21st Century Western Scholarship on the Prophetic Seerah—Some Positive Glimpses

By Dr Tauseef Ahmad Parray

The Western scholarship on Islam in general, and on the primary sources of Islam in particular—the Qur’an and Prophet Muhammad (PBUH): the Last Divine Message and the Last Messenger—have continued from centuries, and, indeed, has seen an impressive growth from the last few decades, especially in the 21^st century. A plethora of literature has been produced on the life of the Last Prophet (PBUH), which is generally denoted by the Arabic term Seerah/Sirah—one of the most prominent genres in the Islamic literary tradition. A large number of biographies of the Prophet (PBUH) exist in all Islamic languages as well as in the European languages (especially English) in prose, poetry, and more recently even through films/ documentaries. In the West, interest has increased about the popular as well as scholarly Seerah works; however, most of this scholarship, throughout history, has remained ‘biased’, ‘bigoted’, ‘negative’, and ‘offensive’.

Nevertheless, in the recent Western scholarship on this theme, one observes a positive perception in these biographies. These “recent works on Sirah in English”, as Professor Abdur Raheem Kidwai puts it in his Images of the Prophet Muhammad in English Literature (2018), “reflect a sea-change in the representation of Prophet Muhammad” (PBUH), indicating “the welcome trend of acknowledging the Prophet’s greatness and glory.” He labels this recent positive representation of the Prophet as “Towards Fairness and Truth” in contrast to the negative portrayal of medieval times, which he terms as “The Distorting Mirror”. He has summarized the whole discourse in these words: “Notwithstanding the highly regrettable and detestable portrayal of the Prophet down the centuries, … which makes a sad, depressing reading, it is gratifying that since early twentieth century there has been some fairness in the West’s treatment of the Prophet…acknowledging the gross injustice and hostility in the West’s representation. Equally welcome is the appearance of several biographies of the Prophet by Western scholars, which do justice, to a large extent, to the Prophet’s genius and his life-ennobling message.”

It is in this backdrop that views of some of the Western non-Muslims scholars/ writers are presented (on the eve of 12^th Rabi-ul-Awal) in this write-up to show the developments as well as perception of the Prophet (PBUH) in the ‘West’ (from 2000 onwards).

Professor Carl W. Ernst (Professor at North Carolina Chappell Hill, USA), in his Following Muhammad: Rethinking Islam in the Contemporary World (2003) writes: “While the Qur’an as divine revelation may be the most important resource of the Islamic tradition, we would not have it in its present form without the Prophet Muhammad [PBUH]… . He [PBUH] has served as an ongoing model for ethics, law, family life, politics, and spirituality in ways that were not anticipated 1,400 years ago. There are few people in history who have had a greater impact on humanity, and it is through the historical elaboration of tradition that we must seek to understand that impact”.

Professor Gerhard Bowering (Yale University, USA) in an article entitled “Muhammad (570-632)”, in his Princeton Encyclopedia of Islamic Political Thought (2013) is of this opinion when he presents the Prophet (PBUH) as a ‘political leader’: “That one man could achieve so much in such a short time is astounding. … [He (PBUH)] made a global impact over more than a millennium and whose cause continues to exert a worldwide attraction today. His message has stood the test of time for more than a thousand years, and his community has grown steadily over the centuries”.

Professor Tamara Sonn (Professor in the History of Islam at Georgetown University, USA) in her ‘Islam: A Brief History’ (2010), admits that Prophet’s [PBUH] role “extends beyond the task of delivering revelation”, for his life is “a model for humanity of how to live every moment, and make every choice, in accordance with God’s will. The way he lived his life is described by the Quran as the best example of Islam” (Q. 33: 21); and together with the Quran, his example (Sunnah) “comprise the guidance [and direction] Muslims need in their collective responsibility to establish justice”.

Professor John L. Esposito (professor of Religion & International Affairs and of Islamic Studies at Georgetown University, USA) in his ‘What Everyone Needs to Know About Islam’ (2002 & 2011) writes: “In contrast to the often spiritualized Christian view of Jesus [Prophet ‘Isa (AS)], Muslims look upon Muhammad [(PBUH)] as both a prophet and a very human figure, one who had great political as well as spiritual insights. Thus Muslims look to Muhammad’s [(PBUH)] example for guidance in all aspects of life: how to treat friends as well as enemies, what to eat and drink, how to mourn and celebrate. … [Prophet] Muhammad’s [(PBUH)] life translated the guidance revealed in the Quran into action; he lived the revelation, giving concrete form to the laws that God revealed for the various conditions of ordinary human life. For Islam, no aspect of life is outside the realm of religion”. In his The Future of Islam (2010), Esposito writes as: “Muhammad [PBUH] is one of the great figures of world history. Few have had more of a global religious and political impact; yet no prophet has been more vilified throughout history. … In his lifetime, throughout Muslim history, and today, the Prophet Muhammad [PBUH] is seen as the ‘living Quran’, the embodiment of God’s will in his behavior and words”. Esposito repeats almost similar views in the 5^th (updated) edition of his Islam—The Straight Path (2016), wherein he devotes a full chapter to the “Muhammad and the Quran—The Messenger and Message”. Highlighting his role as a reformer, Esposito writes: “Muhammad [PBUH] was not the founder of Islam; he did not start a new religion. Like his prophetic predecessors, he came as a religious reformer. …The Prophet brought a revolution in Arabian life, a reformation that sought to purify and redefine its way of life.

William E. Shepard (Retired Associate Professor of Religious Studies, University of Canterbury, Christchurch, New Zealand), in his Introducing Islam (2014) devotes a full chapter to the Prophet’s biography, entitled “The Prophet Muhammad [PBUH]: ‘the best of all creatures’”. He begins his chapter with these words: “If the Qur’an is the Book of God, Muhammad [PBUH] is the person through whom that book came to humanity and his words and deeds are the first and most important commentary on it. In his lifetime, he was prophet, arbitrator, political leader and moral exemplar”. Furthermore, he presents the views (both positive and negative) of some modern Muslim and non-Muslim scholars, regarding the various facets of the Prophet’s (PBUH) blessed life. As a reformer, Shepard sums up as: “Muhammad [PBUH] is also presented as a reformer who considerably raised the social and ethical level of the Arabs of his time… He called for equality and mutual responsibility among his followers, and for the abolition of class privilege and extremes of wealth. He is described as calling for social justice and sometimes even for socialism”.

These few examples clearly reveal that the Western scholarship has seen a ‘sea-change’ in the representation of the Prophet’s biography in recent years and is, thus, indicative of a ‘welcome trend of acknowledging the Prophet’s greatness and glory’. It is apt to conclude with this passage from the Preface of Professor Kidwai’s Images of the Prophet in English Literature: “In today’s globalized world with numerous opportunities for interaction and much faster and varied channels of communication we can and should ensure a better representation of the Prophet and of ourselves. Our real, meaningful tribute to the Prophet consists in facilitating a better understanding of Islam and the Prophet by dint of our character and conduct patterned after the Prophet’s role model which is characterized by sympathy, sincerity and love for all fellow human beings.”

The author is Assistant Professor, Islamic Studies, GDC Sogam (Lolab), Kupwara. Feedback at [email protected]

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