From: Subject: In Search of Muhammad Date: Sun, 20 Jan 2008 21:38:11 -0500 MIME-Version: 1.0 Content-Type: multipart/related; type="text/html"; boundary="----=_NextPart_000_0000_01C85BAC.C18FFA00" X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.3198 This is a multi-part message in MIME format. ------=_NextPart_000_0000_01C85BAC.C18FFA00 Content-Type: text/html; charset="Windows-1252" Content-Transfer-Encoding: quoted-printable Content-Location: http://debate.org.uk/topics/books/bennett-muhammad.html In Search of Muhammad

3DHistory=20

In Search of Muhammad

In Search of Muhammad
by Clinton=20 Bennett
Cassell, London, 1998
Reviewed by Jay Smith

(Page numbers in [ ] brackets)

[viii] God can speak to us in other world views, providing they don't = contradict what we know of God in Christ. "...if God's nature is made = known to=20 us through the biblical record, then it is right for us to inquire = whether God=20 is speaking to us through what we encounter in other world-views - as = long as=20 this does not contradict what we know of God in Christ, who is the = touchstone=20 for all Christians"

[2] Muhammad must be understood theologically and not just = historically

[3] Thesis of the book: to explore different understandings of = Muhammad, that=20 of history and of faith by both Muslims and non-Muslims, and finding the = similarities and differences of both insider and outsider positions.

[4] Only insiders can understand their stories.

[5] Wants to look at all the texts to find the hidden assumptions, = using=20 multiple disciplines.

[6] According to Wilfred Cantwell Smith (1959): we must become you to = then=20 talk with you about 'you'.

- Thus we are only permitted to say that which our subject agrees = to.

- Then we can only know Muhammad by those who see him as a = prophet.

-"This is exactly what this book aims to achieve - an understanding = of what=20 Muhammad means to those for whom he is Prophet, and of what he might, = can or=20 does not mean for those for whom he is not a Prophet...but my = fundamental aim is=20 to hear Muslim voices. When I examine textual and historical material, = my aim is=20 both to uncover voices which can be found within the texts, and to = listen to=20 other Muslim voices which have commented on and interpreted these = texts."

[7] What you write as an outsider must elicit approval from the = insider to be=20 valid.

-Smith believes "that the aim of an outside scholar writing about = Islam is to=20 elicit Muslim approval...and I [Bennett] have tried ever since to make = it my=20 motto."

-"Historians, reconstructing the past, have, often found there the = evidence=20 they need to justify their current ideological assumptions... 'seen' = what they=20 have wanted to see...Such 'constructs' actually tell us more about the = observers=20 than they do about the observed."

[11] Bennett's premise, using C.W.Smith: "1) to see what Muslims see = in=20 Islam; 2) to understand why others have seen Islam differently, and last = but not=20 least, 3) to ask whether what anybody sees in Islam can be justified, = given the=20 texts, voices and data which are available to us."

[1] Muhammad of History: The Primary Sources

[20] Only 300 out of 6,666 verses in the Qur'an are on law.

[21] Source criticism of the Qur'an has been done by: Tisdall (1901); = Bell=20 (1945); Crone and Cook (1977); Wansbrough (1977) Cook (1983); and Ibn = Warraq=20 (1995).

- Wansbrough (1977) dates the standard version of the Qur'an to two = centuries=20 after Muhammad, reflecting sectarian interests.

- Wansbrough, due to death threats, changed his field of = research..."to the=20 comparatively tranquil pastures of the treaties worked out between = Crusaders and=20 Muslims in the twelfth and thirteenth centuries" (Hugh Goddard, = Christians=20 and Muslims: From Double Standards to Mutual Understanding, London, = Curzon=20 Press, 1995, pg.8)

[22] Muslims don't feel that similar sources prove indebtedness, = since such=20 sources are believed to be 'revelatory' in origin, any similarity is due = to=20 their having the same 'author'.

-[shows faulty logic when he agrees with the Muslim assertion that = Talmudic=20 and apocryphal sources for the Qur'an are not a problem, claiming that = they and=20 the Biblical texts are equally revelatory (page 22). Yet no Jew or = Christian=20 would consider the apocryphal Talmudic or Christian apocryphal stories = to be=20 equal to the Biblical text, having been written many centuries later, = and by=20 spurious individuals; they are not considered authoritative, and = therefore the=20 Qur'anic stories are likewise not authoritative.]

[24] Qur'an states only 3 prayers (S.11:114 and 24:58), while the = Hadith are=20 responsible for five prayers, and the five pillars.

- The 99 names of Allah all come from the Hadith.

[25] According to Crone, no early sources now exist: "all = surviving=20 versions have lost their starting point in as much as not a single = hadith=20 remembers the context in which the document was issued...many add = extraneous=20 material; and such clauses as they do remember are either summarized too = briefly=20 to be informative or else given in paraphrases so far removed from the = original=20 wording that their meaning has changed" (from 'Review of F.E.Peter's = 'Muhammad=20 and the Origins of Islam', Journal of the Royal Asiatic Society,=20 3^rd series, 5:2, pg.271)

-Bennett criticizes Crone's and Cook's analysis as weak, = maintaining=20 that due to the lack of originals, one cannot know for sure whether the = copies=20 we possess have strayed from those originals, so why not simply accept = them as=20 authoritative? He has completely missed Crone's and Cook's principal = argument:=20 that since the Muslim source material is between 150-300 years late, it = cannot=20 be considered primary, and may not even be trusted as it does not = correspond=20 with the existing seventh century extra-Islamic material in our = possession,=20 which are closer to the events of that time.

-Abu Hurayra was considered the closest companion to Muhammad, yet he = is=20 suspect, and therefore not the best authority to cite; since Umar called = him=20 'the worst liar among the muhaddithun (narrators of hadith)'.

[27] Many fraudulent traditions came from itinerant storytellers = [Kussas],=20 who embellished tales to astonish their audience in return for = payment.

[28] Ibn Ishaq's Sira contains much fiction.

[30] Both Ibn Ishaq and al-Waqidi had Shi'a sympathies and so their=20 biographies give us examples of 'political reshaping of the = material'.

[31] The Six authoritative (Sahih) hadith are compiled by: al-Bukhari = (810-870); Muslim (817-874); Daud (817-888); al-Tirmidhi (821-892); = al-Nasai=20 (d.915); al-Darimi (797-868); and Ibn Maja (824-886).

[32] Bukhari (870) retained 7,275 out of 600,000 hadith, but only = 2,765 were=20 unique.

Abu Daud (888) retained 4,800 out of 500,000 hadith.

Sahih =3D best; Hasan =3D good; da'if =3D weak

- Islamic computing centre: http://www.ummah.org/icc/inde= x.htm

[33] The rules for hadith science were not developed until the early = 11th=20 century, by Al-Hakim (d.1014) who developed 52 categories, and then Ibn = al-Salah=20 (d.1245) who developed 65 categories.

[2] The Sources: a Critical Evaluation

[38] According to Crone and Hinds ("God's Caliph", Cambridge Univ. = Press,=20 1986:1) "Muhammad's authority developed posthumously, invented by the = religious=20 scholars as a device to wrestle power out of the hands of the = Caliph."

-The idea that Muhammad's political power passed to the Caliph was = invented=20 at a later period (the early Abbasid- post 750 AD), when the idea of = Muhammad as=20 a 'fully-fledged founder-prophet' was used to undermine the positions of = the=20 Caliphs (1986:26).

-Cook felt that Muhammad created Islam, and that much of what has now = become=20 distinctly Islamic were borrowed from existing Jewish and Christian = stories and=20 ideas (1983:77).

-The 5 Pillars do not appear until the 9th century (Rippin, Muslims, = vol.1,=20 London, Routledge, 1990:86).

-Rather than critique the work of Cook, Bennett simply quotes a = criticism by=20 A.S. Bose that Cook's writing was 'hostile, prejudiced, biassed, and an=20 atheist-tinted vision of Islam', but gives no explanation or examples to = back up=20 Bose's criticism and simply accepts it at face-value. This is not only = sloppy=20 work but detrimental to one who claims to be fair and just in his=20 assessment.

[39] Bennett mentions that both Watt and Rodinson offer biographies = of=20 Muhammad "which, arguably, are as reliable as those of any other = historical=20 figure".

[45] The miracle of splitting the moon comes from Bukhari 58:35 and=20 56:26.

[46] Many point out that the sources for the 'miracle hadith' of = Muhammad=20 come from the cousin of Muhammad Ibn 'Abbas (who was 13 at Muhammad's = death),=20 and Anas Ibn Malik (who was only 19), which may caste doubt on their=20 testimonies.

[48] Anthropomorphic language of God: 'God sits on a throne' = (S.57:4), and=20 one can see God's face on the day of reckoning (S.75:23).

[54] Bennett admits that the miracle stories are fabricated (possibly = because=20 he cannot believe that Muhammad could do miracles)!! Why then is he not = able to=20 say the same concerning his biography?

-There was a lot of political pressure being placed on the compilers; = thus=20 Mu'awiyah put pressure on the scholars to suppress hadith favourable to = Ali, and=20 extolled hadith favourable to Uthman, as he came from the same = family.

[55] Ibn Ishaq and al-Waqidi were both pro-Ali, and this comes out in = their=20 biographies.

[56] The Abbasids compiled anti-Umayyad hadith (see quote MM, 1, = p.42,=20 attributed to Ibn Mas'ud and transmitted by Muslim).

[57] Bennett is doubtful of manipulation, yet refuses to speak about = the late=20 dates.

[60] According to Seyyed Hossein Nasr the prophet left such an = impression on=20 his companions that they would not have forged new sayings or = actions.

-According to Sayyid Ahmed Khan, he saw no reason to suspect that = 'early=20 believers, men and women, should willfully lie and deceive'.

[61] A man may beat his wife (Bukhari 72:43) and "I looked into = paradise, and=20 saw that the majority of its people were the poor, and I looked into the = Fire,=20 and found that the majority of its people were women" (Bukhari 76:16, = 51)!

[62] Mernissi believed that Bukhari was a misogynist, and that is why = he has=20 anti-women hadith.

-Bennett admits that the hadith are exaggerated to fulfill an = admirable view=20 of Muhammad.

-Bennett also thought that the misogyny was a result of Abbasid = attitudes and=20 was not thus real history.

[63] Bennett's conclusion was the third period of Muhammad's life (in = Medina)=20 is almost wholly authentic, except the miracles and the misogynist = hadith (how=20 PC!!).

-Bennett admits some fabrication is happening, but never states how = he knows=20 that the reliable hadith are historical.

[64] Bennett's object is to see the Muhammad of history, however = using his=20 criteria (that Muhammad was passionate for the poor, disliked = ostentation and=20 wealth, had a simple concept of justice, all of which stands the test of = time).

[65] He criticizes Crone's statement that 'the Qur'an is a text = without a=20 context', because she bases her arguments on non-Islamic sources (Duhhh, = no=20 kidding).

[3] Non-Muslim Lives of Muhammad: from the 7th-16th Centuries

[74] Nestorians flourished under Abbasid Muslim rule, and Mar Timothy = (in=20 office 780-823) debated with the Caliph Al-Mahdi (775-785).

-Also John of Damascus (675-679) debated on the titles of 'Word', = 'Spirit'=20 (Q4:171), the trinity, and divinity of Jesus.

[75] John of Damascus in defining the trinity says, "Just as the = whole of the=20 taste and the whole of the scent is from the whole of the apple, and yet = scent=20 is not taste nor taste scent, so, too, the persons of the Trinity being=20 uncircumscribed are not separate one from another and not mixed and = confused=20 with one another but 'separated in their person in a united wayand = united in=20 their nature in a separate way" (Mingana:25f)

- Tahrif =3D the corruption of scripture (Q2:59, 75, 121, 140; 3:63, = 113;=20 4:44)

-Watt believes that there is no claim in the Qur'an for the = corruption of=20 scripture, but makes allegations of the concealment of passages.

-Sayyid Ahmed Khan speaks of a 'corruption of meaning and = interpretation, not=20 of actual alteration of the written text'.

[76] John of Damascus calls Muslims 'Hagarites'.

-Al-Kindi in 830 AD criticized the Muslim view of Muhammad, saying = that he=20 was only a soldier of fortune, who had no miracle to his name, that the = Qur'an=20 was 'a rag-tag of discrepancies and garbled tales, a confused heap, with = neither=20 system nor order...with one passage contradicted by another'.

-He believed that "histories are all jumbled together and = intermingled; an=20 evidence that many different hands have been at work therein, and caused = discrepancies, adding or cutting out whatever they liked or disliked. = Are such,=20 now, the conditions of a revelation sent down from heaven?" (Muir's = edition=20 1882:18-19,26).

- Al-Kindi also condemned Holy War and the laws concerning women.

-He stated that Muhammad's chief 'object and concern'...was to attack = surrounding tribes, slay and plunder them, and carry of their females = for=20 concubines" (Muir 1882:49-50)

- Al-Kindi had considerable knowledge of Muslim sources, especially = the=20 miracle Hadith.

[77-78]In the 13th century Bar Hebraeus maintains that the violent = and sexual=20 themes in the Qur'an point to a human origin.

-Christian apologists did not critique the sex and violence themes of = Muhammad because 1) they wanted to win the intellectual argument rather = than=20 revert to character assassination, 2) they preferred to compare Christ = with the=20 Qur'an and not with Muhammad, 3) there were penalties for criticizing = Muhammad,=20 4) Muslims admired the criticisms, thinking it ennobled Muhammad.

[79] [Bennett's study of Islam began at Selly Oak]

[80] Byzantine literature represented Muhammad as an epileptic, and = thus the=20 reason for his 'revelatory trances'.

[82] Spanish Christians pinpointed Muhammad's sexual immorality.

[83] 11th century Europeans believed Muhammad was being worshipped, = and saw=20 him as the devil incarnate, using the derisory name 'Mahound'.

-Much polemical literature featured attacks against the Muslim heaven = which=20 was designed for men.

-"They [the heavenly maidens] are devout wives, and those who with = grey hairs=20 and watery eyes died in old age. After death, Allah re-makes them into = virgins"=20 (Andrae 1936:26)

[85] 12th - 13th centuries =3D Crusades. Gave Christians a more = realistic look=20 at Islam, and so was not as polemical. Contact between the two opened up = commercial relationships as well as medical, architectural, food, dress, = and=20 vocabulary links.

[86] The Crusades were not so negative, nor had as great an impact on = Islam=20 as is commonly felt today.

-Muslim Spain became the centre of medicine, astronomy, attracting = many=20 scholars to study Ibn Rushd, Ibn Tufayl, and Aristotle (whose works were = preserved by the Muslims, though forgotten in the rest of Europe).

[87] The 13th century used the 'irenic' approach; writing, reason, = and=20 argument, which was considered better than the sword, but in Latin, thus = Muslims=20 did not read them.

[4] Non-Muslim Lives: from the Renaissance to Today

[93] The birth of serious non-Muslim scholarship of Islam begins with = the=20 Renaissance.

[94] [Bennett: Muslim sources are devoid of myth and fiction]

[95] [Bennett: Allah of the Qur'an and Yahweh of the Bible are one = and the=20 same]

[97] [Bennett: The western view of Muhammad was distorted and = prejudiced]

[99] George Sale (1734) was the turning point in the West's concept = of=20 Muhammad, in that he was willing to listen to Muslim voices.

[100] Non-Muslims came closer to Muslims when they admitted = Muhammad's=20 temporal achievements, but then moved away when the refused his = theological=20 claims.

[107] There were three categories all non-Muslims who wrote about = Muhammad=20 fit into: 1) those who wrote for Westerners alone [Thomas Carlyle, = Crone/Cook],=20 2) those who wrote for both, but from a Western perspective [Lord = Cromer,=20 William Muir], and 3) those who wrote to 'do justice to the faith in = Muslim=20 hearts' [Wilfred Cantwell Smith].

[108] [Bennett: wanted to separate fact from fiction, but whose = facts?]

[110] Crone & Cook: [Bennett: both Crone and Cook did not = want to=20 have Muslim approval]

-What they say is that Islam is more an Arabian heilgeschichte, = lending=20 authority to a hybrid religion, partly founded by Muhammad, but moreso = by his=20 successors (Crone 1987:230)

- Their book was banned in Egypt

[111] [Bennett: he points out that William Muir's 'life of Mahomet' = used only=20 'the oldest and most authentic sources' which "evidences a genuine = desire to=20 reproduce fact, not fiction..." So old sources do suffice after = all!!]

[117] [Bennett: believed Muir's criticisms of Muslims and Islam were = due to=20 his colonial experiences rather than academic research, thus Bennett = believes=20 that therein lies the reason for the bias]

-[Bennett: rather than accepting Muir's version for Muhammad's = allowing=20 deception to kill Ka'b (a poet who wrote verses irritating Muhammad), = refers to=20 Lings explanation that deception is permitted in war, yet Lings is a = Muslim, so=20 would his interpretation also not have a bias! Then Bennett castigates = Muir for=20 not allowing for deception in war, taking Lings version!]

[119] [Bennett: Sura 9:5 the sword verse according to Bennett is only = used=20 for defensive purposes or to right a wrong, and since the unbelievers = were to=20 repent, they must have initiated some type of attack first, and so war = was=20 permitted; this is eisegesis.]

-[Then in the same paragraph he quotes various Muslim scholars = (Rahman, and=20 Muhammad Ali, who felt Muhammad never 'fought against peaceful people', = that he=20 never was inclined for war, and that he was peace-loving by nature,=20 contradicting the above]

[127] "The Satanic Verses are found in Tabari and Ibn Sa'd but not in = the=20 earlier Ibn Ishaq, though Ibn Hisham may have edited them out"

[133] [Bennett: finally accepts that ones presuppositions colour = their=20 conclusions.]

-Writers at the end of the 19th century thought much good of = Muhammad, but=20 that he had a stained moral character.

[5] Muhammad's Significance in Muslim Life and Thought

[139] [Bennett: he has difficulty understanding how authority in = Islam could=20 have been with the Caliphs, then redacted back onto Muhammad.]

[142] [Bennett: The Qur'an placed limits on Muhammad in that he could = not go=20 contrary to its message; but what about the number of wives?]

-quotes Maududi in delineating that while in the west people make = their own=20 laws, in Islam God makes the laws.

[148] Umayyads (660-750), Abbasids (750-1517 [Buyids 932-1075; = Saljuks=20 1075-1258; Mongols 1258-]), Ottomans (1517-1924)

[151] The Abbasids were basically Persian, retaining the caliphate in = their=20 close-knit family, ceased to treat Arabs as special, increased the = non-Arabs=20 participation in running the empire, and modelled their rule on the = Sassanid=20 pattern, even adopting Persian ideas about the divine nature of kingship = (Caliphat Allah).

[154] Definition of Sufism: It stresses the individual rather than = society,=20 the internal rather than the historical, God's love rather than his = power, men's=20 heart rather than behaviour, their pure soul over their correct actions, = and=20 that law is used for one's private discipline.

[169] Shi'a: adding to the importance of Muhammad as a model, they = say that=20 his descendants may interpret Islam for each generation, adding newly = inspired=20 content to Islamic law, that they Imams enjoy a unique authority within = the=20 Shi'a world, and that Ali's role becomes elevated at Muhammad's = expense.

[170] Because the imams can re-interpret law, Shi'as has had less = difficulty=20 with change, and is better able to adjust to new circumstances.

[183/184] The Wahhabi (Arabia), Deobandi (Pakistan and India) and=20 Jamaat-I-Islami all are anti-sufi, and against the devotion to Muhammad, = whereas=20 the Barelvis emphasize Muhammad's uniqueness.

[185] The Mu'tazilites, who flourished during the early Abbasid = Khalifate=20 believed the Qur'an was created, using Sura 43:3, whereas the Asharites = believed=20 the Qur'an was uncreated, using Sura 85:22. Orthodoxy agrees with the=20 Asharites.

- If the Qur'an is uncreated this risks a duality, associating a = partner with=20 God.

[191] [Bennett: He admits that Muhammad becomes the model for every=20 conflicting tradition. Does this not show how Muhammad and Islam are = thus=20 created in OUR image?]

[192] [Bennett: finally admits that when Muslims look at Muhammad = they do so=20 through the eyes of faith, which is a theological belief, and not = 'historically=20 sustainable'. He then says that since we have historical documents about = Muhammad the theological claims must be subject to critical inquiry! = Thus=20 "scholarly scrutiny may be able to identify whose claims harmonize more, = whose=20 less, with the classical texts", but what about their historical = authority?]

[6] Conversations Islamic

[195] [Bennett: His second year students did not know where he stood = on=20 Muhammad, possibly because he refused to take a position]

[197] [Bennett: He found that even with the same text, Muslims came = to=20 different conclusions]

[199] [Bennett: mentions that liberal Muslims agree that because of = their=20 late dates many of the hadiths cannot be genuine, agreeing with the=20 Revisionists! So are they insiders?]

[203] [Bennett: believes that Christianity is not exclusivistic, thus = there=20 is no need to convert, and so need to find the insiders view]

Conclusion: Towards a Postmodern Theology of Religions

[221] [Bennett: says that]

[222] [Bennett: Salman Rushdie, an insider, reflects a negative image = of=20 Muhammad, which is equal to the outsiders view; but this is o-kay. Yet, = earlier=20 he contends that all Muslims, and thus all insiders only see Muhammad as = positive]

-If you approach the sources with the 'hermeneutic of faith' then = everything=20 is o-kay in the Qur'an, including the deceptive killing of Ka'b Ibn = al-Ashraf;=20 whereas if you approach the sources with the 'hermeneutic of doubt' you = will see=20 the same incident as morally degrading.

[223] And both 'a prioris', insider and outsider, are correct, = according to=20 post-modernism.

[224] Bennett's thesis: peaceful co-existence.

[227] Bennett believes that Jesus is much like the Qur'an, yet = Muhammad=20 models the Qur'an, thus we cannot have the Qur'an without Muhammad. = [Which=20 Muhammad, the one of faith or of history?]

[229] [Bennett: believes that both Christ and Muhammad are both = exemplary,=20 and rooted in divine self-disclosure]

[230] The cross only shows God's character in Jesus. [what about=20 redemption?]

-[Bennett: then quotes and agrees with Newbigin who claims = catagorically that=20 the cross was there 'to take away our sin'].

[231] [Bennett: says that God reveals himself thru not only Moses, = Job,=20 Jesus, but even Muhammad; the bags out!]

[232] Bennett believes that there is no absolute culture, and adds = that=20 since, as Newbigin believes, the Christian [he adds Muslim] message is = real,=20 affirming it is no arrogance, and to remain quiet is treasonous. [but = how can he=20 glibly add Muslim to Newbigin's statement?]

[236] Muhammad is a corrective, useful for law and war; since = Christians=20 interested in war have no model of it in Christ.

[237] "Muhammad's sunnah, with its many safeguards against the misuse = of=20 power may serve as a 'prophetic corrective' for Christians"

[238] Muhammad lived quite frugally [yet her received 1/5th of all = booty]

-Bennett is in a bind with the Qur'anic rejection of the crucifixion, = and so=20 rather than use the Muslim interpretation (insiders) he comes up with = his own=20 interpretation.

[241] We must abandon our convictions (i.e. the trinity), become = unitarian=20 and Muslims must accept Qur'anic criticism.

[242] Religion is basically for social works.

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