Muhammad
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| '''Abū al-Qāsim Muḥammad ibn ʿAbd Allāh ibn ʿAbd al-Muṭṭalib ibn Hāshim''' (c. 570 – c. 8 June 632), also [[transliterated]] as '''Muhammad''', was a [[religious]], [[political]], and [[military]] leader from [[Mecca]] who unified [[Arabia]] into a single religious [[polity]] under [[Islam]]. He is believed by [[Muslim]]s and [[Bahá'í]]s to be a [[Messengers of Islam|messenger]] and [[prophet]] of [[God of Islam|God]]. Muhammad is almost universally considered by Muslims as the [[Khatim an-Nabuwwah|last prophet]] sent by God for mankind. While non-Muslims regard Muhammad to have been the founder of Islam, Muslims consider him to have been the restorer of an [[tahrif|unaltered]] original [[monotheism|monotheistic]] faith of [[Adam]], [[Noah]], [[Abraham]], [[Moses]], [[Jesus]], and [[Prophets of Islam|other prophets]]. | '''Abū al-Qāsim Muḥammad ibn ʿAbd Allāh ibn ʿAbd al-Muṭṭalib ibn Hāshim''' (c. 570 – c. 8 June 632), also [[transliterated]] as '''Muhammad''', was a [[religious]], [[political]], and [[military]] leader from [[Mecca]] who unified [[Arabia]] into a single religious [[polity]] under [[Islam]]. He is believed by [[Muslim]]s and [[Bahá'í]]s to be a [[Messengers of Islam|messenger]] and [[prophet]] of [[God of Islam|God]]. Muhammad is almost universally considered by Muslims as the [[Khatim an-Nabuwwah|last prophet]] sent by God for mankind. While non-Muslims regard Muhammad to have been the founder of Islam, Muslims consider him to have been the restorer of an [[tahrif|unaltered]] original [[monotheism|monotheistic]] faith of [[Adam]], [[Noah]], [[Abraham]], [[Moses]], [[Jesus]], and [[Prophets of Islam|other prophets]]. | ||
| + | ==Legacy== | ||
| ===Emergence of positive views in Europe=== | ===Emergence of positive views in Europe=== | ||
| - | After the [[Protestant Reformation|Reformation]], Muhammad was often portrayed in a similar way.<ref name="EoI-Muhammad"/><ref name = "Lewis 2002 45">Lewis (2002)</ref> [[Guillaume Postel]] was among the first to present a more positive view of Muhammad.<ref name="EoI-Muhammad"/>{{additional citation|reason=a single source is covering praises by three Europeans. Please provide more verifiable sources for all three.|date=June 2017}} [[Gottfried Leibniz]] praised Muhammad because "he did not deviate from the natural religion".<ref name="EoI-Muhammad"/> [[Henri de Boulainvilliers]], in his ''Vie de Mahomed'' which was published posthumously in 1730, described Muhammad as a gifted political leader and a just lawmaker.<ref name="EoI-Muhammad"/> He presents him as a divinely inspired messenger whom God employed to confound the bickering Oriental Christians, to liberate the Orient from the despotic rule of the [[Byzantine Empire|Romans]] and [[Sasanian Empire|Persians]], and to spread the knowledge of the unity of God from India to Spain. Voltaire had a somewhat mixed opinion on Muhammad: in his play ''[[Mahomet (play)|Le fanatisme, ou Mahomet le Prophète]]'' he vilifies Muhammad as a symbol of fanaticism, and in a published essay in 1748 he calls him "a sublime and hearty charlatan", but in his historical survey ''Essai sur les mœurs'', he presents him as legislator and a conqueror and calls him an "enthusiast." [[Jean-Jacques Rousseau]], in his [[The Social Contract|Social Contract]] (1762), brushing aside hostile legends of Muhammad as a trickster and impostor, presents him as a sage legislator who wisely fused religious and political powers.{{additional citation|date=June 2017}} | + | After the [[Protestant Reformation|Reformation]], Muhammad was often portrayed in a similar way. [[Guillaume Postel]] was among the first to present a more positive view of Muhammad. [[Gottfried Leibniz]] praised Muhammad because "he did not deviate from the natural religion". [[Henri de Boulainvilliers]], in his ''Vie de Mahomed'' which was published posthumously in 1730, described Muhammad as a gifted political leader and a just lawmaker. He presents him as a divinely inspired messenger whom God employed to confound the bickering Oriental Christians, to liberate the Orient from the despotic rule of the [[Byzantine Empire|Romans]] and [[Sasanian Empire|Persians]], and to spread the knowledge of the unity of God from India to Spain. Voltaire had a somewhat mixed opinion on Muhammad: in his play ''[[Mahomet (play)|Le fanatisme, ou Mahomet le Prophète]]'' he vilifies Muhammad as a symbol of fanaticism, and in a published essay in 1748 he calls him "a sublime and hearty charlatan", but in his historical survey ''Essai sur les mœurs'', he presents him as legislator and a conqueror and calls him an "enthusiast." [[Jean-Jacques Rousseau]], in his [[The Social Contract|Social Contract]] (1762), brushing aside hostile legends of Muhammad as a trickster and impostor, presents him as a sage legislator who wisely fused religious and political powers.{{additional citation|date=June 2017}} |
| - | [[Claude-Emmanuel de Pastoret|Emmanuel Pastoret]] published in 1787 his ''Zoroaster, Confucius and Muhammad'', in which he presents the lives of these three "great men", "the greatest legislators of the universe", and compares their careers as religious reformers and lawgivers. He rejects the common view that Muhammad is an impostor and argues that the Quran proffers "the most sublime truths of cult and morals"; it defines the unity of God with an "admirable concision." Pastoret writes that the common accusations of his immorality are unfounded: on the contrary, his law enjoins sobriety, generosity, and compassion on his followers: the "legislator of Arabia" was "a great man."<ref>{{Cite book|title = The Cambridge Companion to Muḥammad|last = Brockopp|first = Jonathan E|publisher = Cambridge UP|year = 2010|isbn = 978-0521713726|location = New York|pages = 240–42}}</ref> [[Napoleon Bonaparte]] admired Muhammad and Islam,<ref>[https://archive.org/stream/talkofnapoleonat007678mbp#page/n321/mode/2up ''Talk Of Napoleon At St. Helena''] (1903), pp. 279–80</ref> and described him as a model lawmaker and a great man.<ref name="Brockopp">{{cite book |editor1-first=Jonathan E. |editor1-last=Brockopp |title=The Cambridge Companion to Muhammad |url=http://www.cambridge.org/us/academic/subjects/history/middle-east-history/cambridge-companion-muhammad |series=Cambridge Companions to Religion |year=2010 |publisher=Cambridge University Press |isbn=978-0-521-71372-6}}</ref><ref>{{cite book |authors=Younos, Farid |title=Islamic Culture|url=https://books.google.ca/books?id=NUEaAgAAQBAJ&pg=PT31#v=onepage&q&f=false|series=Cambridge Companions to Religion|year=2010|publisher=AuthorHouse|page=15|isbn=978-1-4918-2344-6}}</ref> [[Thomas Carlyle]] in his book ''[[On Heroes, Hero-Worship, and The Heroic in History|Heroes and Hero Worship and the Heroic in History]]'' (1840) describes Muhammad as "[a] silent great soul; [...] one of those who cannot ''but'' be in earnest".<ref>{{cite book|first=Thomas|last=Carlyle|year=1841|title=On heroes, hero worship and the heroic in history|page=87|publisher=James Fraser|place=London}}</ref> Carlyle's interpretation has been widely cited by Muslim scholars as a demonstration that Western scholarship validates Muhammad's status as a great man in history.<ref>{{cite book|author=Kecia Ali|title=The Lives of Muhammad|url=https://books.google.com/books?id=-oWYBAAAQBAJ&pg=PA48|year=2014|publisher=Harvard UP|page=48}}</ref> | + | [[Claude-Emmanuel de Pastoret|Emmanuel Pastoret]] published in 1787 his ''Zoroaster, Confucius and Muhammad'', in which he presents the lives of these three "great men", "the greatest legislators of the universe", and compares their careers as religious reformers and lawgivers. He rejects the common view that Muhammad is an impostor and argues that the Quran proffers "the most sublime truths of cult and morals"; it defines the unity of God with an "admirable concision." Pastoret writes that the common accusations of his immorality are unfounded: on the contrary, his law enjoins sobriety, generosity, and compassion on his followers: the "legislator of Arabia" was "a great man." [[Napoleon Bonaparte]] admired Muhammad and Islam, and described him as a model lawmaker and a great man. [[Thomas Carlyle]] in his book ''[[On Heroes, Hero-Worship, and The Heroic in History|Heroes and Hero Worship and the Heroic in History]]'' (1840) describes Muhammad as "[a] silent great soul; [...] one of those who cannot ''but'' be in earnest". Carlyle's interpretation has been widely cited by Muslim scholars as a demonstration that Western scholarship validates Muhammad's status as a great man in history. |
| ==See also== | ==See also== | ||
Revision as of 15:46, 3 July 2017
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Abū al-Qāsim Muḥammad ibn ʿAbd Allāh ibn ʿAbd al-Muṭṭalib ibn Hāshim (c. 570 – c. 8 June 632), also transliterated as Muhammad, was a religious, political, and military leader from Mecca who unified Arabia into a single religious polity under Islam. He is believed by Muslims and Bahá'ís to be a messenger and prophet of God. Muhammad is almost universally considered by Muslims as the last prophet sent by God for mankind. While non-Muslims regard Muhammad to have been the founder of Islam, Muslims consider him to have been the restorer of an unaltered original monotheistic faith of Adam, Noah, Abraham, Moses, Jesus, and other prophets.
Legacy
Emergence of positive views in Europe
After the Reformation, Muhammad was often portrayed in a similar way. Guillaume Postel was among the first to present a more positive view of Muhammad. Gottfried Leibniz praised Muhammad because "he did not deviate from the natural religion". Henri de Boulainvilliers, in his Vie de Mahomed which was published posthumously in 1730, described Muhammad as a gifted political leader and a just lawmaker. He presents him as a divinely inspired messenger whom God employed to confound the bickering Oriental Christians, to liberate the Orient from the despotic rule of the Romans and Persians, and to spread the knowledge of the unity of God from India to Spain. Voltaire had a somewhat mixed opinion on Muhammad: in his play Le fanatisme, ou Mahomet le Prophète he vilifies Muhammad as a symbol of fanaticism, and in a published essay in 1748 he calls him "a sublime and hearty charlatan", but in his historical survey Essai sur les mœurs, he presents him as legislator and a conqueror and calls him an "enthusiast." Jean-Jacques Rousseau, in his Social Contract (1762), brushing aside hostile legends of Muhammad as a trickster and impostor, presents him as a sage legislator who wisely fused religious and political powers.Template:Additional citation
Emmanuel Pastoret published in 1787 his Zoroaster, Confucius and Muhammad, in which he presents the lives of these three "great men", "the greatest legislators of the universe", and compares their careers as religious reformers and lawgivers. He rejects the common view that Muhammad is an impostor and argues that the Quran proffers "the most sublime truths of cult and morals"; it defines the unity of God with an "admirable concision." Pastoret writes that the common accusations of his immorality are unfounded: on the contrary, his law enjoins sobriety, generosity, and compassion on his followers: the "legislator of Arabia" was "a great man." Napoleon Bonaparte admired Muhammad and Islam, and described him as a model lawmaker and a great man. Thomas Carlyle in his book Heroes and Hero Worship and the Heroic in History (1840) describes Muhammad as "[a] silent great soul; [...] one of those who cannot but be in earnest". Carlyle's interpretation has been widely cited by Muslim scholars as a demonstration that Western scholarship validates Muhammad's status as a great man in history.
See also
- "Charlemagne, without Mohammet, would be inconceivable"
- List of founders of religious traditions
- Mohammad, Messenger of God (aka The Message)
- Muhammad: Legacy of a Prophet (documentary)
- Paraclete
- Muhammad's illiteracy
