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MUHAMMAD: THE SEAL OF THE PROPHETS
If one were to close one’s eyes and imagine
oneself in the world of 1400 years ago, one would find a world
completely different from ours. The opportunities for exchange
of ideas would be scanty and the means of communication very
limited and undeveloped. Darkness would hold sway, and there
would be only a faint glimmer of learning which could scarcely
illumine the horizon of human knowledge. Man’s outlook was
narrow, and his ideas of men and things were confined to his
limited surroundings. Humanity was steeped in ignorance and
superstition. Unbelief had assumed such mighty proportions and
had become so widespread that people refused to consider
anything as lofty and sublime unless it appeared in the garb of
the supernatural. They had developed such an inferiority complex
that they could never imagine a human being to possess a godly
soul, and for him to be of a saintly disposition.
The age of ignorance
In that benighted era, there was a territory
in which darkness lay heavier and thicker. The neighboring
countries of Persia, Byzantium and Egypt possessed a glimmer of
civilization and a faint light of learning, but the Arabian
Peninsula, which stood isolated, cut off by vast oceans of sand,
was one of the most backward areas of the world culturally and
intellectually. Specifically the Hijaz, to which the Holy
Prophet of Islam belonged, had not even passed through the
limited development of the neighboring regions. Nor had it
experienced any social evolution or attained any share of
intellectual development worthy of mention. Although they
possessed a highly developed language capable of expressing the
finest shades of meaning, the study of the remnants of their
literature reveals how limited was their knowledge. All this
shows how low was their standard of culture and civilization,
how saturated were their minds with superstitions, how barbarous
and ferocious were their customs, and how uncouth and degraded
were their moral standards and conceptions.
It was a country without a government. Every
tribe claimed sovereignty and considered itself to be an
independent unit. There was no law except the law of jungle.
Loot, arson, and murder of innocent and weak people was the
order of the day. Life, property, and honor were constantly at
risk, and different tribes were always at daggers drawn with one
another. Any trivial incident was enough to cause a war to blaze
up with ferocious fury, which sometimes even developed into a
country-wide conflagration continuing for several decades. As
Professor Joseph Hell writes in The Arab Civilization
(p.10):
These struggles destroyed the sense of
national unity and developed an incurable particularism; each
tribe deeming itself self-sufficient and regarding the rest as
its legitimate victims for murder, robbery and plunder.
Whatever notions they had of morals, culture,
and civilization, were primitive and uncouth; they could hardly
discriminate between pure and impure, lawful and unlawful. Their
life was wild; their methods were barbaric. They reveled in
adultery, gambling and drinking. They would stand stark naked
before each other without any shame. Even their women-folk would
parade nude at the ceremony of circumambulating the Ka‘ba. Out
of notions of prestige, they would bury their daughters alive
rather than that someone should become their son-in-law and
consequently their heir, and they would marry their stepmothers
after the death of their fathers. They were ignorant of even the
rudiments of everyday routine in eating, dressing, and
cleanliness.
They worshipped stones, trees, idols, stars,
and spirits, and knew nothing of the teachings of the Prophets
of old. They had the idea that Abraham and Ishmael were their
forefathers, but they knew next to nothing about their religious
preachings and about God Whom Abraham and Ishmael worshipped.
A glimpse of Muhammad’s life before his
Prophethood
The Prophet Muhammad (upon him be peace and
blessings) was born in this benighted country; his father had
died some time before his birth, and he lost his mother when he
was six years old. Consequently, he was deprived even of the
scant training and upbringing which an Arab child of the time
would get. In his boyhood, he tended the flocks of sheep and
goats in the company of Bedouin boys. Education never touched
him; he was completely unlettered and unschooled.
The Prophet (upon him be peace) did not leave
Mecca to go outside the Arabian Peninsula except for two brief
journeys. The first was with his uncle Abu Talib when he was
still a youth in his early teens. The other was in his
mid-thirties when he accompanied a caravan carrying the goods of
Khadija, a widow of forty when he married her in his age of 25,
and with whom he lived for almost twenty years until her death.
Because of his inability to read and write, he had no
opportunity to read any of the religious texts of the Jews or
Christians, nor did he become acquainted with these texts
through his environment to any appreciable extent. Mecca was an
idolatrous city both in its ideas and customs, into which
neither Christian or Jewish religious thought had penetrated.
Even the hanifs (men who followed some things of the pure
religion of Abraham in an adulterated and unclear form) among
the Arab of Mecca who rejected the worship of idols were
influenced by neither Judaism nor Christianity. Nothing of
Jewish or Christian thought appears to have been reflected in
the poetic heritage left us by the literary men of the time. Had
the Prophet made any effort to become acquainted with Jewish or
Christian thought, this would have been noticed. We observe
moreover that the Prophet did not take part, before his
Prophethood, even in the intellectual forms of poetry and
rhetoric which were popular among the people at that time. There
is no mention of any distinction of the Holy Prophet (peace be
upon him) over the rest of the people except in his moral
commitments, his trustworthiness, honesty, truthfulness and
integrity. He never told a lie; even his worst enemies never
accuse him of telling a lie on any occasion whatsoever during
his entire life. He used to talk politely and never used obscene
or abusive language. He had a charming personality and excellent
manners with which he captivated the hearts of those who came
into contact with him. In his dealings with people he always
followed the principles of justice, altruism and fair-play. He
never deceived anyone and never broke his promise. He remained
engaged in trade and commerce for years, but he never entered
into any dishonest transaction. Those who dealt with him in
business had full confidence in his integrity. The entire nation
called him ‘Al-Ameen’ (the Truthful and the
Trustworthy). Even his enemies would deposit their precious
belongings with him for safe custody and he scrupulously
fulfilled their trust. He was the very embodiment of modesty in
the midst of a society which was immodest to the core. Born and
bred among a people who regarded drunkenness and gambling as
virtues, he never touched alcohol and never indulged in
gambling. Surrounded on all sides by heartless people, he
himself had a heart overflowing with the milk of human kindness.
He would help the orphans, widows and the poor; he was
hospitable to travelers. He harmed no one; rather, he exposed
himself to suffer hardships for the sake of others. He kept
aloof from the feuds in his tribe, and was foremost in bringing
about reconciliation. He did not bow before any other created
thing and did not partake of the offerings made to idols, even
in his childhood. He hated all kinds of worship devoted to
creatures and other beings rather than to God. In brief, the
towering and radiant personality of this gentleman, in the midst
of such a benighted and dark environment, may be likened to a
beacon of light illumining a pitch-dark night, or to a diamond
shining amongst a heap of stones.
The message of the Prophet
Lo! all of a sudden a remarkable change came
over his person. His heart became illuminated by the Divine
Light, giving him the power he had yearned for. He came out of
the confinement of his cave, went to the people, and addressed
them in the following strain:
The idols which you worship are a mere
sham. Cease to worship them from now onward. No mortal
being, no star, no tree, no stone, no spirit, is worthy of
human worship. Therefore, bow not your heads in worship
before them. The entire universe with everything that it
contains belongs to God Almighty. He alone is the Creator,
the Nourisher, the Sustainer, and, consequently, the real
Sovereign before Whom all should bow down and to Whom all
should pray and render obedience. Thus worship Him alone
and obey His commands. Theft and plunder, murder and
rapine, injustice and cruelty-all the vices in which you
indulge are crimes in the eyes of God. Leave your evil
way. Speak the truth. Be just. Do not kill anyone; “whoever
slays a soul unjustly, it shall be as if he had slain
mankind altogether; and whoever saves the life of one, it
shall be as if he had saved the life of mankind altogether.”
Do not rob anyone. Take your lawful
share. Give that which is due to others in a just manner.
Set not up with God another god, or you
will sit condemned and forsaken. Be good to your parents
whether one or both of them attains old age with you, do
not say to them even ‘fie’, neither chide them, but
speak unto them respectful words, and lower to them the
wing of humbleness out of mercy. Give the kinsman his
right and give to the needy, and the traveler, and never
squander. Do not slay your children for fear of poverty or
other reasons. Do not come near unto adultery, surely it
is an indecency, an evil as way. Do not approach the
property of orphans and the weak. Fulfill the covenant,
because it shall come in question. Fill up the measure
when you measure, and weigh with the straight balance. Do
not pursue that of which you have no knowledge; the
hearing, the sight, the heart-of each of these it will be
asked. Do not walk in the earth exultantly; certainly you
will never tear the earth open, nor attain the mountains
in height. Say to each other words that are kindlier, for
surely Satan provokes strife between you because of the
use of strong words. Do not turn your cheek in scorn and
anger towards folk nor walk with impudence in the land.
God does not love each braggart boaster. Be modest in your
bearing and subdue your voice. Let not some folk deride a
folk, who may be better than they are. And do not find
fault with one another, neither revile one another by
nicknames. Shun much of suspicion, for some suspicion is a
sin. And do not spy, neither backbite one another. Be
staunch followers of justice and witnesses for God, even
though it be against yourselves, or your parents and
kinsmen, whether the man be rich or poor. Do not follow
caprice, so as to swerve. Be steadfast witnesses for God
in equity, and let not your hatred of any people seduce
you so that you do not deal justly. Restrain your rage and
pardon the offences of your fellow-men. The good deed and
the evil deed are not alike, so repel the evil deed with
one which is good, then he between whom and you there was
enmity will become as though he were a loyal friend. The
recompense of evil done on purpose is evil the like of it;
but whoever pardons and amends the evil doer by kindness
and love, his reward falls upon God. Do not drink alcohol
and do not play games of chance; they are both forbidden
by God.
You are human beings and all human
beings are equal in the eyes of God. None is born with the
slur of shame on his face; nor anyone has come into the
world with the mantle of honor hung around his neck. He
alone is high and honored who is God-fearing and pious,
true in words and deeds. Distinctions of birth and glory
of race are no criteria of greatness and honor. There is
an appointed day after your death when you will have to
appear before a supreme court. You shall be called to
account for all your deeds, good or bad, and you shall not
then be able to hide anything. The whole record of your
life shall be an open book to God. Your fate shall be
determined by your good or bad actions. In the court of
the True Judge-the Omniscient God-the question of unfair
recommendation and favoritism does not arise. You will not
be able to bribe Him. No consideration will be given to
your pedigree or parentage. True faith and good deeds
alone will stand you in good stead at that time. He who
has performed them fully shall take his abode in the
Heaven of eternal happiness, while the one devoid of them
shall be cast in the fire of Hell.
The Prophet before and during his Prophethood
For forty years he had lived as an ordinary
individual amongst his people. In that long period he had not
been known as a statesman, a preacher, or an orator; none had
heard him imparting wisdom and knowledge as he began to do
thereafter. He had never been seen discoursing upon the
principles of metaphysics, ethics, law, politics, economy, or
sociology. Not to speak of being a great general, he had not
even been known as an ordinary soldier. He had uttered no words
about God, the Angels, the revealed Books, the early Prophets,
the bygone nations, the Day of Judgment, the life after death,
Hell and Heaven. No doubt he possessed an excellent character
and charming manners; and he was well-behaved, yet there was
nothing striking and extraordinary about him which would make
men expect something great and revolutionary from him in future.
He was known among his acquaintances as a sober, calm, gentle,
and trustworthy citizen of good nature, but when he came out of
the cave with a new message he was completely transformed.
When he began preaching his Message, the
whole of Arabia stood in awe and wonder and was bewitched by his
wonderful eloquence and oratory. It was so impressive and
captivating that his worst enemies were afraid of hearing it,
lest it should penetrate deep into the recesses of their hearts
or the very marrow of their being and carry them off and make
them abandon their old religion and culture. It was so without
compare that the whole legion of Arab poets, preachers and
orators of the highest caliber failed to bring forth its
equivalent in beauty of language and splendor of diction when he
threw down the challenge to his opponents. Even although they
put their heads together they could not produce even a single
line like the ones he recited.
When he began preaching his Message, he had
to face severe opposition, but he confronted all the opposition
with a smile on his lips. He stood firm, undeterred by criticism
and coercion. When the natives realized that the threats had
failed to frighten this noble man and that the severest
tribulations at his person and his followers had not even made
them move an inch, they played another trick-but that too was
destined to failure.
The Prophet Muhammad was perfectly confident
of his mission
A deputation of the leading Quraysh, his
tribe, called upon the Holy Prophet (upon him be peace) and
tried to bribe him by offering all the worldly glory they could
imagine. They said: “If you want to possess wealth, we will
amass for you as much as you wish; if you aspire to win honor
and power, we are prepared to swear allegiance to you as our
overlord and king; if you have a fancy for beauty, you shall
have the hand of the most beautiful maiden of your own choice.”
But they wanted him to abandon his mission.
The terms were extremely tempting for any ordinary mortal, but
they had no significance in the eyes of the Great Prophet. His
reply fell like a bomb-shell upon the deputation of the leaders
of Arabia. They thought they had played their trump card but
they were disappointed. The Holy Prophet said:
Pray! I want neither pelf nor power. I
have been commissioned by God as a warner to mankind. I
deliver His message to you. Should you accept it, you
shall have felicity and joy in this life and eternal bliss
in the life hereafter; should you reject the Word of God,
surely God will decide between you and me.
On another occasion he said to his uncle,
who, because of pressure from the leaders of Arabia, was trying
to persuade him to abandon his mission:
O uncle! Should they place the sun in
my right hand and the moon in my left, so as to make me
renounce this mission, I shall not do so. I will never
give it up; either it will please God to make it triumph
or I shall perish in the attempt.
This faith, this perseverance, and this
resolution, with which he conducted his mission to ultimate
success is an eloquent proof of the supreme truth of his cause.
Had there been the slightest doubt or uncertainty in his heart,
he would never have been able to brave the storm which continued
in all its fury for twenty-one long years.
Wisdom and learning in the Prophet’s
speeches
The unlettered Prophet of Islam spoke with
such learning and wisdom the like of which no one has displayed
before and none could show after him. He expounded the intricate
problems of metaphysics and theology; he delivered speeches upon
the principles of the decline and fall of nations and empires,
supporting his thesis with the historical examples from the
past, and he taught ethical canons and principles of culture. He
formulated such laws of social culture, economic organization,
group conduct, and international relations that even eminent
thinkers and scholars could grasp their true wisdom only after
life-long research and vast experience of men and things. Their
beauties, indeed, unfold themselves progressively as man
advances in theoretical knowledge and practical experience.
The greatest and most peace-loving commander
of history
This silent and peace-loving trader who had
never previously handled a sword, who had no military training,
and who had but once participated in a battle and that also just
as a spectator, turned suddenly into such a brave soldier that
he did not even once retreat in the fiercest battles. He became
such a great general that he conquered the whole of Arabia in
nine years, at a time when the weapons of war were primitive and
the means of communication poorest. His military acumen and
efficiency developed the military spirit to such a high pitch
that he was able to infuse a motley crowd of Arabs with the
training and discipline necessary to the overthrowing of the two
most formidable military powers of the day. These Arabs became
the masters of the greater part of the then known world within
almost a few decades.
The greatest statesman of history
This reserved and quiet man who, for full
forty years, had never given any indication of political
interest or activity, appeared suddenly on the stage of the
world as such a great political reformer and statesman that,
without the aid of press or of any modern tele-communicative
means, he brought together the scattered inhabitants of a desert
of twelve hundred thousand square miles - a people who were
warlike, ignorant, unruly, uncultured, and plunged in
internecine tribal warfare- under one banner, one law, one
religion, one culture, one civilization, and one form of
government. Sir William Muir, a staunch adverse critic of Islam,
admits in his book Life of Muhammad:
The first peculiarity, then, which attracts
our attention is the subdivision of the Arabs into innumerable
bodies... each independent of the others: restless and often at
war amongst themselves; and even when united by blood or by
interest, ever ready on some significant cause to separate and
give way to an implacable hostility. Thus at the era of Islam
the retrospect of Arabian history exhibits, as in the
Kaleidoscope, an ever-varying state of combination and
repulsion, such as had hitherto rendered abortive any attempt at
a general union... The problem had yet to be solved, by what
force these tribes could be subdued or drawn to one common
center; and it was solved by Muhammad.
The greatest of the teachers the world has
ever known
He changed people’s modes of thought, their
habits and their morals. He turned the uncouth into the
cultured, the barbarous into the civilized, the evil-doers and
bad characters into pious, God-fearing, and righteous persons.
Their unruly and stiff-necked natures were transformed into
models of obedience and submission to law and order. A nation
which had not produced a single great man worth the name for
centuries gave birth, under his influence and guidance, to
thousands of noble souls who went forth to far-off corners of
the world to preach and teach the principles of religion,
morals, and civilization.
The most sublime figure in all dimensions of
life
In the cavalcade of world history, the
sublime figure in this wonderful person towers high above all
the great men of all times who are famous as heroes of nations,
so that they appear to be dwarfs when contrasted with him. None
of them possessed a genius capable of making any deep impression
on more than one or two aspects of human life. Some are the
exponents of theories and ideas but are deficient in practical
action. Some others are men of action but suffer from paucity of
knowledge. Some are renowned as statesmen only, others masters
of strategy and maneuvering. Some have concentrated on one
aspect of social life in a manner that other aspects have been
overlooked. Some others have devoted their energies to ethical
and spiritual verities but have ignored economics and politics.
Some others have taken to economics and politics, but neglect
morals and spiritual side of life. In short, one comes across
heroes who are adepts and experts in one walk of life only. He
is the only example where all the excellences have been blended
into one personality. He is a man of wisdom and a seer and also
a living embodiment of his own teachings. He is a great
statesman as well as a military genius. He is a legislator and
also a teacher of morals. He is a spiritual luminary as well as
a religious guide. His vision penetrates every aspect of life
and there is nothing which he touches and does not adorn. His
orders and commandments cover a vast field from the regulation
of international relations down to the habits of everyday life
like eating, drinking, and cleanliness of the body. On the
foundations of his teaching he established a civilization and a
culture and produced such a fine equilibrium in the conflicting
aspects of life that there is to be found not even the slightest
trace of any flaw, deficiency, or incompleteness. Can anyone
point out any other example of such a perfect and all-round
personality?
The most modest and the humblest
In spite of the fact that he became the ruler
of his country, he was so selfless and modest that he remained
very simple and sparing in his habits. He lived poorly, as
before, in his humble thatched mud-cottage. He slept on a
mattress, wore coarse clothes, ate the simplest food of the
poor, and sometimes went without any food at all. He used to
spend whole nights standing in prayer before his Lord. He came
to the rescue of the destitute and the penniless. He felt not
the least insult in working like a laborer. Until his last
moments there was not the slightest taint of royal pomp or show
of the hauteur of the rich about him. Like an ordinary man he
would sit and walk with people and share their joys and sorrows.
He would so mix and mingle with the crowd that a stranger, or an
outsider, would find it difficult to single out the leader of
the people and the ruler of the nation from the rest of the
company. Once a Bedouin came to them and asked them who Muhammad
was, whilst he was serving his Companions. His answer enshrines
an eternal principle:
The master of the nation is he who
serves them.
In spite of his greatness, his behavior with
the humblest person was that of an ordinary being. In the
struggles and endeavors of his whole life he did not seek any
reward or profit for his own person, nor did he leave any
property for his heirs. He dedicated his all to his nation. He
did not ask his adherents to earmark anything for him or his
descendants, so much so that he forbade his progeny from
receiving the benefit of Zakat, lest his followers at any
future time may dole out the whole share of Zakat to
them.”
An event demonstrating how much the Prophet
Muhammad was loved by his Companions
He was very much loved by his Companions. To
show the degree of this deep love, the following episode from
the early Islamic history will suffice:
A group from Adal and al-Qarah tribes who
were apparently from the same ancestral stock as the Quraish and
who dwelt in the proximity of Mecca came to the Holy Prophet in
the third year of the Hijra and said: “Some people from our
tribe have chosen Islam, so send a group of Muslims to us that
they may instruct us in the meaning of the religion, teach us
the Qur’an and inform us of the principles and laws of Islam.”
The Messenger of God (upon him be peace and
blessings) sent six of his Companions along with them for this
purpose.
The envoys of the Messenger set out in the
company of this mission that had come to Madina, until they
reached the area where the Hudhayl tribe lived, and there they
halted. The friends of the Messenger had settled down to sleep,
when all at once a group from the Hudhayl tribe fell upon them
like a thunderbolt with their swords drawn. It became clear that
the mission which had come to Madina either had the intention of
acting deceitfully from the beginning, or, on reaching this
place had changed their minds. At any rate, it is known that
these people sided with the Hudhayl tribe with the aim of
seizing these six envoys. As soon as the friends of the
Messenger were aware of what was happening, they swiftly dashed
for their arms, and got ready to defend themselves. Three of
them were martyred and the rest were seized to be delivered to
the Quraysh.
The Hudhaili bound these three men firmly
with cord and set out towards Mecca. Near Mecca, Abdullah ibn
Tariq, one of the three who were captured, managed to get his
hand free of the bonds and reach for his sword, but the enemy
did not let him take the opportunity and killed him by hurling
stones. Zayd and Hubayb were carried to Mecca, and they traded
them in exchange for two captives from the Hudayl who were held
in Mecca and then they went away.
Safwan Ibn Umayya al-Qurashi bought Zayd from
the person to whom he had been sold so as to kill him to avenge
the blood of his father who had been killed at the battle of
Badr. To kill him, he took him outside Mecca. The people of the
Quraish assembled to see what would happen, and they brought
Zayd to his place of execution. He came forward with his
courageous gait and did not tremble even the slightest in his
walking. Abu Sufyan was one of the spectators, and he thought he
would take advantage of the circumstances of the last moments of
Zayd’s life: perhaps he could get a statement of contrition
and remorse or an avowal of hatred of the Holy Prophet from him.
He stepped forward and said to Zayd: “I adjure you by God,
Zayd, don’t you wish that Muhammad was with us now in your
place so that we might cut off his head, and that you were with
your family?”
- By God, said Zayd, “Let alone
wishing that Muhammad were here in my place so that I
were with my family, I do not wish that even a thorn
should hurt his foot .”
Abu Sufyan was very much astonished by this
answer. He turned to those present, and said: “By God, I swear
I have never seen a man who was so loved as Muhammad’s
Companions love him.”
After a while, Hubayb Ibn Adiy’s turn fell,
and he too was taken outside Mecca for execution. There he
requested the assembly to let him perform two rak‘a of
prayer. They agreed, and he performed the prayer in all
humility, respect, and absorption. Then he spoke to the crowd,
and said:
- I swear by God that were it not
that you would think that I only delayed out of fear of
death, I would have prolonged my prayer.
They condemned Hubayb to crucifixion; and it
was then that the sweet voice of Hubayb was heard, with a
perfect spirituality which held everyone in its spell,
entreating God with these words:
- O God! We have delivered the
message of Your Messenger; so inform him of what has
been done to us, and tell him my wish of peace and
blessings upon him.
Meanwhile, God’s Messenger was returning
his peace, saying, “Upon you be God’s peace and blessings, O
Hubayb!”
This is to show the indelible mark which God’s
Messenger imprinted on peoples of every age:
A striking event which demonstrates the
difference between a Prophet and a scientist-philosopher
One of Ibn Sina (Avicenna)’s students said
to him one day that if, with his extraordinary understanding and
intelligence, he were to make a claim to prophethood, people
would gather round him. Avicenna said nothing; then when they
were on a journey together in wintertime, Avicenna awoke from
his sleep one morning at dawn, woke up his student, and told him
he was thirsty, and asked him to fetch some water. The student
procrastinated and made excuses. However much Avicenna
persisted, the student was not prepared to leave his warm bed in
the cold winter. At that moment the cry of the muezzin
(caller to prayer) called out from the minaret: “God is the
greatest. I bear witness that Muhammad is the Messenger of God.”
Avicenna saw that this was a good opportunity to give the answer
to his student, so he said:
You, who averred that if I made claim
to be a prophet, people would believe in me, look now and
see how the command I just gave you, who have been my
student for years and have benefited from my lessons, has
not even had the effect of making you leave your warm bed
to fetch me some water. But this muezzin strictly
obeys the four-hundred-year (now
fourteen-hundred-year)-old command of the Prophet. He got
up from his warm bed, as he always does every morning
together with hundreds of thousands of others, climbed up
to this great height and borne witness to the unity of God
and to His Prophet. Look and see how great the difference
is!
His name has been pronounced five times a day
together with that of God for fourteen centuries all over the
world, whilst he is loved heart and soul by so many people whose
number is increasing day by day. The present-day conditions of
the world gives the good tiding that he will be greeted by the
whole world in a near future as the “Ruler of the world”, as
was foretold by Jesus Christ.
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