Occasionally you read a book that genuinely transforms and expands your thinking. This is one of those books. It has left me viewing the world differently, perhaps with a little more hope.

For most of us who are non-Muslims, I suspect that our understanding of Islam and the Prophet Muhammad is a hazy impression formed largely by the drip-feed of news items about Islamic extremists causing death and destruction, the horror and tragedy of honour killings, Afghan girls denied education by the Taliban, paedophile gangs in Northern towns, and so on.

If that is our understanding of Islam, then our perception is severely distorted. At least, that’s Karen Armstrong’s argument in this book. What these acts of cruelty and oppression represent has little to do with the life and teachings of Muhammad. To gain a true understanding, we need to learn something of the context in which Muhammad lived and the essence of his message. And if we do that, there is actually much we can learn from him to help us navigate our own divided, war torn world. Muhammad was not just a prophet for the 6th Century, but for ours also.

One of the things that Armstrong demonstrates so compellingly is the remarkable similarities between the cultural woes of sixth century Saudi Arabia, and our own. Pre-Islamic Arabians believed that life was pointless and determined by fate, so the only solution was pleasure, especially wine. ‘All beings, they believed, came under the sway of dahr (“time” or “fate”), which inflicted all manner of suffering on humanity; a man’s life was determined in advance. All things passed away; even the successful warrior would die and be forgotten. There was an inherent futility in this life of ceaseless struggle.’ People believed in Allah (the Arabic word for God), but he was a distant figure who ‘had very little influence on the people’s daily lives’.

‘Allah seemed like an irresponsible, absentee father; after he had brought men and women into being, he took no interest in them and abandoned them to their fate.’

‘The gods of Arabia gave their worshippers no moral guidance; even though they found the rituals spiritually satisfying, some of the Quraysh were beginning to find these stone effigies inadequate symbols of divinity.’

To fill the void, a culture of hedonism had emerged, one characterised by materialism, selfishness and nihilism, with little sense of responsibility or compassion towards fellow humans beyond tribal loyalty: ‘There was no concept of universal human rights’. All this troubled Muhammed greatly, especially the treatment of the most vulnerable in society, and he began devoting himself to prayer and meditation.

Interestingly, ‘Arabs knew about the monotheistic religions of Judaism and Christianity. Jews had probably lived in Arabia for over a millennium, migrating there after the Babylonian and Roman invasions of Palestine. Jews had been the first to settle in the agricultural colonies of Yathrib and Khaybar in the north; there were Jewish merchants in the towns and Jewish nomads in the steppes.’

‘They called Jews and Christians the ahl al-kitab (“the People of the Book”). They admired the notion of a revealed text and wished they had sacred scripture in their own language.’

‘But at this time, Arabs did not see Judaism and Christianity as exclusive traditions that were fundamentally different from their own. Indeed, the term “Jew” or “Christian” usually referred to tribal affiliation rather than to religious orientation. These faiths were an accepted part of the spiritual landscape of the peninsula and considered quite compatible with Arab spirituality. Because no imperial power was seeking to impose any form of religious orthodoxy, Arabs felt free to adapt what they understood about these traditions to their own needs. Allah, they believed, was the God worshipped by Jews and Christians, so Christian Arabs made the hajj to the Kabah, the house of Allah, alongside the pagans. It was said that Adam had built the Kabah after his expulsion from Eden and that Noah had rebuilt it after the devastation of the Flood. The Quraysh knew that in the Bible the Arabs were said to be the sons of Ishmael, Abraham’s oldest son, and that God had commanded Abraham to abandon him with his mother Hagar in the wilderness, promising that he would make their descendants a great people. Later Abraham had visited Hagar and Ishmael in the desert and had rediscovered the shrine. He and Ishmael had rebuilt it yet again and designed the rites of the hajj.’

‘Arabs did not feel it necessary to convert to Judaism or Christianity, because they believed that they were already members of the Abrahamic family; in fact, the idea of conversion from one faith to another was alien to the Quraysh, whose vision of religion was essentially pluralistic.’

So this potent backdrop of secular hedonism mixed with the remnants of Judeo-Christian religious traditions fuelled Muhammad's longing to find a way forward for the people of Mecca which he felt had lost their way. He increasingly withdrew to pray and find spiritual meaning.

It was during one of Muhammad’s spiritual retreats on Mount Hira, that ‘a devastating presence [...] burst into the cave where he was sleeping and gripped him in an overpowering embrace, squeezing all the breath from his body.’

‘Allah insisted that he was not a distant, absent deity but wanted to instruct and guide his creatures, so they must “come near” to him. … But instead of approaching God in a spirit of prideful istighna’, they must bow before him like a lowly slave: “Touch your head to the earth!” God commanded—a posture that would be repugnant to the haughty Quraysh.’

This profound religious experience sparked terror rather than elation in Muhammad, who feared that ‘he was being attacked by a jinni, one of the fiery spirits who haunted the Arabian steppes and frequently lured travellers from the right path.’

‘Terrified and still unable to comprehend what had happened, Muhammad stumbled down the mountainside to Khadijah.

‘By the time he reached her, he was crawling on his hands and knees, shaking convulsively. “Cover me!” he cried, as he flung himself into her lap. Khadijah wrapped him in a cloak and held him in her arms until his fear abated.

‘She had no doubts at all about the revelation. This was no jinni, she insisted. God would never play such a cruel trick on a man who had honestly tried to serve him. “You are kind and considerate to your kin,” she reminded him. “You help the poor and forlorn and bear their burdens. You are striving to restore the high moral qualities that your people have lost. You honour the guest and go to the assistance of those in distress.’

Reading this, it struck me how important Khadijah's role was in steering the direction of Muhammad’s life. Would he have continued his spiritual path and gone on to found Islam if it was not for her early encouragement, support and comfort?

So right from the outset, women have a key role in founding the Islamic faith, one that is unambiguously positive (in contrast, for example, to the important but negative role played by Eve in the fall of Adam in Jewish and Christian traditions). This is all the more remarkable given the highly patriarchal culture in Mecca and Saudi Arabia at the time. Perhaps even more surprising is the strong emphasis on the femininity of Allah:

‘Allah was a masculine noun, but the divine names al-Rahman and al-Rahim are not only grammatically feminine but related etymologically to the word for womb.’

Armstrong observes, ‘This strong female presence was remarkable in the aggressive patriarchy of Mecca and may explain why women were among the first to respond to the message of the Qur’an.’

Another interesting feature of this story of Muhammad’s first revelation is that Khadijah consulted her cousin Waraqah. This was a devout and learned man who had ‘studied the scriptures of the People of the Book’ – i.e. the Old and New Testaments revered by Jews and Christians. Indeed, Muhammad’s subsequent revelations led him to believe that his role and teaching was a continuation of, rather than a deviation from, the teachings of Jesus and the Old Testament prophets. So throughout the story of the founding of Islam, there are recurring themes of eirenic pluralism and cross-fertilisation of religious belief.

Also, importantly, the emphasis on surrender and humility in Muhammad’s first revelation becomes the primary emphasis of the religion he goes on to found. According to Armstrong, the word Islam itself means to surrender, to empty ourselves of all ego and pride, and humble ourselves before Allah. Elsewhere, she describes it as a form of “Kinosis”, the Greek word used by Christians to describe Christ’s emptying himself of his deity in his descent to humanity in the Incarnation. It is a deeply profound form of spiritual humility. And this is the meaning behind the daily prostrations that Muhammad taught his followers to do: the physical prostration of the body five times a day is a means of achieving this Kinosis. Indeed, to be a Muslim literally means to be someone who performs Islam, this self-emptying surrender of ego, bitterness and pride.

So, for Karen Armstrong, Muhammed demonstrates the kind of humility, care for the poor, pluralism, and openness to those of other faiths, needed in our own times. Muslims, Christians, Jews and unbelievers alike need to rediscover the bigheartedness, generosity of spirit, and humility of Muhammad.

It’s a powerful message and one I found uplifting. A glimmer of hope in troubled times.

Some of the content is based on weak stories that are not sufficiently verified

I picked up this biography when it became clear I didn't know enough about Islam to even read the commentary in The Study Quran. Armstrong's bio was a much better place to start. I still need to read a lot more to really internalize the many Arabic nouns (e.g., jahiiyyah) and names (e.g., ibn Ubayy), but at this point I'm just glad I can differentiate Mecca from Medina.

Part of the 'Eminent Lives' series, this is a concise biography of Muhammad showing how during his lifetime he affected the development of communities and tribal obligations along the Arabian peninsula. Although this is strictly a life of the Prophet and the author makes no attempt to connect these historical events to more current ones, the background of the cultural and political structures provides some basis for following current events in the Middle East.

Written in the immediate aftermath of the fateful 9/11 attacks, "Muhammad: A Prophet of Our Time" seeks to put the actions and teachings of Muhammad (peace be upon him) back into perspective in order to counter the narrative of both the increasingly radicalised worldwide Muslim community as well as the Western world which in its ignorance blames the Prophet of Islam for the atrocities being carried out today in his name.

The book succinctly recounts Muhammad (PBUH)'s life events, drawing heavily from widely accepted sources including the Prophet's earliest biographers (written within a century of his death) such as Ibne Ishaq and Tabari.

Deeply respectful but stripped off the conventional reverence a Muslim author would shroud the Prophet's biography in, Armstrong casts the Prophet of Islam in a benign light without shying away from recounting the events which a superficial reader today would find horrifying. Armstrong has perfectly reconstructed the timeline of the major events in the Prophet's life, including the ones oft criticised by Western authors, and has contextualised those events and the relevant Quranic teachings by exploring the contemporary political and social considerations surrounding them.

"Some Muslim thinkers regard the jihad against Mecca as the climax of Muhammad’s career and fail to note that he eventually abjured warfare and adopted a nonviolent policy. Western critics also persist in viewing the Prophet of Islam as a man of war, and fail to see that from the very first he was opposed to the jahili arrogance and egotism that not only fuelled the aggression of his time but is much in evidence in some leaders, Western and Muslim alike, today", concludes Armstrong in her closing remarks. "The Prophet, whose aim was peace and practical compassion, is becoming a symbol of division and strife—a development that is not only tragic but also dangerous to the stability on which the future of our species depends".

This remains by far the most honest and thought provoking account of Muhammad (PBUH)'s life I've ever read. Highly recommended to my non-Muslim friends seeking to understand Islam, but even more so to my Muslim friends who must read this account which will make them introspect and reevaluate their understanding of God' s message.

Karen Armstrong's "Muhammad: A Prophet for Our Time" is a well-researched commentary on the life of the Prophet Muhammad. This was my first experience with the history of the Prophet, so I often found it difficult to follow the genealogy and tribes of 7th century Arabia. These things considered, this biography covers the entirety of the Prophet's life, highlighting his upbringing, his family history, leadership in the foundation of Islam, and challenges and issues of 7th century Mecca and Medina. Armstrong's illustrious career as a religious historian is without quarrel. While this book is certainly aimed toward the Western world, it does provide a holistic view of the life of Muhammad and the early origins of Islam.

You can tell by the subtitle that Armstrong is aiming this at an audience which has seriously misunderstood Islam, and I'm not sure whether this presentist orientation is something that I like. Still, it's a biography written with a light touch that seldom makes any wrong steps. She does a particularly good job of tying together the events of Muhammad's life, the unfolding theology of Quranic revelation, and the changing culture of 7th century Arabia, in a way that helps to illuminate all three and help the reader understand how each influenced the others.

There is so much negative attention these days about Islam and Muhammad, and what happens if you criticize either. Lately I have been reading about Islam, and I bought a copy of the Quran, which I haven’t read yet, in an effort to educate myself. I don’t like to feel biased against a billion people, and I know that Muslims are persecuted by jihadists too, much more often than Westerners, although the media focuses on Western attacks.

I picked this Armstrong biography about Muhammad because I respect Armstrong’s usually balanced view of the world’s religions. She comes from a Western perspective, but she strives to change the perception of Oriental religions. Sometimes I feel like she glosses over things that are very real situations, such as the way women are treated in most Muslim countries. But I appreciate her attempt to find common ground between what the media makes out to be irreconcilable differences between East and West.

I found the life of Muhammad fascinating. Armstrong does an excellent job of exploring how he stood up to ancient Arab customs and tried to create a less violent and more just society. Yet, his life was plagued with violence, from battles with the Meccans to caravan raiding. Muhammad could not entirely get violence out of his life. But there were many times that he had the advantage that he did not take. Armstrong describes his attempts to negotiate with the Meccans, and how eventually he was able to take the city peacefully.

She also explains how Muhammad viewed himself and his role as prophet. He saw Islam as a continuation of the message that Jews and Christians received. Muhammad was obviously a passionate, intelligent person. He was aware of the insecurities among Arabian tribes, and he was able to use cultural weaknesses to his advantage. He attempted more than he was able to carry off. It was very interesting to read that some of the brutality of the justice system, the treatment of women, and the revenge culture predate Islam. Muhammad tried to make changes in these areas, but other powers of the day would only accept so many changes at once. The book felt like Islam was about two steps forward, one step backward. In the end Muhammad established a new religion, but even that went through a traumatic split after his death, which has reverberated through time. Muhammad’s biggest mistake was not declaring a line of succession. But he also didn’t see himself as a king, and maybe didn’t have reason to believe that Islam would split into sects as it did.

The beginning part of the book really focuses on his Quranic revelations. He had similar prophetic experiences like other major prophets: he secluded himself, he was resistant, he succumbed (islam). But as he gained more power, he seemed to be corrupted by these revelations. It made me wonder if he had a real experience that changed him and allowed him to create Islam, but then he started having revelations that were convenient for him. Even his favorite wife addresses the “convenience” of the revelation that allows Muhammad to have more wives than the newly proscribed four. Armstrong counters with the idea that they were political marriages that helped forge contracts and treaties, which helped Islam get grounded. The revelations seemed to go from spiritual, to practical, to personal.

In the end, Muhammad proves to be a complex person that is obscured by the passage of 1500 years. A lot of the evidence for his life Armstrong uses is from the Quran, which is similar to people who say that the Bible is true because the Bible says so. Still, you have to use whatever written sources are available. And Arabia was not the most literate place.

Despite what we think of Muhammad, he helped create a new world era and brought Arabia, and beyond, into direct competition with Western Europe. Medieval Muslim countries were more culturally advanced than a lot of European countries; now the situation has reversed itself. Hopefully, in time the Muslim and Western world will find a meeting of the hearts, and the violence will lessen. But allowing our prejudices to turn to hate and fear will only drive the wedge deeper.

"If we are to avoid catastrophe, the Muslim and Western worlds must learn not merely to tolerate but to appreciate one another. A good place to start is with the figure of Muhammad: a complex man, who resists facile, ideologically driven categorization, who sometimes did things that were difficult or impossible for us to accept, but who had profound genius and founded a religion and cultural tradition that was not based on the sword but whose name--"Islam"--signified peace and reconciliation" --Karen Armstrong.

Karen Armstrong is an amazing writer. This is a heavily referenced history book, yet is written in such a way that you are just swept along in the story, like reading an epic novel. This is not a religious polemic, it should be approached as a work of historical study, with an open and enquiring mind - it often examines different angles of interpretation and I can imagine this might upset some people. Aside from the excellent writing style the book's greatest strength is putting events in their cultural, economic and historical context. The interaction of the Byzantine and Persian empires, the Jewish colonies in Arabia, the invention of a new saddle for camels and the trade routes from India are all central to understanding this story. Too often historical narratives are told in isolation - the real world doesn't work in sealed boxes, this book tries to tell a critical moment in history and manages to bring that world to life.

This book gives a touching, comprehensive, and compassionate rendering of the life of prophet Muhammad. I found it particularly inspiring in its call to unite people from western traditions with Muslims.

An excellent Ramadan read.

Still reading but here is an initial note - this is not a hard read. Do not hesitate to read this because you think it will be heavy or complicated. Armstrong has made the story of the prophet Muhammad gripping and easy to follow even for a muddle-brain like me.