DICHOTOMY AND CONTROVERSIES OF 20TH CENTURY ORIENTALISTS ON SĪRAH (An Analytical Study) (Ph.D. Thesis)
Prepared by: Supervised by: Muhammad Khaqan Name: Prof. Dr. Muhammad Sultan Shah Roll No. 05 Designation: Professor/ Chairperson Class: Ph.D. (Evening) Department: Arabic and Islamic Studies Institution: GC University Lahore
Department of Islamic Studies Faculty of Shariah and Islamic Studies
MINHAJ UNIVERSITY LAHORE (Session: 2009-2012)
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Preface
Orientalism is a branch of knowledge created by the western scholars.
Some of the narrow-minded people in the community of Jews and Christians launched a useless struggle against the Prophet Muhammad (peace and blessings of Allah be upon him). They were against the spread of Islam in the west. Through conspiracy and negative propaganda they raised negative objections against the Prophet Muhammad (peace and blessings of Allah be upon him) and tried to change the minds of Western people and made them against the Prophet’s (peace and blessings of Allah be upon him) and his teachings.
To turndown these fake ideas and teachings of these scholars, it was necessary for researchers of righteous block to highlight the dichotomy and controversies of these conspirators and brought it into the knowledge of readers.
In this way the wrong information spread in the society could be eliminated from the minds of innocent readers, because dishonesty of conspirators has shown its effect and set in the minds and hearts of readers. If the readers have had the real knowledge and be informed about these dishonest writers who have been spreading the fake ideas. Afterwards in the books or in other publications which were written by their own hands they refused the first information spread against the Holy Prophet (peace and blessings of Allah be upon him). The readers will come near the Prophet (peace and blessings of Allah be upon him) and embrace Islam. In this direction, some of the Muslim scholars like Sir 3
Sayyed Ahmed Khan (1817-1898), Dr. Shaykh Inayat Ullah (n.d.), Justice Pīr
Muhammad Karam Shah al-Azharī (1918-1998), Prof. Zafar ‘Alī Qureshī, Dr.
Muhammad Hamidullah (1908-2002), Dr. Muhammad Arif ‘Umar, Dr.
Muhammad Tahir-ul-Qadri (b. Feb 19, 1951), Prof. Dr. Muhammad Akhtar
(1955) and Maulana Abdul Aziz Manon (n.d.) etc. had done the research, but they have not written about the dichotomy and the controversies of the orientalists on Sīrah. Therefore, this research work has been done against the work of William Muir (1819-1905), D. S. Margoliouth (1858-1940), H. A. R.
Gibb (1895-1971), Reynold A. Nicholson (1868-1945), George Bernard Shaw
(1856-1950) Annemare Schimmel (1922-2003), Karen Armstrong (1944) and some other orientalists’ blasphemic activities through which they had spread misconceptions and disinformations about the personality and Teachings of
Holy Prophet (peace and blessings of Allah be upon him) in the western world in particular and all over the world in general. Through this research we want to convey true information about the Prophet to the western world.
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Abstract
‘Dichotomy and Controversies of 20th Century Orientalists on Sīrah’ is an untouched topic. The researcher has discussed it in seven chapters. The first chapter consists of the Introduction to the Holy Prophet of Islam (peace and blessings of Allah be upon him). The controversies and dichotomy of the orientalists with respect to
Prophet’s ancestors, childhood and prophethood, are highlighted in the first chapter.
Objections raised by the orientalists are narrated in the second chapter. The rejection of the objections of the orientalists by Eastern Christians, Jews, Hindus and Sikhs are also mentioned here. After the proclamation of Prophethood, the Muslims were forced to migrate to Abyssinia. Some orientalists raised some questions on the migration to
Abyssinia due to adverse circumstances but some other Western scholars rejected accusations leveled against emigrants, in the third chapter. The fourth chapter comprises the Holy Prophet’s (peace and blessings of Allah be upon him) stature as a statesman. The Charter of Madina, Brotherhood between the Emigrants and Helpers,
Treaties with the Jews, Christians and Idolaters, were the constitutional infrastructure of the city state of Madina. Objections were raised by a band of orientalists but another band alluded that no malafide intentions have been found against the Prophet given system.
In chapter five war strategy of Holy Prophet (peace and blessings of Allah be upon him) has been discussed. Orientalists recognize the Holy Prophet (peace and blessings of Allah be upon him) as a successful commander, services of the Holy
Prophet (peace and blessings of Allah be upon him) were free of cost. War strategy was for creating peace in the state and outside in the entire world. Orientalists objected that Holy Prophet (peace and blessings of Allah be upon him) was trying to 5 get power and pelf by the use of sword. It was an aggression against non- Muslims.
After objections, rejection is clear against these objections. In rejection the orientalists say that no aggression has been made on the part of the Holy Prophet (peace and blessings of Allah be upon him). Great tolerance has been shown by the Holy Prophet
(peace and blessings of Allah be upon him). Crucial enmity changed into tolerance and brotherhood. No massacre has been made by the Holy Prophet (peace and blessings of Allah be upon him) and his companions during the course of the conquest of Makkah.
Chapter six is on conjugal system of Islam. Polygamy has been discussed in the light of the Holy Qur’ān and Hadīth. The Orientalists raised objections on the plural marriages of the Holy Prophet (peace and blessings of Allah be upon him). These objections have been repudiated vehemently. Some orientalists eulogized the Holy
Prophet (peace and blessings of Allah be upon him). In the end, the eulogy of the Holy
Prophet (peace and blessings of Allah be upon him) by orientalists has been discussed who recognized him as a man of sublime character and one with whom there was no complaint of his family women.
Chapter seven consists of conclusion of the research work. Gist of the thesis has been complied respectively as compared to the summary of the work. It is one of the short story of the research work for the kind perusal of the readers thereof.
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Introduction and Importance of the Topic
In the twentieth century (A.D), many Muslim scholars worked on orientalism. Their research has been examined and discussed in the following paragraphs:
Sir Sayyed Ahmed Khan (1817-1898) has worked a little in response to the book written by William Muir “The Life of Mahomet” but no dichotomy has been found in this work.
Dr. Shykh Inayat Ullah has also attended the international orientalists’ congress in 1938. He did not give any good information about the orientalists work on dichotomy.
Justice Pīr Muhammad Karam Shah al-Azhari (1918-1998) has talked about the orientalists. In the last volume of his book on Sīrah, the conspiracies of the orientalists have been discussed but no dichotomy has been mentioned in this work.
Prof. Zafar Ali Qureshi has written many books on Islam and orientalism.
The books are: ‘Reason for Orientalist Hostility Towards Prophet Muhammad
(peace and blessings of Allah be upon him), ‘Watt on Sīrah’ etc. but he does not touch the topic of dichotomy.
Dr. Muhammad Hamidullah (1908-2002) worked on the literature of
Orientalists. He was an expert of Arabic language. Most of his life time was spent in research of Islamic literature but no book on dichotomy is available in his publications. He wrote “Orientalists on the Quran”. It is a critical study. No information about dichotomy has been found in his work. 7
Dr. Muhammad Arif Umar’s work is very famous on the orientalist scholar ‘Noldeke’s Translation of Holy Qur’ān’ but he did not work on dichotomy and controversies of the orientalists on Sīrah the biography of the
Prophet of Islam (peace and greetings of Allah be upon him).
The following two books on orientalism have been authored by Dr.
Muhammad Tahir-ul-Qadri:
(1) ‘Orientalists want to Debunk Islamic Civilization’ published in 2009.
(2) ‘Orientalists Spread Disinformation About Islam’ published in 2010. No matter on dichotomy of the orientalists has been found in these works.
Prof. Dr. Muhammad Akhtar (1955) wrote a book in May 2012. “Due to the Influence of the Orientalists Who Study Islam from the Western Point of
View”. No reference about the dichotomy of the orientalists has been noted in this work.
Maulana Ziauddin Islahi wrote some books against the work of orientalists. The book on Noldeke ‘Nobel Quran’. ‘Waywardness and
Contradictory Reporting on Analysis and Debate by Orientalists’. No matter has been found about dichotomy of the orientalists in this work.
Maulana Shah Mohyuddin Ahmed Nadvi has written an Article on the topic of “Orientalists in Holand”. Apart from this information there is no direct research work on the topic of dichotomy and controversies of the 20th century orientalists on Sīrah. 8
Maulana Abdul Aziz Memon has written a book on Orientalism.
“Mistakes of European Orientalists Regarding Abu’l-A‘la Ma’ari”. No reference about this research has been found in it.
Maulana Muhammad Owais Nadvi wrote a book against Orientalists.
“Islam, Orientalists and Muslim Scholars”. It is a valuable struggle but under discussion topic has not been touched in it.
As far as Maulana Abul Kalam Azad is concerned, he was born in 1883 and died 1958. He wrote a book “Scientific and Artistic Treasure of Islam and the Orientalists.” In this book no matter has been found about the dichotomy and controversies of the Orientalists of the 20th century on Sīrah. Therefore, it can be said that this topic is researchable and there was a need to work on it.
Sayyid Shahab ud Din Abu Rehman (1935-2001) worked on the topic
“Orientalists in Holand”. He also attended 26th International Orientalists
Congress held at Delhi in 1964. There is no information about the Orientalists’ dichotomy in it.
In the light of above cited information it becomes crystal clear that this topic has not been touched by any one of above Muslim scholars. So it is the need of time that the dichotomy and controversies of the orientalists should be ascertained. Some other literary information has been shared in the following lines: The research done in Baha ul Din Zakria University in Session (2004-
2006) by the researcher Mr. Muhammad Amen Saeedi on the topic
“Introduction of Quran and Richard Bell”. Aima Rafique researched on “An
Analytical Study of Maryam Jamila’s Understanding of Islam”. Both of the 9 researchers worked under the supervision of Prof. Dr. Muhammad Akram Rana.
We find no work in these theses with regard to our work. Again in session
(2013-15) two scholars Mr. Abdur Rehman and Miss. Niaz Ahmad worked on the topics of Orientalists under the supervision of Prof. Dr. Ghulam Shams ur
Rehman. Nothing on dichotomy and controversies of the 20th century
Orientalists have been found in these thesis.
Dr. Muhammad Sultan Shah wrote numerous research papers on the
English translation of the Holy Qur’ān by orientalists like Alexander Ross,
George Sale, Edward Henry Palmer, Rodwell, Arthur John Arberry, Stanley
Lane-Poole, Edward William Lane besides Robertus Kitenesis and Du Ryre.
These articles have been published in the Islamic Quarterly, Islam and
Christian-Muslim Relations, Hamdard Islamicus, Pakistan Journal of Islamic
Research. But this work is not about the sirah of the Holy Prophet (peace and greetings of Allah be upon him). Though he has introduced some non-Muslim biographers in article published in the monthly “Na‘t” Lahore.
I have also gone through the research work of G.C. University Lahore.
No Ph.D scholar has conducted any research on Sīrah on this specific topic.
Mrs. Musharaf Khalid Session (2012-14) topic “Preaching of Islam in Indian
Subcontinent as Reflected in the work of Sir Thomas William Arnold, Murray,
T. Titus and Annemarie Schimmel”. Miss Nayab Rubi Session (2012-14) topic
“Life of Mahomet by William Muir”.
Miss. Anara Iqbal Alvi Session (2012-14) topic ‘An Analyzation of the
Orientalists’ objections in the Light of Zia ul Nabi. Three of the students had 10 conducted their research work in the supervision of Prof. Dr. Muhammad Sultan
Shah. No dichotomy has been found in their research except that of one chapter in the work of Miss Nayab Rubi. No one has worked in this field in particular.
Therefore, I decided to work in this field. It would be proved fruitful for the
Muslim world and also for the western people. Western people have many doubts about the character of glorious Prophet Muhammad (peace and blessings of Allah be upon him). In this way they will feel easy to study about the Prophet of Allah (peace and blessings of Allah be upon him).
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Need and Scope of Research
It is one of the sensitive kind of research work; Orientalists set their targets and started their endeavors to misguide the Western people about the character of the Prophet Muhammad (peace and blessings of Allah be upon him). They have negative agenda for the research work. The Orientalists do not act upon rules of impartial inquiry. Therefore, it becomes pertinent for the righteous people in general and for the Muslim scholars in particular to reach the facts through orientalists who do not care for the selection of any standard and classification of resources related to the topic. The bogy and devilish information has been spread in Europe against the Holy Prophet (peace and blessings of Allah be upon him). These doubts should be removed from the minds and hearts of the Western people. That Prophet Muhammad (peace and blessings of Allah be upon him) always did justice to the salves, orphans, poor, widows and destitutes along with deserved people of the society. He cannot be blamed as a cruel personality of the world.
It is also necessary to acknowledge the moral, social, cultural and religious teachings of the Prophet Muhammad (peace and blessings of Allah be upon him) which consists of complete guidance for the betterment of entire human race. So the negative effects and propaganda of the orientalists made against the Sīrah of the Prophet (peace and blessings of Allah be upon him) should be defused and the people of the West should be convinced to understand the facts about the Prophet Muhammad (peace and blessings of
Allah be upon him) and make them able to judge the false objections raised by 12 their priests and researchers against the transparent and sublime character of the
Prophet Muhammad (peace and blessings of Allah be upon him).
Because of these reasons and circumstances, the need and scope of this research becomes more important through which the Judeo-Christian communities and the non-Muslims of the Society can be informed that the
Prophet Muhammad (Peace and blessings of Allah be upon him) has taught the lesson of seeking knowledge, loving each other, creating brotherhood in between one another and bringing peace and tranquility in the society for the betterment and prosperity of the whole humanity. It is also included in the prospectus of Islamic rules and regulations which have been bestowed by the
Allah Almighty through the revelation to Muhammad (peace and blessings of
Allah be upon him). It is pertinent for us all that all the prophets should be given due respect who had been sent to the different communities at different places, on different times, for the guidance of people of that time and areas. As compared to other religious messages, there is no prejudice, and jealousy at all, against any person, tribe, caste, creed, community or religious group in the message of the Prophet Muhammad (peace and blessings of Allah be upon him).
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Hypothesis of the Topic
While portraying the personality of the Prophet Muhammad (peace and blessings of Allah be upon him), so many contradictions and dichotomy have been presented that show an unjust and biased work on behalf of Orientalists of
20th Century.
Questions of Research
1. There are contradictions in the written work of 20th century orientalists on
Sīrah.
2. Some orientalists have very good opinions about the character of the
Holy prophet Muhammad (peace and blessings of Allah be upon him).
3. Some orientalists shown prejudice about the Holy prophet Muhammad
(peace and blessings of Allah be upon him).
4. The objections raised by orientalists against the prophet Muhammad
(peace and blessings of Allah be upon him).
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Objective of Research
1. To compare the work of the orientalists with that of their own community
researchers written in favour or against the prophet Muhammad (peace and
blessings of Allah be upon him).
2. To communicate the facts to western people about their writers’ work in
which they have rejected the objections against the Prophet Muhammad
(peace and blessings of Allah be upon him).
3. Opinions of the different non-Muslim researchers with respect to the
orientalists, dichotomy is to be communicated to the Western world.
4. To show the style of the orientalists’ research.
5. Positively and negativity are to be discussed related to their research.
6. The information, ideas and thoughts of the orientalists are to be analyzed
and put the facts before the people.
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Methodology
Analytical method has been employed in the research according to the following methodology.
1. Thesis consists of seven chapters and a conclusion of the debate has been
given at the end.
2. Original sources have been consulted. However, the secondary sources
have also been used to ascertain the facts more elaborately.
3. Controversial opinions have been mentioned in the work of the
orientalists which has not been analyzed in the past research works.
4. References have been given in the shape of foot notes at bottom of the
same page.
5. Thesis has been written in simple English Language.
6. Output of the research has been written in narrative and analytical way.
7. Unfamiliar personalities have been introduced briefly in the footnote of
the same page.
8. At the end list of the sources primary and secondary has been given.
9. Transliteration manual table is given below.
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Sources of Research
1. Books written by the orientalists on Sīrah.
2. Encyclopedia:
I. Encyclopedia of Islam.
II. Encyclopedia Britannica.
III. Encyclopedia of Religion and Ethics.
IV. Encyclopedia of Sīrah.
V. Encyclopedia Americana.
3. Bulletins, pamphlets, periodic, news papers and articles.
4. Sacred books: The Bible, The Holy Quran and the Tradition of the Holy
Prophet (peace and blessings of Allah be upon him).
Limitations:
1. The books by the orientalists and other non- Muslim scholars on Sīrah.
2. No other field of search has been touched in principle.
3. The works of the orientalists produced in 20th century have been
consulted mainly.
4. Sīrah books have been consulted.
5. Contradiction in the individual publication of each orientalist.
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Chapter No. 1 Introduction to the Prophet Muhammad (Peace and blessings of Allah be upon him)
1.1 Family Background of the Prophet Muhammad (peace and blessings of Allah be upon him)
The genealogical lineage of the Prophet (peace and blessings of Allah be upon him) connected with piety, honour, respect and purity of ancestral character. The maternal relation of the Prophet (peace and blessings of Allah be upon him) consists of such a grand-mothers who were the symbol of chastity, modesty and great highness. All of the forefathers of the
Prophet (peace and blessings of Allah be upon him) were born by lawful marriage system. In
Prophet’s (peace and blessings of Allah be upon him) family no one could be blamed of the act of any illicit relationship. His genealogy is consisted of highly graceful and renowned elderly persons. All the forefathers of the Holy Prophet (peace and blessings of Allah be upon him) were leaders and statesmen of their age. They also had a dignified place in the society.
The generosity and piety of Prophet’s ancestors was eminent in different regions of Arabia. It has been highlighted in Hadīth literature as follows:
1. “Narrated by Ibn ‘Umar (may Allah be pleased with him), The Prophet (peace and
blessings of Allah be upon him) said, “Authority of ruling will remain with Qurāysh, even
if only two of them remained” (Khan, 1983:iv/463-464)
2. Imam Būkhari has transmitted the following hadith on the authority of Abū Hurairah:
“Narrated Abū Hurairah (may Allah be pleased with him) Allah’s Apostle (peace and
blessings of Allah be upon him) said, “I have been sent (as an Apostle) in the best of all
the generations of Adam’s (peace and blessings of Allah be upon him) off springs since
their creation.” (Khan, 1983:iv/463-464)
3. Imam Būkhari has transmitted in chapter 27 about the ancestry and advent of the Prophet
(peace and blessings of Allah be upon him) as messenger of Allah (Almighty) as follows: 18
“The advent of the Prophet (peace and blessings of Allah be upon him) (as Messenger of
Allah). (He is) Muhammad (Peace and blessings of Allah be upon him) bin ‘Abdullah bin
‘Abd al-Mūṭṭalib bin Hashim bin ‘Abd Manāf bin Qusaī bin Kilab bin Mūrra bin Ka’b bin
Lauī bin Ghālib bin Fahr bin Malik bin An-Nasr bin Kināna bin Khūzaima bin Mūdrika
bin Ilyās bin Mūdar bin Nizār bin Ma’d bin Adnan.” (Khan, 1983:iv/120)
4. The eminence of Prophet’s (peace and blessings of Allah be upon him) family according
to another hadith quoted by Sahīh al-Būkhari is narrated as below.
“Narrated Jubair bin Mūt‘im (may Allah be pleased with him): Uţhmān bin ‘Affan (may
Allah be pleased with him) went to the Prophet (peace and blessings of Allah be upon
him) and said, “O Allah’s Apostle you gave priority to Banī al-Muṭṭalib and did not give
us, although we and they are of the same degree of relationship to you.” The Prophet
(peace and blessings of Allah be upon him) said, “Only Banī Hāshim and Bani al-
Muṭṭalib are one thing (as regards family status).” (Khan, 1983:iv/464)
5. Imam Muslim has narrated the following hadith:
“Wāthila b al-Asqā reported I heard Allah’s Messenger (peace and blessings of Allah be
upon him) saying: Verily Allah granted eminence to Kinānā from amongst the
descendants of Ismail and He granted eminence to Quraysh amongst kinānā and He
granted eminence amongst Quraysh Bani Hāshim and He granted me eminence from the
tribe of Banī Hāshim.”(Siddiqi, 1990:vi/27)
6. The Prophet (peace and blessings of Allah be upon him) explained about the eminence
and honour of his (peace and blessings of Allah be upon him) family in many of the
Traditions. ‘Umar (may Allah be pleased with him) has narrated that the Prophet (peace
and blessings of Allah be upon him) said, God Almighty created the human beings; Then
out of them chose bani Adam then out to them chose Arabs and out of ´Arabs Mudir were
chosen and out of Mudir Qurāysh were chosen and out of Qurāysh Bani Hashim’ were
elected and out of Bani Hashim I Muhammad (peace and blessings of Allah be upon him)
was chosen; I therefore have specially been chosen after making completion of many
elections; so that whosoever, loved Arabs he loved them, because of my love and 19
whosoever, have envy with the Arabs, he has the grudge against me.” (Hakam al-
Mustadark: iv/84)
There are various Traditions in hadith literature which tells about the family of Holy
Prophet, (peace and blessings of Allah be upon him) Quraysh:
1. “Ibn Ishaq has also transmitted the genealogy of the Holy Prophet (peace and blessings of
Allah be upon him) in the following Tradition. “This is the book of biography of the
apostle of God. Muhammad (peace and blessings of Allah be upon him) was the son of
‘Abdullah b. abd al-Muṭṭalib (whose name was Shaybā) b. Hashim (whose name was
‘Amr) b. Abd al Manāf (whose name was al-Maghira) b. Qusayy (whose name was Zayd)
b. Kilāb b. Mūrra b. ka‘b b. Luaī b. Ghālib b. Fahr b. Mlik b. An-Nasr b. Kinanā b.
Khuzaima b. Mudrika (whose name was ‘Amir) b. Ilyās b. Mudār b. Nizār b. Ma‘d b.
‘Adnan b. Udd (or Udad) b. Muqawwam b. Nāhūr b. Tayrah b. yaruh yashjub b. Nabit b.
Isma’il b. Ibrahim the friend of the compassionate b. Tarih (who is ‘Azar) b. Nāhūr b.
Lamk b. Mattūshalakh b. Akhnūkh who is the Prophet Idrīs according to what they allege,
but God knows best (he was the first of the Sons of Adam whom prophecy and writing
with a pen were given) b. Yard b. Mahlil b. Qaynan b. Yānish b. Shīth b. Adam.” (Alfred
Guillaume, 1969:3)
2. The meaning of Quraysh as given in the famous dictionary of Arabic language “Taj al-
‘Arūs” is quoted as under: “Al-Quraysh means a sea animal (aquatic animal) ; from the
whom all of the sea animals feel fear and they move here and there when they feel the
presence of this leader of them. This great leader is called Al-Quraysh. This word has
been used for the clan of Quraysh which declares that the Tribe who had been given the
leadership of entire human race is called Al-Quraysh. This is the statement of Al-Zubair
bin Bakr and he refers it to Ibn ‘Abbass (may Allah be pleased with him).” (Murtaza al-
Hussani, 1994:169)
Many Western scholars have written about the ancestors of the Holy Prophet
Muhammad (peace and blessings of Allah be upon him). Among such Orientalists are 20
William Montgomery Watt (1909-2006), Arthur John Arberry (1905-1969), Maxime
Rodinson (1915-2004), Samuel M. Zwemer (1867-1952), Reynold A. Nicholson (1868-
1945), George Bernard Shaw (1856-1950), H.A.R. Gibb (1895-1971) and Karen Armstrong
(1944), Theodor Noldeke (1836-1930) and Springer are very famous. The opinions of those orientalists about Prophet’s (peace and blessings of Allah be upon him) family background are given as follows:
1. William Montgomery Watt has accepted the prestige of the Prophet Muhammad’s (peace
and blessings of Allah be upon him) ancestry. About the grandfather of Prophet
Muhammad (peace and blessings of Allah be upon him) he says, “With ‘Abd al-Muṭṭalib
the position of clan appears to have improved once more, his digging of the well of
Zamzam inside the Kab‘ah shows him to have been a man of energy and initiative.”
(Watt, 1995:30)
Introducing the Mother of the Prophet Muhammad (peace and blessings of Allah be upon
him) he writes again! “Muhammad’s mother was Āmina bint Wahab of the clan of
Zuhrah of Quraysh, her mother was of the clan of ‘Abad al-Dār and her maternal
grandfather of that of Asad. Thus Prophet Muhammad (peace and blessings of Allah be
upon him) was connected with several of the Principal families of Mecca.” (Watt,
1995:31)
2. P.De Lacy Johnstone in his book “Muhammad (peace and blessings of Allah be upon
him) and his Power” has commented on Prophet’s (peace and blessings of Allah be upon
him) ancestors and said: “Qusaī as we have seen, refound Mecca, greatly enlarged its
borders gathered into it the whole Qurāysh clan, regulated the city government, and
gradually possessed himself of all authority therein. He kept this power as long as he
lived and when he died, full of year and honour, left his whole authority to his eldest son
‘Abd al-Dār. A young bother of ‘Abd al-Manāf, however, being of strong character,
enjoyed the real power, and his four sons, inherited their father’s authority. But the family
of ‘Abd al-Dār asserted themselves, and after much dispute the power of government
were divided between the Kinmen: Hāshim and his brothers, sons of ‘Abd al-Manāf, kept 21
the right of providing food and drink to the pilgrims and that of leadership in war; whilst
grandsons of ‘Abd al-Dār had the keys of the Ka‘bah, the presidency in the town hall, and
the right of raising the banner; Hashīm exercised his office with princely liberty, and his
example was followed by the other wealthy Quraysh; the splendor of the annual
pilgrimage was enhanced, and glory of Mecca exalted.” (Lacy Johnstone, 1901:37-38)
3. Maxime Rodinson (1915-2004) in his book “Muhammad (peace and blessings of Allah be
upon him)” has enumerated some qualities of the forefather of the Prophet of Islam
Muhammad (peace and blessings of Allah be upon him) and also discussed different clans
of Quraysh; He says “Inevitably, the Qurashite clans were struggling supremacy amongst
themselves. The principal ones to come to the force were the clans of Hashim and ‘Abd
Shams, both of whom were sons of ‘Abd al-Manāf. Ḥashmi’s son ‘Abd al-Muṭṭalib seems
to have had the upper hand at one time, at approximately the date of Muhammad’s birth;
but Hāshim lost it, before long to the family of Umayya, the sons of ‘Abd Shams. In
general the Qurashites it was wise enough not to allow their internal squabbles to disrupt
their unity in the face of outside world.” (Maximum Rodinson, 1970:40-41)
Another eminent Western Scholar Reynold A. Nicholson in his book “A Literary
History of the Arabs” gives a sketch of the Prophet Muhammad’s (peace and blessings of
Allah be upon him) ancestors as follows:
4. “The credibility of Tradition, so far as is concern the life of the Prophet Muhammad
cannot be discussed in this place. The oldest and best biography that of the Ibn Ishāq
undoubtedly contains a great deal of fabulous matters, but this narrative appears to be
honest and fairly authentic on the whole. If we accept the traditional Chronology,
Muhammad son of Abdullah and Āmina, of the Tribe of Qurāysh was born at mecca on
the 12th of Rabi-ul-awwal in the year of the Elephant (50-571 A.D). His descent from
Qurāysh is shown by the following table.” (Nicholson, 1966:146) 22
5. Philip K. Hitti (1886-1978) has thrown light on the family lineage of Prophet Muhammad
(peace and blessings of Allah be upon him) In his book “A History of the Arabs” he says
“In or about A.D 571 a child was born to the Qurāysh at Macca and was given by his
mother name which may remain forever uncertain. His tribe called him Al-Amin” (the
faithful), apparently an honorific title. The form which his name takes in Koran (3:138,
33:40, 48:29, 47:2) is Muhammad and “once (61.1) Ahmed.” In popular usage he is
Muhammad (highly praised) a name born by more male children than any other. The
baby’s father, ‘Abdullah, died before his birth, the Mother, Āmina, when he was about 6
years old. It therefore, fell to the lot of his grandfather, ‘Abd al-Muṭṭalib to bring up the
boy, and after the grandfather’s death the duty devolved upon his paternal uncle, Abū
Talib”. The writer has given the following lineage table (Hitti, 1990:111):
Abū Ṭalib 23
6. H.A.R. Gibb’s opinion on the Prophet’s (peace and blessings of Allah be upon him)
family:
“Of his early life and circumstances little is known with certainty that he was born (the
traditional date is A.D 570) in a cadet branch of one of the leading families of Mecca.”
(Gibb, 1964:24)
7. Karen Armstrong in her book entitled “Muhammad Prophet for our Time” writes:
“The founding father of the Quraysh was Qusāyy Ibn Kilāb, who had brought together a
number of previously warring clans that were loosely related by blood and marriage and
formed this new tribe, just Mecca was becoming a popular centre for long distance Trade.
The name “Quraysh” may have been derived from Taqqarub (accumulation and
organizing)”. Unlike the Jurham and Khuzaāh, who had not been able to abandon
badawah, they acquired a capital surplus that made a settled life style possible. Before
their arrival, they had often been bloody battles around Zamzam and the Ka’bāh, as
arrival tribes tried to gain control of these prestigious sites. Now with consummate skills
the Quraysh established the Haram a zone with twenty miles radius with Ka’bāh, at its
centre, where all the violence was forbidden. (Armstrong, 2006:29) 1.2 Objections Raised Against the Ancestors of the Prophet of Islam (peace and blessings of Allah be upon him)
1. To fix a family status and the status of its leader, the customs of the old Arabs, in general
and the tribe of Quraysh in particular, Ibn Hishām has described some rules which are
below!
“Within the tribe and outside it an individual’s status was gauged by the extent of his
muru’ah which term bore almost the same significance as that of ‘chivalry; Generally,
Muru’ah found expression through bravery in battle, a hospitality even in poverty, fidelity
even at the risk of one’s life and eloquence. A person who excelled in all these qualities
was called kamil or perfect. Suwwayd Ibn Samit of Banū Awf at Medina was one such
kamil.” (Ibn Hisham, 1969:425-426) 24
All above excellences were ever green and presented in the family of prophet (peace and blessings of Allah be upon him) a particulars quality of fidelity which means a complete negation of big and small kinds of actions which cause infidelity purposes infuse in the daily job of a person who always follows the Din-e-Hanīf. Such were the sublime qualities which were bestowed to the grandparents of all Prophets (peace and blessings of Allah be upon them). All the Prophets of Allah had declared and announced the excellence of the family and person of Prophet Muhammad (peace and blessings of Allah be upon him) before his advent.
2. Speaking about the family eminence of Prophet (peace and blessings of Allah be upon
him) Karen Armstrong has tried to introduce a very low status of the Prophet’s family to
the western community whereas it is not a fact.
She writes: “Muhammad most zealous at this point was his friend ‘Attīq Ibn Uthmān,
who was usually known by his kunya, Abū Bakr. He was a successful, wealthy merchant
but like Muhammad he came from a “Weak” caln that had fallen on hard time. Abū Bakr
was “Well-liked and of easy manners,” Ibn Ishāq tells us, a kindly, approachable man,
specially skilled in the interpretation of dreams.” (Armstong, 2006:55)
3. William Montgomery Watt says about Prophet Muhammad (peace and blessings of Allah
be upon him) clan that it has no value on behalf of its performance, but due to having
marriage relations with clans of Zuhrah, ‘Abd Shams and Asad etc., it had got some status
in Arabs community. He writes in this respect as follows: “ The best evidence we have
for his standing in the community is the card of marriages of his (‘Abd al-Muṭṭalib)
daughters safiyah (Whose mother was from Zuhrah) married first a son of Harb b.
Umayyah (chief of ‘Abd Shams) and secondly at ‘Awwam b. Khūwalid (Asad) of the
others ‘Atikah (Whose mother was from Makhzūm) married Abū Umayyah b. al-
Mughirah (Makhzūm Umayyah married Jahsh, a confederate of Harb b., Umayyah, Arwa
Married first” ‘Umayr b. Wahb (‘Abd) and then a man of the clan of ‘Abd ad-Dār, Barrah
married first Abū Ruhm (‘Amir) and then Abū ‘l-Asad b. Halal (Makhzūm) Umm Hakīm
married kurayz (‘Abd Shams), that is to say ‘Abd al-Muṭṭalib was able to marry his
daughters into some of the best and most powerful families of Mecca.” (Watt, 1953:31) 25
4. William Montgomery Watt’s dichotomy is also very interesting in which he accepts the
eminence of the Prophet’s family and negates his own opinions given against the
Prophet’s family and says that he belonged to a weak and ordinary clan of a Arab tribe.
He describes the dignity of Prophet’s (peace and blessings of Allah be upon him) family
in following words: “Muhammad (peace and blessings of Allah be upon him) was the son
of ‘Abdullah, the son of ‘Abd al Muṭṭalib, the son of Hāshim, the son of ‘Abd Manaf the
son of Qusayy, the son of Kilāb and Qusayy, as we have seen, was the effective ruler of
Mecca during his life time.” (Watt, 1953:30)
5. Surprising dichotomy of Karen Armstrong is being written here under which she proves
that Prophet’s (peace and blessings of Allah be upon him) family was a leading one in the
Arabs. She writes: “The founding father of Quraysh was Qusayy Ibn Kilab, who had
brought together a number of previously waring clans that were loosely related by blood
and marriage and formed this new tribe, just as Mecca was becoming a popular center for
long-distance trade”. (Armstrong, 2006:29)
6. William Montgomery Watt again says “With ‘Abd al-Muṭṭalib” the position of the clan
appears to have improved once more. His digging of the well of Zamzam besides the
Ka‘bah shows him to have been man of energy and initiative. ‘On the whole the
impression we get, is that Muhammad’s clan had once been in the forefront of Meccans
affairs.” (Watt, 1953:32)
7. Contradicting to the observation of other critics in above section P.De Lacy Johnstone
states:
“To ensure the quite observance of the rights of pilgrimage Arab, Tribal law had enforced
peace during four months of the year, the eleventh, and twelfth, first and seventh. During
these, all feuds were hushed and the deadliest foe met in mutual security. But the
religious chief of Mecca has a singular power of substituting the second month of the year
for the first as a month of Truce, the first then becoming common. It may easily be seen
how great was the power (called NASA commulation) and how it might be abused as was 26
the similar power of the pontifoces of Roman in regard to their religious calendar.”
(Johnstone, 1901:27)
Convulsively: Karen Armstrong, William Montgomery Watt and P. De Lacy
Johnstone consummately make jock of their opinions. At first some of them called that
Prophet Muhammad (peace and blessings of Allah be upon him) was coming of a week and menial family, then just after this they praise the family of Prophet (peace and blessings of
Allah be upon him) in glorious words. 1.3 Glad Tidings Before the Birth
1.3.1 In the Books of Judaism and Christianity
The advent of Islam by the Prophet Muhammad (peace and blessings of Allah be upon him) has been foretold in the earlier scriptures. a) Prophecies in the Old Testament:
“The lord thy God will raise up unto thee a Prophet (peace and blessings of Allah be upon him) from the midst of thee of thy brethren”. (The Holy Bible: Deuteronomy 18:15)
1. “I will raise them up a Prophet from among their brethren, like upto thee, and will put my
words in his mouth, and he shall speak unto them all that shall command him”.
(Deuteronomy 13:12)
2. “He said, ‘The Lord come from Si’nai and rose up from Seer unto them, he shined forth
from mount paran, and he came with ten thousands of saints from his right hand went a
fiery law for them”. (Deuteronomy 31:17)
3. “For unto us a child is born, unto us a son is given and the government shall be upon his
shoulder; and his name shall called wonderful, counselor, the mighty God, the everlasting
father; the prince of peace”.
4. “For thus the Lord said unto me, within a year, according to the year of a hireling and the
glory of ka’dar shall fail”.
5. “And the residue of the number of archers the mighty men of the children of ka’dar, shall
be diminished: for the Lord God of Israil hath spoken”. (Isaaih 9:6) 27
6. “God come from te’man and the Holy One from mount of Paran. Selah. His glory
covered the heavens and the earth was full of his praise.” (Habakkuk 3:3)
7. “And I will shake all the nations and the desire of all nations shall come; and I will fill
this house with glory, saith the Lord of hosts”. (Haggai 2:7)
8. “Behold, I will send my messenger, and he shall prepare the way before me: and the
Lord, whom ye seek shall suddenly come to his temple, even the messenger of the
covenant, whom ye delight in, behold, he shall come, saith the Lord of hosts”. (Malachi
3:3) b) Prophecies in the New Testament
1. “And I will pray the Father, and he shall give you another comforter, that he may abide
with you forever”. (John 14:16)
2. “But the comforter, which the Holy Ghost, whom the Father will send in my name, he
shall teach you all things, and bring all things to your remembrance, whatsoever I have
said unto you.” (John 14:16)
3. “But when the comforter is come whom I will send unto you from the Father, even the
spirit of Truth, which Protected from the Father, he shall testify of me.” (John 13:12)
4. Further Prophecies in the book of John are:
“But when he, the spirit of truth, is come, he will guide you in all truth: for he shall speak
of Himself: but whatsoever he shall hear (from God) that shall he speak; and he will show
you the things to come. He shall glory me; for he shall receive of mine and shall show
unto you. (John 16:13-14)
5. Again codeth in the book of John:
“I will request our Lord, and he will send you another counselor, the praised one who will
be permanent for you until the end of time.” (John 14:16) c) Glad Tidings in the Gospel of Barnabas
1. Jesus answered: ‘The name of the Messiah is admirable for God himself gave him the
name when he had created his soul, and placed it in a celestial splendor. God said: “wait
Muhammad, (peace and blessings of Allah be upon him) for, for thy sake I will to create 28
paradise, the world, and a great multitude of creature, whereof I make thee a present,
insomuch that whose shall bless thee shall be blessed, and whose shall curse thee shall be
accursed. When I shall send thee into the world I shall send thee as my messengers of
salvation, and thy word shall be true, insomuch that heaven and earth shall fail, but thy
faith shall never fail.” Muhammad (peace and blessings of Allah be upon him) is his
blessed name. Then the crowd lifted up their voices, saying: ‘O God send us thy
messenger: O Muhammad (peace and blessings of Allah be upon him) come quickly for
the salvation of the world.” (Barnabas: 225-227)
2. “Hath willed that I be mocked by of men in this world by the death of Jesus, making all
men to believe that I died upon the cross. And this making shall continue until the advent
of Muhammad (peace and blessings of Allah be upon him), the messenger of God, who,
when he shall come, shall reveal this deception to those who believe in God’s law.”
(Barnabas: 487)
3. “Then said God: “Be thou welcome my servant Adam, I tell thee that thou art the first
man whom I have created. And he whom thou hast seen (mentioned) is thy Son, who
shall come into the world many years hence, and shall be my messenger, for whom. I
have created all things: who shall give light to the world when he shall come, whose soul
was in celestial splendor sixty thousand years before I made any thing.” (Barnabas: 91)
4. ‘Adam besought God, Saying! “Lord grants me this writing upon the nails of fingers of
my hands.” Then God gave to the first man upon his thumbs that writing; upon the thumb
nail of right hand it said: “there is only one God,” and upon the thumb nail of the left it
said: “Muhammad is messenger of God.” Then with fatherly affection the first man kissed
those words, and rubbed his eyes and said: “Blessed be that day when thou shall come to
the World.” (Barnabas: 91)
For I am not worthy to unloose the ties of the hosen or the latchets of the shoes of the
messenger of God “whom ye call ‘Massiah,” who was made before me, and shall come
after me, and shall bring the words of truth, so that his faith shall have no end. Under
‘creation of Adam’ in Gospel of Barnabas, it is described as “Adam having sprung up 29
upon his feet, saw in the air a writing that shone like the sun, which said, ‘There is only
one God’. Where upon Adam opened his mouth and said: I thank thee O’my Lord! (My
God), that hest designed to create me; but tell me; I pray thee, what meanth the message
of these words; Muhammad is the messenger of God. Have there been other men before
me? then said God; “Be thou welcome, O’ my servant Adam! I tell thee that thou are the
first; Whom I have created and the whom thou hast seen (mentioned) is thy son, who
shall come into the world many years hence, and shall be my messenger, for whom I have
created all things; who shall give light to the world when he shall come, whose soul was
set in a celestial splendor sixty thousand years before I made anything “Adam besought,
God, saying, Lord grant me this writing upon the nails of the fingers of my hands. Then
God gave his thumbs that writing; upon the thumbnail of the right hand it said; there is
only one God; and upon the thumb nail of the left hand it said “Muhammad (peace and
blessings of God be upon him) is the messenger of God. Then with the fatherly affection
the first man kissed those words and rubbed his eyes and said; blessed be that day when
thou shall come to the world.” (Barnabas: 91) 1.4 Was Muhammad (peace and blessings of Allah be upon him) a Prophet by Birth?
The Christian writers have alleged that the Prophet Muhammad (peace and blessings of Allah be upon him) spent 40 years of his age at Mecca as an ordinary man. According to them Jesus Christ was a Prophet by birth as spoke while he was a really born baby in his mother’s lap. Such writers have tried to prove that Muhammad (peace and blessings of Allah be upon him) was bestowed with Prophethood while he received first revelation.
1. A renowned orientalist Annemarie Schimmel also tries to create doubt about the
Prophethood of Muhammad (peace and blessings of Allah be upon him). Sometimes, she
also works like William Montgomery Watt who always is in search of an opportunity to
create doubts about the Prophet Muahmmad’s (peace and blessings of Allah be upon him)
life and his (peace and blessings of Allah be upon him) systematical preaching campaign.
She very politely narrates about the Prophet and proves that he was not a Prophet by birth 30
but it was a period of his (peace and blessings of Allah be upon him) spiritual dryness
when he was given the message from Allah on the mount of Hira. She says: “When his
life suddenly changed at the age of forty years. Pensive and searching for something
higher and pure than the traditional religious forms, Muhammad went to the cave of Hira
in the hill near Mecca, and it was there that a first Divine revelation overwhelmed him- a
revelation in which he was ordered to “recite (Sūrah 96). A period of “Spiritual dryness”
following the first overwhelming experience, and put in later time dramatically described
“how Muhammad wanted to throw him from the mount Hira” until inspiration came
again and he realized, full of awe that it was God; Himself who revealed Himself to him
that one and unique God. Who ordered him to call his compatriots to have absolute faith
in Him.” (Barnabas: 91)
2. Just after above observation which is against the Prophet’s (peace and blessings of Allah
be upon him) truthfulness, a Prophet (peace and blessings of Allah be upon him) by birth.
The dichotomical statement of Annemarie Schimmel comes at once and she says:
“This was later interpreted as a miracle pointing to Muhammad’s (peace and blessings of
Allah be upon him) coming. His father called ‘Abdallah (may Allah be pleased with him)
son of ‘Abd al-Muṭṭalib died before his birth, his mother, Āmina (may Allah be pleased
with her) when he was about six years old. Like other boys among the city Arabs, the
infant Muhammad (peace and blessings of Allah be upon him) was handed over to a
nurse, Halima. It is told that she owned lame old donkey, which has great difficulty in
reaching Macca from country side, but when the animal had to carry Muhammad on the
way back, it suddenly become swift footed and fresh. This was one of the first signs of
the child’s future greatness. (Schimmel, 2003:10)
The above cited statement imposed an assured stamp on the matter that Prophet
Muhammad (peace and blessings of Allah be upon him) was a Prophet by birth.
3. R.V.C Bodley (1892-1970) is a famous orientalist writer. He writes in his books “The
Messenger: The life of Muhammad” that he was a Prophet of God by birth. He says: The
Baby’s birth name was Quttan (Ahmed) but, after giving thanks to the Ka‘bah gods for 31
blessing him with a grandson, ‘Abd al-Muṭṭalib introduced him as Mohammad (peace and
blessings of Allah be upon him). The guests were surprised. The name was not unknown
among the Arabs, but it was rare one of them asked the reason for dropping the custom of
using the custom of family name, to which ‘Abd al-Mūṭṭalib replied. “May the most High
glory in heaven him whom he has created on earth?” (Bodley, 1934:24)
Recognizing the spiritual profoundness of the Prophet (peace and blessings of Allah be
upon him) grandfather, Bodley further says “This seemingly obscure remark probably
referred to the meaning of the words Muhammad the praised!” or it may have been that
old ‘Abd al-Muṭṭalib was one of those who could see into the future. Whatever the reason
the baby was now Muhammad (peace and blessings of Allah be upon him), a name which
in varying forms, has since been given to millions of little boys born into the faith. Which
the son of ‘Abdallah and Āmina was destined to find and spread all over the world.”
(Bodley, 1934:24)
Bodley completely rejects the opinions of other orientalists that Muhammad (peace and
blessings of Allah be upon him) become Prophet after having gained the age of 40 years.
But he says that his grandfather was also one of pious patriarch and man of spiritual
efficiency so that whatever, he had predicted about the future of his grandson, that really
proved as rising sun during the course of advent of new life in a beautiful and rosy dawn
which brings a new message of hopeful life to the universe everyday.
4. A Western writer Karen Armstrong have tried her level best to prove that Muhammad
(peace and blessings of Allah be upon him) was quite unaware of Prophetic rules which
were given to him after completion of 40 year of his age. Her opinions are as follows:
“He had his vision during the month of Ramadan, 610 CE. Later Muhammad would call
it lila al qadr (the “Night of Destiny) because it had made him the messenger of Allah, the
high god of Arabia. But at the time, he did not understand what was happening. He was
forty years old, a family man, and a respected merchant in Mecca, a thriving commercial
city in the Hijaz. Like most of Arabs of the time, he was familiar with the stories of Noah,
Lot, Abraham, Moses and Jesus and Knew that some expected the imminent arrival of an 32
Arab Prophet, but it never occurs to him that he would be entrusted with this mission. In
deed when he escaped from the cave and ran headlong down the slopes of mount Hira’,
he was filled with despair. How could Allah have allowed him to become possessed? The
Jinn were capricious; they were notoriously unreliable because they delighted in leading
people astray. The situation in Mecca was serious. His tribe did not need the dangerous
guidance of a Jinni. They needed the direct intervention of Allah who had always been a
distant figure in the past and who may believed, was identical with the God worshipped
by Jews and Christians.” (Armstrong, 2006:22)
Karen Armstrong reiterating her assertion that Muhammad (peace and blessings of Allah
be upon him) was not a Prophet by birth. She contends as follows: “The Messengers of
Allah had all been towering figures, founding fathers of society. Some had even worked
miracles. How could Muhammad measure up to Moses or Jesus. The Quraysh had
watched him (peace and blessings of Allah be upon him) growing up, they saw him going
about his (peace and blessings of Allah be upon him) business in the market, eating and
drinking like everybody else. They had had Jettisoned many muruah values, but had
retained it elicit; aristocratic outlook and would expect god to choose a well-born Karim
from one of the more distinguished clans, rather than a minor member of Hashim. How
would they react when Muhammad (peace and blessings of Allah be upon him) told them
to abandon their lofty independence in way that violated the Sunnah of their forefathers.”
(Armstrong, 2006:53) 1.4.1 Proofs of Controversies and Dichotomies of the Orientalists with Respect to Muhammad (peace and blessings of Allah be upon him) as Prophet by Birth
1. Ibn Ishāq a famous biographer proves that Prophet Muhammad was a Messenger of God
before the advent and announcement of Prophethood, even before he had not completed
the 40 years of his age. He was already bestowed with the qualities of Prophethood before
the age of 25, and before and after the birth. It is narrated that “On his arrival in Syria the
Apostle of Allah alighted in the shed of a tree near the hermitage of a monk, who
approached Maysarah and asked “Who is this man under the tree? ‘Maysarah replied, this 33
man is one of the Quraysh from the sacred city. And the monk said, under this tree no one
ever alighted except a prophet. Then the apostle of Allah sold the goods he had,
purchased other and returned with Maysarah to Makkah. It is said that Maysarah saw at
noon during this return Journey when the heat was strong, two angels shading the apostle
of Allah from the sun while he rode on his camel.”
2. Prophet Jesus Christ’s opinions can be read in the following verses:
“Let not your heart to be troubled, ye believe in God, believe also in me. I go to prepare a
place for you… And I will pray the father, and he shall give you another comforter
(Greek parakleetos) that he may abide with you forever. Even the spirit of truth. (John
14:1-17).” (Ibn Ishaq, 15)
William Montgomery Watt elaborates that Prophet Muhammad (peace and blessings of
Allah be upon him) was really Prophet by birth. He quotes three incidents of Prophet’s
(peace and blessings of Allah be upon him) life that consist of infancy period meeting
with Bahira in Syrian travel, taking of Prophet (peace and blessings of Allah be upon
him) by foster mother Hazrat Haleema and the incident of angles who open the body
chest of Prophet Muhammad (peace and blessings of Allah be upon him) as a child in the
house of Halima (may Allah be pleased with her). “When the preparations were
completed and the caravan was ready to depart; the boy Muhammad (peace and blessings
of Allah be upon him) so stuck himself to his uncle that the latter took pity on him and
took him on journey. The caravan arrived at Busra where there lived a Christian’s monk
named Bahira in a monastery or a cave for him. He was well versed in Christianity and its
scripture. Previously many times the Quraysh caravans had passed by the same route and
by his abode, but he had never taken any notice of them. This time, however, he treated
them specially. He noticed from his cell caravan approaching and piece of cloud giving
shad to the Prophet (peace and blessings of Allah be upon him) alone in people. As the
caravan come near the cell and stopped under the tree, the cloud also stopped there. While
the branches of the tree drooped down to protect the Prophet (peace and blessings of
Allah be upon him) from the sun. Thus recognizing in the boy the signs of the coming 34
prophet as foretold in the Christian scripture; Bahira prepared a sumptuous meal for the
party and invited them to the feast, monitoring especially that none should be left behind.
Yet when party went to Bahira’s place they left the prophet (peace and blessings of Allah
be upon him) behind the equipage thinking that he was too young to be present at the
reception. When Bahira noticed that the Prophet (peace and blessings of Allah be upon
him) was not among his guests he enquired of them whether everyone had not come and
on being told that only a boy had been left behind, he requested them to bring him too,
which was done. When the prophet came; Bahira got up and embraced him and sit him
with the people. “Bahira also looked at him closely and noticed his physical features and
other things described a signs of the coming Prophet in the Christian scripture. When the
people had finished eating and together away, Bahira had a conversation with the
Prophet, asked him a few questions about his affairs and was satisfied that the answers
“coincided with the Bahira knew of his description. Then the monk looked at Muhammad
(peace and blessings of Allah be upon him) back and was ‘the seal of Prophethood’
between his shoulders in the very place described in the scripture. Bahira, then went to
the boy’s uncle Abu Talib and asked him what relation the boy was to him, when he said
that the boy was his son, Bahira remarked that, that could not the case; for it could not be
that the father of this boy was live. Thereupon, Abu Talib said that the boy was his
nephew and that his father had died before the child was born. You have told the truth,
Said Bahira and added! Take your nephew back to your country and save him against the
Jews, for by Allah, if they see him and know about him what I know, they will do him
evil, a great future lies before this nephew of you”. (Watt, 1953:36-37)
3. Recognizing the miraculous childhood of Prophet Muhammad (peace and blessings of
Allah be upon him) William Montgomery Watt discusses the story told by Prophet’s
(peace and blessings of Allah be upon him) fostermother Halima and narrates:
“Not a woman of us but had the Messenger of God (God bless and preserve him) offered
to her; but when she heard he was an orphan she refused him. We were thinking of the
present we would get from the child’s father. We kept saying, An orphan! What are his 35
mother and grandfather likely to do! So we did not want him. Every woman in our party
found baby except myself. So when we agreed to leave for home. I said to my man, By
God, I do not like to go back with the other women without any baby. By God I will have
that orphan. That will not do you any harm, he said; perhaps God will bless us through
him. So I went and took him, she continued, and my only reason was that I had not found
any other baby. After taking him, I returned with him to where my stuff was; then I
placed him on my bosom and gave him my breasts with whatever milk he wanted, he
drank till he had enough, and his brother (sc. her own baby) drank too; both had enough
and then both slept, although we had got no sleep with the baby previously. My husband
got up and went to that old she-camel of ours and to his surprise she had plenty of milk.
He milked her, and he and I drank our full and then had an excellent night. In the morning
my husband would say, By God, Halimah, you know you have taken a blessed creature;
and I replied, By God, I hope so. Then we set out, she continued, and I rode my she-ass.
They could not keep up with me, so that my companions would say to me, Confound you,
blint Abī Dhu’ayb, wait for us. Is this not the ass you rode on the outward journey? Yes,
By God, the very same, I would reply. By God, something has happened to her, they
would say.” (Watt, 1953:33)
4. Once again William Montgomery watt accepts the fact about the Prophet (peace and
blessings of Allah be upon him) that he was a Prophet (peace and blessings of Allah be
upon him) by birth. His opinions are summarized below:
“We returned with him and some months after our coming By God, he was among our
lambs with his brother behind our tents, when his brother came to us hurrying and said to
me and to his father; That brother of mine from Quraysh-two men with white clothes
have taken him and laid him down and split his body open, and they are stirring him up
inside. So I and his father went out to him and found him standing looking pale. I clasped
him and so did his father and we say to him, what is wrong with you, my son? Two men
with white clothes came to me, he said, and split open my breast and looked for
something in it, I do not know what. We took him back to our tent, and his father said to 36
me, Halimah, I am afraid something has happened to this boy; take him to his family
before there is anything about him to be noticed. So we carried him and brought him to
his mother. What has made you come, nurse, she said, seeing you were so eager to have
him with you? God has made my son grow up, I answered; I have finished my job, and I
am afraid he may have an accident, so I have brought him to you as you desire. That is
not what is worrying you, she said; tell me the truth about it. She did not leave me alone
until I told her the story, then it is the devil you are afraid of for him, she asked. Yes, I
said. No, By God, she replied; the devil has no hold on him; my son is going to be
something; shall I tell you about him? Yes, I said. When I was carrying him, she went on;
a light went out from me that lit up for me the palaces of Busra’ in the land of Syria. I
never saw a pregnancy that was lighter and easier for me than with him. At his birth when
he was delivered, there he was placing his hands on the ground and lifting his head up.
Leave him now; and a safe journey home.” (Watt, 1953:33) 1.5 The Life of the Prophet (peace and blessings of Allah be upon him) from Birth to Youth
About the year of birth of the Prophet Muhammad (peace and blessings of Allah be upon him), the death of his father before birth, about his grandfather and his foster-mother
William Montgomery Watt writes:
1. “Muhammad (peace and blessings of Allah be upon him) was born in the year of the
Elephant; The year of the Abraha’s unsuccessful expedition against Mecca. This is
usually held to be 570 AD. He was probably a posthumous child and was under the care
of his grandfather ‘Abd al-Muṭṭalib. It was the custom in Mecca for the upper classes
gave their children to fostermother of nomadic tribes. This was done with Muhammad
(peace and blessings of Allah be upon him) for two years or longer. His fostermother was
Halima (may Allah be pleased with her). Misfortune was piled upon misfortune for the
orphan. When he was six his mother died, and two years later his grandfather.” (Watt,
1953:33) 37
2. William Montgomery Watt tells about the war fought between different tribes of Mecca
and role of Prophet Muhammad (peace and blessings of Allah be upon him) and this
expedition was for upright of justice. He elaborates it in the following words:
“About the Prophet Muhammad (peace and blessings of Allah be upon him) teenage,
when the war of Fijar took place the Prophet Muhammad (peace and blessings of Allah
be upon him) was between fifteen and twenty, and he is said to have played a small part
in the fighting at the side of his uncle. He was probably also present at the formation of
the Hilf al Fudul, and in later years, is said to have expressed approbation of it. Its aim
was to uphold principles of justice against the malpractices of the stronger and richer
tribes and that was an aim very close to certain aspect of Qur’ānic Teaching.” (Watt,
1953:33)
3. About Prophet Muhammad’s (peace and blessings of Allah be upon him) childhood
William Montgomery Watt produces the fact through his (peace and blessings of Allah be
upon him) fostermother that how and why she had him. What type of blessing of God
rewarded to her after she had he and come back to her stuff? William Montgomery Watt
summarizes the story in following way:
“Every woman of our party found a baby except myself. So when we agreed to leave for
home, I said to my man, By God, I will go to that orphan and take him By God, I do not
like to go back with the other woman without any baby. That will not do you any harm,
he said; perhaps God will bless us through him. So I went and took him, she continued,
and my only reason was that I had not found any other baby. After taking him, I returned
with him where my stuff was, then I placed him on my bosom and gave him my breast
with whatever milk he wanted. He drank till he had enough, and his brother (her own
baby) drank too, both had enough and then slept, although we had taken no sleep with the
baby previously. My husband got up and went to that old she-camel of our and to his
surprise she had plenty of milk. He milked her, and he and I drank our full and then had
an excellent night. In the morning my husband would say, By God, Halima you know you
have taken a best creature, and I replied, By God I hope so.” (Watt, 1953:34) 38
4. Again William Montgomery Watt elaborates another wonderful incident about Prophet
(peace and blessings of Allah be upon him) which has also come through Prophet’s
foster- mother. She tells us the excellency of the baby before youth and announcement of
Prophethood, that what type of eminent child was Muhammad (peace and blessings of
Allah be upon him). William Montgomery Watt writes in following words:
“We took him to his mother but we were as keen as anything, to have him stay among us,
for the blessings we saw he brought. We speak to his mother and said to her, perhaps you
would leave my son with me until he grew up, and for I am afraid he may get the Mecca
plague. We kept at her until she sent back to him with us. We returned with him and some
months after coming, By God, he was among our lambs with his brother behind our tent.
When his brother came to us hurrying and said to me and to his father; that brother of
mine from Quraysh – Two men with white clothes have taken him and laid him down and
split his body open, and they are stirring him up inside. So I and his father went out to
him and found standing looking pale. I enclosed him and so did his father and we say to
him, what is wrong with you my son? Two men with white clothes came to me, he said,
and split open my body and looked for something in it, I do not know what. We took him
back to our tent, and his father said to me, Halima, I am afraid something has happened to
this boy, take him to his family, before there is anything about him to be noticed. So we
carried him and “brought him his mother, what has made you come, nurse, she said,
seeing, you were so eager to have him with you? God has made my son grow up, I
answered, I have finished my Job, and I am afraid he may have an accident, so I have
brought him to you as you desire; tell me the truth about it. She did not leave me alone
until I told her the story. Then it is the devil you are afraid of, for him, she asked, yes I
said. No, By God, she replied, the devil has no hold on him, “My son is going to be
something, shall I not tell you about Him? Yes, I said, “when I was carrying him, she
went on; a light went out from me that it lit up for me the palaces of Busra in the land of
Syria. I never saw a pregnancy that was lighter and easier for me than with him. At his 39
birth when he was delivered, there he was placing his hands on ground and lifting his
head up. Leave him up now; and a safe journey home.” (Watt, 1953:35.36)
Once again Mantgomery watt tells a very important event of Prophets Muhammad (peace
and blessings of Allah be upon him) boyhood when the travelling to Syria and meeting
with chirstian priest Bahira that was occurred before the announcement of Prophethood,
is narrated as follows:
“Then when the party had finished eating and had broken up, Bahira went up to him,
Prophet Muhammad and said, young man I adjure you by al-Lat and al-Uzaa to answer
my questions. Bahira said that to him only because he had heard his people swearing by
these two. He say that the messenger of God said to him, do not ask me one by al-Lat and
al-Uzza, for By God, there is absolutely nothing. I detest so much as these two. So Bahira
said to him, then, in God name answer what I ask you. Ask what seems good to you, he
said, so Bahira began to ask him certain particulars of his condition in sleep, his outward
appearance and his affairs. Then the Messenger of God set about answering him and what
he said agreed with the description of him Bahira’s (book) when he finished Bahira went
up to his uncle, Abū Talib, and said, how is this youth related to you? He said, “he is my
son. Bahira said to him, he is not your son”. This young man’s father cannot be alived. He
said indeed. He is my brother’s son. What did his father do? He said, he died, he said
while his mother was pregnant with him. True, he said, return to your country with your
nephew, and take care of him against the Jews, for By God, if they see him and know
what I know about him, they will desire evil, for great importance is in store for this of
your nephew. So his uncle Abū Talib set out with him quickly and soon reached Mecca
on the completion of their trade with Syria.”(Watt, 1953:37-38)
5. William Montgomery Watt has also described the marriage of Prophet (peace and
blessings of Allah be upon him) with Khudija Bint Khuwaylid in the following words:
“The turning point in the early part of Muhammad’s career is his marriage with Khudija
bint Khuwaylid. The Traditional account is that when Khudija heard of the honesty,
Trustworthiness and high moral character of the Prophet Muhammad (peace and 40
blessings of Allah be upon him) ; She invited him to act as her agent on a carvan journey
to Syria. She had two husbands of whom the second had been of the clan of Makhzūm,
but she now traded on her own account by means of agents. Khadija was so pleased with
the result of the Prophet Muhammad (peace and blessings of Allah be upon him)
stewardship and so impressed by his personality that she made an offer of marriage to
him, which he accepted. She is said to have been forty at this time and Prophet
Muhammad (peace and blessings of Allah be upon him) was of twenty five.” (Watt,
1953:39)
Conclusion: Non-Muslims writers have proved through their statements given above that there was no parallel of Prophet Muhammad (peace and blessings of Allah be upon him) in the age of infancy, childhood and youth in entire universe. 1.6 Objections of the Orientalists Regarding the Lack of Literature Pertaining to Prophet’s Childhood Controversy regarding Jahiliyyah period:
Various orientalists have discussed the controversies regarding the lack of literature pertaining to the Prophet’s (peace and blessings of Allah be upon him) childhood in their books. There is no unanimity of views among them on this topic. Their views are reproduced below:
1. “The term Jahiliyyah is generally translated by the orientalists as ‘ignorance or barbarism’
and they take it to refer to the period before the rise of Islam. Writing early in the
twentieth century, R.A Nicholson divided Arabian history into three periods. The sabaen
and Himariyte period (800 B.C 500 A.C) the pre-Islamic period (‘500-622A.C’) and the
Muhammad period, he called the second period ‘the age of ignorance or barbarism’ in
explanatory note, he states ‘Strictly speaking’ That Jahiliyyah includes the whole time
between Adam (A.S) and down to Muhammad (peace and blessings of Allah be upon
him). While dealing with the history and legends of the pagan Arabs, he further states:
‘Muhammad (peace and blessings of Allah be upon him) includes the whole period of 41
Arabian History from the earliest times down to the establishment of Islam in the term
Jahiliyyah.” (Nicholson, 1976:246)
2. Goldzihar also rejects the opinion of R.A Nicholson and seconded the view point of P.K.
Hitti, P.De Lacy Johnstone and Samuel M. Zwember and contended that no such idea of
Jahiliyyah be accepted about such cultured and lettered atmosphere as developed by the
south Arabia. The orientalist Goldziher observed that the “term Jahiliyyah (jahl) was to be
understood not as an antonym of (‘ilm) but of (hilm) and that it should therefore be taken
to mean not so much ‘ignorance’ as ‘wildness’ ‘savagery’ the tribal pride and endless
tribal feuds, he cut off revenge and other pagan characteristics that Islam sought to
remove. He further following the description of Nicholson who asserts in this respect as
follows: “that in the sense of Jahiliyyah tends from the creation of Adam down to the
mission of Muhammad (Peace and blessings of Allah be upon him). In Reality it “mean
that the period in which Arabian had no dispensation, no inspired prophet, no revealed
book, for ignorance and barbarism can hardly be applied to such a cultured and lettered
society as that developed by the South Arabian.” (Goldziher, 1971:225)
3. P.K. Hitti rejects the objection of Jahyliyyah by coding a historical reference that this
objection has no worth in it because in every era God had sent Prophets (may Allah be
pleased with them) and they were highly qualified people of the society. P.K Hitti
amended the defination namely that of “Jahiliyyah is the period in which Arabia had no
dispensation, no inspired prophet, no revealed book, is equally no cognizant of some very
essential elements of Jahiliyyah and is at its best ingenious. It is the result of the some
confusion about the meaning of being ignorance or barbarism. No doubt that the period
before the emergence of Islam there was barbarism and ignorance due to which they
killed their baby daughters alive. But as a whole from Adam till the period of the last
Prophet (peace and blessings of Allah be upon him), it cannot be termed as jahiliyyah
because other prophets also spread knowledge in their time.” (Hitti, 1986:87)
Conclusively: Some of orientalists had adopted envious way of research about the life span of the childhood of Muhammad (peace and blessings of Allah be upon him) and called this 42 period a period of Jahiliyyah; but majority of them had contradicted and rejected the igneous and obnoxious view point of their companions and termed this period as a cultured and lettered period. It is a positive message on the part of Prophet’s (peace and blessings of Allah be upon him) life to western people. So that they could think independently and could follow the Prophet’s (peace and blessings of Allah be upon him) teachings by their free will. 1.7 Controversy Regarding Lack of Literature about Prophet’s (peace and blessings of Allah be upon him) Childhood
1. P.De Lacy Johnstone comments are wonderful and he has narrated them in these lines:
“The Arab of the desert then, as we find him in his poetry, was brave, generous,
hospitable and loyal of heart. No sacrifice was too great, or any danger too terrible, for
him to meet in the course of his family, his tribe, his guest, love for friends or wife or
child pride in his own valour and exploits, and in the glory of his clan, and its connection
laments for worthy dead, and passionate cries for vengeance, or savages delight in
wreaking it, strange weary pictures of dimly guessed existence beyond the joys and
troubles of life are past. All these we find in old Arab poetry literature of the desert was
preserved “Living on the lips of men” and graven on the tablets of their hearts. The
perfect warrior was also a famous poet, and the name of many poetesses adorns the Arabs
bead roll of glory.” (Johnstone, 1901:17-18)
2. Another oriental scholar Samuel M. Zwember in his book “Across the world of Islam”
gives a reference from Muir Book “ef Muir” vol. I, part. Viii and vol. III, p. 123. “it is
evident that writing of some sort says Muir, was known and practiced at Mecca long
before A.D 560. At all events, the frequent notice of written papers leaves no room to
doubt that Arabic writing well known, and not uncommonly practiced there in
Muhammad’s early days. I cannot think with veil, that any great want of writing material
could have been felt, even by the poorer Muslims in the early days of Islam reed and
palms- leaves would be wanting.” (Zewember, 52)
Conclusively: The literary rate of Arabs during a course of Prophet (peace and blessings of
Allah be upon him) era has been described in clear & visionary way by P.De Lacy Johnstone 43 and Samuel M. Zwember in their books. It was objected that there was lack of literacy in period of the Prophet Muhammad (peace and blessings of Allah be upon him) childhood but later on they have rejected it themselves.
Conclusion: In chapter one family background of the Prophet (peace and blessings of Allah be upon him) has been discussed. The Orientalists raised objections against the glad tidings of the Prophet Muhammad (peace and blessings of Allah be upon him) that he was not prophet by birth. References given in the books of Judaism and Christianity have been quoted to reject this objection. Life of the Prophet Muhammad (peace and blessings of Allah be upon him) has also been mentioned from birth to youth by the Orientalists. An objection has been made to the era of Prophet Muhammad (peace and blessings of Allah be upon him) regarding the lack of literature. Just after this objection, the Orientalists’ dichotomy comes into sight and the objection of lack of literature about his childhood is automatically erased by their statesments.
44
Chapter No. 2
Objections on the Prophethood of Muhammad (peace and blessings of Allah be upon him) 2.1 Muhammad (peace and blessings of Allah be upon him) as Pseudo Prophet
Since long the orientalists have been trying to show the dark and opaque picture of
Prophet Muhammad (peace and blessings of Allah be upon him) to the Western world. In this chapter objections raised against the Prophet (peace and blessings of Allah be upon him) would be discussed at first then repudiation in the light of their own writings and views would be highlighted.
1. At some places orientalists had tried to prove that Muhammad (peace and blessings of
Allah be upon him) was pseudo prophet but Michael D. Lemonick is making the person
of Ibrahim and Moses doubtful and proves them patriarch and legendary hero. But the
Holy Qur’ān has approved their identity as Prophets. Michael D. Lemonick narrates:
“He was the father of Judaism. The man who was willing to kill his Son Isac just because
God told him to, but the year of the searching have convinced all but the most
conservative experts said that Ibrahim and rest of the patriarchs were inventions of the
Bible’s authors.” (Lemonick, 1995:48)
“Biblical epics not withstanding many scholars contend that Moses was legendary hero
created by the Hebrews to install a feeling of national identity and solidarity. Apart from
the Bible, there is no evidence at such a man ever lived.” (Lemonick, 1995:48)
2. The Qur’ānic teaching declared the authentic stories related to the exodus of Jews from
Egypt and were wandering through deserts senai but the scientists of Jews community
term this a fake story and states as follows:
“If they really spent forty years wandering in the desert after fleeing Egypt. The Israelities
should have left at least a few traces. But through scientists have evidences of human
occupation in the senai dating that Israelities were ever there.” (Lemonick, 1995:49) 45
3. William Montgomery Watt says that the Prophet Muhammad (peace and blessings of
Allah be upon him) was not receiving the divine revelation. He (peace and blessings of
Allah be upon him) was not a prophet but must have regarded himself as a prophet of
God. According to Watt, he was not a messenger sent by God. He narrates:
“For Muslims Tradition the Qur’ān is thus word or speech of God, and Muhammad
himself must also have regarded it in this way. Moreover he must have been convinced
that he was able to distinguish between his own thoughts and the message that came to
him from outside himself…… To say that Muhammad was sincere does not imply that he
was correct in his beliefs. A man may be sincere but mistaken what seems to man to come
from outside himself, may actually come from his unconscious”. (Watt, 1961:14)
2.1.1 Got Help of Judeo-Christian Priests
The Orientalist writer William Muir says that the Prophet Muhammad (peace and blessings of Allah be upon him) was not a Prophet of God. In fact, he was pseudo Prophet and got help of Judeo-Christian priests at first, then in the light of this help he announced his Prophethood.
1. Muir’s views are produced as follows:
“Muhammad obtained his knowledge of Judaism and Christianity through his contact
with the followers of those religions in Makah, Medina and the ‘Ukaz fair’ as well as in
the course of his trade journeys to Syria. Even as a child he is said to have seen the Jews
at Medina heard of their synagogue and worship, and learned to respect the man that
feared God.” (Muir, 1923:17)
Margoliouth and William Muir adopted similar way of expression on the person of
Prophet Muhammad (peace and blessings of Allah be upon him).In this regard
Margoliouth comments are given below: “In the course of such activities, he is said to
have picked up information, most of it, from conversation (e.g.) at wine – shop listening
to story tellers among whom were “Jewish dealers who traded in clothes.” (Margoliouth,
1985:135) 46
2. The following the footsteps of Muir, Margoliouth once again denigrates the Prophet’s
person and called him pseudo Prophet when it is said: “That the Prophet Muhammad’s
knowledge about these two systems was faulty and superficial. However, the time went
on and the Prophet’s knowledge about the Biblical stories improved. His knowledge of
the Biblical stories became somewhat more accurate and though this greater than degree
of accuracy may have at time been due to the Prophet Muhammad’s memory, it is more
likely that he took such opportunities as offered of acquiring more information and
Muhammad got the idea of a Prophet of a Divine revelation of book etc., from the Jews
and Christians.” (Margoliouth, 1985:136)
3. Montgomery Watt writes in his book “Muhammad Prophet and Statesman” that Islam is
not a divinely religion and the Prophet (peace and blessings of Allah be upon him) was
not a revealed Prophet but he was the creation of some of the condition resting in Mecca.
He writes:
“It is axiomatic (real fact) that the new religion movement of Islam must somehow or
other has risen out of the conditions in Mecca in Muhammad’s time. A new religion
cannot come into being without a sufficient motive. In the experience of Muhammad and
his early followers there must have been some need which was satisfied by the practices
and doctrine of the embryonic religion.” (Watt, 1961:14)
4. William Montgomery Watt adds more and tries to prove that the Prophet Muhammad
(peace and blessings of Allah be upon him) was not a divinely revealed prophet but he
due to his problematic life affairs thought deeply against the business banes imposed on
him by the Meccan merchants and laid down the foundation of a new system which was a
gist of his thoughts and later on named it Islam. He narrates in this respect in following
words:
“He had a talent for administration that would have enabled him to handle the biggest
operations then carries out in Mecca, but the great merchants excluded him form inner
circle. His own dissatisfaction made him more toward the unsatisfactory aspects of life in 47
Mecca. In these, hidden years he must have brooded over such matters. Eventually what
had been maturing in the inner depths was brought to light. (Watt, 1961:48)
5. Montgomery Watt tries to prove that Prophet Muhammad (peace and blessing of Allah be
upon him) was not a true Prophet: “But he observed the unsatisfactory social conditions
of the Arabs and announced the reforms the in the name of religious monotheism. The
power of Jews and Christians was also divided due to the support of Byzantine and
Persian Empires.” He narrates again: “That Muhammad having observed the
unsatisfactory social condition of his land and people, and having been convinced of the
need for bringing about a reformation, though that this could be done by means of a
revelation or religion. Though in a guarded way that Muhammad launched a new
monotheistic movement in order to avoid the political implications of adopting Judaism
and Christianity. For the Christianity was lined with the Byzantine and the Abyssinian
empires and Judaism had supported the Persian Empire. In fact, Islam gave the Arabs the
monotheism independence of the empires.” (Watt, 1961:14) 2.1.2 Similarities Between Judeo – Christian Teachings (Turah, Injeel) and the Teachings of the Prophet Muhammad (peace and blessings of Allah be upon him)
An effort is being made to prove that Islam and the teachings of Prophet Muhammad
(peace and blessings of Allah be upon him) are not a part of revelation. The Prophet
Muhammad (peace and blessings of Allah be upon him) has not received any revelation like
Moses and Jesus Christ, but presented their messages in his own name. Orientalists like.
Arthur Jeffery, P. De Lacy Johnstone, William Montgomery Watt, Maxime Rodinson and
Rodwell have alleged the Prophet (peace and blessings of Allah be upon him):
1. Arthur Jeffery tries to prove that the teaching of the Prophet were self made. He also
attached this struggle to the Judeo-Christians teaching and says that Prophet (peace and
blessings of Allah be upon him) was very scrupulously and prepared a book on the
pattern of Old and New-Testaments. He also tries to prove that it was not a revelation but
only a self made book which was prepared by the Prophet (peace and blessings of Allah
be upon him) and assembled by his companions after his death. He writes: “The Qur’ān is 48
a scripture of Islam. It is called the Noble Qur’ān, the Glorious Qur’ān, the Mighty
Qur’ān, but never the Holy Qur’ān save by modern western educated Muslim.” Who are
imitating the title the Holy Bible. It contains the substance of Muhammad’s deliverance
during twenty odd years of his public ministry. It is clear that he has been preparing a
book for his community which would be for them what the old testament was for the Jews
and the new testament for the Christians, but he died before his book was ready, and what
we have in the Qur’ān is what his followers were able together after his death and issue as
the corpus of his revelation.” (Jeffery, 2013:47)
2. P. De Lacy Johnstone writes: “That one influence, however which almost certainly had
greatly contributed to enlighten Muhammad and to shape his beliefs, come from central
Arabia, the state of Najar lying between Yemen and Najid and settled by the Harth tribe
(of Kohalnite Stock) had been Christianized by Syrian missionaries in the fifth century or
earlier and Qus, one of their bishops and famous orator, was heard by the future prophet,
when a youth, at the great hearty fair of Ukaz.” (Johnstone, 1901:72)
3. Again P. De Lacy Johnstone reiterates his point of view and says: “Then at the king’s
bidding, the Muslims declared how indeed they had followed the old idolatry till it
pleased Allah to send them His message, through His apostle man of noble birth and
blameless life, who has shown us “they said” by infallible signs, proofs of His mission,
and has taught us to cast away idols and to worship the only one God. He has commanded
us to abstain from the sins, to keep faith, to observe the times of fasting and of prayers, to
love our kinsmen, to pay tithes, to purify our lives and to follow after all virtues, therefore
do our enemies persecuted us, and therefore have we by our Prophet (peace and blessings
of Allah be upon him) command sought refuge and protection in the king’s country.”
(Johnstone, 1901:72)
4. He further quotes the reference of Mary and Jesus which were understood by the king
when the Prophet’s (peace and blessings of Allah be upon him), Cousin who recited the
verse from ‘Sūrah Maryum’. And when the king desired them to recite some part of their
Prophet’s wondrous message. They recited the first part of the chapter of Mary, wherein 49
is told the story of the birth both of John the Baptist and of Jesus Christ, down to the
account of Mary being fed with miraculous food, there upon the king and his bishops
were effected to tears, and said it was even as in their Gospel, and the king bade the
envoys begone, for they should in no wise succeed.” (Johnstone, 1901:73)
In this above cited passage it has been pointed out that there was similarity in the
religious teaching of Judaism, Christianity and Islam. No new system was required to be
introduced except that of Old-Testament or New-Testament and Islam had similar
preaching which was already at work in the society through diversion.
5. Montgomery Watt states: “The growth in accuracy of the acquaintance with Old
Testament stories that Muhammad’s knowledge of these stories was growing and
therefore was getting information from a person or persons familiar them.” (Watt,
1953:159-160)
6. William Montgomery Watt again says that teachings of the Prophet (peace and blessings
of Allah be upon him) and Qur’ānic verses are similarly to the monotheistic ideas and
death ideology of Judeo and Christianity. He elaborates his opinions in the following
words:
“The earliest passages of the Qur’ānic verses show that it stands with the tradition of
Judeo-Christian monotheism with its conceptions of God the creator, a
resurrection and judgment, and of revelation in later passages the dependence on the
Biblical tradition becomes over more marked, for they contain much material from the
Old and New Testament.” (Watt, 1953:159)
7. William Montgomery Watt uses his shrewd instinct when he became helpless after
thinking this that how did the Prophet had given such a dynamic and useful educational
system to the universe without having adopted any teaching set up and without instruction
of any experienced teacher. Then watt travels to the hypothesis and explicit his doubtful
thoughts in the following lines about the Prophet Muhammad (peace and blessings of
Allah be upon him). 50
“Here there are various possibilities. He might have met Jews and Christians and talked
about religious matters with them. There were Christians Arabs on the border of Syria.
Christian Arabs or Abyssinian from Yemen may have come to Mecca to trade or as
slaves. Some of the nomadic tribes or clans were Christians, but may still have come to
the annual trade fair at Mecca. There were also important Jewish groups settled at Medina
and other places. Thus opportunities for conversation certainly existed. Indeed
Muhammad is reported to have some talks with Waraqah Khadija’s Christian cousin and
during his life time his enemies tried to point to some of his contacts as source of his
revelation. He further says:
“The conclusion of this matter is that Muhammad received his knowledge of Biblical
conception in general (as distinct from the details of some of the stories) from the
intellectual environment of Mecca and not from reading or from the communication of
specific individuals. Islam thus in a sense belongs to the Judeo-Christian tradition because
it sprang up in a milieu (atmosphere) that was permeated by Biblical ideas.” (Watt,
1953:159)
8. Maxime Rodinson gives reference from the book ‘Muhammad’:
“To some worship ceremonies like keeping long fast by Jews that was called Ashira. He
says if there would no similarity in Judeo-Christianity in Islamic religion why does
Muhammad commanded his followers to keep the fast of Ashira. It proved that there was
no need of any new religion but only the Judeo-Christianity was enough for the universe.
But the Muhammad had given some personal ideas to the people. In this context Maxime
Rodinson says: “He was even impressed by the antiquity of this revelation and the fact
that the scriptures so far antidote those of other religions all of them contains reference to
them even where they super imposed matter of their own. The parallel message which he
brought to the Arabs could no conflict with an earlier revelation from the same source. He
Rodinson further says “similarly Muhammad (peace and blessings of Allah be upon him)
was much struck by the great fast, observed by the Jews on the tenth day of the month,
“Tishri Yon Hippur” the day of Atonement. ‘In Arabized Aramaic’, it was called the 51
Ashira the tenth. Muhammad (peace and blessings of Allah be upon him) decided that his
followers should observe it also. A time was also set aside for prayers in the middle of the
day, according to the Jewish customs. A revelation gives the faithful permission to eat the
food of the people of book and to marry their woman.” (Rodinson, 1971:158)
9. Rodwell comments on the word Ummi. He asserts that it means the person who did not
possess the knowledge of scripture. So Muhammad was also an Ummi and he was not
real Prophet in the eyes of Jews and Christians. In support of above cited comments
Rodwell gives his statement in a note chapter VII-. 157, “That the word Ummi (illiterate)
is equivalent to the Greek ethics and the Hebrew word goyim and was applied by the
Jews to those unacquainted with the scripture. He says and asserts to the contrary with a
view of providing his inspiration was well acquainted with the Bible histories.” (Rodwell,
1890:13)
10. George Sale tries to prove Prophet (peace and blessings of Allah be upon him) as a
pseudo Prophet and gives his opinions as follows:
“Muhammad seems not to have been ignorant of the enthusiastic operation of rhetoric on
the minds of men for which reason he has not only employed his utmost skill in these, his
pretended revelations to preserve that dignity and sublimity of style, which might not
seem unworthy of the majesty of that being, whom he gave out to be the author of them
and to imitate the Prophet Manner of the old testament: but he has neglected even the
other parts of the oratory, wherein he succeed so well, and so strangely captivated the
mind of the audience, that several of his opponents thought it the effect of witchcraft and
inclined as he sometime complains.” (Sale, 1890:48)
Conclusively: The orientalist’s writers Arthur Jeffery, William Muir, Margoliouth, P.De Lacy
Johnstone, Maxime Rodinson and Rodwell had tried to prove that Muhammad (peace and blessings of Allah be upon him) was not a real Prophet. They have made the references to
Torah, Injeel and Holy Qur’ān and tried to prove similarities among the revealed scriptures.
52
2.1.2.2 In the light of Old Traditions
1. The Orientalist writers tried to prove by the help of the references taken from the Genesis
and Psalm of David and the Holy Qur’ān that there was no need of new religion in the
Arab region. According to them the Prophet Muhammad (peace and blessings of Allah be
upon him) created a new religion by the help of Old and New Testament’s teachings.
When He (peace and blessings of Allah be upon him) had deeply studied and gained the
knowledge gathered from the book of Genesis and Psalm of David, then he announced a
new religion. They tried to prove their case by coding the Genesis; the Psalm and
Qur’ānic verses that had been compiled in a book entitled “Last but not least, The name
of Makka” which is also called Bakka. In the Qur’ān find mention in the Psalm of David,
together with the well too. Thus Psalms 86.4 says “who passing through the valley of
Bakka make it a well; the rain also filleth the pools of Bakka in the above passage is
clearly Bakka of the Qur’ān and the well is the well of zamzam. It is also noteworthy that
the ancient works on history and geography make mention of flood being caused at
Makka by occasional heavy rain, a feature not quite unknown even in modern time- thus
completing the identification with Makka – “The rain also filleth the pool. Thus in spite
of obvious discrepancies in the description of the Genesis it is consonance with all the
essential features in the Holy Qur’ān and Islamic account, and they combindly prove that
Hajara and Ismail were settled at Makka, according to the divine plan and provision.” ((i)
al-e-Imran 3:96 (ii) Genesis 32:5-9,21:16:20 (iii) Psalm 84:6)
2. George Sale alleged that the Prophet had got help of Judeo- Christians revealed books and
present it as a divine revelation from God to him in the shape of Qur’ān. He writes:
Several of which stories or circumstances of them are taken from the Old Testament but
many more from the apocryphal book and traditions of the Jews and Christians of those
ages, setup in the Koran as truth in opposition to the scriptures, which the Christians and
Jews are charged with having altered, and I am up to believe that few of none of the 53
revelation or circumstances in the Koran were invented by Muhammad, as is generally
supposed, it being easy to trace the greatest part of them much higher.” (Sale, 1890:45) 2.2 The Prophet (peace and blessings of Allah be upon him) Working for Worldly Benefits
1. In the followings passages Montgomery Watt follows the footsteps of Richard Bell, it has
been told that Prophet Muhammad (peace and blessings of Allah be upon him) was not
against idolatry, polytheism and other faiths which means that when the affairs were not
in favor of the Prophet (peace and blessings of Allah be upon him) he did not negate other
religions. When the Prophet (peace and blessings of Allah be upon him) got power, he
announced his new and self made faith. Montgomery Watt writes:
“Prophet (peace and blessings of Allah be upon him) at the beginning, simply developed
some vague ideas about monotheism but particularly stressed only the goodness and
power of God and man’s duty of gratitude to Him. In advancing this theory watt simply
adopts and develops the view of his predecessor Richard Bell who suggests that “The
beginning with Muhammad (peace and blessings of Allah be upon him) did not speak
against the other gods but simply set forth the claims of Allah (Almighty) to gratitude.”
(Watt, 1953:69)
2. Allah (Almighty) has already decided and announced that there would be no omission or
deletion in the Holy Qur’ān; but in the following paragraph William Montgomery Watt
says that in the beginning the Prophet Muhammad (peace and blessings of Allah be upon
him) has forgotten some verses, it was possible the Qur’ān is an invented book. Whereas
it is not fact. However, the opinion of Montgomery Watt on the topic is stated below:
“It is next to be noted, however, that in one or two passages the Qur’ān envisage the
possibility that Muhammad may forget certain verses and this of course, tantamount to
version by omission or deletion, even though the forgetting is caused by God.
Incidentally, this implies that the revelation was not written down”. (Watt, 1953:69) 54
3. In the following lines George Sale conspires to prove that the Prophet Muhammad was a
self made messenger of God and his book The Koran was also in different version. He
articulated it as follows:
“Having mentioned the different editions of Koran, it may not be amiss to acquaint the
reader that there are seven principle editions. If I may so call them, or ancient copies of
the book; two of which were published and used at Medina, a third at Mecca, a fourth at
Cufa, a fifth at Busra, a sixth at Syria, a seventh called the common or vulgar edition.”
(Sale, 1890:45)
4. In the Encyclopedia of Britannica George Sale’s descendants Richard Bell and others
contradicts him and turn down his opinion on message of Prophet in shape of Holy
Qur’ān. The writer of the thesis of Encyclopedia of Britannica narrates as follows:
5. “This recession of ‘Uthman thus became the only standard text for the whole Muslims
world up to the present day. (Encyclopedia of Britannica, 16-24/20)
2.2.1 Only Known as Mercenary Soothsayer
Non-Muslims often do blasphemyous acts in their conversation and writings. On the same pattern Maxime Rodinson, William Muir and Montgomery Watt tried to give remark very carelessly about the Prophet Muhammad (peace and blessings of Allah be upon him).
They have used very menial and low level words in the honour of the Prophet (peace and blessings of Allah be upon him).
1. Maxime Rodinson refers in his book “Muhammad” and says: “Pro Islamic Arabia had its
own share of such men. Arab poets were believed to be inspired by a spirit. Above all
there was the Kahin or Soothsayer a word etymologically related to the Kahin or the
priest of the Jews. The Kahin had a vision but what was more important, they also
possessed familiar spirits which they called companion or friends or “seers” and which
spoke through their mouths. The spirit inspiration took the form of a vague mumbling or
of short staccato rhymed phrases with repeated oaths which called freely on the names of 55
stars, morning and evening, plants and animals all delivered in a breathless, rhythmic
voice which made a great impression in the audience. While they were prophesying in
this way, the kahin would cover themselves with their cloaks they were highly respected
appealed to and consulted as oracles and advisors in both public and private matter.
Muhammad (peace and blessings of Allah be upon him) had many traits in common with
the Kahin as his contemporaries could not fail to notice psychologically he belonged,
undoubtedly, to the same type”. (Rodinson, 1971:57)
2. The term ‘Mercenary Soothsayer’ is used for a person who uses to deceive the other for
his personal interest, ambitions and benefits. This term is also used for a person who tries
to get a lot of money and wealth for giving an injurious loses to the humanity. To prove
the Prophet (peace and blessings of Allah be upon him) as mercenary soothsayer. William
Muir give his opinions as follows:
“Behind the quite retiring exterior of Mahomet, lay hid a high resolve a singleness and
unity of purpose, a strength and fixedness of will, a sublime determination, destined to
achieve the marvelous work of bowing towards himself the hearts of all Arabia as the
heart of one man.” (Muir, 1923:25-26)
3. Muir further adds: “This ambition was reinforced after Muhammad’s arbitration in setting
the black stone at the time of rebuilding the Kaabah, which promoted the idea of his being
chosen of God to be the Prophet of his people.” (Muir, 1923:26)
4. Speaking on the same pattern Margoliouth asserts: “Now, from the Qur’ān, that
Muhammad was a young man of promise and that of his ambition we have evident in the
comfort which his notoriety afford him at time when few things were going well with his
project: “Have we not expand thy breast and exalted thy name? It the form of which the
divine consolation takes, when the Prophet is in trouble. Expansion of the breast,
organization of life about a new centre. And celebrity were then thins for which he
yearned. Margoliouth even suggests that it was the Prophet’s (peace and blessings of 56
Allah be upon him) ambition and love for achieving personal distinctions which prompted
him to participate in Fijar War.” (Margoliouth, 1985:64-65)
5. Montgomery Watt puts his shrewd and obnoxious ideas to prove that Prophet Muhammad
(peace and blessings of Allah be upon him) was ambitious to become a statesman so he
used the name of religion for achieving his worldly goal. He states:
6. “Prophet was actuated by a sense of deprivation which was produced, first by the absence
of a father during his childhood and secondly, by “his exclusion from the most lucrative
trade.” He further says in support of his opinions:
“It was most probable his consciousness of having great organizing ability, that made
Muhammad (peace and blessings of Allah be upon him) turn to brood over the general
state of affair in Mecca.” (Watt, 1953:50-51)
2.2.2 Epileptic Effects on the Prophet’s Mind
The pedigree of the Prophet Muhammad (peace and blessings of Allah be upon him) had already been kept transparent by God Almighty Himself. The Maternal and Paternal lineage of the Prophet Muhammad (peace and blessings of Allah be upon him) always consisted of honest, just, valor, chaste, foresighted, social reformers, healthy and beautiful people. The Prophet Muhammad (peace and blessings of Allah be upon him) was the superior one to all of the Prophets of Allah Almighty. He (peace and blessings of Allah be upon him) and his parents had all these qualities. The health of the Prophet (peace and blessings of Allah be upon him) was superior to all of the other sages but the orientalists writers put the blame of epileptic effects upon the Prophet Muhammad (peace and blessings of Allah be upon him).
This blame is not based on solid facts because the adventurous life of the Prophet (peace and blessings of Allah be upon him) proves that if he was patient, he could not have delivered such kind of great services for the prosperity of mankind.
1. Syed Ahmed Khan highlights the satanic comments of Greek orientalists in which they
try to disgrace the Prophet (peace and blessings of Allah be upon him). They linked this 57
process with side effect of hypochondria. It is a wrong opinion. We will once again say
that a patient of such disease cannot lead healthy life. He cannot do any work. But the
Prophet Muhammad (peace and blessings of Allah be upon him) adventurous activities
reject these objections without any further proof. However, the negative comments of the
William Muir are given as follows:
“Since his boyhood, a lifelong patient of epilepsy or falling disease. The disinclination
originated with the Greeks and was then taken up by subsequent writers, they have
translated the words and “as the Hypochondria disease.” (Syed Ahmad Khan, 1981:388)
2. William Muir has also committed the same crime as the Greek writers had done. He
declares that the Prophet (peace and blessings of Allah be upon him) was a patient of fits
of epilepsy. He writes: “It was probably a fit of epilepsy, if we are right in regarding the
attacks which alarmed Halima as fits of nervous or epilepsy nature, the exhibit in the
constitution of Mahomet the normal marks of those excites state and ecstatic swoon
which perhaps suggest to his mind the idea of inspiration, as by his followers they were
undoubtedly taken to be evidence of it.” (Muir, 1923:21-24) 2.3 Repudiation of Objections Raised by Orientalists with their Own Statements
Islam is a universal religion. It arranges a system for the betterment of all mankind.
This system takes the responsibilities of giving justice to the entire creation of Almighty
Allah. No discrimination of caste, clan or tribe is to be given any weightage in the case of providing basic human rights and doing justice to the offsprings of Adam (upon him be greeting of Allah).
The orientalists have used much abused language against the Prophet Muhammad
(peace and blessings of Allah be upon him) calling him pseudo- prophet, mercenary soothsayer etc. They also blamed that the Prophet Muhammad (peace and blessings of Allah be upon him) had an ambition of becoming a famous personality that is why he announced a new religion. They say that the Prophet (peace and blessings of Allah be upon him) imitated 58 the Jueo-Christianity teachings and announced a new religion in the light of above religious information. The other orientalists had contradicted the objections of William Muir, P. De
Lacy Johnstone, Margoliouth, Montgomery Watt, Maxime Rodinson and Richard Bell etc., in the following passages. 2.3.1 The Prophet Muhammad (peace and blessings of Allah be upon him) a Man of Glorious Character and True Messenger of God
1. Many orientalists had blamed that the Prophet Muhammad (peace and blessings of Allah
be upon him) had got help of Judeo Christian priests, scholars and from Old and New
Testaments in creating a new religion namely Islam. They called Qur’ān as a part of
Bibles (Old Testament and New Testament). But in the following passage Maurice
Bucaille has recognized the truthfulness of the teaching of the Prophet (peace and
blessings of Allah be upon him) and his revealed book, the glorious Qur’ān that is clearly
contradiction of blames of orientalists:
“These scientific considerations which are very specific to Qur’ān, greatly surprised me at
first until then, had not thought it possible for one to find so many statements in a text
implied more than thirteen centuries ago referring to extremely diverse subjects and all of
them totally in keeping with modern scientific knowledge.” (M. Karam Shah,
1989:6/237-238)
2. Furthermore, Bucaille accepts the Prophet (peace and blessings of Allah be upon him) as
a real prophet of God and his message as a divine message in following lines.
“What initially strikes the reader confronted for the first time with a text of his this kind is
the sheer abundance of subject discussed: The creation, astronomy, the explanation of
certain matters concerning earth, and the animal and the vegetable kingdoms and human
reproductions”. (M. Karam Shah, 1989:6/126)
Contradicting the fake explanations of other Orientals writers Maurice Bucaille proves
that Bible is not in its really shape whereas, it has been elapsed fourteen hundred years to
the receipt of The Glorious Qur’ān but its message has happened no omission or deletion. 59
Rather respect, honour and fame of the Prophet (peace and blessings of Allah be upon
him) is being increased in the followers of Islam. He writes:
“Where as momental errors are to be found in the Bible. I could not find a single error in
the Qur’ān. I had to stop and ask myself: If a man was author of the Qur’ān how could he
have written facts in the seventh century A.D that today are shown to be in keeping with
modern scientific knowledge? There was absolutely no doubt about it. The text of the
Qur’ān we have today is most definitely a text of the period….what human explanation
can to be this observation? In my opinion there is no explanation, there is no special
reason why an inhabitant of the Arabia peninsula should at a time when king Dagobert
was reigning in France (629-639 A.D) have had a scientific knowledge on certain subject
that was ten centuries a head of our own”. (M. Karam Shah, 1989:6/457)
3. H.A.R. Gibb has described the moral, religious and spiritual beauties of the Prophet
Muhammad (peace and blessings of Allah be upon him) in followings lines: “Whatever
the worldly motive may from time to time have unconsciously influenced his course of
actions, upon His fundamental purpose remained exclusively religious to the end, military
and diplomatic action. For he never used the former if the later sufficed and after the
surrender of Meccan purely military operations were discontinued and were regarded by
him as an instrumental for bringing moral and religious influence to bear on the proud
and intractable tribesmen. It must be added that every historical consideration which can
be applied to the situation bear out the rightness of his views.” (Gibb, 1911:31)
In above lines H.A.R. Gibb opinion purely are based on humanitarian skill no other
worldly business was involved in it. Moreover, these are only to prove Prophet
Muhammad (peace and blessings of Allah be upon him) as pious personality of the world.
4. H.A.R. Gibb, further says: “For it must be confessed that the figure of Muhammad has
suffered greatly from the hodge – podge of trivialities furthered upon him by later
generation of his followers yet though the mass of all – too – human detail there, shine
out unmistakably a largeness of humanity, sympathy for the weak, a gentleness that
seldom turned to anger save when dishonor seemed to be done to God, something even of 60
shyness in personal intercourse and a glint of humor-all of which contrast so strongly with
the prevailing temper and spirit of his age and of his follower that it cannot be other than
a reflection of the real man.” (Gibb, 1911:31)
5. H.A.R. Gibb further asserts about the mystical personality of the Prophet (peace and
blessings of Allah be upon him) in a later chapter: “It will be seen how sūfis fitted
Muhammad into mystical cosmology and system of saint worship. By this time
idealization of the Prophet had passed from the field of the ethic into something like a
necessity of the spiritual life; but however for it went, Muslims thought never quite lost
touch with the human figure of Muhammad Ibn ‘Abdullah, the man of Mecca.”(Gibb,
1911:34)
6. Karen Armstrong has explained that the Prophet Muhammad (peace and blessings of
Allah be upon him) was not an imposter. He did not spread Islam by the help of swords.
Islam is not infidel religion. She comments and writes as follows:
“Western scholars denounced Islam as a blasphemous faith and its prophet as the great
pretender, who had founded a violent religion of the sword in order to conquer the
world”. Mahomet became a bogy to the people of Europe word is used by mothers to
frighten disobedient children. In Mummer’s plays he was presented as enemy of western
civilization who fought our own brave St George. This inaccurate image of Islam became
one of the received ideas of Europe and it continues to affect our perception of the
Muslim world.
It is a mistake to imagine that Islam is an inherently violent or fanatical faith, as is
sometimes suggested: Islam is a universal religion and there is nothing aggressively
oriental or anti-western about it”. (M. Karam Shah, 1989:6/237-238)
7. William Montgomery Watt writes in his book “Muhammad Prophet and Statesman” that
in medieval era at Europe Muhammad’s name was misused and other all propaganda was
so palpably fake. He states:
“In contrast to this are some European views of Muhammad. The worse was in mediqalex
times when his name corrupted to “Mahound was regarded as a name of devil… 61
Medieval Christians idea about Islam were little better than war-propaganda. At their
worst they were so palpably false that they damage the Christian cause.” (Watt, 1961:48)
In the light of above statements, orientalist school of thought should recontemplate about
the character of the Prophet (peace and blessings of Allah be upon him) keeping in view
the above cited opinions, Another Western scholar William Draper in his book “ The
History of Europe” says:
“Muhammad possessed that combination of qualities which more than once have decided
the state of empires. He declared there is but One God and Muhammad is His prophet
whoever desires to know whether event of thing answer to the boldness of such an
announcement, will do well to examine a map of the world in our time. He will find the
marks of something more than importance, to be the religious head of many empires to
guide the daily life of one third of the human race may perhaps justify the title of
Messenger of God.” (Tahir ul-Qadri, 2001:7/573)
Conclusively: H.A.R. Gibb and William Draper give the title of a glorious personality and true messenger of God to Prophet (peace and blessings of Allah be upon him) with qualities of heading many empires at time. Really Prophet Muhammad (peace and blessings of Allah be upon him) is deserving of these titles.
2.3.2 Real Oracle Monger
1. A renowned Western writer H.H. Hyndman writes in his book “The Awakening of Asia”
about the glorious personality of the Prophet Muhammad (peace and blessings of Allah
be upon him) and he had proved that the Prophet Muhammad (peace and blessings of
Allah be upon him) was really a great Messenger of Allah. He stated: “This is very
humane prophet of God. Had such a remarkable personal influence over all with whom he
was brought into contact that neither when a poverty striking and hunted fugitive, not at
the height of his prosperity did he ever have to complain of treachery from those who had
once embraced his faith. His confidence in himself and in his inspiration for the high was
ever greater when he was suffering under disappointment and defect even then when he 62
was able to dictate his own terms to his conquered enemies. Muhammad died as he had
lived surrounded by his early followers, friends and votaries. His death is devoid of
mystery as his life of disguise.” (Tahir ul-Qadri, 2001:7/573)
2. Reynold A. Nicholson called the Prophet (peace and blessings of Allah be upon him) an
Arabian Night. In other words, he rejected the blames of the orientalists which they had
tried to level upon the Prophet (peace and blessings of Allah be upon him) as a patient of
epileptic fits. He elaborates the measures taken by the Prophet Muhammad (peace and
blessings of Allah be upon him) for the reformation of the system. The measures taken by
him were going against cherished traditions of Arab life and were in favor of poor, weeks
and women. Acts of cruelty and putting the innocent daughters to death were opposed by
him. Nicholson explains the matter as follows:
“It may sure a word which will send the reader back to his Arabian nights. The heathen
Arabs regarded such person.—soothsayer, diviner and poet- with a certain respect and if
Muhammad’s madness had taken a normal course, his claim to inspire would have passed
unchallenged what move the Quraysh to oppose him was not belief in his inspiration. It
matter little to them whether he was under the spell of Allah or one of the Jinn- but the
fact that he preached doctrines which wondered their sentiments, threaten their
institutions and subverted the most cherished traditions of the old Arabs life.” (Nicholson,
1953:165)
Conclusively: H.H. Hyndman and Reynold A. Nicholson strongly recommend in their comments that Prophet Muhammad (peace and blessings of Allah be upon him) was a real preacher of Allah and an invincible personality of the world.
2.3.3 Not an Awe Striking but Invincible Personality
1. The Orientalists had tried to prove that Muhammad (peace and blessings of Allah be upon
him) was not the real Prophet of God. He was a self made Prophet and was helped by the
people like mercenary soothsayer etc. In the following passages the Orientalists’ are
recognizing Prophet (peace and blessings of Allah be upon him) as an invincible 63
personality. H.A.R. Gibb, James A. Michener, Gorge Bernard Shaw, Reynold A.
Nicholson, Lamartine Sonn, Bosworth Smith, Edward Gibbon and Napoleon bonaparte’s
views are reproduced in follows lines. H.A.R. Gibb opinions are given at first:
“But there was a darker side of the prosperity of Mecca. It displayed the family evils of a
wealthy commercial society, extremes of wealth and poverty an underworld of slaves and
hireling, social class barriers too so clear from Muhammad’s (peace and blessings of
Allah be upon him) favor denunciations of social injustice and fraud that this was one of
the deep inner causes of his unsettlement. But the ferment within him did not break out in
the preaching of social revolution.” (Gibb, 1911:25)
2. James A. Michener again gives his comments on the invincibility of the prophet (peace
and blessings of Allah be upon him) personality, in his book ‘Islam the Misunderstood
Religion’ and says:
“Forced now to fight in defense of Freedom of conscience which he preached he became
an accomplished military leader. Although he got repeatedly as much as five to one, he
wins some seculars victories.” (Tahir ul-Qadri, 2001:7/582)
Conclusively: H.A.R. Gibb and James A Michener introduced some flaws of society in their comments. What kind of the treatment given to society people by Prophet Muhammad (peace and blessings of Allah be upon him) they have defined it in a good style.
2.3.4 Truly Inspired Apostle
The battle of Badr was fought against the Quraysh and it was won by the Prophet (peace and blessings of Allah be upon him) and his companions. The treatment of the Prophet (peace and blessings of Allah be upon him) to the prisoners of war was not of like wordly generals.
George Bernard Shaw observes and proves that Prophet (peace and blessings of Allah be upon him) was truly an inspired Prophet of God. He narrates: “Prophet was merciful and compassionate, not only with Muslims but also with his enemies. The treatments accorded to the prisoners of Badar imply confirm this fact that the prisoners were fed while some of the 64
Muslims remained hungry. This is an act of benevolence which hardly finds any parallel in the history of mankind.” (G.B. Shaw, 1984:56)
1. Some orientalists blamed the Glorious Prophet (peace and blessings of Allah be upon
him) that he would have had got the knowledge of science from the Arabs scientists.
George Bernard Shaw refutes these opinions and gives his opinions as follows:
“Only ignorance of such religion and secular data can lead to following bizarre
suggestion. I have heard several times, if surprising statements of a scientific nature exist
in Qur’ān, they may be accounted for by the fact that Arabs scientists were for a head of
their time and Muhammad was influenced by their work. Anyone who knows many thing
about Islamic history is aware that the period of the middle age which saw cultural and
scientific up surge in the Arab world come after Muhammad and would not therefore
indulge in such whims suggestion of this kind are particularly off the mark in that the
majority of scientific facts which are either suggested or very clear recorded in the Qur’ān
have only been confirmed in modern times.” (M. Karam Shah, 1989:6/543-544)
Those authors who claims that the Prophet Muhammad (peace and blessings of Allah be
upon him) was a pseudo prophet and got help of Jews and Christians priests in writing
Glorious Qur’ān.
2. Maurice Bucaille answers to them in these words:
“The above observation makes the hypothesis advanced by these who see Muhammad as
the author of the Qur’ān quite untenable. How could a man, from being illiterate become
the most important author, in terms of literacy merit, in the whole of Arabs Literature?
How could he then proves truths of scientific nature that no other human being could
possibly have developed at the time, and all this without once making the slightest error
in his pronouncements on the subject.” (M. Karam Shah, 1989:6/564-567)
3. Maurice Bucaille answers to the objection made by Jews and Christian scholars that the
Prophet Muhammad (peace and blessings of Allah be upon him) had imitated the
information from that of Old and New Testaments and included in the Glorious Qur’ān.
He writes: 65
“As for as the creation is concerned, this accusation is totally unfounded. How could a
man living fourteen hundred years ago have made corrections to the existing description
to such an extent that he eliminated scientifically inaccurate material and, on his own
initiative, made statements that science has only in the present day been able to verify this
creation given in the hypothesis is completely untenable. The description of the creation
given in the Holy Qur’ān is quite different from the one in the Bible.” (M. Karam Shah,
1989:6/177)
4. Maurice Bucaille further proves that Islam is a universal religion and the Prophet
Muhammad (peace and blessings of Allah be upon him) was a real prophet. He writes:
“On the other hand, these verses express simple ideas readily understood by those people
to whom, for geographical reasons. The Qur’ān was first directed: The inhabitant of
Mecca and Medina, the Bedouins of the Arabian Peninsula. On the other hand, they
contain reflection of general nature from which a more cultivated public of any time and
place may learn something instructive, once it start to think about them: This is a mark of
Qur’ān universality.” (M. Karam Shah, 1989:6/177
5. At last Maurice Bucaille puts the stamp of authenticity on the prophethood of Muhammad
(peace and blessings of Allah be upon him) and his book (Glorious Qur’ān) sent by
Almighty Allah for the guidance of mankind. He writes:
“In the view of the state of knowledge in Muhammad’s day, it is inconvincible that many
of the statements in the Qur’ān which are connected with science could have been the
work of man. It is moreover, perfectly legitimate, not only to regard the Qur’ān as the
expression of revelation, but also to award it a very special place on account of the
guaranteed of authenticity it provides and the presence in it of scientific statements which
when studied today appear as a challenge to human explanation.” (M. Karam Shah,
1989:6/552
6. Reynold A. Nicholson showers the flowers of praises upon the Prophet Muhammad
(peace and blessings of Allah be upon him) in following words: 66
“It must however be borne in mind that his disavowal does not refer primarily to the
poetic art, but rather to the person and character of the poets themselves. He the divinely
inspired Prophet could have nothing to do with the men who owned their inspiration to
demon and glorified in the ideas of paganism, which he was striking to overcome.”
(Nicholson, 1953:159)
7. Lamartine Sonn and some other have refuted the denigrative opinions of other
orientalists’ in his book ‘Dela Turqic’ are as follows: “If greatness of purpose, smallness
of means and astounding results are the three criteria of human genius, who could dare to
compare any great man in the modern history with Muhammad.” (Tahir ul-Qadri,
2001:7/575)
8. Bosworth Smith eulogizes the Prophet (peace and blessings of Allah be upon him) and
narrates in his book “Muhammad and Muhammadanism” in following words: “On the
whole the wonder to me is not how much but how little Muhammad (peace and blessings
of Allah be upon him) differed from the himself under different circumstances. In the
shepherd of desert, in the reforms in the minority of one, in the exile of Medina, the
acknowledged conquerors in the equal to Persian chorus and Greek Heracules, we can
still trace to substantial unity. I doubt whether any other man shows external condition
changed so much ever changed he less to meet them.” (Tahir ul-Qadri, 2001:7/575)
9. Edward Gibbon rejects all the accusations of the other Orientalists in his book “History of
the Decline and Fall of Roman Empire,” and praises the Holy Prophet in very beautiful
words which are narrated below:
“His (i.e. Muhammad) memory was capricious and retentive, his wit easy and social, his
imagination sublime, his judgment clear, rapid and decisive. He possessed the courage of
both thought and action and the first idea which he entertained and his divine mission
bears the stamp of an original and superior genius.” (Tahir ul-Qadri, 2001:7/589)
10. An eminent statesman and a warrior Napoleon Bonaparte’s feelings and views about the
Prophet Muhammad (peace and blessings of Allah be upon him) are liable to study and
are enough to wash the misconception and dust from mind curtains of the European 67
people which has been spread by the orientalists against the Prophet (peace and blessings
of Allah be upon him) in Europe are as follows:
“Muhammad in reality was a great leader of mankind. He preached unity among Arabs
who were till then torn to internecine quarrels sometime, resulting in bloody warfares. He
brought them out of the depth of degradation and taught them the way in which they
should live as human being. His followers conquered half of the world in short time and
the discipline which they maintained under his leadership was simply marvelous, and so
were their bravery, courage and devotion to the cause which they loved and cherished.
This coupled with the contempt for death as taught by their leader; make them greatest
soldiers and fighters like of whom history rarely produces. I simply marvel at the
achievements of this son of the desert with in a period of 15 years only – a thing which
Moses and Christ could not do in fifteen hundred years. I salute this great – man, I salute
his qualities of head and heart.” (Tahir ul-Qadri, 2004:7/589
11. The Western writers have recognized the Prophethood of Muhammad (peace and
blessings of Allah be upon him) and given following appellations to the Prophet
Muhammad (peace and blessings of Allah be upon him) for what he was deserved? A
man of superior genius, a man of discipline having sublime imagination and judgment
clear and rapid, a great conqueror, a great man of history, a merciful and compassionate
personality of the world. 2.4 Rejection of the Orientalists’ Objections by the Western Christians & Jews
2.4.1 Western Christians
The Western Christian writers have also expressed their point of view in favor of the
Prophet (peace and blessings of Allah be upon him) but here are given the opinions of
Stanley Lane Poole. He writes: “Muhammad was of middle height rather than but broad of shoulders, wide of chest, strong of bone and muscles. His head was massive strongly developed. Dark hairs, slightly curled, flowed in a dense mass almost to his shoulder even in advance age it was sprinkled with only about twenty grey hairs, produced by the agonies of 68 his “revelation” his face was oval shaped slightly, Tawny of color. Fine long arched eyes brows were divided by a vein, which throbbed visible in moments of passion. Great black restless eyes shone out from under long heavy eyelashes. His was large, slightly aquiline. His teeth, upon which he bestowed great care, were well set dazzling white. A full beard framed his manly face. His skin was clear and soft. His complexion red and white, His hands were as silk and satin even as those of woman. His step was quick and elastic, yet firm as that of one who steps from a high to a low place. In turning his face, he would also turn his whole body.
His whole gait and presence was dignified and imposing. His countenance was mild and pensive his laugh was rarely more than a smile. He further says, “In his habits extremely simply, although he bestowed great care on his person. His eating and drinking, his dress and his furniture retained, even when he had reached the fullness of power they almost were primitive nature. The only luxuries he indulged in were arms, which he highly prized, and a pair of yellow boots, a present from the Negus of Abyssinia perfume, however he loved passionately, being most sensitive to smell. Strong drink he abhorred”. He was gifted with the mighty power of imagination, elevation of mind delicacy and refinement of feeling. He is more modest than a virgin behind her curtain. It was said of him. He was most inferior, and would never allow his page to be scolded whatever he told. Ten years said Anas his servant, I was about the prophet, and he never said as much as ‘uff’ to me. He was very affectionate toward his family. One of his boys died on his breast in the smoky house of the nurse, a black smith wife. He was very fond of children: He would stop them in the streets and paths kissed their little heads. He did not strike any one, worst expression he never made; use of conversation was what has come to him? May his forehead become darkened with mud!
When asked to curse someone he, replied, I have not been sent to curse but to be a mercy to mankind. He visited the sick followers any bier he met, accepted the invitations of slave to dinner, mended his own clothes, milked the goat and waited upon himself relates summaries another tradition, He never withdraw his hand out of another man’s palms and turned not before the other had turned. 69
He was the most faithful protector of those he protected, the sweetest and most agreeable in conversation. Those who saw him were suddenly filled with reverence; those who come near him loved him, they who described him would say I have never seen his like either before or often. He was of great taciturnity but, when he spoke it was with emphasis and deliberation and no one could forget, what he said.” (Aisha Bawany Waqf, 1982:30-31)
Another Jew Scholar George Sales opinion is as follows: “And the Arabs being then united in one faith and under one prince found them in a condition of making that conquest which extended the Muhammad’s faith over so great a part of the world.” (Aisha Bawany
Waqf, 1982:82)
2.4.2 Jews
A number of honest Jew scholars had given the truthful opinions about prophet’s probity, sublime character, greatness and chastity are stated in these lines particularly. What
Canon Issaq Taylor Says, is as below: “When Muhammadanism is embraced by Negro tribe paganism, devil worship, fetishism, cannibalism, human sacrifices, infanticide, witchcraft disappear. The native begins to dress, filth is replaced by cleanliness and they acquired personal dignity and self respect. Hospitality becomes a religious duty.” (Mean Abid Ahmed,
1993:68) 2.5 Rejection of Orientalists’ Objections by Other Non-Muslims
2.5.1 Hindus
A short sketch of Hindu nation and Hinduism consists of four Vedas: Rigvedic, Yajur
Veda, Sam Veda and Atharia Veda. Veda means in Hindi is to understand, to think, to introspect, to be and to gain. A famous Muslim historian al-Bayrūni has coded in his book of history namely ‘Sakhawoo’ and says: “In the early age the Arean Nations were the follower of oneness of the God. Hindus have a faith about God that He is one, He is immortal, He has no beginning and no one knows about His end. He is an omnipotent, fully authorized, is alive, is scrupulous one, is the Lord of the lords, is full of wisdom. There is no one who called him 70 parallel to him. He has no similarity to any one and no one could be similar to Him.” (G.R.
Chaudhry, 1983:102)
With the passage of time these people mingled with other people and lost their faith of
Monotheism. At the moment Hindus believe in uncountable gods. They have divided Hindus nation into four major creeds. Brahmanas, Vaishs, Chashataries and Shudars.
1. Shudars are multiple in number and they are treated inhumanly and very badly by
Brahmanas, Vaishs and Chashataries. Now Hindus do not believe in one God and do not
accept His Prophet (peace and blessings of Allah be upon him) as a last Messenger of
Allah. Even though the Hindus scholars have recognized the sublime character and
truthfulness of the Prophet (peace and blessings of Allah be upon him) and have given
their comments as follows:
2. The greatest leader, politician and enlightened personality of Hindu community Mahatma
Gandhi Said: “I wanted to know the best of life of one who holds today undisputed sway
over the hearts of millions of mankind become more than ever convinced that it was not
the sword that won a place for Islam. In those days in the scheme of life, it was the rigid
simplicity, the utter self – effacement of the Prophet the scrupulous regard for pledges, his
intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute
trust in God and in his own mission. These and not the sword carried everything before
them and surmounted every obstacle. When I closed the second volume of the Prophet’s
Biography, I was very sorry there was no more for me to read of that great life.” (Aisha
Bawany Waqf, 1982:36)
3. Another Hindu famous writer Sarajini Naidi writes about sublime character of Prophet
(peace and blessings of Allah be upon him) in following words: “Since of Justice is one
of the most wonderful idea of Islam; because as I read in Qur’ān I find these dynamic
principles of life not mystic but political ethics for the daily conduct of life suited to the
whole world.” (Naidi, 2012:169) 71
4. Sarajini Naidi further says that the Prophet Muhammad (peace and blessings of Allah be
upon him) taught such etiquettes to humanity. Democracy, equality and fraternity are the
main quality of the system given by Prophet. Naidi says: “It Was the first religion that
preached and practiced democracy; for in the Mosque when the Call from the Minarets is
sounded and the worshipers are gathered together, the democracy of Islam is embodied
five times a day when the peasant and the king kneel side by side and proclaim” God
alone is great” I have been stuck over and over again by this individual unity of Islam that
makes a man distinctively a brother When you meet an Egyptian, an Algerian, an Indian
and a Turk in London, what a matter that Egypt was the motherland of one and India the
motherland of other.” (Naidi, 2012:169)
5. Another Hindu writer namely Basanta Komar Bose opines on the Revelation of Prophet
Muhammad (peace and blessings of Allah be upon him) and proves him a true Prophet
(peace and blessings of Allah be upon him). He says: “So there has been no opportunity
for any forgery or pious fraud in the Qur’ān which distinguished it from all other
important religions works of ancient time. It is exceedingly strange that this illiterate
person should have composed the best book in the language.” (Komar Bose, 1931:4)
6. The book written by Mian Abid Ahmed “The Glory of Muhammad (peace and blessings
of Allah be upon him)” in which the opinions of “Pindat Gopal Krishna” have been
elaborated and are given as under “God had sent him to reform the world. He had been
endowed with the strength of character and moral qualities of great reformer and of a
great man. He was responsible for the emancipation of women and he made no distinction
between a rich and a poor.” (Mean Abid Ahmed, 1993:82)
2.5.2 Sikhs
Sikhs are the believers of the Baba Nanak sahib. Baba Nanak was a monotheist. He had travelled to Holy city of Makkah and performed pilgrimage. Gayani Gayan Singh has written about him is as follow “There a house was constructed at Makkah for the residence of 72
Baba Nanak. It was in the shape of a mosque. It was famous by the name of owner of Hind
(Baba Nanak).” (G.R. Chaudhry, 1983:20)
Sikh religion after the death of Baba Nanak Sahib claimed to follow the footsteps of
Sikh Gurues but did not follow the teachings of Baba Nanak. Henceforth, they had gone away from the teachings of monotheism and oneness of God. They had also accepted monotheism but somewhat had had nearness to Hinduism and did not try to follow the teachings of Holy Prophet (peace and blessings of Allah be upon him) ; but some of the Sikh scholars are giving positive opinions about the person and message of the Prophet (peace and blessings of Allah be upon him) in the following passages:
1. They are refuting all types of objections and accusation leveled against the Prophet (peace
and blessings of Allah be upon him), by the orientalists. Sardar Dewan Singh Maftoom
says in this respect is as follows: “Since the time I have learned about the Prophet of
Islam saying that the highest crusade is speaking the truth before the tyrant ruler. I could
hardly measure the grandeur of a personality who has considered the expression of truth
before a tyrant as a highest crusade. I have also been extremely impressed by the Prophet
of Islam’s prayer that he may be placed among the poor. I was born in a Sikh family, but I
am as much a believer of the Prophet (peace and blessings of Allah be upon him) of Islam
as any Muslim.” (Mean Abid Ahmed, 1993:38)
2. Another Sikh scholar Lal Har Dayal says: “Muhammad (peace and blessings of Allah be
upon him) the Prophet of Islam was a very great man. His honesty and probity as a poor
Youngman earned him the social title of the just and al-Amin. His immense contribution
to civilization remains an outstanding and astounding fact of History.” (Mean Abid
Ahmed, 1993:32)
Exclusively: In this section of chapter two orientalists and non orientalists scholars of other religion have praised the Holy Prophet (peace and blessings of Allah be upon him) in glorious words. G. B. Shaw called the Holy Prophet (peace and blessings of Allah be upon him) truly inspired Prophet of God. A famous scientist Maurice Baucaille recognized the 73 authority of Holy Book and praised the Holy Prophet (peace and blessings of Allah be upon him) on whom behalf, it was revealed to us. Reynold A. Nicholson accepts the Holy Prophet
(peace and blessings of Allah be upon him) as truly and divinely inspired Prophet of Allah.
Lamartine Sonn, Bosworth Smith, Edward Gibbon, Napoleon Bonaparte, Lane Poole an
Western Christian, a Jew Cannon Issaq Taylor, Hindu Leader Mahatma Gandi, Basanta
Komar and a Sikh Leader Gayani Gayan Singh: collectively opined about the Holy Prophet
(peace and blessings of Allah be upon him) in praise worthy words; they say that Prophet of
Allah having no example other than his personality in all fields of life in the world.
Conclusion
The Western writers have abrogated all principles of morality and good norms. Expressing their prejudice they say that the Prophet Muhammad (peace and blessings of Allah be upon him) was not able to be a prophet of Allah.
They used very insulting words for the Prophet Muhammad (peace and blessings of Allah be upon him) like pseudo Prophet, mercenary Sooh sayer, not real oracle monger and having effects of epilepsy and fits on his mind. Therefore, the new religion came into existence. Just after these objections and blasphamic actions the dichotomic reaction started and they accepted the Holy Prophet Muhammad (peace and blessings of Allah be upon him) real oracle monger, an invincible personality of the world. They called the prophet Muhammad
(peace and blessings of Allah be upon him) truly inspired Prophet of Allah. Other than
Western writers, The Hindu and Sikh scholars build the bridges of beautiful praise in respect of Prophet Muhammad (peace and blessings of Allah be upon him). In this way all of the blasphamic efforts died their own death.
74
Chapter No. 3 Announcement of Prophethood at Makkah 3.1 Orientalists’ Perspectives Regarding the Problems Faced by Prophet Muhammad (peace and blessings of Allah be upon him) at Makkah
When the Prophet Muhammad (peace and blessings of Allah be upon him) proclaimed as a prophet of God, at Mecca, he was worsely chastised, persecuted and assaulted by the Meccans. What kind of Propaganda was made against him and what were the plans of Meccans against the Prophet (peace and blessings of Allah be upon him) is elaborated in this chapter. The orientalists tried their level best to prove the falsehood of his
Prophethood. According to their opinions there was no need of new religion at Mecca. They said that the Prophet was making useless struggles because the teachings of Judaism and
Christianity were being followed by people of Arabia. It was only the Prophet’s ambitions to become a public leader that is why, he made struggle to introduce a new innovation in
Arabia.
3.1.1 No need of a new religion at Mecca
1. A renowned Oriental scholar H.A.R. Gibb has expressed his views that Muhammad
(peace and blessings of Allah be upon him) tried to introduced new religion. Therefore,
the Meccans opposed him. Gibb observes: “It remains new to establish it securely but
how Muhammad had tried peaceful persuasion and it had failed. The opposition of the
Mecca's had been found on political and economic grounds; only through political and
economical pressure could he break it down.” (Gibb, 1964:28)
2. Another renowned Oriental scholar William Montgomery Watt tried to prove that there
was no need of new religion at Mecca. He has written in his famous book “Muhammad at
Mecca” is as follows: “Quraysh said to the messenger of God, those who sit beside you
are merely the slaves of so and so and the client of so and so. If you made no mention of
our goddesses we would sit beside you; for the noble of the Arabs (Sc the nomads) came
to you and when they see that those who sit beside you are the nobles of your tribe, they 75
will have more liking for you, so Satan threw (something’s) into his formulation and
these verses were revealed ‘Have Yee considered al-lat and al-Uzza and Manat, the third,
the other? And Satan caused to come upon his tongue. “These are the swans exalted
whose intercession is to be hope for, such as they do not forget (or are not forgotten).
Then when he had recited them, the Prophet prostrated himself and the Muslims and the
idolaters prostrated themselves along with him. When he (peace and blessings of Allah be
upon him) knew what Satan has caused to come upon his tongue that weighted upon him;
and got revealed, and we have not sent before they any messenger or Prophet but when he
(peace and blessings of Allah be upon him) formed his desire, Satan threw (something)
into his formulation- to the words--- and God is known wise. In this amalgamation of
paganism and Islam it has been tried to reveal that it was useless struggle on the part of
Prophet (peace and blessings of Allah be upon him).” (Watt, 1953:102)
3. William Montgomery Watt further says, “It has been made a conscious struggle to prove
that the process of Prophet Muhammad (peace and blessings of Allah be upon him)
prophethood was out of the need of Mecca”. He goes on saying: “there is also a third
group of facts about which we can be tolerably certain, namely, that, for Prophet
Muhammad (peace and blessings of Allah be upon him) and his Mecca’s contemporaries
the primary reference of the verses would be to the goddesses al-Uzza worshiped at al-
Nakhlah near Mecca, and the goddess Manat whose shrine lay between Mecca and
Medina, and who was worshiped primarily by the Arabs of Medina. al-uzzah was
worshiped in the first place by Quraysh but priestly family was from b. Sulaym and
Kinanah, Khuzaah, Taif and some of the Hawazin are also mentioned as participating in
her worship. We hear of Medina nobles having wooden representation of Manat in their
Houses, but on the whole the Arabs of that period probably hardly ever thought of the
worship of any deity a part from the ceremonies that took place at particular shrine. It was
unlike for example, the catholic Christian veneration of the Blessed Virgin Mary! ‘The
Hail Mary’, ‘can be said in any place’. Manat on the other hand according to the
predominant view among the Arabs could only be worshiped at the shrine. Thus the 76
implication of the satanic verses is that the ceremony at three important shrines in the
neighborhood of Mecca is acceptable. Further the implication or involvement of the
aborting or miscarry verses that the worship at these shrines is unacceptable is not a
condemnation of the worship of the Ka‘bah, unless there were also some other verses
condemning that which were later abrogated and removed from the Qur’ān-- and we have
no real grounds for assuming this – then the aborting verses in the Sūrah al-Najam exalt
the Ka‘bah at the expense of the other shrine. It is worth mentioning in this connection
with the growth of Muhammad’s (peace and blessings of Allah be upon him) power these
shrines were all destroyed.” (Watt, 1953:103-104)
4. William Muir tries to prove that there was no need of religious idea at Mecca and
announcement of the Prophethood was useless. He observes: “The implication of all these
is that why was something emanating or following from the prophet own mind and
thought, the result of his reflection and contemplation. It was more or less a psychological
phenomenon, Muir thus describes the seeing of ‘Jibrail’ (may God be pleased with him)
as “apparition or invasion” the Prophet receipt of Wahy as “reveries” (rhapsody or Self
speaking) and instances of physical stresses which he (peace and blessings of Allah be
upon him) sometimes experienced while receiving wahy as ‘trance’ (unconsciousness) or
Swoons (complete epileptic situation). Once again Muir tries to show the message of
Holy Prophet as useless struggle. He states: “Nonetheless his mental tension was so
insupportable that he several time mediated suicide for as the Qur’ān emphasize no sins
was more fearful, “then to speak falsely In the Name of God”. Thus as he was once about
to throw himself headlong from one of the wild cliff, was held back by an “invisible”,
“influence” he was divine or diabolical or of the Devil but his wife Khadija (may God be
pleased with her) “tried the spirit” and assured that his ‘visitation’ was not wicked, but
innocent and virtuous”. Thereupon belief in divine mission, “mingled with ambition” was
received in him and he (peace and blessings of Allah be upon him) started visualizing a
united people abjuring or renouncing idolatry.” (Watt, 1953:105) 77
5. A famous critic of Islam Margoliouth tries to show that there was no need of any other
religion except that of Judeo–Christianity in the world. He says: “For them the Prophet
had to go back to Jewish and Christian scriptures, until the course of events provided him
with plenty to say. Once the head of the state Muhammad has plenty to say; but at the
commencement of his career, the matter was not provided by the circumstances”. Hence
he hit upon the plan of borrowing from the Old or New Testament.” (Watt, 1953:115)
Conclusively: Western scholars H.A.R. Gibb, William Montgomery Watt, William Muir and
Margoliouth endeavored to create doubts about the Prophethood of Muhammad (peace and blessings of Allah be upon him) and made efforts to show that there was no need of new religion except that of Judeo-Christianity in the world. Muhammad (peace and blessings of
Allah be upon him) has made useless struggle to announce a new religion in the Arabia.
Whereas all these assertions were proved null and void when these orientalists, on the other places had rejected their own statements given against the Prophet Muhammad (peace and blessings of Allah be upon him).
3.1.2 Useless Struggle Against the Thoughts of Meccans
1. Montgomery Watt tries to negate the religious struggle of Muhammad (peace and
blessings of Allah be upon him). He states: “It would not be surprising if some men were
attracted chiefly by the political and economic implication of the message, yet it is
unlikely that there were many such Muhammad (peace and blessings of Allah be upon
him), it cannot be to firmly insisted, was in no wise a socialistic reformer but the
inaugurator of new religion. We may describe the position in our own term by saying that
while Muhammad (peace and blessings of Allah be upon him) was aware of the
economic, social, political and religious ills of his times and can try, he regarded the
religion aspect as the fundamental one and concentrated on that.” (Watt, 1953:98-99)
2. Watt had tried to prove that it was personal ambition of the Prophet (peace and blessings
of Allah be upon him) through which he opposed the Quraysh. There was no
contradiction of thoughts, prevailing in this struggle. Watt says: “Apparently what 78
happened was that four men met Muhammad and offered him wealth and influence if he
would cease reviling their idols; they would worship God, and he was to acknowledge the
idols. Such a compromise, as was said above, would have been fatal to Muhammad’s
(peace and blessings of Allah be upon him) claim and he (peace and blessings of Allah be
upon him) wisely rejected mention of Waleed suggestions that this even may have taken
place before Abu Jehal assumed the leadership of Makhzoom, and therefore before the
beginning of the boycott, the motive would then be a realization that Muhammad (peace
and blessings of Allah be upon him) prophet-hood if accepted would inevitably lead to his
(peace and blessings of Allah be upon him) political leadership.” (Watt, 1953:122-123)
3. At another place William Montgomery Watt asserted that there was no need of any other
religion. He observes: “As the Hajj season approached after the beginning of open call”.
The Quraysh leaders took steps to prevent the pilgrims and visitors from coming in
contact with the Prophet (peace and blessings of Allah be upon him) who was sure, to
approach them and speak to them during that time hence they found it necessary to
adhering to some specific and plausible allegations against the Prophet (peace and
blessings of Allah be upon him) which might appear sensible to the pilgrim and delegates
coming from all Arabia.” (Watt, 1953:124-125)
4. A sharp criticism against the Prophet (peace and blessings of Allah be upon him) was
made by William Montgomery Watt. He writes: “On another occasion the Quraysh
leaders came to the Prophet (peace and blessings of Allah be upon him) and similarly
asked him to make some concessions to their goddesses. According to one report they on
one night sat with the Prophet (peace and blessings of Allah be upon him) and conversed
with him till the morning. Placating him with soft words addressing him as their leader
and suggesting to him the advisability of making some compromise with regard to the
goddesses at least as a face saving device for the leaders to follow him.” (Watt, 1953:126)
It meant that there was no need of new religion at Mecca. It was being struggled for
creating harmony among the people of Macca. 79
5. William Montgomery Watt opines that there was no need of new religion at Mecca. He
narrates it as follows: “The movement led by Muhammad (peace and blessings of Allah
be upon him) through primarily religion, impinged upon economic matters, and in this
respect it could perhaps be regarded as continuing the attitude of the Half – al Fudal of
opposition to unscrupulous monopolists, to this extent Muhammad (peace and blessings
of Allah be upon him) might be regarded as continuing the traditional policy of Hashim,
and it would therefore not be surprising if he also received certain measures of general
support from his clan. It is not worthy that Abū Talib also gave protection to another
Muslim Abū Salamah, ‘Abd- al-Aad’, his sister’s son, who belonged to the clan of
Makhzūm and that Abū Lahab supported him in this.” (Watt, 1953:120)
Watt wants to create doubts. He shows that there was clash of personalities and
unscrupulous monopolists in between Quraysh and Muhammad (peace and blessings of
Allah be upon him) but not of any kind of religion because the clan’s leaders not being,
accepting Muhammad (peace and blessings of Allah be upon him) message, and were
supporting one of his devotee (Abū Salamah).
6. In the case of boycott Watt shows the new position and relates it with no need of religion
for Meccans and proves that Muhammad’s (peace and blessings of Allah be upon him)
struggle against the thoughts of Meccans was not of religious but of economical. Watt
states: “If we may hazard a guess about the motive of the boycott breakers, It would be
that with the passage of time they had realized that the grand alliance and the boycott
were strengthening the position of the strong clans which aimed at establishing
monopolistic controls over Meccan’s Trade, and were consequently weakening the
position of the other clans.” (Watt, 1953:122)
Conclusively: The Orientalists try to get chance to create doubts about the message of
Prophet (peace and blessings of Allah be upon him) that it was self ambitious struggle which was not being accepted by his own family and the people of his country. According to
Orientalists, it was useless struggle on the part of the Prophet Muhammad (peace and blessings of Allah be upon him) to introduce a new religion whereas the old religions like 80
Judaism and Christianity were already representing the universal religious need of human race.
3.2 Causes of Migration to Abyssinia
3.2.1 Orientalists Objections
Orientalists have termed the migration to Abyssinian only a plausible visit because the
Muslims wanted to learn the Christian knowledge through it.
3.2.1.1 The Muslims Wanted to Learn and Imitate the Gospel’s Knowledge
1. What Margoliouth narrated in this regard is stated below: “That the migration to the
Abyssinia was only a study tour of believers.” He father says: “thus while suggesting that
the objective in sending the emigrants to Abyssinia was to persuade the latter to undertake
an expedition into Arabia,” he further says following authority of Noldeke, “that it is not
known whether the two sides understood each other’s language. Yet Margoliouth not only
states that the Meccans were in commercial relations with the state of Axum, but also
goes on to say that Amir Ibn A‘s who went to Abyssinia on behalf of the Quraysh leaders
to obtain extradition of the emigrants had also previously been there and had on that
previous occasions, ‘revealed to the king the unfaithfulness of one of his queen’? By the
way of avenging his Amr’s own wrong. Surely the two sides then understood each other
language. An even stronger contradiction of the proposition is made in connection with
Jafar Ibn Ab Talib, pleading of the Muslims case at Abyssinia court. It cannot be believed
that Jafar translated the Surah which he recited there and which derives so much of its
beauty from the rhyme, hence we may fancy the Abyssinian audience must have been
able to guess at the meaning of a tale in a dialect so closely allied to their own.”
(Margoliouth, 1985:156)
2. William Muir tried again to prove that migration to Abyssinia was a plausible study tour
on the instruction of Prophet Muhammad (peace and blessings of Allah be upon
him).‘‘He say that sources for the reason due to which the situation had become
intolerable for Muslim to stay more in Mecca are not sufficient for immigration. He 81
narrated the situation as follows: “The sources of those who were independent among
them, neither were insufficient to support the strain of their starving breathing, nor were
the life the latter endurable amid ceaseless vexation and persecution. Having said so
however, he further add ‘like Margoliouth’ ‘that if the Najashi should support them the
(Muslims) with an armed force and seek to establish a Christian reformed faith at Mecca
as certain of his predecessor had done in the Yemen. This hint is inflated by Margoliouth
who states that Prophet (peace and blessings of Allah be upon him) in sending, the
immigrants to Abyssinia, ‘perhaps looked forward to see them return at head of an
Abyssinian army and a reason for “doubting”, “He emphasizes a little later on”, “that the
founder of Islam, is sending his followers to Axum designed such denouncement. It has
sent affective aid to the persecuted Arabian Christians “and” had manifested detestation
of the Meccan Idolatry” by sending a force “to destroy the Ka‘bah as it had happened
shortly before the Prophet’s birth.” (Muir, 1923:34-35)
3. William Montgomery Watt makes effort to brief the Western people that migration to
Abyssinia was a plausible visit. It was not due to the persecution and unendurable
cruelties inflicted on the devotees of Muhammad (peace and blessings of Allah be upon
him). Watt opines as follows: “A third possible reason is that they went in order to engage
in trade. Now, since some of they lived there for perhaps dozen years. They must have
had some source of livelihood and that would almost certainly be some form of
mercantile operations. Watt further adds, fourthly, could it be that this was part of some
subtle plan of Muhammad (peace and blessings of Allah be upon him) ’? Was he hoping
to get military help from the Abyssinian, as his grandfather had possibly tried to get
military support from Abraha? Watt says, “It is difficult to resist the conclusion that most
weight must be attached to a fifth reason, namely that, there was a sharp division of
opinions within the embryonic or undeveloped Islamic community.” (Watt, 1953:114-
115)
Conclusively: The Muslim did not travel to Abyssinia for getting the religious knowledge of
Christianity. They were seriously persecuted by the Meccan infidels. Orientalists wrongfully 82 draw the picture of false atmosphere about the migrations of Muslims to Abyssinia to show that Muhammad (peace and blessings of Allah be upon him) wanted to create a new religion and he wanted to have military training of his followers and also wanted to get military help from the king of Abyssinia. That is why, he (peace and blessings of Allah be upon him) sent his companions to that country whereas the facts are not coincided with the above views of the Orientalists.
3.2.1.2 A Plausible Visit to Abyssinia at Critical Juncture
1. On the above cited heading Montgomery Watt’s comments are as follows:
“If the Muslims went to Abyssinia merely to avoid persecutions, why did some of them
remain there until A.H.7 when they could safely have joined Muhammad (peace and
blessings of Allah be upon him) in Medina? There is no record of Muhammad (peace and
blessings of Allah be upon him) having told them to remain in Abyssinia after his own
Hijrah until he could provide for them adequately in Medina; yet had he done this it
would surely have been recorded. Any answer to this counter question implies that the
emigrants had some reasons for what they did other than avoiding persecution and
probably more important than that.” (Watt, 1953:113-114)
2. Gustavi E. von Grunebaum’s opinion about the plausible visit is as under:
“Probably this Hijra the immigration to Abyssinia was motivated to be an attempt to smooth
out a split that was beginning inside the community perhaps between Muhammad (peace and
blessings of Allah be upon him) and a group that from his point of view was hypocrisy.”
(Watt, 1953:118)
3. To prove the migration as a plausible visit and a part of the other secret motives of the
Muslims, Montgomery Watt’s observations are stated again as follows: “Ali goes to
suggest that the persecution was slight, the accusations made by the western scholars that
the extent of persecution has been exaggerated thus hardly applied to the earliest sources.
Perhaps the chief instance of exaggeration would be those cases where it serves to clear a
man from a possible charge of apostasy.” (Nicholson, 1966:155) 83
Conclusively: Montgomery Watt and G.E Von tried to prove that there was no need of any travel to Abyssinia due to the persecution being inflicted on the Muslims at Mecca. They had some secret motives under which the Muslims got asylum in an Abyssinia whereas the fact is contrary to the observations of the western writers. 3.2.2 Dichotomy and Contradictions of Orientalists on Muslims’ Migration to Abyssinia
The views of different orientalists are contradictory to the causes of migration to
Abyssinia made by the followers of the prophet (peace and blessings of Allah be upon him) when they were being tortured by the infidels of Mecca. There is dichotomy in the views of some oriental writers of the West on this issue. In the following lines an attempt has been made to bring forth the dichotomies and contractions of the orientalists.
1. Reynold A. Nicholson does not agree with other orientalists. Contradicting other oriental
scholars of the West he writes: “The Meccans stood obstinately aloof deride both his
prophetic authority and the divine chastisement with which he (peace and blessings of
Allah be upon him) sought to terrify them. Moreover they used every kind of pressure,
short of acute violence in order to seduce his (peace and blessings of Allah be upon him)
followers, so that many recanted; and in the fifth year of his (peace and blessings of Allah
be upon him) mission he saw himself driven to the necessity of commanding a general
migration to the Christian kingdom of Abyssinia, where the Moslems would be received
with open arms and would be withdrawn from the temptation. Reynold A. Nicholson
narrates: “The further course of events which culminated in Muhammad’s flight to
Medina may be sketched in a few words. Persecution now waxed hotter themselves as the
Prophet (peace and blessings of Allah be upon him) rising from his temporary vacillation
like a giant refreshed, threw his whole force into the denunciation of idolatry.”
(Nicholson, 1966:155)
2. What is the dichotomy of Montgomery Watt can be perused as follows: “The most
notable example bodily violence was the suffering of the slaves like Bilal and ‘Amir bin
Fuhayrah. Closely a kin to this was the refusal of al-‘Āṣ bin Wā’il to pay a legitimate debt 84
to Khabbab bin al-Arat. Yet a fourth type persecution might be named – the application of
pressure (including physical measures) to members of even of influential clans and
families by fathers, uncles and, elder brothers”.
Montgomery Watt further contradicts his opinions given above and says: “That there was
no persecution due to which Muslims migrated to Abyssinia. He further says’
‘Persecution was limited to (a) caress where clan – relationships were not affected, as
when the persecutor were fellow clansmen are the victims had not effective protection
from any clan, and (b) action not considered in the traditional code of honour, such as the
economic measures and perhaps also verbal and other minor insult that affect only the
individual and not his clan. This very limited persecution was perhaps sufficient to give a
fillip to nascent Islam, but not sufficient to deter any serious believers. It may even have
strengthened Islam by causing converts of the poor quality to apostatize.” (Watt,
1953:118-119)
3. Watt’s dichotomy can be observed from the following statements given as under: “If this
was done, and without any attempt to minimize the implication of either, a totally
different picture of Maccan’s opposition would have emerged. It would have then been
clear that the unbelievers in the course of their persecution of Muslims, inhumanly
tortured to death a number of believers, exposed number of others in the midday desert
sun, putting heavy and hot stones on their breasts, putting some of them bar bodies with
hands and feet tightly bound on burning charcoals, severely beatings and torturing
persons of high families, capturing and keeping them confined without food and drinks
for days together disowning and expelling dozens of other from their families and clans
excommunicating, boycotting and economically blockading a whole clan for the sole
purpose of obtaining the persons of the Prophet (peace and blessings of Allah be upon
him), who the unbelievers openly resolved to kill, and even plotting to kill him
surreptitiously etc.” (Watt, 1953:112-119)
4. Authoritative comments on the persecutions inflicted upon innocent Muslims by the
Meccans infidels are made by Philip K. Hitti. He negated the fake accusations of 85
Orientalists. He tried to prove that the Muslims were persecuted in Mecca. Muslims were
bounded to leave their homes and got Asylum at Abyssinia. What does Philip K. Hitti say
is reproduced as follows: “As new recruits mainly from among the slaves and lower
classes, began to swell of the believers, the ridicules and sarcasm, which had hither to
been used unsparingly on the part of Quraysh were no longer deemed effective as
weapons; it became necessary to restore (decide) to active persecution. These new
measures resulted in the migration of Abyssinia.” (Hitti, 1940:113-114)
5. P.De Lacy Johnstone refuted the proclamation of his community by accepting the truth of
Islam and real struggle of the Prophet (peace and blessings of Allah be upon him) which
was made for the well being and prosperity of the entire human race. He summarizes it as
follows:
“His earliest converts after he went to house of Arqam were slaves and those were by the
hostile Meccans subjected to torture by thirst and exposure in the burning sand. Some
recanted but only for a time and never granted special dispensation; but Bilal the
Abyssinian endured every extreme without flinching. In the fifth year of preaching,
Muhammad (peace and blessings of Allah be upon him) exhorted his followers to seek
refuge with the Najashi (or king) of Abyssinian”.
P.De Lacy Johnstone further adds, “That when Quraysh conspired at Abyssinian, he
called for the refugees for, the clarity of their purpose. “Allah most high hath said “he is
the servant of God and his apostle, his word breathed in virgin’s Womb, a spirit from
Him”. And the king said, “Even so do we believe, blessed be you (ye) and blessed is your
master, I know him for the Prophet (peace and blessings of Allah be upon him) of God,
foretold in the Gospel. For no bribe will off give you up. Even as God Almighty gave me
my land freely, so will I take no bribe? Then he returned to the Quraysh their gifts, and
sent them away, but the Muslims abode in his land unharmed.” (Johnstone, 1901:115)
Conclusively: In above discussion of dichotomy and controversies of the orientalists’ regarding the travel of Muslim to the Abyssinia is crystal clear from their statements. This was a wonderful conspiracy on the part of Oriental writers which they made against a 86 revealed religion Islam and the last Prophet of God (peace and blessings of Allah be upon him) who had been sent for the guidance of human being. They were wrongfully trying to avert the people from the right path of Islam under the shadow of which they can lead a successful life in this world and hereafter when they die and leave the universe at a proper time respectively. 3.2.2.1 Rejection of the False Accusations Leveled Against Emigrants by the Orientalists
In this section dichotomy and controversies of the orientalists has been elaborated. In the above cited passages orientalists have tried to prove in their different statements that
Prophet Muhammad (peace and blessings of Allah be upon him) was a common man of society. He (peace and blessings of Allah be upon him) usually made a struggle to give the
Arabs a new religion; whereas there was no need of new religion in the presence of Judaism and Christianity. They had tried to elaborate the migration of the Muslims to Abyssinia on the part of Prophet (peace and blessings of Allah be upon him) against the old religion (Judaism and Christianity). Now in the following quotations orientalists are refuting their statements given about Prophet’s (peace and blessings of Allah be upon him) struggle made to spread
Islam in Arabia and also recognized the causes of migration of the Muslims to Abyssinia in the following passages:
1. A renowned, highly qualified and literary scholar of oriental society George Bernard
Shaw puts the stamp of authenticity in favour of the Prophet (peace and blessings of
Allah be upon him) According to him the struggle of the Prophet (peace and blessings of
Allah be upon him) was duly fruitful not only for the Arabs but for the entire universe;
but the Arabs of that time created problems in the way of Prophet (peace and blessings of
Allah be upon him) and abrogated all limits of committing cruelty and persecution against
Prophet and his (peace and blessings of Allah be upon him) believers. In these lines, the
view point of George Bernard Shaw could very easily be understood. He narrates: “why
then” one might ask “did the Meccans not follow the Prophet (peace and blessings of
Allah be upon him) but instead fought him (peace and blessings of Allah be upon him)? 87
The answer to this is quite evident, the message of Islam was aiming at changing of the
course of their lives, transforming their personalities, remolding their manners and
behaviour”. Above all the new faith demanded that they should abandon their idols,
which they held to be sacred, besides, the boastful Arabs; Who regarded the rest of
mankind as “Ajam” inferior to them, could not simply swallow the concepts of equality
of man “Social justice”, “human rights” etc. While Islam preached that man’s superiority
was not to be judged by race, rank, ancestry of the number of camels and slaves one
possessed. Righteousness alone was to count. As Islam continued to spread, the anger and
anxiety of the Meccans grew too. They threaten the Prophet (peace and blessings of Allah
be upon him) with dire consequences if he (peace and blessings of Allah be upon him) did
not put an end to his preaching. This did not carry any weight with the Prophet (peace and
blessings of Allah be upon him). But the cruelty of the disbelievers to the Muslims was
now beyond endurance. It was then Muhammad (peace and blessings of Allah be upon
him) advised some of his companions to migrate to Abyssinia.”(G.B. Shaw, 1984:58)
2. Reynold A. Nicholson observes that the mission of the Prophet (peace and blessings of
Allah be upon him) was not useless but useful. He says: “It must, however, be borne in
mind that his disavowal does not refer to primarily to the poetic art, but rather to the
person and the character of the poets themselves. He, (peace and blessings of Allah be
upon him) the divinely inspired Prophet (peace and blessings of Allah be upon him),
could have nothing to do with men who owned their inspiration to demons and gloried in
the ideal of paganism which he was striving to over throw.” (Nicholson, 1966:159)
3. William Montgomery Watt’s dichotomy could be seen clearly in the following
quotations. He always has tried to create doubts about the Prophet Muhammad’s (peace
and blessings of Allah be upon him) struggle. In these lines he has accepted the action of
persecutions of the unbelievers against the believers in very doubtful and sweet words. He
states: “That the unbelievers did towards the Muslims was in accordance with the law and
customs of the pagan Arabs”. He further says; “That what was inflicted upon Muslims
was mild and slight. It hardly needs elaborating that persecution and oppression thus 88
inflicted upon them were severe and inhuman; for neither could the act of driving out one
of one’s home and property, be designated a mild act of opposition nor could it be
suggested that the Muslims were obliged to seek shelter elsewhere simply because they
were faced with mild opposition and pretty annoyances.” (Tahir ul-Qadri, 2001:7/754)
The above cited observation is itself a refusal and acceptance of self statement. The
western community can themselves introspect it according to the merit and find out a
balanced result of the Prophet (peace and blessings of Allah be upon him) policies made
in the best interest of humanity. In appraisal of system given by the Prophet Muhammad
(peace and blessings of Allah be upon him).The comments of P. De Lacy Johnstone are
given as follows: “No word can fittingly condemns the bloody cruelty of this massacre
every reader will judge of it for himself, yet not a word of pity for the victims or blame
for the actors, comes from a Muslim historian. For us the last touch of horror are added
by the fact that Muhammad (peace and blessings of Allah be upon him) declared, he had
been called to the usual by Jabraīl himself, and that when and soon after died of his
wound, he prayed over him and blessed his memory and declared that the heavenly host
helped to carry the brier (Coffin) thus was the Prophet’s (peace by upon him) power, at
last established absolutely in Medina. They had now come when he would prepare the
way for that conquest of Mecca of which he had long dreamed.” (Johnstone, 1901:116)
4. Margoliouth’s dichotomy is clear when he accepts the Prophet’s (peace and blessings of
Allah be upon him) qualities as a Messenger of God. On one hand, he is a rough and
sharp critic of the Prophet’s (peace and blessings of Allah be upon him) policies and
person; on the other, he refuses his own made criticism by his personal statements. What
does Margoliouth admits is as below: “That the Prophet (peace and blessings of Allah be
upon him) received at all alone in the valley where there was none else to write the form
and manner of its coming.” Also neither does Margoliouth allege, nor do the sources
indicate, that there was any such system on that occasion as falling into a trance etc.
Again Margoliouth also cites the instances of the Prophets (peace and blessings of Allah
be upon him) receiving the revelation. “While taking his meal or standing on the pulpit. 89
In these cases also the report cited, do not really suggest that the Prophet (peace and
blessings of Allah be upon him) affected any such symptoms as snoring reddening of the
falling into a trance etc.” This statement of Margoliouth refuses the epileptic disease
charges against the Prophet (peace and blessings of Allah be upon him).” (Margoliouth,
1985:88)
5. William Montgomery Watt’s dichotomy is evident from his acceptance of the facts about
Islam as religion and its needs for the mankind elaborated as below:
“To this religious problem, if it may be so called, Islam had a solution. Its doctrine of the
last day implied that the meaning of life is in the quality of the conduct of the individual.
This conception is capable of becoming the basis of large community, since, where it is
accepted, one man’s gain no longer entail (Result), (natural cause) another loss. Muslims
Primarily because they believed the doctrine to be true, and in particular because they
believed that God had sent Muhammad (peace and blessings of Allah be upon him) with
Message to the Arabs.” (Watt, 1953:144)
6. Sir John Glubb, a modern orientalist, is going to reject the views given by some others
orientalists’ against the Prophet of Islam (peace and blessings of Allah be upon him) that
there was no need of religion for the mankind and Muhammad (peace and blessings of
Allah be upon him) made useless struggle for introducing a new religion at Mecca. The
opinion of John Glubb is given as follows: “Whatever opinion the readers may form when
he reaches the end of this book, it is difficult to deny that the call of Muhammad seems to
bear a striking resemblance innumerable other accounts of similar vision, both in the Old
and New Testaments and in the experience of Christian saints, possibly also of Hindus
and devotees of other religions. Such vision, moreover, have often marked the beginning
of lives of great sanctity and of Heroic virtues.” (Zia Shah, 1963:9)
7. Another famous orientalist, has given the following statement about the need of the
Prophet’s (peace and blessings of Allah be upon him) given religion: “If the subject of
religion the inculcation (to urge forcible, repeatedly) of morals, the administration of evil,
the promotion of human happiness the expansion of human intellect, if the performance 90
of good works will avail in the great day when mankind will be summoned to it final
reckoning; it is neither irrelevant nor unreasonable to admit that Muhammad (peace and
blessings of Allah be upon him) was indeed an apostle of God praising Muhammad
(peace and blessings of Allah be upon him).” (Zia Shah, 1963:6)
8. Lamartine Sonn’s comments about the dignity of the Prophet of Islam are reproduced as
below: “Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of
rational dogmas, the founder of twenty terrestrial (the sea islands peninsulas) empires and
of one spiritual empire, that is Muhammad (peace and blessings of Allah be upon him).
As regard all standards by which human greatness may be measured we may ask, is there
any man greater than he (peace and blessings of Allah be upon him).” (Zankana, 2012:7)
Conclusively: In the above cited lines the author leaves a glorious lesson for the Western community with respect to follow the teachings of Glorious Prophet (peace and blessings of
Allah be upon him) who was and is a great mercy for all human race, but not to deny of the facts on the basis of conspiracies disseminated by the narrow minded orientalists in the world that one should not follow the message of God conveyed by Prophet Muhammad (peace and blessings of Allah be upon him) to mankind.
Conclusion: Under topic “Announcement of prophethood at Mecca, the Orientalists tried to prove that there was no need of new religion at Mecca. The Prophet Muhammad (peace and blessings of Allah be upon him) made useless struggle against the thoughts of Arabs. No heinous cruelties had been inflicted to the Muslims. The matter of migration to Abyssinia was not the result of cruel treatment with the Muslims. It was a plausible visit. Muslims wanted to learn the Gospel knowledge. In the end orientalistics’ dichotomy comes at once to refute their comments. Some of them in personal and others in general accept the real position of the
Mecca affairs. They accept that prophet Muhammad (peace and blessings of Allah be upon him) and his companions were put into serious troubles because they were preaching the true message of Allah. Due to their harsh behavior, the Muslims migrated two times to Abyssinia. 91
The Muslims did not deceive any one. They were on right path, so that they were punished by the infidels of the Arabs at that time along with the Prophet Muhammad (peace and blessings of Allah be upon him).
92
Chapter No. 4
The Prophet Muhammad (Peace and blessings of Allah be upon him) as a Statesman
The management of newly established Islamic state was running under the direct supervision of Holy Prophet (peace and blessings of Allah be upon him). Many of the recognized and famous law experts of the world in West like Wellhausen praised the managerial set up of the state of Madina. Remarkable quality of this State was this that each community was legally involved in it by the Prophet (peace and blessings of Allah be upon him) in the direct affairs of the domain; complete religious and economical liberty was given to the inhabitants of
Medina. Jews were also included in responsibility of internal and external defence of the state affairs through special covenant, other pagans and nonbelievers were also given equal rights which was the basic need of the ruler and the ruled. A landmark decision was this that all the communities were under the command of Prophet Muhammad (peace and blessings of Allah be upon him), so that internal peace of this State was in powerful hands of the Prophet (peace and blessings of Allah be upon him).
4.1 A Plan to Teach the Lesson of Monotheism to the People
1. William Montgomery Watt elaborates the destructed condition created at Mecca by the
infidels. This condition was created at that time when the Prophet (peace and blessings of
Allah be upon him) advised the Makkans to leave the worship of their hand made idols
and worship only one God Who had created man and everything in the universe. William
Montgomery Watt narrates the affairs as follows:
“If of one takes an abstract view of the situation, there would seem to be little objection to
the recognition of al-Lāt and others as inferior celestial being. The recognition of angels
is held to be quite compatible with monotheism not only in Judaism and Christianity, but
also in orthodox Islam. Two factors in Mecca’s situation, however, made such
recognition impossible at this juncture. Firstly, the worship at the Ka‘bah which had
previously been polytheistic, was being purified, and for the Muslims at least being a 93
made monotheistic, second the phrase “Banat ‘Allah’ (daughter of God) or the daughter
of the god, had serious implication, even though in general it was not taken literally.
Banat and similar words of ben use metaphorically in Arabic; cf, bint āshā-fatain
(daughter of the lips) a word bint al-ayn), (daughter of the eyes), a tear, Banat Addahr
(daughter of fate or time), probably, then the phrase originally meant no more than
celestial or ‘supernatural’, being, al-Lāt here being simply the god, the ‘supernatural’, and
not the unique or ‘supreme’, god that is god. But as Allah or al-Lāt comes to be used
almost exclusively for god, the phrase could be interpreted to mean that these were being
roughly equal with God, and that could not be reconciled with monotheism”.
Watt further states, “Sūrah al-Kafīrūn” (100) traditionally was Muhammad told to give by
any of answer to the suggestion that he should compromise; says: “O ye unbelievers, I
serve not what ye serve and ye are not servers of what I serve, ye have your religion and I
have mine”. This is a complete break with polytheism, He has told about the consequence
of idol worship as follows: “The process teaching of Qur’ān about idols during the
Maccan’s period is also noteworthy. The main purpose apparently to show that worship
of idols is pointless, idols are powerless to benefit or harm a man, and particularly they do
not intercede on his behalf. This will become clear on the last day when their worshippers
will appeal to them and they will disown them.” (Watt, 1953:106-107)
2. On the same pattern another Japanese scholar Izutsu gives his opinions that Muhammad
(Peace and blessings of Allah be upon him) wanted to teach them monotheism, Izutsu
observes: “It is true that in many important respect Islam broke completely with the old
paganism, but is, we should not forget, no less true that in spite of the bitter attacks on the
pagans and their idolatrous customs, the Qur’ān adopted and revived in a new form suited
to the need of monotheism, many of the virtues of the paganism. There is a certain respect
in which we might perhaps speak of moral aspect of Islam even as a restoration of some
of the old Arabs and nomadic virtues which had degenerated in the hands of the wealthy
merchants of Makkan’s before the rise of this religion”. 94
On the basis of his profound study of Islam and about Prophet Muhammad (peace and
blessings of Allah be upon him) Izutsu gives a systematic vision which is as follows:
“Islam did not revive or restore these nomadic virtues as it founded them among the
Bedouins. In adopting and assimilating into a system of moral foundation, Islam purified
and fresh those, making their energy flow into certain channels which it had prepared.”
(Izutzu, 2007:236-237)
3. A well versed and learned personality among Orientalists George Bernard Shaw
acknowledges the monotheistic teachings of Islam that were being taught by the Prophet
Muhammad (peace and blessings of Allah be upon him) at Mecca to the polytheists. He
advises the orientalists in particular and others in general in the following words: “A
number of orientalists have said that Islamic mystical and metaphysical doctrines have
been borrowed from those of India, for Islam in itself is not more than a series of
extremely concrete and simple belief and sterilize forms of worship according to the same
principle it has been said that Islamic laws were borrowed from those of the Roman laws
and Islamic doctrines from the Philosophical ideas of the Greek.” (G.B. Shaw, 1984:30-
31)
4. George Bernard Shaw continues his version and says: “These orientalists have mistaken
in their judgment in two aspects: first, they have considered what is called “mystical
intuition’’ to be of the same order as normal thought, the second mistake is that, even (if
we accept the theory of evolution as proven and definitely established, this theory must
not be taken as providing a reason for the manifestation of an instinctive drive.” (G.B.
Shaw, 1984:32)
In support of glory of Muhammad (peace and blessings of Allah be upon him)
monotheism George Bernard Shaw is continuing his statement and says: “The delicate
and refined expression of Islamic mystical doctrine in contrast to the formulation of other
mysticisms and especially to that of the Indian, has the advantage of elucidating mystical
varieties within the wrapping of formulation of a more general nature, each in the
measure of his understanding. Other mystical ways do not posses this distinction”. 95
“He further quotes in the support of monotheism which was announced by the Prophet
Muhammad (peace and blessings of Allah be upon him) “It is for this same reason that
Islam has been saved from the harmful results which have affected other religions of
presenting mystical truths openly and gradually.”
“Further clarifications of Islamic monotheism have been made by George Bernard Shaw
which is as follows: “Islam has considered the spiritual life to belong to all men and has
made no distinction between them, and likewise it has extended the spiritual life to all the
positive and negative aspects of men’s live, it invites men to accept the ties of social life
and to act in a positive manner in traversing a determined path. In teaching this way it has
had recourse to indications enclosed in the covering of normal and every day expression
strengthening idea of monotheism, he adds, “when the travellers on the spiritual path
reaches the stage of the divine unity and enter into the proximity of God, they let go
totally of what they had possessed up to that time, for they have come to know that
everything belongs to God. They give up the false claims of “owning things and of being
independent in this ownership.” George Bernard Shaw brings Qur’ānic verse in support
of the doctrine of monotheism: “It is then that an undesirable tranquility and repose
comes over them and they are released absolutely from all pains, fear and sorrow. “Lo”!
Those who say; our lord is Allah, and afterward upright the angels descent upon them,
saying; Fear not nor grieve, but here good tiding of paradise which ye are promised. We
are your protecting friends in the life of world and in the hereafter; (Qur’ān XLI) 30-31.
“Lo! verily the friends of Allah (those who possess sanctity, wīlayat) are (those) on whom
fear cometh) not, nor do they grieve (Qur’ān X-63).” (G.B. Shaw, 1984:41-42)
Conclusively: George Bernard Shaw and the other writers have completely understood the motive of Prophet Muhammad (peace and blessings of Allah be upon him) preaching of
Islam which was always and is still beneficial for the entire Universe. Particularly the human beings are to be saved from all kind of vices, cruelties and mishaps in this world and in the world hereafter. 96
4.1.1 To Create the Transparent and Peaceful Atmosphere in the State
How did the Prophet Muhammad (peace and blessings of Allah be upon him) create peace in the newly established state? In the following lines the opinions of the orientalists are stated in brief:
1. Reynold A. Nicholson’s opinion has been taken from his book “A Literacy History of the
Arabs” is as follows:
“That Muhammad first care was to reconcile the desperate factions within the city and to
introduce law and order among the heterogeneous elements, which have been described.
“He drew up in writing a charter between emigrants and the helpers, in which charter he
embodied a covenant with the Jews, confirming in the exercise of their religion and in the
possession of their properties, imposing upon them the certain obligations and granting to
them the certain rights. This remarkable document is an extant in Ibn-Ḥishām’s biography
of Muhammad its contents have been analyzed in masterly fashion by Wellhausen, who
observes with justice that it was no solemn covenant, accepted and duly ratified by
representative of the parties concerned, but merely a decree of Muhammad based on
conditions already existing which developed since his arrival in Medina”. At the same
time no one can study it without being impressed by the political genius of the author.
Ostensibly a cautious and tactful reform, it was in reality a revolution. Muhammad did
not strike openly at the independence of the tribes, but he destroyed it, in effect, by
shifting the centre of power from the tribes to community, and although the community
included Jews and pagans as well as Muslims, he fully recognized, what his opponents
fail to see, that the Muslims were active and must soon be the predominant partners in the
newly founded state.” (Tahir ul-Qadri, 2001:89-90)
2. Recognizing the talent and capability of the Prophet Muhammad (peace and blessings of
Allah be upon him) as the most successful statesman, Wellhausen presents his analysis in
the following way: 97
“Community of Medina was divided into hostile camps Aus and Khazrāj. Murder and man slaughter were the order of that day, nobody dared venture out of his quarter without danger, the reigned a tumult in which life was impossible, what was wanted was a man to step into banish anarchy, but he must be neutral and do not involved in the domestic rivalry. Then came the Prophet from Makkah, as if God-sent. Blood as a bound of union had failed he put faith in its place. He brought within him a tribe of believers; the companions of his flight from Makkah to Medina, and slowly advancing steadily step by step, he established the common wealth of Medina on the basis of religion as an Ummat
Allah’s congregation (of God) What had to be done was the elementary work, the establishment of order, and restoration of peace and right. Since there was no other authority, a religious authority took the lead, got the power into its hands and secured its position by performing what was expected of it, Muhammad displayed the gift of ability to deal with affairs in the mass---- In the circumstance stated the power of religion appeared chiefly as a political force. It created a community and over an authority which was obeyed. Allah was the personification of state supremacy. What with us done in king’s name was done in the name of Allah--- The idea of ruling authority, till there was absolute foreign to the Arabs was introduced through Allah.
In this there was also the idea that no outward or human power, but only a power inwardly acknowledged and stand above mankind had the right to rule. The theocracy is the negation of the mulk or earthly kingdom. The privilege of ruling is not privilege for the enjoyment of the holder of it, the kingdom belongs to God, but His preliminary, who know and carries out His will is the Prophet. Is not only the harbinger of truth, but also the only lawful ruler on the earth, besides him no king was a place and also no other
Prophet. The Prophet represents the rule of God upon earth; Allah and his Messenger are always bound up in each other; and stands together in the creed. The theocracy may be defined as the common wealth at the head of which stand not the King and the usurper of inherited power, but the prophet and the law of God.” (Tahir ul-Qadri, 2001: 92) 98
3. About peaceful attitude of the Prophet Muhammad (peace and blessings of Allah be upon
him) Montgomery Watt has presented contradictory views and his dichotomy is being
presented below from his book “Muhammad at Mecca”.
“He was probably also present at the foundation of the Half-al –fudul, and in the later
years, is said to have expressed approbation of it; its aim was to up hold the principles of
justice against the malpractices of the stronger and rich tribes, and that was an aim very
close to a certain aspect of Qur’ānic teachings. So, it becomes an acknowledgement on
the part of the Prophet that he always liked to impose peaceful condition in the
atmosphere as he done in nascent state of Medina.”
4. Once again another quality of the Prophet Muhammad (peace and blessings of Allah be
upon him) as a peace keeping statesman and lover of well being of all humanity is being
presented on behalf of Montgomery Watt, in his book “Muhammad Prophet and
Statesman” he observes: “He was able to enter into the spirit of childish games and had
many friends among the children. He had fun with the children, who came back from
Abyssinia and spoke Abyssinian. In one house in Medina there was a small boy with
whom he was accustomed to have jokes. One day He (peace and blessings of Allah be
upon him) found the small boy looking very sad, and asked what the matter was when he
was told that his pet nightingale had died, he did what he could to comfort him.
5. His kindness extended even to animals, which is remarkable for Muhammad’s (peace and
blessings of Allah be upon him) century and all parts of the world. As his men marched
towards Mecca just before the conquest they passed a bitch with puppies and Muhammad
(peace and blessings of Allah be upon him) not merely gave orders that they were not to
be disturbed, but posted a man to see that the orders were carried out. Such kind of sage
will not care for the provision of peaceful life for the subject of his country then what
kind of any other statesman can do this kind of arrangement for the betterment of entire
humanrace.” (Watt, 1953:33)
Conclusively: Western writers unconsciously accepted the eminence of the Prophet
Muhammad’s (peace and blessings of Allah be upon him) statesmanship. The measures taken 99 by the Prophet for the betterment of creation of Allah have been acknowledged by them that he (peace and blessings of Allah be upon him) is a representative of God. It has been elaborated by Wellhausan, and R.A. Nicholson through full honour and respect but
Montgomery Watt has recognized the personality of Prophet Muhammad (peace and blessings of Allah be upon him) as a statesman with the spirit of dichotomy and cool heartedness.
4.2 Treaties of the Prophet (peace and blessings of Allah be upon him)
4.2.1 The Charter of Medina
When a statesman takes over the charge of any state, it is inevitable for him to give a constitutional infrastructure to his domain. In the world history, it has been recognized that there was given no concrete constitutional charter to the world by any one of the statesman except that of Muhammad (peace and blessings of Allah be upon him). It has been acknowledged by the Western writers in following words:
1. Speaking about the state constitution promulgated by Prophet Muhammad (peace and
blessings of Allah be upon him) George Bernard Shaw has minutely assessed it and
discussed the contents of the charter of Medina, the public rights and duties provided in it
in detail. He writes “The migratory journey of the Prophet (peace and blessings of Allah
be upon him) to Medina in the year of 622 AD marks the beginning of a new era. “Hījra
as this migration if referred to is regarded as a turning point in the Muslim History. After
a warm welcome accorded to him by the people of Medina the Prophet set to work to
establish city state in Medina; He called for consultation of all the inhabitants of the
place, Makkahns immigrants Medinian converts, Jews and the Arabs, who had not, yet
embraced Islam and promulgated a state constitution. This is the first written constitution
of any state in the history of the world; it contains detail of the rights and duties of both
the ruler and the ruled.” (G.B. Shaw, 1984:62)
2. Reynold A. Nicholson highlights the importance of law provided in the Charter of
Medina. By granting the rights and duties to different clans and communities of Medina, 100
Muhammad (peace and blessings of Allah be upon him) succeeded in creating peaceful
atmosphere in the state of Medina. Nicholson comments on the topic as follows: “It is
impossible to give detail here the successive steps by which Muhammad in the course of
a few years overcome all opposition and established the supremacy of Islam from one end
of Arabia to the other end. I shall notice the outstanding events very briefly in order to
make room for matters which are more nearly connected with the subject of the History.
Muhammad first care was to reconcile the desperate factions within the city and to
introduce law and order among the heterogeneous elements which have been described,
“he drew up a writing, a charter between the emigrants and the helpers, in which charter
be embodied a covenant with the Jews, confirming them in the exercise of their religion
and in possession of their Properties, imposing upon them certain obligations, and
granting to them certain rights”. This remarkable document is extant in Ibn Ḥisham’s
Biography of Muhammad.” (Nicholson, 1996:172-173)
3. William Montgomery Watt has discussed different clauses of the Charter of Medina. He
presents it in such a good style that one can easily understand the spirit of the charter of
Medina. He summaries it as follows:
“In the name of Allah, the most merciful and most compassionate; This is the writing of
Muhammad the Prophet (peace and blessings of Allah be upon him) between the
believers and Muslims of Quraysh and Yathrib and those who follow them and are
attached to them and Who crusade along with them.” There is a long and a wide text
which will take vast area of the thesis work, therefore to avoid of this extra-ordinary
description the gist of the charter of Medina (Constitution) is presented below
respectively:
i. Sovereignty of Almighty Allah
ii. State authority of the Holy Prophet (peace and blessings of Allah be upon him) iii. Written constitution iv. Permanent constitutional foundation
v. Devolution of Powers 101
vi. Balanced constitution
vii. Moral foundation of State
viii. Concept of constitutional communities
ix. Concept of political unity
x. Concept of Muslim Umma
xi. Rule of law
xii. Respect of local customs and law
xiii. Concept of economic support
xiv. Defence pact
xv. Guarantee of fundamental human rights
xvi. Protection of religious freedom
xvii. Protection of minorities xviii. Protection of women rights
xix. Eradication of opponents conspiracies
xx. Medina was declared sanctuary” (Watt, 1953:34)
The description of above cited clauses is worth reading and William Montgomery Watt
has presented the document in a beautiful style.
Conclusively: In short we can say that foresightedness of the Prophet (peace and blessings of
Allah be upon him) and his managerial skill have no parallel in the world history. It was by
the help of this charter, Prophet Muhammad (peace and blessings of Allah be upon him)
created a peaceful atmosphere in the state. Internal affairs were controlled at once and the
ways of outer conspiracies were also closed. Muslims, non-Muslims, immigrants, helpers and
Jews were given the rights at first and they were bound to deliver their vital duties later on. It
contains the detail of the rights and duties of both of ruler and the ruled.
4.2.2 Brotherhood Among the Emigrants and the Helpers
It was a difficult task for the Prophet Muhammad (peace and blessings of Allah be
upon him) being a statesman of a nascent country when he (peace and blessings of Allah be 102 upon him) migrated from Mecca to Medina along with his effected believers, who had left their all kinds of properties at Mecca. What did the Prophet (peace and blessings of Allah be upon him) do to cope with such a precarious situation is stated by Reynold A. Nicholson in followings words: “There were in Medina four Principal parties, consisting of those who either warmly supported or actively opposed the Prophet (peace and blessings of Allah be upon him), or who adopted a relatively neutral attitude, viz, the emigrants (Mūhajīrūn), the
Helper (Ansārs), the Hypocrite (Mūnafīqūn) and the Jews (Yohūd). The emigrants were those
Muslim who left their homes at Mecca and accompanied with the Prophet in his migration whence their name, Mūhjīrūn - to Medina in the year of 622. In as much as they had lost everything except the hope of victory and vengeance, he could count upon their fanatical devotion to himself. The helpers were those inhabitants of Medina who had accepted Islam and pledged themselves to protect Muhammad in the case of attack. Together with the emigrants they constituted a formidable and over-increasing body of true believers the first champion of the cultural militants.” (Nicholson, 1996:171)
A wonderful and enthusiastic scene will come to the sight of readers when they will see the spiritual world of the teachings of the Prophet Muhammad (peace and blessings of Allah be upon him) due to which the Ansār of Medina became ready to welcome warmly the
Muhajrun only on a single call given by the Holy Prophet (peace and blessings of Allah be upon him) to them to make emigrants shareholder in their properties, because they were the
Muslims who had been deprived of their country and wealth for the scarification of accepting the teachings of Islam. The list of brotherhood made by Prophet (peace and blessings of Allah be upon him) in an emergency at Medina can be glanced through as follows:
Mūhājirs Hosts / Ansārs/ Helpers
Abū Salamah Ibn ‘Abd al-Asad and his 3 Mibshar ibn ‘abd al-Mundīr ibn Zombar al- companions. qūbā.
‘Umar Ibn al-Khatab and his 18, Rafa’ab ibn ‘abd al-munhir ibn albd al- companions. mundhīr.
Talhah Ibn ‘Ubayd Allah ibn ‘Uthman and Khubayb ibn isaf, of Banu harith ibn al- 103
1, more companion. Khazrāj.
Ḥamzah Ibn ‘abd al-Muṭṭalib and five Kulthūm ibn Hidm of banū ‘Amir Ibn, Awf, al- others. qūbā.
‘Ubaydah Ibn al-Muṭṭalib and 6, others ‘Abdullah Ibn Salamah, of Banū bal- Ajlān al- companions. qūbā.
‘Abd-ur-Rehamān Ibn ‘Awf, with party of Ṣād ibn al-Rabī of Banū al-Harith Ibn al- other Mūhajirs. Khazrāj al-qūbā.
Al-Zubayr Ibn al-‘Awam and Abū Sabrah Munhir Ibn Muhammad ibn ‘Uqbah Ibn Ibn Abī Rūhm ‘Uhoyhah of banū Jahlijaba at al-qūbā.
Mus’ab Ibn ‘Umayr Ibn Hashim Ṣād Ibn Mu’adh Ibn al-Nūman, of banū ‘Abad al-Ashal.
Abū Hadhafah Ibn- ‘abd Ullah Rabiah ‘Abbad Ibn Basher Ibn waqsh, of Banū ‘Abd al-Ashhal.
‘Usman Ibn Affan Aws Ibn Thabit Ibn al-Mudhir (brother of hussan ibn Tabit) of Banū al Najjār.
A group of bachelor Mūhajers. Ṣād Ibn Khaythamah.
Not only cited above but other Mūhajirs were also reaching Medina interval after interval. The facts noted above illustrate, in first place that the migration was carried out in a well planned, organized and coordinated way.” (Tahir ul-Qadri, 2001:50)
This shows the managerial skill and the statesmanship ability of the Holy Prophet
(peace and blessings of Allah be upon him). It was through the Muslim brotherhood which was established by the Prophet Muhammad (peace and blessings of Allah be upon him) that the problem of rehabilitation was resolved. This system gives a new idea to the entire humanity to become brother to each other and do not commence such kind of action which are harmful to themselves and to the other people as well.
William Montgomery Watt opined about the generous treatment of Ansar extended to
Muhajīrūn in following words:
“There are some evidences that the emigrants engaged in commercial operation, ‘Abd ur-Rehmān bin ‘Awf rejected the offer of half of the wealth of his Medinan brother and asked instead to be shown the market (sc that among b Quynuqa). He soon returned with a skin of 104 butter and cheese that he had gained by his superior business acumen, he further adds that
‘Umer engaged in market transactions, Ali obtained rushes from an Ansār in order to sell them, ‘Usman (may God be pleased with him) and ‘Abd ur Rehmān b’ ‘Awf traded in the captives of b. Qurazah. From all this situation it may be concluded that the emigrants gained what they could by trading both before Badar and after it must not be supposed that every emigrant could earn his supper as easily as ‘Abd ur Rehmān; he was the merchant par- excellence among the Muslims, and became extremely wealthy.” (Watt, 1981:251-252)
Muhammad and his Makkahns followers were not burdensome to the people of
Medina, presumably, Muhammad made no specific demands on the Ansār, but exhorted them to contribute what they could, the process seems to be described in a verse of Qur’ān.” “The good which ye contribute is for the poor, who have been restricted? (Fighting in the way of
God), and are therefore unable to knock about in the land (to trade). The ignorant think them rich because of their self restraint but one may recognize them by their marks, they ask not importunately of the people.” (al-Baqarah, 2:273-274)
Conclusively: There is no example available in the history of the world that the people of any religion had established such kind of a friendly environment between them that they could share all kinds of wealth among them. They started to live like real brothers, sisters and kinmen. This example was established by the Prophet Muhammad (peace and blessings of
Allah be upon him) at Medina between his companions. They started to live together like brothers.
4.2.3 Treaties with Jews, Christians and Idolaters
1. On the basis of creating peaceful atmosphere in the nascent state of Medina the Prophet
(peace and blessings of Allah be upon him) had made treaties with Jews and Christians
along with idolaters. Philip. K. Hitti observes about these treaties as follow in his own
words:
“In A.H 9 Muhammad stationed a garrison at about on the frontier of Ghassan land, and
without a single engagement concluded treaties of peace with the Christians chief of 105
Aylah (Al Aqabah) and the Jews tribes in the oasis of Maqua, Adhruh and Aljraba to the
south. The native Jews and Christians were taken under the protection of the newly
arising Islamic community in consideration of a payment later called jizah, this act set a
precedent far reaching its future consequences.” (Hitti, 1940:119)
2. Phillip K. Hilli has discussed about the treaties with pagans Arabs and states as follows:
“The tribes and districts which had sent deputies and so did the Hamadan and kindah
Arabia Which had hither to never bowed to the will of one man seemed now inclined to
be dominated by Muhammad and be incorporated into his new scheme. Its heathenism
was yielding to a noble faith and a higher morality.” (Hitti, 1940:119)
3. Showing the Muhammad (peace and blessings of Allah be upon him) as a balanced,
truthful and man of glorious personality, George Bernard Shaw elaborates the treaties
made with two tribes of Jews: banū Quinqa and banū Nadir. No cruelty and aggression
have been highlighted by any reasonable oriental scholar against the Prophet (peace and
blessings of Allah be upon him) but shown the real condition of meeting and dealing
through the treaties made with Jews. However, the Jews abrogated their promises and
then the action taken against them was at par-excellence. He observes in these lines:
“The Prophet had concluded peace with several Jewish tribes residing in Madina: of these
banū Quinqa violated their side of the treaty committing hostile acts against the Muslims
openly- they insulated Muslim women and then in retaliation killed a Muslim man.
Muhammad requested banū Quinqa to respect the agreement and refrain from harm
Muslims. But they would not listen they grew arrogant and said, “O’! Muhammad, let not
the victory over the people who did not know the science of war, deceive you, by God, if
you fight us, you shall know that we are men, Muhammad was left with no alternative; he
laid seize to the quarters of banū Quinqa. After fifteen days the Jews surrendered with the
intercession of ‘Abbdullah bin ‘Ubyy and few others. The Prophet left the Jews emigrant
leaving their arms behind. They left Medina for wadi-ul-Qura north Arabia, Syria and
other places. Banū Nazir plotted to kill the Prophet. Upon this “treason” they were asked
to leave the city, they refused, after a little skirmish they defeated and left for Syria and 106
some other established their state at khaibar and started making diplomatic ties with
Makkahn and also making nefarious plots against the Muslim defeated at khaibar’s battle
and exiled and killed respectively.” (G.B. Shaw, 1984:72-73)
Montgomery Watt says: “In the best interest of State, Muhammad made treaties with pagans of Duma-tul-jandal. He narrates the reference as follows:
Contents of Treaties a) This is a letter from Muhammad (peace and blessings of Allah be upon him) the
messenger of God, to the People of Duma-tul-jandal and those who follow them of the
clans (tawif) of Kalb, along with (Sent by) Harithah ibn Qatan. b) To us belongs the outer rain-water (or unwatered) part. c) To us belong the inner palm trees. d) Where there is running water a tenth is due, where there is spring water half of a ten is
due. e) Your pasturing beasts are not to be joined together; your segregated (to separate from
the other) are not to be turned away. f) You are not to be debarred from the pasture. g) The tithe is not to be taken from you on household goods (batat) h) You are to perform the worship at its proper time, and give the zakat as is due. i) On these terms you have an agreement and covenant, and we own you (you own us)
sincerity and fulfillment, and the dhimma of God and his messenger. j) Witnessed by God and these of the Muslims who were present?” (Watt, 1956:363)
These qualities on behalf of the Prophet (peace and blessings of Allah be upon him) has been elaborated as a statesman at par-excellence.
Conclusively: P.K. Hitti, George Bernard Shaw and William Montgomery Watt comments on the treaties made by Prophet Muhammad (peace and blessings of Allah be upon him) with the followers of other religions. Being a Prophet (peace and blessings of Allah be upon him), they say, he (peace and blessings of Allah be upon him) played his peaceful role of Prophet 107
(peace and blessings of Allah be upon him) at Medina. He (peace and blessings of Allah be upon him) made treaties with Christians, Jews and Pagans and assured them protection of their rights. No one has been given any punishment except that who had broken the treaty after had signed it.
4.3 Constitutional Infrastructure of the State
Constitutional infrastructure of the state of Medina was also included in Methaq-e-Medina.
Its importance and side effects on the affairs of nascent state, economics built up of the newly born country, defence strategy of the Prophet (peace and blessings of Allah be upon him), management for holding internal peace and external vigilance; these points have been discussed in detail in this section respectively.
4.3.1 Constitutional importance of Mīthaq-i-Medina
1. Mīthaq-u-Medina is a constitutional document. It was given by the Prophet (peace and
blessings of Allah be upon him) to the citizens of Medina. According to William
Montgomery Watt, it consists of 47 clauses, in which basic human rights of the people
had been protected. No proper law was given to the universe before the Prophet (peace
and blessings of Allah be upon him) by any ruler of the government. Comments of the
western writers are reproduced in the following lines. The parties of the Mithaq-e-Medina
have been elaborated by Montgomery Watt in his publication “Muhammad at Medina in
following words:
“On the name of God the Merciful and the compassionate! This is a writing of
Muhammad the Prophet between the believers and Muslims of Quraysh and Yasthrib and
those who follow them and are attached to them and who (crusade) (juhadhu) along with
them.” (Watt, 1956:221)
2. Observations of Wellhausen may be treated as documentary report of the treaty of
Prophet Muhammad (peace and blessings of Allah be upon him) are given as follows:
“The community of (Medina) was divided into two hostile camps Aus and the Khazrāj.
Murder and manslaughter were the order of the days, nobody dared venture out of his 108
quarter without danger, these designed a tumult in which life was impossible what was
wanted was a man to step into the banish anarchy, but he must be neutral and not
involved in the domestic rivalry. Then came the Prophet from Makkah, as if God-sent.
Blood, as a bond of union, had failed; he put faith in its place. He brought with him a tribe
of believers, the companions of his flight from Makkah, slowly advancing steadily step
by step, he established the common wealth of Medina on the basis of religion as an
ummah of Allah, a congregation of God (Almighty) what he had to be done the
elementary work, the establishment of order and the restoration of peace and right. Since
there was no other religious authority took the lead, got the power into its hand and
secured it position by performing what was expected of it. Muhammad displayed the gift
of ability to deal with affairs in the mass...in the circumstances stated the power of the
religion appeared chiefly as political force. It created a community, and over it an
authority which may obey Allah was the personification of state supremacy what with us
is done in kings name was done in the name of Allah. The idea of ruling authorities till
then absolutely foreign to the Arabs was introduced through Allah. In this there was also
the idea that no outward or human power, but only a power inwardly acknowledged and
standing above mankind, had the right to rule, the theocracy is the negation of the mulk,
or earthly kingdom. The privilege of ruling is not privilege for the enjoyment of the
holder of it; the kingdom belong to God but his plenipotentiary, who know and carries out
his will is the Prophet. He is not only harbinger of truth, but also only the lawful ruler
upon earth. Besides him no king was placed also no other Prophet. The Prophet represents
the rule of God upon the earth, and stand together in creed, defined as the common
wealth, at the head of which stand on the king and the usurper or inherited power, but the
people and the law of God.” (Wellhausen, 1927:7)
3. It has been acknowledged by all of the philosophers, statesmen and lawmaker of world
that role of a balanced and just constitution of a state plays a vital role for strengthening
the social, cultural, economical, moral, internal and external conditions and affairs of that
country. Keeping in view the above cited points the oriental scholars of the west give 109
their observations in addition to J. Wellhausen’s opinion in favour of constitutional
importance of “Misaq-e-Medina” which are as follows:
“The so called ordinance covering the community of Medina shows so rare a
statesmanship and of such far reaching import that we must acquaint ourselves with the
man provision—these passages read as if they were laying down the basis of an Islamic
state.” (Tahir ul-Qadri, 2001:101)
4. “G.M. Draycott opines on the constitutional position of the treaty as below: “The Treaty
between Muhammad and the Bedouins tribes make the beginning of a significant
development in his foreign policy. Like the Romans and all military nations he knew the
worth of making advantageous Alliances, while he was clear sighted enough to realize
that the struggle with Makkah was inevitable. During the months preceding the battle of
Badar, he concluded several treaties with desert tribes, and it is to this policy he owned in
part his power to maintain his aggressive attitude toward Qurayash, for with the alliance
of the tribes around the caravans routs Mahomet could be sure of hampering the Makkahn
trade.” (Tahir ul-Qadri, 2001:102-103)
5. Trude Ehlert’s opinion about the Charter of Medina is as under:
“A more significant factor in the lamination of these early arrangements in Medina may
have been the formal agreement established between Muhammad and all of the
significant tribes and families, fortunately, Ibn Ishāq preserved a version of this very
valuable document, called the constitution of Medina...It reveals his (Holy Prophet’s)
great diplomatic skill for it allows the ideal that the cherished of an ummah based clearly
on religious out look to sink temporarily into back ground and is shaped essentially by
practical considerations (thinking). It is true that the highest authority is with God and
Muhammad before whom all matters of importance were to be laid but the ummah as
portrayed in the constitution of Medina included also Jews and polytheists.” (The
Encyclopedia of Islam, 2007)
6. William Montgomery Watt’s remark about constitution of Medina is worthreading: 110
“According to the constitution of Medina the referring of disputes to Muhammad closely
connected with the recognition of him as Prophet the wording of constitution is that
disputes are to be referred to God and to Muhammad. The idea that one of the functions
of a Prophet; to meet out justice occurs in a Makkan passage of the Qur’ān “each
community has a messenger, and when their messenger come, judgments given between
them with justice and they are not wronged”. (10.47.48) this point was doubtless realized
by the Medinans when they recognized Muhammad as Prophet, part of what attracted
them to him as the hope that he would be able to part an end to the external disputes that
made life in Medina intolerable.” (Watt, 1956:124-125)
Conclusively: Constitutional importance of Mithaq-e-Medina has been recognized as historical documents of law. In it the supremacy of God (Almighty) has been recognized and the Prophet (peace and blessings of Allah be upon him) has been declared representative of
God.
4.3.2 Economic Buildup of the New Born State
How did the Prophet (peace and blessings of Allah be upon him) maintained the economical set up of the nascent state, the opinions of oriental writers of the West are being reproduced on the topic as follows:
1. Tamara Sonn says: ‘Third pillar is Zakah (also spelled Zakat), or charity. As noted above,
all Muslims are required to be charitable; zakah requires all adults Muslims to give a
share of their wealth annually for the support of the poor and the further course of Islam.
The fourth pillar is fasting (Sawwam or Siyam) all healthy Muslim past the age of
puberty (i.e.) neither the very young or nor very old, nor those who are sick, pregnant or
nursing) are expected to fast from sunrise until sunset during the ninth months of the
Islamic calendar (Ramadan). This is a very spiritual time, during which, Muslims pray
regularly and read the Qur’ān, and focus on the equality of all people in their utter
dependence on God. At the end of the month of fasting comes one of Islam’s two major 111
holidays, the breaking the fast (Eid-al-Fitr) families and communities celebrate this feast
for three days, sharing joys, meals and giving gifts to the children.” (Sonn, 2004:21)
2. William Montgomery Watt has discussed the finance system of the state of Medina. He
has observed:
“The finances of the Islamic community are worthy of some consideration in detail
during the Makkah period the community had nothing resembling public finance, though
Abu Baker and perhaps others spent money in freeing slaves who became Muslims
several of the articles of the constitution of Medina deal with financial matters, but all
except one exemplify the principle that each group was responsible for its own expenses
and not for those of others groups until with it in the ummah, this applies to the paying of
blood money and ransoming of captive, and also to the expenses incurred in campaigns.
The exceptional article 11 which states that the believers in general give debtor help
towards the payment of ransom or blood-money how this worked in practice is not clear,
perhaps it was left to some of the richer Muslims to give help; and if they were unwilling,
Muhammad himself may have stepped in. When ‘Abdullah b (Salimah) was killed at
Uhad, he left debts equivalent to two years product of his date palms; when the son
explained the difficulty to Muhammad. Muhammad’s method was the miraculous
multiplication of the stock of dates. Even if money had been given in this case, it would
still show a rudimentary financial organization.” (Watt, 1956:235-237)
“It is also possible that there was little difference between the obligatory payment made to
Muhammad by Muslim and those made by Christian Arabs. At least in some cases,
however, a special name was given to the latter, jizyah. The word is thought to have come
from a similar Syriac word meaning polltax, either directly or through Persia, but it might
also be an Arabic formation meaning due, or satisfaction and something of this was
doubtless suggested when it was used in Qur’ān. Despite the different names, however,
the same men often collected both sadaqāt jizya, it is also possible that in the early days
some Christian groups had to pay a tax livid on the herd or field like the legal alms; and
not on the head like the Jizyah.” (Watt, 1956:250) 112
Conclusively: Economy is a basic need of a state. Without a stable economy no government could run smoothly. Being a statesman the Prophet Muhammad (peace and blessings of Allah be upon him) has taken such kind of measures due to which the economy of the new born state become very stable. Orientalists did not complaint of economical problems but they have praised the ways adopted by Muhammad (peace and blessings of Allah be upon him) for the stability of condition of economic. They also refer to the fact that the Prophet Muhammad
(peace and blessings of Allah be upon him) had established a common wealth having a balance of payment and balance of trade at Medina. The basic sources of monetary help were
Zakat, sadaqāt (Charity), Jizya (Poll tax) and other incomes were also included in this effect.
In short, the Prophet Muhammad (peace and blessings of Allah be upon him) established a strong and durable economic system in a nascent state of Medina.
4.3.3 Defence Strategy of the Prophet (peace and blessings of Allah be upon him)
1. The oriental scholars of the West have thrown light on the defence strategy of the Prophet
(peace and blessings of Allah be upon him). They have recognized him as a healthy,
energetic, a capable statesman and a brave commander. Montgomery Watt is of opinion:
“The extent of Muhammad autocratic powers in his last two or three years is further
illustrated by his appointment of agents to act on his behalf in various areas, and indeed
by the whole of administrative appointment, from the beginning Muhammad had
appointed men to perform various functions for which he was responsible. Thus
appointing commanders for the expedition where was not present in person. Until Badar
he may have done so as head of emigrants, but latterly he was acting on behalf of the
Muslim community as a whole, since some of the leaders were from the Ansār or even
from nomadic tribes. As Muhammad’s influence expanded’ further appointments were
needed. Though even after the spoils of Khayber had been divided out, it was necessary
to have an inspector to estimate and receive half of the annual harvests. We hear of
governors of the neighboring Jewish settlements of Wad al Qura ‘tayma. In this with
tribes in the neighborhood of Medina Muhammad made use of leading men of their tribes 113
in so far as there were friendly to him. One of the earliest functions entrusted to these men
was that of summoning their fellow tribesmen for Muhammad’s expeditions, such as
those of the conquest of Makkah of Tabūk” Those who summoned the tribes were also to
a large extent their leaders in battle. He further adds in defence policy of Muhammad and
says: “The general picture is thus one of Muhammad making use of capable men from the
friendly tribes-men who had a high standard in their tribes –and in the case of other tribes
appointing as his agents men of administrative ability from Makkah and Medina.” (Watt,
1956:250)
2. On defence measures, the observation of H.A.R. Gibb are as follows: “To the end,
military and diplomatic action-- For he never used the former, if the latter sufficed, and
after the surrender of Makkah purely military operations were discontinued--were
regarded by him as an instrument for bring moral and religious influence to bear on the
proud and intractable tribes. It must be added that every historical consideration which
can be applied to the situation bear out the rightness of his view.” (Gibb, 1964:30)
When talking about the defence strategy of the Prophet (peace and blessings of Allah be
upon him) the contents of the treaty of Hudabiah shows that this treaty provides a
defensive gape to the Prophet (peace and blessings of Allah be upon him). The content of
the truce is reproduced hereunder: (1) For ten years there were to be no hostility between
the parties. (2) The Prophet (peace and blessings of Allah be upon him) was to return to
Medina, this year without Visiting Ka‘bah, but in the following year he might perform the
pilgrimage with other Muslims. (3) Deserters to the Muslims during the period of the
truce were to be returned to Makkans, but the deserters from the Muslims to the
Makkahns were not to be returned. Any tribe or clan who wished to share in the treaty as
allies of Quraysh might do so. This treaty was also a part of defensive strengthening
policy, but there is no gap in fact in it but there have been many hidden positive effects
for creating peace in state.” (Saulat:22)
Conclusively: Defence acumen of the Prophet Muhammad (peace and blessings of Allah be upon him) has thoroughly been described by the orientalists: Montgomery Watt and H.A.R. 114
Gibb are very scrupulous analysts in Western critics. They had given their analytical observations and said that Prophet Muhammad (peace and blessings of Allah be upon him) had adopted a clear, rapid and properly actionable policy in the appointment of commanders in the different areas of the state and in the accomplishment of expeditions at home in and at the outside of the state of Medina. Example of such kind of comprehensive defence policy could hardly be found in the world history.
4.3.4 Management for Holding Internal and External Vigilance
1. Praising the administrative skill and wisdom in the choice of selecting responsible
personalities by Muhammad (peace and blessings of Allah be upon him) for the different
responsibilities. Montgomery Watt comments are as follows:
2. “Secondly, there is Muhammad’s wisdom as a statesman. The conceptual found in, in
Qur’ān was merely a framework had to support a building of concrete policies and
concrete institutions. In the course of this book, much has been said of Muhammad’s
foresighted political strategy and his social reforms. His wisdom in these matters is shown
by the rapid expansion of a small state to a world empire, and by the adoption of his
social institutions to many different environments and their continuance for thirteen
centuries. Thirdly, there is his skill and acumen as an administrator and his wisdom in the
choice of men to who to delegate administrative details, sound institutions and a sound
policy will not go far if the execution of affairs is faulty and Prophet Muhammad for all
organ fumbling. When Muhammad died, the state he had founded was a going concern
able to withstand the shock of his removal and, once it had recovered from this shock, it
expanded at prodigious speed.” To highlight the management and peace creating skill of
Prophet Muhammad (peace and blessings of Allah be upon him). Watt further says: “The
more one reflection on the history of Muhammad and early Islam, the more one is amazed
at the vastness of his achievements circumstances presented him with an opportunity such
a few men have had, but the man was fully matched with the hours. Had it not been for
his gift as a seer, statesman and administrator, and behind these, his trust in God, and firm 115
belief that God had sent him, a notable chapter in the history of mankind would have
remained unwritten. It is my hope that this study of his life may contribute to a fresh
appraisal and appreciation of one of the greatest of the son of Adam.”(Watt, 1956:334-
335)
3. Reynold A. Nicholson observes about the establishment of Prophet Muhammad (peace
and blessings of Allah be upon him) internal and external peace through well organized
managerial skills. His observations are as follows: “Muhammad’s first care was to
reconcile the desperate factions within the city and to introduce law and order among the
heterogeneous elements which have been described, “He drew up in writing a charter
between the emigrants and the helpers, in which charter he embodied a covenant with the
Jews, confirming them in the exercise of their religion and in the possession of their
properties, imposing upon them certain obligations and granting to them certain rights.”
Here in the above cited lines the orientalist scholars accept the Prophet (peace and
blessings of Allah be upon him) as a one of extra-ordinary personality of the world.
(Nicholson, 1963:173)
Conclusively: According to Montgomery Watt and Reynold A. Nicholson, Prophet
Muhammad (peace and blessings of Allah be upon him) was a man of wisdom. In controlling the internal and external affairs of the state of Medina, Muhammad (peace and blessings of
Allah be upon him) used his administrative skill. The Prophet Muhammad (peace and blessings of Allah be upon him) has always appointed appropriative administrators in different areas and in different departments. Therefore, there was a complete peace and calmness in the state of Medina as well as on its borders.
4.4. Objections Raised by the Orientalists
4.4.1 Allegation to Become Ruler of Arabia
1. Montgomery Watt in his book “What is Islam” tries to prove that Muhammad (peace
and blessings of Allah be upon him) wanted to learn the teachings of revealed 116
religions (Judeo, Christianity to get the knowledge of becoming the ruler of the Arabs.
He Comments:
“Muhammad was a celebrate propagator of false doctrine, thinking only of increasing
his own power.” (Gilani, 2010:269)
2. Arnold J. Tonybee in the third volume of his book “A study of History” has expressed
his prejudice as follows: “Instead of sealing his Prophetic Message with his blood by
becoming Caesar victim, it was Muhammad’s ironic destiny to compromise and
debarred his Prophetic message by becoming an Arabian Caesar himself.” (Gilani,
2010:270)
3. H.A.R. Gibb states: “That It is indeed quite possible that Muhammad’s later change of
attitude toward Christianity reflects, his growing hostility to that Greeks and their
Christian Arabs allies orthodox monophysite. Once again H.A.R. Gibb tries to prove
that Muhammad (peace and blessings of Allah be upon him) conspired against Judeo
religion: “The Jews obliviously refuted to acknowledge Muhammad’ claim to
Prophethood and to confirm the Torah, and from contradiction passed to mockery,
while he, confident of his divine mission, charged them with falsifying their true
scriptures and concealing their true contents.” (Gibb, 1954:30)
Conclusively: The dichotomy in the sīrah work of Montgomery Watt and H.A.R. Gibbs is evident. At many other places they are going to declare the Prophet (peace and blessings of
Allah be upon him) as a man of great wisdom and skills in all walks of life. They have accepted that the Prophet has briskly got hold of the serious affairs of the state of Medina.
But they have rejected their viewpoint at other places. H.A.R. Gibb also shows us his mental degeneration and use very abusive language in the respect of the glorious Prophet (peace and blessings of Allah be upon him) of Islam. Their comments are not base on reality. The
Prophet Muhammad (peace and blessings of Allah be upon him) has already been praised by
H.A.R. Gibb and William Montgomery Watt as a social reformer, invincible personality and real oracle monger of God, but there are dichotomies in their views and when their views are compared with each other, we find controversy on the part of the orientalists. 117
4.4.2 Policy about Other Religions
1. Majority of orientalists have charged that the Prophet (peace and blessings of Allah be
upon him) wanted to eliminate all of other religions except that of Islam. What does
H.A.R. Gibb say is as follows: “At the same time whether, deliberately guided by
Muhammad in this direction or under the unconscious play of forces which swept him
along in their current. The Islamic movement become to an increasing degree, a focus
of Arabs feeling in his later years, at least, Muhammad seems to have been aware of
his tendency. It may have partially contributed to, (and on been confirmed by) his
measures against the Jews tribes. And whether or not the story be true. That in 628
A.D he sent sermons to the Roman’s Emperor, the Persian King of kings and other
ruling princes; he was certainly contemplating some action against the Byzantine
power in the north before his death in 632 A.D, the almost immediate launching of
third expeditions towards Syria by his successor Abū Bakr can hardly be explained
otherwise. It is indeed quite possible that Muhammad later change of attitude towards
Christianity reflects his growing hostility to the Greeks and their Christian Arabs
allies, orthodox on Monophysite.” (Gibb, 1954:30-31)
2. Arnold J. Tonybee observes in this respect as follows:
“The truth then seems to be that in the invitation to Medina, Muhammad was
confronted with a challenge to which his spirit failed to rise. In accepting the
invitation he was renouncing the sublime role of the nobly honored Prophet and
contenting himself with the common place role of the magnificently successful
statesman. The prospect of effective practical action which he called to Medina
opened up for the Prophet long repressed and thwarted practical genius blinded the
Prophetic vision-Muhammad had been content with the faithful performance of a
Prophet’s duty, as is shown by his apostrophe to the idolater, as ought to be laid upon
God’s messengers but a plain delivery of the messages; this simple understanding and
acceptance of his mission both were thrown to wind by the people when a new career
was affected to him.” (Gilani, 2010:472) 118
Conclusively: H.A.R. Gibb and Arnold J. Tonybee have shown their false perceptions about the Holy Prophet (peace and blessings of Allah be upon him) and tried to show that
Muhammad (peace and blessings of Allah be upon him) was on mission to eliminate other revealed religions whereas the fact is quite against their opinions. No doubt, the Holy Prophet
(peace and blessings of Allah be upon him) wanted that all people around him to embrace
Islam. But He prayed God to bestow them the guidance but always preached his followers for peaceful coexistence.
4.5 Answer to the Objections Raised by the Orientalists Themselves 4.5.1 No Malafide Intentions
Orientalists are confused regarding the personality of the Holy Prophet (peace and blessings of Allah be upon him). Some of their statements have been refuted by themselves while others have been repudiated by their counterparts. In short, their works represent the worst example of dichotomy and controversy. Their views are as below:
1. Tamara Sonn, the author of “A Brief history of Islam” turns down all kind of charges
and notes against Prophet (peace and blessings of Allah be upon him) and narrates:
“Nor is any one group expected to be successful in the struggle to establish a just
society in a given time and place; the community of believers as a whole has the
responsibility to work towards that goal, by following the guidance given in the
Qur’ān and the model established by Prophet Muhammad in Medina as a guide. The
Qur’ān is the ultimate source of guidance for Muslims coming as it did after earlier
revelations (the Torah and Gospel) the Qur’ān is considered the final revelation. It
was recorded very soon (within twenty years) after the Prophet’s death in the same
revelation. Therefore, the Qur’ān believed to be free of the errors that crept into the
previous scriptures, and Muhammad, the messenger who delivered the Qur’ān, is
considered the final Prophet. As the Qur’ān (puts it) the seal of the Prophet, but
Muhammad’s role extends beyond the task of the delivering revelation. His life is also
a model for humanity of how to live every moment and make every choice, in 119
accordance with God’s will. The way he lived his life is described by the Qur’ān as
the best example of Islam. Indeed the messenger of God is a good example for those
look to God and the last day and remember God often.” (33:22)” (Sonn, 2004:14-15)
2. Toshihiko Izutsu observes in favuor of Muhammad’s (peace and blessings of Allah be
upon him) given system as follows: “Islam did not revive or restore the nomadic
virtues as it found them among the Bedouin. In adopting assimilating them into its
system of moral teaching, Islam purified and refreshed them making their energy
following into certain channels which it had prepared.” (Isutzu, 2002:237)
3. As quoted above it has been tried to prove that the Prophet (peace and blessings of
Allah be upon him) conspired to eliminate the Judaism, Christianity and idolatry. It
was useless struggle but for making his own adjustment. How this objection is being
removed, the observations of Will Durant may be perused: “That many passages of
the ‘Torah’ predicted the coming of Prophet Muhammad. The Jews also found many
common factors between their religion and new one and felt that it represented a
continuation of their own religion. However when they learnt that the new faith
considered that their religion had been distorted and that they had persecuted the
Christ, they withdrew away and closed rank in and around Yathrib and started to co-
operate with Quraysh against the budding state of Medina. Forced with this, the
Prophet was forced to drive them away from Medina yet they continued to plot
against him and insult Muslims, which finally led the latter to besiege them and then
order them to move away from the outskirts of Medina, and so on and so forth.”
(Zankana, 2012:5)
4. Reynold A. Nicholson says as follows: “The inhabitants of Medina had no material
interest in idol worship and no sanctuary to guard. Through uninterrupted contact with
Jews of the city and neighborhood as also with the Christian tribes settled in extreme
north of Arabia on the confines of the Byzantine empire.” (Nicholson, 1966:170)
5. In the same context an eminent orientalists George Bernard Shaw’s opinion is worth
reading. “Whether such kind of personality could have modified intention against the 120
people like Jews Christian or others, George Bernard Shaw says: “Muhammad was
liked and respected by all since his youth for his noble character, charming manners
and exceptional qualities; and his relations with the people earned him the
appellations of “Al-Ameen” and the “Truthful” respectively. Abdullah bin Abi-
Alhamsa reports that long before Muhammad’s proclaimed his mission he had some
transactions with him. The transaction was not completed when the former left
Muhammad promising to be back. Abdullah forgot about the affairs completely.
“Three days later”, says Abdullah, “when I was walking past the place I found him
still waiting for me. He was not annoyed with me at all for my carelessness; all that he
said was; you put me to the trouble of waiting here for three days.” (G.B. Shaw,
1984:55)
Conclusively: The orientalists have blamed the Prophet (peace and blessings of Allah be upon him) that he wanted to eliminate the other revealed religions. These accusations have been turned down by the following writers: Tamara Sonn, Toshihiko Izutsu, Will Durant,
Reynold A. Nicholson and George Bernard Shaw. Tamara Sonn proved that there was made a lot of alteration in scriptures by the Jews and Christians themselves. These books were written after the death of Moses (upon him be greeting and Jesus (upon whom be greeting) the period elapsed to their originality was many centuries, whereas Holy Qur’ān was written just after the demise of the Prophet Muhammad (peace and blessings of Allah be upon him).
There was no chance of creating doubts in it as that of earlier scriptures were distorted.
4.5.2 Complete Peace and Justice Established in the State
1. In support of above cited heading famous orientalist De Lacy Evans O’Leary writes in
his famous book “Islam at the Crossroad of History” as follows: “And makes it clear:
“However that the legend of fanatical Muslims sweeping through the world and
forcing Islam at the point of sword upon the conquered races is one of the most
fanatically obscured myths that historians have ever repeated. The Toleration shown 121
by Muslim conquerors like Khalid bin Walīd, Sultān Salah-ud-Dīn, Muhammad bin
Qasim stand, unparalleled in the History).” (Tahir ul-Qadri, 2004:7/680)
2. Montgomery Watt, accepting the glorious statesmanship of the Prophet (peace and
blessings of Allah be upon him) and says:
“The more one reflects on the history of Muhammad and of early Islam, the more one
is amazed at the vastness of his achievements and circumstances presented him with
an opportunity such as few men have had, but the man was the fully matched with the
hours. Had it not been for his gifts as a seer, statesman and administrator and, behind
these, his trust in God and firm belief that God had sent him; a notable chapter in
history of mankind would have remained unwritten. It is my hope that this study of
his life may contribute to a fresh appraisal and appreciation of one of the greatest of
the son of Adam.”(Zankana, 2012:23)
3. Tamara Sonn has rejected the allegation of religious coercion by the Holy Prophet
(peace and blessings of Allah be upon him):
“In accordance with Islamic Principles and the Prophet’s practice, religious freedom
was a norm throughout Islamic realms. The rights accorded to Jews in the constitution
of Medina to maintain their religious and legal system was extended to Christians and
later to Zoroastrians, Hindu and Buddhists.” (Sonn, 2004:35)
Conclusively: De Lacy Evans O’Leary, Montgomery Watt, Tamara Sonn highlight the merits of the Islamic system which were promulgated by the Prophet Muhammad (peace and blessings of Allah be upon him) at Medina. They say that there was a complete peace and tranquility pervaded in the state. At Medina the population consists of Jews. Christians and
Muslims who were living peacefully after the Prophet’s migration.
4.5.3 Rights of all Sects, Creeds and Communities were Protected
1. In favour of above cited qualities of the system of Islam which were provided to the
humanity in general, and in a nascent state of Medina in particular were addressed to
the Prophet Muhammad (peace and blessings of Allah be upon him). On the charter of 122
Medina. A famous Western scholar William Muir narrates his dichotomic views as
follows:
“In the exercise of a Power absolutely dictatorial, Muhammad was not just and
temperate, nor was he wanting in moderation towards his enemies, whenever they had
cheerfully submitted to his claims. The long and obstinate struggle against his
pretention maintain by the opponents of Makkah might have induced its conqueror to
mark his indignation in indelible traces of fire and blood. But Muhammad excepting a
few criminals, granted a universal pardon; and nobly casting into oblivion the
memory of the past, with all this mockery, it affront and persecution, he treated even
the foremost of his opponents with a gracious and even friendly consideration. No less
marked was forbearance shown to Abdullah and the disaffected citizens of Medina,
who for so many years persistently thwarted his designs and resisted his authority, nor
the clemency with which he received submission advances of Tribes that before had
been the most hostile, even in the hours of victory.” (Zankana, 2012:20-21)
2. The author of “A brief history of Islam ”Tamara Sonn has emphasized on the equal
rights of all peoples granted by Holy Prophet (peace and blessings of Allah be upon
him).He says:
3. “The Qur’ān and the sunnah provides guidance on equitable treatment for women in
patriarchal society. Thus, the Qur’ān specifics that men are responsible for women
because ‘God has favoured some people over others’ and because they spend their
wealth’’ or support women (4:34) women should therefore be obedient to men and
may be disciplined for obedience. Does this means that men should always be in
charge or that whoever happens to be financially successful male or female should be
responsible for the family; should also be shared? Again, as in virtually all main
stream religious, traditional opinion is that men are divinely ordained to be
responsible for public matters, including finance, while women are responsible
primarily for private matters; including caring for the husband and nurturing childrens
Progressive thinkers opt for a more egalitarian interpretation of Qur’ān view of status 123
of women, both are equally Islamic, and both take inspiration from the example set by
the early Muslim community.” (Sonn, 2004:17-18)
4. Being a glorious personality and having sublime and modest character, what did the
Prophet (peace and blessings of Allah be upon him) do for the betterment of the
bereaved class of the society: the opinions of professor Lavey are remarkable for the
community of orientalists in particular and for all of us in general. Prof. Lavey
observes as follows:
“A class of human beings that has formed an integral part of Muslim society up to
present day is that of the slaves. Muhammad took over the slavery system, without
question and regarding it as part of the natural order of the universe. His injunctions
recommending human treatment of the slaves and making it meritorial act to
emancipate them indicate that he intended some amelioration in their conditions, but
neither from “Qur’ān” nor from the tradition’ is it possible to infer that the abolition
of slavery was intended. We have said that Muhammad found slavery a regular
element of society in his days, and though he brought about a considerable
amelioration in its conditions, like other religious leaders before him he took slavery
for granted as ordinary part of social society or system. It has continued in Muslim
lands ever since except where for a time European powers held authority --Muslims
slaves were better treated than Christians.” (Tahir ul-Qadri, 2004:7/706-707)
Conclusively: The comments of William Muir, Tamara Sonn and Prof. R. Lavey regarding the human rights which were restored and protected by the Prophet Muhammad (peace and blessings of Allah be upon him) at first, then given to the people devoid of any rights.
According to them on the eve of the conquest of Mecca the Prophet Muhammad (peace and blessings of Allah be upon him) announced general amnesty for all. The bitter enemies of the
Prophet (peace and blessings of Allah be upon him) and the persecutor of his followers like
Abdullah who was foremost of his enemies and the persecutor of uncle (Ḥamza bin ‘Abd al-
Muṭṭalib) of the Prophet (peace and blessings of Allah be upon him), Wahshī were forgiven 124 and were accepted in the Islamic community. Women were given complete liberty and natural human rights were restored to them equal to man.
Conclusion: Under the heading prophet Muhammad (peace and blessings of Allah be upon him) as a statesman, the orientalists recognize the magnanimity, managerial skill of the Prophet
Muhammad (peace and blessings of Allah be upon him). They tell how Prophet Muhammad
(peace and blessings of Allah be upon him) managed the internal and external affairs of the state. How did he make the treaties with Jews and other Arabs? They also praise the Prophet
Muhammad (peace and blessings of Allah be upon him) that how the Prophet Muhammad
(peace and blessings of Allah be upon him) made arrangement of living for the emigrants.
Brotherhood was made in between the Helpers and Emigrants. A peaceful atmosphere was created in the state. All decisions were made with justice. The Prophet Muhammad (peace and blessings of Allah be upon him) was chosen as a statesman and chief justice of the state.
But in between their comments the orientalists again neglect all of the accepted facts. They start to criticize the policies of the Prophet Muhammad (peace and blessings of Allah be upon him). They say that the Prophet Muhammad (peace and blessings of Allah be upon him) started crushing the other religions. The Prophet Muhammad (peace and blessings of Allah be upon him) wanted to become a statesman. He committed the cruelties against the idolaters.
After this campaign they also negate their own narrations made against the Prophet
Muhammad (peace and blessings of Allah be upon him). They wrote that Prophet
Muhammad (peace and blessings of Allah be upon him) was the leader who liked peace and justice. The Prophet Muhammad (peace and blessings of Allah be upon him) had given good system to the inhabitants of state. There was no unrest in the state of Medina. The rights of all communities were protected with good managerial skill.
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Chapter No. 5
War Strategy of the Prophet Muhammad (peace and blessings of Allah be upon him)
5.1 The Holy Prophet as a Commander
Concept of commander in Islam can be understood in the light of Tradition of the
Prophet (peace and blessings of Allah be upon him). The Holy Prophet (peace and blessings of Allah be upon him) said: “All of you are the commanders (supervisor) of your subject, subordinates, family members or countrymen, and all of you would be inquired about the treatment, you made with your subject, on the day of judgment”. There is a number lesson hidden in the description of this Hadith. If the commander behaves with his subjects on the basis of justice and goodness, he would be rewarded by Allah in this world and the world hereafter. If he treats his subordinates unjustly and badly, he would be awarded serious punishment in this world and world hereafter (on the day of resurrection).
The person who has been given command over his family, whereabouts, area, vicinity, territory, and domain, state or all over the universe is being taught the lesson of peace, Justice, equality, honesty, devotion, benevolence and truthfulness, for he should have to act upon all of these glorious rules given by the Prophet of Islam (peace and blessings of
Allah be upon him) in his domain and created just atmosphere in Universe. He should have to preach the norms of peace and tranquility to the people and provide ameliorative chances of life to the human being and save them from the cruelties, treachery, barbarism and injustice.
God (Almighty) had commanded prophets who had passed away before the emergence of the
Prophet Muhammad (peace and blessings of Allah be upon him) that they should announce in their people that the last prophet of God will come at the end of all Prophets. He (peace and blessings of Allah be upon him) would take over the charge and complete all of the responsibilities left over from the prophets passed away before him. They informed their followers that He (peace and blessings of Allah be upon him) would have all kinds of qualities and capabilities which would be enough to meet with the entire need of universe. He 126
(peace and blessings of Allah be upon him) would have been oriented and awarded different types of knowledge of commanding forces as cited above. Out of all managerial skills and expetirzation, how would he manage to set a war strategy etc., so that the world peace could be restored to the Universe? In this chapter Prophet Muhammad’s (peace and blessings of
Allah be upon him) war strategy and its different aspects are being discussed.
5.1.1 To Serve the People Voluntarily for the Protection of their Rights
1. William Montgomery Watt describes the personal devotion of the Prophet
Muhammad (peace and blessings of Allah be upon him). Through this devotion the
followers of the Prophet (peace and blessings of Allah be upon him) should also adopt
the same habits and life style and work for the social welfare of the state. He has paid
homage to the Prophet (peace and blessings of Allah be upon him) in following
words:
“Thus Muhammad’s administrative appointments illustrates the nature and extent of
his power. In theory he is simply the foremore of a number of equal allies his primacy
comes from the office of Prophet and from the fact that the many of the allies
undertook to obey him. The man whom he sends to perform various functions are not
official of an impersonal state, but agents of Muhammad doing what he was entitled
to do or what his personal influence allowed him (May God be please with them) to
do. They probably worked more by persuasion than coercion. So long as Muhammad,
lived, his personal influence must have seemed to contemporaries be cement which
held the structure together. Yet the building was more firmly constructed than
appeared and less dependent on Muhammad persons; and later events showed that it
was capable of being expanded into the administration of an empire.” (Watt,
1956:238)
2. Reynold A. Nicholson points out the dedication of the Prophet (peace and blessings of
Allah be upon him) and his followers exercised for the protection of peace and
prosperity in the world. In this regard, he writes as follows: 127
“In January, 624 A.D., the Moslems some three hundred strong, won the glorious
victory at Badar over a great superior force which had marched out from Makkah to
relieve a rich carvan that Muhammad threatened to cut off the Quraysh from the
world trade. They fought bravely, but were born down by the irresistible one set of
men who had learned discipline in the mosque and looked upon death as a sure
passport to paradise. Of the Moslems only fourteen fell; the Quraysh lost forty, nine
killed and about same number of prisoners. But the importance of Muhammad
material damage which he inflicted considering the momentous issues involved, we
must allow that Badar, like Marathone is one of the greatest and most memorial Battle
in all history.” (Nicholson, 1966:174)
Here Reynold A. Nicholson silently accepts the valour command of the Prophet
(peace and blessings of Allah be upon him).
3. P.K. Hitti refers to a very important point in the passage. He had proved that the
Prophet (peace and blessings of Allah be upon him) was having a dynamic personality
with immense potentialities. He was not only the simple member of the Quraysh but
was a real Prophet of God. When he entered in Makkah as one of a successful
conqueror, the life and properties of enemies were in his fist but he did not take
revenge and did not allow his followers to inflict cruelties. On the other hand he
announced general amnesty for all. Example of this peaceful triumphal entry in
Makkah cannot be compared with any other conqueror. He smashed the 360 idols and
exclaimed, truth hath come and false hath vanished. He writes in “History of the
Arabs”:
“In 628 A.D. Muhammad led a body of 1490 believers to the city of his birth and
exacted the pact of al-Hudabīyah, in which Makkans and Moslems were treated on
equal terms. This treaty practically ended the war of Muhammad with his people; the
Quraysh. Among others members of this tribe, Khalid Ibn-al-Walīd and ‘Amr Ibn-al-
‘Ās destined to become the two mighty swords of militant of Islam, were about to this
time received as recruits to the great cause. Two years later, towards end of January 128
630 (AH.8). The conquest of Makkah was completed. Entering its great sanctuary
Muhammad smashed the idols, said to have numbered three hundred and sixty,
exclaiming, “truth hath come and falsehood hath vanished”. The people themselves
however were treated with special magnanimity. Hardly a triumphal entry in ancient
annals is comparable to this.” The above cited description of Philip K. Hitti shows the
volunteer treatment of the Prophet as a commander where as he had got hold of his
enemies even then treated them merciful.” (Hitti, 1940:60-61)
4. A famous orientalist Pringle Kennedy praises the command of the Prophet (peace and
blessings of Allah be upon him) and observes as follows:
“To those of us, to whom the man is everything, the milieu but little he is the supreme
instance of what can be done by one man. Even others, who hold that the condition of
time and place, the surroundings of every sort, the capacity of receptivity of the
human mind, have, more than an individual efforts, brought about the great steps in
the world’s history, cannot well deny, that even if these steps were to come without
Muhammad (peace and blessings of Allah be upon him) it would have been
indefinitely delayed.” (Zia Shah, 2012:1)
Conclusively: The discussion made in previous pages convey the message to the universe that the Prophet Muhammad (peace and blessings of Allah be upon him) was sent to intelligent creature of God with a comprehensive programme. He (peace and blessings of Allah be upon him) was not a worldly ambitious person. He did not announce any war against any nation for his (peace and blessings of Allah be upon him) personal projection; but made struggle for creating peace in the world. He announced the war only against the cruel people of the society. When the Prophet (peace and blessings of Allah be upon him) and his followers had got a strong hold on the enemies; they did not do any harm to them. Did not take any revenge from them but announced general amnesty for them.
129
5.1.2 Foresightedness and Planning for the Protection of Entire Humanity
George Bernard Shaw, Michael Hart, Alfred Guillaume and H.A.R. Gibb have acknowledged that the Prophet’s (peace and blessings of Allah be upon him) policies in the field of warfare which were not for establishment of war. They eulogized the Prophet of God
(peace and blessings of Allah be upon him) in very deserving and magnanimous words. They introduced the Prophet (peace and blessings of Allah be upon him) to the people as a commander, as a religious preacher and as a successful political leader. Their statements are reproduced below respectively:
1. George Bernard Shaw’s comments about the war strategy of the Prophet in the battle
of Uhud:
“But they were not far from Medina when ‘Abdullah bin Obayy and his 300 Jewish comrades betrayed the Muslims. Ibn Obayy left the Muslims after making flimsy excuse that the
Prophet had not taken his advice but was following “boys”. Thus when Muslims arrived at
Uhud only 700 men were left with the Prophet Muhammad (peace and blessings of Allah be upon him). He (peace and blessings of Allah be upon him) positioned his troops at the foot step of Mount Uhud so that the mountain remained at their back. He lined up his forces in a battle field in array and posted Abdullah bin Jubair with fifty archers to guard the rear of the
Muslim army against a possible onslaught of the enemies from that direction. The Prophet sternly warned the archers thus “guard our rear for we fear that they attack us from that side, and remained in your position and do not move there from; even if you see us defeating the enemies entering his camp, do not depart from your position, and if you see us being killed do not come to our help to defend us, and it is for you to shoot their horses, for the horses cannot win against arrows.” (G.B. Shaw, 1984:69)
This above cited passage shows the foresightedness of the Prophet Muhammad (peace and blessings of Allah be upon him) as Commander-in-chief of his (peace and blessings of Allah be upon him) army. 130
2. Michael H. Hart’s opinion about the foresightedness of the Prophet Muhammad
(peace and blessings of Allah be upon him) is given below:
“My choice of Muhammad to lead the list of the world’s most influential persons may
surprise some readers and may be questioned by others, but he was the only man in
History who was supremely successful on both the religion and secular level of
humble origin, Muslims. Muhammad founded and promulgated one of the world’s
greater religions and become an immensely effective political leader. Today, thirteen
centuries after his death, his influence is still powerful and pervasive.” (Zia Shah,
2012:2)
3. Alfred Guillaume in his book “The Battles Fought by the Prophet” (peace and
blessings of Allah be upon him) says:
“Muhammad (peace and blessings of Allah be upon him) accomplished his purpose in
the course of three small engagements: the number of combatants in these never
exceeded a few thousand in world’s decisive battles, but in importance they ranked
among the world’s decisive armies.” (Zia Shah, 2012:2)
Conclusively: From the above cited statements it has been understood that there was no paralleled to the Prophet of God (peace and blessings of Allah be upon him) in the universe who could have gained success like the Prophet of Islam (peace and blessings of Allah be upon him) He sent expeditions against the cruel, feudal, capitalistics, infidels members of the society who always have had upper hand on the poor and had made them their slaves.
5.1.3 Efforts to Create World Peace
The Prophet (peace and blessings of Allah be upon him) has given such a system to humanity and implemented it in the state of Medina which commanded corruption and ended the evil and evil doers and worked against the cruelty and cruels. The view point of two orientalists in this respect is quoted below:
1. The Holy Prophet (peace and blessings of Allah be upon him) has been eulogized in
“A brief History of Islam” by Tamara Sonn in following words: 131
“That profile of a Muslim or Muslima (the feminine form) one who submits to the
will of God “is integrally linked to Perhaps the defining theme of Islamic ethics,
Justice. The Qur’ān says that, overall, God has called for Justice (7:29, e.g.,) “Oh!
believers establish Justice, be witnesses for God, even if the evidence goes against
yourselves or your parents or relatives and regardless of whether someone is rich or
poor, under all circumstances God has priority for you”. (4:135) Justice is a broad
term, one that encompasses and affects every aspect of life. There is no single formula
for achieving justice; it can only be achieved by establishing a standard of human
dignity and then being committed to maintain that dignity in every changing
circumstances. Therefore, the Qur’ān deals with multiple aspects of justice in multiple
context, establishing norms, giving examples, believers are told to be kind and just all
time, for example, but it pays particular attention to the concerns of the most
vulnerable in society, orphans mentioned over twenty times. Interestingly, the Qur’ān
permission for polygamy (multiple wives) is made in context of concern for orphans.
In a chapter entitled “Woman” (chapter Surah 4 of the Qur’ān) people are told to
protect the rights of orphans for whom they are responsible --if necessary by marrying
them.” (Sonn, 2004:9-10)
A Prophet always endeavours to establish peace in the entire world. He is always
being a liberator of humanity. The same task was completed by the last Prophet of
God (peace and blessings of Allah be upon him).
2. At another place Tamara Sonn reiterates and elucidates the efforts made by the
Prophet (peace and blessings of Allah be upon him) to create world peace, in
accordance with Qur’ānic reference is stated as follows:
“The Arabic term for struggle is the verbal form of the noun Jihad, a term that also
means struggle. Performing the required prayers and fasting regularly and sincerely
giving charity, and acting with honesty and compassion are all part of Jihad. When the
community is under attack, fighting the aggressors is also required, and becomes part
of the virtuous struggle, but the greater Jihad “according to Islamic Tradition, consists 132
of the daily efforts to be the kind of person and create the kind of society envisioned
by Qur’ān.” (Sonn, 2004:14)
3. With reference to the Prophet’s (peace and blessings of Allah be upon him) efforts to
establish world peace S.S. Leeder opines:
“Take away that black man. I can have discussion with him. ‘Exclaimed the Christian
archbishop of Cyprus when the Arabs conqueror had sent a deputation of their ablest
men to discuss terms of surrender of the capital of Egypt, head by Negro ‘Ubadah as
the ablest of them. “To the sacred archbishop’s astonishment, he was commissioned
by General Army that the Moslems held Negroes and white men in equal respect
judging a man by his character and not by his colour.” (Aisha Bawany Waqf,
1982:25)
Conclusively: In the light of the extracts quoted from the work of Tamara Sonn and S. S.
Leeder, it can be said that orientalists have acknowledged the efforts made by the Prophet
(peace and blessings of Allah be upon him) for the establishment of peace and tranquility alongwith equality in the society.
5.1.4 To Create Peace at Home
It is a significant role of a statesman, to create peaceful atmosphere in his country. It depends on the war strategy through which the arrogances and belligerencies would be curbed for the sake of development and created peace through which prosperity and happiness are assured in the society. The orientalists have praised the role played by Prophet
Muhammad (peace and blessings of Allah be upon him) in case of creating peace in the state.
Their comments are given as under:
H.A.R. Gibb observes that “It would however be a serious mistake to imagine that
Muhammad interest and other attentions during these years was given up solely to
politics and war. On the contrary, the centre of all his pre-occupations was the
training, educating and disciplining of his community. They were to be leaven to the
whole lump-- for he had no illusion about the Arab character and realized that any 133
genuine conversion of the majority could only be the end of a long process extending
for beyond his own lifetime. His last two years were largely devoted to instilling into
his former Makkahn opponents something of the moral earnestness of His (peace and
blessings of Allah be upon him) earlier followers and to fitting him to carry on his
work after him consequently, the individuality of the Islamic community was
progressively defined on parallel lines to its establishment as an independent Political
unit.” (Gibb, 1964:30)
Laws of chastity, honesty and sincerity were taught to the people of Medina.
Selfishness had been finished from their minds and thoughts. Due to creation of this environment in the state, there was a complete peace at Medina.
Tamara Sonn also illustrates the peace keeping measures of the Prophet Muhammad
(peace and blessings of Allah be upon him) in state of Medina in the following words:
“Indeed the model of inter-tribal harmony established at Medina seemed to be alterative to the surrounding two communities. During the lifetime of the Prophet, most tribes of the
Arabian Peninsula accepted Islam and pledged their allegiance to the Prophet, making
Muhammad the most powerful leader in region with eight years of the Hijra, and after several battles, the Makkahn also recognized the authority of the Prophet. The event was dramatic in
628; it was revealed to Muhammad (peace and blessings of Allah be upon him) that he would pray in Makkah (48:27) he therefore, set out with about one thousand un-armed pilgrims who also wanted to pray in Makkah. They were stopped outside the city at Hudaybiyyah by the
Makkahns, in order to preserve peace; the Prophet negotiated a ten year truce, agreeing to postpone the pilgrimage for a year. But two years later the truce was violated and Muhammad
(peace and blessings of Allah be upon him) marched on Makkah. He was met by the leader of
Makkahn, leading tribes, of the Quraysh, Who accepted Islam and negotiated peace. Granting amnesty to the city that had persecuted his community, Muhammad entered the city peacefully and rededicated the Ka‘bah, the ancient shrine at the centre of Makkah.” (Sonn,
2004:19) 134
Conclusively: How could a peaceful atmosphere be created and sustained it in a country?
Answer to this question has been given in the shape of measures taken by the Prophet (peace and blessings of Allah be upon him). What were these measures the Orientals writers have elaborated in their writings in above section? 5.1.5 War against Miscreants Who Try to Violate the Basic Human Rights
A Prophet is always responsible to create peace in his country. The Prophet of Islam
(peace and blessings of Allah be upon him) established peace at first in Medina through the implementation of the Charter of Medina in the State and then in the whole of Arabia. The opinions of the Orientals scholars of the west in favour of the Prophet (peace and blessings of
Allah be upon him) work are given as follows:
1. Maxime Rodinson highlights the important measures taken by Prophet (peace and
blessings of Allah be upon him) in the war. He gives his descriptions in following
words:
“He prayed and Allah gave him encouragement. Convenient showers of rain hardened
the ground and enable him to advance quickly. He reached the wells before the time,
had them and filled in except for one before this one he drew up his men. The
Qurayshities were forced to fight for water and to fight on ground of messenger’s
choosing, in addition to above, on the war strategy of Prophet ‘Maxime Rodenson’
adds further and observes: “The course of battle is somewhat confused. There seems
no doubt that tactically Muhammad’s army was greatly superior. It was drown up in
neat lines and rained arrows on the enemy without breaking ranks. What more than
anything gave the men of Medina the advantage seems to have been a unified
command, the Qurayshities fought as individual clans and the dispute which had
occurred before the battle showed how little agreement there was among them? They
were facing east and so had the morning sun in their eyes. They were thirsty. Their
principal leaders had been killed, probably near the beginning of the battle, some of
them in single combat. They have seven hundred camels and a hundred horses but
they made no use of advantage which their superior cavalry should surely have given 135
them. Muhammad and his advisers, on the other hand, made sure of a strictly unified
command. It is true that throughout most of the battle Muhammad (peace and
blessings of Allah be upon him) remained in the rear, in a hut which had been erected
for him, praying with anxious ferrous.” (Rodinson, 1961:214)
How did the Prophet (peace and blessings of Allah be upon him) fight against feudal
lords, barons and arrogant members of the society who had made the people their
slaves and servants? The above cited passage shows complete picture of practical
warfares of Prophet (peace and blessings of Allah be upon him) conducted against the
enemies of mankind.
2. J.A. Mechener refers to the matter of protection of human rights. He says that the
Prophet (peace and blessings of Allah be upon him) rejected all discriminative
measures and gave the rights to all people. All were equal before the law. The Prophet
took steps against outdated customs of the Arabs pagans and capitalist. J.A. Mechener
opinions are given as follows:
“No other religion in the History spread so rapidly as Islam--- the west has widely
believed that his surge of religion was made possible by sword. But no modern
scholars, accepts that idea, and Koran is explicit in support of the freedom of
conscience. The evidence is strong that Islam welcomed the people of many diverse
religions, so long as they behave themselves and paid extra taxes. Muhammad
constantly taught that Muslims should co-operate with the people of the book. (Jews
and Christians) further “James. A Mechener adds that more than most religions, Islam
preaches the brotherhood of all races, Colors and nations with its fold Muhammad
himself probably had exactly the same a kin coloring as Jesus. Every suntanned white
but today his followers embrace all color, black men from Africa, yellow men from
China, Brown men from Malaya white men from Turkey, “Islam permits no
priesthood, because Muhammad had to fight bitterly against idols, his religion
discourage portraiture. Mosques are decorated with geometrical patterns only.” (Aisha
Bawany Waqf, 1982:60-61) 136
Participating in discussion James A. Michener Opines in these words:
“No one who has no talents, capabilities to establish peace in the state he cannot make
any plan through which he can eliminate the conspiracies. Maxime Rodinson have
proved through the comments that Prophet Muhammad (peace and blessings of Allah
be upon him) was excellent general who had planned such a policy through which he
established peaceful atmosphere in the state of Medina within a very short period of
ten years which could not be restored to human race in centuries by others.”
(Mechener, 1955:70)
3. Maxime Rodinson declares the Prophet (peace and blessings of Allah be upon him) as
an excellent general. He observes:
“In Medina the preacher of eternal truths emerged in addition as shrewd, patient and
able politician capable of controlling his feelings and not allowing them, to appear
until the right moment, capable of waiting for a long time and striking quickly when
the moment came. He may perhaps have surprised himself. But he would always fall
back on seeing this as yet another mark of Allah’s grace on him. In the same way he
revealed himself an excellent general, able for the most part, to plan a battle or a
campaign intelligently appropriate action in the course of a battle.” (Rodinson,
1961:216)
4. George Bernard Shaw observes about the war strategy of the Prophet Muhammad
(peace and blessings of Allah be upon him) and he has tried to prove that Muhammad
(peace and blessings of Allah be upon him) fought against, only those, who want to
create unrest in the society. He states as follows:
“In the sixth year of Hijra a ten year truce was concluded with the Quraysh, at
Hudabiya. Then the Makkahn violated the Treaty by attacking Khazaah tribe which
was an ally of the Muslims the Prophet decided to march on Macca. In the eight year
of Hijra Macca was conquered peacefully. The Prophet asked the Makkahns! “What
do you think I will do to you)” they replied: “you are a generous brother and the son
of a generous brother”. (G.B. Shaw, 1984:74) 137
Muhammad (peace and blessings of Allah be upon him) pardoned his bitterest
enemies, those who, for years tormented, tortured and killed the Muslims, finally
turning them out of their own heather and homes; then not allowing them to resist
even in Medina: Despite all, He granted them all, except few harder criminals, general
amnesty. He was indeed inwards - a mercy to the mankind, old tribal and personal
enmities were replaced by an unprecedentedly peace, tranquility, feeling of unity and
fraternity.” (G.B. Shaw, 1984:74)
Conclusively: Maxime Rodinson, J.A Mechener and George Bernard Shaw have related that the Prophet (peace and blessings of Allah be upon him) was one of foresighted commander, strategic expert, a great negotiator of peace and well wisher of all human race. He did not intiate war but when there was a danger to peace, the Prophet (peace and blessings of Allah be upon him) waged war against those peoples who were apparent enemies to the humanity. 5.2 Objections Raised by the Orientalists against the War Strategy of the Prophet (Peace and blessings of Allah be upon him) 5.2.1 Aggression against Non-Muslims
Orientalists have objected that the Prophet (peace and blessings of Allah be upon him) had started aggression against unbelievers. Their views in this respect are reproduced in the following lines:
1. Max Weber tries to prove that Islam is the religion of aggression. He observes:
“Muhammad was an opportunist that the original Islam motivated in term of prospect
of war booty and conquest.” (Gilani, 2010:277)
2. One full of prejudice and narrow mindedness, the orientalist Gustavi E. von
Grunebaum gives his comments in following words:
“To accomplish his main task and unite a population turn as under Muhammad
needed the harmonious cooperation of Muhajīrūn with the Medina helpers, Ansār.
This in turn required the economic Independence by raids on Makkahns caravans.”
(Gilani, 2010:271) 138
3. H.A.R. Gibb tries to prove that Islam was only a part of aggression against non-
Muslims. He observes as under:
“At the same time, whether deliberately guided by Muhammad this direction or under
the unconscious play of forces, which swept him along in their current, the Islamic
movement became, to an increasing degree, a focus of Arabs feeling. In his later
years, at least, Muhammad seems to have been aware of this tendency. It may have
partially contributed to (and been confirmed by) his measures against the Jewish
tribes and whether or not the story be true that in 628 he sent summons to Roman
Emperor, The Persian King of Kings and other ruling princes, he was constantly
contemplating some action against the Byzantine power in north before his death in
632”. He further strengthens his case by saying “it is indeed quite possible that
Muhammad later changing attitude towards Christianity reflects his growing hostility
to the Greeks and their Christian Arab allies, orthodox or Monophysite.” (Gibb,
1964:30-31)
4. Montgomery Watt tries to prove that Muslim and the Prophet (peace and blessings of
Allah be upon him) did not make any aggression against non-Muslims. He observes in
these words by giving his dichotomic and controversial opinions:
“The Muslims certainly did not expect a conflict when they set out. According to
oldest sources, ‘‘Urwah’ letter to Abdul Malik ‘neither the messenger of God nor his
companions heard of the expedition of Quraysh until the prophet come to Badar. Had
the Muslims known there was likely to be a battle they might have shrunk from taking
part in the expedition? There is a curious story of how some of Muhammad’s party
captured one of the Makkahn water carrier and questioned him; when he told them the
truth about Abu Jahl’s force, they thought he was lying and punished him but when he
told them lies about Abū Sūfyān they believed him, and it was only when Muhammad
himself interviewed him that the real state of Affairs was discovered.” (Watt,
1956:11) 139
Conclusively: Weber, Gibb, Gustavi E. von Grunebaum used very rough language in the honour of the Prophet (peace and blessings of Allah be upon him) of Islam. They have committed blasphemy in respect of the Prophet (peace and blessings of Allah be upon him)
H. A.R Gibb and Montgomery Watt made such statements on the basis of doubts. Their dichotomy has been pointed out here and at other many places as well.
5.2.2 To Get Power and Pelf Through Snatching Money and Wealth
1. In Max Weber comments the false accusations of snatching money and wealth from
non-Muslims against the Prophet are stated in the following words: “We say that the
Prophet and his companions get the wealth and power through waging war against
their enemies”. Byrone Turner has refuted the viewpoint of Max Weber. He observes:
“In accounting for material interest involved in the emergence of Islam Max Weber
has emphasized the roles played by the Bedouins warriors’ prosperity for power and
booty. As is well known, Weber could not carry out the systematic study of that he
had planned, and his comments on Islam are therefore restricted to a number of
scattered references. Weber seems to have believed that although the rise of Islam was
based on the Charisma of Prophet Muhammad the latter had to link Charisma to
material interest of Bedouins warriors class. This interpretation has been duly
criticized by Turner as being a one sided analysis based on useless assumptions.
According to the Turner, Weber did not take the Qur’ānic account seriously which
would have shown him that the Prophet Muhammad (peace and blessings of Allah be
upon him) contained the group of opportunist or free riders that consist of some urban
of Medina, as well as of Bedouin tribes.” (Turner, 1974:34-35:34-35)
Conclusively: Weber give very negative comments about the Prophet (peace and blessings of
Allah be upon him) and says that there was a group of people with the Prophet (peace and blessings of Allah be upon him) who snatched money and wealth of the people and suppress them to become Muslim. The Prophet (peace and blessings of Allah be upon him) and his 140 companions were the group of opportunists whereas, Byrone Turner has turned down his views with solid arguments given in the above paragraphs.
5.2.3 Preaching Islam with Sword
1. The works by orientalists have often been done for propagating the negative agenda
of using the power of swords against the non-Muslims by Holy Prophet (peace and
blessings of Allah be upon him). In this respect, William Thomson has narrated some
passages from “Encyclopedia of Religious Knowledge” are given as follows:
“Above all Muhammad urged his followers to spread their faith even by sword if
necessary.” (Encyclopedia of Religious Knowledge, 1914:146)
“(Accept) the ‘Qur’ān’ (pay) tribute or (die by) the sword. This was the warning to
unbelievers.” (Encyclopedia of Religious Knowledge, 1914:147)
“In India, many Hindus and Buddhists were converted to Islam by force.”
(Encyclopedia of Religious Knowledge, 1914:148)
2. Orientalists have blamed that Islam was spread with the help of sword and aggression,
but William Thomson has refuted all these assumption. By giving his opinion in
“Twentieth Century Encyclopedia of Religious Knowledge”. Thomson says:
“Muhammad’s flight from Macca to Median the famous Hijra under threat of murder,
opened upon new era for Islam and for the world. For in Medina Muhammad set
about vigorously from the very beginning to establish his new community, organized
not on the ancient basis of family and tribal loyalty, but on revolutionary principle of
obedience to God and to himself as God’s apostle, through whom God’s will and laws
for man were revealed.” (Tahir ul-Qadri, 2001:7/107-108)
3. He further says, that “Muhammad’s stronghold at Medina laid strategically a thwart
the Meccan carvan rout to the North. The Prophet toiled and schemed to gain a strong
hold on their trade by detaching the tribes dwelling along with that route from the
Makkahn affiliations either by skillful diplomacy or by a show of force. When 141
necessary this course let inevitably to war with Makkahns.” (Tahir ul-Qadri,
2001:7/94-95)
In “Shorter Encyclopedia of Islam,” Mr. Frank Buhl observes that the Prophet of
Islam was a peace keeper and he says: “Muhammad had to form a united community
out of those heterogeneous elements. The first problem was how to procure the
necessary means of subsistence for the emigrants, who were for the most part without
means or work, which could for the time being only be done through the self-sacrifice
of the Ansār. To strengthen their claims for protection he ordered the relationship of
brotherhood, to be created between each emigrant and a man of Medina. On the other
hand, we possess for a shame what later period when relationships between
Muhammad and the Jews had begun to strained, a valuable document in
Muhammad’s constitution which has been preserved by Ibn Ishāq. It reveals his great
diplomatic gift of it allow to the ideal which he cherished of an ummah definitely
religious in out look to sink temporarily into the background and is shaped essentially
by practical considerations. It is true that the highest authority is with Allah and
Muhammad, before whom all matters of importance are to be laid, but the ummah
included also few and pagans.” (Tahir ul-Qadri, 2001:7/94-95)
Conclusively: Some of the critics had tried to prove that Islam was spread with the help of sword. Their negative struggle has been turned down by their own western scholars. So it can be apprehended that the Prophet (peace and blessings of Allah be upon him) did not use the arms and ammunition against his opponents but used it against the aggressive infidels who wanted to uproot Islam from the land of Arabia.
5.3 Negation of Self Raised Objection by the Orientalists
5.3.1 Tolerance and Peace
Here in this section the view point of the orientalists by which they are trying to show the Islam as a peace keeping and peace giving religion. Let us see, what are the opinion of these orientalists: 142
1. Karen Armstrong is negating all objections and she elaborates her views as follows:
“Western scholars denounced Islam as a blasphemous faith and it’s Prophet
Muhammad (peace and blessings of Allah be upon him) as the great pretender, who
had founded a violent religion by the help of the sword in order to conquer the world.
Mohammed became a bogy (symbol of terror) to the people of Europe, used by
mother to frighten, disobedient children. In Mummer’s (actor) Plays, he was presented
as the enemy of western civilization, who fought our own brave S.T George. This
inaccurate image of Islam became one of the received ideas of Europe and it
continues to affect our perception of the Muslim world--- It is mistaken to imagine
that Islam is an inherently violent or fanatical faith, as some times suggested; Islam is
a universal religion and there is nothing aggressively oriented or anti-western about
it.” (M. Karam Shah, 1989:6/327-328)
2. William Montgomery watt has negated the accusation of aggression level against the
Prophet (peace and blessings of Allah be upon him) and Islam. He says:
“In contrast to this are some European views of Muhammad the west was in medieval
times when his name corrupted to Mahud, was regarded as a name of devil ---
Medieval Christian’s idea about Islam were little better than war propaganda. At their
worst they were so palpably false that they damaged the Christian cause.” (M. Karam
Shah, 1989:6/328)
3. Being an impartial and realistic writer De Lacy Evans O’Leary has tried to negate the
false accusation against the Prophet of Islam:
“History makes it clear, however, that the legend of fanatical Muslims sweeping
through the world and forcing Islam at the point of the sword upon conquered races is
one of the most fanatically absurd myths that historians have ever repeated.”
He further adds that “The toleration shown by Muslims conquerors like Khalid bin
Wailed, Sultan Sallah–u-din and Muhammad bin Qasim and Muhammad (peace and
blessings of Allah be upon him) stands unparalleled in history.” (Tahir ul-Qadri,
2004:7/679) 143
4. Maxime Rodinson throws light on the just and merciful personality of the Prophet
(peace and blessings of Allah be upon him) and writes as follows:
“Later on, after the victory over the tribe of Hawazin and the distribution of the booty
and the prisoners of the tribe suddenly announced its conversion to Islam. Muhammad
agreed that the booty should be kept, but he wanted the prisoners to be released. He
succeeded in this only after lengthy negotiations with his disciples and even then two
chiefs in his (peace and blessings of Allah be upon him) army refused. It was their
right and Muhammad had to buy their prisoners from them.” (Rodinson, 1961:221)
In this passage, it has been proved that there was complete liberty of will during the
period of Prophethood. Nobody was under compulsion of the ruler, so that it is proved
that Islam is a religion of tolerance and peace.
Conclusively: Karen Armstrong, Montgomery Watt, Maxime Rodinson all refuted the accusations of terrorism against the Prophet (peace and blessings of Allah be upon him).
They also recognized that western have spread wrong information about the Prophet (peace and blessings of Allah be upon him) of Islam. They have quoted the example against the disinformation made by the orientalists against the Prophet (peace and blessings of Allah be upon him). They have also coded the example of tolerance show on by Prophet Muhammad
(peace and blessings of Allah be upon him) and his companions to their enemies after having got strong hold on them. De Lacy Evans O’Leary gives the names of Muslims conquerors
Khālid bin Walīd, Sultān Sallah-ud-Dīn Ayyūby and Muhammad bin Qasim. Who were the symbol of mercy and tolerance. No mission of suppression and admonition of the people were adopted by the Prophet (peace and blessings of Allah be upon him) for the spreading of
Islam.
5.3.2 No Retaliation Save the Peace and the Protection of Basic Human Rights
1. Martinlings an ex-oriental is a famous scholar elaborates about the broad mindedness
of the Prophet (peace and blessings of Allah be upon him) in the following words:
“With new multitudinous entries in Islam on all sides, ka‘b felt as if the earth was 144
closing in upon him, and in fear of his life he went to Medina, to the house of a man
of Juhaynah, a friend of his, to whom he made his profession of Islam. The next day
he joined the congregation in the Mosque for the dawn prayer, after which he went to
the Prophet (peace and blessings of Allah be upon him) and put his hand in his saying,
O! Messenger of God, if Ka‘b the son of Zūhayr come unto thee in repentance - a
Muslim, asking thee to grant him immunity, wouldst thou receive him if I brought
him unto thee?” and when the Prophet answered that he would, Ka‘b said, “I, O!
Messenger of God, am ka‘b the son of Zuhayr”. One of the helpers leapt to his feet
and asked to be allowed to cut off his head, but he hath come in repentance, and is no
longer as he was”. Then Ka‘b recited an ode which he had composed for the occasion.
It was in traditional Bedouin style, splendid in diction and highly melodious, with
many vivid descriptions of natures, but the gist of it was to beg forgiveness.” (Lings,
1983:314)
2. George Bernard Shaw a famous scholar also accepts the glorious treatment made with
the enemies by the Prophet (peace and blessings of Allah be upon him) in context
with providing them their basic human rights, but not taking revenge from them when
they were completely in the clutches of Muslim’s army. George Bernard Shaw writes:
“The Prophet was merciful and compassionate not only to Muslims but also to his
enemies. The treatment accorded to the prisoners of Badar amply confirms this fact.
The prisoner were fed while some of the Muslims remained hungry; an act of
benevolence which hardly finds any parallel in the history of mankind”. The ransom
fixed for the prisoners was that those who knew to read and write should each teach
ten Muslims boys the art.” (G.B. Shaw, 1984:66)
A very informative and full of lesson passage has been produced in the book “The life
of the Prophet by ‘Sarwat Saulat” from the quotations of the orientalists in which the
reference from Prophet Moses has been coded, which shows that Prophets are
heralded from Allah Almighty, only for the teaching good and truthfulness to the
mankind, but not to make massacre of the innocents in the world. When, Prophet, 145
after having received the information that the Makkahns have turned down the truce
of Hūdaybayia, arranged to march on Makkah, it was exactly according to the Biblical
revelation as coded below and was the will of God, but not the personal ambition or
retaliation on the part of Prophet. “The Lord come from Sināi and rose from Seri unto
them; He shine forth from mount Faran, and he came from the ten thousands of holy
ones, (Deuteronomy 33.2).
3. The Muslim army can treat the Makkan hardly but it is not allowed in Islam to treat
the enemy in this way. It is elaborated in these words: “Muslims were marching with
slogans of Allah-o-Akbar (Allah is great). In the end came the contingent of Ansār.
“Who are these men asked Abū Sūfyān?”, “They are Ansārs” said ‘Abbass the uncle
of the Prophet, who had accepted Islam and was ascertaining Abū Sūfyān, when, Ṣād
bin-‘Ubada, leader of Ansār’s contingent passed by Abū Sūfyān with a flag lifting
high in his hand, he shouted with loud voice “There is the day of tough fighting. No
sanctity of Ka‘ba would be observed today”, when in the end the Holy Prophet passed
from there, Abū Sūfyān saw him and made a complain of the remarks of Ṣād bin
‘Ubbada, Ideologically Ṣā‘d bin ‘Ubbada had made a mistake, because Ka‘ba actually
was not house of idols. It was house of Allah and only non-believers had turned it into
a temple for idols. So the Holy Prophet correcting his remarks and said: “Sa’ad bin
‘Ubbaba was wrong, today is the day of establishing Ka‘ba’s real greatness”. The
prophet (peace and blessings of Allah be upon him) also announced that everyone
who would surrender his arms or who would take refuge in the house of Abū Sūfyān
or would shut the doors of his house or would enter the precincts of Ka‘ba, would not
be interfered with.
Inspite of all precautions, the peaceful entry of Muslims into Makkah was marred by
the rashness of a group of Makkans who attacked the contingent under Khalid. As a
result three Muslims and thirteen non-believers were killed. The Prophet (peace and
blessings of Allah be upon him) took Khalid to task. But when he (peace and
blessings of Allah be upon him) was satisfied that his actions was only in defence, the 146
Prophet forgave Khalid bin Waleed saying, “It was the will of Allah”. (Saulat,
2012:25-26)
The above cited passages show the clear picture of Prophet (peace and blessings of
Allah be upon him) peaceful co- operative policies for the betterment of entire
universe.
4. A brief sketch of some orientalists opinions against the accusations leveled against
Prophet (peace and blessings of Allah be upon him) is given below:
1. Spreading Islam with Sword is a Myth
De Lacy Evans O’Leary writes: History makes it clear, however, that the legend of
fanatical Muslims sweeping through the world and forcing Islam at the point of the sword
upon conquered races is one of the most fantastically absurd myths that historians have
ever repeated.” (Aisha Bawany Waqf, 1982:46)
2. Well-Established Facts, No Sword
Lawrence E. Brone comments: “Incidentally these well-established facts disposed of the
idea so widely fostered in Christian writing that the Muslims wherever they went, forced
people to accept Islam at the point of the sword.” (O'Leary, 1944:14)
3. Monks Burnt Alexandrian Library Not Muslim Conquerors
“Muslim rule was neither oppressive nor unenlightened--further, the Muslims were
friends to learning--- It was not Muslims but monks who burnt the Greek library at
Alexandria.” (Cole and Cole, 1933:31)
4. Cause of Enlightment in Europe
Marquis of Dufferin says:
“It is to Musleman science, to Musleman art, and to Musleman literature that European
has been in a great measure indebted for its extrication from the darkness of middle ages.”
(Dufferin, 1890:24)
5. No Religious Vanity 147
Delitzsch states: Most pleasing also is the dignity which the Muslims developed through
their religions are one of noble religions pride which is never brotherhood transformed
into vanity.” (Delitzsch, 1915:133)
6. No Parallel of Muslims
Browne comments on Muslim brotherhood: “The Islamic brotherhood which they
proclaimed was a real thing, and a new thing among eastern nations, it is doubtful
whether Christian ever felt the same sense of brotherhood with Christian Persians as
Muslims Syrians did with Muslim Persians.” (E. Browne, 1944:12)
7. Stone and Sneers Could Not Kill it
Edward Clodd remarks about Islam:
“A religion of Islam which has fed the heart hunger of millions of men for nigh (near)
thirteen hundred year cannot have been cradled in fraud. It did not grow without a
struggle, for if stones and sneers could have killed it would have died during
Muhammad’s lifetime.” (Aisha Bawany Waqf, 1982:47)
8. Puts Christian Nations to Shame
E. Alexander Powell states: “In their wars of conquests, however, the Muslims exhibited
a degree of toleration which puts many Christian nations to shame.” (Aisha Bawany
Waqf, 1982:47)
9. Falsification of Preaching by Sword
A.S. Tritton says: “The picture of Muslims soldiers advancing with a sword in one hand a
Koran in the other is quite false.” (Tritton, 1951:21)
10. Jihad to Defend Islam
O. Houdes comments: “The Jehad was not really obligatory except against people who
had no revealed religions or who menaced the existence of Islam. Jihad had to be waged
to defend Islam against aggression----once this was terminated the Muslims always
displayed a great tolerance towards the conquered people leaving them on their legislation
and religious believes.” (Houdes, 1894:1006)
11. More Cruelty Under Christianity than Islam 148
J.M Rubertson writes: “Under Christian there was certainly most cruelty than under early
Islam. The caliph Abu Bakr had given to his follower’s three injunctions: Be just, Die
rather than yield. Be merciful, slay neither old men, children nor women, and destroy
neither fruit trees, grain nor cattle. Keep your sword even to your enemies.” (Stone,
2012:14)
12. Purer Than System of Zoroaster, More Liberal Than Law of Moses
Gibbon statement quoted below is worthreading: “More pure than the system of Zoroaster
more liberal than the Law of Moses, the religion of Muhammad height seem less
inconsistent with reason them the creed of mystery and superstition which, in the seventh
century disgraced the simplicity of the Gospels.” (Gibbon, 1949:487)
Conclusively: Martin Lings refer to a bitter enemy of Islam. Ka‘b bin Zūhayr who came to the court of Prophet (peace and blessings of Allah be upon him) and showed his repentance and embraced Islam, the Prophet (peace and blessings of Allah be upon him) forgave him and not gave permission to the companions to take revenge from him. George Bernard Shaw narrates the incident of prisoners of Badar. They were treated respectfully and given meal whereas the companions of Prophet (peace and blessings of Allah be upon him) bore appetite.
De Lacy Evans O’Leary, Lawrence, Ebrone, Cole, Marquis of Dufferin and Delitzsch, Brown
Edward, Clodd, E Alexander Powell, A Tritton and O Houdes have mentioned the Prophet
(peace and blessings of Allah be upon him) and acknowledged his greatness in peace and war and have rejected the objections raised against Islam and founder of Islam.
Conclusion: In this chapter the war strategy of the Prophet Muhammad (peace and blessings of
Allah be upon him) has been discussed along with dichotomy and controversies of the
Western scholars. They accept the Prophet Muhammad (peace and blessings of Allah be upon him) as a supreme commander of the world. They say in their comments that the Prophet
Muhammad (peace and blessings of Allah be upon him) voluntarily served the people. He
(peace and blessings of Allah be upon him) was a foresighted general of the world. The 149
Prophet Muhammad’s (peace and blessings of Allah be upon him) struggle was for the protection of the rights of entire human race.
He (peace and blessings of Allah be upon him) made efforts to create peace in world.
Complete peaceful environment was provided to the citizens of Medina. The Prophet
Muhammad (peace and blessings of Allah be upon him) took actions against those who wanted to damage the peaceful condition within the country or deviating from their treaties made with Muslims on the basis of peace and justice. But after having praised the Prophet
Muhammad (peace and blessings of Allah be upon him) they started negation of their own words and started saying that the Prophet Muhammad (peace and blessings of Allah be upon him) was making aggression against non-Muslims. According to them the Prophet
Muhammad (peace and blessings of Allah be upon him) wanted to spread Islam with the help of sword. He (peace and blessings of Allah be upon him) wanted to accumulate wealth. In the end; some of the Eastern orientalists and many other non-Muslims rejected such allegations.
They start praising the Prophet Muhammad (peace and blessings of Allah be upon him) and say that no one in the entire world who had surpassed the Prophet Muhammad (peace and blessings of Allah be upon him) in case of tolerance. Every successful commander in the world made massacre of his opponents when he got hold of his enemies. But it is only the
Prophet Muhammad (peace and blessings of Allah be upon him) who forgave his enemies.
No example can be given in this regard in the entire history of the world.
150
Chapter No. 6 Plural Marriages of the Prophet Muhammad (peace and blessings of Allah be upon him)
6.1 Plural Marriages of the Holy Prophet (peace and blessings of Allah be upon him)
(a) Polygamy in the Light of the Qur’ān and Hadīth
In this chapter research revolves round polygamy. Exclusively this is a religious matter. Books of Semitic religions like Torah, Injeel and Holy Qur’ān their translations and their commentaries have been consulted. It has been proved that it is a lawful act and was adopted by all of the Prophets (peace and blessings of Allah be upon them) in past but the orientalists have tried to prove that the Prophet Muhammad (Peace and blessings of Allah be upon him) was addicted to women fold; whereas, the facts are against this allegation. The following paragraphs have been taken from all kind of the Semitic books which will prove that the polygamy system was at work in the universe before the advent of Islam. Particularly it was adopted by the Prophets connected with pedigree of Abraham (A.S) down to the Moses etc.
As the matter of objection is related to the system given by the Prophet of Islam
(Peace and blessings of Allah be upon him). Therefore, first of all the references would be quoted from Holy Qur’ān.
Why was polygamy permitted by the Holy Qur’ān and what criterion had fixed for the protection of the rights of women. It has been elaborated in following verses of the Holy
Qur’ān.
وََاِ ۡنَ ِخ ۡف ُت ۡمَا لَ اَ ُت ۡق ِس ُط ۡوَاَ ِفیَا ۡلیَ تَ مَیَ فا ۡن ِک ُح ۡوَاَ ماَ طا بَ ل ُک ۡمََ ِ م نَال نِ ساَ ِءََ م ۡث نَیَ وَ ُث لَ ثَ وَ ُربَ عَََۚ فاِ ۡنَ ِخ ۡف ُت ۡم َا لَ ا َ ت ۡع ِد ُل ۡوَا َ ف وا ِح د ۃَ َا ۡو َ ما َ م لک ۡت َا یَۡ ما ُن ُک ۡمََ َ ذَ ِل کَا ۡد نَیَا لَ اَ ت ُع ۡوَ ُل ۡوَاَ )النساء3:4َ( 151
“And if you fear that you shall not be able to deal Justly with
the orphan girls, then marry (other) women of your choice, two
or three, or four, but if you fear that you shall not be able to
deal Justly (with them), then only one or (the captives and the
servants) that your right hands possess. That is near to prevent
you from Ta‘ulū.” (al-Nīsā, 4:3)
In the above cited verse the rights of wives have been explained. The commentator of the Holy Qur’ān Ibn Kathīr has elaborated all proses and cones of the life of a woman after having marriage with a man if he wants to arrange polygamy. A thorough explanation of verse on polygamy is given as follows:
“And if you fear that you shall not be able to deal justly with
the orphan girls, then marry (other) women of your choice.”
(al-Nīsā, 4:3)
“Allah commands, when one of you is the caretaker of a female
orphan and he fears that he might not give her a dowry that is
suitable for women of her status, he should marry other women,
who are plenty as Allah has not restricted him.” (Ibn Kathir,
2000:2/368-373)
Imam Būkharī recorded that ‘Aishah (R.A) said, “A man was taking care of a female orphan and he married her, although he did no desire to marry her. That girl’s money was mixed with his, and he was keeping his portion from her. Afterwards, this Ayah was revealed about his case.
وََاِ ۡنَ ِخ ۡف ُت ۡمَا لَ اَ ُت ۡق ِس ُط ۡوَا
“If you fear that you shall not be able to deal Justly.” (Ibn
Kathir, 2000:2/368-373) 152
Imam Būkharī recorded that ‘Urwah bin Az-Zūbayr’ said that he asked ‘Aishah (God be pleased with her) about the meaning of the statement of Allah:
“If you fear that you shall not be able to deal Justly with the
orphan girls” (Fath al-Barī, 8:87)
وََاِ ۡنَ ِخ ۡف ُت ۡمَا لَ اَ ُت ۡق ِس ُط ۡوَاَ ِفیَا ۡلیَ تَ مَی
She said, “O my nephew! This is about the orphan girl who lives with her guardian and shares his property. Her wealth and beauty tempt him to marry her without giving her an adequate dowry as compare by another suitor. So such guardians were forbidden to marry such orphan girls unless they treated them Justly and gave them the most suitable dowry, otherwise they were ordered to marry woman besides them.” ‘Aishah (R.A.) further said
“after that verse, the people again asked the Messenger of Allah (Peace and blessings of
Allah be upon him) (about marriage with orphan girls), So Allah revealed the Ayah.
وَی ۡس ت ۡف ُت ۡو ن کَ ِفیَال نِ سا ِءَ
“They ask your instruction concerning the women (4: 127) she
said. “Allah’s statement in this Ayah,” yet whom you desire to
marry (4:127).” (al-Nīsā, 4:127)
وَ ت ۡر غ ُب ۡو نََا ۡنَ ت ۡن ِک ُح ۡو ُہ نَ
This verse refers to the guardian who does not desire to marry an orphan girl under his supervision because she is neither wealthy nor beautiful. The guardians were forbidden to marry their orphan girls possessing property and beauty without being just to them, as they generally refrain from marrying them (when they are neither beautiful nor wealthy.” (Fath al-
Barī, 8:87)
Islam turned down the selfishness in case of conjugal life contact with an orphan girl or the others who, if are not having wealth or beauty only the conjugal contact is licit on the basis of human welfare rules. 153
In case of giving rights to the woman as a wife, as if they were more than four when the Prophet (peace and blessings of Allah be upon him) era had been started, and one of His
(peace and blessings of Allah be upon him) companion comes with a news that he has ten wives and he and they all have embraced Islam. At this stage the Prophet (peace and blessings of Allah be upon him) ordained to divorce others and have only four.
The verse of the Holy Qur’ān and Ahadīth is narrated as under:
Allah’s statement
م ۡث نَیَ وَ ُث لَ ثَ وَ ُربَ عََۚ
“Two or three or four.” (al-Nīsā, 4:127)
It means marry as many women as you like, other than the orphan girls, two, three or four we should mention Allah’s statement in another Ayah.
جا ِع ِلَا ۡل م لئِک ِۃََ ُر ُسل اَ ُاو ِل ۡیََا ۡجنِ ح ٍۃَ م ۡث نیَ وَ ُث ل ثَ وَ ُرب عَ
“Who made the angels messengers with wings-Two or three or
four (35:1).” (al-Fātir 35:1)
The interpreter of the Qur’ān Ibn Kathīr explains the polygamous marriage in the light of the statement of Allah in following lines:
He says: Two or three or four does not means that other angels do not have more than four wings as there are proofs that some angles do have more wings. Yet, men are prohibited from marrying more than four wives, as the Ayah decrees, since the Ayah specifies what men are allowed of wives as Ibn ‘Abbas and the majority of scholars stated. If it were allowed for them to have more than four wives, the Ayah would have mentioned it.
Imam Ahmad recorded that Salīm said that his father said that Ghilan bin Salamah
Ath-Thaqafi had ten wives when he became Muslim, and the Prophet (Peace and blessings of
Allah be upon him) said to him, “choose any four of them (and divorced the rest)” During the 154 reign of ‘Umar, Ghilan divorced his remaining wives and divided his money between his children. When Umar heard news of this he said to Gilan, “I think that the devil has conveyed to your heart the news of your imminent death, from the devil hears during his eavesdropping. It may as well be that you will not remain alive but for a little longer. By
Allah! You will take back your wives and your money, or I will take possession of this all and will order that your grave be stoned as is the case with the grave of Abū Righal (from thamūd, who was saved from their fate because he was in the sacred Area. But, when he left it, he was tormented like they were)” Ash-sha‘fī, At-Tīrmidhī, Ibn Mājah, Ad-Daraqūtnī and
Al-Bayhaqī collected this Hadith up to the prophet’s statement, “choose any four of them.”
Only Ahmad collected the full version of this Hadith.” (Ahmed 2:14, al-umm 5:49, Al
Tirmidhi No.1128, Ibn Majah No 1953, Ad-Daraqutni 3:271, Al Bayhaqi 7:182)
Polygamy in Islam is only on the basis of dare need of human welfare at first and matter highly have been liked to deal justly with wives otherwise only one.
In his commentary, Ibn Kathīr further comments on the above cited Hadiths:
“therefore, had it been allowed for men to marry more than four women at the same time, the
Prophet (Peace and blessings of Allah be upon him) would have allowed Ghilan to keep more than four of his wives since they all embraced Islam with him. When the Prophet (Peace and blessings of Allah be upon him) commanded him to keep just four of them and divorce the rest, this indicated that men are not allowed to keep more than four wives at a time under any circumstance. If this is the case concerning those who already had more than four wives upon embracing Islam, then this ruling apples even more so to marrying more than four.” (Ibn
Kathir, 2000:375) Marry in only one wife when one fears he might not do Justice to his wives, it is a complete description in favor of women kingdom. Naturally women are the weak creature of God. How God arranges to protect His creature in accordance with His creator’s will. His statement is given as follows: Allah’s statement.
فاِ ۡن َ ِخ ۡف ُت ۡم َا لَ ا َ ت ۡع ِد ُل ۡوَا َ ف وا ِح د ۃَ َا ۡو َ ما َ م لک ۡتَ ا یَۡ ما ُن ُک ۡمََ 155
“But if you fear that you will not be able to deal justly (with
them), then only one or what your right hands possess (4:3).”
(al-Nīsā 4:3)
Commentary: The Ayah commands, if you fear that you will not be able to do justice between your wives by marry more than one, then marry only one wife, or satisfy yourself with only female captives, for it is not obligatory to treat them equally, rather it is recommended. So if one does so, that is good, and if not there is no harm on him. In other
Ayah Allah said:
و َ ل ۡن َ ت ۡس ت ِطیۡ ُع ۡوا َا ۡن َ ت ۡع ِد ُل ۡوا َب یۡ ن َال نِ سا ِء َ و َ ل ۡوَ ح ر ۡص ُت ۡمَ
“You will never be able to do perfect justice between wives
even if it is your ardent desire (4:129).” ((al-Nīsā 4:129)
Allah said
ذَ ِل کَا ۡد نَیَا لَ اَ ت ُع ۡوَ ُل ۡوَاَ
“That is nearer to prevent you from Ta‘ulū.”
Explanation: Means from doing injustice. Ibn Abī Hatīm, Ibn Marduwayah and Abū Hātim
Ibn Hibbān in their collections have recorded that ‘Aishah (R.A.) said that the Prophet (peace and blessings of Allah be upon him) said that the Ayah
ذَ ِل کَا ۡد نَیَا لَ اَ ت ُع ۡوَ ُل ۡوَاَ
“That is nearer to prevent you from ta‘ulū, means, from doing
injustice (6:134).” (Ibn Hibban 6:134)
However, Ibn Abī Hātim said that his father said that this Hadīth to the Prophet (peace and blessings of Allah be upon him) is a mistake, for it should be attributed to ‘Aishah (R.A.) not the Prophet (peace and blessings of Allah be upon him). 156
Ibn Abī Hātim reported from Ibn ‘Abbas ‘Aishah (R.A.), Mujahid, Ikrimah, Al-Hasan Abū
Mālik, Ar-Razin, An Nakhai, Ash-Shab, Ad-Dahhāk, ‘Ata’ Al-Khurasani, Qatadah, As-Suddī and Muqatil bin Hayyan that Ta‘ulū means to deviate (from justice).” (at-Tabari 2:549-551)
How does Allah command and in what way the Prophet implements the order is in the best interest of man and woman.
Ibn Kathīr has narrated, the exegesis of Ayah
وَاَ ُتواَال نِ ساَ ءََ ص ُد قَتِ ِہَ نَنِ ۡح ل ۃَ
Through the opinion of ‘Alī bin Abī Talhah reported Ibn ‘Abbas saying, Niḥlah.
“And give to the women (whom you marry) their saduqat
Niḥlah refers to the dowry”. (at-Tabari 7:553)
Further explanation by Ibn Kathīr is: Muhammad bin Ishāq narrated from Aẓ-Zuhri that
‘Urwah said that ‘Aishah (R.A.) said that ‘Nihlah’ means ‘obligatory’. Muqatil, Jurayj added specified.” (at-Tabari 2:553)
Ibn Zayd said, “In Arabic, Niḥlah, refers to what is necessary. So Allah is commanding: Do not marry unless your wife has something that is her right. No person after the Prophet (peace and blessings of Allah be upon him) is allowed to marry a woman accept with the required dowry, nor by giving false”. (at-Tabari 2:533)
Promises about the dowry (intended) therefore, the man is required to pay a dowry to his wife with a good heart, just as he gives a gift with a good heart, her husband is allowed to take it, as it lawful for him in this case. This is why Allah said afterward.
فاِنََ ِطبنَ لکمَعنََشیَ ٍءَمنہََنفساَفک ُلوَہََہَنِیَـَـاَ ۡ ۡ ُ ۡ ۡ ۡ ِ ۡ ُ ۡ ُ ۡ ُ ۡ
مریَــا ِ ۡ “But if they, of their own pleasure remit any part of it to you,
take it, and enjoy it without fear of any harm (4:3).” (al-Nīsā
4:3) 157
(b) ‘Abdul Majīd Daryababī on Polygamy
In sub-section “a” polygamy was discussed in the light of the Holy Qur’ān, translation and commentary made by an eminent exegeser Ibn Kathīr. Now in sub-sections “b” Tafsīr al-
Majdī is being consulted from renaissance translation in which it has been started with trustworthy and authentic references made by some of the Western scholars that polygamy was not only exercised by the Prophet (peace and blessings of Allah be upon him) but it was pervaded in old religious societies of the world but the standard of polygamy was not graceful in context with the rights of women as wife in the society.
The translation and commentary of the verse 3 of Sūrah al-Nīsā is given below
وََاِ ۡنَ ِخ ۡف ُت ۡمَا لَ اَ ُت ۡق ِس ُط ۡوَاَ ِفیَا ۡلیَ تَ مَیَ فا ۡن ِک ُح ۡوَاَ ماَ طا بَ ل ُک ۡمََ ِ م نَال نِ ساَ ِءََ م ۡث نَیَ وَ ُث لَ ثَ وَ ُربَ عَََۚ فاِ ۡنَ ِخ ۡف ُت ۡم َا لَ ا َ ت ۡع ِد ُل ۡوَا َ ف وا ِح د ۃَ َا ۡو َ ما َ م لک ۡت َا یَۡ ما ُن ُک ۡمََ َ ذَ ِل کَا ۡد نَیَا لَ اَ ت ُع ۡوَ ُل ۡوَا
Translation: “And if apprehend that you will not be able to deal
justly [1] with the orphan girls, then [2] marry of other women
[3] such as please you, by two or three or four [4] but if you
apprehend [5] that you shall not be able to act equitable [6] then
marry one only [7] or what your right hands own [8] that will
be more fit that you may not severe or harm [9].” (Daryabadī,
1941:298-301)
In footnotes Daryabadī has explained the message of the Qur’ān as follows:
1. (Even in a light decree, O Muslims!)
Muslims have been warned in cases of polygamy, in so words “O Muslims” have been used.
It would have to show them that do not take the polygamy, an easy task if want to marry more than one wife be ready to fulfill the rights of woman at first then think of more than one marry. 158
2. (in regard to their dower and other conjugal rights helpless as they are and in your charge)
Woman as a wife or a sister and or a mother etc. are made of weak stuff, therefore, God had imposed obligatory rights of them on man being a husband to fulfill them plausibly at first and treat them justly if he wants to have them as a wife or more than one wives, So that the basic human right should be protected forever.
3. (-instead of talking those orphan-girls in marriage-)
It means that if you fear that you cannot deal justly with an orphan girl do not marry her, then marry others who are please you. A purposeful advice had been given in this Ayah, with respect to marry with those women whom you do not like but want to marry due to getting hold of their property and wealth.
4. ‘Polygamy was the rule among the Eastern people before Muhammad’s (peace and blessings of Allah be upon him) time’. (Roberts, op, cit., p.8).” When we see thousands of miserable women who crowd the streets of Western towns during the night, we must surely feel that it does not lie in the Western mouth to reproach Islam for its polygamy. It is better for a woman, happier for a woman, more respected for a woman, to live in Muhammodan polygamy, united to one man only, with the legitimate child in her arms surrounded with respect than to be seduced, cast out in streets__ perhaps will an illegitimate child outside the pale of law __unsheltered and uncared for to become a victim of any passer by, night after night rendered incapable of motherhood and despised of all”. (Mrs. Annie Besant).
(Daryabadī, 1991:302)
About the merciful attitude of the Prophet (peace and blessings of Allah be upon him) regarding the guardianship of orphans boys and girls opinions of Robert are reproduced in the commentary of verse one sub section 493 of Sūrah al-Nīsā as follows:
5. “One commendable things which finds in reading the Qur’ān is the solicitude which
Muhammad shows for the young and specially for such as have been derpived of the natural 159 guardians. Again and again he insists upon a kind and Just treatment being accepted to children. And working upon his words, the Muhammadans doctors have framed a system of rules concerning the most minute details” (Daryabadī, 1991:302)
6. i.e. the Muslim may marry of women such as are pleasing to him, two, three or four, but no more.” (Daryabadī, 1991:303)
A thorough description with respect to other references given by Abdul Maajid in an appendix is being reproduced in support of polygamy system of the Prophet Muhammad
(peace and blessings of Allah be upon him) are as follows:
7. “This is polygamy! and this is the much maligned Holy text, with necessary explanations in the parenthesis. It recognizes monogamy as the ideal, but also allows polygamy as a safeguard against much greater social evil. The verse limits the number of wives two to four and permit no more.” (Daryabadī, 1991:300)
8. Roberts, social laws of the Qur’ān pp.40-41. The injunctions of court hold good for all times, but it was first promulgated at a time when polygamy with no restriction was the law another than the exception. The word polygamy which every Christian’s mouth have been taught to pronounce with scorn is in effect become in the English language a synonyms for almost unbridled gratification of sexual desire and is now altogether tinged with disreputable association. The institution we are told in term of poise honour disorganizes society and strikes at the route of public morals and that it is preeminently this evil that has more than counter balanced any benefits that Islam may have conferred in humanity.
9. This indictment even in an appreciable degree just off the question may well be received into three sub heads.
(i) Is polygamy unnatural?
(ii) Is it immoral?
(iii) Is it irrational? 160 i. To answer the first question at first is polygamy opposed to man’s natural Instinct? Is
man by nature or even by long establish habit monogamous. Let the European
anthropologists and sociologists are of repute themselves favoring and advocating
monogamy, answer in general gregarious life says the Frech savant M.L, a life in
association favor polygamy. Now man is surely the most appreciable of animals,
therefore he is much more inclined to polygamy (Evolution of Marriage P.122) And
further the most civilized nation must have begun with polygamy, and in reality, it has
been thus everywhere and always. In the various civilize societies, living or dead,
marriage has commenced by being polygamy. It is a law which has few exceptions.”
(Daryabadī, 1991:134)
Monogamy far from being defined on the score of its ‘natureless’ no anthropologist of
note has even maintained that monogamic marriage was natural to make human
being, the evidence is all the closer way and we learn on the best of authorities that as
an institution polygamy exists in all parts of the world, ‘(EB,xiv p.949), and that it has
flourished among the Hebrew, the slaves, the Teutions, the Irish and Indians; non of
the Hindu law givers ever resisting the number of wives a man is allowed to marry,”
(ib,xviii, p.186) one may choose to dub polygamous communities barbarians or
savages, yet there. “polygamy was the rule among the Eastern peoples before
Muhammad’s time.” Is no denying the facts that the very large proportion of mankind
has practiced polygamy in the past, and is practicing in the present, without any qualm
of conscience, and the myth of monogamy being the normal marriage relationship has
been continually exploded by the actual fact of man in all ages and in many places
taking unto himself several wives. Man’ says G.R. Scott, ‘is essentially polygamous
and the development of civilization extends this innate polygamy.’ (History of
prostitution, p.21) even that acute observer, Professor Westermarck has been led to
remarking among pastoral people I have found monogamous, (op.cit, p.230) He adds
that polygamy existed among most of the indo-European peoples and among the
ancient slaves, (lb,p.234). 161
M. Lennan the famous author primitive marriage asks a question as plain as possible
what ancient can name that was originally monogamous?” (Quoted in Danwan’s
Desent of Man, p.222) that man in this respect, as in many other respects essentially
different from woman has been noted by the student of biology woman is ‘says Dr.
Mercie by nature a monogamist, man has in him the element of a polygamist,’
(conduct and its Disorder Biologically considered, pp.292-293) and N.W. Ingalls,
Associate Professor of Anatomy in one of the American Universities, has gone so far
as to suggest a biological reason for polygamy: Has man always been essentially
monogamous or has he come up from state often designated as promiscuity? The
available evidence points to the latter. As an animal in his sexual make up, and in his
beginning as far as we can reconstruct them, he is anything but monogamous; and
would have great difficulty explaining, Biblically, such a sudden change of heart, the
transition from the harm to the single wife. (while the sex life of the unmarried
adult,p.88). ii. So far with regard to the charge of unnaturalness, next is the institution inherently
immoral? Is it revolting to the innate moral sense of humanity? Was it unknown to, or
repudiated by Abraham, Jacob, Moses, Jesus, and other Prophets and recognized
founders of religion in the East? The answer which is neither dubious nor contestable,
in that polygamy seems to have been a well established institution, dating from the
most ancient times and extending to comparatively modern days. The law indeed
regulated and limited this usage. (JE.X, p.120).In Biblical as in Talmudical times
polygamy was a recognized institution.’ (111.p.210). The Mosaic Law far from
indicating polygamy encouraged it’.’Polygamy was the rule in Biblical days among
the ancient Jews and was permitted and enjoined in certain cases by the Mosaic Law.
It is nowhere forbidden, except to bishops”. In the New Testament (EBr.XX11, p.24)
the renowned patriarchs practiced it, and so did the judges, kings and the more
spiritually-minded amongst the Jews. According to the EBr, a common Jew could
take as many as four wives, and a king up to eighteen.’ When the first wife proved 162 childless, polygamy to this extent at least, was regarded a necessary ‘. (EBr,c.2946).
In ancient India, in the age of great sages a plurality of wives was not only allowed in theory but also practiced. The practice of polygamy among the Vedic Indians is abundantly proved by direct references in the Rig Vida and other text through in the main monogamy is recognized as normal. In the case of king, four wives are expressly mentioned… The heroes and Brahmans of the epic are frequently represented as having several wives’. (ERE, viii, p.452).
Again is the practice repellent even to the entire modern conscience? Is Christendom unanimous in condemning it? What then, about the Anabatists and the Mormons who not only permit but advocate polygamy with much religious fervor. (EB,Xviii,p.187).
And what about the sixteenth century Germans ‘reformers’ sanctioning second and third marriage in certain cases and Schopenhauer (d.1860) commending the Mormons for ‘ throwing off the unnatural bondage of monogamy ‘ and Edward Hartmann
(d.1906) laying down the proposition that the natural instinct of man is in favour of polygamy, and that of woman is in favour of monogamy? (Roberts, op. cit p.9). In admirable and succinct summing up of Professor Westermarck ‘polygamy has been found in even in Christian Europe’… In the middle of the sixth century Diarmait, king of Ireland had two queens and two concubines. Polygamy was frequently practiced by the Merovingian kings Charlemagne had two wives and many concubines and only of his laws seems to imply that polygamy was not unknown even among priests. In later times Philip of Hesse and Frederick William ii of Prussia contracted bigamous marriages with sanction of the Lutheran clergy’. (FBr.xviii, p.186).
Then again, does polygamy necessarily can note a low status of womanhood and invariably assigns to the wives a position of inferiority and degradation? And are co- wives always unhappy? The hypothesis is, on the face of it, untenable. Apart from the cases of thousands of the Muslim families spread all over the world where co-wives live in perfect peace and contentment, under other simple cultures also where a patriarchal system is the order of the day’. Plural marriage is more often a matter of 163
prestige or economic than sex; and while there is a distinction of function as between
man and woman…. The woman wills herself after urge her husband to take another
wife, to increases the prestige of the family and to ease her own labor in supplying
him with food’. (E.M.K. v, p.2340). iii. Lastly, is the institution of polygamy utterly irrational’______so clearly opposed to
sound reason and common sense that under no possible scheme of things it shall be
feasible? Let the answer, once more; come not from the Muslim East but from the
Christian West. What about the surplus women? What solution other than part time
marriage’ has yet the ingenuity of the European mind evolved ‘In our own century’
Says Sir George Scott referring to England,’ there have been not a few who, noting
the preponderance of marriageable women over men since the Great war, have
considered the feasibility of introducing some sort of secondary marriages for men,
with minor wives’. (ib v, p.2572). What else could the wise men of the west
suggested, when in 1650 at the termination of the thirty years’ war the population was
greatly reduced and there was a considerable surplus of females, but to pass a
resolution that hence forth every man should be allowed to marry two women?
(EBr.xviii, p.107)
Apart from the conditions of war even taking England in the normal state as a
concrete case this is what an English writer has to say summarizing the census figures
of 1921, he gives the total number of unmarried woman (i.e., the single, the widowed
and divorced) without visible means of existence as 36, 65,668; and asks ‘to what use
does the nation put this unmarried and unemployed three and half a million) ’
(Macfarlane, The case of polygamy, p.19)
He proceeds: The fact of polygamy has been practiced is in itself a proof that the
sexes do not exist in the uniform proportion, and I am yet to learn that any widespread
scarcity of women has been experienced in the past as a result of such a practice.
Even if there were an equal number of men and women in the world the enforcement
of monogamous marriage would involve as its logical corollary the compelling of 164 every one to marry… On this point alone, without the aid of any other argument, monogamy as a universal system stands condemned’. (p.79). And then controverting the fatuous doctrine that polyandry is on the same footing as polygamy, he observe:
It is mischievously and foolishly thought, and implied in our social practice at the sexual needs of men and women are identical. Nothing is farther from the truth. A woman’s urgent need of man has, as its ultimate instinctive motive the bearing of the children, when that it achieved the desired for a man becomes quite a secondary matter. On the other hand, a man need women for himself…..Both desires are complementary and fulfill each other; they are not identical’. (p.86).
Universal monogamy far from being the final and ultimate form of sex relationship is foredoomed according to some of the modern. European thinkers, even to lose that hold which it now possesses. Dr. Gustave Le Bon of France, for instance envisages a condition of society in the west when European law will have to legalize polygamy while for the preservation of the pure Aryan stock, professor V.Ehrenfels regards the adoption of polygamy as a necessity. (Western rack’s op.cit, p.249)
Last but not least comes the consideration dictum of a German Professor Barnst
Bergman of Leipzig, delivered in the course of an essay on knowledge and spirit of motherhood I in the year 1939:
‘Life long monogamy is preserved, and would prove harmful to any race. Where this institution ever really enforced…. And fortunately this is almost never the case in reality…. The race must decay in there are plenty of willing and qualities youths ready to unite with girls and women on hand. Fortunately on boy of good race suffices for twenty girls. And the girls for their part would gladly fulfill the demand for children were if not for the nonsensical so called civilized idea of the monogamous permanent marriage, an idea in complete contradiction to all natural facts’. (Quote in the Hindu; Madras dated the 5th of November 1939). (Daryabadī, 1991:399-400)
Majority of the opinions in above cited long discussion show that idea of polygamy is supported by the scholars of different school of thoughts according to the need of time 165
whereas, the Islamic system also gives laws for the need of polygamy with a bound
that if a person who want to have more than one wife he is only allowed on the basis
of giving Justice to the wives and also he is not allowed to have more than four wives
at a moment.
Women is also allowed in Islamic conjugal laws that they can demand and get divorce
if she feels that her husband does not treats her according to the given law of Islam.
In above cited statements it has been proved that the marriage system given by the
Prophet Muhammad (peace and blessings of Allah be upon him) was not an artificial
one, but it was being practiced by other prophets in the past. As it has been proved by
Hebrew, Old and New Testaments and all other Semitic religions who have accepted
the natural laws of Islamic system given in practical shape to the universe and acted
by the Prophet Muhammad (peace and blessings of Allah be upon him) himself at first
and later on, more than 1,44000 companions recognized and practiced it. According
to the needs, it had also been proved that if the system practiced by more than
millions of men and women and had made no harm to them and to the society how
could at any time or at any rate; it could be the dangerous to the universe in future.”
10. Dr. Muhammad Hamidullah has made comparative study in contrast to the old
and modern age orientalists objections on polygamy and highlighted the past and
present facts regarding the treatment made with women kingdom in the systems of
Semitic and non -Semitic religions.
Under the heading “The Muslim Women” following salient features would be
discussed on this topic in the light of the Holy Qur’ān, Traditions of the Glorious
Prophet (peace and blessings of Allah be upon him) and other Semitic and non-
Semitic religions.
i. Woman as Mother
ii. Woman as wife iii. Woman as Daughter iv. Treatment before Islam 166
v. Natural Differences/inequality
vi. Rights according to natural needs
vii. Obligation of man and woman viii. Morality
ix. Role of women in society
x. Liberty given by Islam
xi. Rights before advent of Islam and after it
xii. Comparison of Muslim, Christian laws on the polygamy and monogamy with respect
to the rights of women and men in the society.
Woman in Islam
A very balanced discussion has been made by Dr. Muhammad Hamidullah. Before
going into further details a short commentary is being given below:
“When study the principal rights and obligations of women in Islam, it must be pointed out at
the very outset that, inspite of the capacity of law to adopt itself and to develop it according
to liberty which a woman enjoying today in fact and in practice, in certain sections of social
life, both in the capitalistic and communistic west. Islam demands that woman should remain
a reasonable being in the society; it does not expected her to become either an angel or
demon.” The golden means is the best of things” said the Prophet Muhammad (peace and
blessings of Allah be upon him). If one wants to compare and contrast her position in Islam
with that of other civilizations or legal system, one should take into consideration all the
facts, and not merely isolated practices. In facts, in regard to certain aspect of morality, Islam
is more rigid and more puritan in case of woman than certain system of life in our times.”
(Hamidullah, 1983:152)
i. Woman as Mother
The position of mother in Islam is very exalted in Islamic Tradition. The Prophet Muhammad
(peace and blessings of Allah be upon him) has gone so far as to say: “Even paradise lies
underneath the feet of your mother”. Al-Būkharī reports: Somebody asked the Prophet (peace 167 and blessings of Allah be upon him) what pleases to God most? He replied; “The service of worship at the appointed hour”. And when it was continued; “and what after words? The
Prophet (peace and blessings of Allah be upon him) replied; “To be bounteous to yours father and mother”.
The Qur’ān reverts to this often, and reminds man that he must always keep in mind the fact that it was his mother who had born him in her womb suffered much on his account and reared him up after making all kinds of sacrifices.
ii. Woman as Wife
As regards woman as wife, the saying of the Prophet (peace and blessings of Allah be upon him) is well known; “The best among you is the one who is best towards his wife”. In his memorable farewell. Discourse, pronounced on the occasion of the last pilgrimage, The
Prophet Muhammad (peace and blessings of Allah be upon him) spoke of woman at length, and said in particular;
“Well then, people! Verily there are rights in favour of your women which are incumbent upon you, and there are rights in favour of you which are incumbent upon them in your regard, is that they should not let your beds be trampled by others than you, should not allow those to enter your houses whom you do not like without your authorization, “and should not commit turpitude. If they do commit that then God given you permission to reprimand them to separate yourself from them in beds, and to strike them but not hard. If they abstain and obey you, then it is incumbent upon you to provide their foods and dress in accordance with good customs. And I command you to treat women well, because they are like captives in your houses, possessing nothing for themselves and you, on your part, take them as a deposit from God, and permit yourselves the enjoyment of their person by means of word of God.
Have therefore fear of the God with regard to women, and I order you to treat them well.
Attention! Have I communicated? O’ God, be witness!” (c.f. Ibnihisham). (Hamidullah,
1983:154) 168
iii. Woman as Daughter
Qur’ānic teaching forbidden the disgrace of daughter in the universe. Dr. Muhammad
Hamidullah has pointed out the cruel treatment made with women as daughter before Islam.
He has reposed the instructions to the people given by Qur’ān in respect of equal rights of women with that of men. He narrates the commands of Allah with other affairs of the Arabs in following words:
“With regard to women as a daughter, the Islamic attitude can be guessed from the reproaches of the Qur’ān makes against the pagan; Pre-Islamic behaviour at the birth of daughter: “And they assign unto God daughter…. Be He purified (from this! and unto themselves what they desire (i-e …sons), and when if one of them receiveth tiding of the birth of a female, his face remains darkened, and he is worth inwardly. He hideth himself from the folk because of the evil of that where of the hath tidings, (asking himself): Shall he kept it in contempt or bury it beneath the dust verily evil is their judgment (16:257-259).” (al-
Nahl 16:257-259)
The Qur’ān reminds ceaselessly that God has created all things in pairs, and for procreation both the sexes are equally indispensable, each one having it particular function. And it proclaims: “…. Unto men a fortune from that which they have earned and for woman a fortune from that which they have earned (4:32).” (al-Nīsā 4:32) iv. Treatment Before Isalm
A brief history of the treatment of the pagans with regard to daughters is elaborated below:
Pre-Islamic Arabs attached less importance to the person of woman than that of man.
Thus if the culprit was a man and the victim woman retaliation could not be taken place.
The Qur’ān abolished this inequality, and depicted that the woman were placed on the same position as those of man, whether they concerned person or propriety or honour. One may even say that in certain cases the rights of women are decreed that if a man accuses a 169 woman of immorality and does not produce proof, he is exposed not only to the penalty prescribed for a false accusation, but to be declared for perpetuity as unworthy of giving an evidence before a tribunal (this in addition to the divine punishment in the hereafter, which however may be effaced in case of repentance).There is almost a consensus of opinion that repentance effaces the sins in the eschatological sense yet the incapacity of evidence remains constant in spite of the recognized repentance. The Qur’ān seems to require the purging of society from evil of inconsiderate talks, particularly in matters where injury is carry to inflict and difficult to remedy.” (al-Noor 24:4-5) v. Natural Differences / Inequality
Islam discusses equity on priority basis. Equality and inequality was also set in accordance with the natural built up of man and woman, this point has shortly been elaborated as follows by Dr. Hamidullah:
“To avoid redundancy, Nature has not willed to perfect equality among the two sexes, but a complete mental distributions and functions. For instance it will not be possible for man to conceive a baby; similarly the natural attributes of men cannot be exercised by women. She has a more delicate physical constitution, affecting even the weight of her brain and bones and she will have a taste more in conformity with the need of conservation of this delicacy.
More robust man will have greatest strength and therefore more endowed to engage in the more painful parts of life. To each will be according to his (or her) requirements, both natural and reasonable. If there is a certain natural inequality between the two sexes; in many other aspects of life they resemble each other. Therefore their rights and obligations in their domains will also be similar. This may sum up in a way, the Islamic teaching on woman: She is considered equal to man in certain aspects and not so in certain others. This could be understood better in the description of her obligations and her rights. One knows that Islam has formally prohibited the use of compulsion to convert anybody to Islam—and it may be recalled by the way that non-Muslim woman of a Muslim husband has the full rights to conserve her religion (if she is from Jewish or Christianity) and to practice it in her individual 170 capacity, even while she is the wife of a Muslim – and also knows that inside the Muslim community a rigorous discipline is maintained for its conservation as a whole and the preservation of its system of life.
Treason in this respect is punished: Yet certain case of time of the Orthodox Caliph shows that the punishment of women on account of apostasy is less severe than that of men.
So Islam gives the right equal to the needs. No other religion has done so as yet.”
(Hamidullah, 1983:153) vi. Rights According to Natural Needs
Dr. Muhammad Hamidullah has made an effort to awake the conscience of mankind through which the human beings could understand simple and natural system of Islam. The rights of women and men according to their needs are fulfilled without creating any complication in the society by the system of Islam. “Among the religious practices, it is incumbent upon women as also upon men, to celebrate the services of worship, through with certain concession.” (Hamidullah, 1983:154)
Now the natural facts have been elaborated in very easy and sensible language by Dr.
Muhammad Hamidullah in the following lines:
“An adult woman is exempted during several days every month from performing the daily services of worship. As to the congregational prayer of Friday, it is optional for her, while it is obligatory for man. The rigour of fasts is also lightened to her, and at the moment of child- birth, monthly course etc. She has the right to postpone her fasts of the month of Ramadan.
With regard to Haj (pilgrimage of Mecca) also there are certain rites from which she is exempted, if she cannot perform them for feminine reasons. To be brief, Islam is lenient and considerate to her.” (Hamidullah, 1983:155)
Further natural differences are narrated as follows: “Let us recall another source of number-less misfortunes and that is alcohol. It is the express duty of every Muslim to abstain from it. The Qur’ān (5:90) call it the work of Satan. Its hygienic, economic, moral and other 171 evils are too well known to require description. Alcohol drinks have a particular aspect concerning the woman: It is she who nourishes her baby with her blood and then her milk, thus transmitting her health or her ailment to her baby, to the new generation and to the future of humanity (5:90).” (al-Maidah 5:90)
The above cited commentary shows a fact with full difference in the body structure of man and woman. vii. Obligations of Man and Woman
In this discussion responsibilities of men and women have been described in a natural and sensible manner. Islam is called the religion which always gives instructions in conformity to the nature of a person; so in the following lines instructions have been reproduced in the light of Qur’ān and Hadīth:
“It is thus that the Qur’ān (33:59) first exhorted “to put on their Jalabib” (Sort of cloak or overall; covering from head to foot), in order to diminish the occasion of attraction and protecting women from the wickedness of men, as the verse explains. Then came the revelation (24:30-31) for behavior inside the house with friend and visitors.” (al-Noor 24:30-
31)
“Tell the believing men to lower their gaze and be chaste; that is purer for them; Lo! God is award of what they do. And tell the believing women to lower their gaze and be chaste; and to display of their adornment only that which is apparent and to draw their Kumur (veil covering their face) over their bosom.” (al-Ahzab 33:59)
In every epoch of Islamic history, including the time of the Prophet (peace and blessings of Allah be upon him), one sees Muslim women engaged in every profession that suited to them. They worked as nurses, teachers, and even as combatants by the side of men when necessary, in addition to it being singers, hair dressers etc. Caliph ‘Umar employed a lady, Shīfa bint Abdullah, as inspector in the market at the capital (Madina), as Ibn Hajar
(Isabah) records. The same Lady taught Hafsa (R.A), wife of the Prophet (peace and 172 blessings of Allah be upon him), how to write and read. The Jurists admit the possibility of women being appointed as Judges of Tribunal, and there are several examples of this kind. In brief far from becoming a parasite, a woman could collaborate with men, in Muslim Society, to earn her livelihood and to develop her talent.” (Hamidullah, 1983:156)
Dr. Muhammad Hamidullah further codes the references from Qur’ān with regard to the obligation of man and woman and says:
“A good mutual understanding implies identity of views of the couple. This may take place at times spontaneously: both husband and wife arriving at the same conclusion: at other one of the couple will have to make the concession and to renounce his personal opinion.
However there is a limit to it, and one should not be astonished that the Qur’ān (29:8) and the
Hadith prescribe.” No obedience to a creature in the disobedience of the creator.” (al-
‘ankabūt 29:8)
One is allowed to make concessions of all sorts, by lover of for simple expediency, provided that this does not affect a formal laws of Islam, above all the religious injunctions should on no account be violated.” (Hamidullah, 1983:157-158) viii. Morality
Islam teaches the lesson of morality at first due to which unrest in the society be finished automatically.
What kind of morality does Islam demand from a man and a woman is elaborated by
Dr. Muhammad Hamidullah given in following words:
“A very comprehensive duty is that of morality. If spirituality is out duty in our relations with our creature, morality have the same place in our mutual relations with our fellow beings. In this ardent desire to attack the very source of evil, and not merely certain of its manifestations. Islam has imposed recommended or otherwise encouraged certain practices, which astonish as sometimes if we do not take into consideration their profound motives. All 173 religions say that fornication and adultery are crimes but Islam would go further and would prescribe means of diminishing of the temptations.
It is easy to hope that everyone would develop one’s individual morality in order to resists the temptations; but it is wiser to diminish the occasions in which persons with weak characters--- who constitute the majority of men need to engage in a battle where defeat is a foregone conclusion.” (Hamidullah, 1983:156) ix. Role of Women in Society
Woman is an essential tool of the society management which take its start from individual’s home and then to the country. What role Islam wants from women to play in the society, some of the example have been given by Dr. Muhammad Hamidullah in his book
“Introduction to Islam” in the following words:
“In every epoch of Islamic history, including the time of the Prophet (peace and blessings of
Allah be upon him), one see Muslim women engaged in every profession that suited to them.
They worked as nurses, teachers and even as combatants by the side of men when necessary, in addition to being singers, hair-dressers etc. Caliph ‘Umar (may God be pleased with him) employed a lady, Shīfa bint ‘Abdullah, as inspector in the market at the capital (Medina), as
Ibn Hajar (Isabah) records, the same lady had taught Ḥafsa (R.A), wife of the Prophet (peace and blessings of Allah be upon him), how to write and read. The jurists admit the personality of women being appointed as judges of the tribunals, and there are several example of this kind. In brief, far from becoming a parasite, a woman could collaborate with men, in Muslim
Society, to earn her livelihood and to develop her talents.” (Hamidullah, 1983:156) x. Liberty Given by Islam
How does Islam and the system given by the Prophet Muhammad (peace and blessings of Allah be upon him) provides liberty of rights to a woman in the Society is narrated in following lines by Dr. Muhammad Hamidullah. 174
“As we have just remarked Islam attaches particular importance to morality. Hence it is promiscuity in ordered to be suppress by every means. According to Qur’ān (4:34). If one fears immorality nushuz, cf (ss 382) on the part of ones wife, one should first admonish, then exert pressure by separating the beds, and finally may even scrooge through not heavily. If there is no means of return, divorce…which has been Characterized as “the most detestable among the awful things”, by the Prophet (peace and blessings of Allah be upon him) ….may solve the problem. This obligation of chastity is reciprocal. A little later, the Qur’ān (4:128-
30) says that if a woman fears immortality (nushuz) or indifference on the part of her husband, she should try to arrange things, and in the last resort she too has the right to demand judicial separation.” (al-Nīsā 4:43, 4:128-130)
The above cited description shows the complete protection of the rights of women besides the rights of men in Islamic Society. xi. Rights Before Advent of Islam
Before the advent of the Prophet (peace and blessings of Allah be upon him) women were given secondary importance in the society. In the following lines both of the situation and condition of women before and after the advent of Islam has been discussed in brief:
“The pre-Islamic Arabs attached less importance to the person of a woman than that of man.
Thus if the culprit was a man and victim a woman, retaliation could not take place. The
Qur’ān abolished this inequality, and delicts against the woman were placed on the same level as those against the man, whether they concerned person or propriety or honour. One may even say that in certain cases the right of women are held to be more important. For instance the Qur’ān (24:4-5) decree that if a man accuses a woman of immorality and does not produce proof, he is exposed not only to the penalty prescribed for a false accusation but to be declared for perpetuity as unworthy of giving an evidence before a tribunal (this in addition to the divine punishment in the hereafter, which however may be effaced in case of repentance. There is almost a consensus of opinions that effaces the sin in the eschatological sense, yet the incapacity of evidence remains constant in spite of recognized repentance. The 175
Qur’ān seems to require the purging of society from the evil of considerate talks, particularly in matters where injury is easy to inflict and difficult to remedy.” (al-Noor 24:4-5) xii. Comparison of Muslim, Christian Laws on the Polygamy and Monogamy with Respect to the Rights of Women and Men in the Society
It is one of the best and impartial commentary made by Dr. Muhammad Hamidullah with regard to the Muslims and Christians laws on the matter of polygamy and monogamy.
The comments could be observed as follows:
“Infact, the Muslim is near to reason for, it admits polygamy. When woman herself consents to such kind of life. The law does not impose polygamy, but only permit it in certain cases.
We have just remarked that it depends solely on the agreement of the woman. This is the true of first wife as well as with the second one in prospect. It goes without saying that the second woman may refuse to marry a man who has already one wife; we have seen that no one can force a woman to enter into a marriage tie without her own consent. If the woman agrees to be a “co-wife” it is not this law which should be considered as cruel and unjust with regard to a woman and as favoring only men. As to the first wife, the act of a polygamy depends on her. For, at the time of her marriage, she may demand the acceptance and insertion, in the document of the nuptial contract, of the clause that her husband would practice monogamy.
Such a condition of a legal contact. If a woman does not wants to utilize this right of hers, it is not legislation which would oblige her to do that. We have just spoken of exceptional cases, and the law must have possible remedies. Polygamy is not the rule, but one exception; and this exception has multifarious advantages, social as well as other… the detail would be burdensome here… and the Islamic law is proud of its elasticity.
On the contrary, in the following paragraph Dr. Muhammad Hamidullah has presented a comparison of a Jewish and Christians law to the Islamic law with authentic references of the books of old Semitic religions which are enough to teach the lesson of honor and respect to the western writers in particular and other readers in general, about the transparent and glorious character of the prophet Muhammad (peace and blessings of Allah be upon him) 176
“In the religious laws of antiquity, there is no restriction to the number of wives, a man may have. All the Biblical Prophets were polygamous. Even in Christianity which has became synonymous with monogamy. Jesus Christ himself never uttered a word against polygamy;
On the other hand there are eminent (Christian theologians, like Luther, Melan Chuthon,
Bucer etc. (cf Diction aire dela Bible by Vigorous & polygamy), who would not hesitate to deduce the legality of polygamy from parable to ten virgins: Spoken of in the Gospel of
Mathew (25:1-12), for Jesus Christ envisages there the possibility of marriage of one man with as many as ten girls simultaneously. If the Christians do not want to profit by the permission (which the founder of their religion seems to have given them).” (Mathew 25:1-
12)
“Monogamy as the unique and exclusive form of marriage, in the sense that bigamy is regard as a grave criminal offence and a sin as well as a sacrilege, is very rare indeed. Such an exclusive idea and such a rigid view of marriage perhaps not to be found outside the modern, relatively recent development of the western culture. It is not implied in Christian doctorine even.” (Encyclopedia of Britannica, S.V. Marriage)
It cannot be said that Christianity introduced obligatory monogamy into the western world……
Christianity does not expressly prohibit polygamy except in the case of a bishop and deacon (Timothy,iii,2 and 12 (which is however the recommendation of St Paul and no saying of Jesus Christ himself) …. But no council of a church in the earliest centuries opposed polygamy: and no obstacle was put in the way of its practice by Kings in the countries where it had occurred in time of (prechristian) paganism. In the middle of the sixth century Diamiat King of Ireland had two queens and two concubines (H.d Arbios de
Jubainville, course de literature celtique, vi,292) polygamy was frequently practiced by
Meroing lan King (of France). Charles the Great (Charlen- agned had two wives and many concubines; and one of his laws seems to imply that polygamy was unknown even among priests. [A theirry, Racits destemps merovingiens, or its English Translation] “Narratives of 177
Merovingian Era:p.17 sqq.v Hellwald, Die menchliche Familie, p.588 n L. Hallan Europe during the middle ages,1420 n.2) In later times Philip of Hesse and Frederick-William ii of
Prussia contracted bigamous marriages with the sanction of the Lutheran Clegy (Friedbarg.
Lehrbuch des Khatto Lishchemund evangelischen Kirchen rechts, I,43, note to & 143) Luther himself approved of the bigamy of the former and so did Masanchthon
(Koslin, Martin Luther, ii,476 sqq). On various accasions Luther speaks of polygamy with considerable toleration. It had not been forbidden by God (lbid I, 693sq) …. In 1650 soon after the peace of west phalia when the population had been greatly reduced by thirty years war, the Frankish Kriegsta. (War parliament) at Nuremberg passed the resolution that therefore every man should be allowed to marry two women (v:Hellwald,cours de literatre celique,p.599 note), certain Christians sects have even advocated polygamy with such in
1531, the Anabatists openly preached at Munster he who want to be a true Christian must have several wives (ibid, p.558 n.1), And H Mormons as all the world knows, regarded polygamy as a divina institution.” (Western CK History of Huaman Marriage iii, 50-51). In the instruction given by the Landgrave Philip of Hasse to Martin Buccer, regarding questions which he had to ask Martin Luther Melanchthon had advised the King of England not to repudiate his marriage but rather to marry a second wife, as one sees in their motivated consultation.” (J.B.B Boussuet, Histori’e des Variation des eglises proflantcs, livre vi, depuis
1573 Jusqu’a lan 1546 in: oeuvres completes de Bous 1st new edition Barle-Duc, 1877, vo iii.
P.213-250 in particular page 224). See also Dictionarie dela Bible, by F.Vigourous Paris,
1912, vol-513 Viz polygmie.” “Law is not changed for all that. This is true of Muslims also, whose law is moreover the only one in history which expressingly limits the maximum permissible number of polygamous wives. (For Christian theory and practice, as well as for general discussion, cf. also Encyclopedia of Britannica, under the articles, Marriage and
Polygamy; Westermarck, History of Human Marriages, 3 vols).” (Hamidullah, 1983:162-
163) 178
In the above cited discussion it has been illustrated that in Islamic laws women and men have given equal power of using authority of getting rights at par-excellence where there a husband have a right to divorce his wife due to unavoidable circumstances wife have also the right of using her power through court, if the husband is not capable of fulfilling his responsibilities she can get separation through given power by Islamic law, as well as a husband can divorce her, if she is not having potentialities of fulfilling her duties as a responsible wife. No laws of suppression and compulsion have their sustainability in Islamic constitution, but there is a complete equilibrium and protection of human rights pervaded in it forever”. (Hamidullah, 1983:253-254)
6.1.1 Polygamy in the Light of Hadīth and Sīrah
A laconic account of the lives of the Noble Wives of the Prophet (peace and blessings of Allah be upon him) by Ammanuel Luther Ratiq is being elaborated in this section.
An impartial Christian writer Emmanuel Luther Ratiq has given brief history of the holy life of the wives of the Holy Prohpet Muhammad (peace and blessings of Allah be upon him) in a transparent way.He has also referred to the causes of the marry of the Prophet
(peace and blessings of Allah be upon him) with different noble women of different tribes and religions. The description in this chapter regarding Prophet’s polygamy shows a systematic data which automatically proves the genuinesss of the cause of the Prophet (peace and blessings of Allah be upon him) marriage to 11 holy women through arranged conjugal system. The description is given below:
1. Lady Khadijah bint Khawailid (R.A.)
“She was first woman among all the wives of Muhammad (peace and blessings of Allah be upon him). At the time of her marriage she was a widow of 40 while Muhammad (peace and blessings of Allah be upon him) was twenty five. According to some better reports she was
28 years old. Her first husband was “Atiq bin-A’idh. She had a daughter, named Hind with her, who grew up and embraced Islam. On the death of ‘Atiq, Khadījah was married to Abu
Halah, she begot two children from him VIZ- Hind and Halah. On the death of Abū Halah, 179 she was married to Muhammad (peace and blessings of Allah be upon him) She died in
Ramadan of 10th year of the mission at the age of sixty five. Muhammad (peace and blessings of Allah be upon him) loved her very much and did not marry any other woman during her life time. On her death Muhammad (peace and blessings of Allah be upon him) laid her in the grave with his own hands. The funeral service had not till then been enjoined.” (Emanuel,
1987:176)
The above cited information tells that the Prophet Muhammad (peace and blessings of Allah be upon him) was Prophet of mercy and kindness. He did not hate a woman who was an aged and widow but encouraged her and gave her respect due to her piety and chastity. Being a handsome, talented, intelligent, healthy and beautiful young man of 25 years old accepted her, but there had been found no proudness and aspiration of selfishness in life style of the
Prophet Muhammad (peace and blessings of Allah be upon him).
2. Lady Sauda bint Zam’a (R.A.)
The commentary in respect of Lady Sauda bint Zam’a (R.A.) shows that she was destitute old widow lady. She was taken in the Prophet’s (peace and blessings of Allah be upon him) wedlock in accordance with the need of her help and necessity.
There was no involvement of worldly aspirations of the Prophet (peace and blessings of
Allah be upon him).
The Christian Scholar further draws the attention of readers to a very important point that when Aisha became the wife of the Holy Prophet (peace and blessings of Allah be upon him)
Sauda (R.A.) forego her turn in favour of Aisha (R.A.) and only to stay in the guardianship of
Prophet (peace and blessings of Allah be upon him) with consent that she wants to be resurrected on the day of Judgment as the wife of the Prophet (peace and blessings of Allah be upon him). The Prophet (peace and blessings of Allah be upon him) was a mercy to the universe, so he at once agreed with the will of Sauda bint za m’a (R.A.). 180
“Lady Sauda bint Zam’a bin Qais was the second wife of Muhammad (peace and blessings of
Allah be upon him). She was also widow and previously married to her cousin Sukran bin
‘Amr. The couple embraced Islam and emigrated to Abyssinia (during the second Hijrah to that place), where Sukran died and Sauda returned to Makkah. On the death of Lady
Khadijah, Muhammad (peace and blessings of Allah be upon him) married Sauda in the month of Shawāl of the same year in which Lady Khadijah died. After the marriage with
Lady A’ishah Muhammad (peace and blessings of Allah be upon him) once intended to divorce her on which she said, “O Prophet of Allah! I am ready to forego my turn in favour of
A’ishah. There is absolutely no interest for me in conjugal life (due to old age) but I want to be resurrected on the day of Judgment as your wife”. Muhammad (peace and blessings of
Allah be upon him) immediately agreed to this suggestion” (Emanuel, 1987:178)
3. Lady A’isha bint Abū Bakr (R.A.)
No women in Islamic law is forced to have marriage relation with any man. It is a plausible relation with the consent of woman and her parents and the parents of man. Being bounteous mediators, parents of the bride and bridegroom play their role in the affairs of engagement. Mostly the family engagements are in accordance with the Islamic conjugal laws so that the marriage system through mediation is always successful in society. On the same footing the marriage Transaction of Lady ‘A’isha bint Abū Bakr was finalized, therefore, it was highly one of the every blessing and successful marriage of the Prophet
(peace and blessings of Allah be upon him) with Lady ‘A’isha bint Abū Bakr.
The opinions of Emmanuel Luther Ratiq are as follows on the conjugal relationships of the Prophet Muhammad (peace and blessings of Allah be upon him) and ‘A’ishah bint Abū
Bakr.
“Lady ‘A’isha bint Abū Bakr (R.A.) was the only virgin girl with whom Muhammad (peace and blessings of Allah be upon him) was married. She was also married in the month of
Shawal, 10th year of the mission (after his marriage with Lady Sauda). Lady ‘A’isha was very minor at the time of her marriage. 181
Muslim and Būkhārī are most authentic books after the Qur’ān tell us that Lady
Ayesha (R.A.) used to say that “I used to play with dolls” when she was given in Nīkah to
Muhammad (peace and blessings of Allah be upon him). There is a difference in opinions among Muslims about the age of Lady ‘A’isha at the time of marriage with Muhammad
(peace and blessings of Allah be upon him). Some say that she was six or nine years of age at the time of Nīkah with Muhammad (peace and blessings of Allah be upon him) while others hold that she was 13 or 16 or 18 years of age quite suitable for marriage.
According to Muslim Lady ‘A’isha herself is reported to have said that “the Prophet
Muhammad (peace and blessings of Allah be upon him) living with her as husband when she was a girl of 9 years”.
To some scholars she was 17, but looked 10 years younger than her original age”
(Emanuel, 1987:178)
4. Lady Ḥafsah bint ‘Umar (R.A.)
Emmanuel Luther Ratiq’s statement about the marriage of the Prophet (peace and blessings of Allah be upon him) to Lady Ḥafsah bint ‘Umar (R.A.) shows a purposeful process of arranged marriage held by the consent of parents. Parents are well wishers who always want to have suitable hand for their boys and girls.
‘Umar (R.A.) made the same struggle for having a suitable hand for his widow daughter. When he felt wounded by the response of his companions he came to the Prophet
(peace and blessings of Allah be upon him) and had handsome cooperation at the time of trouble from the Prophet’s (peace and blessings of Allah be upon him) side. The complete and laconic account of this marriage is stated below.
“Ḥafsah was the daughter Umar (R.A.) was born in Makkah five years before the mission.
She was first married to Khunais-bin-Hudhafah (R.A.). He was one of very early Muslims.
He first emigrated to Abyssinia and then to Madina. He participated in Badr. In the battle of
‘Uhud he fell martyr. She was still young so her father, ‘Umar started to search a suitable 182 hand for her. He first suggested to his close friend Abū Bakr but received no reply. Then he suggested to ‘Uthman (who had just lost his wife, Prophet’s daughter), but he excused himself as he was cherishing the hope to marry another daughter of Muhammad (peace and blessings of Allah be upon him) to Umar felt wounded with this and complained to
Muhammad (peace and blessings of Allah be upon him), who said, “I tell you of a husband for Ḥafsah better than ‘Usman and of a wife for ‘Uthman’ better than Ḥafsah. He took Ḥafsah as for his next wife and gave his own daughter, Umm Kulthūm, in marriage to ‘Uthman’.
Later Abū Bakr explained his silence to ‘Umar’ and said, “I could neither accept your offer nor disclose the Prophet’s secret to you. I, therefore, kept quiet. If the Prophet (peace and blessings of Allah be upon him) had changed his mind I would have gladly married her”.
Lady Ḥafsah died in Jumadī al Ula, 45 A.H at the age of 63”. (Emanuel, 1987:180)
5. Lady Zainab bint Khuzima (R.A.)
The story of Lady Zainab bint Khuzima (R.A.) narrated by Emmanuel Luther Ratiq is the very same as that of Lady Ḥafsah bint ‘Umar (R.A.) whose husband was fell martyr in
Uhud, and her husband ‘Ubaidullah (R.A.) was martyred in the battle of Badr. She was in the need of honourable and graceful help. It was respectfully done by the Prophet (peace and blessings of Allah be upon him). Emmanuel Luther Rafīq narrated the story as follows:
“According to the most of the historian, she was married to ‘Ubaidullah bin al-Harith, before her marriage to Muhammad (peace and blessings of Allah be upon him). ‘Ubaidullah was martyred in the battle of Badr. Muhammad (peace and blessings of Allah be upon him) married her in Ramadan 3 A.H.
She lived with Muhammad (peace and blessings of Allah be upon him) for eight months only, as she died in Rabi al Akbir 4 A.H. Lady Zainab, Khadijah (R.A.) who died during his life time. All other wives lived after him and died later. Lady Zainab spent very lavishly on the poor and was known as “Umme masa Kin” (mother of poor) even before
Islam” (Emanuel, 1987:182)
6. Lady Umm Salmah or Hind bint Abū Umayyah (R.A.) 183
Emmanuel Luthr Ratiq highlighted very important reasons and causes of the marry of
Lady Umm Salmah or Hind bint Abū Umayyah (R.A.) to the Prophet (peace and blessings of
Allah be upon him).
She was an old lady of having four children two sons and two daughters when her husband (who was one of the very early Muslim) got very bad wound and did not heal up and at last died of the same. All these grievances to the widow Lady Umm Salmah or Hind bint
Abū Umayyah (R.A.) liable to be redressed on top priority basis lamenting after the death of her husband. The Prophet (peace and blessings of Allah be upon him) who esteemed much the family decided to console her by marrying her. This act of consolation shows the relation of the Prophet (peace and blessings of Allah be upon him) with orphans and widow as a sort of help and has been describe in Glorious Qur’ān, is for the Muslim an advice that they should always be aware of the rights of the widow and the minor orphans. On the teaching of
Islam it was acted upon by the Prophet Muhammad (peace and blessings of Allah be upon him) at first and same practice was made by other disciples of the Prophet (peace and blessings of Allah be upon him) after the death of the Prophet (peace and blessings of Allah be upon him) in the shape of polygamy in general and otherwise in particular.
This act of the Prophet (peace and blessings of Allah be upon him) linked always to the polygamy which is politicized and up roared by some of the orientalists as an over luxurious practice on the part of the Prophet Muhammad (peace and blessings of Allah be upon him) whereas the fact elucidated by the impartial realistic historians shows the clear position of destitute human service on the part of the Prophet Muhammad (peace and blessings of Allah be upon him).
Emmanuel Luther’s opinions are stated in respect of Lady Umm Salmah or Hind bint
Abū Ummayya as follows:
“She was the daughter of Abū Ummayyah. She was first married to her cousin ‘Abudullah bin ‘Abdul Asad, Commonly known as Abu Salmah (R.A.). The couple embraced Islam and migrated to Abyssinia due to persecution of Quraysh. A son was born to them in exile that 184 was named Salmah. After returning from Abyssinia the family emigrated to Madina. In
Madina they got another son, ‘Umar and two daughters Darah and Zaniab. In the battle of
Uhad ‘Abdullah got a bad wound which did not heal up for a long time. In Safar, 4. A.H he went on another expedition and on his return from there, the old wound again started giving trouble and at last he died of the same on 8th Jumadi-al-Akhir, 4. A.H. Umm Salmah (R.A.) was pregnant at that time, Zainab was born to her after the death of her husband. The unfortunate Lady began to weep and Lament after the death of her husband. “Although she was advanced in age, and had several children, the Prophet Muhammad (peace and blessings of Allah be upon him) who esteemed much the family decided to console her by marrying her. She was married in the end of Shawal, 4 A.H. As she was married after the death of Lady
Zainab bint Khuzaimah, She lived in Zainab’s house.
Lady Umm Salmah was the last of the Prophet’s wives to die. She died in 59 A.H. (or 62
A.H) according to some historians). She was 84 at the time of her death and as such she was born a years before the mission.” (Emanuel, 1987:181-182)
7. Lady Zainab bint Jahish (R.A.)
Divorced and widow one, are always be effected women in the society. The Prophet
Muhammad (peace and blessings of Allah be upon him) was humane hearted and always esteemed of the poverty striken people of the society on one hand and on the other he wanted to finish the proudness and vanity from the society like slavery effected persons poverty stricken persons, low and high cast and creed or tribal custom adopted in public for equity and equally rights were not followed in that era. So to finish all unequal norms, customs resting in Arabs society the Prophet (peace and blessings of Allah be upon him) proved to the mankind that all of the human beings are equal and all are the off spring of Adam (A.S) and a statesman can marry a divorced wife of a emancipated slave.
A girl of high tribal creed could be married to a manumitted person who in case became a slave by help of cruel people in the society. 185
Prophet Muhammad (peace and blessings of Allah be upon him) destroyed all cruelties striking and self-made rules, which were a stain on the face of the free creature of the creator. By marrying widows, divorced and slave’s wife who were left over by them and divorced due to some personal disputes could be married by the leader of the house. The leader in the Islamic teaching has been declared on the basis of righteousness not on the basis of beauty, health or power and pelf.
The extra-ordinary customs had to be finished which were adopted before the advent of Islam. Accordingly, the status of adopted son was made equal to the real sons. This custom was also have to be finished by the command of Almighty Allah in verses of Sūrah al-Aḥzāb
(xxxiii), that the wife of an adopted son is not called the wife of real son, but this relation does not have interference in the domain of God gifted relations between the real parents and their off springs.
Commentary made by Emmanuel Luther Ratiq is reproduced here under in this respect of adopted son and his divorced wife.
“She was the cousin of Muhammad (peace and blessings of Allah be upon him). Her father was an Arab from North Arabia lived in Makkah for some personal reasons, and had married an aunt of “Muhammad” (peace and blessings of Allah be upon him), Viz Umma Ima bint
‘Abd al-Muṭṭalib’.
Zainab (R.A.) was first given in marriage by “Muhammad” to his adopted son, Zaid bin Haritha. There was some dispute between her and Zaid, so Zaid divorced her. After the divorce, she got married to Muhammad (peace and blessings of Allah be upon him) by Allah command as mentioned in Sūrah al-Aḥzab (xxiii).
Lady Zainab (R.A.) was the first to die among the wives of the “the Holy Prophet”
Muhammad (peace and blessings of Allah be upon him) prophesied: “My wife with long hands will be the first to meet me after my death”. The wives took this to mean the length of physical arms and began to measure their hands with a stick. The hands of Saudah come out to be the longest by measurement. And when Zainab (R.A.) died first the meaning of 186 metaphor used by the Prophet (peace and blessings of Allah be upon him) dawned upon them. By this metaphor, Muhammad (peace and blessings of Allah be upon him) actually meant, “long hands in alms giving” i.e., She gave alms and spent upon the poor very much.
She kept fast very often. She died in 20 A.H and ‘Umar (R.A.) led the funeral service. She was fifty at the time of her death.” (Emanuel, 1987:182-183)
8. Lady Juwaīryah bint al-Harith (R.A.)
This story shows to the world that there was no compulsion even for the captive of battle in the reign of the Prophet Muhammad (peace and blessings of Allah be upon him).
Lady Juwaīryah bint al-Harith (R.A.) appeal for freedom. It was accepted by at first instead of the payment of ransom. When she was made free then she was offered to take her as his
Prophet (peace and blessings of Allah be upon him) wife. She was very glad to accept this offer. The treatment with the prisoners of war is also come to the sight of the people of world who were present at that moment and it was a message to the future generation of the Adam that the Prophet (peace and blessings of Allah be upon him) taught them the lesson of morality; when they will be in power how they ought to treat the mankind; Being opponents when they are totally helpless and are in the clutches of them but no cruelly but kindly and mercifully be treated and given them their due respect and rights as the creator of them had commanded in the books of Semitic religions in the past and in Holy Qur’ān at present.
Emmanuel Luther Ratiq uncovered these secrets to the universe in this story of marriage of the Prophet (peace and blessings of Allah be upon him) with Lady Juwairyah bint
Al-Harith (R.A.) in following words:
“Juwaīryah (R.A.) was the daughter of Harith, the chief of Banū Mustalīq and was married to
Musāf bin Safwān. She was one of the large number of captives who fell to Muslim’s hand after the battle of Muraisi and was given to Thabit bin Qais (R.A.). When she came to
Muhammad (peace and blessings of Allah be upon him) to seek his help in paying off the ransom, he offered to pay her ransom, set her free and then to take her as his wife. She was very glad to accept the offer. She was married to Muhammad (peace and blessings of Allah 187 be upon him) in 5 A.H. As a consequence of this marriage the prisoners of Banū Mustalīq
(Juwaīriyah’s tribe), about a hundred families were all set free by the Muslims.
“The tribes which was so honoured by the Prophet’s relationship” they said, “Should not remain in slavery”.
Lady Juwaīryah bint al-Harith (R.A.) was very pretty her face was very attractive. She was 20 at the time of her marriage with Muhammad (peace and blessings of Allah be upon him). Lady Juwaīryah bint al-Harith (R.A.) died in Rabi-al-Awal, 50 A.H in Madina at the age of 65. According to some historians she died in 56 A.H.” (Emanuel, 1987:184)
9. Lady Umm Ḥabībah or Ramlah bint Abū Sūfyān (R.A.)
This short history of Umm Ḥabībah or Ramlah bint Abū Sūfyān (R.A.) tells the people that she was also a widow lady. She was also married to Muhammad (peace and blessings of Allah be upon him) due to providing her consolation and emergency help through Prophet Muhammad (peace and blessings of Allah be upon him) she was married to
‘Ubaid Ullah bin Jahsh in Makkah. The brief and laconic account of her marriage is given below:
“She was belonging to famous tribe of Makkah, Banū Umayyah and was the daughter of Abū
Sūfyān. She was first married to ‘Ubaidullah bin Jash in Makkah. This marriage took place in
7.A.H”.
Lady Umm Ḥabībah (R.A.) most probably died in 44 A.H. According to some historians she passed away in 59 A.H”. (Emanuel, 1987:184)
10. Lady Safīyah bint Huyaiy (R.A.)
The marriage agreed upon with Lady Safīyah bint Huyaiy (R.A.) shows a complete equity, equality, justice, full freedom of thoughts and will of every human being whether they belong to Christians or Jewish community or Paganism, they were given full freedom in state of Madina. No cruelty was committed with the male or female prisoner of Jewish community. 188
As Emmanuel Luther Ratiq has narrated the story of the marriage of Lady Safīyah bint
Huyaiy (R.A.) in following words:
“She was originally a Jewish and was daughter of Huyaiy bin Akhtāb. She was first married to Sallam bin Mishkan and then to Kinah bin Abī Ḥuqaiq. After the battle of Khaibar, in 7
A.H. She fell in booty. According to some Traditions Dihya Kalbi requested for a maid and
Muhammad (peace and blessings of Allah be upon him) made her over to him. At this other companions approached Muhammad (peace and blessings of Allah be upon him) and said, “O
Messenger of Allah Banū Nazir and Banū Quraizah (the Jewish tribes) will feel offended to see the daughter of a Jewish chief working as a maid. We therefore, suggest that she may be taken as your own wife”.
On this Muhammad (peace and blessings of Allah be upon him) paid a reasonable sum of money to Dihyah Kalbi (R.A.) as ransom and said to Safīyah (R.A.), “you are now free, if you like to, can go back to your tribe or can be my wife”. She preferred to come in marriage with Muhammad (peace and blessings of Allah be upon him) as she had dreamt.
Lady Safīyah bint Huyaiy (R.A.) died in 50 A.H. When she was about 60.” (Emanuel,
1987:184-185)
11. Lady Maimuna bint Al-Harith (R.A.)
Ummul Muminin Lady Maimuna bint Al-Harith (R.A.) was also a bereaved and twice married lady when she married to Muhammad (peace and blessings of Allah be upon him) as a wife. No vision of Luxuary could be found on the part of the Prophet (peace and blessings of Allah be upon him). ‘Emmanuel Luther Ratiq very simply and laconically narrates this story in following lines:
“She was daughter of Harith bin Hazar and belonged to the tribe of ‘Amir bin Sa’sa of Najd.
Her original name was Barah but she was later renamed Maimuna by Muhammad (peace and blessings of Allah be upon him) She had been married twice, before she became “Ummul mu’minin” (the mother of the believers) she had been widowed latterly when Muhammad
(peace and blessings of Allah be upon him) married her at Safar a place lying on his journey 189 to Makkah for ‘Umrah in Dhi-Qa’dah, 7. A.H. Muhammad (peace and blessings of Allah be upon him) intended to start living with her while he was in Makkah after performing
‘Umrah’. But he (peace and blessings of Allah be upon him) had not remain in Makkah only three days. When the stipulated time expired, a delegation of the pagans of Makkah arrived, demanding his departure. He told them, “what matters you a little prolongation. I have just married, I invited the whole town of Makkah to the nuptial feast”. But they refused to accept the invitation of Muhammad (peace and blessings of Allah be upon him). The nuptial feast was given by Muhammad (peace and blessings of Allah be upon him) on his return, journey at Sāfā the place of where the “Nīkah” ceremony was performed.
Lady Maimuna died in 51 A.H. at the same place where nuptial feast was given and was buried there. This is a strange incidence that at certain place during the same time on return journey. She start living with Muhammad (peace and blessings of Allah be upon him) and at the very place during another journey she died and is buried.
Lady ‘Aisha says about her, Maimuna was the most pious and the most regardful of her kith & kin among Muhammad’s (peace and blessings of Allah be upon him) wives.” She was the last woman to be married to Muhammad (peace and blessings of Allah be upon him).
These are the eleven wives of Muhammad (peace and blessings of Allah be upon him) also called “Ummuhatul Mominin” (the mother of the believers). (Emanuel, 1987:185-186)
Emmanuel Luther Ratiq discusses the case of more than 11 wives of the Prophet
(peace and blessings of Allah be upon him) with references to the tradition at first and gives the views of Muslim scholars on the polygamy of the Prophet (peace and blessings of Allah be upon him) in which they present the causes and reasons at one hand there is a lesson to the mankind that why did the Prophet (peace and blessings of Allah be upon him) have had more than one marriages. In the second phase of his commentary on polygamy of the Prophet
(peace and blessings of Allah be upon him) he gives his own opinions in a very impartial way and are base on real facts. He rejects the accusation made by Christians and Jews against the 190
Prophet (peace and blessings of Allah be upon him) plural marriage.2nd phase has been recorded in section 6:3 ahead.
6.1.2 Causes of Multiple Marriages
A Christian scholar Emanuel Luther has stated the following causes of the Plural
Marriages of the Holy Prophet (peace and blessings of Allah be upon him):
1. “Muslim scholars give different causes for multiple marriages of Muhammad (peace and
blessings of Allah be upon him). They said that “Muhammad (peace and blessings of
Allah be upon him) married sometimes to teach or to set example to marry with divorced
women. They in this connection cite the examples of Muhammad (peace and blessings of
Allah be upon him) marriage to Zainab bint Jahsh (R.A.). According to Muslim scholars
this marriage teaches that marriage to cousin and divorced wives of adopted son is lawful.
2. That He (peace and blessings of Allah be upon him) sometimes married to teach the
lesson of inter-cast marriages. The example of marriage of Safiyah is quoted in this
regard, because she was from Jewish creed.
3. Muslim scholars are of the views that sometimes Muhammad (peace and blessings of
Allah be upon him) married to give protection to widows and their children. In this regard
the example of marriages of Hafsa, Zainab bint Khuazaima and Umm Salma to
Muhammad (peace and blessings of Allah be upon him) is quoted.
4. That He (peace and blessings of Allah be upon him) married to give status of free person
to prisoners of war. In this regard the example of Juawrīah is given. She was with
prisoners of war of Muraisi war with the tribe of Mustalīq.
5. That He (peace and blessings of Allah be upon him) married to solve the problem of
shortage of male Muslim.
6. That He (peace and blessings of Allah be upon him) married to prepare the band of good
ladies by giving personal training and education to them. In this regard the marriage of
Lady Aisha is quoted, Who according to them turned to be a great scholar of the religious
teaching. 191
7. That He (peace and blessings of Allah be upon him) wanted that his (peace and blessings
of Allah be upon him) private life should be preserved in minute detail, that is why He
(peace and blessings of Allah be upon him) married a number of women belong to
different places and tribe.
8. That He (peace and blessings of Allah be upon him) married with many women for
political reasons. According to Muslims scholars by marriage with Lady Safīyah, the
enmity towards Islam was removed. To these scholars, marriages of Muhammad (peace
and blessings of Allah be upon him) with Umm Ḥabibah and Maimunah were also of the
political nature.” (Emanuel, 1987:193-194)
In support of above cited reasons and causes of the marriages of the Prophet (peace and blessings of Allah be upon him) with many women of different tribes Emmanuel Luther
Ratiq also gives his opinions which are quite against the views of other Christians and Jews orientalists which have given against the polygamy of the Prophet (peace and blessings of
Allah be upon him).
The opinions of Emmanuel Luther Ratiq are as follows:
Why Muhammad (peace and blessings of Allah be upon him) constructed so many marriage relations is a question which perturbs many a minds, and there are many who do not hesitate to term Him (peace and blessings of Allah be upon him) as “Licentious”, “Sensuous” and “Profligate” (God forbids me for saying so) simply because of his polygamy.
These daft isolates while interposing, the “Holy Personality” of the Muhammad (peace and blessings of Allah be upon him) do not take this account into consideration that the men who brought the most thorough transformation of a nation within a short span of twenty years, who alone, unaided, swept away immorality from a country like Arabia, who by
Qur’ān has been given the title of “Mercy to the universe”. “An apostle of God”. “A lamp spread light”, who came to purge and purity to the society, could ever himself be such a man given to sin? Can an impure preach virtue? How could he help the sinners emancipate from the bondage of sin, if he himself is bound with it? 192
6.1.3 Orientalists Praise the Prophet’s (peace and blessings of Allah be upon him) Polygamy Policy
6.1.3.1 The Wellbeing of Destitutes (Widows and Orphans)
1. Why does Islam and the Prophet Muhammad (peace and blessings of Allah be upon him)
allowed under circumstances to have more than one wives, in this regard the views of an
orientalist scholar Tamara Sonn are stated who says: “There is no single formula for
achieving justice: it can only be achieved by establishing a standard of human dignity and
then being committed to maintaining that dignity in ever-changing circumstances.
Therefore, The Qur’ān deals with multiple aspects of justice in multiple context,
establishing norms and giving examples, but it pay particular attention to the concerns of
the most vulnerable in Society; orphans, mentioned over twenty times. Interestingly the
Qur’ān’s permission for polygamy (multiple wives) is made in context of concern for
orphans. In a chapter entitled “women” (chapter Sura 4 of the Qur’ān) people are told to
protect the right of orphans for whom they are responsible - if necessary, by marrying
them.
At another place the same scholar says; “As a result many modern interpreters believe in
the Qur’ān advocates monogamy except under extraordinary circumstance (i.e. like those
of seventh century Arabia). In view of Qur’ān’s emphasis, on human equality, many
modern interpreters believe the Qur’ān’s goal, is to establish society in which the
polygamy is not necessary to protect women.” (Sonn, 2004:11)
2. Maxime Rodinson discussed the Prophetic teaching regarding the life of man and a
woman in the society and he says: “Later on, all that could be recalled of these assertions,
advise and instructions was collected into one great speech’ in it Muhammad (peace and
blessings of Allah be upon him) forbad usury and vendetta on account of murders
committed during the days of paganism. He repeated the specifications concerning the
calendar, the four sacred months and the return of lunar computation. He also pronounced
in the mutual duties of husband and wives. An adulterous wife might be beaten, though
not cruelly, and confined to her quarters; but she must be forgiven if she mended her 193
ways. He also uttered a warning against Satan, commended the proper treatment of slaves
and preached amongst all Muslims according to one version, He (peace and blessings of
Allah be upon him) maintained that all men were equal before Allah, without distinction
of social class or radical origin.” (Rodinson, 1961:286)
3. What does James A. Michener says about plural marriage system of the Holy Prophet
(peace and blessings of Allah be upon him) can be studied as follows: “later on he
becomes head of the state, and the testimony even of his enemies is that he administered
wisely. The wisdom he displayed in judging intricate cases become the basis for the
religious law that governs Islam today. In his final years he was invited to become a
dictator or a saint, but he rejected both temptations, insisted that he was an average man
to whom God had sent, Further James says: “He lifted women from the bondage in which
desert custom held them and preached general social justice”.
James A. Michener come to special criticism of the orientalists and refute it in following
words: “Western writers have based their charges of voluptuousness mainly on the
question of women before Muhammad, (peace and blessings of Allah be upon him)
advised however, men were encouraged to take innumerable wives, He (peace and
blessings of Allah be upon him) advised them to have only four wives if they could
manage their well-fare on the basis of equality otherwise only one licit in law. In the
Koran it explicit that husbands who are unable to maintain strict equality between two or
more wives must confine themselves to one.” (Mechener, 1955:175-176)
6.1.3.2 Marriage for Honour and Extending Kinship
1. George Bernard Shaw presents a very suitable description about the protection of the
honour of men (Human beings). It has Cleary been proved that Muhammad (peace and
blessings of Allah be upon him) has consummated the wedlock with the female kingdom
only on behalf of humanitarian basis. Not on Luxurious and voluptuous basis. He states:
“At the age of 25 He (peace and blessings of Allah be upon him) married Khadījah (may
God be pleased with her) daughter of Khwailid bin Asad bin ‘Abdal-Uzz bin Qasī. She 194
was forty then and had been married twice before. Khadījah ranked high among the
women of Quraysh. She was Kind hearted, elegant, noble and attractive. And having
inherited considerable property from her second husband, she was wealthy. But above all
she was renowned as “al-Tahīrah” (meaning “the pure”). Although a number of
celebrities from the Quraysh had expressed their desire to marry her, they all met with
refused. Therefore, Muhammad’s marriage with Khadījah was to be regarded as another
feather in his cap. Khadījah never ceased to be an ideal wife till she breathed her last. And
Muhammad (peace and blessings of Allah be upon him) always remembered her after her
passing away with gratitude and deep appreciation.” (G.B. Shaw, 1984:57)
2. H.A.R. Gibb opines with reference to the plural marriage of the Prophet (Peace and
blessings of Allah be upon him). He states: “The tradition on the other hands
unanimously emphasizes his personal disapproval of repudiation as a thing, ‘obvious’ in
the sight of God’. His own family life at Medina and his numerous marriages have been
the subject of much insinuating comments on the one side and of hatred and disingenuous
apology on the other. The tradition makes no secret of the attraction which he felt towards
women, or of the fact that it was combined with particularly strict regard for the
proprieties. But critics have tended to overlook the almost unfailing patience which he
displayed even under provocation and the gentleness with which he attended to the grief’s
of all sorts of women and comforted them, even at times to the extent of revising his
legislation.” (Gibb, 1964:33)
3. In the above cited context Tamara Sonn gives his opinions in favor of the Prophet’s
Policies of family arrangements. “As a result, many modern interpreters believe the
Qur’ān advocates monogamy except under extra ordinary circumstances (i.e. like these of
seventh century Arabs) in view of Qur’ān’s emphasis on human equality, many modern
interpreters believe the Qur’ān’s goal is to establish societies in which polygamy is not
necessary to protect women.” (Sonn, 2004:11)
4. Robert N. Bellah’s opinion is providing a guideline to the orientalists critics. They should
left off making nefarious propaganda in respect of the personality of Prophet Muhammad 195
(peace and blessings of Allah be upon him). In the western society, because every Prophet
is a mercy of God for the people. They received instructions from their God which were
duly essential for the benefits of universal community; what does Robert N. Bellah says is
as follows: “The history of the family in Islam shows a similar picture of development
and arrest. The main burden of the Qur’ānic family legislations, it seems clear today, was
stabilize the nuclear family, limit polygamy and divorce, and to Protect the interests of
wives and children. The Islamic family as it took shape under the Prophet’s guidance was
to reflect the reduced significance of extended kinship in the new Muslim community and
to express the enhanced dignity of the individual, including women and children’ as
persons standing in direction recreation to God. Once again, as in certain aspects of early
Muslim political experience, this is a strikingly modern series of development.” (Bellah,
2003:203-204)
Conclusively: George Bernard Shaw had acknowledged that Prophet (peace and blessings of
Allah be upon him) had not paid any attention to the luxurious life. He (peace and blessings of Allah be upon him) was young and his wife was of 40 years old. Due to humanitarian basis and for the protection of the rights of widows he (peace and blessings of Allah be upon him) had married more than one wife after the death of Khadījah bint Khawailid. H.A.R. Gibb also has spoken about the propriety of the Prophet (peace and blessings of Allah be upon him) he says that critics have tended to overlook almost unfailing patience of the Prophet (peace and blessings of Allah be upon him) in attention of all sort of grief of woman. Tamara Sonn commented in the favor of polygamy under extra ordinary circumstances as the Qur’ānic teaching has given a guidance therein. Robert N. Bellah’s comments are also in favour of
Islamic teaching given about the polygamy.
6.2 Objections Raised by the Orientalists
6.2.1 To Fulfill the Sexual Lust
In the scriptures of Judeo-Christianity it is stated that the apostles of God were allowed to practice polygamies. Some of them had married more than 100 wives. A Muslim 196 have no objection on this practice of these prophets who were modest and infallible apostles of God. The Prophet obey the command given by the Almighty Allah. Orientalists having their own infidle views in practice had altered the divine instruction given in their revealed books like Torah or Injīl (gospel) etc. Whereas they claimed to be the follower of these books. In the following lines the objections of these western critics are being given for the kind perusal of the readers:
1. Maxime Rodinson states that the rich Qurayshite invested a great deal of money in the
business, but it could not be kept secret. Someone told the story in a Jewish Tavern in
Medina. Muhammad (peace and blessings of Allah be upon him) heard of it and sent a
hundred men under the command of his freedman Zayd Ibn Haritha. The carvan was
attacked during a halt and its escort, taken by surprise and with the dreadful memory of
Badar fresh in their minds, took to their heels. The captured Merchandise was valued at
100,000 dirhams. Muhammad’s treasury was becoming well filled. Two month later he
was able to take a third wife. This marriage was to Umar’s daughter Hafsa, a girl of
eighteen who was already a widow, she made an excellent complement to Sawda, the
housewife, and ‘A’isha, who was still a child, Muhammad’s frustrations were well on the
way to being satisfied. Although he still had no male child, his daughter Fatima, who had
married his young cousin ‘Ali’, had given birth to a boy ‘Hasan’, and was soon pregnant
again.” (Rodinson, 1961:175-176)
William Montgomery Watt dichotomically going to level charges on the Prophet (peace
and blessings of Allah be upon him) and making bitter efforts to prove to the western
People that the Prophet Muhammad (peace and blessings of Allah be upon him) was
imposter and a pseudo Prophet whereas, the facts are not in favour of these comments.
All Prophets are modest, chaste, infallible and they are far from the menace of
voluptuousness; this language is not suitable for the person of Prophets (peace and
blessings of Allah be upon them) but according to the need we are reproducing his
opinion in these lines: 197
2. “In accounts al-Abbas is said to have arrange her marriage, but the alternative report that
she ‘entrusted her affairs; to Muhammad may mean that al- Abbas had only a secondary
part in the arrangement. The categories of women named in this verse have had some
influence on the later accounts of the wives of the Prophet (peace and blessings of Allah
be upon him) the phrases ‘best owed’ by God a ‘booty’ and gave in herself to the Prophet
frequently occur. In this height volume Ibn Saad, in addition to the wives of the Prophet
has lists of ‘women whom the messenger of God married without consummating the
marriage. He further rejects his opinion and says: “Muhammad (peace and blessings of
Allah be upon him) is usually said to have had fourteen wives in the strict sense, of whom
nine survived him, but there is some dispute about the identity of the fourteen. The
following is a list of the women whom he married or with whom he contemplated
married. (1) Asma bint al-Nūman. (2) Qutaylah bint Qays, (3) Mulay ka bint Ka‘ab (4)
bint Jundub bin Damrah, (5) Fatima bint Addahak, (6) Amrah bint Yazīd, (7) ‘Aliyān bint
Zabyan, (8) Sābā bint Sūfyān, (9) Nasha bint Rafaah, (10) Ghaziyah bint jabar, (11)
Fatima bint Shūrah, (12) Sana or Sābā bint Asma, (13) ‘Aysha, bint ‘Amir (14) Khawlah
bint al Ḥudhayal, (15) Sharīf bint Khalīfa.” (Watt, 1956:356-396)
Conclusively: Montgomery Watt gives his dichotomical opinions about Prophet (peace and blessings of Allah be upon him) at many other places. He had declared that the Prophet
(peace and blessings of Allah be upon him) as an ascetic, a great statesman and an honest personality of the world but in the fake accusations quoted above has given list of Prophet’s
(peace and blessings of Allah be upon him) fake wives which are not acceptable to the believers.
6.2.2 Addicted to the Love of Female
This is a heinous charge leveled against the pious Prophet (peace and blessings of
Allah be upon him) of God. Montgomery watt wants to reiterate his assertion and dichotomic opinions which are as follows: 198
1. “There are the women who may be regarded as having been properly united to
Muhammad as wives or concubines. At his death three were already dead, and
Marīyah was only concubine (not a lawful wife). The remaining nine become the
mothers of believers. About a score of others women are mentioned as having been at
least thought of wives for Muhammad (peace and blessings of Allah be upon him).
There is much obscurity and dubiety about some of them many tribes were doubtless
eager to claim an extra-moral relationship with Muhammad and to make the most of
vague reminiscences. Thus it is widely held that Muhammad married a woman of
kilab, but several completely different visions are given of her name. The one thing
that seems certain about his supplementary list is that none of the woman in it formed
a lasting union with Muhammad.” (Watt, 1956:395)
2. The Bible confirm the plural marriages of earlier Prophets. The following table
clearly manifests polygamy practiced by Prophets like Abraham, Moses, David and
Soloman. If polygamy was lawful for them, it should also b lawful for the Prophet of
Islam (peace and blessings of Allah be upon him). Name of the No. of Names of wives References Prophet wives Abraham 3 Hajrah, Sārah and Shttārah Genesis 21:25 Rafil, Kanīz, ulfa, Kanaz, Yaqub (Jacob) 4 Genesis 29:25 & 28 Bahlia Exodus 2: 22 Koshi Khtoon many slaves Musa Moses 2 Number 12:1 women Leviticus 11:21, 10:13 Shoomeat King -1,chapter1:3 Meecal Samuel, chapter 19:11, 27:2 Khonoveem Samuel 2:2,2:3 Dawud (David) 10 Yazar āāeel Samuel 2:4-5 Abeej Samuel 15:16 Hajeet Samuel 20:3 Abatul Soon Sulaiman Seven hundred wives and three 700 Kings-2, 11:3 (Gilani, 2010:342) (Soloman) hundred slaves wives
Conclusively: Montgomery Watt has proclaimed that he had adopted respectable rules of social, moral and cultural norms in writing and did not use any abuse language against
Prophet (peace and blessings of Allah be upon him), but he has abrogated all limits of social 199 and moral laws. His dichotomy is clear in this chapter because he has given a list of the wives of other Prophets (peace and blessings of Allah be upon them) who were sent to Jews and
Christians. In this list it had shown seven hundreds wives of Prophet Solomon and ten of
David, two of Moses, four of Jacob and three of Abraham respectively then what kind of objection could be acceptable to us in respect of glorious Messenger of God Muhammad
(peace and blessings of Allah be upon him).
6.3 Repudiation of Allegations by Orientalist Themselves 6.3.1 The Prophet Muhammad (peace and blessings of Allah be upon him) as the Man of Sublime Character
Emmanuel Luther is going to refute the objections of his Orientals in following words:
These daft insolents while interposing, the “Holy Personality” of the Muhammad
(peace and blessings of Allah be upon him) do not even take this account into consideration that the man who brought the most thorough transformation of a nation, within a short span of twenty years, who alone, unaided, swept away immorality from a country like Arabia, who by Qur’ān has been given the title of “Mercy to the universe” “An Apostle of God”. “A lamp spread light”, who came to purge and to purify the society, could ever himself be such a man given to sin? Can an impure preach virtue? How could he help the sinners to emancipate from the bondage of sin, if he himself is bound with it? These inelegant critics of Muhammad
(peace and blessings of Allah be upon him) forget to induct that plurality of women or polygamy was an integral part of the social system of the old societies and countries.
(Emanuel, 1987:195-196)
An eminent, well versed and literary scholar of Orientalist’s community, J.H Denison, comments under heading: “Christianity” was working on Division; “Man bore to unite the whole world” in the fifth and sixth centuries the civilized world stood on the verge of a chaos.
The old emotional cultures that had made civilization possible, since they had given to men a sense of unity and of reverence for their rules, had broken down, nothing had been found adequate to take their place---it seemed then the great civilization which it had taken off 200 thousands years to conduct war on the verge of ‘disintegration’ and that mankind was likely to return to that condition of barbarism where every tribe and sect was against the next, and law and order was unknown --- The old tribal section had lost their power --- The new sections created by Christianity were working division and destruction instead of unity and order. It was a time fought with tragedy. Civilization, like a gigantic tree whose foliage had over arched the world and whose branches had burned to golden fruit of art and science and literature stood tottering and rotten to the care, was there any emotional culture that could be brought in together mankind one more into unity and to save civilization?” and then, speaking of Arabia; Dr. Devenson says, “It was among these People that the man was born who was to unite the whole known world of the East and South that was the Muhammad
(peace and blessings of Allah be upon him).” (Denison, 2012:265-269)
Emmanuel Luther Ratiq a very famous scholar of Christian community who is negating the fake objections of the orientalists in following words:
1. “Abraham who was rightly been called the “father of righteous people” (may God
bless him for ever) had two wives. Jacob, Moses, David, Soloman, and other “Men of
God” had more than one wives. Sometime the number raised to one thousand (1000)
as in the case of Soloman the wise is upto 700 plus concubines.
2. When none of them is accused of enormity or profligacy because of their multiple
marriages. Rather they are held in great reverence by all the Jews and Christians.
3. To defame the Muhammad (peace and blessings of Allah be upon him) on the basis of
his resorting to polygamy only, is condemnable itself, because he is not only the
Prophet of Muslims, but a teacher also. Whatever he did, it carried a wisdom and
expediency in it. According to Qur’ān “Nor does he say (aught) of (his own) desire it
is no less than inspiration sent down to him.” (S.53:3-4)
4. To me, the multiple marriages of Muhammad (peace and blessings of Allah be upon
him) had an expedience and guidance for the society, because He as the Qur’ān says-
never did or said anything of his own wishes; 201
5. Therefore, the despise charges of the plurality of women against Muhammad (peace
and blessings of Allah be upon him) to Lucerate or variegate but his elegant
personality is not depurated automatically.” (Emanuel, 1987:195-196)
6. Emmanuel Luther Ratiq has given a complete description of the polygamy process
adopted by the Prophet (peace and blessings of Allah be upon him) and proved that all
of the objections are null and voide in the light of Jewish and Christian teaching
referred with regard to Abraham (A.S.) and other Prophets, of God who had got
through polygamy.
7. Dichotomically recognizing the sublime character of the (peace and blessings of Allah
be upon him) prophet Maxime Rodinson observes as follows: “So Muhammad (peace
and blessings of Allah be upon him) message acquired a universal value. The new
ideology had therefore its supreme authority in Muhammad (peace and blessings of
Allah be upon him) the gentile Prophet who judged right and wrong, transmitting the
irrefutable message of Allah. But in the absence of the Prophet the faithful should be
able to remember his words, to refer to and quote them and find arguments in them
for action in any situation. Besides it was necessary to prepare for the time when the
supreme mouth Piece would be no more. The document had to be objective, a
scripture that could be consulted like the Torah and the Gospel.” (Rodinson,
1960:241)
8. An authority in the Western world in many field of art and literature “ Thomas
Carlyle is talking about the marriage of Prophet’s (peace and blessings of Allah be
upon him) and says: “How he was placed with kadijah (God be pleased with her) a
rich widow, as her steward, and travelled in her business again to the fairs of Syria,
how he managed all, as one can well understand, with fidelity and adroitness (skill),
how her gratitude, her regard for him grew; the story of their marriage is altogether a
graceful intelligible one, as told us by the Arabs authors. He was twenty five; she
forty, though still beautiful, He seems to have lived in a most affectionate, peaceable,
wholesome way with this wedded benefactress, loving her truly, and her alone it goes 202
greatly against the impostor theory, the fact that he lived in this entirely unexpected
tunable, entirely quiet and common place way. Till the heat of his years was done.”
(Zankana, 2012:18)
9. Lamartine Sonn a famous orientalist, praises the Holy Prophet in the following words
“Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of
national dogmas, the founder of twenty terrestrial empires and one spiritual empire,
that is Muhammad (peace and blessings of Allah be upon him). As regards all
standards by which human greatness may be measured, we may ask, is there any man
greater than he?” (Zankana, 2012:19)
Conclusively: The blasphemy committed by the orientalists against Prophet’s (peace and blessings of Allah be upon him) character which is being refuted by Dr. Devension, Maxime
Rodinson and Thomas Carlyle.
Dr. Devension gives his observations that Cultural Revolution in the world had brought by Messenger of God (peace and blessings of Allah be upon him). Maxime Rodinson says that the Prophet Muhammad (peace and blessings of Allah be upon him) introduced the people the spirit of right and wrong.
He was the real Prophet of God (peace and blessings of Allah be upon him) and conveyed the real message of God to the universe whereas in section 6:2:1 orientalists had used very abused language against the Holy Prophet (peace and blessings of Allah be upon him)
Thomas Carlyle called Prophet (peace and blessings of Allah be upon him) an eminent personality of the world and he was away from impostor theory. Lamartine Sonn introduced him (peace and blessings of Allah be upon him) with the titles of philosopher, orator, apostle, legislator warrior, conqueror of ideas, restorer of national dogmas, the founder of 20 terrestrial empires and one spiritual empire that is Muhammad (peace and blessings of Allah be upon him). After having got such titles no other objections of 203 orientalists are reliable to be accepted against Prophet (peace and blessings of Allah be upon him).
6.3.2 Comparison of Youth with Old Age Activities
All of the Marriages of Prophet, commemorated in old age except that of Hazrat
Khadījah (may God be pleased with her). Lucrative denigration and other slanderous accusation have been leveled by the western scholars on the basis of polygamy are baseless, now they are rejecting their objection by their own handwritings and giving dichotomic observations regarding sublime character of the Prophet Muhammad (peace and blessings of
Allah be upon him) which are being elaborated as follows:
1. George Bernard Shaw states about the youth of the Prophet (peace and blessings of Allah
be upon him) and he gives a comparison of youth age with that old-age conditions
respectively: “Muhammad was liked and respected by all since his youth for his noble
character, charming manners and exceptional qualities, and his relations with the people
earned him the appellations “Al-Ameen” and the “Truthful” respectively. ‘Abd-Ullah bin
Abī-al- Hamsa (may Almighty Allah be pleased with him) reports that long before
Muhammad (peace and blessings of Allah be upon him) proclaimed his mission he had
some transactions with him. The transactions were not completed when the former left
Muhammad (peace and blessings of Allah be upon him) promising to be back. Abdullah
forgot about the affair completely “Three days later” says Abdullah “when I was walking
past the place I found him (Peace and blessings of Allah be upon him) still waiting for
me. He (Peace and blessings of Allah be upon him) was not annoyed with me at all for
my carelessness. That entire he (Peace and blessings of Allah be upon him) said was ‘you
put me to the trouble of waiting here for three days”. (G.B. Shaw, 1984:55)
When comes to the comparison of youth with that of old-age George Bernard Shaw
states: “At the age of forty he began to receive the divine revelation Muhammad (peace
and blessings of Allah be upon him) who was thus assigned to convey God’s message to
people began to preach the “new faith” quietly and patiently to whom so ever he would be 204
likely to accept. When the message was proclaimed publically it met with fierce
opposition. But in the every depth of their hearts they admired him and admitted the fact
that they were unfair to him. So that when Caesar, the Roman emperor questioned the
Maccan Chief Abu Safyan, who at the time was a deadly opponent of the prophet,
regarding Muhammad (peace and blessings of Allah be upon him) the former replied,
Muhammad (peace and blessings of Allah be upon him), son of Abdullah, is nobly born.
His followers are on the increase. He (peace and blessings of Allah be upon him) is
honest and truthful, has never told a falsehood, nor even broken a pledge. He enjoins the
people to worship one God and pray to no other deity. He (peace and blessings of Allah
be upon him) preaches kindness and piety and tolerance towards all.” (G.B. Shaw,
1984:58)
2. H.A.R. Gibb re-accepts the unparalleled character of the Prophet Muhammad (peace and
blessings of Allah be upon him) and states; “For us it goes without saying that the hold
which Muhammad gained over the wills and affections of his companions was due to the
influence of his personality without that they would have paid little heed to the claims of
the prophet (Peace and blessings of Allah be upon him). It was because of his moral
qualities not because of his religious teaching, that the men of Medina invoked his
assistance. Ultimately, no doubt, even for the companions the two aspects of his (peace
and blessings of Allah be upon him) life became indistinguishable as they have remained
for all Muslims of later generation.” (Gibb, 1964:33-34)
3. What does Thomas Carlyle say about the Prophet (peace and blessings of Allah be upon
him) is as follows: We have chosen Mohamed not as the most eminent prophet; but as the
one we are freest to speak of. He is by no means the truest prophet (peace and blessings
of Allah be upon him); but I do esteem him or a true one. The inspiration of the Almighty
gives him understanding’, we must listen before all to him.” (Carlyle, 1955:3)
In addition to above opinion Thomas Carlyle further says: “The hero is not now regarded
as a God among his fellowmen; but as one God inspired as a Prophet.” (Carlyle, 1955:4) 205
4. What does William Montgomery Watt says about the youth and old age of Prophet (peace
and blessings of Allah be upon him)? His comments are as follows: “From stand point of
Muhammad’s time then, the allegation of treachery and sensuality cannot be maintained.
His contemporaries did not find him morally defective in any way.” On the contrary,
some of acts criticized by the modern western writers show that Muhammad (peace and
blessings of Allah be upon him) stands very high than his time. Further in addition to this
Watts says the opposition is more likely to be the case since; the preacher was near to the
pagan’s background. In both Makkah and Medinan period Muhammad’s contemporaries
looked on him (peace and blessings of Allah be upon him) as a good and upright man,
and in the eyes of the history He (peace and blessings of Allah be upon him) is a moral
and social reformer. Further adds: “yet because Muslims are numerous, it will sooner or
later have to consider seriously whether from the life and teaching of Muhammad (peace
and blessings of Allah be upon him) any principles are to be learned which will contribute
to the moral development of mankind.” (Watt, 1961:229-231)
Conclusively: What kind of the appellation given to Prophet (peace and blessings of Allah be upon him) by Arabs and what did the orientalists comment about the character, social and moral life of Muhammad (peace and blessings of Allah be upon him) is a historical document. George Bernard Shaw says that Muhammad (peace and blessings of Allah be upon him) was respected by his people before the advent of his Prophethood. He (peace and blessings of Allah be upon him) preached kindness, piety and tolerance to his followers:
H.A.R. Gibb has praised the Prophet (peace and blessings of Allah be upon him) and said that the moral qualities of the Prophet Muhammad (peace and blessings of Allah be upon him) were unparalleled. Because of these qualities of head and heart he (peace and blessings of
Allah be upon him) was praised by the people of Medina.
Thomas Carlyle says: “we have chosen Muhammad (peace and blessings of Allah be upon him) most eminent Prophet (peace and blessings of Allah be upon him). He is the truest
Prophet (peace and blessings of Allah be upon him) of Allah. In dichotomic statement 206
Montgomery Watt was praising Prophet (peace and blessings of Allah be upon him) and said:
“his contemporaries did not find him (peace and blessings of Allah be upon him) morally defective in any way. He also says Muhammad (peace and blessings of Allah be upon him) stand very high than his time and he is a social and moral reformer. 6.3.3 No Objections Raised Against the Character of the Prophet Muhammad (peace and blessings of Allah be upon him) by Women
The objections raised against the virtuous and sublime character of Prophet by the
Orientalists are being negated by them.
1. A top meritorial and literary scholar of the orientalists community Thomas Carlyle says:
“We shall err widely if we consider this man as a common voluptuary intent mainly on
base of enjoyments of any kind.” (Carlyle, 1955:9)
2. About the family relationship of the Prophet (peace and blessings of Allah be upon him)
and his wife Khadīja (may Allah be pleased with her), Carlyle observes again:
“The good Khadījah we can fancy, listened to him with wonder, with doubts, at length,
she answered yes, it was true this that she said one can of fancy too the boundless
gratitude of Mohammad (peace and blessings of Allah be upon him) and how of all the
kindnesses she had done him (peace and blessings of Allah be upon him), this of
believing the earnest struggling words he now spoke was the greatest it is certain.”
(Carlyle, 1955:9)
“My conviction gaining infinitely, the moment another soul will believe in it”. It is
boundless favor --- He never forgot his (peace and blessings of Allah be upon him) good
Kahdījah. Long afterwards Ayesha his young favorite wife a woman who indeed
distinguish herself among the Muslims, by all manners of qualities through her whole
long life; this young brilliant Ayesha was one day questioning him (peace and blessings
of Allah be upon him) “Now am I not better than Khadijah? She was a widow, old and
had lost her looks; you love me better than you did her? “No by Allah” answered
Muhammad (peace and blessings of Allah be upon him), “No by Allah!” she believed in
me when none else would believed. In the whole world I had but one friend, and she was 207
that”- Said, his slave also believed in him, these with young cousin Ali Ibn Abi Talib’s
son we were the first converts.” (Carlyle, 1955:9-10)
3. A sharp critic in the history of orientalism William Muir opinions on the character of
Prophet’s Muhammad (peace and blessings of Allah be upon him) with respect to
prophet’s Person and his (peace and blessings of Allah be upon him) family are as
follows:
“It is strongly corroborative of Muhammad (peace and blessings of Allah be upon him)
Serenity that the earliest converts to Islam were not only of upright character but his own
bosom friends and people of his own house hold about the personality of Prophet
Muhammad (Peace and blessings of Allah be upon him).”
4. The opinions of Stanly Lane Poole are full of lesson and he states “He was gifted with
mighty power of imagination, elevation of mind, delicacy and refinement of feeling. He is
more modest, Who intimately acquainted with his private life could not fail other to have
detected those discrepancies which even more or less exist between the profession of the
hypocritical deceivers abroad and his actions at home.” (Poole, 2012:21)
On the greatness of character of the Holy Prophet (peace and blessings of Allah be upon
him) Stanley again opines: “Than a virgin behind her curtain. It was said of him. He was
not indulgent to his inferiors and would never allow his little page to be scolded whatever
he did. Ten years; said Anas his servant. I was about the Prophet’s (peace and blessings of
Allah be upon him), services and He (peace and blessings of Allah be upon him) never
said as much as ‘uff’ to me. He was very affectionate towards his family, one of his boys
died on his breast in the smoky house of the nurse, a blacksmith’s wife. He was very fond
of children; he (peace and blessings of Allah be upon him) would stop them in the streets
and path their little heads and he never struck any one in his life.” (Poole, 2012:22)
Conclusively: the opinions of orientalists cited above testify the sublime character of Prophet
(peace and blessings of Allah be upon him). It shows that there is a great need of European people that they should strive to understand the personality of the Prophet Muhammad (peace and blessings of Allah be upon him) as soon as possible. 208
Conclusion: In this chapter very important matters have been discussed. What is a plural marriage?
Why had the Prophet Muhammad (peace and blessings of Allah be upon him) have more wives than his followers? What were the causes of polygamy with regard to the Prophet
Muhammad (peace and blessings of Allah be upon him). A thorough discussion has been made in the light of the Holy Qur’ān and Traditions of the Prophet Muhammad (peace and blessings of Allah be upon him). In this respect some of the details have also been taken from other revealed books like Torah, Injeel, (Old and New Testaments) and Injeel of Barnabas, to give directions to the orientalists, though these revealed books have completely been changed. In this context some orientalists have joined hands with us and opined that the
Prophet Muhammad (peace and blessings of Allah be upon him) made the polygamy in order to fulfill the dire needs of widows and orphans. After completing the above cited commentary, the objections of the orientalists have been quoted. They use very informal and immoral language about the person and character of the Prophet Muhammad (peace and blessings of Allah be upon him).
Their words cannot be repeated here but after leveling allegations their own refusals and negations is brought out which show their dichotomy. They say, “Prophet Muhammad
(peace and blessings of Allah be upon him) was a characterful personality”. They compared the youth and middle age of the Prophet Muhammad (peace and blessings of Allah be upon him) and condemned their objections and say that at the age of 25 the Prophet Muhammad
(peace and blessings of Allah be upon him) married a widow. The person who has no indecency in his character at the age of 25 years, how can he be involved in lust at age above fifty. No loop holes and characterless symptoms have been found in the life style of the
Prophet Muhammad (peace and blessings of Allah be upon him). Actions of the Prophet
Muhammad (peace and blessings of Allah be upon him) were based on the commandment of
Almighty Allah. The orientalists refuted their accusations themselves and recognized the sublimity of the character of the Prophet Muhammad (peace and blessings of Allah be upon 209 him), and said that there was no complaint about the personality of the Prophet Muhammad
(peace and blessings of Allah be upon him) from any of his wife.
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Chapter No. 7
Conclusion
This meticulous endeavor portrays that orientalists are much confused regarding the life of the Holy Prophet (peace and blessings of Allah be upon him), starting right from the birth to his Prophethood, his message, statesmanship, war strategy and plural marriages. At occasions there are the dichotomies and contradictions too.
Regarding his birth, they differ in their views, regarding the glad tidings given in the religious scriptures. They have carried out a deliberate effort to negate his prophethood in infancy. Karen Armstrong and Annemarie Schimmel allege this. Whereas R.V.C. Bodley and
William Montgomery Watt accept him a Prophet by birth. Primary sources on Prophetic sirah like Ibn Ishaq approve his Prophethood by birth which have been overlooked by them.
As regard his early life, Watt has presented the details proving that Muhammad’s Life is in the full bloom of history. Similarly, the Jahiliyah period is controversial in orientalistic literature. Nicholson’s view is that this was before the establishment of Islam and it refers to lack of knowledge. Goldziher, P.K. Hitti, O’ Leary, Johnston and Zwemer take it as antonym to Hilm which means knowledge was there. About the prophethood, Watt, Muir, Margoliouth have denied it but Watt calls it a reactionary movement of Muhammad (peace and blessings of Allah be upon him) and contradictory to him, Muir and Margoluith have alleged his prophethood based on Biblical stories.
Arthur Jeffery alleges the Holy Qur’ān a self-made endeavor of the Prophet
Muhammad (peace and blessings of Allah be upon him) to parallel to the Judeo-Christian literature which could be completed not by him but later by his followers. Watt calls the Holy
Qur’an an extension of the Judeo-Christian scriptures but at the same time claims the existence of various possibilities which depict his lack of confidence on the correctness of his hypothesis. Margoliouth, O`Leary, Johnstone, Maxime Rodinson and Rodwell have also tried to prove the holy Qur’an as an extension to the Judeo-Christian literature. 211
Watt and George Sale have alleged the prophetic declaration for worldly benefits and the Holy Qur’ān having no authentic version while Richard Bell asserts that the recession of
‘Uthmān become the standard text for the whole Muslim world upto this day.
Maxime Rodinson calls him a kahin. Muir and Margoliouth call him a person engaged in personal exaltedness. Muir calls him a chronic patient of epilepsy since his childhood.
H.A.R. Gibb opines him to be a person of high caliber. H. H. Hyndman and R.A.
Nicholson acknowledge him as a real Prophet of God. H. A. R. Gibb calls him an upright person far from social and class distinction.
George Bernard Shaw, Maurice Bucaille repudiated the view that Muhammad (peace and blessings of Allah be upon him) learnt from the Arabian scientists of his age and its incorporation into the Qur’ānic Text.
R. A. Nicholson admits that Muhammad (peace and blessings of Allah be upon him) was a truly inspired Prophet.
Bosworth Smith, Edward Gibbon, Stanley Lane-Poole, Lamartine Sonn, after setting the criteria of greatness declare him an unparalleled personality of all times.
Isaq Taylor eulogizes the Prophet Muhammad (peace and blessings of Allah be upon him) by saying that all bad traits of humanity diminished even in the Negro tribes because of him.
Hindu writers like Mahatma Gandhi, Sarajini Naidi, Basanta Kumar and the Sikh writers like Dewan Singh Maftoon, Lala Har Dayal emphatically portray his character as a great man of history.
About the declaration of his prophethood. H. A. R. Gibb, William Montgomery Watt,
William Muir and Margoloiuth opine that the declaration was a useless endeavor on his behalf because it had no need in the society when Judeo-Christian tradition was already existing. Surprisingly, after a few paragraphs Watt recognizes the worth of Islam fruitful for whole of humanity. 212
About migration to Abyssinia Margoliouth, Muir and Watt are of the view that it was just a study tour to get well acquainted with the Christian scripture and also to seek military training and military support from Negus, not because of persecution of Meccans.
Dichotomy appears here that after a few passages Watt himself accepts the persecution. P. K. Hitti, O’ Leary, Johnstone and R. A. Nicholson also favour the view that persecution. George Bernard Shaw very extensively have elucidated the persecution at the hands of the Meccans and he calls his mission a valuable struggle for whole humanity.
Similar is the view of R. A. Nicholson.
Sir John Glubb and Lamartine Sonn, R. A. Nicholson, Wellhausen, Watt accept the eminence of the Prophet’s statesmanship. The Charter of Madina, Brotherhood among emigrants and helpers, Treaties with Jews and Christians are accepted as a sign of his statesmanship. The orientalists also acknowledge the constitutional importance of Mithaq-i-
Madina. The economic measures especially Zakat system have been accepted as a sign of his visionary leadership. War strategy whether in the battlefield or the vigilance campaigns have been applauded by Watt and Nicholson. Arnold J. Toynbee alleged that all his endeavor was to be the ruler of Arabia.
H. A. R. Gibb and Arnold J. Toynbee have leveled an allegation that Muhammad
(peace and blessings of Allah be upon him) wanted to eliminate all other religions except
Islam. But these blames have been turned down by Tamara Sonn, Toshihiko Izutzu, Will
Durant, R. A. Nicholson and George Bernard Shaw.
O’Leary, Montgomery Watt and Tamara Sonn assert that despite of multi ethnic, multi religious and multicultural society, there was complete peace and tranquility in the state of Madina. Similarly, William Muir, Tamara Sonn and Prof. R. Lavey acknowledge all rights protected in the city state of Madina. R. A. Nicholson, P. K. Hitti and Pringle Kennedy admit the Prophet’s voluntary inclination towards protection of rights of other people.
George Bernard Shaw, Michael H. Hart, Alfred Guillume and H. A. R. Gibb eulogize the Prophet (peace and blessings of Allah be upon him) that in commendable manners he 213 planned his war strategy to protect the people from tyranny, not to revenge from enemies and all his efforts were for entire humanity, not for some specific band of people. Maxime
Rodinson, James A. Michener and George Bernard Shaw assert that Muhammad (peace and blessings of Allah be upon him) ceased the violation of human rights under his regime.
Max Weber, H. A. R. Gibb and Watt have raised allegations of aggression against other Non-Muslims.
Max Weber portrays Muhammad (peace and blessings of Allah be upon him) as an opportunist, money snatcher of his time while Byrone Turner has rejected this view point.
William Thomson charges the Holy Prophet (peace and blessings of Allah be upon him) for forced conversion while Mr. Frank Buhl negates this hypothesis. Karen Armstrong denounces those people who blame the Prophet (peace and blessings of Allah be upon him) for intolerance.
William Montgomery Watt, O’Leary, Maxime Rodinson have refuted the indictment of terrorism against the Prophet of Islam (peace and blessings of Allah be upon him).
Specifically O’Leary has assertively quoted Muslim conquerors like Salahuddin Ayyubi,
Muhammad bin Qasim and Khalid bin Walid as a symbol of mercy and tolerance in accordance with the teachings and exemplary character of their Prophet (peace and blessings of Allah be upon him). George Bernard Shaw applauds the Prophet’s character that his endeavours were to establish peace, not to oppose other people.
O’Leary calls the forced conversion a myth, Lawrence E. Browne also negates this view point.
Marquis Dufferin alludes that the west is indebted to the Muslim heritage of knowledge. Delitzsch asserts the Muslim Nobility, an impression of their religious teachings.
About Polygamy, Maxime Rodinson has called it sexual hunch and many others have named it an addiction of the Prophet (peace and blessings of Allah be upon him) to the women. Watt making a detailed comparison with the previous Prophets has justified the 214 plural marriages. Thomas Carlyle, Stanley Lane Pool and Emanuel Luther Ratiq have repudiated these charges of the Western people.
The supra quoted literature depicts the contradictions and dichotomies of the orientalists which manifests that whether they had insufficient informations or tried a deliberate effort to distort the personality of the Holy Prophet (peace and blessings of Allah be upon him). But their dichotomies and controversies are a sufficient proof to falsify their view point.
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Findings
1. Dichotomy and controversies of the orientalists was an untouched field of research.
2. It may be regarded as an effort to analyse the writings of orientalists about the biography of the Holy Prophet (peace and blessings of Allah be upon him)
3. Occidental generation might be diverted to the teaching of the Prophet Muhammad (peace and blessings of Allah be upon him) through a perpetual struggle made to bring out the short comings of orientalists.
4. It is an easy way to defuse the effects of a negative propaganda made against the Prophet Muhammad (peace and blessings of Allah be upon him) in the Western world
5. It is an accepted fact that if the giver of the idea, at last rejects his vision and accepts the reality, then his followers availed this golden chance to follow the right path.
May God Almighty accept this warm hearted struggle made in the service of the Holy Prophet (peace and blessings of Allah be upon him).