) call to abandon idol worship threatened this entire system. Consequently, the early days of Islam were marked by hardship and persecution for those who embraced the new faith.
Muhammad (pbuh) himself faced insults and harm, but the Meccan leaders were hesitant to take more drastic action due to the protection afforded to him by his clan, led by his uncle Abu Talib. In Arab society, tribal affiliations and kinship bonds were paramount, and violating the protection of a clan leader was a serious matter.
Lings describes an early incident of conflict:
“...these early days of Islam the Companions of the Prophet would often go out together in groups to the glens outside Mecca where they could pray the ritual prayer together without being seen. But one day a number of idolaters came upon them while they were praying and rudely interrupted them with ridicule. Finally they came to blows, and Sa'd of Zuhrah struck one of the disbelievers with the jawbone of a camel and wounded him. This was the first blood shed in Islam. But after that they decided to refrain from violence until God should decide otherwise, for the Revelation continually enjoined patience upon the Prophet and therefore upon them. Bear with patience what they say, and part from them with a courteous farewell, and also Deal gently with the disbelievers, give them respite for a uibile,' This case of violence had been something of an exception on both sides, for Quraysh as a whole were disposed to tolerate the new religion, even after the Prophet had openly proclaimed it, until they saw that it was directed against their gods, their principles and their inveterate practices.
Once they had realised 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 honourable 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, 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 Prophet 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 hath 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." (p. 52)
This passage vividly depicts the growing tension between the early Muslims and the Meccan establishment. It also highlights the unwavering commitment of the Prophet (pbuh) to his mission, even in the face of immense pressure.
Lings further explains the limited actions the Quraysh could initially take against the Prophet (pbuh):
“When they found that their words had achieved nothing with Abu Talib, Quraysh still hesitated to attack his nephew directly, for, as a chief of clan, Abu Talib had power to grant inviolate protection, and it was in the interests of every other chief of clan in Mecca to see that the rights of chieftaincy were duly respected. So they confined themselves for the moment to organising a widespread persecution of all those adherents of the new religion who had no one to protect them.” (p. 53)
This explains why the persecution initially focused on the less powerful members of the Muslim community who lacked tribal protection.
The Ultimate Miracle: The Quran
As the Prophet (pbuh) continued to spread his message, the people of Mecca offered various reasons for rejecting him. Some questioned why God would send a human messenger instead of an angel, while others demanded miraculous signs as proof of his prophethood. While some miracles did occur, including the splitting of the moon, many still found ways to deny them. However, Lings emphasizes that the greatest miracle was the revelation itself—the Quran:
“There were also many lesser miracles which only the believers witnessed. But such wonders were never allowed to stand in the centre, 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. According to the Koran, Jesus is both Messenger of God and also His Word which He cast unto Mary, and a Spirit from Him; and as it had been with the Word-made-flesh, so now analogously, it was through the Divine Presence in this world of the Word-made-book that Islam was a religion in the true sense of bond or link with the Hereafter.” (p. 68)
Lings further explains the purpose of the Quran in reawakening humanity's sense of wonder:
“One of the functions of the Word-made-book, with a view to the primordial religion that Islam claimed to be/ was to reawaken in man his primeval sense of wonderment which, with the passage of time, had become dimmed or misdirected. Therefore when Quraysh ask for marvels the Koran's main response is to point to those which they have always had before their eyes without seeing the wonder of them:
Will they not behold the camels, how they are created?
And the firmament, how it is raised aloft?
And the mountains, how they are established?
And the earth, how it is spread?” (p. 68-69)
This passage emphasizes that the Quran directs attention to the natural world as a source of divine signs. Instead of focusing solely on extraordinary miracles, it encourages reflection on the everyday wonders of creation—the camels, the sky, the mountains, and the earth—as evidence of God's power and wisdom.
The Spread of Islam and the Hijra (Migration)
Despite facing hardship and persecution in Mecca, the Prophet (pbuh) continued to spread his message, achieving varying degrees of success. While many Meccans remained resistant, God opened new avenues for Islam. The people of Yathrib (Medina) began to hear about the new religion, sparking their interest:
“So when the Yathrib Arabs heard that a man in Mecca had now in fact declared himself to be a Prophet, they opened their ears; and they were still more interested when they were told something about his message, for they were already familiar with many of the principles of orthodox religion. In more friendly moments, the Jews often spoke to them of the Oneness of God, and of man's final ends, and they would discuss these questions together. The idea that they would rise from the dead was especially difficult for the polytheists to accept; and noticing this, one of the rabbis pointed to the south and said that thence a Prophet was about to come who would affirm the truth of the Resurrection.” (p. 56)
This passage explains that the people of Yathrib were already familiar with monotheistic concepts through their interactions with Jewish communities, making them more receptive to the Prophet's (pbuh) message.
While Muslims in Mecca faced persecution, some migrated to Abyssinia (present-day Ethiopia), where they found refuge under the Christian king Negus. This marked an important early stage in the spread of Islam beyond Mecca. Eventually, Muslims would also migrate to Yathrib, and the city would increasingly embrace the new faith:
“…in AD 621, five of them repeated their Pilgrimage, bringing with them seven others, two of whom were of Aws. At 'Aqabah, these twelve men pledged themselves to the Prophet, and this pledge is known as the First 'Aqabah. In the words of one of them: "We pledged our allegiance to the Messenger of God on the night of the First 'Aqabah, that we would associate nothing with God, that we would neither steal, not commit fornication, nor slay our offspring’ nor utter slanders; and that we would not disobey him in that which was right. And he said to us: 'If ye fulfil this pledge, then Paradise is yours; and if ye commit one of these sins and then receive punishment for it in this world, that shall serve as expiation. And if ye conceal it until the Day of the Resurrection, then it is for God to punish or forgive, even as He will.'” (p. 108)
This passage describes the first formal pledge of allegiance to the Prophet (pbuh) by people from Yathrib, marking a significant turning point in the spread of Islam.
Ultimately, the Prophet (pbuh) himself migrated to Yathrib (Medina). This decision was prompted by a plot by the Meccan leaders to assassinate him. They devised a plan where members from each clan opposed to Islam would participate in the assassination, thus preventing the Prophet's (pbuh) clan from retaliating against any single tribe. However, God protected His messenger:
"When they had made their plans, the Prophet returned to his house and told 'Ali that he was about to leave for Yathrib, bidding him stay behind in Mecca until he had given back to their owners all the goods which had been deposited in their house for safe keeping. The Prophet had never ceased to be known as al-Amin, and there were still many disbelievers who would trust him with their property as they would trust no one else.” (p. 117)
This passage highlights a remarkable point: even those who opposed the Prophet (pbuh) still trusted his honesty and integrity, entrusting him with their valuables. This speaks volumes about his character and reputation.
The Hijra: A Turning Point and the Rise of Medina
The Hijra (migration) of the Prophet (pbuh) and his followers to Yathrib (later renamed Medina) marks a pivotal moment in Islamic history. This event brought about significant changes, including the unification of a city previously divided by tribal warfare between the Aws and Khazraj. Another key aspect of Yathrib was its substantial Jewish population, who had long anticipated the arrival of a new prophet in the region. However, their expectations were not met, as the Prophet (pbuh) was a descendant of Ishmael, not Isaac, as Lings points out from the beginning of the book:
“Eagerly the Jews had looked forward to the coming of the predicted Prophet, not for the sake of the spiritual enlightenment it would bring but so that they might regain their former supremacy in Yathrib; and now to their dismay they saw that it was a descendant of Ishmael, not of Isaac, who was proclaiming the truth of the One God, with a success which was truly suggestive of Divine support. They feared that he was indeed the promised Prophet, whence their envy of the people to whom he was sent. Yet they hoped that he was not, and they sought continually to persuade themselves and others that he had not the true requisites of a Heaven-sent Messenger.” (p. 127)
This passage highlights the disappointment and internal conflict experienced by some members of the Jewish community in Medina upon realizing the Prophet's (pbuh) lineage.
While Mecca remained a holy site due to the Kaaba, Medina became the new center of Islam. From this city, a powerful new state would emerge. Medina's welcoming of the Prophet (pbuh) transformed it from a relatively weak city into a dominant force in Arabia:
“The Prophet and his Companions had that day continually in mind; and though the immediate result of the expedition was no more than the scattering of the marauders and the capture of their flocks and herds which were grazing on the southern pastures of the oasis, it had also the desired effect of impressing the northern tribes in general with a sense of the presence of a new and rapidly increasing power in Arabia. Gone were the years of civil discord which had made Yathrib so vulnerable to outside attack. That discord had been replaced by a closely united expansive strength which could strike far and wide with amazing speed, and which was all the more to be feared because it knew that attack was the surest means of defence.
Such was the outward impression; but for those who were capable of approaching nearer the strength was seen to be even greater than it appeared, for it was based on a unity that was itself a miracle. The Revelation had told the Prophet: If thou hadst spent all that is in the earth, thou couldst not have united their hearts. But God hath united their hearts,' The presence of the Prophet was none the less one of the great means of realising this unitedness.” (p. 210)
This passage emphasizes the transformative impact of the Prophet's (pbuh) presence and the unifying power of Islam on Medina, turning it into a strong and unified community. The quote from the Quran highlights the divine nature of this unity.
From Hijra to Conquest: Establishing Islam
After the Hijra (migration) to Medina, the nascent Muslim community faced numerous challenges, primarily from the Meccans who sought to extinguish Islam. This period is marked by a series of significant battles and events that solidified the Muslim community and spread the message of Islam. Here's a summarized overview:
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Battles and Conflicts:
- Battle of Badr (624 CE): A pivotal early victory for the Muslims against a much larger Meccan force. This victory significantly boosted Muslim morale and established their military prowess.
- Battle of Uhud (625 CE): A setback for the Muslims, where they faced a Meccan army seeking revenge for Badr. Despite initial success, a tactical error led to Muslim losses. This battle highlighted the importance of discipline and obedience.
- Battle of the Trench (627 CE): A defensive victory for the Muslims. They dug a trench around Medina, effectively thwarting a large Meccan siege. This demonstrated Muhammad's strategic genius and further weakened Meccan power.
- Treaty of Hudaybiyyah (628 CE): A diplomatic agreement between the Muslims and Meccans. While seemingly unfavorable to the Muslims at the time, it ultimately paved the way for the peaceful conquest of Mecca.
- Conquest of Mecca (630 CE): A bloodless victory for the Muslims. Mecca, the heart of pre-Islamic Arabia, surrendered to Muhammad and his followers. The Kaaba was cleansed of idols, and Mecca became the central pilgrimage site for Muslims.
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Consolidation and Expansion:
- Following the conquest of Mecca, tribes from across Arabia began to embrace Islam, leading to a rapid expansion of the Muslim community.
- Muhammad (pbuh) focused on establishing Islamic principles and laws, building a just and equitable society in Medina.
- He sent letters and emissaries to various rulers and leaders, inviting them to Islam.
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Final Years and Legacy:
- In 632 CE, Muhammad (pbuh) performed his Farewell Pilgrimage to Mecca, delivering his final sermon, which emphasized key Islamic principles like equality, justice, and the importance of adhering to the Quran and Sunnah (Prophet's traditions).
- Shortly after returning to Medina, Muhammad passed away. His death was a profound loss for the Muslim community, but his teachings and legacy continued to guide them.
In essence, the period after the Hijra was a time of intense struggle, growth, and consolidation for the Muslim community. Through battles, diplomacy, and the establishment of Islamic principles, Muhammad transformed Medina into the center of a rapidly expanding faith that would soon spread far beyond the Arabian Peninsula. This period laid the foundation for the future of Islam.
Life in Medina: Leadership, Family, and Simplicity
Martin Lings' book provides a comprehensive account of the Prophet's (pbuh) life in Medina, extending beyond the accounts of battles and conflicts. He delves into the details of the Prophet's (pbuh) personal life, including his marriages after the death of Khadijah in Mecca. The book portrays his daily life, highlighting that despite his status as a prophet and leader, he lived a simple existence. Lings doesn't shy away from depicting the realities of his household, including the natural human emotions like jealousy among his wives.
The Prophet's (pbuh) living arrangements are described in detail. He resided in the mosque in rooms built specifically for him and his wives. He maintained a fair and just routine, spending one day with each wife in turn. Despite his responsibilities, his lifestyle remained remarkably simple. Lings offers a glimpse into the simplicity of his living space:
“Prophet smiled... whereupon he ventured to sit down. Once more he (Umar) was struck by the bareness of the room - a mat on the floor, three leather cushions, and nothing else. He suggested that the Prophet should allow himself more luxury, and by way of contrast he mentioned the Greeks and the Persians, but he was cut short with the words: "Art thou in any doubt, o son of Khattab? Their good things have been hastened on for them in this their earthly life." (p. 279)
This anecdote underscores the Prophet's (pbuh) detachment from worldly possessions and his focus on the hereafter.
The book also addresses the Prophet's (pbuh) personal losses. He had lost his sons in infancy in Mecca, and in Medina, he also experienced the loss of some of his daughters. He had one more son born in Medina, Ibrahim, who also passed away as a baby. Lings portrays the Prophet (pbuh) not only as a prophet and leader but also as a father and husband who experienced the same joys and sorrows as any other human being.
This concludes the detailed summary of the key events and themes covered in Martin Lings' "Muhammad: His Life Based on the Earliest Sources."
About the Book:
- Title: Muhammad: His Life Based on the Earliest Sources
- Author: Martin Lings (Shaykh Abu Bakr Siraj Ad-Din)
- First Published: 1983
- Publisher: George Allen & Unwin (later published by Islamic Texts Society, and others)
- Number of Pages: Approximately 448 (page count may vary slightly depending on the edition)
- ISBN: 9781594771538
A Note on the Author: Martin Lings (1909-2005), also known as Shaykh Abu Bakr Siraj Ad-Din after his conversion to Islam, was a renowned British scholar, writer, and philosopher. He was a student of the traditionalist school of metaphysics and a respected authority on Sufism and Islamic art.
See also: Exploring the Quran: A Journey of Divine Messages and Clear Proofs (Book Review)
