Talk:Muhammad

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Historical Muhammad

Hi! A very interesting and concise article. I have one question, though. Why is the biogrpahy of Muhammad only given in the traditional islamic form? That sure has cultural and religious value, but to those readers who are interested in the actual historical Muhammad, shouldn't the article contain a biography based on critical historical research? (Compare with Jesus). --Tungsten 09:29, 20 July 2007 (UTC)

Muhammad being the "greatest" prophet

Where is the source that Muhammad is considered the greatest of the prophets according to Muslims? He is the most well known in Islam because he is considered the reviver of the faith, but greatest? I don't think Muslims as a whole would be so bold as to ignore all of the other prophets before him or to put them on a scale? Is Esposito the source, where does he say greatest? Muhammad compared to other prophets in the Judeo-Christian-Islamic tradition was not as powerful, he could not separate the sea or cure the blind, so from what source is he considered the greatest? — Preceding unsigned comment added by 75.19.135.178 (talk • contribs)

The sources are referenced in that sentence with the page numbers. I would expect it to be mentioned there since they are references to this specific statement (which indicates this question has arisen before). → AA ^{(talk • contribs)} — 22:42, 1 July 2007 (UTC)

Muhammad is considered the greatest prophet in Islam, because he is the "al-insan al-kamil" ("the perfect man"), which is a unique title Muhammad has in islam, and a privilege he possesses, unlike all other Judeo-Christian prophets before him. In reality, Muslims more or less, worship Muhammad, though of course, they would never admit this. But it's pretty clear that they do indeed worship him, seeing how they go berserk every time someone says anything critical of Muhammad. By the way, in Islam, the Judeo-Christian prophets are considered Muslims, not Jews or Christians. Hope that helps. EliasAlucard|Talk 18:48 02 Jul, 2007 (UTC)

This explains the al-insan al-kamil part, and this explains that Islam considers all Judeo-Christian prophets as Muslims. Now, how is that trolling? Look, you may not like criticism. I understand some people have a problem with that, but get used to it. With criticism, comes improvement. EliasAlucard|Talk 01:54 03 Jul, 2007 (UTC)

I think al-insan al-kamil should be included in the article. What say you? EliasAlucard|Talk 05:21 03 Jul, 2007 (UTC)

Not per those sources. If you can refer to scholarly sources, then there may be a case for inclusion. Cheers. → AA ^{(talk • contribs)} — 09:51, 3 July 2007 (UTC)

Those are scholarly sources. If you checked the first link, Robert Spencer provides links to several Islamic sources. Also, saying that Robert Spencer himself, is not a scholar on Islam, is ridiculous, and most likely a bias motivated by the fact that he is a critic of islam. So really, it's just Ad hominem. He has written several best selling books on Islam, and they're all properly sourced to Islamic scholars and Islamic sources. Also, imam Abu Laban (before he died) was featured on 60 Minutes, and he proclaimed that, and I quote, “Muhammad, is the perfect man”, so what's the problem? Oh and one last thing: could you please stop censoring me? If I hurt your feelings, I'm sorry, but look, I didn't exactly write anything outrageous; I didn't use profane language. Maybe you have a problem with accepting criticism, but that's not my problem. I'm allowed to express myself, and you should perhaps, try to listen to what I'm saying. Calling everything you disagree with "trolling" is just a cheap shot. Wikipedia is not censored. If you keep this up, I will report it. EliasAlucard|Talk 13:55 03 Jul, 2007 (UTC)

Citing reliable sources does not a reliable source make. Kent Hovind cites Scott Tremaine when he talks about planet formation - yet Tremaine is a reliable source and Hovind isn't. I definitely see no evidence that the "JihadWatch" blog is a reliable source - and it doesn't pass the duck test at all. JSTOR gives me only 33 hits for "al-insan al-kamil" - indicating that it's probably not a very important concept. But I'll see if any discuss it in depth. Cheers, WilyD 14:03, 3 July 2007 (UTC)

Anyways, searching through JSTOR this morning, I haven't found much of interest - most references to the concept are off-hand, and many associate with things apart from Muhammad to boot (like Adam, or generic, or whatever). Ibn 'Arabī's Theory of the Perfect Man and Its Place in the History of Islamic Thought by Masataka Takeshita might be a good reference for the issue, I'm not sure - but it's the best I've found. Cheers, WilyD 14:30, 3 July 2007 (UTC)

[Outdent] Thanks, WilyD for doing the research (although the duty is on the editor who wants to add the content). EliasAlucard, I removed your comment above in line with policy:

• "talk pages exist for the purpose of discussing how to improve articles; they are not mere general discussion pages about the subject of the article"

However, if you feel they need to stay to show your POV, then it's fine with me. I was not trying to censor it but to ensure the discussions remain civil. → AA ^{(talk • contribs)} — 16:29, 3 July 2007 (UTC)

I believe in uncompromised free speech, and I am against all forms of censorship, whether it's religious censorship, or, as WilyD called it on my talk page, "productivity censorship" (whatever that's supposed to mean). I wasn't at all off topic, or trolling. Anyway, I'll be looking for better sources, don't worry. EliasAlucard|Talk 20:59 03 Jul, 2007 (UTC)

Elias, you have no right to say that Muslims worship Prophet Muhammad. You can say "It seems," or "I think", because it's offending. Just because Muslims, as you put it, "go beserk" everytime someone criticizes Muhammad (PBUH) doesn't mean that they worship him. I mean, Muslims don't go beserk everytime someone insults God---and that is because people hardly insult God. The Qu'ran says to treat Prophet Muhammad (PBUH) with respect, and that doesn't mean to outward worship him. Everything in the Qu'ran that tells us what we need to believe in, what we need to do is straight-forward. No hinting. Iman S1995 23:03, 12 July 2007 (UTC)

Elias, you have no right to say that Muslims worship Prophet Muhammad — is that a threat? Is my fatwa coming up? Actually, I have all the right in the world to say that. It's called freedom of speech. I'm not a muslim and I'm not obliged to follow the Qu'ran. Please knock this off. You're not helping anyone, least of all, this article. — EliasAlucard|Talk 15:17 03 Jul, 2007 (UTC)

Mr. Elias, Muslims defend muhammad with, what you call. "Violance" because they fear that your comments

are intended to spread lies about them or their prophet. No body knows what is there in the hearts, if you are

just purely expressing soughts you are free to do that......or you want to delebraetly spread lies to distort the truth or defame the image about this relegion and its people...that is a direct assult that is not tolerated by this relegion..you are FREE to critisize but not free to attack it...it seems it is the favourate song these days to attack islam....and you should know..even you like it or not..that is a powerful relegion..and will fight back any attack by any means that will depond on the level of ur hatered and assult on it...Many messages have been distorted through ages, because thier people have not stood up aganist the people who tried to turn off the light and make it fade...because a guy just don't like the idea of a diety or commitments or commandements and they thought of god's people as prejudiced people who claim superiorty. Muslims don't claim superioty, but sure we will cut off any hand who will try to turn off the light? got it. — Preceding unsigned comment added by 68.149.167.191 (talk • contribs)

Thanks, for proving me right on islam. I rest my case. — EliasAlucard|Talk 15:44 22 Jul, 2007 (UTC)

To be fair, Elias, the behavior you're experiencing is unfortunately woefully consistent throughout the world's religions. I'm an atheist and I don't have a tremendously high opinion of any of them, but Christians, Hindus, Jews and Buddhists are frankly just as bad when it comes to handling criticism. But you have to compare apples to apples -- you can't compare a muslim fundamentalist to a secular European catholic and conclude that Islam is evil and intolerant on that basis alone. Pretty much any fundamentalist of any religion is going to be completely intolerant when you question or criticize his belief system, that's just the nature of the beast. Making no apologies for the behavior of many muslims these days, it is worth noting that fundamentalism -- in any religion -- always rears its ugly head when one or both of the following criteria hold: poverty or political instability, and the perception that their religious values, morals, and/or way of life is under attack. Both of these are pretty prevalent in the muslim world these days. Remember, it was only a few hundred years ago that Christians were routinely burning people at the stake for being heretics. Islam too will become less fanatical as the muslim world becomes more affluent and stable.

But if you come to an article on Muhammad and are surprised that you meet fundamentalists on the Talk page, well, what can I say? Try editing Jesus. It's the same BS. That doesn't make it right, but don't think that all muslims are batshit crazy. Most are very middle-of-the-road, especially the ones living in the west. And people care about their symbols, religious or otherwise. Look at how most Americans react when you burn the flag -- we have flag-laden patriotic toilet paper for crying out loud but lots of Americans get completely hysterical when you even mention burning the flag. 70.132.14.22 17:50, 25 July 2007 (UTC)

al-insan al-kamil

All right, I think we got a case now. Feel free to improve it. EliasAlucard|Talk 04:05 04 Jul, 2007 (UTC)

I very much dislike these accusations of trolling and believe threats such as "If you persist on trolling Talk:Muhammad, you will find yourself unable to do so." are inappropriate and counterproductive. It would be better to discuss concerns instead of issuing threats in this situation because I think the original statement was intended to express a relevant point (whether right or wrong) as viewed by EliasAlucard, but not intended only to offend. Failing to make an effort not to offend isn't the same as attempting to offend and thus isn't trolling. The essence of what he was trying to say does have some veracity, although I would prefer to say Muhammad is highly venerated and nearly idolized in that criticism of him generally meets severe rebuke from Muslims. Ultimately however, Muslims pray to God, not Muhammad. So he might be considered perfect in religious, political, social, etc. matters, but still not quite worshiped. Talmage 06:49, 4 July 2007 (UTC)

Thanks for the support. In my honest opinion, though muslims regard it as shirk and deny that they worship Muhammad, I consider it worship, seeing how they defend him with violence. Is this offending muslims? Well then, so be it. But I still think Muslims should take what I'm saying, into consideration. EliasAlucard|Talk 13:22 04 Jul, 2007 (UTC)

See point two of WP:TALK#How to use article talk pages, also WP:SOAP. The opinion you've offered is interesting, but has nothing to do with improving the article.Proabivouac 02:36, 5 July 2007 (UTC)

Al-insan al-kamil, merge for discussion

Merge discussions for [Al-insan al-kamil]. → AA ^{(talk • contribs)} — 08:48, 4 July 2007 (UTC)

• Support merge - it is a notable aspect of how the Prophet is thought of and should be dealt with in the main article, doesn't need its own article. Itsmejudith 09:21, 4 July 2007 (UTC)
• Strong keep, no merge. The term al-insan al-kamil is notable enough to warrant its own article. This Muhammad article is generally about his life from the beginning to the end, and shouldn't focus too much on how Muhammad is revered in Muslim tradition. The Muhammad article is already huge, we don't need to overload it with more content. Just pointing out in the intro that he is called al-insan al-kamil, with a link to the article, is enough. We can expand this topic a lot more in its own article. EliasAlucard|Talk 13:22 04 Jul, 2007 (UTC)
• Support merge, i think it can be covered in a few sentences in this article, there doesn't seem to be much else to the concept anyway. needs some reliable sources. ITAQALLAH 12:12, 4 July 2007 (UTC)
  • Comment I can see what you're trying to do here. You're removing the sources from the main article and trying to make this into an obscure topic and undermining support for its existence as an article, in order to support your argument. You are simply trying to give this article less attention, presumably, by merging it into this one. Also, one of the reasons this article shouldn't be merged, is because it's not exclusively about Muhammad. This title (the perfect man) is also given to Adam, and other islamic saints. It's a notable article in its own right, and I know, for a fact, that there's a lot more to it than the few sources I've added right now. I haven't had enough time to expand on the article on my own. However, the sources I've provided, are all to islamic sources, and reliable. Period. EliasAlucard|Talk 14:43 04 Jul, 2007 (UTC)
    • please cease the incivility and bad faith attacks. the sources you added to the article aren't reliable, nor have you attempted to explain why they are so. back to the discussion: as said above, there's no need for content forking. ITAQALLAH 12:50, 4 July 2007 (UTC)
      • If Adam is also regarded as al-insan al-kamil in the Qur'an, then there's no reason the al-insan al-kamil article should be merged into this one, is there? Because the article is not exclusively about Muhammad. Also, there's nothing wrong with the sources. You just don't like them because you're biased. EliasAlucard|Talk 14:55 04 Jul, 2007 (UTC)
        • Quit the personal attacks, will you?Proabivouac 19:38, 6 July 2007 (UTC)
• Oppose I agree with EliasAlucard. Al-insan al-kamil is a concept and it's not equal with the prophet. In practice prophet is matched with it perfectly. Itaqallah has claimed there doesn't seem to be much else to the concept anyway while there is sufficient information to have a separate article. There are several authors who wrote the books in Persian which discussed about this issue like Morteza Motahhari, Aziz Al-din Nasafi, Yahya Kamali. However we can have a section in this article to satisfy Itsmejudith too.--Sa.vakilian(t-c) 02:21, 5 July 2007 (UTC)
• Support merge per above--Sefringle^Talk 05:38, 5 July 2007 (UTC)
• Merge - barely anything there anyhow.Proabivouac 19:37, 6 July 2007 (UTC)
  • Comment That's because, thanks to Itaqallah's revert warring, the article is protected, and no one is allowed to work on it. More content is available though, if you just look for it. Lots of muslims have written books on the al-insan al-kamil concept. This article, could be huge in its own right, if we started working on it. EliasAlucard|Talk 15:53 07 Jul, 2007 (UTC)
    • Discuss the changes you intend to add in the talk page. If there is consensus, it can be included via the use of the {{editprotected}} template. → AA ^{(talk • contribs)} — 21:09, 7 July 2007 (UTC)
• Support merge per Itsmejudith and Itaqallah. BYT 20:23, 6 July 2007 (UTC)
• Oppose merging as this would be a very narrow focus of Muhammad in Muslim tradition. I have included this point among others in this edit of mine [1]. I think details (if there are any) should be mentioned in the al-insan al-kamil article. --Aminz 04:14, 11 July 2007 (UTC)
• Support per above. The "oppose" votes are indicative of something interesting. Arrow740 06:04, 11 July 2007 (UTC)

Would you like to share that interesting point for us? --Aminz 06:57, 11 July 2007 (UTC)

• Comment - the current article is, indeed, shit. That doesn't mean the answer is a merge - it looks like the concept might be worth writing about, and writing about well, with real sources. If it is just a concept in Sufiism (or even more restrictive) then it's not necessarily worth mentioning here (and definitely not in the opening!) but may be worth exploring somewhere else. I've linked a couple sources on the talk page there, for a start - anybody else interested in trying to make an actual article on the subject? WilyD 13:17, 13 July 2007 (UTC)
  • Reply – I can't believe a merge is being discussed. This insan kamil concept, is a concept of mainly, sufi islam, but not limited to sufi islam. It shouldn't be in the article of Muhammad, because that's not what the Muhammad article should focus on. EliasAlucard|Talk 16:11 14 Jul, 2007 (UTC)
    • from the sources available, it would seem that `al-insan al-kamil` is a concept in Sufism. there is currently no evidence to suggest it extends beyond that. this article should naturally cover the topic, as it relates to how he is perceived in Sufi thought. some users above are claiming there is more coverage of the concept, which i'll try to investigate. ITAQALLAH 14:22, 14 July 2007 (UTC)
      • It may not be a concept of mainstream islam, but definitely, not only Sufis use this. Abu Laban (a Sunni muslim) called Muhammad the perfect man on 60 minutes. I don't see any reason to merge it into the article of Muhammad, because this article is supposed to be sort of biographical, not delve into theological concepts on Muhammad. — EliasAlucard|Talk 17:06 14 Jul, 2007 (UTC)
        • This article doesn't have to be just a biography. It should cover all the notable aspects of the topic Muhammad. If "60 minutes" is a TV programme then I think I am right in saying it doesn't count as a source unless a transcript has been made available. Itsmejudith 16:09, 14 July 2007 (UTC)
          • I don't think you understand what I'm saying. This article is about Muhammad, not about general concepts on muhammad. It's an article, focusing on his life, his prophetic career, his military career, etcetera. This is not the right article to write a huge concept of how Muhammad is perceived by muslims. This merge discussion is beside the point in the first place. You can't pack just about everything related to Muhammad in this article. It's already huge. People are not going to read it all. It's better that we have separate articles on each topic instead. We already have other, similar topics, like for instance, Mohammedan. Why doesn't al-insan al-kamil deserve an article of its own? — EliasAlucard|Talk 16:46 16 Jul, 2007 (UTC)
            • The simplest thing is for you to draft an article in your sandbox, using all the sources that you say are available. Then everyone can see if there's enough reliably sourced stuff for an article. Itsmejudith 14:57, 16 July 2007 (UTC)
              • I'm getting the feeling that you simply just don't want this article to exist. Why all the hassle with sandboxes and stuff like that? There are plenty of reliable sources available on this concept. I don't have access to them. But, if several prominent muslims have written books on the subject, there's a lot to glean from that alone. How about, instead of discussing it here and wasting time, collaborating on the subject? — EliasAlucard|Talk 18:33 16 Jul, 2007 (UTC)
                • Sandboxes are actually a good place to start article you're working on alone (i.e. User:WilyD/Sandbox2). For an article without anything really ready yet to discuss, it's harder to work it out elsewhere. A draft that can be discussed is probably needed. As for quality sources on the subject - I'm not sure how to help you with this. You can try talking to the other users at the relevant talk about some sort of comprimise to get the page unlocked - find out what people's specific objects are and figure out how to work with them. It does seem that Al-insan al-kamil is a fairly specialised subject, which most editors may not be inherently familiar with. Until it's independant notability is shown (and I believe it exists), they're likely to be luke-warm at best. Cheers, WilyD 17:24, 16 July 2007 (UTC)
                  • Why do you oppose the existence of this article? — EliasAlucard|Talk 18:48 21 Jul, 2007 (UTC)
                    • Just cause I've yet to see there is enough sourced stuff for it. If there is, I'll change my mind, hence the sandbox suggestion. Remember, there are editors on this 'pedia who delete 50 articles a day. Itsmejudith 17:40, 21 July 2007 (UTC)
                      • There is enough sourced stuff for it. You'll just have to look for it. I've told you, several prominent muslims have written books on the concept. Search and you will find. — EliasAlucard|Talk 20:58 21 Jul, 2007 (UTC)
                    • As far as I know, I have neither supported nor opposed such an article, only offered comments and done relevant research. WilyD 20:47, 21 July 2007 (UTC)
                  • Yes, and you found plenty of material, did you not? Look, this merging, isn't necessary. There's plenty, PLENTY of material, available on this concept. What you found is just the tip of the iceberg. Can we please close this merge for discussion as keep the article, unlock the actual article, and get down to work with scholarly sources? I'll admit, I don't have access to all these scholarly sources on the al-insan al-kamil concept. But, I'm sure other people, with access to various encyclopaedias of islam, and access to the book Al-Jili wrote, can dig up some serious stuff on the concept. So, what do you say? — EliasAlucard|Talk 15:34 22 Jul, 2007 (UTC)
                • Well, see first if anyone at the page is question objects to unlocking - without bias towards future editorial decisions. WilyD 14:21, 23 July 2007 (UTC)
• Support:it's very simple,its about prophet muhammad(peace be upon him). By the way,didn't anyone realize that it took too long for this minor case to be resloved??Grandia01 02:39, 18 July 2007 (UTC)

Muhammad as a historical figure

All historical information in this wiki is presented like it's a fact. But this is not the Koran, this is wikipedia. There is no historical evidence that Muhammad ever existed. The mentioned sources all base their information on the Koran. And if Muhammad ever lived, there is some doubt that he lived in Saoudi Arabia (Syria is mentioned as a more likely place). The first scientific historical information about the new religion Islam comes from two centuries after Muhammad died.

In the wiki about Jesus, some doubts about the historical Jesus are mentioned. But the wiki about Muhammed does some copy / paste work form the Koran. Maybe this information should be an a different page, but it should be mentioned. I also think there is far too much information in this wiki.

• Do you know of any reliable sources that doubt that there was a historical guy named Muhammad? WilyD 21:26, 4 July 2007 (UTC)

Why did you delete my comment? Political correctness? I think more needs to be said about how nonmuslims see Muhammad. They do not consider him the perfect man, to say the least.

• I explained why your comment was removed on your userpage. If you have productive comments to add, feel free, but vague insults are unhelpful. This is not a forum, but a discussion page for how to write an encyclopaedic article about Muhammad. Off-topic posts can be removed (and are aggressively here, for obvious reasons). Cheers, WilyD 19:27, 6 July 2007 (UTC)

How about this:

Amongst some non-Muslims and particularly westerners, Muhammad is seen as a controversial figure. Accounts of his actions and Islam, the religion he founded are considered to be excessively violent and immoral. In his 50s, he married Aisha, the daughter of his friend Abu Bakr, while she was only 6 years old. According to some, this justifies labeling him a pedophile. In recent years, many view his contributions and the religion that he passed on to his followers as inspiring of terrorism and colonialism. Sources:http://www.worldnetdaily.com/news/article.asp?ARTICLE_ID=27975 , http://www.faithfreedom.org/Articles/sina/ayesha.htm ,

There are plenty of sources for this much information. If that muslims think he's perfect is mentioned, what the rest of the world thinks of him should be mentioned as well.

A lot of this kind of material is already in this article, as well as the much more detailed Christian view of Muhammad, for instance. In general, there's a strong need to avoid recentism here - especially with unimportant stuff like "historic moral judgements of". Since the kind of stuff you're talking about already has a section, why not begin by saying what you dislike about how it's covered? Cheers, WilyD 22:14, 6 July 2007 (UTC)

Also, make sure to have stronger sources. Only a very few of the sources are not print sources and most are from well established press (and those are only about depictions of Muhammad and they are from major news organizations). gren グレン 07:04, 13 July 2007 (UTC)

Kotham and Halabi

Can someone address in the article the birth names of Muhammad (PBUH) which are circulating the internet please? Thank you 82.6.114.172 16:16, 11 July 2007 (UTC)

conflict

In the middle years section, it says that both his sons died before the Prophet declared his mission, while the family life section says otherwise. Could someone solve this ?! Thank you. Unflavoured 12:01, 12 July 2007 (UTC)

Destroying references

References 55 and 44 have disappeared because they apparently reference references which have since been removed. I did a brief search but couldn't find what they originally linked to. Can anyone find the references and we should be careful about this in the future. gren グレン 07:08, 13 July 2007 (UTC)

Wrapping up the issue of Muhammad's images

Recently, we had another unnecessary uproar over a Muhammad image at the Kaaba article. Its time to form a clear policy page that we can just link too in future and warn the user for a block if they continue to remove a Muhammad image. I've made this page on the Wikiproject Islam's page: Wikipedia:WikiProject Islam/Images of Muhammad. --Matt57 ^{(talk•contribs)} 03:14, 16 July 2007 (UTC

I don't think Wikipedia:WikiProject Islam/Images of Muhammad works. It gives the impression that images are okay and removing them is not... (not shedding any light on when it's appropriate to use what images). I think it would be very difficult to craft policy which made it clear that images cannot be removed for no reason but they should not just be added willy-nilly because a page mentions Muhammad. I really doubt it's something that can be templated... I haven't seen what happened at kaba, but I think in extremely blatant cases of "I'm removing it because it offends Muslims" it can easily be removed... gren グレン 13:09, 18 July 2007 (UTC)

it will go on i know because muslims now they believe that each and every image of Mohammad PBUH is to dominate them just because of those cartoon images of Mohammad and still the question is if muslims they dont like the images & the statue of Mohammad why every one is creating & publishing it even they knows very well that it will hurt muslims please respect others ignity & dignity.--Kashi. 12:08, 16 July 2007 (UTC)

Both ignity and dignity? Are you sure? Arrow740 06:29, 19 July 2007 (UTC)

We have heard that speech a million times. Repeating it again will not remove the images.--Sefringle^Talk 04:52, 19 July 2007 (UTC)

Perhaps "ignity" is a propensity to ignite? Itsmejudith 07:17, 19 July 2007 (UTC)

Gren's approach sounds good to me -- we can be sensitive to culture without letting it be the dominant factor in deciding our content. This doesn't necessarily have to be an either-or thing. To use an outside example, just as we don't run around adding "may she rest in peace," to every article about a deceased person, but we don't add "Gee, I'm glad that one's dead," either. Mention and show things when they're relevant, I figure. – Luna Santin (talk) 18:34, 19 July 2007 (UTC)

Beginning of the conflict section

Arrow re your edit summary [2], Lewis says:"The immigrants, economically uprooted and not wishing to be wholly dependent on the Medinese, turned to the sole remaining profession, that of arms. The state of war between Medina and Mecca provided the occasion for its excersise. Raids on merchant carvans were seens as a natural and legitimate act of war."

They were already in the state of war. --Aminz 03:53, 20 July 2007 (UTC)

Lewis is deliberately vague as to the cause of the war. Watt is explicit. Do you doubt that Watt would say otherwise if he could? Arrow740 05:02, 20 July 2007 (UTC)

from the quote, it seems that Lewis is saying that they were already at war, thus acting as a pretext for the raids. if Watt appears to disagree, saying Muhammad started the war, then there is nothing wrong with relating a divergence of opinion. ITAQALLAH 18:43, 20 July 2007 (UTC)

Watt doesn't say that they were not in the state of war. He is just saying that Muhammad provoked and took the initiative in the series of razzia. Lewis says the raids were justified because they were in state of war. In fact, Muhammad was forced to migrate to Medina, he and his followers were openly persecuted in Medina. The reason that Muhammad merely focused on Mecca rather than other cities show the case.

Arrow, please follow WP:CIVIL in both your edit summary and comments. --Aminz 21:03, 20 July 2007 (UTC)

that's true... if Watt simply says Muhammad initiated the razzias, it doesn't necessarily mean that they weren't in a open state of hostility before then. ITAQALLAH 23:45, 20 July 2007 (UTC)

Page 105: "In the raids the Muslims were taking the offensive...In our peace-conscious age it is difficult to understand how a religious leader could thus engage in offensive war and become almost an aggressor." Page 112 (Nakhlah is where the Muslims violated the sacred month and killed a Meccan in a raid): "Such was the expedition to Nakhlah and its consequences...it is clear that Muhammad had here, more or less deliberately, thrown down the gauntlet to the Meccans." Arrow740 05:09, 21 July 2007 (UTC)

I wonder why you stopped quoting Watt at those points. Watt provides two explanation for that: 1. Razzis were a normal feature of desert life and were kind of sport rather than war 2. For Muhammad, a religous body included the whole matter of their lives not just worship. The razzis were made solely or primarily by Emigrants. Watt continues: "The Emigrants went on Razzis because they thought they were badly treated by their fellow-Meccans. One verse described them as 'those who after persecution emigrated, then strove and patiently endured..." Please either represent the sources fully or don't quote them. --Aminz 03:43, 22 July 2007 (UTC)

I stopped because we neither include his "it seems weird that a holy man would kill people" nor his moral relativistic argument (which, you should know, is not compatible with Islam's view of objective morality) why it's alright. Arrow740 04:25, 22 July 2007 (UTC)

No. Watt doesn't say what you say on his behalf. On the second point he explains "For us a religous body is a group of people who come together for common worship, and perhaps some other limited purposes; but for Muhammad the religous community was a body of people associated with one another in the whole of their life, that is, was also a political unit". --Aminz 04:29, 22 July 2007 (UTC)

Attribution and mention of all significant variations is the solution as per WP:NPOV--Tigeroo 20:47, 21 July 2007 (UTC)

Lewis doesn't contradict this. He is being intentionally vague. Arrow740 21:34, 21 July 2007 (UTC)

he's not being vague, he says: "The state of war between Medina and Mecca provided the occasion for its [i.e. razzias] excersise.", brackets mine. ITAQALLAH 21:42, 21 July 2007 (UTC)

<reset>That is vague. Here's what he says on page 45 of the 1960 (unredacted) version: "In March 635 Quraish, reacting against the growing danger of Medinese brigandage, sent an expedition against Muhammad and defeated the Muslims on the slopes of Uhud." So he is making it clear that offensive action on the part of the Meccans was provoked by the prior offensive actions of Muhammad. Arrow740 21:49, 21 July 2007 (UTC)

Lewis is not vague he clearly states that there was a state of war. There was a serious tension both from the situation that required the Muslims to leave Mecca and from the fact that Medina was giving them safe haven. Meccans even sent a delegation to Medina to get them to not support the Muslims, that is what Lewis is referring to. If it didn't exist he wouldn't have mentioned it in the first place. Uhud is not the beginning of the conflict either, it's well after Badr and the material under discussion is of the time leading up to Badr.--Tigeroo 21:56, 21 July 2007 (UTC)

we all know the Meccans sent out forces in reaction to the razzias. that just means Muhammad raised the stakes, not that they weren't in state of hostility before that. ITAQALLAH 13:44, 22 July 2007 (UTC)

Here's what Cook says: "The central theme of this activity was Muhammad's confrontation with his home town of Mecca. In the second year of the hijra he made plans to intercept a rich Meccan caravan returning from Syria. The caravan escaped, but a force sent out by the Meccans to defend it was roundly defeated by some three hundred Muslims (reinforced by angels) at Badr. Subsequently, however, it looked as if Muhammad had taken on more than he could handle." Arrow740 22:08, 21 July 2007 (UTC)

erm.. it looks like Cook's talking about post-Badr events (i.e. Uhud), which fared less successfully for Muhammad. ITAQALLAH 13:44, 22 July 2007 (UTC)

This version strikes me as unnecessarily convoluted. Besides the poor writing, these accounts don't substantially differ such that we'd need to represent them as competing opinions.Proabivouac 23:06, 21 July 2007 (UTC)

Aminz, given the sources I have provided here, your recent edit is disruption. You are to taking a vague statement and inserting it to oppose the truth we have sourced to Watt and Lewis himself. Arrow740 04:47, 22 July 2007 (UTC)

In fact, your edits are disruption. This is the kind of arguments you provide: 1. When Lewis says:"The state of war between Medina and Mecca provided the occasion for its excersise.", he is deliberately vague and that there was no state of war. 2. You misquote Watt and make him saying there were no hostility between emigrants from Mecca (who solely or primarily engaged in raids) and Meccans. --Aminz 04:53, 22 July 2007 (UTC)

Try reading the quotes again. Muhammad started it, the sources say it clearly. Arrow740 06:00, 22 July 2007 (UTC)

Muhammad started what? The state of hostility? The razzis?

Arrow, this is getting tiresome. Watt is clear that The razzis were made "solely or primarily by Emigrants...The Emigrants went on Razzis because they thought they were badly treated by their fellow-Meccans..."- Lewis is clear that "The state of war between Medina and Mecca provided the occasion" for excersise of what was "seen as a natural and legitimate act of war."

Watt says Muhammad (and the Emigrants) initiated the razzis as Watt says because they felt persecuted by Meccans and forced to be exiled. Muhammad himself escaped an assassination plan before migration.

You have not made any case for your claim that Lewis is vague in the sentence:"The state of war between Medina and Mecca provided the occasion for its[arms] excersise." How can you read this sentence in a way that it doesn't imply the state of war? And further, how do you conclude he is deliberately vague? --Aminz 07:22, 22 July 2007 (UTC)

Lewis says in the 2002 edition on that same page that this was an act of war. As itaqallah already knows, an act of war starts a war. See [3]. The "state of war" must refer to the war which the raids themselves initiated. The sources make it clear that there were no battles until the Muslims became really aggressive. The only possible interpretation is that the "war" Lewis is referring to is the war the Muslims started. Arrow740 23:25, 22 July 2007 (UTC)

Lewis is very clear in what he says:"The immigrants... turned to the sole remaining profession, that of arms. The state of war between Medina and Mecca provided the occasion for its excersise. Raids on merchant carvans were seens as a natural and legitimate act of war."

Why don't you quote Lewis word by word? --Aminz 00:37, 23 July 2007 (UTC)

If you want to start repeating yourself and ignoring my attempts to provide evidence from a variety of sources and explain to you their meanings, I'll just start copy and pasting my previous responses. Arrow740 01:19, 23 July 2007 (UTC)

You don't need to "explain" their meanings. They are quite plain as seen in the quotation. You are mistaken in the assumption that the state of war must refer to the war which the raids themselves initiated. Lewis is quite clearing alluding the state of war existing prior to the raids. The reasons for that state have been explained above and follow from the persecution faced by the Muslims by the Quraysh both in Mecca and in Medina.--Tigeroo 08:55, 23 July 2007 (UTC)

Thanks for ignoring my points again. Arrow740 09:22, 23 July 2007 (UTC)

Karen Armstrong

Someone asked "Why not Karen?". I have been wondering this for a while. I know that she has not held an academic post, but I would say that she is part of mainstream scholarly thought, in the UK at least. She featured prominently this year in events organised by the British Library. They don't invite just anyone. She is also frequently on the BBC. Itsmejudith 22:39, 21 July 2007 (UTC)

She has no training. Arrow740 22:52, 21 July 2007 (UTC)

Seems to me that Robert Spencer would be at least as qualified by the same metric.Proabivouac 23:01, 21 July 2007 (UTC)

Actually, Spencer has a MA in a relevant field, Armstrong is unable to boast of being so highly educated. Beit Or 15:28, 22 July 2007 (UTC)

Peer-review is the back bone of what constitutes WP:RS. On Robert Spencer we have a good idea on what his peers think of his work. What is their opinion on Karen Armstrong??--Tigeroo 16:55, 22 July 2007 (UTC)

We can easily do without her. Her scholarly errors are grievous and bizarre. She is the mirror-image of Robert Spencer, and equally unsuitable for vital articles like this. - Merzbow 17:16, 22 July 2007 (UTC)

Not a big issue. Was just curious when I made that inquiry. No problems if we can supersede her with better sources.--Tigeroo 17:25, 22 July 2007 (UTC)

In that case it could be useful to add a "criticism" section to her article, using scholarly reviews. I don't know what the "grievous and bizarre" errors are, although I don't doubt you Merzbow. I can see easily enough that she is not doing primary research into this historical period. She does seem to have gained respect for her reflections on "mythos" and "logos", so it may be that her viewpoints need to be referred to in the context of other articles. Itsmejudith 14:35, 23 July 2007 (UTC)

she is a recognised Muslim Scholar and is an Oxford graduate. If her scholarly errors are "grievous and bizarre", pls provide an established source else she should not be accused as unreliable. ~atif - 09:56, 24 July 2007 (UTC)

Umm at most she has an undergraduate degree. From Karen Armstrong: "She continued to work on [her PhD] while later teaching at the University of London, but her thesis was rejected by an external examiner. She eventually left academia without completing her doctorate." There are plenty of sources we can use from actual professors. If you insist on using Karen Armstrong, I'll insist on using Robert Spencer, who is equally as qualified as her. Instead, let's agree to reject both. - Merzbow 21:41, 24 July 2007 (UTC)

Merzbow, while I agree that we can do without Armstrong but would you please explain your assertion that: "Her scholarly errors are grievous and bizarre" through some examples. We know that Karen Armstrong is an editor to Encyclopedia of Religion (The publisher says:"The first edition of this work was published to considerable acclaim in 1987. For this revising, all 2,750 entries were reviewed. While a few were eliminated, the remainder were put in one of two categories: retained with few changes (1,800) or significantly revised, either by the original or by a new author. These are identifiable by the date at the end of the article. There are 600 new topics in this edition on healing and medicine with an overview and separate articles from Africa to Australia."),

Here are a list of a few of Armstrong's scholarly works:

"The Holiness of Jerusalem: Asset or Burden?, Karen Armstrong, Journal of Palestine Studies, Vol. 27, No. 3. (Spring, 1998), pp. 5-19."

"Women, Tourism, Politics,Karen Armstrong, Anthropological Quarterly, Vol. 50, No. 3. (Jul., 1977), pp. 135-145."

"Ambiguity and Remembrance: Individual and Collective Memory in Finland, Karen Armstrong, American Ethnologist, Vol. 27, No. 3 (Aug., 2000), pp. 591-608"

Aside from these, for example The Economist described her bio of Muhammad as "respectful without being reverential, knowledgeable without being pedantic, and, above all, readable."

In any case, it would be great if you could provide examples of her errors. Thanks --Aminz 03:59, 25 July 2007 (UTC)

Read these reviews to start:

[4]

[5]

She hilariously claims that the early Islamic empire had "no designs on Europe", despite the fact that any history book will tell you that it was only the narrow victories won by Charles Martel and others in 8th-century France that prevented them from expanding beyond Spain. - Merzbow 04:28, 25 July 2007 (UTC)

"She hilariously claims that the early Islamic empire had "no designs on Europe", despite the fact that any history book will tell you that it was only the narrow victories won by Charles Martel and others in 8th-century France that prevented them from expanding beyond Spain." That is clearly a myth. The 732 Battle of Tours is a later Christian tale, that has no historical basis. Early sources tell that a gang of Berbers -- perhaps unintentionally -- made excursion to proto-France and were beaten. No big battles were fought. For further reading, see Jayyusi: The Islamic Spain, Vol. 1. And as you know Merzbow, "any history book" almost always tell on and on the same unhistorical tales. -- dreipasou

Moreover, Islamic empire did not expand further as there were hardly trade/booty opportunities in Europe and was used in acquiring slaves from that part of the world (Arab slave trade). Secondly, Merzbow, you are quoting articles by already controversial figures like Danial Pipes, you have no problem accepting him as reliable but you have a huge problem with Karen Armstrong? Just because she does not hold conventional Orientalist view, does not qualify her as unreliable? she has a well recognized qualifications as pointed out by Aminz to be quoted! ~atif - 11:54, 25 July 2007 (UTC)

Satanic Verses

There are lots of issues on which there is a split between the beliefs of practitioners of a particular religion and the consensus of the academic community on the topic. This issue effects virtually every Wikipedia article on a religious topic. I think that in these situations, NPOV requires writing the article in the format: "Some adherents of religion X [better yet, specify which adherents] believe Y. Modern scholars say Z." I think it's pointless to engage in an argument on a Wikipedia page about whether religious beliefs can constitute "facts" - for adherents of that religion, they are "facts", for non-adherents they aren't. People reading the Wikipedia article will have no difficulty distinguishing the two - if they're not adherents to the religion, they'll probably side with academia, but it's not Wikipedia's place to make that choice for them. That's the entire point of NPOV. Adam_sk 00:07, 26 July 2007 (UTC)

Arrow, you know well that the incident is controversial and you closely watch the section here [6]. What WP:POINT do you want to prove by writing it as a fact [7]? --Aminz 08:49, 22 July 2007 (UTC)

Lots of things are controversial. In the academic community, this is not. Leaving the self-taught caetani aside, every modern scholar supports the idea that it happened. Cook mentions it in passing. If even Watt states that it happened, we don't need to give credence to internet dawah sites by saying that it might not have happened. Arrow740 09:19, 22 July 2007 (UTC)

Where did you get the idea that "everybody" except caetani "supports the idea that it happened"? What do you think of Muslim view of it? It is disruption to write this as a fact.

Now you are disrupting the section here [8]. --09:35, 22 July 2007 (UTC)

Islamic studies scholars state it as a fact. In CoQ, I'm not being disruptive, I'm insisting upon standards for sources. Arrow740 09:39, 22 July 2007 (UTC)

Again, Where did you get the idea that "everybody" except caetani "supports the idea that it happened"? Who said that all "Islamic studies scholars state it as a fact."? --Aminz 09:43, 22 July 2007 (UTC)

Lewis, Watt, Rodinson, Cook, Muir, Guillame, Rubin, Etan Kohlberg (not sure who he is, it's Brill though) Arrow740 09:50, 22 July 2007 (UTC)

The first one is Watt. I am aware of scholars who accept the incident. You have not answered my question: Where did you get the idea that "everybody" except Leone Caetani "supports the idea that it happened"? What about Muslims? --Aminz 09:55, 22 July 2007 (UTC)

What about John Burton(Journal of Semitic Studies (JSS)) who argued for its fictitiousness based upon a demonstration of its actual utility to certain elements of the Muslim community – namely, those legal exegetes seeking an "occasion of revelation" for eradicatory modes of abrogation:

"Far, however, from being unthinkable, it has now become possible both to establish that the story is indeed the invention of Muslims and to identify the motive that compelled them to invent it (p. 249) The exegetes have long given rein to a strong predilection for reference to concrete historical occasions to facilitate the interpretation of the Qur'ān's frequently oblique utterances, and in this instance, the suggestions that Satan is supposed to have "cast into the longing" of Muhammad are the so-called "satanic verses"...It was solely in order to justify these interpretations of what this verse [Q.22:52] was thought to state that Tabarī introduced the infamous hadīths alleging Muhammad's incredible compact with the Meccans (p. 253)"

Doesn't this contradict your statement?

Why did you remove this from the article? --Aminz 10:04, 22 July 2007 (UTC)

What might you be referring to? Arrow740 10:07, 22 July 2007 (UTC)

Irving Zeitlin speaks of it as if it happened here and here, though in the second place he disputes Watt's interpretation of the event (while assuming its historicity). Muslims believe a lot of things, wikipedia doesn't have to reflect the concensus of the Muslim nation. Arrow740 10:07, 22 July 2007 (UTC)

Further, Zeitlin implicitly characterizes all modern western scholars as accepting the essential validity of the narrative. Arrow740 10:08, 22 July 2007 (UTC)

Where does the sociologist Zeitlin imply that "all" modern western scholars accept the historicity of the incident. Do you deny that in the face of having a counter example(John Burton and Catenai)? I don't mention the Muslim exegesis view. Please don't write controversial matters as facts in the future because it is disruption. --Aminz 10:14, 22 July 2007 (UTC)

Forget Catenai, he has no degree. Burton has been proven to be an extreme minority view, please accept this. Arrow740 10:17, 22 July 2007 (UTC)

That it is a minority view in current western academia is true. Muslim view of the incident( based on the weak isnad of the narration, etc etc) is also important. In any case, it is not a fact that it happened. --Aminz 10:43, 22 July 2007 (UTC)

It probably is a fact that it did happen, but that does not mean you can't find someone saying it didn't. Just like pretty much everything these days, if something is presently controversial, it probably didn't happen.Proabivouac 10:50, 22 July 2007 (UTC)

Bukhari mentions that the pagans also worshiped when these verses were delivered, which only makes sense if they were henotheist, not the monotheist ones which attacked the goddesses. Anyway, I think we're in agreement on this. Arrow740 10:53, 22 July 2007 (UTC)

• the much more reasonable option would be to provide a summary of opinions from a tertiary source like the EoI, wherein Welch says that most European biographers accept it, while most Muslim scholars reject it. Welch himself dismisses the historicity of the story that is related today (as found in Tabari, Waqidi and Ibn Sa'd), but he says that this doesn't rule out the possibility of some historical accuracy therein. ITAQALLAH 13:51, 22 July 2007 (UTC)

Well, in fact Welch writes:

This does not rule out the possibility of some historical kernel behind the story. It is possible that this story is another example of historical telescoping, i.e. that a situation that was known by Muhammad's contemporaries to have lasted for a long period of time later came to be encapsulated in a story that restricts his acceptance of intercession through these goddesses to a brief period of time and places the responsibility for this departure from a strict monotheism on Satan. This interpretation is completely consistent with what is said above regarding Muhammad's gradual “emergence as a religious reformer” and with evidence from the Kuran that a strict monotheism arose in stages over an extended period of time during Muhammad's Meccan years...

Beit Or 14:47, 22 July 2007 (UTC)

Good catch. He's probably referring to the Muslims returning from Abyssinia issue. It must have lasted for some time. Arrow740 21:47, 22 July 2007 (UTC)

i am well aware Welch writes that, he is proposing his own theory as to how the story fits in to the sira i.e. by stating it was something which occured over a long period of time, and then the story came about via historical telescoping. it cannot be avoided, however, that he states: "The story in its present form (as related by al- Tabari, al-Waqidi, and Ibn Sa'd) cannot be accepted as historical for a variety of reasons given in AL - Kur`an , at 404. This does not rule out the possibility of some historical kernel behind the story." ITAQALLAH 15:04, 22 July 2007 (UTC)

We are, in the article, not referring to the length of time before the reversion to monotheism. Fortunately, Beit Or checked the accuracy of your statement. Arrow740 21:47, 22 July 2007 (UTC)

the article discusses a specific incident at a specific point in time, as related by some primary sources. Welch rejects it, and his proposed alternative is not compatible with the typical narrative of the story. ITAQALLAH 21:53, 22 July 2007 (UTC)

The term "satanic verses" refers to the verses. Saying they were delivered at this time is reflecting the scholarly consensus, including that of Welch. Arrow740 22:08, 22 July 2007 (UTC)

Lewis says they were retracted "at some later date," and that seems to sum up the ambiguity. Arrow740 22:33, 22 July 2007 (UTC)

let's not spuriously claim consensus. Welch denies the historicity of the incident, calling it a product of later historical telescoping. i think his summary of the dispute is fine. ITAQALLAH 00:51, 23 July 2007 (UTC)

No, that's not what the quote Beit Or provided is saying. You yourself said that Welch is advancing his own theory which entails the historicity of the essential two details, that the satanic verses were presented and then later retracted. Those two details, the historicity of which is a matter of solid consensus, are all we are relating in the article. Arrow740 01:21, 23 July 2007 (UTC)

that's not the point, the article is relating the story as provided in Tabari et al. which is presumed to have occured at a specific place and time, under the momentary influence of Satan - which is what makes the story so notable. Welch openly denies that, saying the blame attributed to Satan was the result of the telescoping, and thus, the verses weren't "satanic". ITAQALLAH 01:32, 23 July 2007 (UTC)

as for claims of consensus, Welch says:

This curious story, which is also found in Ibn Sa`d (i/1, 137 f.) but not in Ibn Hisham and presumably not in Ibn Ishaq, is rejected by most Muslims as a later invention. Most European biographers of Muhammad, on the other hand, accept it as historical on the assumption that it is inconceivable that later Muslims could have invented it (e.g., Watt, Mecca , 103). This reason, however, is in itself insufficient. The story in its present form (as related by al-Tabari, al-Waqidi, and Ibn Sa`d) cannot be accepted as historical for a variety of reasons given in AL - Kur`an , at 404.

and i think the first part is a fair portrayal of the dispute. it's certainly not sensible to claim consensus amongst sources here. EoI as a tertiary source is in a better position. ITAQALLAH 01:37, 23 July 2007 (UTC)

"the article is relating the story as provided in Tabari et al" No, the article is relating history as described by trained scholars. We are using secondary sources. This should be blatantly obvious. Arrow740 03:30, 23 July 2007 (UTC)

Did you notice that it was blockquote out of secondary source and it called the story curious?--Tigeroo 09:03, 23 July 2007 (UTC)

<reset>Hawking is not saying it didn't happen, just that he doesn't agree with a particular line of argument for it. Will someone please chastise Tigeroo for his edit of the Hudaybiyya section? Arrow740 22:31, 22 July 2007 (UTC)

Arrow, please stop your disruption. You should not state the incident as a fact. [9]. It is amazing that you reference to Welch that himself says that most Muslims reject the incident but most westerners accept it. --Aminz 00:27, 23 July 2007 (UTC)

I have proven that we are accurately representing the scholarly concensus. It doesn't what most Muslims believe. There are all manner of things that most Muslims believe. Arrow740 00:30, 23 July 2007 (UTC)

If most orientalists accept this(and not all), we should say that and if most Muslims reject it, we should too say that. There are all manner of things that most Orientalists believe. --Aminz 00:34, 23 July 2007 (UTC)

So when western scholars say something you like, you use them, but when they don't, they transform into bigoted "orientalists." That makes total sense. Arrow740 01:17, 23 July 2007 (UTC)

My sentence "There are all manner of things that most Orientalists believe." was a parallel to your sentence. One can note the conclusions you draw from the sentences of your own type (bigoted "orientalists" stuff). --Aminz 01:32, 23 July 2007 (UTC)

There is a difference, as western scholars with PhD's generally don't believe in, for example, flying donkeys. My point is that scholars are trained to be objective, while Muslims are trained to first and foremost accept certain data on faith. Arrow740 03:12, 23 July 2007 (UTC)

Please revisit WP:NPOV, WP:V & WP:Notability you seem in need of a refresher.--Tigeroo 09:03, 23 July 2007 (UTC)

actually, what Muslims believe about their own traditions is quite pertinent, especially since they have been a topic of study since virtually the time of Muhammad. ITAQALLAH 01:03, 23 July 2007 (UTC)

Presenting this as a consensus view of even non-Muslim academics is quite irresponsible, Arrow.

Could I ask you to explain, using specifics, why you deleted this reference?

ref>"To argue for the historical reality of an event or detail because it is possibly embarrassing for Islam is tempting but not necessarily convincing ... (this) reasoning has often been used to argue for the reality of the incident of the 'satanic verses.'" The Idea of Idolatry and the Emergence of Islam: From Polemic to History By Gerald R. Hawting, Cambridge University Press., page 43</ref BYT 00:58, 23 July 2007 (UTC)

It's above. He's not taking a stand on the historicity there, just on an argument for it. Arrow740 01:10, 23 July 2007 (UTC)

Again. Why did you take it out? Are you saying it's not relevant to the article? If so, I disagree. BYT 01:56, 23 July 2007 (UTC)

Well, you're wrong. We're not mentioning any of the arguments for authenticity, and your quote is only relevant to those. Arrow740 03:12, 23 July 2007 (UTC)

And the three-card monte game continues. ("That's a critique of the argument, not of the underlying factuality.")

Look, if this were Moon, and you were obsessing about rounding up "scholars" inclining unto the fascinating "green cheese theory," it would be relevant to quote someone of authority critiquing contemporary efforts to convince people that the moon is "actually" made of green cheese. BYT 07:55, 23 July 2007 (UTC)

There are other arguments, in fact, put forth by people like Welch who, like Hawting, don't accept Watt's argument. Another one, and one that I also find to be as compelling, is that in the sahih Bukhari hadith collection it is recorded that pagans also bowed down when the verses (that are in the Qur'an presently) were delivered. As those verses attack the pagan gods, the only likely explanation of this is that the satanic verses were the ones delivered, and the story underwent redaction along the way. The point is that attacking the one argument isn't the same as attacking the underlying story; that the henotheistic verses were delivered, then at some point retracted. Arrow740 08:02, 23 July 2007 (UTC)

There is a reason why they are controversial, the fact there is no consensus for them.--Tigeroo 09:03, 23 July 2007 (UTC)

Another Issue, the section for it limited impact is taking up far too muce space. WP:Undue weight.--Tigeroo 09:03, 23 July 2007 (UTC)

It shouldn't take more than a sentence or two.Proabivouac 09:09, 23 July 2007 (UTC)

There's a comment above by Arrow which can't go unchallenged. That's the distiction between "Muslims" and "scholars". Arrow, if it were the case that Muslims couldn't think in an objective, scholarly way, then there would be quite a lot of bridges falling down and sick people left uncared for. Remember, a Muslim can be trained in the Islamic scholarly tradition, or in the Western tradition, or both. Itsmejudith 09:25, 23 July 2007 (UTC)

What are you referring to, specifically? Arrow740 09:29, 23 July 2007 (UTC)

Just above. "My point is that scholars are trained to be objective, while Muslims are trained to first and foremost accept certain data on faith." Itsmejudith 09:50, 23 July 2007 (UTC)

That is a true statement. It has nothing to do with bridges. It's not just Muslims, it's anyone who puts faith before all else. As regards scholarship of Islam, this poses a problem if someone puts his faith before analysis, don't you agree? Arrow740 09:55, 23 July 2007 (UTC)

Many religious people are perfectly well able to reconcile their belief with their scholarship. Stephen Jay Gould's concept of non-overlapping magisteria applies. To assume that there is a particular problem in relation to Muslims is discriminatory. If religious people were unable to engage in scholarly thought about their religion then there would be no theology as an academic discipline. Note also that while we have to use good scholarly sources we also have to guard against systemic bias (towards a Western viewpoint). Itsmejudith 10:09, 23 July 2007 (UTC)

Regarding your third sentence, I think I already addressed that. The example of theology is not relevant. Theology is the development of ideas on the assumption of the religion's tenets. The issue at hand is not one of theology, but of history. You are right that we have to guard against a Western viewpoint. However, we have also to guard against the idea that all views have equal likelihood of being true. That's not reasonable. Certain views are arrived at through better means than others. This is one such case. Interestingly, a Western-trained Muslim scholar named Fazlur Rahman argued for historicity, according to the main article. I'll try to get ahold of that. It's also worth noting that I haven't objected to the use of Martin Lings in this article. The issue, I think, rests in approach. A Western-trained scholar is trained to try to enter into a topic with no preconceived notions, and discover what is true using reason. The problem is when a thinker enters into an issue with an axe to grind, and uses reason to produce an argument for a conclusion he had going in. That is what we see here. Arrow740 10:36, 23 July 2007 (UTC)

Invalid conclusion about contemporary viewpoint

Watt says that sincerity does not directly imply correctness: In contemporary terms, Muhammad might have mistaken for divine revelation his own unconscious.[135]Although Muhammad's image in the west is much less unfavorable than in the past, prejudicial folk beliefs remain.[136]

In its current wording, the first sentence seems to imply the second, even though that doesn't seem to be the case. I don't have access to the book to verify (Google have blocked it, strangely), or to edit the main article, but I think rewording it to say something like "He further believes that" would make it clearer. --Mark 21:57, 22 July 2007 (UTC)

Scholars vs. believers

Don't equate the objectivity of the two. The views of biased sources are not relevant as regards an article about history. Arrow740 03:30, 23 July 2007 (UTC)

i see no need to ignore what classical and contemporary Muslim scholars write about their own historical traditions. it is certainly a notable view, and is given significant weight in the EoQ article on the "satanic verses". ITAQALLAH 15:25, 23 July 2007 (UTC)

RFC

Is the "satanic verses" incident (not the Rushdie book, but the account of heretical verses being added to the Qur'an in Muhammad's day) to be reported as historical fact?14:08, 23 July 2007 (UTC)

"To argue for the historical reality of an event or detail because it is possibly embarrassing for Islam is tempting but not necessarily convincing ... (this) reasoning has often been used to argue for the reality of the incident of the 'satanic verses.'" The Idea of Idolatry and the Emergence of Islam: From Polemic to History By Gerald R. Hawting, Cambridge University Press., page 43BYT 14:10, 23 July 2007 (UTC)

"But the prevailing Muslim view of what is called the "Gharaniq" incident is that it is a fabrication created by the unbelievers of Mecca in the early days of Islam, and, Haykal comments, afterwards the "story arrested the attention of the western Orientalists who took it as true and repeated it ad nauseam." (Haykal 105) The main argument against the authenticity of the two verses in Haykal and elsewhere is that "its incoherence is evident upon the least scrutiny. It contradicts the infallibility of every prophet in conveying the message of His Lord." (Haykal 107) In other words, since Muslims believe Muhammad to have faithfully reported God's word, it is surprising that Muslim scholars have accepted such a discreditable story, and not at all surprising that it might have been invented by Islam's enemies. In his analysis of the passage, Haykal comes to the conclusion that "this story of the goddesses is a fabrication and a forgery, authored by the enemies of Islam after the first century of Hijrah" (Haykal 144)." Notes on Salman Rushdie: The Satanic Verses (1988), Joel Kuortti, and nota bene that Kuortti lists among his sources private correspondence with Salman Rushdie, as well as over 50 published academic sources. BYT 15:05, 23 July 2007 (UTC)

You found a self-published website repeating polemic. Good. Here's what Uri Rubin has to say about Naykal: "There have also been Arab authors who wrote about the life of the historical Muhammad according to the Islamic sources, such as Muhammad Husayn Haykal, amongst many others. Most of their work is marked by the apologetic need to restore the authenticity of those parts of the sources rejected by Orientalists as reflecting literary models borrowed from Jews and Christians." In the introduction to The Life of Muhammad. As if we needed a confirmation. Arrow740 01:29, 24 July 2007 (UTC)

Scholars disagree. Precisely my point. (That they may backbite each other in doing so is entertaining, but irrelevant.) BYT 02:21, 24 July 2007 (UTC)

Naykal does not have any standing in the field of Islamic studies. Arrow740 02:33, 24 July 2007 (UTC)

The information about Muhammad's satanic verses was very well sourced. Obviously it will stay one way or the other. --Matt57 ^{(talk•contribs)} 02:26, 24 July 2007 (UTC)

And, amazingly, an angle that has somehow eluded our steely "historical" advocates ...

Burton theorizes (Burton, 1999, Those are the high-flying cranes, p.350) that the story owes its existence to Muslims who were keen to offer a clear historical example of the theory of naskh (abrogation) ...

...and he holds that Tabari placed the story in his collection on account of his requiring “evidence to establish a further meaning of the term n.s.kh.” (as it appeared in the Qur'an). (ibid, page 365)

Comments? BYT 02:50, 24 July 2007 (UTC)

We all knew about that. It's an extreme minority view. I have Rubin; the EoQ article is also quite a good source. You should check those out. Arrow740 05:37, 24 July 2007 (UTC)

• With respect, I don't think your assessment of what is and isn't a minority view should govern what goes into this article. You've proven yourself to be a deeply biased player here.
• Again: You're rewriting the article as though there were no other voices or opinions on the historicity of this event. It is obvious that there are.
• You've given no reason whatsoever that an article about Muhammad should lean toward Orientalists-with-whom-you-happen-to-agree, and ignore entirely all dissenting views.
• You have even refused, in the text you've persistently reverted here, to identify the account in Tabari as a controversial one, something that even the most fire-breathing academic Islamophobes have acknowledged, and that the most cursory examination of the record will confirm.
• I think perhaps the act of disagreeing with Arrow is what renders an opinon "minority."BYT 09:36, 24 July 2007 (UTC)

You could try counting and listening to the sources. Arrow740 17:12, 24 July 2007 (UTC)

This is strongly sourced and relevant material, supported by a long list of refs. If there are other versions of this event, you're welcome to add them in the article. --Matt57 ^{(talk•contribs)} 13:48, 24 July 2007 (UTC)

the long list of ref have no more than WP:POINT value. Welch says most European authors accept it, while most Muslim scholars, classical and contemporary, reject it. why not just say that in the article? ITAQALLAH 15:23, 24 July 2007 (UTC)

Because it makes no sense to give the two varieties of scholars equal weight. Arrow740 17:12, 24 July 2007 (UTC)

is that what you believe Welch is doing? ITAQALLAH 17:36, 24 July 2007 (UTC)

I believe that this is an article about history, not opinions. Arrow740 02:14, 25 July 2007 (UTC)

that's not relevant to the current discussion. ITAQALLAH 02:41, 25 July 2007 (UTC)

I agree that both positions should be given with references, and that the bulk of the content should remain in the Satanic verses article. Would we give more weight to an Eastern (or non-Christian) interpretation of Christian scriptures over that of Christian scholars? This type of argument isn't the same as "flat earth versus round earth"...I have yet to see any hard facts or otherwise concrete arguments that support either position. OhNoitsJamie ^Talk 15:43, 24 July 2007 (UTC)

Here's what the EoQ article has about the satanic verses has to say:

The satanic verses incident is reported in the respective tafsīr corpuses transmitted from almost every Qurʾān commentator of note in the first two centuries of the hijra (see calendar ): Saʿīd b. Jubayr (d. 95/714), Mujāhid b. Jabr (d. 104/722), al-Ḍaḥḥāk b. Muzāḥim (d. 105/723), ʿIkrima the client (mawlā) of Ibn ʿAbbās (d. 105/723), Abū l-ʿĀliya al-Riyāḥī (d. 111/729), ʿAṭiyya b. Saʿd al-ʿAwfī (d. 111/729), ʿAṭāʾ b. Abī Rabāḥ (d. 114/732), Muḥammad b. Kaʿb al-Quraẓī (d. 118/736), Qatāda b. Diʿāma (d. 118/736), Abū Ṣāliḥ Bādhām al-Kūfī (d. 120/738), Ismāʿīl al-Suddī (d. 128/745), Muḥammad b. al-Sāʾib al-Kalbī (d. 146/763), ʿAbd al-Malik b. Jurayj (d. 150/767), Muqātil b. Sulaymān (d. 150/767), Maʿmar b. Rāshid (d. 154/770), Yaḥyā b. Sallām al-Baṣrī (d. 200/815). Several of these relate the incident on the authority of ʿAbdallāh b. ʿAbbās (d. 68/687; see exegesis of the qurʾān: classical and medieval ). The incident also appears in the respective sīra-maghāzī works transmitted in the first two centuries from ʿUrwa b. al-Zubayr (d. 94/713), Muḥammad b. Shihāb al-Zuhrī (d. 124/742), Mūsā b. ʿUqba (d. 141/748), Muḥammad b. Isḥāq (d. 150/767), Abū Maʿshar al-Sindī (d. 170/786) and Muḥammad b. ʿUmar al-Wāqidī (d. 207/823). Thus, the satanic verses incident seems to have constituted a standard element in the memory of the early Muslim community about the life of Muḥammad (q.v.). The incident continued to be cited and its historicity accepted by ¶ several Qurʾān commentators and authors of sīra-maghāzī works throughout the classical period, including authors of important commentaries, such as Muḥammad b. Jarīr al-Ṭabarī (d. 310/923), Abū Isḥāq al-Thaʿlabī (d. 427/1035), Abū l-Ḥasan al-Māwardī (d. 450/1058), al-Wāḥidī al-Nīsābūrī (d. 468/1076), al-Ḥusayn b. al-Farrāʾ al-Baghawī (d. 516/1122), Jār Allāh al-Zamakhsharī (d. 538/1144), Jalāl al-Dīn al-Maḥallī (d. 864/1459) and others. Strong objections to the historicity of the satanic verses incident were, however, raised as early as the fourth/tenth century.

Written by Shahab Ahmed. It was as historical as anything else about Muhammad for 340 years. Rubin essentially says the same thing; "This is a unique case in which a group of traditions is rejected only after being subjected to Quranic models, and as a direct result of this adjustment." The "Quranic models" basically has to do with new doctrines that had developed later. The SV incident contradicts the doctrine of 'isma which was a later invention. Further the two grounds that are given in the EoQ article, one is as follows:

First, the satanic verses story portrays Muḥammad as being (on at least one occasion) unable to distinguish between divine revelation and satanic suggestion. This was seen as calling into ¶ question the reliability of the revelatory process and thus the integrity of the text of the Qurʾān itself (see inimitability; createdness of the qurʾān ). The incident was thus viewed as repugnant to the doctrine of ʿiṣmat al-anbiyāʾ, divine protection of the prophets from sin and/or error, as it developed from the third/ninth century onwards, all theological schools coming eventually to agree that God protected prophets from error in the transmission of divine revelation (see impeccability)

The other is that current versions have mursal isnads, though not sahih. Ahmed notes:

Those scholars who acknowledged the historicity of the incident apparently had a different method for the assessment of reports than that which has become standard Islamic methodology. For example, Ibn Taymiyya took the position that since tafsīr and sīra-maghāzī reports were commonly transmitted by incomplete isnāds, these reports should not be assessed according to the completeness of the chains but rather on the basis of recurrent transmission of common meaning between reports (al-tawātur bi-l-maʿnā; Ahmed, Ibn Taymiyyah).

Rubin also notes that versions of this story have various Companions in the chain of transmission, and essentially says that it once had sahih isnads that were purposefully corrupted by the assemblers of the hadith collections, who basically said "that man couldn't have said that!" which is one of the two arguments against it. So we have almost every western scholar and all Muslim scholars for the first 300 years of Islam accepting this. After that the story became incompatible with existing doctrine and was disavowed. The only important point is the concensus of mainstream scholars, but it is intereting to know these other details. Arrow740 17:12, 24 July 2007 (UTC)

these are the portions from the article Arrow has not quoted:

Strong objections to the historicity of the satanic verses incident were, however, raised as early as the fourth/tenth century — as evidenced in al-Nāsikh wa-l-mānsūkh of Abū Jaʿfar al-Naḥḥās (d.338/950) — and continued to be raised in subsequent centuries, to the point where the rejection of the historicity of the incident eventually became the only acceptable orthodox position (see abrogation; theology and the qurʾān ). From among the many important Qurʾān commentators who rejected the historicity of the satanic verses incident, the respective opinions of Abū Bakr b. al-ʿArabī (d. 543/1148), Fakhr al-Dīn al-Rāzī (d. 606/1210), Abū ʿAbdallāh al-Qurṭubī (d. 671/1273), Abū Ḥayyān al-Gharnāṭī (d. 744/1345) and ʿImād al-Dīn b. Kathīr (d. 773/1373) have been regularly invoked by their successors down to the present day. Probably the most authoritatively cited refutation of the incident, however, appears in the al-Shifāʾ of al-Qāḍī ʿIyāḍ al-Yaḥṣubī (d. 544/1149), a work written in demonstration of the superhuman qualities of Muḥammad (see names of the prophet; but see also miracles; marvels ).

and:

The historicity of the satanic verses incident is also rejected on the basis of the isnāds, the chains of transmission that carry the numerous reports of the incident. In the standard Islamic methodology developed by the scholars of ḥadīth (see ḥadīth and the qurʾān ) for assessing the veracity of reports, a report is judged by the reputation for truthfulness of the individual ¶ transmitters who constitute a complete isnād that goes back to an eyewitness. The satanic verses incident is not carried by isnāds that are complete and sound (ṣaḥīḥ); at best, some of the isnāds are ṣaḥīḥ mursal, meaning that while the transmitters are bona fide, the chains are incomplete and do not go back to an eyewitness. Thus, the reports are viewed as insufficiently reliable to establish the factuality of the incident. The incident is not cited in any canonical ḥadīth collection, although it does appear in some non-canonical collections.

--ITAQALLAH 17:34, 24 July 2007 (UTC)

So? I said the isnads we see now are mursal. I also said a lot more, read it again. "The satanic verses incident seems to have constituted a standard element in the memory of the early Muslim community about the life of Muhammad" and was only rejected when new doctrines developed that contradicted it (basically the idea that a prophet could even temporarily be influenced by Satan). Western scholars (including western-trained Muslims) and the early Muslim scholars agree on this issue. More to come from Rubin. Arrow740 02:13, 25 July 2007 (UTC)

ok, so you (presumably an unreliable source) are claiming, in rather sweeping fashion, that all early Muslim scholars and all Western scholars consider it historically sound, while Welch (presumably a reliable source, who himself rejects its historicity) says that most European scholars consider it sound, while most Muslim scholars consider it unsound. as for whatever fantastic theories about isnad-tampering Rubin forwards, that can probably be addressed over at Satanic Verses - for our purposes, it's sensible to say that the authenticity (and its interpretation) is disputed - which it is. ITAQALLAH 02:41, 25 July 2007 (UTC)

You are being purposefully misleading. No one denies that the narrative in Tabari is not completely accurate. There is broad concensus that Muhammad delivered then retracted certain henotheistic verses. That includes Welch. We're only talking here about the data present in this article: henotheistic verses delivered then retracted. The story in Tabari is disputed. We're not mentioning it, except in a footnote that I will soon fix. I have already gone over this with you in this section and hope not to have to do it a third time. No, I'm not the one saying that all early Muslim scholars and all Western scholars consider it historically sound. The EoQ is in fact saying it. Peters, Watt, Lewis, Cook, Kohlberg, Lambton, Holt, Muir, Hughes, Erickson, Rodinson, Rahman, Welch, and Sahas say that this happened. I see your receptiveness to new ideas when you call a theory "fantastic" without having personal familiarity with the isnads in question. This issue is, as you say, not relevant here. We're here to relate history as described by reliable sources. Arrow740 03:46, 25 July 2007 (UTC)

this isn't about Muhammad delivering then retracting/abrogating particular verses, this is about the precise incident which apparently occured in the "last years of Mecca" where Muhammad was in the presence of polytheists and was tricked by Satan into reciting these verses (hence the "satanic verses"). it is quite inappropriate to blur the lines and claim that a scholar is in agreement just because he concedes a possibility of historicity in one fraction of the story. that you've completely reversed Welch's position, in spite of his clear denial of what is related in the primary sources, and that you are now suggesting some scholars object to certain parts of the narrative, leads me to i wonder what other critical disparities i may discover should i decide to go through this source mining one by one. as for Shahab's statement, he appears to be a bit more reserved in his paper about Ibn Taymiyya and the SV (Studia Islamica, #87, p. 70): "The indications are that the incident formed a fairly standard element in the historical memory of the early Muslim community regarding the life of its founder (ftn: That the incident is a standard element in the early Muslim historical memory does not, of course, necessarily mean that it constitutes historical fact)." as we know (and as Shahab explains), objections didn't arise solely because doctrines had been codified, but also because hadith methodology had also been codified and standardised in the light of the increase of fabricated reports. Shahab has also done a detailed analysis of the isnad as part of his PhD dissertation, and if his EoQ comments are anything to go by, he doesn't appear to put much confidence in them. ITAQALLAH 17:54, 25 July 2007 (UTC)

i can already strike five names off that list you provide after several minutes of checking up. the list of refs provided in the article (from which you assumedly have listed the names here) have some interesting entries. one is the Cambridge History of Islam, presumably from which you declare that Holt, Lambton, and Lewis assert the historicity of the incident. what you had perhaps overlooked, is that the chapter in question is written by Montgomery Watt, not by the three aforementioned authors - who are the editors of the book, and it is not reasonable to assume they agree with the every assertion of Watt or the other authors of the various chapters(-3 from your list). we know that Welch denies the historicity of the "satanic" verses,(-4) and Erickson's book on "Islam and Postcolonial narrative" is just that. a major part of his book is about Salman Rushdie's book and the "apocryphal "satanic" verses condemned as heretical by Islamic authorities" (p. 37). on pages 140 and onwards, which the article cites, Erickson is providing an overview of the narrative in Rushdie's book - he makes no assertions in confirming or denying the historicity itself. in fact, the whole scope of Erickson's book is about literary pieces and their impact, not historical analyses.(-5) i'll be sure to check up on those other books too. ITAQALLAH 18:40, 25 July 2007 (UTC)

I don't have a problem with mentioning that later Islamic writers came to doubt the incident, but attributing Ibn Ishaq material to "Some early biographies," as Aminz did, is like attributing Qur'anic verses to "some early Islamic tracts."Proabivouac 04:35, 25 July 2007 (UTC)

Proab, EoI quotes the story from Tabari and continues that: "This curious story, which is also found in Ibn Sad but not in Ibn Hisham and presumably not in Ibn Ishaq, is rejected by most Muslims as a later invention..."

Please explain why you object to saying that "some early biographies"? --Aminz 04:46, 25 July 2007 (UTC)

I don't understand on what basis he presumes it wasn't in Ibn Ishaq - even so, Tabari's is hardly just "an early biography." That language seriously downplays its significance, as you can only be aware.Proabivouac 04:51, 25 July 2007 (UTC)

All we have of Ibn Ishaq is through Ibn Hisham. Ibn Hisham gathered and edited Ibn Ishaq. We don't have the original text available. That's why he presumes it wasn't in Ibn Ishaq.

If you would like, we can mention that Ibn Sa'd and Tabari mention it but Ibn Hisham does not. If you are okay with that and if that's the only reason you completely reverted me here [10], please mention the names. --Aminz 04:57, 25 July 2007 (UTC)

It's unorthodox to mention who doesn't say something. Stating who does is usually thought enough, we don't follow with, "however, others say nothing like this." I also question that "Most Muslims reject this story…" Wouldn't it be more accurate to say, "later Islamic scholars"? This is hardly a pillar of faith; I'd be surprised if most followers of any religion had any particular opinion about this.

"All we have of Ibn Ishaq is through Ibn Hisham."

All we have of Ibn Ishaq is through Ibn Hisham, Tabari or both.Proabivouac 06:23, 25 July 2007 (UTC)

I'm not sure who al-Waqidi is, but it is in some early work of his as well. It is actually in many places, as the EoQ extract says. Guillaume says it was in Ibn Ishaq. We will say it (i.e. something) happened as that's what mainstream scholars say. Arrow740 07:04, 25 July 2007 (UTC)

• Arrow, when you write things like this ("We will say it (i.e., something) happened as that's what mainstream scholars say") you incinerate good will with fellow editors of this article and make it impossible to work collaboratively with you.
• I have been at pains to get you to acknowledge that the position you are battling for is not, for instance, what Burton says. Hawting seems dubious of the whole enterprise. Haykal dismisses the whole account as a fraud.
• And yes, scholars who happen to be Muslim, and who disagree with you, are indeed worth noting. (In fact, incorporating their viewpoint would seem to me to be a basic component of writing "from the other side," which is a basic principle of objective content creation here.)
• There is a persistent effort on your part to present unanimity on this issue that simply does not exist.
• If you are seriously proposing that "mainstream" must be understood as "inclined at all times to believe the worst about Muhammad," I suggest you transfer your labors to a forum more suitable to your preconceptions. Faithfreedom.org comes to mind. BYT 10:15, 25 July 2007 (UTC)

Biblical reference of Mohammed

I wish to propose inclusion of a link to page Biblical reference of Prophet Mohammed into See also list of items on Prophet Mohammed's page. This is useful link which refers instances where Prophet Jesus hints in Bible about Prophet Mohammed. Shalom04 11:06, 24 July 2007 (UTC)

Should be ok; it will make an interesting addition. MP (talk) 11:17, 24 July 2007 (UTC)

I agree, it would be an interesting addition. M2k41 14:23, 24 July 2007 (UTC)

For obvious reasons, Muhammad is not mentioned in the Bible.Proabivouac 04:57, 25 July 2007 (UTC)

Its a good idea to have the Biblical prophecies related to Muhammad - as per muslim/non-muslim scholars. ~atif - 05:13, 25 July 2007 (UTC)

Atif nazir, there are no Biblical prophecies related to Muhammad.Proabivouac 06:26, 25 July 2007 (UTC)

Then perhaps you should tell us: whom was Prophet Jesus (peace be upon him) refering to (the comforter, the spirit of truth etc.) in the following quotes of the bible:

quackish quote-dump redacted.[11]Proabivouac 08:35, 25 July 2007 (UTC)

Who is he in these verses of Bible? Thanks for your reply.Shalom04 08:16, 25 July 2007 (UTC)

Well the first link says "But the Comforter, [which is] the Holy Ghost," Arrow740 08:24, 25 July 2007 (UTC)

(John 14:26) "he shall teach you all things" - based on Quran Muhammed did preach people;
(John 16:7-8) "if I go not away, the Comforter will not come unto you ... he will reprove the world of sin" - Muhammed did come c.a. 600 yrs after Jesus & there was no prophet coming between Jesus & Muhammed [12];
(John 14:12) "and greater [works] than these shall he do" - Islam spread because of Muhammed
(John 15:26) "he shall testify of me." - we all know Muhammed did testify Jesus as one of the mightiest messengers;
(Deu 18:18-19) "And the Lord said unto me, I will raise them up a Prophet from among their brethren" - we know Muhammed was raised from the tribes who were against him.
I dont think a Holy Ghost is doing this Shalom04 10:01, 25 July 2007 (UTC)

It is a point of religious belief, not a point of fact. Christians see in the Old Testament passages that they say predict the coming of Jesus. It is not surprising that Muslims can find in the bible references to the coming of a later prophet. It may be relevant for the article but should obviously not be given the status of fact. Needs a reliable secondary source. Itsmejudith 09:20, 25 July 2007 (UTC)

It's plumb crazy, pure hallucination. I understand Tom harrison and ScienceApologist completely. At a certain point one says, what the heck am I doing arguing this? Is there actually any good reason why outright cranks are invited to contribute? Is there some benefit to be gained from revisiting this ridiculous argument? This isn't www.ZakirNaik.comProabivouac 09:33, 25 July 2007 (UTC)

I think it is only matter of belief, some cranks do and some dont. Also I don't find why not to include in the article as it 'seem' according to some that it may be true (as Quran recognises & supports some of the verses from Bible). Since the statements are notable it should be given a fair thought Shalom04 10:01, 25 July 2007 (UTC)

Agree. All religious beliefs are ridiculous if you don't believe them. Non-believers tend to think the virgin birth is "plumb crazy, pure hallucination" but it is a tenet of both Christianity and Islam. Itsmejudith 10:09, 25 July 2007 (UTC)

It is upto an individuals to set belief, no compulsions. Nevertheless when some statements are made "with" suitable quotes humans should ponder & think over it. Blind faith in any religion is not correct, including Islam. God as given intelligence (thinking power) and that differentiate humans from animals Shalom04 10:52, 25 July 2007 (UTC)

Okay, Itsmejudith, that was unduly harsh of me. At the core of several major faiths are some very tendentious claims. What distinguishes this one is that (to the best of my knowledge) it is neither mainstream nor traditional. Were this a longstanding pillar of the Islamic faith, then we'd be obliged to present it very prominently. The only time I've ever heard this is in the comparative dawah of Ahmed Deedat and Zakir Naik and websites such as answering-christianity. Also, Islamic view of the Bible gives this cite.[13]Proabivouac 23:09, 25 July 2007 (UTC)

Controversy

I am not sure but it might be appropriate to provide a link to the arguments provided by various sides regarding the story of the so-called satanic verses incident. The link should include the arguments of made in favor (e.g. it is unthinkable to be a forgery) and against (the story contains elements that belong not to Meccan but Medinian period, its chain of transmission, possible motivations for forgery etc etc ) the historicity. On the other hand, this is a minor point for this article, and i don't think much details should be given. --Aminz 07:02, 25 July 2007 (UTC)

They can go to the main article. There are many more arguments, by the way. The mainstream scholars say it happened, so we say it happened. All the early Muslims thought it was historical, as well. It was only rejected when new doctrines developed. You should read the EoQ article on it. Arrow740 08:28, 25 July 2007 (UTC)

• Arrow, when you write things like this ("The mainstream scholars say it happened") you incinerate good will with fellow editors of this article and make it impossible to work collaboratively with you.
• I have been at pains to get you to acknowledge that the position you are battling for is not, for instance, what Burton says. Hawting seems dubious of the whole enterprise. Haykal dismisses the whole account as a fraud.
• And yes, scholars who happen to be Muslim, and who disagree with you, are indeed worth noting. (In fact, incorporating their viewpoint would seem to me to be a basic component of writing "from the other side," which is a basic principle of objective content creation here.)
• There is a persistent effort on your part to present unanimity on this issue that simply does not exist.
• If you are seriously proposing that "mainstream" must be understood as "inclined at all times to believe the worst about Muhammad," I suggest you transfer your labors to a forum more suitable to your preconceptions. Faithfreedom.org comes to mind. BYT 10:15, 25 July 2007 (UTC)

BYT, there's nothing obviously wrong with Meccan polytheism. I don't see how one can see Muhammad's acknowledgment of its validity as meaning we "believe the worst about Muhammad" I wouldn't call those verses "Satanic" myself: what's so bad about trying to find some common ground?Proabivouac 10:57, 25 July 2007 (UTC)

they are referred to as 'Satanic' because tradition relates that the verses were inspired from Satan and then retracted when Muhammad became aware of what had occured. ITAQALLAH 17:15, 25 July 2007 (UTC)

I was aware of that, but thank you. I suppose I meant to say that this is only "believing the worst of Muhammad" from a worldview in which Muhammad is the perfect model of ideological consistency, oblivious to any other practical considerations, in a way that almost no other historical figure has ever been. Non-Muslim biographers tend to search for humanity beneath the hagiography and attempt to reframe the heroic narrative as a naturalistic one. The notion that he might have tried to placate the Meccans isn't evil except from the assumption that there is no greater evil (for Muhammad, at least) than shirk. Non-Muslims are not likely to see anything sinister in this: the word "interfaith" comes to mind, and we do it all the time.Proabivouac 23:27, 25 July 2007 (UTC)

Have the grownups arrived? Let's get down to brass tacks, then. A responsible summary of this historical brouhaha does belong in here. It needs to accommodate the following points:

• (1) The account is and has been controversial.
• (2) It is and has been a signal dividing-point between Orientalist and Islamic conceptions of the biography of Muhammad. If you or others believe (2) is unworthy of mention here, please check which dimension you are occupying.
• (3) Orientalists (with some exceptions) tend to believe yada yada yada. Here are their good reasons for doing so. Exceptions to this viewpoint include A, B, and C.
• (4) Islamic scholars (with some exceptions) tend to believe yada yada yada. Here are their good reasons for doing so. Exceptions to this viewpoint include A, B, and C.
• (5) Like many flashpoints, the name itself is controversial. "Satanic Verses" is a Western coinage, and one fraught with emotion; Muslims have referred to the same events as the "Story of the Cranes."

N.B.: We should not lead with the words "Satanic Verses," or reference it, unless we give the alternate name "Story of the Cranes" or its Arabic equivalent.

N.B.: Number (4) should include reference to the story's postmodernist :) minglings of Meccan and Medinan elements; to the strength [or lack thereof] of the isnad (and perhaps an explanation of why such a concern is important); and to possible hidden agendas for creating and circulating the story in the first place.

N.B.: Number (3) (the outline of which I leave to you and your friends -- note the presumably non-royal "we" in your message above) should be roughly the same length as (4).

Pro, I know you had talked about this being a few sentences in total, but the matter is important enough to get right, and important enough to address responsibly. Thanks to Rushdie (whose picture I expect to be proposed for inclusion at the head of this article any day now), everyone will be interested in getting a clearer sense of what all the fuss is about. It's a question we are indeed obliged to answer. Responsibly and objectively.

Care to take a crack at a draft of this? BYT 14:29, 25 July 2007 (UTC)

You incinerate what credibility you have with fellow editors of this article when you continue to mention the opinion of a known apologist (Haykal) as significant and imply that I am somehow not "grown up." All I see from you here is polemic with no sources to back it up. Here's what Hawting has to say about your extreme minority token, Burton: "His solution to the problem has not been widely accepted. That is partly due to the extreme complexity of his argument. Mainly, though, it is because a story in which Satan casts things on the tongue of the Prophet, and God then intervenes to restore the true revelation, does not really serve to justify or exemplify a theory that God reveals something and later replaces it Himself with another true revelation." Page 135. The (Muslim) Fazlur Rahman says it happened. The (presumably Muslim) Shahab Ahmed has this to say in the EoQ: "The satanic verses incident is reported in the respective tafsīr corpuses transmitted from almost every Qurʾān commentator of note in the first two centuries of the hijra." He also says, "The satanic verses incident is not carried by isnāds that are complete and sound (ṣaḥīḥ); at best, some of the isnāds are ṣaḥīḥ mursal, meaning that while the transmitters are bona fide, the chains are incomplete and do not go back to an eyewitness.." Other sources say that the versions of the story found in the exegetic sources are "mostly mursal." One version of the satanic verses "is remarkable because it also appears as a Companion isnad ending with Ibn 'Abbas, who is quoted by Ibn Jubayr." Page 162. He notes that "the muttasil form continues to Ibn 'Abbas, but only survives in a few sources." He notes some more details then says "In conclusion, the name of Ibn 'Abbas must have been part of the original isnad." page 256. Al-Waqidi also quotes a companion to the effect that "the state of isolation made Muhammad wish that God would send down to him milder revelations that would draw Quraysh closer to him." Rubin page 161. The story of the polytheists performing sujud with the Muslims has complete isnads and is in Bukhari. Rubin says "the only reasonable explanation for these versions is that they contain traces of the story of the satanic verses." Page 166. That's how they all refer to it, by the way. Hawting doesn't take a stand on the historicity. He seems to doubt the reliability of any early Islamic sources ala Wansborough. Arrow740 08:21, 26 July 2007 (UTC)

BYT, I agree that "Story of the Cranes" is a much less prejudicial (as well as more descriptive) moniker. If some sources use this, we should, too, with "Satanic verses" in parentheses.Proabivouac 23:13, 25 July 2007 (UTC)

I did some work on it. Feedback appreciated. Tom Harrison ^Talk 15:27, 25 July 2007 (UTC)

Or just revert it. Either way. Tom Harrison ^Talk 20:01, 25 July 2007 (UTC)

My bat sense tells me that back and forth reverting without dialogue is unlikely to continue. WilyD 20:11, 25 July 2007 (UTC)

I think add it in Quran article and not in Muhammad. Otherwise, there are many other verses to talk about. Will I be allowed to add many other such verses with events behind them. --- A. L. M. 16:43, 25 July 2007 (UTC)

ALM, it is about Muhammad and Quran and should be present in both articles, at the least. Please revert your change and add the section to Qur'an. --Matt57 ^{(talk•contribs)} 17:08, 25 July 2007 (UTC)

There are already several such verses, A.L.M. This one has received more attention that most because of its significance to the biography.Proabivouac 23:13, 25 July 2007 (UTC)

Proposals

How was my suggested version:

Many early biographies of Muhammad report that in the late Meccan period, Satan casted two verses on Muhammad's tongue that recognized three Meccan pagan goddesses, but they were repudiated by Muhammad later at the behest of the angel Gabriel. Later Muslims scholars raised strong objections to the historicity of the story and its chain of transmission. Most European biographers, however, accept the historicity of the incident.

Does this sounds good? --Aminz 03:44, 26 July 2007 (UTC)

OK, so your suggestion is: state something mainstream scholars view to be historical as merely reported. Then, given biased scholarship and mainstream scholarship equal mention. Also, we mention the arguments of the biased scholars and call them "strong" while ignoring the objective analysis. Why waste our time with this suggestion? Arrow740 07:30, 26 July 2007 (UTC)

We absolutely must not imply that the intervention of the Angel Gabriel is historic fact. The previous attempts, claimed so forcefully to reflect objective history, were also open to this objection. Some grammar tweaks would be needed and a rethink of the word "strong" to qualify "objections". I do hope that we are now debating sensibly. Itsmejudith 07:47, 26 July 2007 (UTC)

Can't say I've had time to think about all of this too deeeply, but "raised strong objections to" should certainly read "rejected."

Another thing: I doubt too many "European biographers" would agree that Satan cast anything or that Gabriel corrected anything here.(edit conflict) per IMJ. The more common assumption is that Muhammad really said these verses, and then took them back for whatever reason. That's a much more interesting story.Proabivouac 07:53, 26 July 2007 (UTC)

EoQ said "strong objections"; I didn't add it on my own. Anyways, instead we can say "rejecting the incident became the sole orthodox position". Either way is fine with me.

So, here is another version:

Many early biographies of Muhammad report that in the late Meccan period, Satan casted two verses on Muhammad's tongue that recognized three Meccan pagan goddesses, but they were repudiated by Muhammad later at the behest of the angel Gabriel. Later Muslims scholars raised objections to the historicity of the story and its chain of transmission to the extent that rejecting the story became the only orthodox position. Most European biographers, however, accept the historicity of the incident.

--Aminz 08:25, 26 July 2007 (UTC)

Tangential cherry-picking. The following needs to be stated for the record. Hawting says that another argument for authenticity is "that there is a sufficiently large number of versions of the story, preceded by different statements about the authorities and transmitters of the reports, to make one believe that there must be some basis in fact for them" (page 134). We can't obscure facts like the following: " Those scholars who acknowledged the historicity of the incident apparently had a different method for the assessment of reports than that which has become standard Islamic methodology. For example, Ibn Taymiyya took the position that since tafsīr and sīra-maghāzī reports were commonly transmitted by incomplete isnāds, these reports should not be assessed according to the completeness of the chains but rather on the basis of recurrent transmission of common meaning between reports (al-tawātur bi-l-maʿnā; Ahmed, Ibn Taymiyyah)" by only giving the current orthodox position. --Arrow740 08:26, 26 July 2007 (UTC)

The source says it "Strong objections" were made upto the point that "the rejection of the historicity of the incident eventually became the only acceptable orthodox position"

I've added eventually:

Many early biographies of Muhammad report that in the late Meccan period, Satan casted two verses on Muhammad's tongue that recognized three Meccan pagan goddesses, but they were repudiated by Muhammad later at the behest of the angel Gabriel. Later Muslims scholars raised objections to the historicity of the story and its chain of transmission to the extent that rejection of the story eventually became the only orthodox position. Most European biographers, however, accept the historicity of the incident.

--Aminz 08:41, 26 July 2007 (UTC)