Muhammad: A Prophet for Our Time
Karen Armstrong
Top 10 Best Quotes
“He was decisive and wholehearted in everything he did, so intent non the task at hand that he never looked over his shoulder, even if his cloak got caught in a thorny bush. When he did turn to speak to somebody, he used to swing his entire body and dress him full face. When he shook hands, he was never the first to withdraw his own. He inspired such confidence that he was known as al-Amin, the Reliable One.”
“People worship different things; there must be 'no coercion in matters of faith!”
“Deeds that seemed unimportant at the time would prove to have been momentous; a tiny act of selfishness and unkindness or, conversely, an unconsidered act of generosity would become the measure of a human life”
“The Qur’an was attempting to give women a legal status that most Western women would not enjoy until the nineteenth century. The emancipation of women was a project dear to the Prophet’s heart, but it was resolutely opposed by many men in the ummah, including some of his closest companions.”
“Muhammad preached his farewell sermon to the Muslim community. He reminded them to deal justly with one another, to treat women kindly, and to abandon the blood feuds and vendettas inspired by the spirit of jahiliyyah. Muslim must never fight against Muslim.”
“The word qur’an means “recitation.” It was not designed for private perusal, but like most scriptures, it was meant to be read aloud, and the sound was an essential part of the sense. Poetry was important in Arabia. The poet was the spokesman, social historian, and cultural authority of his tribe, and over the years the Arabs had learned how to listen to a recitation and had developed a highly sophisticated critical ear.”
“The Qur’an had begun to develop a primitive just war theory. In the steppes, aggressive warfare was praiseworthy; but in the Qur’an, self-defense was the only possible justification for hostilities and the preemptive strike was condemned.5 War was always a terrible evil, but it was sometimes necessary in order to preserve decent values, such as freedom of worship. Even here, the Qur’an did not abandon its pluralism: synagogues and churches as well as mosques should be protected. The Muslims felt that they had suffered a fearful assault; their expulsion from Mecca was an act that had no justification. Exile from the tribe violated the deepest sanction of Arabia; it had attacked the core of the Muslims’ identity.”
“The Meccan merchants had met Christian monks and hermits during their travels, and were familiar with the stories of Jesus and the concepts of Paradise and the Last Judgment. 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.”
“In each of the early surahs, God spoke intimately to the individual, often preferring to pose many of his teachings in the form of a question - 'Have you not heard?' 'Do you consider?' 'Have you not seen?'. Each listener was thus invited to interrogate him or herself. Any response to these queries was usually grammatically ambiguous or indefinite, leaving the audience with an image on which to meditate but with no decisive answer. This new religion was not about achieving metaphysical certainty; the Quran wanted people to develop a different kind of awarness.”
“Every year there was an important poetry contest at the fair of ‘Ukaz, just outside Mecca, and the winning poems were embroidered in gold on fine black cloth and hung on the walls of the Kabah. Muhammad’s followers would, therefore, have been able to pick up verbal signals in the text that are lost in translation. They found that themes, words, phrases, and sound patterns recurred again and again—like the variations in a piece of music, which subtly amplify the original melody, and add layer upon layer of complexity. The Qur’an was deliberately repetitive; its ideas, images, and stories were bound together by these internal echoes, which reinforced its central teaching with instructive shifts of emphasis. They linked passages that initially seemed separate, and integrated the different strands of the text, as one verse delicately qualified and supplemented others. The Qur’an was not imparting factual information that could be conveyed instantaneously. Like Muhammad, listeners had to absorb its teachings slowly; their understanding would grow more profound and mature over time, and the rich, allusive language and rhythms of the Qur’an helped them to slow down their mental processes and enter a different mode of consciousness.”
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Book Keywords:
meditation, quran, intellect, reflection
