يوليوس فلهاوزن والمنهج الإسقاطي: نقد آرائه في السيرة النبوية والتاريخ الإسلامي
Julius Wellhausen and the Projection Method: A Critique of His Views on Prophetic Biography and Islamic History
DOI:
https://doi.org/10.63878/4n699s96Keywords:
Julius Wellhausen; Projection method; Prophetic biography; Sirah; Islamic history; Orientalism; Critique of orientalismAbstract
This research aims to examine the projection method as applied by the German orientalist Julius Wellhausen (1844-1918) in his writings on the Seerah and Islamic history, while providing a scholarly critique of his views based on authentic Islamic sources. The study traces Wellhausen's academic biography, from his birth and upbringing in Germany, his studies under prominent orientalists at the University of Göttingen, to his controversial academic career due to his critical views on the Bible, and finally his later interest in Islamic history, relying on primary sources such as al-Tabari's chronicle. The research defines the projection method as the imposition of the contemporary reality and personal experiences of the researcher onto ancient historical events, leading to distorted interpretations that reflect the researcher's mental image rather than historical truth. It presents practical examples of this method in Wellhausen's studies, particularly concerning the personality of Prophet Muhammad, the Quran, relations with the Jews, and the Umayyad financial policies toward non-Arab converts .The research provides scholarly critique of six major allegations raised by Wellhausen, including: his accusation that the Prophet authored the Quran, his description of the Prophet as driven by mere political ambition, his claim of injustice toward Jews, his portrayal of Islam as pagan due to kissing the Black Stone, his allegation of racial discrimination in early Muslim society, and his interpretation of the Prophet's policy toward hypocrites as terrorism. The research concludes that Wellhausen's methodology suffers from a fundamental flaw, namely subjecting religious and historical texts to a secular materialistic perspective while ignoring the spiritual dimension that is essential for properly understanding Islamic history.

