The life of Prophet Muhammad ﷺ has been examined by historians, philosophers, theologians, and scholars across cultures and centuries. Some have written with devotion, some with prejudice, some with political agendas, and some with sincere intellectual curiosity. Among the non-Muslim scholars who approached the Prophet ﷺ with fairness, dignity, and scholarly integrity, Prof. K. R. Ramakrishna Rao occupies a distinctive place. His famous essay, “Mohammed: The Prophet of Islam,” stands as an elegant and compelling reflection on the Prophet’s ﷺ life, character, and enduring influence on humanity.
Prof. K. R. Ramakrishna Rao, who served as a distinguished teacher and Head of the Department of Philosophy at the Maharani’s Arts College for Women, University of Mysore, is known for his sincere admiration for the Prophet Muhammad ﷺ and a deep engagement with Hadith literature. His earlier work, The Significance of Prayer in Islam, published in Delhi, also received warm appreciation from readers. His noted work on the life and character of the Prophet Muhammad ﷺ has been translated into several major languages across the world. Consequently, among the writings on the Seerah produced in India, North Africa, and Saudi Arabia, Ramakrishna Rao’s book occupies an esteemed and respected position. In India, its English, Hindi, and Urdu editions have been published by Madhur Sandesh Sangam and the New Crescent Publishing Company.
In this work, we observe a notably positive approach from a Hindu philosopher. What is both pleasing and remarkable is that his affirmation of the Prophet’s ﷺ noble life is supported primarily through Western Orientalist sources. Typically, non-Muslim Indian scholars cite Muslim historians or local authorities; however, this author highlights the balanced perspectives of select Western Orientalists, which adds weight and impartiality to his study. Among those he sites are Edward Gibbon, Professor HurGronje, the German poet Goethe, George Bernard Shaw, Sir Charles Edward, Archibald Hamilton, Professor Mignan, Charles Bosworth Smith, Robert Briffault, and Thomas Carlyle.
He also mentions the positive sentiments of certain biased Orientalists, such as William Muir, etc. Alongside these, Prof. Rao also cites several prominent Indian thinkers, including Sarojini Naidu, Mahatma Gandhi, Basant Kumar Bose, and Diwan Chand Sharma. Moreover, the author has made a commendable effort to provide proper references throughout his original English text.
At the time of writing the book, Prof. Rao experienced hesitation, because he was about to write on a religion that he himself did not follow. However, he encouraged himself by saying that, in order to improve our social environment, we must try to understand the ways of thinking and sources of guidance of our neighbours. He set universality as his guiding principle. (p.3-4) The manner of thought and the aspects of the blessed life (Seerah) that Prof. Rao has focused on are presented here in brief. Prof. Rao, explicitly states his aim is to promote mutual understanding between religions and counter historical misrepresentations of Islam. He approaches the subject with a respectful and admiring tone.
The author observes that every event of the life of Prophet Muhammad ﷺ has been recorded with utmost care and precision, and even the smallest details have been documented forever in the pages of history. His life and achievements are not veiled in mystery. (p.4)
Rao argues that Muhammad’s ﷺ great success was achieved primarily through “sheer moral force,” not by the sword, refuting the “Islam and the Sword” theory prevalent in earlier Western narratives. War was only permitted in self-defence, and even then, strict rules of conduct were established to humanise the battlefield.
Certain critics of Islam, the Qur’an, and the Prophet Muhammad ﷺ have propagated several accusations – for example, that Muhammad ﷺ spread Islam by the sword, and that Muslims tried to uproot other religions. Professor Krishna Rao, referring to the well-known historian Gibbon and Prof. Bevan, states that such accusations, in the light of today’s history, are nothing more than literary curiosities. Therefore, our time should not be wasted in presenting misleading or distorted facts about Islam. (p. 5)
The esteemed scholar praises the teachings of the Prophet ﷺ regarding democracy and equality in the light of historical evidence. According to him, these teachings provided universal foundations for international unity and brotherhood, a principle he put into actual practice. Rao highlights the abolition of racial and social distinctions, citing the example of the slave Hazrat Bilal al-Habashi (R.A) who was elevated to a position of status in the early Muslim community. Likewise, women were given the right to inheritance alongside men – and this transformation was the result of moral strength, not the sword.
While discussing these facts, the author cites Sarojini Naidu, Mahatma Gandhi, Professor Gronje, and George Bernard Shaw. He points out that England, considered the centre of democracy, granted women the legal right to inheritance only in 1881, whereas the Prophet of Islam ﷺ granted this right many centuries earlier. (p. 11)
Through the firm system of inheritance laws and Zakah, the care of orphans and the helpless was established. The revered scholar calls this approach a sign of human compassion and God-consciousness. Referring to Prof. Mignan and Carlyle, he states that Muhammad ﷺ felt deeply the suffering of human beings. (p. 12)
Among his contemporaries, Prophet Muhammad ﷺ was known as a person of truth and excellent character. Even Jews acknowledged his honesty. His contemporaries did not detect even the slightest hint of deceit, trickery, or worldly ambition in his character. If such doubt had existed, the programme of social reformation could never have succeeded. His Companions endured extreme hardships for him with unwavering love – for instance, Sumayyah, Yasir, Khubayb ibn Adi, and Khabbab ibn al-Aratt (May Allah be pleased with them all) bore brutal persecution. The author quotes the Encyclopaedia Britannica stating:
“Among Prophets and religious personalities, Muhammad ﷺ was the most perfect human being.” (pp. 13-15)
Prof. Rao further states that Prophet Muhammad ﷺ raised the Arabs, who had been sunk in moral decay, to the highest level of dignity and honour, making them torch-bearers of knowledge and civilization. Even before prophethood, friends and enemies alike called him Al-Amin (the Trustworthy) and Al-Sadiq (the Truthful).
The author contends that the Quran’s emphasis on observing nature and its laws inspired the scientific spirit of observation and experiment among Muslims, leading to the golden age of Islamic science.
In illustrating the unique and unparalleled personality of the Prophet Muhammad ﷺ, Prof. Rao remarks that the Prophet Muhammad ﷺhad not studied philosophy in the academies of Athens, Rome, Persia, India, or China, yet he conveyed eternal and universal truths to humanity. Although he was unlettered, his speech possessed such sweetness and spiritual depth that it moved listeners to tears. Citing Bosworth Smith, he observes:
“He was at once a ruler and a spiritual guide. In his person, the authority of Caesar and the sanctity of the Pope were united, and yet he was free from the pomp of power.”(pp.18-19). His simplicity is described:
The king of Arabia repaired his own shoes, stitched his own clothes, milked goats with his own hands, swept his own house. Days passed in his home with no fire lit for cooking. A palm-leaf mat was his bed. At the time of his passing, he possessed only a few coins and did not have oil to light a lamp. (p. 19) He encouraged the study of nature. (p. 22)
Muhammad ﷺ taught the distinction between lawful and unlawful. In Islam, the means are as important as the ends. Faith devoid of action has no value. He concludes his discussion by citing Goethe and Carlyle regarding the authenticity of the Islamic system established by Muhammad ﷺ. (pp. 24-29)
Prof. Rao portrays Muhammad ﷺ as a multi-faceted hero: a commander, ruler, trader, teacher, preacher, caretaker of orphans, protector of slaves, liberator of women, statesman, judge, warrior and a God-fearing human being. He further states that kingship is regarded as the peak of worldly power, but he remained humble and simple throughout his life, even at the peak of his power. (p. 16)
Prof. Rao’s study makes it clear that the life of Prophet Muhammad ﷺ is not limited to any one culture, religion, or region. His character, defined by humility, justice, compassion, and unwavering moral courage, offers guidance that remains deeply relevant in every age. Rao’s sincere and respectful engagement with Islamic history, supported by both Western Orientalist scholarship and thoughtful Indian voices, gives his work a rare balance and credibility. His writing demonstrates that the legacy of the Prophet ﷺ is not the heritage of one community alone, but a universal reservoir of ethical insight for humanity at large.
In an era marked by misunderstanding, prejudice, and division, Rao’s work invites us to engage in dialogue rooted in honesty, empathy, and mutual respect. By acknowledging the luminous example of the Prophet Muhammad ﷺ, we take a step toward building a world defined not by conflict, but by compassion, justice, and shared human dignity.