WESTERN APPROACH TOWARD THE PROPHET (SAAS): AN ANALYSIS OF

MONTGOMERRY WATT

Prepared by:

Mohammed Suhail EM, al Hudawi

Chembulangad, Cherukudangad Post,

679305, Palakkad District

suhailems@gmail.com

9605744822

Yunus K

Chemmad, Tirurangadi post,

676 306, Malappuram District

ymusafar718@gmail.com

902079060

1
WESTERN APPROACH TOWARD THE PROPHET (SAAS): AN ANALYSIS OF
MONTGOMERRY WATT

Introduction

Montgomery Watt is a prolific writer who spent prime part of his life to study Islam.
Being Professor Islamic studies in the University of Edinburg contributed many books on
Islam. He wrote three important works on the Prophet (PBUH), namely, Muhammad at
Mecca, Muhammad at Medina and Muhammad Prophet and Statesman. Other his works
on Islam includes, the Formative Period of Islamic Thought, Islamic Philosophy and
Theology an Extended Survey and Influence of Islam on Medieval Europe.

When we read the history of orientalism with its entirety we can see that, as a discipline,
orientalism originated to fulfil the ambitions of the Christian church and the European
imperialists. For the spread of Islam into European land posed threat both to the church
and the Christian empires. the only solution to keep Islam away was to distort its picture
among the hearts of the Europeans. That is why we see the books written in middle ages
filled with descriptions of the Muslims as “pirates, barbarians, bled shedders etc.”

Regarding western criticisms against the Prophet (SAAS) in medieval times,

Montgomery Watt says: The main points are three. Muhammad has been alleged to be
insincere, to be sensual, and to be treacherous.1

Watt is respected as a scholar who repudiated many misunderstandings spread in the

Europe and transmitted through generations of the West with regard to Islam and the
Prophet (PBUH). In his works he frequently tells the west to avoid such views and to
understand Islam as a religion and Muhammad (PBUH) as a prophet. He also confessed
many mistakes written, spoken and sung by his fellow Europeans and admitted that they
were wrong. However, the works of watt are not free from mistakes and arguments not
suitable to Islamic beliefs.

He tries to describe the story of how a brilliant leader created his intellectual trajectory
and how won to influence his contemporaries with well designed political tactics and
adjoining his thought with the history of other Semitic religions what the majority of
Arabs of that period were belong to those. He questions the all mysterious or religious
beliefs from the material scientific context by claiming the specific economical, regional,
social context of Arabia whether it was proved with adequate scientific proofs or not.
Moreover detailing such contextual details he tries to question over pre established facts

1
Montgomery Watt, Muhammad at Medina, (Oxford: Oxford University Press, 1956),P. 324.

2
or beliefs. Therefore, it harms the flesh and soul of Islam through destruction of such
facts about prophet; even it may be recognized as a positive scientific attempt of making
history. But it holds its face of a harsh criticism strategized it against a religion and
statesman Muhammad (SAAS).

In general sense, the problems which are aroused by him could be considered a kind of
scholastic criticism over Islamic belief of prophet and his biography. He addresses
historical narration of former Muslim historians as a collection of illogical fantasies about
holy face of prophet. Through the western scientific way of history writing he attempts to
over write the biography of prophet questioning non rational factors of the accounts. Such
questions are explicated using these types of methodologies on his historical narrations:

Watt’s methodology towards Islam

• Speculation

• Method of Parallelism

• Destruction after praising

• ascribing different aspects as Motives of Islam

• Forging Reports

• Tracing weak opinions

• Influence of the Jewish-Christian scriptures on the Prophet (SAAS)

Speculation and doubting

In his historical works he advocates with speculative attitudes towards some beliefs
spread over religious texts. Generally, he constantly depends upon such doubt generating
usages like “but this is difficult to believe; if this account could be accepted; it is very
suspicious that; it seems that, if we trust the account”2

Moreover after criticizing with these kinds of usages he advance a negative conclusion
towards such as a non scientific allusions made by religious backgrounds. As a part of
justification he brings the common law “A scientific research should proceed from proofs
and it should not give up them without having proofs in the opposite side with the same
strength”.

2
Ibid.,P. 22.

3
Forging ahead of a doubt could be seen in his writing when he narrates the story of Urwa
bn Zubyr and his relation with Umayya family as well as it is obvious on his opinion on
account of Tabri about Islamic belief of people who lived before advent of Islam. 3 In
another place when he discussed about unanimously agreed principles of Islam like there
is no prohibition to marry relatives of father other than daughter to father. But at last he
adds the suspicion what it should be confirm well.

Another speculative mode of watt’s thought is about the prophet’s wife Sauda, he says:
the relation between her and Muhammad were chiefly with domestic sphere. 4 He finds
more provocative speculation for the first migration of Muslims to Abyssinia, as it was
for strengthening political relation with another state to propel in when needs.5 The
description about knowledge of Muslims about Abraham, Ismail with their relation to
Ka’abah was a new knowledge what gained from the Jews of Medina.6

Problems of Parallels

Watt constantly tries to establish a parallel figure to profit from whom he may took his
model. Whatsoever, he could not suppose separate and independent entity of prophet with
Godly revelation but he attempts to create a context of having ability to organize a
thought such like prophet had claimed later. So, he concludes the prophetic advent as a
brilliant strategy of someone. Therefore, Watt assumes the relation of Muhammad with
Waraqa bn Noufal in contrary his former historians. He says: the Prophet had frequent
relation with Waraqah at an earlier date. Later Islamic concepts may have been largely
moulded by Waraqah's ideas.7

Beside this he doubts the modeling of Islam through an agenda with non destructible
beliefs against other contemporary religions. He says Muhammad appears to have tried to
model Islam on the older religion (Muhammad at Medina,). Some other orientalist texts
also arouse the doubts of such background agenda against advent Islam. For instance,

• German Orientals Abraham Gaiger (1810-1874), Was hat Mohammed aus dem
Judentume aufgenommen?(What Mohammed took from Judaism),

• Philip K. Hitti (1886-1978): Islam and the West: A Historical Survey,,

• Richard Bell, the Origin of Islam in its Christian Environment: The Gunning
Lectures.

3
Montgomery Watt, Muhammad at Mecca, (Oxford: Oxford University Press, 1956),P.86-87,146.

4
Ibid.,137.
5
Ibid.,113-114.
6
Ibid.,204.
7
Abdullah al-Naeem, al-Istishraq fi al-Sirah al-Nabawiyyah, 38

4
 • Hamza Mustafa Njozi, the Sources of the Qur’an, (Riyadh: IIPH, 2005).

All of these orientalist texts are written with prejudices of Islamic advent, and search of
how it becomes created from myths of other Semitic religion to influence their believers
to Islam.

Tracing Weak Opinions

Along through his narration it could be seen that Watt depends some weak poinions even
though there a strong report on same issue. Watt taking the weak reports on the collection
of the quran from al-Masahif of ibn Abi Daud: which says that Abu Bakr (R) started
Jamul Qur’an and Umar (R) completed it8. Dependence upon such weak historical views
is meant to depict the prophetic life in provocative manner, justifying scientific
methodology of writing.

Ascribing Different Aspects As Motives Of Islam

As discussed above, the attempt of creating parallels watt puts forward some influential
factors of Islam. Compulsion of Dhuhr prayer, Jumu’a prayer, to turn toward Quds in
prayer times, fasting of Ashura’, allowing of foods made by Ahlu Kitab, and marrying
girls from their family are some instances from watt’s description of influenced Islam
from other Semitic religions.9 From these type of similarities of two separate religions he
dive to the deep analysis for almost practices of Islam to find out where from it could be
excerpted, from whom, and where is the influential factor on it.

Destruction After Praising

When watt conduct scientific analysis over Prophet related historical writings, it could
see some appreciations on prophetic deeds with comments “It was not to proper to him”,
“it is a great achievement in accordance to prophet and his ability”. 10 These type
destructive comments following praising may be a tactic to satisfy the reader with false
perspectives.

Secular elements of description is also become harm to Islamic beliefs. He reduces the
Godly revelation as a kind of Creative imagination with psychological tools of modern
science. He depicts the source of Godly revelation of every religion may be collective
conscious. So, in accordance to watt prophet is “a man in whom creative imagination
worked at deep levels and produced ideas relevant to central questions of human

8
Hasan Azuzi, Manahij al-Mustashriqin fi al-Quran al-Karim, P. 16, 17.
9
Montgomery Watt, Muhammad at Mecca, p. 303-305.
10
al-Naeem, al-Istishraq fi al-Sirah al-Nabawiyyah,P. 45.

5
existence”11 Sometimes he excludes some parts stating it could not to be considered part
of history. The meeting with Archangel Gabriel is denied by him to be written as part of
history.

Watt observes Islamic sources of history could not be recognized reliable old source, but
the claim it is the old religion and inclusive of everything is only a perspective from
Muslims. The political contacts of prophet, to widen his propagation, should not be
recognized reliable because he analyze that such a great politician like prophet don’t bid
such conditional invitation toward Byzantine Emperor and Persian king. Moreover the
reports of speeches made by prophet’s representatives are full of contradictions. 12 So he
concludes it may be constructed by someone for the sake of glorifying the religion.

When Watt trace history of prophet through material aspect of context such as political,
social, economical proponents of Muhammad’s mission, it means to divert to the material
answers rather than considering its ethical importance. So, wars lead by Muhammad is
analyzed by Watt as an economical factor. He says “the increasing population without
internal tussles, and the power what lost on war period needed a quick restoration through
developing new economical channels. it was partially fulfilled by remains(Ganaim) of
wars (Gazwas) lead by Muslims.” 13

Restrictions Over Islamic History Writings Using Logical Or Critical Scientific

Methodology

Ameen Naeem puts forward some conditions over scientific writings of Islamic history
without its secular rational elements. Those conditions are:

 Belief in God Allah or respect the metaphysical source of prophetic revelation

 Dependence upon reliable evidences without prejudices
 Implement the research elements of history writing based on language and
materials collections, as well as avoiding methodologies like comparison,
deduction, critical analysis, and composition14.

Some other Incoherent Attitudes of Watt about Prophet

1. He suspects over all about the early life of prophet but only agree about it what
revealed in Surah Duha. It describe about his refuge on time of his orphan, he was

11
Ibid.,P. 40.
12
Montgomery Watt, Muhammad at Medina, P.40-41.
13
Ibid.,P.144-146.
14
al-Naeem, al-Istishraq fi al-Sirah al-Nabawiyyah,P. 41.

6
 become guided after astrayed, he was poor but later he was settled with self
satisfaction or wealth15.
2. He says about prophet’s devotional stage at Hira. Muhammad’s going to Hira; a
hill little way from Mecca with or without his family. It might be method of
escaping from the heat of Mecca in unpleasant season for those who could not
afford to at-taif.16
3. Orthodox Islam holds that Muhammad was unable to read and write, but this
assertion is suspect to the modern Western scholar because it is made in order to
support the belief that this production of Qur’an is miraculous. Something no
illiterate person could ever have done by himself. On the contrary, it is known that
many Meccans were able to read and write and there is therefore a presumption
that an efficient merchant as Muhammad must know something of this arts.17
4. He consider revelation as only creative imagination18
5. The situation which confronted Muhammad was a malaise which had social,
economic, political and intellectual symptoms. His message was essentially
underlying the religious causes of the malaise, but it affected the other aspects,
and consequently the opposition also had many faces19.
6. Motive of propagation of Islam was a vague idea of the unity of all Arabs20.
7. Class struggle analysis of Watt about prophetic strategy, he says it was not
struggle between haves and have nots but between haves and nearly hads21.
8. He makes internal clashes between prophet and his companions through his own
critical sharp eye for instance, he discuss about khalid bn Walid and Muhammad:
his long residence in Medina indicates that he disagreed with Muhammad’s policy
and in particular with increasingly political orientation of Islam and the insistence
on Muhammad’s political leadership in virtue of his prophet hood. Had khalid
been interested in the political aspects of he would surely have snuk whatever
difference he had with Muhammad and returned to Mecca or Medina long before
AH.722.
9. After the migration to Medina Muhammad established friendship with emigrants
and inhabitants. But Watt suspect that there must be more violence and
problematic issues between those but there is not enough evidence to prove it. He
states an instance of Ka’b bn malik. He says: of the Emigrants only Thalha and al
zubyr showed friendship to Ka’b bn Malik23.

15
Montgomery Watt, Muhammad at Mecca, P.36.
16
Ibid.,P. 44.
17
Montgomery Watt, Muhammed and statesman,P. 39-40.
18
Montgomery Watt, Muhammad at Mecca,P.36.
19
Montgomery Watt, Muhammed and statesman,P. 237-240.
20
Montgomery Watt, Muhammad at Mecca,P.141.
21
al-Naeem, al-Istishraq fi al-Sirah al-Nabawiyyah,P.84.
22
Montgomery Watt, Muhammad at Mecca,P.115.
23
Montgomery Watt, Muhammad at Medina, P.191.

7
 10. In politics created in Medina by Muslims Muhammad performed nothing other
than the role of minister of religious affairs. He proves it saying the constitution
does not prescribe obedience until treaty of Hudybia24.
11. The legislation of Qisas has no importance other than what existed in Jahiliyyah
period. It was also legislation of take revenge25.
12. Hypocrites are mere Muslim opposition in political level non other else26.
13. Watt adds Abdullah bn Ubayy as a believer who embraced Islam with early group
Muslims from Medina. So, he says Ibn Ubayy received Islam before Aqaba
treaty27.
14. He took opposite standpoint on scandal flashed about Aisha the wife of prophet;
he says that in the days before she had several friendly conversations with the
young man (safwan) who rescued her28.

Conclusion

In his introduction Watt set forth the positive aspect of his methodology. He states the
positive neutrality would be the position of author on what comparing Islam with
Christianity and other. As a part of it he decides to use “Qur’an says” instead of The God
Allah says or Muhammad says. He argues that he must only doing to introduce Christians
the religious values from Muhammad. Additionally he affirms that his study based
western academic research methodology do not affect the any of basic Islamic principles.
But when he concludes the history Islam remain shattered; with logical dissatisfaction. In
fact he was trying to brainwash readers of prophet through this kind of secular scholastic
methodology. Dubiously, it was to diffract believers from soul of Islamic belief. So it
could only be consider as an scholastic attack against Islam from West.

Abu al-Hasan ali al-Nadwi says about Orientalist writings from west. “They will look at
Islam with microscope and will turn a dip of water into ocean and an atom into
mountain”.29 Regarding their strategy, he says: “it is the style of many orientalists that
they will keep a special amount of poison in their writings and will not reduce nor
increase in that amount. Therefore, the reader cannot identify it.”30

24
Ibid.,P.228.
25
Montgomery Watt, Muhammad at Medina, P.261-271.
26
Ibid., P.180.
27
Ibid.,P.175.
28
Ibid.,P.285.
29
Abu al-Hasan ali al-Nadwi, al-Islamiyyat bayna Kitabat al-Mustashriqin wa al-Bahisin al-Muslimin,
(Beirut: Muassasat al-Risalah, 1986),P. 16.
30
ibid.,P.17

8
9