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Journal articles on the topic 'Montgomery Watt'

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Published: 5 June 2025

Last updated: 1 August 2025

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1

Tariq, Aziz Muhammad Shahbaz Manj Mohibul Nabi Tahir Hafiz Muhammad Iqbal Hafiz Muhammad khan Mehboob Ali Shah. "W. Montgomery Watt's Approach to the Quran: An analysis." Multicultural Education 7, no. 12 (2021): 602. https://doi.org/10.5281/zenodo.5809312.

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<em>Western Scholars have been writing on Islam, Quran and Holy Prophet for many centuries but Islam and the Quran have been the most misunderstood ones in the Western intellectual spear. Watt is included in the list of such Western Scholars who have studied the Holy Quran with historical criticism.In this study, the approach of W. Montgomery Watt (d. 2006) towards Quran is discussed from the perspective of method and mentality analysis. This paper evaluates some of his views about the Quranin this context, while examining the meaning of the word Quran, the textualization process of the Quran,

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2

Farah, Caesar E. "Islamic Political Thought (Islamic Surveys): Wm. Montgomery Watt." Digest of Middle East Studies 10, no. 1 (2001): 64–66. http://dx.doi.org/10.1111/j.1949-3606.2001.tb00407.x.

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3

Adz Dzikri, Danang Fachri, and Ni'matus Solehah. "Pemikiran William Montgomery Watt Tentang sosok Muhammad dalam karyanya Muhammad Prophet And Tasteman." Al-Dzikra: Jurnal Studi Ilmu al-Qur'an dan al-Hadits 16, no. 1 (2022): 1–14. http://dx.doi.org/10.24042/al-dzikra.v16i1.10941.

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AbstractMany of the experts in Islamic studies both Eastern (Occidental) and Western (Orientalist) describe concepts related to the Prophet Muhammad. One of them is William Montgomerry Watt, an English orientalist. The purpose of this study is to determine the subjectivity and objectivity of orientalist figures in studying Islamic history. This study uses a qualitative research method with a library research approach. Watt is one of the figures who examines Muhammad's life with thoughts based on a socio-cultural approach. Then Richard Bell, one of the teachers who also influenced Watt's thinki

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4

Aigbe, Sunday A. "Watt, William Montgomery. Muslim-Christian Encounters: Perceptions and Misperceptions." Journal of Interdisciplinary Studies 6, no. 1 (1994): 200–202. http://dx.doi.org/10.5840/jis199461/219.

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Aigbe, Sunday A. "Watt, William Montgomery. Muslim-Christian Encounters: Perceptions and Misperceptions." Journal of Interdisciplinary Studies 6, no. 1 (1994): 200–202. http://dx.doi.org/10.5840/jis199461/219.

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6

Taufik, Muhammad. "FUNDAMENTALISME: SEMANGAT MENJAGA KEMURNIAN ISLAM KRITIK KONSTRUKTIF WILLIAM MONTGOMERY WATT." Refleksi Jurnal Filsafat dan Pemikiran Islam 15, no. 1 (2015): 57–68. http://dx.doi.org/10.14421/ref.v15i1.1079.

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As a popular issue recently, the fundamentalism is more understood as a movement within a sect, school or religion that striving to return to what they believe as the fundamentals or the foundations. The groups followed this idea are often involved conflict with another groups even within their own religion for the reason that their missions are to get rid ofthe impurities ofreligion. In positive meaning, "fundamentalist" is a term referring to a movement that revival or purify the religion. As stated in this writing, in Islam this fundamentalist movement is also increased, as a study by W. Mo

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Jalaluddin, Mufti Labib. "Teori Naskh dalam Pandangan William Montgomery Watt dan Richard Bell." HERMENEUTIK 12, no. 1 (2019): 120. http://dx.doi.org/10.21043/hermeneutik.v13i2.6387.

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8

Anshori. "Examining the History of Divine Religion: Theological Relations of Judaism, Christianity and Islam according to William Montgomery Watt." Journal of Islamic Civilization 4, no. 2 (2022): 100–112. http://dx.doi.org/10.33086/jic.v4i2.2687.

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This paper discusses the thoughts of Montgomery Watt about Islamic studies, especially Watt's opinion regarding the relationship between the three divine religions (Judaism, Christianity, and Islam). This study aims to show that not all orientalists are subjective in studying Islam. Watt, for example, in his research tries to be objective by taking sources from Islam itself. The research method used in this study is descriptive analysis, which is a qualitative research method concerning library research sources. Then the data was analyzed using Huberman & Miles data analysis, which went th

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9

Décobert, Christian. "W. Montgomery Watt, Mahomet, Payot, Bibliothèque historique, Paris, 1989, 628 p." Annales. Histoire, Sciences Sociales 46, no. 6 (1991): 1315–17. http://dx.doi.org/10.1017/s0395264900072668.

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Rahman, Zayad Abd. "Hukum Perkawinan Islam Dalam Kuasa Pemilik Modal." Realita : Jurnal Penelitian dan Kebudayaan Islam 13, no. 2 (2022): 212–23. http://dx.doi.org/10.30762/realita.v13i2.64.

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Islamic marriage law that grows and develops in the social space describing the multiple possibilities to beÂ interpreted through history. Issues around issues of justice, equality became the main centrum discussed withÂ different approaches. Thesis William Montgomery Watt states that the trade of Mecca is an important factorÂ for the emergence of Islam. Socioeconomic standpoint this has enriched the interpretation of the history ofÂ the emergence of Islam as a debatable academically. Although theses Watt also received sharp criticism fromÂ Patricia Crone, but both are at the same point the as

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Jabpar, Abdul. "MUHAMMAD’S LIFE HISTORY: A GENEALOGICAL DISCOURSE THROUGH WESTERN 18 - 20 CENTURY VIEWS." Imtiyaz: Jurnal Ilmu Keislaman 3, no. 1 (2019): 15–30. http://dx.doi.org/10.46773/imtiyaz.v3i1.24.

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This paper describes the discourse of the image and biography of Prophet Muhammad in the view of Western scholars from the 18th century to the 20th century. Photographing the dynamics and development of their thinking in Critical Discourse Analysis (CDA) approach, through Foucault’s genealogy. The discourse focused on the features and characteristics of three important scholars of his time: Edward Gibbon, R. Bosworth Smith, and W. Montgomery Watt

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12

Aziz, Muhammad Ilham. "Kajian Terhadap Historiografi Orientalis (Telaah Buku Muhammad Prophet and Statesman Karya William Montgomery Watt)." Tarikhuna: Journal of History and History Education 3, no. 2 (2021): 150–63. http://dx.doi.org/10.15548/thje.v3i2.3181.

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Tujuan penulisan ini adalah untuk melihat subjektivitas dan objektifitas tokoh orientalis dalam mengkaji sejarah Islam, serta menambah pengayaan khazanah intelektual yang berkaitan dengan historiografi. Metode yang digunakan dalam penelitian ini adalah sejarah dengan jenis penelitian library research, dengan mendalami buku-buku yang berkaitan dengan pembahasan. Historiogafi orientalis merupakan suatu studi tulisan sejarah yang dilakukan oleh orang-orang barat terhadap bangsa timur. Penulisan sejarah oleh bangsa Eropa terhadap bangsa Timur dimulai sejak abad ke XII, dapat dilihat dari tokoh-tok

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13

Whaling, Frank. "Watt, William Montgomery, 1995. Religious Truth for our Time. Oxford: Oneworld, pp.109." Studies in World Christianity 3, no. 1 (1997): 98–99. http://dx.doi.org/10.3366/swc.1997.3.1.98.

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Whaling, Frank. "Watt, William Montgomery, 1995.Religious Truth for our Time. Oxford: Oneworld, pp.109." Studies in World Christianity 3, Part_1 (1997): 98–99. http://dx.doi.org/10.3366/swc.1997.3.part_1.98.

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15

Ayoub, Mahmoud. "William Montgomery Watt, Muslim–Christian Encounters: Perceptions and Misperceptions (London: Routledge, 1991). Pp. 164." International Journal of Middle East Studies 25, no. 04 (1993): 708–9. http://dx.doi.org/10.1017/s0020743800059493.

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16

Hasan, Puad. "Kajian Hadis di Kalangan Orientalis." Edusifa: Jurnal Pendidikan Islam 6, no. 2 (2022): 113–28. http://dx.doi.org/10.56146/edusifa.v6i2.26.

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Kajian ini mencoba menelusuri bagaimana pandangan orientalis terhadap Hadis dari studi yang mereka lakukan. Dalam konteks ini akan diangkat pandangan beberapa tokoh yang dianggap sebagai orientalis Hadis generasi awal; Aloys Sprenger, William Muir, Ignaz Goldziher, Joseph Schacht dan William Montgomery Watt. Dalam hal ini bisa dilihat bahwa kajian Hadis di kalangan orientalis menghasilkan banyak teori, khususnya teori pembuktian otentisitas Hadis melalu kritik sanad. Meskipun pandangan mereka menuai banyak hujatan dan kritikan dari umat Islam, namun paling tidak, kajian mereka telah memberi wa

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17

Brûlé, Rychard A. "WATT, Montgomery W. Islamic Fundamentalism and Modernity. New York, Routledge, Chapman and Hall, 1990,164 p." Études internationales 23, no. 1 (1992): 186. http://dx.doi.org/10.7202/702975ar.

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18

Hoffman-Ladd, Valerie J. "W. Montgomery Watt, Islamic Fundamentalism and Modernity (London and New York: Routledge, 1988). Pp. 158." International Journal of Middle East Studies 23, no. 3 (1991): 414–17. http://dx.doi.org/10.1017/s0020743800056439.

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19

Nooruddin and Kanwal Zahra. "Intertextuality in Orientalists' Discourses: A Critical Discourse Analysis of Watt's Concept of Revelation." Linguistic Forum - A Journal of Linguistics 4, no. 3 (2025): 12–21. https://doi.org/10.5281/zenodo.14795579.

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For the last many centuries Islam has been discursively represented in the Orientalist discourses. These discourses are intertextually well-linked and share the same epistemological grounds. So, the broader focus of this study is to explore the linguistic modes, discursive strategies and intertextuality of the Orientalists’ discourses representing the Muslim Meta- narrative about the revelation of the Holy Qur’an. The data is selected through purposive sampling technique from Montgomery Watt’s books “Muhammad: Prophet and Statesman” and “Muhammad at Mecca&rd

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Rippin, A. "William Montgomery Watt: Early Islam: collected articles. xi, 207 pp. Edinburgh: Edinburgh University Press, 1990. £25." Bulletin of the School of Oriental and African Studies 55, no. 1 (1992): 195–96. http://dx.doi.org/10.1017/s0041977x00003475.

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Arkoun, M. "W. Montgomery WATT, Muhammad's Mecca, History in the Qur'an. Edinburgh University Press 1988, VII + 113 p." Arabica 36, no. 1 (1989): 123. http://dx.doi.org/10.1163/157005889x00322.

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22

Ali, Muhammad Mumtaz. "Issues in Muslim Liberal and Islamic Revivalist Thought." American Journal of Islam and Society 28, no. 4 (2011): 89–116. http://dx.doi.org/10.35632/ajis.v28i4.333.

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This paper identifies and makes a comparative analysis of issues in Muslim liberalist and contemporary Islamic revivalist thought as seen and discussed by William Montgomery Watt and Yoginder Sikand. They consider Muslim liberalists thought as creative interpretations, which contribute constructively toward the development of Islamic thought; however, they maintain that Islamic revivalists demonstrate rigidity, idealism, and fundamentalism and cause the development of radical thought. In the first part of this article, a number of criticisms that have been raised by Watt and Sikand on behalf o

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23

Ali, Muhammad Mumtaz. "Issues in Muslim Liberal and Islamic Revivalist Thought." American Journal of Islamic Social Sciences 28, no. 4 (2011): 89–116. http://dx.doi.org/10.35632/ajiss.v28i4.333.

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This paper identifies and makes a comparative analysis of issues in Muslim liberalist and contemporary Islamic revivalist thought as seen and discussed by William Montgomery Watt and Yoginder Sikand. They consider Muslim liberalists thought as creative interpretations, which contribute constructively toward the development of Islamic thought; however, they maintain that Islamic revivalists demonstrate rigidity, idealism, and fundamentalism and cause the development of radical thought. In the first part of this article, a number of criticisms that have been raised by Watt and Sikand on behalf o

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24

Masduki, Masduki. "TEORI COLLECTIVE UNCONSCIOUS Pemikiran W. Montgomery Watt tentang al-Qur’an dalam Islamic Revelation in the Modern World." Al-Fikra : Jurnal Ilmiah Keislaman 7, no. 2 (2017): 344. http://dx.doi.org/10.24014/af.v7i2.3797.

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25

Denny, Frederick M. "W. Montgomery Watt trans., Islamic Creeds: A Selection, Islamic Surveys (Edinburgh: Edinburgh University Press, 1994). Pp. 107." International Journal of Middle East Studies 29, no. 1 (1997): 114–15. http://dx.doi.org/10.1017/s0020743800064199.

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26

Kennedy, Hugh. "Early Islam: collected articles. By W. Montgomery Watt. pp. ix, 207. Edinburgh, Edinburgh University Press, 1990. £25.00." Journal of the Royal Asiatic Society 2, no. 3 (1992): 435. http://dx.doi.org/10.1017/s1356186300003102.

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27

Ganeri, Martin. "Religious Truth for Our Time by William Montgomery Watt. One World Press, Oxford 1995 Pp 109. £5.95." New Blackfriars 78, no. 915 (1997): 255–56. http://dx.doi.org/10.1017/s0028428900049088.

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28

Butterworth, Charles E. "Islamic Philosophy and Theology: An Extended Survey, by W. Montgomery Watt, vii + 175 pages. Edinburgh University Press, Edinburgh1985." Middle East Studies Association Bulletin 21, no. 2 (1987): 253–54. http://dx.doi.org/10.1017/s0026318400019295.

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29

Calder, Norman. "Ḥinth, birr, tabarrur, taḥannuth: an inquiry into the arabic vocabulary of vows". Bulletin of the School of Oriental and African Studies 51, № 2 (1988): 214–39. http://dx.doi.org/10.1017/s0041977x00114545.

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Professor M. J. Kister, in a justly celebrated article on the meaning of the word taḥannuth, takes notes only casually of the related word ḥinth, which, he implies, means sin. Montgomery Watt had previously noted that ‘ḥinth is properly the violation of or failure to perform an oath, and so more generally sin.’ These are of course correct reflections of the Muslim lexicographical tradition. But, I shall argue in this essay, they do not exhaust the connotations of the word ḥinth: indeed they are probably secondary developments from the meaning which I shall explore here. It is not the least ben

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30

Tehami, Amine. "La pensée politique de l'islamW. Montgomery Watt Traduit par Sabine Reungoat Paris: Presses universitaires de France, 1995, 166 p." Canadian Journal of Political Science 30, no. 2 (1997): 413–14. http://dx.doi.org/10.1017/s0008423900015882.

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Fahimah, Siti. "SISTEM ISNAD DAN OTENTISITAS HADITS; Kajian Orientalis dan Gugatan atasnya." ULUL ALBAB Jurnal Studi Islam 15, no. 2 (2015): 206. http://dx.doi.org/10.18860/ua.v15i2.2651.

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<p>Pergulatan pemikiran kontemporer mengenai hadits, baik yang dilakukan oleh para pemikir muslim (<em>insider</em>) maupun para orientalis (<em>outsider</em>) agaknya juga mengalami dinamika perkembangan yang cukup signifikan. Hal ini tampak dari banyaknya para pengkaji hadits khususnya dari kalangan muslim yang mencoba memekarkan dan mengkritisi pemikiran tentang hadits, seperti Fazlur Rahman (Fazlur Rahman<em>, </em>1984: 57), Muhamad al-Ghazali, Yusuf al-Qardhawi dan Mushthafa al-A'zami. Sedangkan dari kalangan non-muslim (orientalis), kajian hadit

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Öztürk, Mustafa. "Kur'an Bağlamında Hz. Meryem'le İlgili Bir İnceleme." Marife 3, no. 1 (2003): 79–88. https://doi.org/10.5281/zenodo.3343303.

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<b>A Research Related to Mary Within the Quranic Context</b>This article deals with the question of Mary's relationship with the prophet Aaron and Imran. As is known, Mary is considered as the daughter of Imran and the sister of Aaron in the Qur'anic verses CQur'an 19/28; 66/12) and some Traditions. However, some orientalists such as W. Montgomery Watt and Arthur Jeffery claim that Duran contains palpable errors conceming some historical personalities as in the cases of Mary, Aaron, Imran and Ezra. In order to support their claims they argue that the literature of the Bible never mentions that

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Treadwell, W. L. "Muḥammad's Mecca: history in the Qur'an. By Montgomery W. Watt. (Islamic Surveys.) pp. vii, 113. Edinburgh, Edinburgh University Press, 1988. £19.50." Journal of the Royal Asiatic Society of Great Britain & Ireland 121, № 2 (1989): 322–23. http://dx.doi.org/10.1017/s0035869x00109360.

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34

Arkoun, Mohammed. "W. MONTGOMERY WATT: La pensée politique de l'islam, ISLAMIQUES, P.U.F., Paris, 1995, VIII + 166 p., traduit de l'anglais par Sabine Reungoat." Arabica 43, no. 2 (1996): 383–84. http://dx.doi.org/10.1163/1570058962641880.

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Tariq Aziz, Misbah Umar та Dr. Iftikhar Baig. "پیغمبرِاسلام کا یہودِ مدینہ سے سلوک: ولیم منٹگمری واٹ اور رابرٹ اسپنسر کی آراء کا تقابلی جائزہProphet Muhammad’s treatment with Jews of Medina: A Comparative Study of W. Montgomery Watt and Robert Spencer’s Views". Al-Qamar 4, № 1 (2021): 167–82. https://doi.org/10.53762/9g58rk66.

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A majority of western scholars have targeted the polices and treaties of Prophet Muhammad with Jews of Medina. This paper compares a number of historical information about the Prophet Muhammad relationship with Jews presented by W. Montgomery Watt and Robert Spencer in their Quran Commentaries. The study adopts qualitative and descriptive research method. For this purpose, explanatory notes of both scholars about the different verses of Quran on the present topic were selected, analyzed and compared in the light of Quranic sciences of Tafsir. The research shows that Prophet Muhammad’s teaching

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Taufiqurrahman. "The Quranic Text Approach: A Review of Watt and Crone’s Theses on the Emergence of Islam." Canonia Religia 1, no. 1 (2023): 37–56. http://dx.doi.org/10.30762/cr.v1i1.1377.

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Montgomery Watt and Patricia Crone are two figures who are concerned to examine the emergence of Islam in Mecca, whether the trigger is socio-economic, trade, or socio-political, power. Watt states that Mecca from the beginning, which was already a center of pilgrimage, in the next process became an important trading center, giving birth to master traders. In the process, these conditions gave rise to Islam there. Crone, on the other hand, says it was Arab nationalism that determined the development of Islam in Mecca and the Arabian peninsula.This research will re-examine the two theses by try

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Gellens, Sam I. "Medieval Islam, by Dominique Sourdel, translated by J. Montgomery Watt. 186 pages, chronological tables, bibliography, index. Routledge & Kegan Paul, London1983. $19.95." Middle East Studies Association Bulletin 19, no. 1 (1985): 69–70. http://dx.doi.org/10.1017/s0026318400014954.

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38

Von Sicard, S. "Muslim-Christian Encounters. Perceptions and Misperceptions. By William Montgomery Watt. London and New York, Routledge, 1991. Pp. 164. Hardback, £30.00; Paperback, £10.99." Scottish Journal of Theology 48, no. 4 (1995): 533–35. http://dx.doi.org/10.1017/s0036930600036462.

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39

Masmuni, Masmuni. "Muhammad in The West: Analysis of the Historical Description of the Prophet Muhammad in Armstrong’s Writings." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 6, no. 3 (2022): 331–40. http://dx.doi.org/10.15575/rjsalb.v6i3.22139.

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The main objectives of this study are to analyze and understand: (1) the general constructions of the Prophet Muhammad in the descriptions of Western writers; and (2) Armstrong's description of the Prophet Muhammad. This study is library research that uses a qualitative approach with a descriptive-critical method. Data were collected by reading various biographical literature on Prophet Muhammad from Western writers, which were grouped into three criteria: orientalist writers, revisionist writers, and popular writers. The results of the study show that: (1) there is a dynamic dialectic in the

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Calderini, Simonetta. "Islamic creeds: a selection. Translated by W. Montgomery Watt. (Islamic Surveys.) pp. vi, 107. Edinburgh, Edinburgh University Press, 1994. £30.00 (cloth), £13.95 (paperback)." Journal of the Royal Asiatic Society 5, no. 3 (1995): 408–9. http://dx.doi.org/10.1017/s1356186300006684.

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Arkoun, M. "W. MONTGOMERY WATT, Islam and Christianity today, forward by his excellency Shaikh Ahmed Zaki Yamani, Routledge and Kegan Paul, 1983, XIV + 157 p." Arabica 34, no. 1 (1987): 127–28. http://dx.doi.org/10.1163/157005887x00513.

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Braber, Natalie. "The concept of identity in the East Midlands of England." English Today 30, no. 2 (2014): 3–10. http://dx.doi.org/10.1017/s0266078414000054.

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When considering dialectal variation in the UK, linguists have frequently considered the North/South divide and the linguistic markers separating the two regions (see for example Trudgill, 1999; Wells, 1986). But it has been noted that this is not a straightforward division (e.g. Beal, 2008; Goodey, Gold, Duffett & Spencer, 1971; Montgomery, 2007; Wales, 2002). There are clear stereotypes for the North and South – but how do areas like the East Midlands fit into the picture? The boundaries between North and South are defined in different ways. Beal's linguistic North does not include the E

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Qutb, Sayyid. "Islamic Revivalism in Recent Western Writings." American Journal of Islam and Society 11, no. 3 (1994): 416–29. http://dx.doi.org/10.35632/ajis.v11i3.2419.

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This article revolves atound certain presuppositions, themes, andthmries related to a selected number of westem writings on Islamic nxurgencein the m&m Arab world. In this regard, I purport to examine thefollowing claims: 1) Islamic resurgence is a widespread traditional, cultural,and political phenomenon in modem Islam; 2) some westem (andeven Muslim) studies of Islamic TesuTgence have touched only the surfaceand, therefore, their methodological orientation has been inadequak, 3)as a facet of modem Islam, Islamic resurgence has reinterpreted theIslamic tradition in a creative and unique w

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Sanaullah, Dr, and Saeed ul Haq Jadoon. "The Targets and Motives of Orientalists Statements about Gharaneeq Story." Fahm-i-Islam 2, no. 1 (2019): 37–62. http://dx.doi.org/10.37605/fahm-i-islam.2.1.3.

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The former orientalist conceived that the Holy Quran came as a result of efforts done by prophet, but there are orientalists who believe that it was not due to the efforts by human but it came over the passage of time. Generally, the orientalists made every effort to affront the true and holy image of last prophet PBUH-the final messenger of Allah as well as the Quran, (revealed words of Allah) in a bid to create ambiguity and hurt the reliability of both. They also left no opportunity to touch and allegedly refer to as Satanic verses. Some of them who are more significant in paying heed speci

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Larcher, Pierre. "Une « rime cachée » dans Cor 23, 12-14 ? Histoire du texte et histoire de la langue." Arabica 68, no. 1 (2021): 36–50. http://dx.doi.org/10.1163/15700585-12341589.

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Résumé Richard Bell donne Cor 23, 12-14 comme exemple de « rimes cachées » par l’adjonction de segments rimant en -īn, qui est, avec -ūn, la rime de cette sourate. Leur suppression révélerait une petite pièce, sémantiquement cohérente, de sept versets rimant en -ah (ou -a pour Montgomery Watt). Si ce passage est sollicité pour l’histoire du texte par les islamologues, il pourrait l’être pour celle de la langue et du style coraniques par les linguistes arabisants. Sans supprimer d’éléments, mais en nous fondant sur le rasm, qui note la prononciation pausale du tāʾ marbūṭa et du tanwīn-an, nous

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Dr. Tariq Aziz, Prof. Dr. Matloob Ahmad (Corresponding Author) та Dr. Saima Munir. "وحی و نبوت اور مغربی مصنفین : منٹگمری واٹ اور رابرٹ سپنسر کی آرا کا تقابلی جائزہ". Al-Qamar 7, № 1 (2024): 15–26. https://doi.org/10.53762/zxzs5398.

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It is an undeniable truth that the channel through which revelation became known to humankind is prophethood. Both revelation and prophethood are thus intertwined; the explanation of one will remain wanting without reference to the other. But majority of the Orientalists have tried their best to criticize and accuse Qur’anic revelation with a lot of misconceptions and allegations concerning wahy since dawn. So, this paper tries to find out the Orientalists view and concept on wahy based on the writings of western scholars. This paper gives high focus on analyzing their concepts and views relat

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Abu-Rabi’, Ibrahim M. "Islamic Fundamentalism and Modernity, by William Montgomery Watt. 158 pages, bibliography, notes, index, glossary. London and New York: Routledge, 1988. $18.95 (paper) ISBN 0-415-04714-5." Middle East Studies Association Bulletin 26, no. 2 (1992): 242–43. http://dx.doi.org/10.1017/s0026318400026146.

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Kravets, Maryna V. "A Short History of Islam, by W. Montgomery Watt. 156 pages, appendix, select bibliography, index. Oxford, UK: Oneworld Publications, 1996. $8.95 (Paper) ISBN 1-85168-109-4." Middle East Studies Association Bulletin 34, no. 2 (2000): 223–24. http://dx.doi.org/10.1017/s0026318400040608.

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Masuwd, Mowafg, Nahid Ayad, Hajer Albshkar, and Abdulnaser Alsayd. "ORIENTALISM AND ISLAM: A CRITICAL STUDY OF THE RELATIONSHIP BETWEEN PROPHET MUHAMMAD AND THE JEWS AS PRESENTED IN CHAPTER SIX OF MONTGOMERY WATT’SBOOK MUHAMMAD AT MEDINA." Al-Risalah 16, no. 1 (2025): 241–53. https://doi.org/10.34005/alrisalah.v16i1.4494.

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This research critically examines Montgomery Watt’s views on the Prophet’s biography, particularly his relationship with the Jews, in order to refute the misconceptions raised by Watt and other Orientalists who adopted similar perspectives. The study focuses on a critical analysis of Watt’s interpretations of the Prophet’s relationship with the Jews in Medina through a thorough reading of the sixth chapter of his book. The researchers present and objectively critique a selection of Watt’s views, highlighting the ambiguity and bias in his narrative. The study reveals the author’s lack of object

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Benaboud, Muhammad. "Orientalism on the Revelation of the Prophet." American Journal of Islam and Society 3, no. 2 (1986): 309–26. http://dx.doi.org/10.35632/ajis.v3i2.2757.

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W. Montgomery Watt, Muhammad at Mecca (Oxford: At the Clarendon Press, 1953), 192pp., and Muhammad at Medina (Oxford: At the Clarendon Press, 1956), 417 pp.Maxime Rodinson, Mahomet (France: Club francais du livre, 1961), 378 pp., English translationby Anne Carter Muhammad, (London, The Penguin Press, 1971), with New Introductionand Foreward (New York, Pantheon Books, 1980), 363 pp.Duncan Black MacDonald, Aspects of lslam (New York, The Macmillan Company, 1911), 375 pp.The biography (Sira) of the Prophet Muhammad (SAAW) has attractedthe interest of scholars in both the Islamic world and the Wes

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