Kāẓim Mūsavī Bojnurdī: Madelung as a Theologian

8/21/2023 14:25

Wilferd Ferdinand Madelung, the prominent German scholar of Islamic history and Shiʿi studies, was commemorated in a virtual ceremony held by the Iranian Association of Cultural Works and Elites on Sunday 26 June 2022.

Ḥasan Bulkhārī, CEO of the Iranian Association of Cultural Works and Elites (IACWE), Mahdī Muḥaqqiq, chair of the IACWE’s board of directors, Sayyid Muḥammad Kāẓim Mūsavī Bojnurdī, CEO of the Centre for the Great Islamic Encyclopedia, Ḥusayn ʿAbdul Muḥammadī, Head of the History of Ahl al-Bayt  Department at Al-Muṣtafā International University, Sayyid Aḥmad Reza Khiḍrī, professor at the University of Tehran, Saʿīd Ṭāvūsī, professor at ʿAllāmeh Ṭabāṭaba'ī University, ʿAbbās Aḥmadvand, professor at Shahīd Bihishtī University, Muḥammad Jawād Yāvarī, faculty member of Bāqir al-ʿUlūm University delivered speeches during this ceremony.

Ḥasan Bulkhārī, CEO of the Iranian Association of Cultural Works and Elites, opening the ceremony declared, “In accordance with paragraph B of article 2 of the IACWE statute, passed by the Supreme Council of the Cultural Revolution (SCCR), one of the functions of the Iranian Association of Cultural Works and Elites is to organize research congresses about the scholars who have conducted studies on Iran and Islam, in addition to holding commemorative ceremonies in honor of the elites. Hence we convened here in memory of Professor Madelung who devoted his life to the study of Islam and Shiʿi and wrote the book entitled “The Succession to Muhammad (PBUH)”. His scholarly book, which is markedly different from the works of all the other orientalists, made a major contribution to the debate over succession to the Prophet of Islam (PBUH) and gained support from the Shiʿah; it was awarded the Best Book of the Year prize by the Islamic Republic of Iran. We attend these gatherings in Iran to express our deep sense of respect and gratitude to the scholars who have been of an immense and invaluable service to Iran, Islam and Shiʿi. In addition, we review their thoughts and ideas in these research congresses.”

This professor of the University of Tehran continued, “Orientalism and the study of Islam and Shiʿi in particular are important, complicated and highly sensitive issues and we must accept and the orientalists must accept the fact that orientalism is a Western scholarly discipline that encompasses the study of a wide range of subjects in Eastern societies of which the Westerners do not possess indigenous knowledge. Indeed, the philosophy of science takes this point into consideration that merely people with inside knowledge of a historical event are able to unveil its secrets and know the truth behind it since the outsiders cannot gain access to all the resources and do not have an exhaustive comprehension, especially psychologically, to analyze and review the facts and realities concealed in it.”      

“In fact, in addition to having the utmost respect for those orientalists and Islamic scholars who have honestly made great contributions to this area of Islamic studies, we need to consider this specific matter i.e. the Succession to the Prophet Muhammad (PBUH) as accurately as possible. Of course, there are some who honestly hold a scientific view of this issue, conduct debates and create scholarly works; and they heartily accept fair and constructive criticism; we are certain that science applies human rationality and right-minded scholars are open to valid and just criticism and they revise their views if expressed imperfectly. In contrast, those who are prejudiced and suggest biased perspectives on this issue, are out of the sacred realm of knowledge, consciousness and wisdom, hence there is no place for them here.”, he affirmed.                

Bulkhārī went on to add that “Reviewing the works of orientalists on Iran, Islam and Shiʿi, we have arrived at an inevitable conclusion that despite the earnest endeavors made by some of these Western researchers, the studies undertaken by them on the orientalism and Islam are not in-depth and extensive for two reasons: firstly, their works facilitate and support Western colonial policies; Edward Saʿīd, in his best-known book “Orientalism”, has done an exhaustive examination of the Western scholarship of the Arab Islamic world and argued that the Westerners’ works project a false and stereotyped vision of “otherness” on the East and the Easterners. If you are interested in his controversial viewpoints, you may refer to his books. Dante’s “La divina commedia” (the Divine Comedy) and the incorrect and offensive way he presented Islam, the Prophet of Islam (PBUH) and Amīr al-Muʾminīn ʿAlī (AS) in “Inferno” is the outcome of the orientalists’ attitude towards the Islam. In fact, after the decline of the Crusades, we witness contempt for Islam, Qurʾān, the Prophet and Muslim religious dignitaries, which is shown evidently by Edward Saʿīd in his great books. Thus, it is a great sorrow to see that the Western civilization allows itself to deface its rival, the Islamic civilization, and introduce it subjectively to the world.”

 He noted, “Ignorance, unawareness and lack of knowledge over all the resources for a subject or an issue is the second reason why the orientalists’ works on Iran, Islam and Shiʿi are incomplete. Let me elaborate further with an example. Richard Ettinghausen and Oleg Grabar, two leading historians of Islamic Art, have published the book “The Art and Architecture of Islam” which has been translated to Farsi by Dr. Yʿaqūb Āzhand. In the introduction of this book, the authors have presented a comparative analysis of the Prophet Muhammad (PBUH), Jesus Christ (AS) and the Buddha. I have written an article giving a comprehensive critical review on this book; Briefly, Ettinghausen and Grabar have stated that if you make a comparison between Jesus and the Buddha with the Prophet of Islam, you would see that Buddha lived in suffering. His birth, his lifestyle, his decision to leave the palace and then sitting in meditation for nine years under a tree … all indicate that his life was full of suffering and enigmas and this, in the writers’ opinion, could be the source of inspirations and suggestions for depicting the Buddha’s image which in turn led to the promotion of the visual arts in Buddhism. They hold the same attitude towards Jesus. His birth and his way of life resembles the Buddha’s. Their lifestyles and their missions could be the main cause for inspirations of iconography or the visual arts. In contrast, the Prophet of Islam is different; everything about him is clear, simple and vivid. Therefore, they have concluded that the aniconism or the absence of direct representation of nature, especially people or animals, in images in Islam is due to the Prophet Muhammad’s different lifestyle from Jesus and the Buddha.”  

Bulkhārī argued, “On the surface, it seems to be correct but deep down no, it is not. Why do they not consider the ascension of the Prophet Muḥammad (PBUH) into heaven? I have discussed it in more detail in my article that the Prophet of Islam’s life has two sides. One side is his night journey and his vision, his mind and his secrecy, his ascension and his mystical concepts and the other is politics. Perfection is definitely in the combination of day and night, perfection is in the combination of comparison and purification, perfection is in the combination of the inner spiritual mission and the manifestation of the truth in the Prophet’s heart and then the appearance of the truth in his political and social life. In short, lack of in-depth knowledge about the Prophet Muḥammad’s biography results in the development of such conflicting theories in the works of the orientalists. When their works are assessed by those with native knowledge, their inaccuracies and fallacies are recognized. This point must be taken into serious consideration when reviewing the orientalists’ works”.

The CEO of the Iranian Association of Cultural Works and Elites went on to state that “Among the orientalists, Madelung has had a scientific and scholarly approach to the Prophet’s succession. As mentioned today in the speech of two of the scholars from Qum Seminary, he held a non-religious view and we cannot expect him to look at the events in the early history of Islam with allegiance to Amīr al-Muʾminīn ʿAlī ibn Abī Ṭalib (AS). Therefore, there are differences between his beliefs and ours about Imām ʿAlī (AS).”   

He highlighted, “For example, we study the infallibility of Imām ʿAlī (AS) with a strong belief in it. The Qurʾān points to ʿAlī’s Succession in the verse (5:3) “Today I have perfected your religion for you and I have completed My blessing upon you” and the Prophet stated that “ʿAlī was his inheritor and brother and that whoever accepted the Prophet as his mawlā  also should accept ʿAlī as his mawlā” and we firmly believe in them. Hence we look at this matter from different angles because our attitudes are totally different. They think of ʿAlī’s Succession on the basis of historical and scientific reasoning but we regard it with intense devotion to the Imām and as a mystical matter. So, it is quite normal that they make different statements from ours. Indeed, we do not require them to show devotion and hold mystical views, but in the realm of science, we oblige them to be honest and comprehensive in their studies.”        

This professor of the University of Tehran continued, “Madelung has had an honest and comprehensive approach to the Prophet’s succession but his views are somewhat inaccurate. Adopting a historical and rational method,  the Muslim historian, Ibn Khaldūn criticizes Imām Ḥusayn for mustering only 72 fighting men to fight against a large army of 124000 men in the Battle of Karbala on the holy day of ʿĀshūrā  but the Shīʿah looks at this event differently. There are many such examples in the research studies of the orientalists and Madelung is no exception. The main point in the critical analysis of his book “The Succession to Muhammad” is that in his list of references, books of the Sunnis outnumber the Shiʿi resources.”

The CEO of the Iranian Association of Cultural Works and Elites ended his speech by stating that scientifically speaking, Madelung should have placed more emphasis on the Shiʿi sources and added, “We should also put part of the blame on ourselves for not having studied, written about and introduced  our works on the early history of Islam as much as the adherents of the other branches have done; therefore, the Western scholars normally base their research on the Sunnis’ comprehensive references due to their lack of knowledge about the Shiʿi resources. We have to accept the fact that the Shīʿah have failed to study the history of the early Islamic world and publish outstanding, thorough and influential books to be studied in the West and used as references, albeit in some cases, we have not been given the opportunity or not allowed to do so.”

The Significance of Madelung Books on the Shiʿi

Mahdī Muḥaqqiq, chair of the IACWE’s board of directors, said in a brief speech: “I first met Madelung in London at the Institute of Ismaili Studies where together we used to teach some courses; therefore, I gradually became more familiar with his thoughts and studied his scholarly works. From then on, I met this esteemed professor at international congresses and we were in contact and shared our ideas with each other.”

He emphasized, “Madelung and I have known each other for twenty years and I still refer to his articles and books, particularly those he has written on Islam, Imāmī Shiʿism and the Ismāʿīlī Shiʿah.”

Madelung as a Theologian

Sayyid Muḥammad Kāẓim Mūsavī Bojnurdī, CEO of the Centre for the Great Islamic Encyclopedia and a guest speaker at this conference stated, “Professor Madelung and professor Farhad Daftary, the co-editors of the Encyclopedia Islamica since 2003 CE, have been collaborating with the Centre for the Great Islamic Encyclopedia.”    

He went on to add that “Professor Madelung had a very accurate and precise method in research and writing, usually referring to authentic and firsthand sources. His broad range of research studies on Islamic sects, Shiʿism and Ismāʿīlīs in particular, broadened the field of Islamic studies. His academic works have even influenced other scholars in the world, to the extent that they now write books and articles about his attitudes and thoughts.” 

Mūsavī Bojnurdī noted, “When it comes to Shiʿism, Madelung is praised as a theologian and an authority whose perspectives are thought-provoking. On that account, we make the best use of his writings in the Great Islamic Encyclopedia.”

The CEO of the Centre for the Great Islamic Encyclopedia concluded, “Madelung’s research and scientific activates all over the world indicate his specific concern and interest in science, the scholars, research and investigation.”

Critical Review of the Book “The Succession to Muhammad”

Ḥusayn ʿAbdul Muḥammadī, Head of the History of Ahl al-Bayt Department at Al-Muṣtafā International University announced in his lecture, “Among the orientalists who studied the history of the Islamic world, professor Wilferd Madelung is a widely recognized scholar who is appreciated for his objective and fair treatment of the Shiʿi perspective. His book “The Succession to Muhammad” is one of his greatest works which has been written with a chronological approach; he investigates the succession to Muḥammad and studies the events occurred at the time of the caliphs until the period of the caliphate of Muʿāwiyah. He has given an invaluable analysis of the issue, which is more unbiased and scholarly than the works of others; however, there are some inaccuracies and imprecision in this book.”

He referred to Madelung’s perspective on the issue of the Prophet Muhammad’s successor in the introduction of his book and quoted, “The Qur'an, as is well known, does not make any provisions for, or even allude to, the succession of Muhammad, and for this reason non-Muslim historians have virtually ignored it in this regard.” Such a perspective illustrates the imposition of his assumptions on the Qurʾān because the Qurʾān makes this point in many verses and provides us with their characteristics and qualities, although it does not explicitly identify a successor to the Prophet of Islam. The commentaries provided on these verses dispel any doubts. Some of these Qurʾānic verses are Al-Wilāya Verse (5: 55), Ulul-Amr Verse (4:59), the Verse of Tablīgh (5: 67) and the Verse of Ikmāl al-Dīn (5:3) which I will not interpret them now due to shortage of time and I refer you to the great works of the Shiʿi scholars for detailed information. These verses vividly support the Shiʿah attitude towards the succession of Muhammad (PBUH).”

“Madelung’s lack of exhaustive knowledge about the aforementioned Qurʾānic verses made him to impose his speculations on the history and the historical evidences; he also goes further and claims that the Prophet Muhammad has not made any plans for his succession. Investigating such a claim, we can say that based on such an assumption, he has been searching for the reasons behind the Prophet’s lack of any plans for his succession. His assumptions and his justifications are all rejected and against the rational and narrative reasons”, he emphasized.

Analysis of the History of Islam based on the holy Qurʾān

Sayyid Aḥmad Reza Khiḍrī, professor at the University of Tehran, said, “As an Islamic scholar who emerged in the contemporary world and carried out influential scientific and research studies, Madelung, can be the subject for a specific study and he can be looked at from a special angle. He is a well-educated Islamic scholar whose studies of Islam had been out of his utmost desire for education and research, a kind of enthusiasm which was not affected by political attitudes or supported by political societies.”

He continued, “Madelung had excellent university education in the subject areas of Islamic studies, the history of Islam and other fields related to the Islamic culture and civilization. He studied Islam both in the universities of Cairo and Germany.”            

This professor of the University of Tehran noted, “Madelung had great courage to approach the subject of the Succession to the Prophet Muhammad (PBUH), since it is one of the most momentous events in the Islamic history in the aftermath of Biʿtha (Muhammad’s prophetic initiation). It has remained a controversial issue in the Muslim community due to its profound influence on the direction of the Islamic history. It ranks as the most important and effective issue in the history of Islam after Biʿtha and Hijrah  (migration).”

He added, “No event in the history of Islam has provoked conflicts and sectarian violence than the succession to Muḥammad (PBUH) and it has been a question of great religious weight until the present. Thus, it takes tremendous courage to open a debate and close it successfully, holding a specific intellectual structure and offering a defined model in studying an issue of such a fundamental importance.”     

Highlighting some of the characteristics of the Book “The Succession to Muhammad” by Madelung, he said, “one of the outstanding features of this book is the author’s analytical and critical viewpoint to all the aspects of this issue. Hence we can say that from the very beginning of the book, Madelung has seriously studied all the existing thoughts, ideas and attitudes towards the Prophet’s succession from the past to the present period in order to display his firm intention.”

Khiḍrī stressed, “one of the most principal characteristics of this book is that Madelung has discussed the issue, applying his analysis of the holy Qurʾān and this is what we expect researchers of Islamic studies to consider the holy Qurʾān in their analyses of the historical occurrences.”  

A Deeper Look at the holy Qurʾān

Saʿīd Ṭāvūsī, professor at ʿAllāmeh Ṭabāṭaba'ī University, was the sixth lecturer who presented a speech to pay tribute to Madelung and said, “Madelung’s most remarkable work in relation to the study of Shiʿi is the book entitled “The Succession to Muhammad (PBUH)”, published by Cambridge University Press in 1997; he undertook original research into the debate over the succession to the Prophet of Islam (PBUH) by either revising and criticizing the works of Western historians or referencing the classic texts of the Muslim authors and historians.”

He added, “Casting a deep look at the holy Qurʾān in the introduction of the book, Madelung believes that although Muhammad had not explicitly appointed anyone as his successor, he did not approve of Abū Bakr to lead the Muslim community after his demise. In his opinion, the exclusion of the Prophet’s Family from their legitimate right, led to the establishment of the illegitimate and autocratic Umayyad Dynasty. It is worth mentioning that this great book was awarded the Best Book of the Year prize by the Islamic Republic of Iran for the year 1997.”   

Reviewing Madelung’s dedicated works to the study of Shiʿi, he spoke of an extensive article of his under the title of “Shiʿism” in the Encyclopedia of Religion which demonstrates Madelung’s vast and profound knowledge of the various aspects of the Shiʿism such as the conflicts between the Shiʿah and Sunnis’ over the news and principles and also the different branches of the Shiʿism such as the Zaydis.

In conclusion, he praised the two particular characteristics of Madelung’s works on the Islamic and Shiʿi studies which are “referencing the holy Qurʾān” and “referencing the Ḥadīth”  and said: “Unlike many orientalists prior to him who questioned the validity of the Qurʾānic verses and Ḥadīth, he proved that Ḥadīth can be validated like the historical reports and then be used as references in historical studies.   

An Outstanding German Orientalist

The ceremony continued with the speech of ʿAbbās Aḥmadvand, professor at Shahīd Bihishtī University. He said, “Wilferd Madelung, the eminent and elderly German orientalist, is regarded as a scholar who has carried out a variety of different research studies at every opportunity. Having written, translated and revised over 200 books, articles and essays on the political philosophy of Islam, religious movements and schools of thought, the Zaydi Shiʿah, the Ismāʿīlī Shiʿah, the ethics, Ḥanafī school and its challenges with Madhhab al-Shāfiʿī, history of the early Islamic period and the Prophet’s life, history of Islam in Iran and Yemen, etc., Madelung has illustrated his in-depth and broad knowledge of Islam.”

 “After all, when investigating Madelung’s works and beliefs, what we have to keep in mind is that despite the diversity of subject or theme of his scholarly works and the apparent absence of a logical order among them, his works - either in relation to orientalism in general or related to the study of Iran or Shiʿi in particular – indicate a rational and meaningful unity in approach, insight and method” he added.  

Professor of Shahīd Bihishtī University highlighted, “Madelung should be included on the list of those orientalists who flourished in the West in the aftermath of the Second World War (1939-1945). The postwar era was the era of intellectual movements, liberalism and the establishment of different governments in the Islamic world on the one hand, and the era of attempts made by the Arab, Persian, Turkish and Indian Muslims to gain knowledge of their religious, scientific and cultural heritage on the other. Naturally, the concerned and educated Muslims of this era who were endeavoring to revise, compile and publish scholarly works were confronted with a huge volume of works done by western-oriented orientalists of the past eras who, for instance, held sarcastic views on the authenticity of the holy Qurʾān and the validity of the Ḥadīth, who included the poems written in the Age of Ignorance (Arabic: jāhilīah) in the fakes attributed to the Umayyad dynasty and who turned a blind eye to non-Sunni references in their study of different events in the Islamic history. It was during this period that the so-called revisionist scholars in the West challenged the common paradigms of the past and reread and revised the works of the other contemporary orientalists.”

At the end of his speech, he praised Madelung for his scholarly courage, his breaking with traditions, and his lifelong painstaking research and said, “Commemorating Madelung is indeed expressing appreciation for the scientific endeavors made in revising the incorrect and incomprehensible paradigms in the field of Eastern studies.” 

Critical Analysis of Madelung’s Views on Imamate and wīlāyah

This commemorative ceremony concluded with a speech by Muḥammad Jawād Yāvarī, faculty member of Bāqir al-ʿUlūm University. He said, “Wilferd Madelung, the German orientalist, has conducted a research study on the succession to the Prophet Muḥammad (PBUH) in the book “The Succession to Muhammad”. Although, in comparison with other orientalists, his viewpoints are scholarly and fair, he held a view which was non-religious and mostly based on the Sunni references and method; his attitudes to and his analysis of Amīr al-Muʾminīn ʿAlī (AS)’s personality and his social and political behavior during the early history of Islam are in contrast with the fundamentals of the Shiʿi belief in the history of Shiʿism and Ahl al-Bayt.”    

He continued, “Imām ʿAlī’s managerial and political performance in the face of historical events has been one of the areas that Madelung has focused on and based on general historical resources, he believes that Imām ʿAlī (AS) had weaknesses in understanding the political affairs and managing the Islamic community’s political and social crises; because in his view, a divine look at the Fourteen Infallibles  is historically unjustifiable.”

Faculty member of Bāqir al-ʿUlūm University emphasized, “After a historical analysis of Imamate and wīlāyah of ʿAlī ibn Abī Ṭalib (AS) and the history of the three caliphs, Madelung studies Imām ʿAlī, the Shiʿi Muslims’ pledging allegiance to him and the political events of his period in chapter three of the book. Due to his non-religious viewpoint, his politicization of the divine caliphate and his emphasis on the resources, method and selected data from the public history, sometimes he has made mistakes and has been unable to present a vivid and correct analysis with reference to the Ḥadīth and the historical resources of both Shiʿi and Sunni. Imām ʿAlī’s poor managerial and political performance as a governor, his inability in the executive management of the Muslim community, his admiration for the caliphs and a distorted image of his authority and personality are all indicative of Madelung’s subjective analyses and impressions of Amīr al-Muʾminīn ʿAlī (AS) in the book “The Succession to Muhammad”. Although these are considered as Madelung’s scholarly remarks, they raise doubts in the Shiʿah’s beliefs in the fundamental issue of the “divine Imamate and wīlāyah” and they deserve an appropriate response on the basis of the Ḥadīth and the historical resources of both Shiʿi and Sunni sects.”

 Source: The Iranian Association of Cultural Works and Elites