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I M A G E S O F
Muhammad
Narratives of the Prophet in
Islam Across the Centuries
TA R I F K H A L I D I
DOUBLEDAY
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ISBN 978-0-385-51816-1
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First Edition
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C on t e n ts
f
Preface vii
INTRODUCTION
Reflections on Muhammad and Biography 1
II T H E L E G I S L AT O R
Muhammad in Hadith 36
III T H E M A S T E R N A R R AT I V E
Muhammad in the Sira 57
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C O N T E N T S
IX THE HERO
Muhammad in Modern Biography 241
X T H E L I B E R AT O R
Muhammad in Contemporary Sira 281
Conclusion 299
Notes 305
Index 331
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Pr e f a c e
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P R E F A C E
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P R E F A C E
TA R I F K H A L I D I
Center for Arab and Middle Eastern Studies
American University of Beirut
March 10, 2009
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Introduction
REFLECTIONS ON MUHAMMAD AND BIOGRAPHY
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T A R I F K H A L I D I
of ‘Abd al-Muttalib, was born in Mecca around the year 570 A.D.
He began to receive revelations around the year 610 A.D. and
shortly thereafter started to preach his faith. During his early
years as a preacher he seems to have achieved only a limited suc-
cess in his hometown, and he had even less success in winning over
converts from outside Mecca. The turning point in his career came
in the year 622 A.D., when he abandoned Mecca for Medina, a
town where he had established a small base of converts who were
ready to protect him. This move to Medina (hijra) was later
adopted by Muslims to mark the first year of the Muslim, or Hijri,
calendar. From Medina Muhammad organized and often led a se-
ries of expeditions whose aim was ultimately to conquer Mecca,
“God’s sacred precinct,” and thereafter spread the religion of Islam
inside and outside Arabia. Mecca fell in 630, another landmark
year. His followers increased rapidly throughout his years in
Medina. The Prophet himself died in Medina in 632.
3
This or a similar core story would I think be accepted by the ma-
jority of scholars, Muslim and non-Muslim, who concern them-
selves with Muhammad’s life. However, the early Muslim
biographical tradition peopled this core story with thousands upon
thousands of named and often sharply drawn personalities, men
and women whose life stories were intertwined with Muhammad’s
own. Muslim biographers seem from an early date to have decided
to include in their biographies of the Prophet the names of every
single man or woman whose life in some way or another touched
upon or intersected the core narrative. It is as if some early
Christian Gospel writer had decided to fill out the Sermon on the
Mount and the feeding of the five thousand with the names and life
stories of every single one of those who were present, together
with some account, long or short, of their life and subsequent fate.
2
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I M A G E S O F M U H A M M A D
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the question What was he or she like? What were they really like?
And let us suppose that in answer to this question a biographer
takes a grid and proceeds to place it on the life of the biographee.
This grid might then reveal a sort of graph, perhaps, of youth, ma-
turity, old age, a chronological graph wherein the subject’s life be-
comes readied for narrative. But being a grid, one can bisect it in
all sorts of ways. The biographer can, for instance, divide it into
themes such as the politician, the exile, the writer, the social re-
former, the farmer, and so forth. Or the biographer can combine
the two strategies. But whatever strategy is adopted, the question
“What was he or she really like?” still looms large, inescapable. We
have not really solved the problem by cutting the subject’s life
up into manageable or comprehensible units or categories and
themes. We have not resolved the dilemma. Is life so tidy that we
can draw it as a graph? “A biography,” writes Virginia Woolf, “is
considered complete if it merely accounts for six or seven selves,
whereas a person may well have as many as a thousand.”3 Julian
Barnes uses the image of a fisherman’s net: “The trawling net fills,
the biographer hauls it in, sorts, throws back, stores, fillets and
sells. Yet consider what he doesn’t catch: there is always far more
of that.”4 I like to think that between them these two writers shat-
tered the illusion of biography as a tidy and well-structured life.
One can no longer ask what a person was really like. We are now
in an age where a biography, instead of being called The Life of X,
will almost as often be entitled The Invention of X. Hence, given both
the untidiness of the outward and contingent events impinging on
a life, and the untidiness of inward behavior, how can one possibly
write a tidy biography? If a biography is to be an accurate, truth-
ful reflection of a life, should it not itself be untidy, cluttered, dis-
organized, muddled, unfathomable?
The early biographies of Muhammad will often seem to a mod-
ern (postmodern?) reader to be as disorganized and untidy as any
follower of Woolf or Barnes might wish them to be. In their early
5
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3
But let us pass now from the theoretical dilemmas of biography to
examine some of the uses to which biography has been put. These
reflections are cast in general terms but will highlight Islamic and
Muhammadan biography in particular. To what end was biogra-
phy used? What function, individual or social, did it serve? To an-
swer these questions, it might perhaps be best if we adopt a
broadly historical approach. I shall not attempt anything other
than a very general sketch of the history of the use to which biog-
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raphy has been put, desiring merely to contextualize the many im-
ages of Muhammad that this book will eventually examine.
If we cast our eyes over the long history of biography, we may
be able to detect three or four principal uses or aims of biography:
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from among the best of nations, and he himself is the best of his na-
tion, of his tribe, of his clan, and of his family. His life will also of
course personify the religious message to his nation. When ‘A’isha
was asked, “What was Muhammad’s moral character like?” she re-
sponded, “His moral character was the Qur’an.”7 Muhammad’s life
epitomized the virtues of his nation as well as his own religious
message.
The third use of biography, the exaltation of a particular group
or profession, can be dealt with more briefly since it is not directly
relevant to Muhammad. In the early Christian tradition, the genre
of biography called the Lives of the Saints is an early example of
this exaltation of a group. In the Muslim tradition, the Companions
of Muhammad were among the earliest biographees. Biography
here serves to designate and exalt a group whose members gain
their elevated status from their association with the original sacred
figure. These Companions became the earliest spiritual heroes of
Islam. The shadow that Muhammad cast was eventually to gener-
ate many biographies whose purpose was to exalt his family, for in-
stance, or else other groups who in one way or another most
piously followed his example. Out of these works would evolve a
genre of biography called the Manaqib, or “Virtues,” of these
groups. A well-known exponent of this genre, Muhibb al-Din al-
Tabari (d. 1294), puts it as follows: “The Almighty has elevated in
rank all who have any relationship or kinship to Muhammad, all
who aided or followed him, and made it incumbent on His crea-
tures to love all his near relations, his family and their progeny.”8
The bildungsroman is usually defined as a novel that deals with
a person’s formative years or spiritual education. When we apply
this term to biography, we get a kind of biography that aims to
show how early formation or development helped to explain spiri-
tual evolution, and how the biographee gained in wisdom as life
carried him or her forward. This element can be seen in biogra-
phies of Muhammad in which his early life and his preparation for
10
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I M A G E S O F M U H A M M A D
3
I end these reflections with a historical sketch of Western bio-
graphical concepts followed by a similar sketch of Islamic con-
cepts. The object is to keep in view certain trends in biographical
writing that are relevant to the images of Muhammad and to their
conception and reconception across the centuries. In the Western
tradition one notices a fairly constant conception of biography
from Plutarch to the nineteenth century. Biography was through-
out this period largely dominated by the model type, inspiring im-
itation, and was largely nationalist-heroic and celebratory in style.
Biography is defined in terms of the public life, and if there are oc-
casional glimpses of the private life, these glimpses are secondary
or auxiliary to the public life: they reinforce the public image. In
all cases, biography teaches by personal example. Instead of read-
ing about, for example, the sense of duty, you read a life of some-
one who embodies the true meaning of duty. And instead of
reading about a nation, you read the life of someone who embod-
ies the life of the nation. Biography is a vivid moral lesson. Instead
of the dry and boring sermon, you listen to or read the story of an
individual, a far more interesting proposition.
Beginning, however, with the romantic movement of the late
eighteenth and early nineteenth century, Western European biog-
raphy underwent an important transformation. The practitioners
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The Tabaqat
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and later in Egypt, Iran, and elsewhere. These works can broadly
be described as defensive, polemical, and global in structure and
argument. Typical of this new type of Sira is Hayat Muhammad
(The Life of Muhammad) by the Egyptian Muhammad Husayn
Haykal (d. 1956), which was addressed at least as much to the
Orientalists as to the ordinary Muslim believer.
I come to the end of these reflections on Muhammad and biog-
raphy. These reflections were meant to be suggestive, to evoke the
kind of subject matter to which this work is dedicated. If they are
found to be incomplete or overgeneralized, I can only plead that
the rest of what I have to say might introduce some of the refine-
ments and details that such a study must obviously entail. From
the great Andalusian biographer al-Qadi ‘Iyad, once again, comes
the following passage on prophets, by way of concluding these in-
troductory reflections and preparing for what is to come:
19
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