The Idea and Plan of This Book
The circumstances of my life have enabled me to observe all these maneuvers in the various countries of the Islamic East, indeed throughout the Muslim World, and to discover their final purpose. The objective of colonialism is to destroy in these countries the freedom of opinion, the freedom to seek the truth. I have come to feel that I stand under the duty to foil these maneuvers and spoil their purpose, for they are certainly harmful to the whole of mankind, not only to Islam and the Orient. What greater damage could befall humanity than to have its greater half, the half which has throughout history been the carrier of civilization, to wallow in sterility and conservatism? It was this consideration which led me at the end of the road of life to the study of the life of Muhammad, the carrier of the message of Islam and the target of Christian attacks on one side and of Muslim conservatives on the other. But I have resolved that this will be a scientific study, developed on the western modern method, and written for the sake of truth alone.
I began to study the history of Muhammad and to look more closely into the Sirah of Ibn Hisham, the Tabaqat of Ibn Sa’d, the Maghazi of Waqidi, and the Spirit of Islam of Sayyid Ameer Ali. Then I took care to study what some orientalists have written on the subject such as the work of Dermenghem, and also that of Washington Irving. The winter of 1932 at Luxor provided me with the occasion to begin my writing. At that time I was quite hesitant to publish my thoughts because I feared the storm which the conservatives and their followers who believe in superstitions might raise. But I was encouraged by a number of professors in the Islamic institutions of learning, many of whom took such care in studying my writing and making pertinent observations on it that I resolved to follow my scientific treatment of the life of Muhammad to a conclusion. It was the encouragement of these men that stirred me to search for the best means by which to analyze the biography of the Prophet.
The Qur’an as the Most Reliable Source
I discovered that the most reliable source of information for the biography of Muhammad is the Holy Qur’an. It contains a reference to every event in the life of the Arab Prophet which can serve the investigator as a standard norm and as a guiding light in his analysis of the reports of the various biographies and of the Sunnah. As I sought to understand all the Qur’anic references to the life of the Prophet, Professor Ahmad Lutfi al Sayyid, of Dar al Kutub al Misriyyah, offered me great assistance by letting me use a topically arranged collection of all the verses of the Qur’an. While analyzing these verses, I began to realize that it was necessary to discover the causes and occasions of their revelation. I acknowledge that despite all the effort I put in that direction I was not always successful. The books of exegesis sometimes refer to these relations but often overlook them. Al Wahidi’s Asbab al Nuzul, and Ibn Salamah’s al Nasikh Wa al Mansukh treat this matter very precisely but, unfortunately, very briefly. In these as well as other books of exegesis, I discovered many facts which helped me in my analysis of the claims various biographies have made as well as the many other facts worthy of being considered and investigated by all scholars of the Qur’an and Sunnah.
Candid Advice
As my research progressed I found candid advice coming to me from all directions, especially from the professors of Islam and the learned men of religion. Dar al Kutub al Misriyyah and its officers were responsible for the greatest assistance. No expression of appreciation of their work is adequate. Suffice it here to mention that, encouraged by his director and other senior officers, Professor ‘Abd al Rahim Mahmud, Editor in the Division of Literature, used often to save me from great trouble by borrowing for me all the needed books. Whenever I did manage to go to Dar al Kutub, all the employees were delightfully ready to assist me in my search. Some of these men were personally known to me and others were not. I referred many a question which was opaque or presented difficulties to those of my friends whom I knew would shed some light thereon; and more often than not the confusion or opaqueness was cleared. This was many times the case with the Grand Shaykh Muhammad Mustafa al Maraghi, along with my expert friend, Ja’far Pasha Waliy, who lent me several of his books, such as the Sahih of Muslim and the histories of Makkah, and who guided me in many problems. Makram ‘Ubayd Pasha, another friend of mine, lent me Sir William Muir’s The life of Muhammad and Father Lammens’s Islam. This valuable assistance is all in addition to that which I found in the writings of the contemporary authors such as Fajr al Islam by Ahmad Amin, Qisas al Anbiya by ‘Abd al Wahhab al Najjar, Fi al Adab al Jahili by Taha Husayn, The Jews in Arabia by Israel Wolfenson, and many other contemporary works mentioned in my list of old and new references used in the preparation of this book.
As I progressed in my research more and more complicated problems emerged which overtaxed my powers. Throughout, the biographies of Muhammad and the books of exegeses as well as the works of the orientalists have, assisted me in achieving a measure of certainty of purpose. I found myself compelled to limit my investigation to the events in the life of Muhammad and to refrain from tackling a number of side issues connected there-with. Had I allowed myself to indulge in the discussion of all these problems, I would have needed to write many volumes of this size or larger. Let me mention in passing that Caussin de Perceval wrote three volumes under the title Study in Arab History, of which he devoted the first two to the history and life of the Arab tribes and the third to the history of Muhammad and his first two successors, Abu Bakr and ‘Umar. Likewise, the Tabaqat of Ibn Sa’d devoted one of its many volumes to the life of Muhammad and all the others to the lives of his companions. My purpose in this work has never gone beyond the investigation of the life of Muhammad itself; therefore, I did not allow myself the liberty to investigate the other problems involved.
Restriction to the Life of Muhammad
Another consideration restricted me to the frontiers of the life of Muhammad-the greatness, majesty, and brilliance which make his life unique among all others. How great was Abfi Bakr ! And how great was ‘Umar! Each was a great sun eclipsing all others around him. How great, too, were the first Muslims, the companions of Muhammad, who are remembered from generation to generation with the greatest pride. All these men, however, stood beneath Muhammad, reflecting his light and his glory. It is not easy therefore for the investigator to restrict himself to the life of Muhammad alone. This is all the more so if the investigation is to follow the modern scientific method, and thereby present the greatness of that life with all its strength and moving appeal in a manner which both Muslims and non-Muslims may accept and admire.
If we were to disregard those foolish fanatics, such as the missionaries and their like, whose purpose never goes beyond vituperation of Muhammad, we could still find a clear and distinct respect for greatness in the life of Muhammad in the works of the western orientalists. In his On Heroes and Hero Worship, Thomas Carlyle devoted a chapter to Muhammad in which he described the revelation of Muhammad as issuing from a spark that is divine and holy. He understood Muhammad’s greatness and portrayed it in its whole strength. Likewise, Muir, Irving, Sprenger, and Weil, among other orientalists, eloquently described the greatness of Muhammad. A lack of vision, penetration, and critical skill prevented some of them from regarding one point or another of Muhammad’s life as other than blameworthy. It is probable that they had relied in their investigation on unreliable biographies and books of exegesis of the Prophet, forgetting that the earliest biography was not written down until two centuries after Muhammad’s death, and that during this time a great number of Israelitisms and other forgeries were forced into his biography and into his teachings. Generally, western orientalists acknowledge this fact even though they attribute to the Prophet materials which the least investigation would reject as superfluous. The cases of the goddesses of Makkah, of Zayd and Zaynab, of the wives of the Prophet, constitute examples of such superfluous materials as I have had the occasion to investigate in this book.
This Book as Mere Beginning of Research
No one should think that research in the life of Muhammad is completed with this work. It is closer to the truth for me to say that my work is really only the beginning of scientific research in this field in Arabic and that all my efforts in this regard do not make my work any more than a mere beginning in the scientific as well as Islamic undertaking of this grave subject. As many scholars have devoted all their energies to the study of one period of history, even as Aulard has specialized in the study of the French Revolution, some scholars and historians ought to devote themselves to the study of the Age of Muhammad. The life of Muhammad is certainly worthy of being studied in a scientific and academic manner by more than one specialist or by more than one competent scholar. I have no doubt that any efforts spent on such scientific study of this brief period in the history of Arabia and on investigating the relations of Arabia to other countries during that age will prove beneficial to mankind as a whole, not merely to Islam or the Muslims. Such a study will clear many psychological and spiritual problems and prepare them for scholarly research. It will shed great light on the social moral and legislative life of Arabia and thus illuminate areas which so far science has been unable to penetrate on account of the religious conflict between Islam and Christianity. Such a study would dissipate the futile attempt at westernizing the Orientals or Christianizing the Muslims in a way that history has proven to be impossible and harmful to the relations of the various parts of mankind with one another.
Universal Benefits of the Study
Indeed, I would even go further. I would assert that such a study may show the road to mankind as a whole to the new civilization to which it is currently groping. If western Christendom is too proud to find the new light in Islam and in its Prophet but willingly accepts it from Indian theosophy and other religions of the Far East, then it devolves upon the Orientals themselves, Muslims, Jews or Christians, to undertake this study in all objectivity and fairness in order to reach and establish the truth. Islamic thought rests on a methodology that is scientific and modern as regards all that relates man to nature. In this respect it is perfectly realistic. But it becomes personalist the moment it leaves nature to consider the relationship of man to the cosmos as a whole and to his creator. Moreover, in the psychological and spiritual fields Islamic thought made contributions which science has not yet been able either to confirm or to deny. Although science may not regard these discoveries as facts in the scientific sense of the terms, they still remain the constituents of man’s happiness and the determinants of his conduct in the world. What then is life? And what is man’s relation to this world? How shall we explain his concern for life? What is the common faith which inspires human groups and by which their morale is raised to high pitch or dissolved? What is being? And what is the unity of being? What is the place of man in this being and in its unity? These are problems of metaphysics and a whole literature has arisen around them. Answers far nearer human understanding and implementation than are usually found in the literature of metaphysics are found in the life of Muhammad and his teachings. Ever since the ‘Abbasi period, Muslim thinkers have spent centuries looking for metaphysical answers. Likewise western thinkers have spent three centuries, from the sixteenth through the nineteenth, to lead the West to modern science in the same manner as the Muslims have done in the past. Once more, science stands today as it stood in the past as failing to realize human happiness on earth. Such happiness is impossible to realize unless we resume research for a correct understanding of the personal relationship of man to the cosmos and to the creator of the cosmos, and unless such understanding is sought on the basis of a divine unity, which is eternal and immutable, and with regard to space and time in relation to our short life. The life of Muhammad provides us with the best example of personalist communion with being as well as the best materials for a scientific study of this relationship. The same materials may equally be the object of practical study for those who are endowed therefore but naturally removed from achieving such communion with God as the Prophet had achieved. It is most likely that the scientific study, and the practical study, if felicitously undertaken, may yet shake our world loose from the paganism into which it has fallen in spite of its religious creeds and scientific doctrines. It may yet save the world from its present monolatry of wealth that has made all science, art, and ethics its servants and conscripted all man’s powers to do its bidding and sing its praises. Such hopes may still be far from realization. However, the beginning of the end of this all-embracing paganism of modern times is clearly distinguishable under close observance of the current flow of events. Perhaps, these humble beginnings will grow and become surer of themselves when scholarship has found answers to these spiritual problems through the study of the life of Muhammad, of his teachings, of his age, and of the spiritual world revolution which he incepted. Should such scientific and scholarly research uncover for man his stronger bonds with the higher reality of the world, it would have then provided the new civilization with its first foundation.
As I said already, this book is only a mere beginning on this road. It will prove sufficient reward for me if it should succeed in convincing the reader of the validity of its assertions, and the scholars and researchers of the need for dedication and specialization if the final end of the study is to be reached. God will surely reward the good doers.
Muhammad Husayn Haykal
Preface to the Second Edition
The speed with which the first edition of this work was exhausted has exceeded all expectations. Ten thousand copies were printed of which one-third were sold before the book came off the press. The remaining copies were sold during the first three months following its publication. If this is any indication, the reader must have been quite interested in its contents. A second printing, therefore, is as imperative as the reconsideration of those contents.
An Observation
Without a doubt, the title of the book attracted the reader most. The attraction may also have been due to the method with which the subject was treated. Whatever the reason, the thought of a second edition has occasioned the question of whether or not I should allow the book to be reprinted without change or have it corrected, considering that a need for correction, clarification, or addition has in the meantime seemed to me evident. Some, whose counsel I certainly value, have advised me to make the second edition an exact copy of the first in order to achieve equality between the earlier and later buyers and to allow myself longer time for revision thereafter. This view almost convinced me. Had I followed it, this second edition would have been put in the hands of the readers many months ago. But I hesitated to accept this advice and finally decided in favor of revisions which many considerations had made necessary. The first of such considerations concerned a number of observations which Muhammad Mustafa al Maraghi, Grand Shaykh of al Azhar, had kindly made when he read the first parts of the book as they came from the press, and kindly decided to write the foreword. When the book made its appearance, a number of ‘ulama’ and other scholars spoke and wrote about it. Their observations were all preceded by numerous compliments for the achievement of this work, indeed more than the book actually deserved. These observations were based upon the understanding that a book about the Arab Prophet, which is so well written that it has won their approval and appreciation, ought to be absolutely free of all shortcomings. It is therefore necessary for me to take them into account and give them the consideration due.
It was perhaps this very approval and appreciation of the readers which moved them to make observations on incidental matters related neither to the essence of the book nor to its main themes. Some of them, for instance, pleaded for further clarification of certain points. Others called for closer scrutiny of my use of prepositions. Still others suggested different words better to express the meanings I intended. A number of them did focus on the themes of the book and therefore caused me to review what I have written. I certainly wish that this second edition will come closer to satisfying all these writers
and scholars. All this notwithstanding, I still believe that this book provides no more than a mere beginning in the Arabic language of such studies using the modern scientific method.
A further consideration caused me to review the first edition. Having read the many observations made, most of which were not new, I became convinced as I read my work again that I ought to add, where relevant, a discussion of the points to which the observations referred in order at least to convince their authors of my point of view and of the veracity of my arguments. My reconsideration of some of these points opened new vistas which any student of the biography of the Arab Prophet will have to study. Although I am proud that the first edition did in fact deal with the points raised in the reviews, I am more proud yet today to present to the reader this second edition in which the same points have been treated more fully. No study, however, can be full or perfect which undertakes the investigation of the life of the greatest man history has known-the Seal of the Prophets and of the Messengers from on high-may God’s peace and blessing be upon him.
In this edition, I have tried to address myself to a number of observations made regarding my method of investigation. I have added to the book two new chapters in which I have dealt with matters which have been only slightly referred to toward the end of the preface of the first edition. I have also re-edited the work wherever it needed editing, and added to its various sections and paragraphs such points as my rethinking has made necessary.
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