1(An Analytical Study)
Designation: Professor/ Chairperson
Institution: GC University Lahore
Department of Islamic Studies
MINHAJ UNIVERSITY LAHORE
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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
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Sayyed Ahmed Khan (1817-1898), Dr. Shaykh Inayat Ullah (n.d.), Justice Pr
Muhammad Karam Shah al-Azhar (1918-1998), Prof. Zafar ‘Al Quresh, 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 Srah. 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 Srah’ 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
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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’n and Hadth. 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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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 Pr Muhammad Karam Shah al-Azhari (1918-1998) has talked
about the orientalists. In the last volume of his book on Srah, 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 Srah’ 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.
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Dr. Muhammad Arif Umar’s work is very famous on the orientalist
scholar ‘Noldeke’s Translation of Holy Qur’n’ but he did not work on
dichotomy and controversies of the orientalists on Srah 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 Srah.
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 Srah. 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
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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’n 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 Srah 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
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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 Srah 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
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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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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
Srah.
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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2. Encyclopedia:
IV. Encyclopedia of Srah.
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 Srah.
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.
5. Contradiction in the individual publication of each orientalist.
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(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 Hadth 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 Qurysh, even
if only two of them remained” (Khan, 1983:iv/463-464)
2. Imam Bkhari has transmitted the following hadith on the authority of Ab Hurairah:
“Narrated Ab 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 Bkhari 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:
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“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-Malib bin Hashim bin ‘Abd Manf bin Qusa bin Kilab bin Mrra bin Ka’b bin
Lau bin Ghlib bin Fahr bin Malik bin An-Nasr bin Kinna bin Khzaima bin Mdrika
bin Ilys bin Mdar bin Nizr 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 Sahh al-Bkhari is narrated as below.
“Narrated Jubair bin Mt‘im (may Allah be pleased with him): Uhmn 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 Ban al-Mualib 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 Ban Hshim and Bani al-
Mualib are one thing (as regards family status).” (Khan, 1983:iv/464)
5. Imam Muslim has narrated the following hadith:
“Wthila b al-Asq reported I heard Allah’s Messenger (peace and blessings of Allah be
upon him) saying: Verily Allah granted eminence to Kinn from amongst the
descendants of Ismail and He granted eminence to Quraysh amongst kinn and He
granted eminence amongst Quraysh Bani Hshim and He granted me eminence from the
tribe of Ban Hshim.”(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 Qurysh were chosen and out of Qurysh 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
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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-Mualib (whose name was Shayb) b. Hashim (whose name was
‘Amr) b. Abd al Manf (whose name was al-Maghira) b. Qusayy (whose name was Zayd)
b. Kilb b. Mrra b. ka‘b b. Lua b. Ghlib b. Fahr b. Mlik b. An-Nasr b. Kinan b.
Khuzaima b. Mudrika (whose name was ‘Amir) b. Ilys b. Mudr b. Nizr b. Ma‘d b.
‘Adnan b. Udd (or Udad) b. Muqawwam b. Nhr b. Tayrah b. yaruh yashjub b. Nabit b.
Isma’il b. Ibrahim the friend of the compassionate b. Tarih (who is ‘Azar) b. Nhr b.
Lamk b. Mattshalakh b. Akhnkh who is the Prophet Idrs 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. Ynish b. Shth b. Adam.” (Alfred
Guillaume, 1969:3)
2. The meaning of Quraysh as given in the famous dictionary of Arabic language “Taj al-
‘Ars” 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
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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-Mualib
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 mina bint Wahab of the clan of
Zuhrah of Quraysh, her mother was of the clan of ‘Abad al-Dr 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: “Qusa as we have seen, refound Mecca, greatly enlarged its
borders gathered into it the whole Qurysh 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-Dr. A young bother of ‘Abd al-Manf, however, being of strong character,
enjoyed the real power, and his four sons, inherited their father’s authority. But the family
of ‘Abd al-Dr asserted themselves, and after much dispute the power of government
were divided between the Kinmen: Hshim and his brothers, sons of ‘Abd al-Manf, kept
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the right of providing food and drink to the pilgrims and that of leadership in war; whilst
grandsons of ‘Abd al-Dr had the keys of the Ka‘bah, the presidency in the town hall, and
the right of raising the banner; Hashm 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-Manf. ashmi’s son ‘Abd al-Mualib seems
to have had the upper hand at one time, at approximately the date of Muhammad’s birth;
but Hshim 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 Ishq
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 mina, of the Tribe of Qurysh was born at mecca on
the 12th of Rabi-ul-awwal in the year of the Elephant (50-571 A.D). His descent from
Qurysh is shown by the following table.” (Nicholson, 1966:146)
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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 Qurysh 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, mina, when he was about 6
years old. It therefore, fell to the lot of his grandfather, ‘Abd al-Mualib to bring up the
boy, and after the grandfather’s death the duty devolved upon his paternal uncle, Ab
Talib”. The writer has given the following lineage table (Hitti, 1990:111):
Ab alib
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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 Qusyy Ibn Kilb, 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 Khuzah, 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’bh, 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’bh, 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 Hishm 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 Ban Awf at Medina was one such
kamil.” (Ibn Hisham, 1969:425-426)
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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-Hanf. 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 ‘Attq Ibn Uthmn,
who was usually known by his kunya, Ab Bakr. He was a successful, wealthy merchant
but like Muhammad he came from a “Weak” caln that had fallen on hard time. Ab Bakr
was “Well-liked and of easy manners,” Ibn Ishq 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-Mualib)
daughters safiyah (Whose mother was from Zuhrah) married first a son of Harb b.
Umayyah (chief of ‘Abd Shams) and secondly at ‘Awwam b. Khwalid (Asad) of the
others ‘Atikah (Whose mother was from Makhzm) married Ab Umayyah b. al-
Mughirah (Makhzm 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-Dr, Barrah
married first Ab Ruhm (‘Amir) and then Ab ‘l-Asad b. Halal (Makhzm) Umm Hakm
married kurayz (‘Abd Shams), that is to say ‘Abd al-Mualib was able to marry his
daughters into some of the best and most powerful families of Mecca.” (Watt, 1953:31)
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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 Mualib, the son of Hshim, the son of ‘Abd Manaf the
son of Qusayy, the son of Kilb 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-Mualib” 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
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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)
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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
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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
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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
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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 (Srah 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-Mualib died before his birth, his mother, mina (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
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blessing him with a grandson, ‘Abd al-Mualib 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-Malib 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-Mualib 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 mina 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
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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 Ishq 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
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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 Ab 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-Mualib. 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)
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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’nic 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)
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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
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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, Ab 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 Ab 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 Makhzm,
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
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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
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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
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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.
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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’n 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’nic 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’n 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)
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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 conv