Criticism of Muhammad1 Criticism of Muhammad Criticism of Muhammad has existed since the 7th century, when Muhammad was decried by his non-Muslim Arab contemporaries for preaching monotheism. During the Middle Ages he was frequently demonized in European and other non-Muslim polemics, as a Christian heretic, and / or possessed by demons. In modern times, criticism has also dealt with his sincerity in claiming to be a prophet, his ownership of slaves, and his marriages. Critics A series of articles on Prophet of Islam Muhammad Life In Mecca · Hijra · In Medina · Conquest of Mecca · Wives · Farewell pilgrimage · Family tree · Career Qur'an · Hadith · Early reforms under Islam · Diplomacy · Military · Persecution by Meccans · Migration to Abyssinia · Miracles Isra and Mi'raj · Relics · Splitting of the moon · Al-Masjid al-Nabawi · Views by subject Jewish · Christian · Slavery · Succession Farewell sermon · Saqifah · Pen and paper · Family · Companions · History · Praise Durood · Na'at · Mawlid · Haḍra · Madih nabawi · Ya Muhammad · Perspectives Islamic · Jewish · Bible · Medieval Christian · Historicity · Criticism · Prophetic biography · Depictions · Films · Depictions in film · his first wife. criticised the life of Muhammad by the standards of the Old and New Testaments. but later became deceptive. Koelle finds "the key to the first period of Muhammad's life in Khadija. or Mahomet the Prophet) is a five-act tragedy written in 1736 by French playwright and philosopher Voltaire. and sincerity. by the new law which he brought."[7] . and last. 19th-century Western scholars such as Sprenger. it was claimed that Bahira was a heretical monk whose errant views inspired [1] the Qur'an. Muhammad's] own devoted adherents. Weil.Criticism of Muhammad 2 Jewish criticism In the Middle Ages.[3] Voltaire Mahomet (French: Le fanatisme. Marcus Dods and others have suggested that Muhammad was at first sincere. a "dastardly liar" and a "willful deceiver" are an "indiscriminate abuse" and are "unsupported by facts: Instead. Watt argues that "in both Meccan and Medinan periods Muhammad's contemporaries looked on him as a good and upright man."[3][6] Scholar William Montgomery Watt says that there is no solid ground for the view of 19th century Western scholars that Muhammad's character declined after he went to Medina. Noldeke. In the 1911 Catholic Encyclopedia Gabriel Oussani states that Muhammad was inspired by an "imperfect understanding" of Judaism and Christianity. by the pagan morality of his Arab compatriots. In early Christian criticism.e. 20th century Christian scholars In the early 20th century Western scholarly views of Muhammad changed. and in the eyes of history he is a moral and social reformer. including critical views. It made its debut performance in Lille on 25 April 1741.[4] Muhammed and the Monk Sergius (Bahira). literally Fanaticism. it was common for Jewish writers to describe Muhammad as ha-meshuggah ("The Madman"). Voltaire described the play as "written in opposition to the founder of a false and barbarous sect to whom could I with more propriety inscribe a satire on the cruelty and errors of a false prophet"."[3] Muir. Grimme and Margoliouth give us a more unbiased estimate of Muhammad's life and character. This 1508 engraving by the Dutch artist Lucas van Leyden shows a legend that circulated in Europe. Koelle.[2] Martin Luther Martin Luther referred to Muhammad as "a devil and first-born child of Satan". The play is a study of religious fanaticism and self-serving manipulation based on an episode in the traditional biography of Muhammad in which he orders the murder of his critics."[3] Samuel Marinus Zwemer." after whose death he became prey to his "evil passions. Zwemer concludes by claiming that his harsh judgment rests on evidence which "comes all from the lips and the pens of his [i. and substantially agree as to his motives. personal qualifications. but that the views of Luther and those who call Muhammad a "wicked impostor". prophetic call. a term of contempt frequently used in the Bible for those who believe themselves to be prophets. a Christian missionary. ou Mahomet le Prophete.[5] Quoting Johnstone. Muir. [16] and nine. Dutch feminist writer Ayaan Hirsi Ali has called him a "tyrant"[9] and a "pervert". Some of his marriages were to widows of those who had fallen in battle and were in need of protection." though he later apologized for the comment. a common point of contention has been Muhammad's marriage to Aisha. on such issues as forced conversion. stating that "because Muhammad created a new community. implicitly. and his lecture was entitled "Faith.[14][15] According to American historian John Esposito. her virginity. It was customary for Arab chiefs to use marriage for cementing political alliances. especially among nobles and leaders."[8] Contemporary critics have criticized Muhammad for preaching beliefs that are incompatible with democracy. who was six or seven when betrothed to Muhammad. or according to al-Tabari.Criticism of Muhammad Contemporary Western criticisms In the 20th century other figures remained more critical. Remarriage was difficult for widows in a society that emphasized virgin marriages."[12] Regensburg address The Regensburg address is a lecture delivered on 12 September 2006.[10] Netherlands Party for Freedom leader Geert Wilders calls Muhammad a "mass murderer and a pedophile". the Worthy Mouterizes.[14] Esposito holds that most of Muhammad's 11 marriages had political and social motives. In 2002. holy war.[14] Aisha From the 20th century onwards. when the marriage was consummated.[23] states that since such marriages between an older man and a young girl were customary among the Bedouins. by Pope Benedict XVI at the University of Regensburg in Germany.[16][17][18][19][20] American historian Denise Spellberg states that "these specific references to the bride's age reinforce Aisha's pre-menarcheal status and. referring to Muhammad as a pedophile. and the relationship between faith and reason. Muhammad's marriage would not have been considered improper by his 3 . The Pope had previously served as professor of theology at the university. one of the last Christian rulers before the Fall of Constantinople to the Muslim Ottoman Empire. ten.[11] American historian Daniel Pipes sees Muhammad as a politician."[16] Critics such as Baptist pastor Jerry Vines and Netherlands Party for Freedom leader Geert Wilders have cited the age of Aisha to denounce Muhammad for having had sex with a 9 year old. The lecture contained in the quotation by the Pope of the following passage:[13] Show me just what Muhammad brought that was new and there you will find things only evil and inhuman. Evangelical Christian leader Jerry Falwell called Muhammad "a terrorist. in Anakara of Galatia”.[11][21][22] Colin Turner. the Semitic cultures in general permitted polygamy (for example. saying that he had made a mistake when responding to a "controversial and loaded question. such as his command to spread by the sword the faith he preached The passage originally appeared in the “Dialogue Held With A Certain Persian. when he was 25 years old. the religion that was its raison d'être had to meet the political needs of its adherents. Points of contention Muhammad's marriages One of the popular historical criticisms of Muhammad in the West has been his polygynous marriages. the practice could be found in biblical and postbiblical Judaism). it was particularly a common practice among Arabs. and remained monogamous to her for more than 24 years until she died. written in 1391 as an expression of the views of the Byzantine emperor Manuel II Paleologus. Reason and the University – Memories and Reflections". a professor of Islamic studies.[14] Muslims have often pointed out that Muhammad married Khadija (a widow whose age is estimated to have been 40). If such were the case. the divorced wife of Zayd ibn Harithah. Both were good people in their own way. He made it very clear in his commentary of 33:28 earlier that.'" Islamic scholar Abdullah Yusuf Ali says in his translation of The Quran that. Zaynab was in her chamber. They are told here that they had no place in the sacred Household if they merely wished for ease or worldly glitter. "If a man called another's son "his son". it might create complications with natural and normal relationships if taken too literally. and should not be taken literally. an ex-slave whom Muhammad had adopted as his son. He further said that. And he was not comely to look at. like those of Odalisques. There was a covering of haircloth over the doorway. But marriages are made on earth. Theirs were not idle lives. The truth is the truth and cannot be altered by men's adopting "sons"." (Commentary of 33:4) "Adoption" in the technical sense is not allowed in Muslim Law. and it is no part of Allah's Plan to torture people in a bond which should be a source of happiness but actually is a source of misery.[24] Zaynab bint Jahsh "Western criticism" has focused especially on the marriage of Muhammad to Zaynab bint Jahsh. either for their own pleasure or the pleasure of their husband. but the wind had lifted the covering so that the doorway was uncovered. not in heaven. they could be divorced and amply provided for. 4:23: but this does not apply to "adopted" sons. "All the Consorts in their high position had to work and assist as Mothers of the Ummah (believers) .[25] The story goes that [26] "One day Muhammad went out looking for Zayd. undressed." (commentary of 33:37) Those who have been "wives of your sons proceeding from your loins" are within the Prohibited Degrees of marriage. and admiration for her entered the heart of the Prophet. "Zayd's marriage with the Prophet's cousin Zaynab daughter of Jahsh did not turn out happy.Criticism of Muhammad contemporaries." 4 . and both loved the Prophet. After that Allah made her unattractive to Zayd. It is pointed out that it is only a facon de parler in men's mouths. Zaynab the high-born looked down upon Zayd the freedman who had been a slave. but there was mutual incompatibility and this is fatal to married life. Fazlur Rahman rejects what he sees as exaggeration of the role of Medinan Jews on the development of Islam.[33] They were buried in a mass grave in the Medina market place.[39][40] However Watt finds Arafat's arguments "not entirely convincing. robbing them. For this reason he later took revenge on the Jews by expelling them. Citing Deut. as a result of persecution. such as W. He states that the original change of the direction of prayer from Jerusalem Ibn Ishaq collected a narration stating that Muhammad to Mecca certainly did not happen on Muhammad's arrival to approved the beheading of some 600-900 individuals from the Banu Qurayza who surrendered Medina so that it could be interpreted as an attempt to entice the [27] unconditionally after a siege that lasted 26 days."[41] 5 .[34] According to Rudi Paret. Arafat and Barakat Ahmad. he was trying to establish Muslim dominance and rule in Arabia. adverse public opinion was more a point of concern to Muhammad when he had some date palms cut down during a siege.[38] Arafat argued that Ibn Ishaq gathered information from descendants of the Qurayza Jews. and taking their women as wives. than after this incident. 20:13-14 as an example. Rahman argues that the change most likely occurred when Detail from miniature painting The Prophet.[29] Muhammad is also criticised for the mass killing of the men of the Banu Qurayza. a Jewish tribe of Medina. were not allowed to go to the the Companions at the Massacre of the Prisoners of the Kaaba for worship: The reason indicated in the Qur'an was to Jewish Tribe of Beni Qurayzah.[35] Esposito also argues that in Muhammad's time. Muhammad used to pray in the direction of Jerusalem. Ali. Jews. Then he traded the Jews' direction of prayer for that of the pagans. The women and children were sold into slavery.Criticism of Muhammad Jewish tribes of Medina Muhammad has been often criticized outside of the Islamic world for his treatment of the Jewish tribes of Medina.[14] Moroccan author Abdelhamid Assassi writes: "At first."[28] This does not seem to agree with most records of the change in direction. argues that only the leading members of the tribe were killed. N.was common practice throughout the ancient world. illustration of a 19th century text by Muhammad Rafi Bazil. and Muslims.[27] (Also see Bukhari 5:59:362 [32]) (Yusuf Ali notes that the Qur'an discusses this battle in verses [Qur'an 33:10]). The tribe was accused of having engaged in treasonous agreements with the enemies besieging Medina in the Battle of the Trench in 627. Stillman states that the slaughter of adult males and the enslavement of women and children . the incident cannot be judged by present-day moral standards. who exaggerated the details of the incident. who carried great economic and social weight. Rahman says.[37] Ahmad. Jerusalem could have been religiously disassociated from the Jewish claims (similar to what the Qur'an did with respect to religious figures such as Moses and Abraham). slaughtering them. According to Norman Stillman. emphasize the distinction between Muslims and Pagans.[30][31] Ibn Ishaq writes that Muhammad approved the beheading of some 600-900 individuals who surrendered unconditionally after a siege that lasted several weeks. have disputed the historicity of the incident. in order to seek the sympathy and support of the Jews in the Peninsula.[14] A few Muslim scholars. in order to rally the Arab tribes to his preaching.[36] Esposito says that Muhammad's motivation was political rather than racial or theological.though no doubt causing bitter suffering . If the idea was to keep Jerusalem as the qibla permanently. traitors were executed and points to similar situations in the Bible. Fyodor Dostoyevsky (d. The political hostility between Islam and Christianity contributed to the continuation of the accusation of epilepsy throughout the Middle Ages. in the Encyclopedia of Islam states that the graphic descriptions of Muhammad's condition at these moments may be regarded as genuine. Freemon says.[44][45] This practice is referred to in the Quran as ma malakat aymanukum ("what your right hands possess"). Others adopted alternative explanations for these seizures and claimed that he was possessed. being of noble descent.[43] Muhammad made it legal for his men to marry their slaves and the women they captured in war. However. S. And whereas he was subject to the falling-sickness.Criticism of Muhammad Ownership of slaves Rodney Stark argues that "the fundamental problem facing Muslim theologians vis-à-vis the morality of slavery is that Muhammad bought. the theological and moral associations with epilepsy was removed."[47] In the Middle Ages. Prideaux. epilepsy was now viewed as a medical disorder.[46] According to Temkin. thinks Muhammad had "conscious control over the course of the spells and can pretend to be in a religious trance. He sees epilepsy as related to malingering. or a magician. Frank R. these seizures should have been the most convincing evidence for the superhuman origin of Muhammad's inspirations for people around him. as Islam was no longer a political or military threat to Western society. some Muslims regard her as one of his wives and therefore name her a "Mother of the believers". and that he was sent from God of purpose to deliver them unto him. whenever the fit was upon him. he said they are “a supreme exaltation of emotional subjectivity” in which time stands still. Psychological and medical condition Muhammad is reported to have had mysterious seizures at the moments of inspiration. sold. he pretended it to be a Trance.[47] Nineteenth century orientalist. implying that Christian theologians wouldn't have been able to "work their way around the biblical acceptance of slavery" if Jesus had owned slaves like Muhammad did. captured.They are God's people like unto you and be kind unto them"... Dostoyevsky claimed that his own attacks were similar to those of Muhammad: "Probably it was of such an instant. the first attribution of epileptic seizures to Muhammad comes from the 8th century Byzantine historian Theophanes who wrote that Muhammad’s wife "was very much grieved that she.[47] The Christian minister Archdeacon Humphrey Prideaux gave the following description of Muhammad's visions:[47] He pretended to receive all his revelations from the Angel Gabriel. that the epileptic Mahomet was speaking when he said that he had visited all the dwelling places of Allah within a shorter time than it took for his pitcher full of water to empty itself. and perceptions of epilepsy changed. and owned slaves". Welch states it remains uncertain whether Muhammad had such experiences before he began to see himself as a prophet and if so how long did he have such experiences."[3] The most famous epileptic of the 19th century. who was not only poor but epileptic as well. Margoliouth claims that Muhammad suffered from epilepsy and even occasionally faked it for effect. D. though he states that Muhammad did advise that slaves be treated well: "Feed them what you eat yourself and clothe them with what you wear."[47] In an essay that discusses views of 6 . was tied to such a man. In addition.[42] Some Western thinkers and Christian evangelicals criticize Muhammad for having had a child (Ibrahim. a soothsayer. one of his concubines who was a present from the Christian Byzantine ruler of Egypt.[48] Sprenger attributes Muhammad's revelations to epileptic fits or a "paroxysm of cataleptic insanity. Welch. and has also been a subject of criticism. Some modern Western orientalists also have a skeptical view of Muhammad's seizures. Stark contrasts Islam with Christianity."[47] During the nineteenth century. a scholar of Islamic studies. According to Welch. who died in infancy) by a slave girl called Maria or Mariyah. since they are unlikely to have been invented by later Muslims. giving them full marriage rights. and that the Angel Gabriel comes from God with some Revelations unto him.1881) wrote that epileptic attacks have an inspirational quality. the general perception of those who suffered epilepsy was an unclean and incurable wretch who might be possessed by the Devil. [47] In reaction to Freemon's article. and similar conditions as epileptic attacks. Freemon says. Freemon argues that if one were forced to make a diagnosis psychomotor seizures of temporal lobe epilepsy would be the most tenable one. a sophisticated society like the Meccan or Medinese would have identified epilepsy clearly and definitely.[52] Fazlur Rahman refutes epileptic fits for the following reasons: Muhammad's condition begins with his career at the age of 40. Franz Bul (1903) is said to have observed that "hysterical natures find unusual difficulty and often complete inability to distinguish the false from the true".[59] At the end. according to the tradition seizures are invariably associated with the revelation and never occur by itself. could have been the active leader of military expeditions. S. then the statement that Mohammad suffered from epilepsy must be emphatically rejected. Andrae writes that "[i]f epilepsy is to denote only those severe attacks which involve serious consequences for the physical and mental health."[50] Noth.[56] transient ischemic attacks.[55] drug-induced mental changes such as might occur after eating plants containing hallucinogenic materials.[60] In the end. Freemon (1976) thinks that the above reasons given by modern biographers of Muhammad in rejection of epilepsy come from the widespread misconceptions about the various types of epilepsy. GM. Megahed.[47] Tor Andrae rejects the idea that the inspired state is pathological attributing it to a scientifically superficial and hasty theory arguing that those who consider Muhammad epileptic should consider all types of semi-conscious and trance-like states. or other inner ear maladies."[54] Frank R. although our lack of scientific as well as historical knowledge makes unequivocal decision impossible. Ménière’s disease. for God communicate with a person in an abnormal state of mind. perhaps more likely. states that such accusations were a typical feature of medieval European Christian polemic. In response.[53] William Montgomery Watt also disagrees with the epilepsy diagnosis. Muhammed's mental state at the time of revelation was unique and is not therefore amenable to medical or scientific discourse. Freemon said that he did plan to write an article on the inspirational spells of St." Elaborating." Caesar Farah suggests that "[t]hese insinuations resulted from the 19th-century infatuation with scientifically superficial theories of medical psychology. and to have thought this to be "the safest way to interpret the strange inconsistencies in the life of the Prophet. a Muslim neurologist criticized the article arguing that there are no scientific explanations for many religious phenomena. in the Encyclopedia of Islam. occasional loss of consciousness.[62] 7 .[47] In his differential diagnosis.[61] From a Muslim point of view. Freemon rejects schizophrenic hallucinations.[51] Maxime Rodinson says that it is most probable that Muhammad's conditions was basically of the same kind as that found in many mystics rather than epilepsy. Lastly." In the same essay Duncan Black Macdonald (1911) is credited with the opinion that "fruitful investigation of the Prophet's life (should) proceed upon the assumption that he was fundamentally a pathological case. and that if Muhammad's message is a result of psychomotor seizures."[49] Modern Western scholars of Islam have rejected the diagnosis of epilepsy. Paul. Freemon points out that a medical diagnosis should not ignore Muhammad’s moral message because it is just as likely.Criticism of Muhammad Muhammad's psychology." He then goes further and states that Muhammad was psychologically sound in general: "he (Muhammad) was clearly in full possession of his faculties to the very end of his life. saying that "there are no real grounds for such a view. or hysteria.[58] labyrinthitis. he says that "epilepsy leads to physical and mental degeneration. but the existence of such misconceptions caused him to cancel it. and there are no signs of that in Muhammad. Freemon attributed such negative reactions to his article to the general misconceptions about epilepsy as a demeaning condition. or the cool far-seeing guide of a city-state and a growing religious community. Freemon cites evidences supporting and opposing this diagnosis.[57] hypoglycemia. then on the same basis Moses' and Jesus' message would be the result of psychomotor seizures. but all this we know Muhammad to have been." Watt concludes by stating "It is incredible that a person subject to epilepsy. or even ungovernable fits of emotion. His sincerity in this belief must be accepted by the modern historian. when exercised in his interest. He has expressed a view that Muhammad faked his religious sincerity. or from some divine source". The certainty with which he came forward as the executor of God’s will gave his words and ordinances an authority that proved finally compelling. If in some respects he was mistaken.[65] Late 20th century According to Watt and Richard Bell. The further question. which he holds as especially telling because Muslims cannot dismiss it as the writings of an enemy: In order to gain his ends he (Muhammad) recoils from no expedient.[66] Modern secular historians generally decline to address the question of whether the messages Muhammad reported being revealed to him were from "his unconscious.. recent writers have generally dismissed the idea that Muhammad deliberately deceived his followers. among other sins. S. Without sincerity how could he have won the allegiance and even devotion of men of strong and upright character like Abu-Bakr and 'Umar ? .[64] Margoliouth is especially critical of the character of Muhammad as revealed in Ibn Ishaq's famous biography.. he accuses Muhammad of manufacturing "messages from heaven" in order to justify a lust for women and reprisals against enemies. arguing that Muhammad “was absolutely sincere and acted in complete good faith”. and they were sought and attained by just the same instrumentality. like many other 19th century scholars divides Muhammad's life into two periods — Meccan and Medinan. "There [in Medina] temporal power." painting him as a man of good faith and a genuine reformer. but they acknowledge that the material came from "beyond his conscious mind. another 19th century scholar. writing that "Muhammad was not a deceptor. He profits utmost from the chivalry of the Meccans. Muhammad might have mistaken for divine revelation his own unconscious. sees Muhammad as a charlatan who beguiled his followers with techniques like those used by fraudulent mediums today.."[71] and Welch also holds that "the really powerful factor in Muhammad’s life and the essential clue to his extraordinary success was his unshakable belief from beginning to end that he had been called by God. playing the part of a messenger from God like a man in a play. aggrandisement. However. however. commenting on the common Western Medieval view of Muhammad as a self-seeking impostor. however."[72] Bernard Lewis. For whatever he does he is prepared to plead the express authorization of the deity.Criticism of Muhammad Personal motives 19th century and early 20th century William Muir. which.. according to Muir. He believed that he could easily distinguish between his own thinking and these revelations. or the collective unconscious functioning in him. does not admit of the slightest doubt. There is thus a strong case for holding that Muhammad was sincere." From that point on. It is. but rarely requites it with the like... his mistakes were not due to deliberate lying or imposture[69] . and self-gratification mingled rapidly with the grand object of the Prophet's life. states that[73] 8 . adjusting his performances to create an illusion of spirituality. for this alone makes credible the development of a great religion. A conviction such as this. exercises an incalculable influence on others. and he approves of similar unscrupulousness on the part of his adherents. the collective unconscious functioning in him.the important point is that the message was not the product of Muhammad's conscious mind.[63] D. that all changed after the Hijra. once firmly established. another modern historian. whether the messages came from Muhammad's unconscious.[70] Rudi Paret agrees. Margoliouth. impossible to find any doctrine which he is not prepared to abandon in order to secure a political end. is beyond the competence of the historian."[67] Watt says that sincerity does not directly imply correctness: In contemporary terms. He asserts that "in the Meccan period of [Muhammad's] life there certainly can be traced no personal ends or unworthy motives..[68] William Montgomery Watt states: Only a profound belief in himself and his mission explains Muhammad's readiness to endure hardship and persecution during the Meccan period when from a secular point of view there was no prospect of success. or from some divine source. Stillman (1979). rather.399263. 058.CBSnews. Daniel (2002). ISBN 0-19-881078-4. 1972. Voltaire. org/ religious-texts/ hadith/ bukhari/ 058-sbt.100-115 [26] Tabari VIII:3 ^ Tabari VIII:4 9 . cmje. Sunnan Abu Dawud. 2002-10-14. 3310). p. 8:3311 (http:/ / www. will he seek 'with becoming submission. aspx) [2] Norman A. php#007. ISBN 0-7658-0981-8. Transaction Publishers. 1994. org/ religious-texts/ hadith/ abudawud/ 041-sat. Islam: The Basics. Spellberg. 1992. cmje. 7:62:65 (http:/ / www. com/ general/ stjohn_islam. 058. dur. DC: Catholic University of America Press. but what were the secondary causes of the rapid growth' of the new faith Watt rejects the idea of Muhammad's moral failures from Meccan period to Medinian one and contends that such views has no solid grounds. cmje.com [10] Der Spiegel Interview with Ayaan Hirsi Ali. 062. de/ international/ spiegel/ 0. 064). google. html). A. The Washington Post. like Gibbon. php#007. Oxford University Press. 4917) [20] Tabari. Antonie Wessels. Fleming. In the Path of God : Islam and Political Power. spiegel. Oxford University Press. 3309). php#005. Tabari. . org/ religious-texts/ hadith/ muslim/ 008-smt. 236. Page 7 [21] Cooperman. 062. php#008. 'Everyone Is Afraid to Criticize Islam' (http:/ / www. cmje. html) [11] "Wilders . uk/ sgia/ profiles/ ?mode=staff& id=494 [24] C. Islam. William F. com/ ac2/ wp-dyn/ A14499-2002Jun19?language=printer). org/ religious-texts/ hadith/ bukhari/ 062-sbt. [22] http:/ / books.28 [16] D. Volume 7. com/ watch?v=eXuG4KhfCZM). [13] Meeting with the representatives of science at the University of Regensburg (http:/ / www. [18] Barlas (2002).St. 1958). p. Muhammad: A Biography of the Prophet. Tobias George Smollett. vatican. . php#041.125-126 [19] Sahih al-Bukhari. . cmje. php#007. Sahih Muslim. cmje. p. Alan (2002-06-20). org/ religious-texts/ hadith/ bukhari/ 062-sbt. Catholic Encyclopedia. 234). [9] Slaughter And 'Submission' (http:/ / www. . p. Page 131. The Fathers of the Church. 5:58:236 (http:/ / www. "Islam. p. 37 (Washington. com/ stories/ 2002/ 10/ 11/ 60minutes/ main525316. org/ religious-texts/ hadith/ muslim/ 008-smt. cbsnews. 088).Muhammad was a pedophile. He argues that "it is based on too facile a use of the principle that all power corrupts and absolute power corrupts absolutely". cmje. cmje. 8:3310 (http:/ / www. 7:62:64 (http:/ / www. . 1913 [4] The Works of Voltaire: The Dramatic Works of Voltaire.1518. edu/ halsall/ med/ watt. Muhammad: Prophet and Statesman (http:/ / www. 5:58:234 (http:/ / www. and the Islamic Past: the Legacy of A'isha bint Abi Bakr. com/ books?id=bFN2ismyhEYC& pg=PA236). 2010-03-05. cmje. [12] Pipes."[7] References [1] From Writings. press conference with Geert Wilders" (http:/ / www. Original from Princeton University. p. vol. Islam the Straight Path. html) [14] John Esposito. John Morley. to ask not indeed what were the first. 8:3309 (http:/ / www. [3] "Mohammed and Mohammedanism". Volume 9. The Jews of Arab lands: a history and source book (http:/ / books. org/ religious-texts/ hadith/ bukhari/ 058-sbt. 7:62:88 (http:/ / www. Publisher Brill Archive. 4915). washingtonpost. php#041. 157. 3311). 43. php#008.00. fordham. google. and that he personally violated the strict sexual morality of his own moral system. pp. Harper San Francisco. 41:4915 (http:/ / www. shtml). co.Criticism of Muhammad The modern historian will not readily believe that so great and significant a movement was started by a self-seeking impostor. com/ stories/ 2005/ 03/ 11/ 60minutes/ main679609. [8] "Falwell Sorry For Bashing Muhammad" (http:/ / www. org/ religious-texts/ hadith/ bukhari/ 062-sbt.12 [5] Zwemer suggests Muhammad defied Arab ethical traditions. shtml) . Watt interprets incidents in the Medinan period in such a way that they mark "no failure in Muhammad to live to his ideals and no lapse from his moral principles. org/ religious-texts/ hadith/ abudawud/ 041-sat. p. 062. CBS News. a Challenge to Faith" (New York. p. 236). php#008. 229. Retrieved 26 December 2011. 41:4917 (http:/ / www. [6] Zwemer. Oliver Herbrand Gordon Leigh. "Anti-Muslim Remarks Stir Tempest" (http:/ / www.34-35 [25] A modern Arabic biography of Muḥammad. by St John of Damascus. 40 [17] Karen Armstrong. Politics. (Colin) Turner. whether it postulates aid of divine of diabolical origin. cbsnews. W. Jewish Publication Society. 1905. Gender. 1907) [7] Watt. ISBN 978-0-8276-0198-7. youtube. Columbia University Press. John of Damascus’s Critique of Islam (http:/ / orthodoxinfo. 153-160. Publisher Werner. ISBN 9004034153 pp. Montgomery (1961). p. php#005. cmje. Routledge Press. ac. org/ religious-texts/ hadith/ muslim/ 008-smt.17-18 [15] Fazlur Rahman. Nor will he be satisfied with a purely supernatural explanation. 065). uk/ books?id=KpwXKnYGg98C& pg=PA181& dq=muhammad+ pedophile& hl=en& ei=Pyl2TZuECcnYrQec4py_Cg& sa=X& oi=book_result& ct=result& resnum=5& ved=0CEEQ6AEwBA#v=onepage& q=muhammad%20pedophile& f=false [23] http:/ / www. p. Posted 26 March 2006 to The Othordox Christian Information Center . va/ holy_father/ benedict_xvi/ speeches/ 2006/ september/ documents/ hf_ben-xvi_spe_20060912_university-regensburg_en. Muhammad could not have convinced his astute followers. Banu". Arafat (1976). Muhammad: Prophet and Statesman (http:/ / www. William (1878). David Samuel (1905).. [55] Freemon starts his own differential diagnosis by arguing that "one must remember that Muhammad’s inspired followers lived closely with him in his early and unsuccessful ministry. org/ religious-texts/ hadith/ bukhari/ 059-sbt. T&T Clark. 362) [31] Daniel W. ISBN 0-7661-7741-6." [56] Freemon does so for two reasons: It can not justify the rapid. Brown. 583. html). [65] Margoliouth. Freemon. p. [60] Supporting this diagnosis. Amana Publications. ISBN 0-915957-76-0 [34] Stillman(1974). pp. Arthur (2000). ISBN 0-631-21604-9 [32] http:/ / www. the psychological condition of their doing so might be our possession of a subconscious region which alone should yield access to them. trans. Montgomery (1961). failing to the ground with loss of conscious." [58] Freemon argues that long duration. Barron's Educational Series. cmje. "Kurayza. Journal of Epilepsia. Islamic Publications [45] Tafsir ibn Kathir 4:24 [46] Encyclopedia of Islam online. 3. fordham. 2000.Criticism of Muhammad [27] Ibn Ishaq. so it is logically conceivable that if there be higher spiritual agencies that can directly touch us. 2 pp. ISBN 0-7486-0597-5. 059. 1976 [48] Margoliouth. ISBN 0-19-881078-4. ISBN 0-19-636033-1 [28] Translated (http:/ / memri. Encyclopedia of Islam. Watt. p. Furthermore. "Too many of these spells occurred over too long a period of time to suggest transient ischemic attacks. 338. The hubbub of the waking life might close a door which in the dreamy subliminal might remain ajar or open. Putnam. The Life of Muhammad. Muhammad article [47] Frank R. 346. 325. Kessinger Publishing. [61] Freemon explain this by quoting William James"Just as our primary wide-awake consciousness throws open our senses to the touch of things material.16 [35] Quoted in Stillman(1974). [50] See: • • [51] [52] [53] [54] Caesar Farah. 1059. p. p. p. Theophil Menzel (New York: Harper Torch Book Series. University of Chicago Press. New Ser. He thus rejects schizophrenic hallucinations thesis arguing that the blunted affect of the schizophrenic can hardly inspire the tenacious loyalty of the early followers. 89.16 [36] BBC Radio 4. ISBN 0-7641-2226-6 Tor Andrae. Mohammad: The Man and his Faith. pp 17-18. php#005. The Quest for the Historical Muhammad. Richard Bell. and lastly poetic. Witch-Hunts. cmje. Putnam. p. Beyond Belief. and no neurologic deficits outside the mental sphere were observed. lack of recognition as seizures by his contemporaries. A Differential Diagnosis of the Inspirational Spells of Muhammad the Prophet of Islam. The Life of Muhammad. p. [57] According to Freemon. p.Montgomery Watt. p. p. (11th Edition). Nemoy is sourcing Ahmed's Muhammad and the Jews. 72. 88. No. pp. "It is also unlikely that a person with loose associations and other elements of schizophrenic thought disorder could guide the political and military fortunes of the early Islamic state. [64] Margoliouth. [42] Rodney Stark. [39] Walid N. 81. Encyclopedia of Religion and Ethics (Volume 8). ISBN 1-57392-787-2. holds that only the leaders of the Qurayza were killed. p. Vol. almost paroxysmal onset of these spells. Mohammed and the Rise of Islam.13 See: • • W. Meniere’s disease. 112-113 footnote 44. [38] Nemoy. 2003. [29] Fazlur Rahman (1966). Muhammad: Prophet of Islam. Prometheus Books. p. 104–106. W. A New Introduction to Islam. 1960). 2003. 059. and paroxysmal onset make hypoglycemia unlikely [59] He argues that absence of vertigo rules out labyrinthitis. ISBN 0-567-09489-8. cgi?Page=archives& Area=sd& ID=SP167607) by MEMRI. 10 . 100-107. p. Encyclopaedia of Islam. 46.. or other inner ear maladies. [41] Watt.56 Fazlur Rahman. "Islam: Beliefs and Observances" (2003). Guillaume (translator). 464. (Apr. 362 [33] Yusuf Ali. p. absence of worsening. p. without personal conviction of the reality of his visions. 241. On the evidences opposing the diagnosis he mentions the late age of onset. Mohammed and the Rise of Islam. [63] Muir. Princeton University Press.The Jewish Quarterly Review. Also see commentary on verses [Qur'an 23:1]: Vol. p. 18(2). 2002. org/ religious-texts/ hadith/ bukhari/ 059-sbt. "Bell's Introduction to the Qur'an"(1995) Edinburgh University Press. Science. he cites Paroxysmal onset. p. and the End of Slavery". p. 2006. Vol. p. "The Meaning of the Holy Quran". A. 1982). [49] Jeffery. JRAS. David Samuel (1905). 653. Life of Mahomet. 754. autonomic dysfunction and hallucinatory imagery. edu/ halsall/ med/ watt. Journal of Epilepsia. 1977. Oxford University Press. 1989. Muhammad and the Jews: A Re-examination. Islam. Oct 2. 17 :4 23-427. . php#005." [62] Letters to the Editor. Islam. [40] Barakat Ahmad. David Samuel (1926). ISBN 0-691-11436-6 [43] Ibn Ishaq. organized statements in immediate postictal period. [44] See Tahfeem ul Qur'an by Sayyid Abul Ala Maududi. Islam and the sword [37] Meri. Leon. org/ bin/ articles. Barakat Ahmad's "Muhammad and the Jews". Oxford University Press. 878. 19. Blackwell Publishers. Maxime Rodinson.20 [30] Bukhari 5:59:362 (http:/ / www.51 Muhammad. "For the Glory of God: How Monotheism Led to Reformations. 4. notes 7-1. these same individuals demonstrated brilliant leadership of the explosively expanding Islamic state after his death". 18 The Cambridge History of Islam (1970). 1961. New York University Press. Montgomery. Cambridge University Press. From p.17 Watt. Lewis. 2000 Encyclopedia of Islam.30 Minou Reeves.Criticism of Muhammad [66] [67] [68] [69] [70] [71] [72] [73] Watt. Muhammad in Europe. Muhammad The Arabs in History. Muhammad: Prophet and Statesman. Muhammad Prophet and Statesman. The Cambridge History of Islam (1970).30 Watt. p. p. Cambrdige University Press.45-46 11 . p. Oxford University Press. 232. Bell (1995) p. p. p.6. Karl Meier. Immunize. Silly rabbit. Rich Farmbrough. Onewilltryagain. KaraiBorinquen. Seaphoto. Mark Arsten. Cmmmm. Calabe1992. Tokek. Anthonyhcole. HelloAnnyong. Dragons flight. ﺯﺭﺷﮏ. Favonian. Freespeech2008. Bytbox. Razzsic. Al-Andalusi. Enigmaman. RoyBoy. TheMaskedImprover.Article Sources and Contributors Article Sources and Contributors Criticism of Muhammad Source: http://en. Amrotefa. WookieInHeat. Cremepuff222. Tamaior. Salmar. Terraflorin. Aharriso. SluggoOne. Hope&Act3!. Planuu. Goodman232. Abu Shawka. Akharabi. King of Hearts. Prester John. 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