Defending the Prophet Against Orientalist Critique - Pt. 2 of 2

Number two, it was the time of the Western arrogance. They felt that they have superiority over other nations. And you can see that in their writings. When they speak, they speak about other nations that they need their superiority. Even to the extent, we will see next, like Karl Marx, for example, speaking about the torment brings pleasure to those nations. It means all the atrocities being created by imperialism, they brought social justice to those nations and they should appreciate that. So they're justifying and they're trying to create some kind of a model, an ethical understanding to what they have done to other nations.

The third highlight of that period is denying the virtue of the rest. So it's all about the West and the rest could not contribute as much as they did to the world's civilizations. Result of this, in their intention, Orientalists, they wanted to modernize the whole world, specifically the Orient.

Second, they had geopolitical agenda. Means you cannot do that until you go and you bring your agenda to those public, rule them. And when you rule them, you're making them a favor. And that's why the idea of imperialism became so strong and there was such rivalry between different schools of Orientalism as well.

Three Groups of Orientalists

The writings during those times were primarily to the Western reader. Wallahu alam, if you check, you know, when they were speaking about the Orient and the Muslims living in the Middle East, if you read it today, you feel it's so offensive. Because in the past, when they were talking to their audience, the people probably in Europe did not realize at any time that those people who live in the East or in the Orient, they would never probably rise to become to that level of reading these kind of stories. But they did. And they grew up to learn from them and when they start reading these books, that's when the debate and the clash started in the field of Orientalism.

Orientalists of that period can be classified into three groups:

First Group: Colonial Officers

Number one, colonial officers. People who are embedded with the army. So they would go and they go and understand the culture and give their own reports to the public. Lawrence of Arabia is one of them. Very famous. Embedded with the army to go and give perspective on the culture of the Bedouins and the people, the Arabs basically, in order to make it easier for them to deal and handle their occupation.

They also, the colonial officers, what they did, they thought that the Orient is basically resisting change. And they have the full right to go and do that by force. They felt they have ethical responsibility towards the Orient. And that's why we need to bring prosperity to them. And the European, of course, version of prosperity. The way we think, the way we rule ourselves. So because of this, they thought they had a pretext to give a statement for the Orient. And Sheikh Yasir was speaking about this when they speak on

behalf of the Middle East and the Orient, they really give statements. They believe that they have the full right to give statements. Means to dictate to them what they need to do in order to get prosperity and modernity as well.

Second Group: Missionaries

The second category, missionaries. Missionaries they have in their mind to educate the public and the people. Means those people, the non-Muslim, the non, let's say, Westerners, they don't know the reality of religion, the peace, the religion of peace and so forth. So they wanted to educate the public and the people. Spread the word of God. And that's why they established residence for these missionaries to be all around the globe, everywhere.

Third Group: Academics

And the third category, academics. Those people in academia, their main focus at the beginning was focusing on texts. And that's why you see bibliographies of Arabic and Islamic manuscripts all over the world appeared. Their interest in going and collecting all these manuscripts, bringing them to Europe has become so popular that today when you go to visit Europe and museums of Europe, you will find lots of these valuable manuscripts just lying there, doing nothing.

Because now the time of studying these manuscripts expired. A new trend of Orientalism took place. So you find all these, all these bibliographies appearing during that just to serve this particular area.

And that's when Shaykh Hassan was talking about being selective in texts. So of all these authentic, all these authentic sources of tafsir, we go to Muqatir. Why? Because it serves the purpose. But going for Ibn Kathir or other tafsir probably would not serve their purpose.

Biblical studies were revolutionized and became the center of all other historical, archaeological, social studies. So therefore, even if you go and you check Islamic society, it's going to be with European glasses, biblical glasses. You see it through this. And because of doing so, they wanted to establish a European identity different from the rest. So we are better because we have this particular, let's say, valuable knowledge and they don't have it.

American School of Orientalism

As for now, the third stage of Orientalism, and that's the American school of Orientalism. You can call it a revisionist school, coming back to a different perspective on how to deal with the Orient. They do not call themselves Orientalists, by the way, and this started after the Second World War.

They do not call themselves Orientalists. By virtue, they call themselves Middle Eastern experts. Why? Because Orientalism and Orientalists carries with this a specific stigma today. So it wouldn't really fit the

time of studying the society. Oriental studies have become part of social studies here in the West. So it's not an independent discipline completely.

No, it's about studying the trends of the society, the doctrine, the beliefs, what exactly forms these societies in the East and in the Middle East in particular. This gave Oriental studies a new socio-political dimension, different from what it used to be in Europe, and concerned with politics and cultural trends completely. They believed that in order to understand the current trends in the society, you have to check their sources.

Why do those people behave that way? There must be something embedded in their own religion, in their own culture. So that's why they started studying the sources back again, but with a different perspective. No colonial officers were needed for that period at all, because there was no need for that.

Academics and missionaries carried the legacy of these colonial officers, but with two different views, revising the past as well as the new conservative methodology, which is attaching itself to the golden age of Orientalism, and this is mainly in the Evangelical movement here in the West.

Academics, based on this, they wanted, of course, to be so powerful in the field of academia, so therefore they were challenged, right now, how should we use the knowledge that was handed on to us by the previous generation of Orientalists, and therefore they realized that the knowledge that was given to them carries two kind of categories. Number one, it's pure knowledge or political knowledge, and when you say pure knowledge, it's completely non-political, with no political agenda, but that political knowledge is again attached to the issue of imperialism, and therefore they wanted to focus on the pure knowledge to be more objective.

But because this approach has to do with the culture, means it has to be influenced by current events, which brings us right now to these main issues that we have today against the Prophet Muhammad (صلى الله عليه وسلم). They believe, or are interested in it, that knowledge can give you the power, and if you have the knowledge, you have the full right to give statements about the East or about any other nation.

Contemporary Issues and Approaches

I'll give an example. One brother came to me, actually, recently, and he told me about an incident happened with him when he was applying to one of these schools of Middle Eastern studies. So he was applying, basically, in the interview, he was asked to present his perspective, what exactly he was looking for in his studies and so forth, and then who would be his models and so on. And he gave his perspective. He said, as a Muslim, he was very proud of his history and his legacy.

And he goes, he says, the time, of course, of the righteous Khulafa, means the best generation is the generation of the Prophet (صلى الله عليه وسلم), and those who came after him, mainly the Khulafa of Bakr as-Siddiq, Umar, Uthman, and Ali. And the answer came back to him saying, yeah, you told me about a

generation, basically, where three khalifas were brutally killed, and he didn't know how to answer that. Because now, they had the full right to give a statement like this, because they have the power of knowledge.

They know the history of the Muslims, and they think they have the full right to give statements. Now, again, because they have their own perspective of how they look in the Islamic history. We have different way of understanding it, looking into it, we have different perspectives. But that gives them, of course, the full power to say what they want to say, because they believe, basically, that knowledge is power. Which is true. It is power. But now, to what extent this knowledge is objective or pure, that's a whole different story. Shaykh Yasir discussed that earlier.

Now, the problem with this approach, as we said, it's unclassical Orientalism, and that's why it's dealing with the current events. And when you deal with current events, you usually have feelings towards them. You cannot detach yourself completely from what's going on in the Middle East, in Iraq, Afghanistan, Palestine, other places in the world. You cannot detach yourself from the culture here in the West as well, in the United States, or even in Europe.

So, whenever you try to discuss these current events, you're going to have to be influenced. You have to be influenced when you give your judgments or opinions. Checking for explanation in these past, of course, completely makes those people influenced by the current events.

And so, when they study the life of Rasulallah (صلى الله عليه وسلم)they present it with a contemporary disguise, like the issue of Aisha (رضي الله عنها). Even though it's something historical, but now they come discussing this from a different perspective, which we're going to come, inshallah, to this at the end.

Then, the modernist approach to Islamic history is similar right now to the old Orientalist methodology, looking at Islam as a secular movement. And therefore, they just completely detach the spiritual aspect of the study of Islam and the life of Muhammad (صلى الله عليه وسلم).

Examples of Modern Orientalist Approaches

Marriage to Aisha

Some of these examples, number one, the marriage of Rasulallah (صلى الله عليه وسلم) to Aisha (رضي الله عنها). Now, in our contemporary, of course, times, you're discussing this issue as an issue of early marriage, how legal that is. Number two, being a mature or immature girl. Number three, without her consent. All these issues, when you study them from the historical perspective, they make lots of sense, just like Shaykh Qayasib described. But in today and modern time laws, they definitely become problematic. And people that have been given this, of course, wear the contemporary disguise without detaching them completely from the historical context of these events.

Accusing the Prophet (صلى الله عليه وسلم) with pedophilia. And this has never been the case with the Prophet (صلى الله عليه وسلم) when he married Aisha (رضي الله عنها) including those who attacked the Prophet (صلى الله عليه وسلم) back in those times. But this is something modern, because it has become so popular today that people are influenced by the culture, the culture of their time, that they project these events, of course, on the life of Rasulallah (صلى الله عليه وسلم)

And they see, every now and then, an event coming from underdeveloped Muslim countries like Afghanistan, Yemen, for example, when there's underage marriages causing, of course, they appear on the news. So it becomes a dramatic case, without, of course, putting everything in perspective. So they think that this has to come from the source, from the Prophet (صلى الله عليه وسلم)'s life, or at least from whatever legacy they have taken from the Qur'an or the Sunnah of the Prophet (صلى الله عليه وسلم)

Now based on this, we see that the premises that they are making is based on their own contemporary laws, not necessarily the historical context of these events.

Comparing to Biblical Prophets

The second, comparing Rasulallah (صلى الله عليه وسلم) to the Prophets of the Bible. Now as we said, it's all based on Biblical studies. If you check the life of the Prophets of the Bible, as Muslims we don't believe in these events as they've been described in the Bible. And I'll give you just examples. Being lustful, going after their desires.

And when you check the life of Prophet Lut (عليه السلام) and Dawud (عليه السلام), you will hear horrible events and horrible stories about them. So in their mind, he was another human being, another Prophet like the ones were mentioned in the Bible.

Second, opportunists, like Nuh (عليه السلام). In the Bible, Nuh (عليه السلام) was described as an opportunist person, who was running a brewery, selling alcohol and beer, meaning he's taking advantage of the people. And now the Prophet (صلى الله عليه وسلم) was also looked into the same views. As a king, he was enjoying his power (صلى الله عليه وسلم)like Sulaiman (عليه السلام) as he'd be viewed in the Bible as well. So basically, they are seeing the Prophet (صلى الله عليه وسلم) through Biblical, again, glasses and Western glasses.

Islam as a Religion of Violence

The third, Islam being a religion of violence. Now they see Muslims when they go and protest against any attack against the Prophet (صلى الله عليه وسلم), they see that on TV. And usually they show the Muslims being so angry, violent, destroying their properties, burning cars, flags and so on. They don't really see the Muslims or the Imams or whoever learned people speaking to the public to cool it down. So when you see something like this, how are you going to describe this to the Westerners and how are you going to explain this to the Muslim Ummah?

Now so interesting, subhanAllah, when the Pope of the Vatican, he gave his famous speech and when he somehow touched on the issue of Islam being a religion of violence, you know, people they got offended by that. What did they do? He was speaking that Muslim Islam is a religion of violence, Muslims are violent and angry people. What did they do? They proved his point. That's exactly what happened. They went out and they proved his point.

They went so angry, became so violent to say, no, we're not so, we're not angry, we're not violent people. They proved his point and it was really ridiculous. I mean, regardless how much you're going to say that, yes, we're not like that, subhanAllah, your actions speak louder. So they proved the point of the Pope.

Also indiscriminate killing, as it happens today, unfortunately in the name of Islam, people they have now, another probably point to link it to the life of a Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) say, why do those people keep doing what they're doing? They must have some kind of justification in their own sources.

The Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) whenever he gets angry, and he gets angry (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) but whenever he gets angry (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) he never got upset for something personal, unless they were by violation to the limits of Allah subhanahu wa ta'ala. That's when he gets angry. But you read all the stories and the hadith about the Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) being so upset and angry. He never, he was never physical unless he's on the battlefield. And was one particular incident in Uhud. So the Prophet, he would get angry. But of course, that anger would be translated into something positive. Positive action. Take that action, subh, tasbih to Allah subhanahu wa ta'ala, go down prostration, worship Allah azza wa jal, do the best you can do.

Terrorism Accusations

The fourth, the issue of terrorism. Now today we see that the Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) is also accused as the first terrorist in the history of Islam. Terrorism is something new. Even until today, there is no one direct definition for terrorism. You cannot give one, you know, just universal, I would say, definition for terrorism. And the Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) unfortunately was attacked with this accusation. And they have seen that from the actions of so many Muslims.

So they say, look, the Muslims are doing this. So why are they doing these actions, unless they have some justification in the life of the Prophet Muhammad (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ). And Shaykh Hassan spoke about this a little bit.

Response to These Allegations

So in conclusion, inshallah, in response to these allegations, what do we say?

Problem 1: Muslims Becoming Apologetic

That number one, some Muslims become apologetic. And they start denying the facts that we have in our sources. Like the age of Aisha radiyallahu ta'ala anha, the issue of Bani Qurayza and so on. By denying these now facts in our Islamic history, we think that we're doing good for Islamic Muslims. And that is not right. Not right. You should accept these facts, but still, you should defend these facts, depends on the context, the historical context. It means try to explain to the public the way it should be done. You don't have to deny that.

And there's a difference between authentic sources and historical accounts. And there's something different. Shaykh Hassan also touched on this. When you say historical sources, some of our historians, they were just compiling stories, not necessarily advocating for these stories or even endorsing these stories. But at the same time, we have sources like Sahih al-Bukhari and Muslim. You should, once it's there, you should believe in these stories, of course, as we mentioned in these authentic books.

Problem 2: Emotional Rather Than Intellectual Responses

Some answers with sentiments and emotions against intellectuals. Subhanallah, we Muslims, very, very emotional people. When someone speaks about the Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) about the Qur'an, anything like that, we get so emotional. And that's why when you get emotional, it blocks our intellect. We don't give intellectual response to these issues.

I've been searching for, when it comes to the issue of Aisha radiallahu anha, I have, subhanallah, checked so many websites, so many books defending the Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) and his marriage to Aisha radiallahu anha. There was probably one or two websites that can really challenge the intellect of this age when it comes to this case. Anything else besides that or is emotional? The Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) was the most just man, Aisha radiallahu anha, she loved the Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) which is true. But there is something else beyond emotions that you need to use in order to defend the Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ)

Problem 3: Other Inadequate Responses

Some turn to culture, and therefore they fall short on evidences, and some they turn aggressive and physical, being angry because they're completely helpless.

What We Need to Do as Muslims

And in conclusion, what do we need to do as Muslims?

First: Recognize Our Right to Defend

Number one, Muslims have the full right, we need to realize, that Muslims have the full right like any other nation to defend the honour of our Prophet Muhammad (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ). Please don't be apologetic about this. This is not an issue of academia as Shaykh Yasir mentioned, no, this is something that you as a Muslim are obligated to stand for the Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) and his honour.

Second: Channel Anger Positively

Number two, the virtue of being angry for religious reasons does not warrant you becoming violent. Means being angry should be translated to something positive that you do and say.

Third: Live Like the Prophet

Number three, the best defence to the Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) against all these allegations is by you as a Muslim act the way the Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) acted. That's how people understand you, that's (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) how people appreciate the life of Rasulullah

Subhanallah, recently just we were in AlmSummit in Houston, and we had more than 150 people living there for two weeks, two weeks living there, brothers and sisters coming from all over the world, studying subjects of knowledge and ilm. And amazingly, without even heavy let's say activity of da'wah or whatsoever, two of the workers in the hotel, they embraced Islam.

Out of curiosity, see 150 people, men and women around, then you just get curious, what are you guys doing? Who are you? What do you do over here? So they become Muslims, subhanallah. I'm not saying that we had mashaAllah a wonderful and perfect angels in the hotel, but at least those people they just really held themselves to a standard that is acceptable and of course in our understanding to Islam and (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) the life of Rasulullah

Fourth: Be Proud of Our Heritage

Muslims should be proud of their scholarly achievements, not completely run away from whatever ulama did and said. But you need to distinguish between what is authentic and what is just a narrative story.

Fifth: Be Qualified for Academic Debates

And answering academic allegations is very dangerous, as Shaykh Yasir mentioned. If you're not qualified, don't go in there. Don't start becoming emotional answering these intellectual debates with emotional responses. It won't take you anywhere. Allah says, when you answer, answer back with that which is better. What does that mean? It means to answer back in the same way they're talking to you is not still acceptable. The way they're talking to you, don't use that same technique, be better. Use something that's better of course from their techniques. And then just basically don't say that they started it. No it's not about they started it or we're going to finish it. It's about what is the best response that needs to be given to the public.

Sixth: Be Truthful and Intellectual

Avoid these sentiments of course and emotional statements regarding the Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) And remember when you talk, you're talking basically to intellectual and emotional crowds. Wallahi, we are underestimating the intellect of our people, Muslims and non-Muslims. And that's why when we talk,

we try to hide some of the truth, try to disguise it and so on. No, no, no. They're more intellectual than you can understand or even imagine. So therefore, be truthful and upright when you defend the honor of (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) the Prophet

Closing Dua

This khutbah discusses defending the Prophet Muhammad (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) against Orientalist critique by understanding their philosophical approaches and responding with knowledge, wisdom, and exemplary conduct.