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WİLLİAM MONTGOMERY WATT VE İLK DEVİR İSLAM TARİHİNE TARİHSELCİ BAKIŞ

Year 2008, Volume: 1 Issue: 6, 33 - 46, 30.11.2008

Abstract

The views put forward by Western orientalists with regard to some aspe
cts of early Islamic history have been taken seriously in the Islamic world
and gave rise to numerous rejections by the Islamists. What made William
Montgomery Watt different from the preceding orientalists is that he intro
duced relatively different approaches to the religious identity of the prop
het and the current theories and arguements about the economic, social
and political organization of Islam. The major characteristic of the theory
developed by William Montgomery Watt is that he maintained his belief in
Christianity and adopted a historicist approach to Islamic history while he
at the same time accepted the religious identity of the prophet Muhammed
(Peace be upon Him) and declared that he had seen the message of the
prophet as a mere revelation from God. Indeed he has not considered the
prophet only as a figure reacting under the influence of religious and exter
nal cultural factors, just to the contrary, he saw Him as a person reacting
against social environment. Thus, Watt tried to analyze the social structure
of Mecca of the time sociologically and physicologically and attempted to
account for the political teachings of the prophet, which were fit for the
social structure of his environment, from the perspective of an historicist.
In spite of the fact that he is a priest, Watt today abstains from an overall
decline although perhaps he does not have a genuine belief in Islam. This
attitude of Watt, however, has attracted the criticism of various orientalists.
With his new vision, Watt perhaps should be regarded as the pioneer of a
new orientalist school or jeneration.

References

  • Ahmet Cevizci, Paradigma-Felsefe Sözlüğü, Paradigma Yayınları, İstanbul 1999.
  • A. Ahmed Salim, “Kıraatü Nukdiyyetin fî Kitabât-ı -Montgomery Watt- fî’s-Siyreti’n-Ne beviyye”, el-Müslimü’l-Muâsır, sayı 82, yıl 21, Kasım-Aralık-Ocak 1997. (85-161)
  • Andreas D’Souza, “Christian Approaches to the Study of Islam: An Analysis of the Wri tings of Watt and Cragg,”, The Bulletin of Henry Martyn Institue of Islamic Studi es, Vol. XI, s. 1-2, Haydarabad/ India 1992. (55-87)
  • Carl Brockelmann, Geschichte der İslamischen Volker, Berlin 1939, terc. Neşet Çağtay, İslam Ulusları ve Devletleri Tarihi, TTK, Ankara, 1992.
  • Corci Zeydan, Tarihu’t-temeddüni’l-İslamî, Hazırlayan Necdet Gök, İslam Uygarlıkları Ta rihi, c.I, İletişim Yayınları, İstanbul 2004.
  • Duncan Black Macdonald, Aspect of Islam, The Macmillan Company, New York 1971
  • Duncan Black Mc Donald, The Religious Attitude and Life in Islam, Chicago 1909.
  • Elisabeth Özdalga, “Modern Bir Haçlının Kusurları: Montgomrey Watt Ve İslam’ı En tellektüelizmle Fethetmenin Zorlukları”, Çev. Yasin Aktay, Tezkire, Vadi Yayını, sayı 11-12, Aralık 1997. (22-37)
  • İbrahim Hatipoğlu, “Osmanlı Aydınlarınca Dozy’nin Tarih-i İslamiyyet’ine Yöneltilen Tenkitler”, İslam Araştırmaları Dergisi, sayı 3, 1999. (197-213)
  • M. Asım Köksal, Müsteşrik Caetani’nin Yazdığı İslam Tarihindeki İsnad ve İftiralara Red diye, Diyanet işleri Başkanlığı Yayınları, Ankara 1986.
  • Mustafa Fayda, “Grime Hubert” mad., DİA., c. 14. 1996. (163)
  • Martin Forward, Ultimate Visions, Reflections on the Religions We Choose, Oxford: Oneworld Publications 1995. (280-288)
  • Maxime Rodinson, “Bilan des Etudes Mohammedienns”, Revue Historigue,Presses Uni versitaires de Francec. 129, s.169-120, Paris 1963, Çeviren Abdullah Aydınlı, “Hz. Muhammed’le İlgili Araştırmarın Bilançosu”, Sakarya Üniversitesi İlahiyat fakül tesi Dergisi, 12/ 2005, s. 157-167. (157-218)
  • Maxime Rodinson, Mohammed, Translated by Anne Carter, London 1971. Mustafa Sinanoğlu, “Macdonald, Duncan Black” mad., DİA., c.27. (296-297)
  • Necib el-Akikî, el-Müsteşrikûn, c. I-II.Kahire, 1980. Özcan Hıdır, “Batıda Hz. Muhammed İmajı”, Diyanet İlmi Dergi, Peygamberimiz Hz. Mu hammed sav. Özel Sayısı, Ankara 2003. (297-306)
  • Richard Bell, The Origins of Islam in its Christian Environment, Edinburgh 1968.
  • Seyyid Muhammed Sakafî, “Nükud-ı Kitab Muhammed(s) der Mekke ve Medine”, Keyhân-ı Endişe, 47, Mart 1993. (144-150)
  • Tahsin Görgün, “Goldziher, Ignaz”, mad. DİA., c.14. 1996. (108-111) The Academic Who’s Who 1976 (2nd edition Michigan: Gale Research Company, 1975. Trends, vol: 7/5, Essex 1997.
  • William Montgomery Watt, “Secular Historians and the Study of Muhammad”, Hamdard Islamicus, 1/3, 1978. (52-67)
  • William Montgomery Watt, “The Study of Islam by Oriantalists”, çev. Talip Küçükcan, “Oryantalistlerin İslam Araştırmaları”, Reviev of the Faculty of Divinity, VII, İzmir 1992. (411- 422)
  • William Montgomery Watt, “Bell’s study of the Qur’an: A Critical Analysis”, Islamic Cul ture, XXX/3 Temmuz 1956.
  • William Montgomery Watt, “Economic and Social Aspects of the Origins of Islam” The Islamic Quarterly, vol.1, 1954. p. (90-103)
  • William Montgomery Watt, Islamic Revelation in the Modern World, Edinburg: Universty Press, 1969.
  • William Montgomery Watt, Muhammad at Mecca, ( Oxford: At the Clarendon Pres 1953. William Montgomery Watt, Muhammad at Mecca, Çeviren R. Ayas-A. Yüksel, Ankara 1986.
  • William Montgomery Watt, Muhammad at Medina, (Oxford: At the Clarendon Pres 1956. William Montgomery Watt, Muhammed, Prophet and Statesman, London: Oxford Uni versity Press, 1961.
  • William Montgomery Watt, Muhammad’s Mecca, History in the Quran, Edinburgh Uni versity Press, Edinburgh 1988.
  • William Montgomery Watt, “Muslims and Christians after the Gulf War Islamochristia na”, Çev. Şinasi Gündüz, “Körfez Savaşı Sonrası Müslümanlar ve Hıristiyanlar”, Tezkire, Vadi Yayınları, sayı 9-10, Nisan 1996. Who’s Who: An Annual Biographical Dictionary ( London: Adams and Charle Black, 1977.

William Montgomery Watt And A Historicist Interpretation of Islamic History

Year 2008, Volume: 1 Issue: 6, 33 - 46, 30.11.2008

Abstract

The views put forward by Western orientalists with regard to some aspe
cts of early Islamic history have been taken seriously in the Islamic world
and gave rise to numerous rejections by the Islamists. What made William
Montgomery Watt different from the preceding orientalists is that he intro
duced relatively different approaches to the religious identity of the prop
het and the current theories and arguements about the economic, social
and political organization of Islam. The major characteristic of the theory
developed by William Montgomery Watt is that he maintained his belief in
Christianity and adopted a historicist approach to Islamic history while he
at the same time accepted the religious identity of the prophet Muhammed
(Peace be upon Him) and declared that he had seen the message of the
prophet as a mere revelation from God. Indeed he has not considered the
prophet only as a figure reacting under the influence of religious and exter
nal cultural factors, just to the contrary, he saw Him as a person reacting
against social environment. Thus, Watt tried to analyze the social structure
of Mecca of the time sociologically and physicologically and attempted to
account for the political teachings of the prophet, which were fit for the
social structure of his environment, from the perspective of an historicist.
In spite of the fact that he is a priest, Watt today abstains from an overall
decline although perhaps he does not have a genuine belief in Islam. This
attitude of Watt, however, has attracted the criticism of various orientalists.
With his new vision, Watt perhaps should be regarded as the pioneer of a
new orientalist school or jeneration.

References

  • Ahmet Cevizci, Paradigma-Felsefe Sözlüğü, Paradigma Yayınları, İstanbul 1999.
  • A. Ahmed Salim, “Kıraatü Nukdiyyetin fî Kitabât-ı -Montgomery Watt- fî’s-Siyreti’n-Ne beviyye”, el-Müslimü’l-Muâsır, sayı 82, yıl 21, Kasım-Aralık-Ocak 1997. (85-161)
  • Andreas D’Souza, “Christian Approaches to the Study of Islam: An Analysis of the Wri tings of Watt and Cragg,”, The Bulletin of Henry Martyn Institue of Islamic Studi es, Vol. XI, s. 1-2, Haydarabad/ India 1992. (55-87)
  • Carl Brockelmann, Geschichte der İslamischen Volker, Berlin 1939, terc. Neşet Çağtay, İslam Ulusları ve Devletleri Tarihi, TTK, Ankara, 1992.
  • Corci Zeydan, Tarihu’t-temeddüni’l-İslamî, Hazırlayan Necdet Gök, İslam Uygarlıkları Ta rihi, c.I, İletişim Yayınları, İstanbul 2004.
  • Duncan Black Macdonald, Aspect of Islam, The Macmillan Company, New York 1971
  • Duncan Black Mc Donald, The Religious Attitude and Life in Islam, Chicago 1909.
  • Elisabeth Özdalga, “Modern Bir Haçlının Kusurları: Montgomrey Watt Ve İslam’ı En tellektüelizmle Fethetmenin Zorlukları”, Çev. Yasin Aktay, Tezkire, Vadi Yayını, sayı 11-12, Aralık 1997. (22-37)
  • İbrahim Hatipoğlu, “Osmanlı Aydınlarınca Dozy’nin Tarih-i İslamiyyet’ine Yöneltilen Tenkitler”, İslam Araştırmaları Dergisi, sayı 3, 1999. (197-213)
  • M. Asım Köksal, Müsteşrik Caetani’nin Yazdığı İslam Tarihindeki İsnad ve İftiralara Red diye, Diyanet işleri Başkanlığı Yayınları, Ankara 1986.
  • Mustafa Fayda, “Grime Hubert” mad., DİA., c. 14. 1996. (163)
  • Martin Forward, Ultimate Visions, Reflections on the Religions We Choose, Oxford: Oneworld Publications 1995. (280-288)
  • Maxime Rodinson, “Bilan des Etudes Mohammedienns”, Revue Historigue,Presses Uni versitaires de Francec. 129, s.169-120, Paris 1963, Çeviren Abdullah Aydınlı, “Hz. Muhammed’le İlgili Araştırmarın Bilançosu”, Sakarya Üniversitesi İlahiyat fakül tesi Dergisi, 12/ 2005, s. 157-167. (157-218)
  • Maxime Rodinson, Mohammed, Translated by Anne Carter, London 1971. Mustafa Sinanoğlu, “Macdonald, Duncan Black” mad., DİA., c.27. (296-297)
  • Necib el-Akikî, el-Müsteşrikûn, c. I-II.Kahire, 1980. Özcan Hıdır, “Batıda Hz. Muhammed İmajı”, Diyanet İlmi Dergi, Peygamberimiz Hz. Mu hammed sav. Özel Sayısı, Ankara 2003. (297-306)
  • Richard Bell, The Origins of Islam in its Christian Environment, Edinburgh 1968.
  • Seyyid Muhammed Sakafî, “Nükud-ı Kitab Muhammed(s) der Mekke ve Medine”, Keyhân-ı Endişe, 47, Mart 1993. (144-150)
  • Tahsin Görgün, “Goldziher, Ignaz”, mad. DİA., c.14. 1996. (108-111) The Academic Who’s Who 1976 (2nd edition Michigan: Gale Research Company, 1975. Trends, vol: 7/5, Essex 1997.
  • William Montgomery Watt, “Secular Historians and the Study of Muhammad”, Hamdard Islamicus, 1/3, 1978. (52-67)
  • William Montgomery Watt, “The Study of Islam by Oriantalists”, çev. Talip Küçükcan, “Oryantalistlerin İslam Araştırmaları”, Reviev of the Faculty of Divinity, VII, İzmir 1992. (411- 422)
  • William Montgomery Watt, “Bell’s study of the Qur’an: A Critical Analysis”, Islamic Cul ture, XXX/3 Temmuz 1956.
  • William Montgomery Watt, “Economic and Social Aspects of the Origins of Islam” The Islamic Quarterly, vol.1, 1954. p. (90-103)
  • William Montgomery Watt, Islamic Revelation in the Modern World, Edinburg: Universty Press, 1969.
  • William Montgomery Watt, Muhammad at Mecca, ( Oxford: At the Clarendon Pres 1953. William Montgomery Watt, Muhammad at Mecca, Çeviren R. Ayas-A. Yüksel, Ankara 1986.
  • William Montgomery Watt, Muhammad at Medina, (Oxford: At the Clarendon Pres 1956. William Montgomery Watt, Muhammed, Prophet and Statesman, London: Oxford Uni versity Press, 1961.
  • William Montgomery Watt, Muhammad’s Mecca, History in the Quran, Edinburgh Uni versity Press, Edinburgh 1988.
  • William Montgomery Watt, “Muslims and Christians after the Gulf War Islamochristia na”, Çev. Şinasi Gündüz, “Körfez Savaşı Sonrası Müslümanlar ve Hıristiyanlar”, Tezkire, Vadi Yayınları, sayı 9-10, Nisan 1996. Who’s Who: An Annual Biographical Dictionary ( London: Adams and Charle Black, 1977.
There are 27 citations in total.

Details

Primary Language Turkish
Subjects Historical Studies (Other)
Journal Section Articles
Authors

Hasan Hüseyin Adalıoğlu

Publication Date November 30, 2008
Published in Issue Year 2008 Volume: 1 Issue: 6

Cite

ISNAD Adalıoğlu, Hasan Hüseyin. “WİLLİAM MONTGOMERY WATT VE İLK DEVİR İSLAM TARİHİNE TARİHSELCİ BAKIŞ”. İslami İlimler Dergisi 1/6 (November 2008), 33-46.

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