From Publishers Weekly
How much can we know of the life of Muhammad? Of the sources we possess, how many offer historically accurate portraits of the prophet? In this ambitious study, Bennett, who teaches theology at Westminster College, Oxford, tries to answer these and other questions. Bennett divides Muhammad's life into three periods: from his birth to his experiences of revelation (A.D. 570-610); the period between the revelation and his pilgrimage (hejira) from Mecca to Medina (610- 622); his ascent to power in Medina to his death (622-632). Very little is known of the early periods of Muhammad's life, but there is a good deal of biographical material from the later years, in part, says Bennett, because there were more witnesses to Muhammad's life and work. In part one, Bennett examines and evaluates biographical sources. He notes that there exist early collections of sayings attributed to the prophet that offer some insight into Muhammad's life, but that the earliest complete biography of Muhammad comes from the hand of Ibn Ishaq almost 100 years after Muhammad's death. Part two surveys the non-Muslim lives of Muhammad written between the seventh and 20th centuries. In part three, Bennett uses conversations with contemporary Muslims as he explores the significance for them of Muhammad's life and work. It all adds up to an accessible and thorough glimpse into the identity of Muhammad.
Copyright 1998 Cahners Business Information, Inc.
--This text refers to an out of print or unavailable edition of this title.
Product Description
Muhammad's memory, example and name are universally revered by Muslims, for whom he represents the highest human ideal. The Salman Rushdie affair, with the call for Rushdie's execution, has alerted non-Muslims to Muhammad's continuing significance in Muslim life, and in the faith and practice of Islam. This book argues that the historic reconstruction of Muhammad's biography does not explain why he has remained so important in the life of Muslims. Clinton Bennett asserts that Muslims were not upset by Rushdie's treatment of Muhammad because he was an important person in the 17th century, but because he remains an important force in their lives today. He goes on to explore different understandings of Muhammad: what what is known about the Muhammad of history by Muslims and non-Muslims; what is known about the Muhammad of faith by Muslims and non-Muslims; and what similarities and differences arise as a result of these starting points?