Muhammad: A Prophet for Our Time by Karen Armstrong

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By Karen Armstrong

Muhammad offers a desirable portrait of the founding father of a faith that maintains to alter the process international background. Muhammad's tale is extra correct than ever since it bargains the most important perception into the genuine origins of an more and more radicalized Islam. Countering those that brush off Islam as fanatical and violent, Armstrong bargains a transparent, available, and balanced portrait of the imperative determine of 1 of the world's nice religions.

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42 Ibn Ḥajar, Tahdhīb, 10:220. Indeed, Muḥammad ibn Isḥāq, Maʿmar’s contemporary, courted controversy by merely integrating the books of others into his Kitāb al-Maghāzī rather than only including materials from scholars under whom he directly studied. See Schoeler, Biography, 26. 43 Ibn ʿAsākir, Dimashq, 59:417, mā raʾaynā li-Maʿmar kitāb ghayr hādhihi l-ṭiwāl fa-innahu yakhrujuhā bi-lā shakk. 44 Ibn ʿAsākir, Dimashq, 59:395, 409. 45 Ibn Abī Khaythamah, Tārikh, 1:324; cf. Cook, “The Opponents of the Writing of Tradition,” 469–70 for further material on Maʿmar’s ambivalent attitude toward written materials.

A second papyrus, likely dating to the early third/ ninth century, is attributed to Wahb ibn Munabbih (d.  101–02/719–20); on which, see Khoury, Wahb b. Munabbih. 50 Schoeler, Biography, 32–34. ; Robinson, Islamic Historiography, 135. 53 Horovitz, Earliest Biographies, 80–89. Indeed, Nabia Abbot identified a papyrus fragment from Ibn Isḥāq’s Tārīkh al-khulafāʾ. See Abbott, Studies in Arabic Literary Papyri, 1:80–99. ” 54 For traditions ascribed to al-Zuhrī on the ʿAqabah meetings, see Bayhaqī, Dalāʾil, 2:421– 23, 454; none of these are Maʿmar traditions, but rather come from Mūsā ibn ʿUqbah.

64 Ibn Mufarrij’s work is no longer extant, to my knowledge, but is said to have been titled Kitāb Iṣlāḥ al-ḥurūf allatī kāna Isḥāq ibn Ibrāhīm al-Dabarī yuṣaḥḥifuhā fī Muṣannaf ʿAbd al-Razzāq; see Ibn Khayr, Fahrasah, 1:155. 65 Sezgin, Geschichte des arabischen Schrifttums, 1:99. 66 Cf. 1 Messenger of God, is that when the Quraysh left Mecca’s Sacred Precincts1 fleeing the Elephant Troop2 he was still a young man, a youth. ” He sat down next to the Sacred House,3 even though the Quraysh had abandoned it.

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