Showing posts with label History. Show all posts
Showing posts with label History. Show all posts

Wednesday, 12 November 2025

Islamophobe Turned Historian Finds the Hidden Power of Islamic Civilization | PabloTalks

 


Raised Catholic. The media made him an islamophobe at 16. Studying Islam and its history to dismantle it led him to embracing it instead. Now Pablo is studying Islamic history to dismantle the lies we’ve been fed about Islam, the Muslim Golden Age, and the legacy of civilizations like Al-Andalus. And he’s on a mission to share lessons from the past that the Ummah needs today — and you will be shocked by what he reveals.In this powerful episode, we uncover the truth the West wants you to forget — and why it matters more than ever.

Thursday, 18 April 2024

Ibn Sina (Avicenna) - The Greatest Muslim Philosopher?


Dive into the timeless wisdom of Ibn Sina, also known as Avicenna, and his philosophy. Explore the profound teachings and contributions of this influential Islamic philosopher, physician, and polymath. From his groundbreaking philosophical works to his advancements in medicine and even a famous "proof" for the existence of God. In this episode, we explore the historical context and legacy of one of history's greatest minds.

Friday, 5 April 2024

The Sufi Muslim Warrior Who Protected Christians

 

Discover the remarkable life and enduring legacy of Abd al-Qadir al-Jaza'iri. From his leadership during the Algerian resistance against French colonization to his commitment to his Islamic religious beliefs & sufi mysticism. Abd al-Qadir impact reverberates through history. Join us as we explore one of the most fascinating and inspiring figures of modern history.

Saturday, 2 May 2020

Why Did Prophet Muhammad (pbuh) praise the Christian King as 'Just King'

Another clip from Dr. Yasir Qadhi's lecture about Muslims living in non-Muslim countries and what did Prophet Muhammad (peace be upon him) mean when he called Negus a 'Just King'.



Tuesday, 28 April 2020

How were the Muslims tortured during the days of Jahiliyyah

We often hear about torture of Muslims in different parts of the world but do you know how these intial converts to Islam were tortured in Mecca before Islam conquered it? A good summary from Dr. Yasir Qadhi in one of his tafseer halaqah

Friday, 14 February 2020

The actual date of birth of Prophet Muhammad (pbuh)

I intentionally did not want to write about this in Rabi-ul-Awwal because I did not want to hurt anyones feeling. The fact is that it has to be said. A lot of Muslims celebrate the birthday of Prophet Muhammad (pbuh). First, there is no Islamic basis for this celebration. The second is that the data it's celebrated on is the 12th Rabi-ul-Awwal. There is a lot of controversy around this date.

The only mention of this date is in the book of Ibn Ishaq but it is mentioned without any chain of narrators. There are other dates like 2nd, 8th, 10th, 17th & 22nd that have a lot more backing.

So why is this date so popular. Below is a talk by Saikh Yasir Qadhi on this topic. Here is an article on this topic.

Thursday, 6 October 2016

Father stares at the hand and foot of his five-year-old, severed as a punishment for failing to make the daily rubber quota, Belgian Congo, 1904

A Congolese man looking at the severed hand and foot of his five-year-old daughter who was killed, and allegedly cannibalized, by the members of Anglo-Belgian India Rubber Company militia.

He hadn’t made his rubber quota for the day so the Belgian-appointed overseers had cut off his daughter’s hand and foot. Her name was Boali. She was five years old. Then they killed her. But they weren’t finished. Then they killed his wife too. And because that didn’t seem quite cruel enough, quite strong enough to make their case, they cannibalized both Boali and her mother. And they presented Nsala with the tokens, the leftovers from the once living body of his darling child whom he so loved. His life was destroyed. They had partially destroyed it anyway by forcing his servitude but this act finished it for him. All of this filth had occurred because one man, one man who lived thousands of miles across the sea, one man who couldn’t get rich enough, had decreed that this land was his and that these people should serve his own greed. Leopold had not given any thought to the idea that these African children, these men and women, were our fully human brothers, created equally by the same Hand that had created his own lineage of European Royalty.


Thursday, 26 February 2015

The First Victims of the First Crusade

 

THE first victims of the First Crusade, inspired in 1096 by the supposedly sacred mission of retaking Jerusalem from Muslims, were European Jews. Anyone who considers it religiously and politically transgressive to compare the behavior of medieval Christian soldiers to modern Islamic terrorism might find it enlightening to read this bloody story, as told in both Hebrew and Christian chronicles.

The message from the medieval past is that religious violence seldom limits itself to one target and expands to reach the maximum number of available victims.

Just as the Crusades were integrally linked to Roman Catholicism in the Middle Ages, terrorist movements today are immersed in a particular anti-modern interpretation of Islam. This does not imply that a majority of Muslims agree with violent religious ideology. It does mean that the terrorists’ brand of belief plays a critical role in their savage assault on human rights.

Cultural ignoramuses portrayed President Obama’s references to the Crusades and the Inquisition at the recent National Prayer Breakfast as an excuse for Islamic terrorism, but the president’s allusions could and should have been used as an opportunity to reflect on the special damage inflicted in many historical contexts by warriors seeking conquest in the name of their god.

Times were hard in northern Europe when the crusaders began to gather in the spring of 1096. A disappointing harvest in 1095 had brought famine to the poor. As James Carroll observes in “Constantine’s Sword,” there is “no doubt the crusading impulse rescued many serfs, but also landowners, from desperate economic straits.”

Pope Urban II did not tell crusaders to murder Jews, but that is what happened when at least 100,000 knights, vassals and serfs, unmoored from ordinary social restraints but bearing the standard of the cross, set off to crush what they considered a perfidious Muslim enemy in a faraway land. Why not practice on that older group accused of perfidy — the Jews?

The city of Trier, on the Moselle River, was one of the early stops. The Jews were, according to a Hebrew chronicle, offered the choice of conversion, exile or death — similar to the choices offered by groups like the Islamic State and Boko Haram. After the Jews of Trier made an unsuccessful attempt, by paying off a bishop, to persuade the crusaders to bypass their community, they sought refuge in the prelate’s palace.

The chronicle recounts that “the bishop’s military officer and ministers entered the palace and said to them: ‘Thus said our lord the bishop: Convert or leave this place. I do not wish to preserve you any longer.’ ” It goes on: “ ‘You cannot be saved — your God does not wish to save you now as he did in earlier days.’ ”

The anonymous author of the chronicle, known as Text S to scholars, probably did not witness all of the events he describes. However, scholars of the First Crusade generally consider the text authentic. Furthermore, Christian accounts — also most likely written decades later but at a time when many survivors would have been alive — tell essentially the same story.

Continue reading the main storyContinue reading the main story
Albert of Aix, a Christian born in the late 11th century, describes atrocities in Mainz — another stop on the crusaders’ rampage through the Rhineland — by a band headed by one Count Emico. Again, there is a bishop who initially promises the Jews protection for what Albert describes as an “incredible amount of money.” But Emico and his Christian soldiers broke into the hall where the Jews were held.

“Breaking the bolts and doors, they killed the Jews, about seven hundred in number, who in vain resisted the force and attack of so many thousands. They killed the women, also, and with their swords pierced tender children of whatever age and sex ... Horrible to say, mothers cut the throats of nursing children with knives and stabbed others, preferring them to perish thus by their own hands rather than to be killed by the weapons of the uncircumcised.”

Albert reports that a small number of Jews escaped because they agreed to be baptized “because of fear, rather than because of love of the Christian faith.” With all of the money taken from the Jews, Emico and “all that intolerable company of men and women then continued on their way to Jerusalem.”

This account highlights several elements analogous to the actions of modern terrorist groups. These include attempts at forced conversion; the murders of women and children; and the imposition of financial penalties on coerced converts who try to remain in their homes. Albert’s disparaging remarks about Emico also reveal that there were Christians who felt about the crusaders exactly the way many Muslims today surely feel if they are unlucky enough to find themselves in the path of violent lunatics.

In Mosul, the Iraqi city conquered by the Islamic State last June, Christians had coexisted for centuries with Muslims who did not share whatever medieval beliefs the terrorists claim to represent. The city was also home to the Yazidis, whose theology includes elements of Zoroastrianism as well as Islam and Christianity.

When the brutal warriors established control, thousands of Yazidis were forced to flee for their lives if they did not convert to Islam. Christians were also ordered to formally convert, pay taxes to Shariah courts or face “death by the sword,” without any possibility of escape.

Sound familiar?

Thomas Asbridge, director of the Center for the Study of Islam and the West at the University of London, commented in this newspaper that “we have to be very careful about judging behavior in medieval times by current standards.”

This issue is better judged from the other side of the looking glass. What we actually see today is a standard of medieval behavior upheld by modern fanatics who, like the crusaders, seek both religious and political power through violent means. They offer a ghastly and ghostly reminder of what the Western world might look like had there never been religious reformations, the Enlightenment and, above all, the separation of church and state.
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Source

Monday, 9 June 2014

Muslim women in history: Thuml Al-Qahramana




Thuml Al-Qahramana

Often called the first female judge in Islam, Thuml lived during the 10th century. Her exact date of birth is unkown. Although said to be the first female judge, this is unverified but we know at least this is the first female judge on which there is a written record. 
She was called Qharmana due to her being the head of the women’s quarters in the palace, before becoming a judge. 

It was during the age of the Abbasid Caliph al-Muqtadir; his mother was appointed Queen. She was highly impressed by Thuml’s intelligence and knowledge of the sciences of religion and so ordered her to sit in what was called the "House of grievances " and appointed her head judge or chief of justice.

At first Thuml found intense resentment against her appointment but with the help of a fellow judge Abu al-Hasan Ibn Aloshnani and after making intelligent and fair judgments she was able to overcome the refusal of people and gain their confidence. The people began to trust her when they saw her ability to judge amongst them and they began to come in droves to receive a Just judgment from Thuml.

She oversaw the house of grievances on Friday. As well as all ruling from the House of Grievence has to be signed by her, or else they would not be implemented. She presided over a large council of judges and scholars and dignitaries.

Some historians and scholars who witnessed the times of Thuml in Baghdad, wrote that she was a great judge , and that the objections of the people quickly turned to love because of the reforms she carried out .

It is common to see that some historians described her as “harsh” and strange. This was more due to her lack of trepidation to implement the full extent of the law

She resigned in the year 922 AD and died in 928 AD


Source

Saturday, 12 April 2014

Umar ibn al Khattab among the most influential people in history





Michael H. Hart wrote a book entitled "THE 100: A Ranking of the Most Influential Persons in History" in 1978. Several other authors have written similar books but this still remains a distinguished book in it's category. The book is thought provoking and encourages the reader to see history from different perspectives.
He chose Prophet Muhammad to lead the list of the world's most influential persons which was surprising to many people. He said he chose Muhammad because he was the only person in the history who was supremely successful on both the religious and secular levels. Michael Hart went on to count the traits and qualities of Prophet Muhammad and his overall impact on human history and arrived at the conclusion that Prophet Muhammad should be the number one person in the filed of 100 influential persons in human history.

Another surprise to many people was Michael Hart's choice of Umar Ibn Al-Khattab among the 100 influential persons, whom he not only included among these 100 persons but also put him as number two on the second half (51 to 100) of his choice. Umar Ibn Al-Khattab is 52nd on the list. He ranked him higher than such famous men as Charlemagne and Julius Caesar. He further says that Umar's brilliant leadership was responsible for the expansion of the Islamic territory and the enormous extent that it did occur under him. He further says that Umar Ibn Al-Khattab ordered the Muslim armies to leave the natives of the conquered land in peace and ordered the military personnel not to force the natives to convert to Islam. 
In the parenthesis Michael put his note, "From the above, it is clear that the Arab conquest was more a nationalist war of conquest rather than a holy war, although the religious aspect was not lacking". Michael Hart further says that Umar ibn Al-Khattab's achievements are impressive and it would be a grave mistake to ignore his contributions to humanity. It should be noted that Umar Ibn Al-Khattab's brilliant leadership was responsible for permanence of the territories that came under the Islamic role at that time and are still part of the Islamic world today.

Umar Ibn Al-Khattab is a pioneering figure in the Islamic world. He was a leader, a statesman, a pious and God conscious Muslim who showed respect for all individuals including non-Muslims and he ordered the Muslims to treat non-Muslims with respect. He showed us how to apply the Quranic injunction "there is no compulsion in religion."

Under the leadership of Umar ibn Al-Khattab Islam spread widely not by the sword but by virtue of its beauty, simplicity, transparency, openness and the leadership provided by him. Another reason for the rapid growth of Muslim community was the conversion of some high-placed religious personalities from among the Jewish and the Christian communities. These religious personalities saw Islam as a continuation and affirmation of the Abrahamic faith. Ardkun, the Bishop of Damascus, accepted Islam after the Islamic armies entered the city under Khalid bin Walid. The followers of Ardkun became attracted towards the new faith and became Muslim. The chief administrator of the city of Shata in Egypt, famous for its textiles manufacturing, left his town with two thousand men and went to city of Damietta where the Muslim army was camped and embraced Islam with his followers.

During the time of Umar ibn Al-Khattab, the non-Muslims enjoyed freedom of religion. They were free to perform their religious rites, ring bells to start their religious ceremonies, take out the Cross in procession and hold religious fairs. Even treaties were signed during the time of Umar ibn Al-Khattab with non-Muslims that guaranteed freedom of religion. The writ of Hudhaifa bin al-Yaman to people of the region of Mahdinar says, "They shall not be required to change their religion, nor shall any interference be made in their religious practices."

Umar ibn Al-Khattab followed the principle of equality very strictly and would not tolerate any kind of distinction. Once, Umar ibn Al-Khattab had a difference of opinion with Ubayy bin Ka'b. The matter was referred and brought in the court of Qazi Zaid bin Thabit. When Umar ibn Al-Khattab arrived at the court the Qazi, Zaid bin Thabit, vacated his seat out of respect for the Khalifah. Umar ibn Al-Khattab, after observing the situation, said that this was the first injustice Zaid has done to the suit. Then he sat down next to Ubayy, his opponent.

Umar ibn Al-Khattab always favored individual freedom and self-respect. By word of mouth and through his writings he made it very clear that every human being was born free and no one should have to abase himself in front of others. Once, the son of Amr bin As abused and beat up a Copt Christian; on hearing this Umar ibn Al-Khattab had son of Amr punished publicly by the hand of the victim Copt Christian. Then Umar ibn Al-Khattab addressed both father and son and said, "Since when have you turned men into slaves, whereas they are born free of their mothers?"

The people of many cultures who accepted Islam faced new challenges. More complex questions regarding the Islamic way of life cropped up at the same time. Many of the questions could not be answered because clear rulings of the Holy Prophet or the Holy Qur'an were not available. The Qadis and Muftis appointed in towns and cities were Companions of the Prophet, yet they referred complicated questions to the Khalifah. The famous Sahabis who referred the question to Umar Ibn Al-Khattab are Abdullah bin Ma'sud, Ammar bin Yasar, Abu Musa Ash'ari, Abu Ubaidah bin Jarrah, Mughira bin Shuba and others. Umar ibn Al-Khattab gave his judgment after discussing these questions in the assembly of the companions. The discussions were conducted with the greatest freedom and acumen. Shah Wali-Ullah writes in Hujjatullah al-Baligha, "It was Umar's practice to consult the companions and hold discussions with them, until the veils were lifted and conviction was attained. For this reason Umar's dicta were accepted throughout the East and the West."

It is said that his writings, his letters and official instructions were as powerful as his speeches. In a letter to Abu Musa Ash'ari he wrote, "People generally hate their ruler, and I seek protection of Allah, if my people should entertain similar feelings about me. Avoid vain suspicions and keep away from malice, and don not encourage people of cherish vain hopes, and be careful of Allah's property, and guard yourself against evil men. If you find any people who are vindictively inclined towards the Muslim state, it is devilish inclination and must be put down by the sword, until they bow to Allah's decision and turn to better ways"

In another letter to Abu Musa Ash'ari he said, "The thing that strengthens one in execution of work and that one should not procrastinate; for if you do so, your affairs will heap up and overwhelm you and you will not then be able to decide what to do and what not to do, and you will fail in your work."

Umr Ibn Al-Khattab appointed Amr bin Al-As as the Governor of Egypt. Amr bin Al-As delayed remitting the revenue to the treasury. Umar ibn Al-Khattab wrote to him and reminded about the delay. Amr bin Al-As procrastinated. Umar ibn Al-Khattab sent him a strong letter, he wrote, "I understand that the thing that has kept you from replying is the fact that your subordinates are not good. They have made you a shield, and it is a disease for which I possess an effective remedy. I am surprised that I have written to you often and at length, but you neglected sending the revenue and have avoided giving straight answers. So Abu, Abdullah, don't worry. Due shall be taken from you and you shall pay them, for as the river yields pearls, so will you have to render the dues."

Umar ibn Al-Khattab used to end his speeches with following statement: "O God, let me not fall into an error, nor let me be called to account on unawares, nor let me fall into neglect."

Umar ibn Al-Khattab's actions speak louder about his character, his integrity and his love for the people in the Muslim state. He made rounds at night to gauge and evaluate the condition of the people. His achievements are reflection of his life.


Sayings of Umar ibn Al-Khattab:
Umar ibn Al-Khattab always had a sound opinion, which made him a very powerful leader who expected higher degree of integrity from the people working with him during his Khilafate. Some of his wise sayings are quoted here:
  • One who keeps his own counsel keeps his affairs in his own hand. 
  • Fear him whom you hate. 
  • The wisest man is he who can account for his actions. 
  • Do not put off today's work till tomorrow. 
  • What regresses never progresses?
  • He who does not know evil will fall into it. 
  • When a man asks me a question, I know his intelligence.
  • Don't forget your own self while preaching to others. 
  • The less of the world, the freer you live. 
  • Avoidance of sin is lighter than the pain of remorse. 
  • If patience and gratitude had been two she camels, it would have mattered little on which I rode. May God have mercy on him who sends me my faults for a present!
  • During his Hajj pilgrimage to Makkah, Umar ibn Al-Khattab heard one of the camel drivers singing. People asked Umar ibn Al-Khattab as to why he did not stop the camel driver from singing. Umar ibn Al-Khattab replied, "Music was the camel driver's provision for a journey.

Some of the Achievements of Umar ibn Al-Khattab:
Umar ibn Al-Khattab established many institutions in the Islamic state's administration. Historians have called his reforms as innovations. The achievements of Umar ibn Al-Khattab are numerous. The most important achievements are listed below:
  • Umar ibn Al-Khattab established the public treasury: Bait-ul-Mal
  • Established courts of justice and appointed judges.
  • Proposed and enforced use of the era of Hijra.
  • Assumed the title of Amir-ul-Mu'minin.
  • To engage the anti-Islamic forces he organized and established the War Department.
  • Placed army reserves on the pay-roll. In addition to this, Umar Ibn Al-Khattab improved the army administration by providing every army corps with an officer of the treasury, an accountant, and number of interpreters, physicians and surgeons. He instructed the army commanders to submit accounts of war expenditures and list of the spoils of war. Historical records show that in 16 Hijri Ziyad bin Abi Sufyan came from city of Jalula Ð after its conquest - and brought with him the records of the accounts to Madinah and submitted them for Umar ibn Al-Khattab's perusal and review.
  • Established Land Revenue Department, ordered survey and assessment of lands and also ordered conducting census. This required maintenance of the land revenue records in Persian, Syriac and Coptic languages. The accounts were kept on long rolled-up sheets.
  • Founded cities: Kufah, Basrah, Jazirah, Fustat and Musal and undertook construction and building of canals.
  • Divided conquered countries into provinces.
  • Ordered collecting customs duties. 
  • Appointed officials for the collection of tax on the produce of sea.
  • Gave permission to traders from foreign countries to conduct business in the Islamic territory.
  • Organized jails and enforced use of the whip.
  • Made rounds at night to gauge and evaluate the condition of the people. For relaxations he enjoyed lighter pursuits including poetry. Once he asked Abdullah bin Abbas to recite him poetry the whole night. At the time when dawn was breaking, he said, "Now recite the Holy Qur'an." During one of his night rounds around the city he heard the sound of music. He stopped and listened to the music and then moved on. 
  • Established military cantonments and had them located at strategic points. 
  • Organized Police Department.
  • Set up a system to classify pedigree and non-pedigree horses.
  • Built houses on the road from Makkah to Madinah for the comfort of the travelers and also established guest-houses in different cities. At that time a system was established for the clearance of land, construction of roads, building of bridges and other operations which are carried out by sappers and miner in present day armies. The local people of the lands were recruited to perform these duties. 
  • Provided stipends for the poor Jewish and Christian people.
  • Established schools and provided salaries for school teachers and public lecturers. 
  • Proposed the principle of Qiyas and its formulation.
  • Proposed exact division of inheritance.
  • Proposed and inserted additional statement "Prayer is better than sleep" in the call for Fajr prayers.
  • Ordained performing taraweeh prayers in congregation.
  • Established law for the punishment of alcohol drinkers with eighty lashes.
  • Proposed a method for preparing trusts.
  • Obtained consensus of opinion for saying four takbirs in funeral prayer.
  • Made arrangements for providing lights in mosques at night. It is stated that until the Khilafate of Umar ibn Al-Khattab there were no arrangements for lights in the mosques. A person by name Tamim Dari made the arrangements and supplied lamps for the mosques with Umar ibn Al-Khattab's permission.
  • Established a procedure to giving salaries from the public treasury to Imams and Muazzins.
Source

Tuesday, 13 November 2012

Medina: Saudis take a bulldozer to Islam's history




Three of the world’s oldest mosques are about to be destroyed as Saudi Arabia embarks on a multi-billion-pound expansion of Islam’s second holiest site. Work on the Masjid an-Nabawi in Medina, where the Prophet Mohamed is buried, will start once the annual Hajj pilgrimage ends next month. When complete, the development will turn the mosque into the world’s largest building, with the capacity for 1.6 million worshippers.


But concerns have been raised that the development will see key historic sites bulldozed. Anger is already growing at the kingdom’s apparent disdain for preserving the historical and archaeological heritage of the country’s holiest city, Mecca.  Most of the expansion of Masjid an-Nabawi will take place to the west of the existing mosque, which holds the tombs of Islam’s founder and two of his closest companions, Abu Bakr and Umar.
Just outside the western walls of the current compound are mosques dedicated to Abu Bakr and Umar, as well as the Masjid Ghamama, built to mark the spot where the Prophet is thought to have given his first prayers for the Eid festival. The Saudis have announced no plans to preserve or move the three mosques, which have existed since the seventh century and are covered by Ottoman-era structures, or to commission archaeological digs before they are pulled down, something that has caused considerable concern among the few academics who are willing to speak out in the deeply authoritarian kingdom.
“No one denies that Medina is in need of expansion, but it’s the way the authorities are going about it which is so worrying,” says Dr Irfan al-Alawi of the Islamic Heritage Research Foundation. “There are ways they could expand which would either avoid or preserve the ancient Islamic sites but instead they want to knock it all down.” Dr Alawi has spent much of the past 10 years trying to highlight the destruction of early Islamic sites.
With cheap air travel and booming middle classes in populous Muslim countries within the developing world, both Mecca and Medina are struggling to cope with the 12 million pilgrims who visit each year – a number expected to grow to 17 million by 2025. The Saudi monarchy views itself as the sole authority to decide what should happen to the cradle of Islam. Although it has earmarked billions for an enormous expansion of both Mecca and Medina, it also sees the holy cities as lucrative for a country almost entirely reliant on its finite oil wealth.

Heritage campaigners and many locals have looked on aghast as the historic sections of Mecca and Medina have been bulldozed to make way for gleaming shopping malls, luxury hotels and enormous skyscrapers. The Washington-based Gulf Institute estimates that 95 per cent of the 1,000-year-old buildings in the two cities have been destroyed in the past 20 years.
In Mecca, the Masjid al-Haram, the holiest site in Islam and a place where all Muslims are supposed to be equal, is now overshadowed by the Jabal Omar complex, a development of skyscraper apartments, hotels and an enormous clock tower. To build it, the Saudi authorities destroyed the Ottoman era Ajyad Fortress and the hill it stood on. Other historic sites lost include the Prophet’s birthplace – now a library – and the house of his first wife, Khadijah, which was replaced with a public toilet block.
Neither the Saudi Embassy in London nor the Ministry for Foreign Affairs responded to requests for comment when The Independent contacted them this week. But the government has previously defended its expansion plans for the two holy cities as necessary. It insists it has also built large numbers of budget hotels for poorer pilgrims, though critics point out these are routinely placed many miles away from the holy sites.
Until recently, redevelopment in Medina has pressed ahead at a slightly less frenetic pace than in Mecca, although a number of early Islamic sites have still been lost. Of the seven ancient mosques built to commemorate the Battle of the Trench – a key moment in the development of Islam – only two remain. Ten years ago, a mosque which belonged to the Prophet’s grandson was dynamited. Pictures of the demolition that were secretly taken and smuggled out of the kingdom showed the religious police celebrating as the building collapsed.
The disregard for Islam’s early history is partly explained by the regime’s adoption of Wahabism, an austere and uncompromising interpretation of Islam that is vehemently opposed to anything which might encourage Muslims towards idol worship.

In most of the Muslim world, shrines have been built. Visits to graves are also commonplace. But Wahabism views such practices with disdain. The religious police go to enormous lengths to discourage people from praying at or visiting places closely connected to the time of the Prophet while powerful clerics work behind the scenes to promote the destruction of historic sites.
Dr Alawi fears that the redevelopment of the Masjid an-Nabawi is part of a wider drive to shift focus away from the place where Mohamed is buried. The spot that marks the Prophet’s tomb is covered by a famous green dome and forms the centrepiece of the current mosque. But under the new plans, it will become the east wing of a building eight times its current size with a new pulpit. There are also plans to demolish the prayer niche at the centre of mosque. The area forms part of the Riyadh al-Jannah (Garden of Paradise), a section of the mosque that the Prophet decreed especially holy..
“Their excuse is they want to make more room and create 20 spaces in a mosque that will eventually hold 1.6 million,” says Dr Alawi. “It makes no sense. What they really want is to move the focus away from where the Prophet is buried.”

A pamphlet published in 2007 by the Ministry of Islamic Affairs – and endorsed by the Grand Mufti of Saudi Arabia, Abdulaziz al Sheikh – called for the dome to be demolished and the graves of Mohamed, Abu Bakr and Umar to be flattened. Sheikh Ibn al-Uthaymeen, one of the 20th century’s most prolific Wahabi scholars, made similar demands.
“Muslim silence over the destruction of Mecca and Medina is both disastrous and hypocritical,” says Dr Alawi. “The recent movie about the Prophet Mohamed caused worldwide protests... and yet the destruction of the Prophet’s birthplace, where he prayed and founded Islam has been allowed to continue without any criticism.”

Mecca and Medina in numbers
12m The number of people who visit Mecca and Medina every year
3.4m The number of Muslims expected to perform Hajj (pilgrimage) this year
60,000 The current capacity of the Masjid an-Nabawi mosque
1.6m The projected capacity of the mosque after expansion

Tuesday, 11 September 2012

In the Shadow of Fiction: How Television Is Making (Up) Muslim History



In Channel 4's Islam: the Untold Story, aired 28 August, British writer Tom Holland - garbed Indiana Jones-style in billowing shirt and trusty hat - treks across the Arabian desert, talking to local Bedouins, and inspecting historical artefacts to investigate the origins of Islam. Muhammed, he concludes, probably never came from Mecca, but from Transjordania; the Qur'an and its teachings are largely borrowed from local religious traditions, Christianity, Judaism, Zoroastrianism; and it is questionable whether 'Islam' ever really existed as a distinctive, coherent faith during Muhammed's reign. Rather, the religion of Islam was an innovation of the Arab empires, cynically manufactured to legitamise its expansion by conquest over much of what we now know as the Middle East.
To vindicate this thesis - based largely on his new book, In the Shadow of the Sword - Holland interviews a handful of sceptical Western scholars of Islam. But his narrative is replete with elementary, often laughable, errors. Perhaps the most glaring is his insistence that Mecca is only mentioned once, ambiguously, in the Qur'an - evidence for Holland that the Prophet never came from Mecca. But this is a strange inaccuracy, for the Qur'an mentions Mecca clearly: "And He it is Who held back their hands from you and your hands from them in the valley of Mecca after He had given you victory over them." (48:24) He then makes much of the Qur'an's references to "Becca", as if this must be a completely different place, oblivious to the fact that in South Arabic, the language used in the south of the Arabian peninsula during the time of Muhammed, the sounds b and m were interchangeable - as documented in 1973 by Princeton University Arabist, professor Philip Hitti.
Holland also argues that the Qur'an's frequent references to vines and olives points to the existence of an agricultural society. Mecca was barren and lacked agriculture; therefore, hey presto!, Muhammed's message originated elsewhere. The inference is truly bizarre: neighbouring Medina, where Muhammed emigrated fleeing persecution in Mecca - and where he continued to receive a large bulk of the revelations of the Qur'an - was a thriving "agricultural settlement, with widely scattered palm groves and armed farmsteads."
Holland's other pillar of evidence is equally meaningless. Holland visits the site of Sodom, and highlights the Qur'an's statement that its readers "pass by them in the morning and at night" (47:133-8) Flabbergasted, Holland asks: "What is it doing here - a thousand kilometres from Mecca?" That the Meccans were frequent travelling traders who would have routinely passed through this area - as widely documented by scholars such as William Montgomery Watt in theEncyclopedia of Islam (2008) and Ira Lapidus in his Cambridge University study (1988) - appears to be lost on Holland.
Holland's lack of familiarity with the wider literature in Western scholarship on Islam is thus painfully obvious to serious historians. Early on, Holland speaks of the study of history in Western universities as based on "scepticism and doubt" - in contrast, presumably, to Muslim historians, who simply shape 'facts' to fit their faith. The problem is that even though Holland looks dapper in his Indiana outfit, he is not really a historian - and in his latest work, it shows.
Although for the last nine years Holland has written popular history, the bulk of his writing is fiction - including titles such as The Vampyre (1995), Supping with Panthers (1996), The Sleeper in the Sands (1998), and The Bone Hunter (2001). Yet he has no qualifications in history, and cannot even speak Arabic - which is why he employed a Syriac and Arabic-speaking researcher.
It is perhaps not surprising, then, to find him - in true Indy-style - adopting a 1930s colonial mindset early on, informing viewers that: "To the ancients, the Arabs were regarded as notorious savages." As if to hit this point home, the only people he finds to endorse orthodox accounts of Islam's origins are Bedouin Arabs living in the desert. At one symbolic point, Holland prays amongst them, then suddenly - for no apparent reason - extracts himself from the congregation in the middle of the prayer only to peer, wonderingly, around him, as if to underscore the questionable origins of one of Islam's most sacred rituals.
Strangely, the only other Muslim who makes an appearance to represent the 'canonical' view of Islam's origins is Seyyed Hossein Nasr, Professor of Islamic Studies at George Washington University. Troubled by what he conceives as gaps in the historical record, and inconsistencies between the scriptural account and hard evidence on the ground, Holland is confidently informed by Nasr that such an absence of evidence is irrelevant for Muslims who recognise the limits of reason in the face of transcendental realities.
But Channel 4's sole selection of Nasr as representative of the orthodox historical account is disingenuous. Although he is a renowned philosopher specialising in comparative religion, Islamic esoterism, philosophy of science, and metaphysics, Nasr has contributed little on the minutiae of Islamic history. Through such selective production values and imagery, the film strikes a stark contrast between Western logic and Muslim belief. Muslims are portrayed as steeped in a strange, backward irrationality - out of touch with the modern world with its newfangled, super-scientific methods of historical analysis, and immune to the impact of reason when it comes to longstanding beliefs.
What Channel 4 viewers aren't told is that the theories Holland regurgitates are not only heavily contested in the wider Western scholarly community, they were almost completely discarded some decades ago. One of their core proponents, Patricia Crone, makes a regular talking-head appearance in the film (as well as being heavily referenced in Holland's book among others). Holland essentially resurrects their ideas - published back in the 1970s - with unnerving gullibility, accentuating the "black hole" of evidence on early Islam where one should expect abundance.
But, unbeknownst to Channel 4 researchers, he is simply wrong. Petra Sijpestein, Professor of Arabic at Leiden University, remarks: "In the writings of 12 years after the death of Muhammad, Muslims are referred to as a separate religious group, first using the term muhajiroun, migrants who had left hearth and home with a purpose, or Saracens, descendents of Sarah and Abraham. And from around 730AD, terms like Islam, Muslims and specific religious customs such as zakat (charity) were already being practiced and described."
Yet Holland is a man on a mission. Uncritically parroting the Crone thesis that "there is no hard evidence for the existence of the Koran in any form before the last decade of the seventh century" - he infers that the Arab empires self-servingly concocted Islam as a radically distinct faith. For one thing, there are numerous Qur'anic manuscripts from the first century of hijra, which possess no significant textual deviations. But worse, apart from the fact that Islam has never presented itself as an entirely new religion (rather as a continuation and confirmation of the Jewish and Christian traditions), this theory has almost no currency at all in the very Western universities that Holland claims to admire.
As noted by the late Robert Seargeant, Sir Thomas Adams Professor of Arabic at Cambridge University, Crone's argument "is not only bitterly anti-Islamic in tone, but anti-Arabian. Its superficial fancies are so ridiculous that at first one wonders if it is just a 'leg pull', pure 'spoof'." No wonder that the theory of a "reconstructable past" which "relies only on sources outside of Islam", has "been almost universally rejected" according to Gordon Newsby, Professor of Middle Eastern Studies at Emory University. This is because, says David Waines, an Islamic Studies professor at Lancaster University, it is "far too tentative and conjectural (and possibly contradictory)."
Serious debate on Islamic historiography is welcome - including re-evaluation of hadith (oral traditions of the Prophet), and re-assessing regressive elements of 'Shari'ah Law' belonging to the cultural conventions of Arab dynasties. Channel 4's film distracts from this urgent task by popularising outmoded anti-Arab theories, long ago dismissed by most serious Western academic institutions as Eurocentric Orientalist fictions.