Criticism of Islam

Criticism of Islam

Criticism of Islam has existed since its formative stages. Early written criticism came from Christians, prior to the ninth century, many of whom viewed Islam as a radical Christian heresy. Hindus and Zoroastrians made notable criticism as well. Later the Muslim world itself offered criticism. Criticism of Islam in the West was renewed after the September 11 attacks and other terrorist attacks in the 21st century.

Objects of criticism include the morality of the life of Muhammad, the last prophet according to Islam, both in his public and personal life. Issues relating to the authenticity and morality of the Quran, the Islamic holy book, are also discussed by critics. Figures in Africa and India have described what they perceive as destruction of indigenous cultures by Islam. Other criticism focuses on the question of human rights in the Islamic world historically and in modern Islamic nations, including the treatment of women, LGBT people and religious and ethnic minorities in Islamic law and practice. In the wake of the recentmulticulturalism trend, Islam's influence on the ability or willingness of Muslim immigrants to assimilate in the Western world, and other countries such as India and Russia, has been criticized.

History

Early Islam

The earliest surviving written criticisms of Islam are to be found in the writings ofChristians who came under the early dominion of the Islamic Caliphate. One such Christian was John of Damascus (c. 676–749 AD), who was familiar with Islam and Arabic. The second chapter of his book, The Fount of Wisdom, titled "Concerning Heresies", presents a series of discussions between Christians and Muslims. John claimed an Arian monk (whom he did not know was Bahira) influenced Muhammad and viewed the Islamic doctrines as nothing more than a hodgepodge culled from the Bible. Writing on Islam's claim of Abrahamic ancestry, John explained that the Arabswere called "Saracens" (Greek Σαρακενοί, Sarakenoi) because they were "empty" (κενός, kenos, in Greek) "of Sarah". They were called "Hagarenes" because they were "the descendants of the slave-girl Hagar".

Other notable early critics of Islam included:

• Abu Isa al-Warraq, a 9th-century scholar and critic of Islam.:224

• Ibn al-Rawandi, a 9th-century atheist, who repudiated Islam and revealed religion in general.

• al-Ma'arri, an 11th-century Arab poet and critic of Islam and all other religions. Also known for his veganism and Antinatalism.

Medieval world

Medieval Islamic world

In the early centuries of the Islamic Caliphate, the Islamic law allowed citizens to freely express their views, including criticism of Islam and religious authorities, without fear of persecution. As such, there have been several notable critics and skeptics of Islam that arose from within the Islamic world itself. In tenth and eleventh-century Syria there lived a blind poet calledAl-Ma'arri. He became well known for a poetry that was affected by a "pervasive pessimism." He labeled religions in general as "noxious weeds" and said that Islam does not have a monopoly on truth. He had particular contempt for the ulema, writing that:

They recite their sacred books, although the fact informs me that these are fiction from first to last. O Reason, thou (alone) speakest the truth. Then perish the fools who forged the religious traditions or interpreted them!

In 1280, the Jewish philosopher, Ibn Kammuna, criticized Islam in his book Examination of the Three Faiths. He reasoned that the Sharia was incompatible with the principles of justice, and that this undercut the notion of Muhammad being the perfect man: "there is no proof that Muhammad attained perfection and the ability to perfect others as claimed." The philosopher thus claimed that people converted to Islam from ulterior motives:

That is why, to this day we never see anyone converting to Islam unless in terror, or in quest of power, or to avoid heavy taxation, or to escape humiliation, or if taken prisoner, or because of infatuation with a Muslim woman, or for some similar reason. Nor do we see a respected, wealthy, and pious non-Muslim well versed in both his faith and that of Islam, going over to the Islamic faith without some of the aforementioned or similar motives.

According to Bernard Lewis, just as it is natural for a Muslim to assume that the converts to his religion are attracted by its truth, it is equally natural for the convert's former coreligionists to look for baser motives and Ibn Kammuna's list seems to cover most of such nonreligious motives.

Maimonides, one of the foremost 12th century rabbinical arbiters and philosophers, sees the relation of Islam to Judaism as primarily theoretical. Maimonides has no quarrel with the strict monotheism of Islam, but finds fault with the practical politics of Muslim regimes. He also considered Islamic ethics and politics to be inferior to their Jewish counterparts. Maimonides criticised what he perceived as the lack of virtue in the way Muslims rule their societies and relate to one another. In his Epistle to Yemenite Jewry, he refers to Mohammad, as "hameshuga" – "that madman".

Medieval Christianity

• In Dante's Inferno, Muhammad is portrayed as split in half, with his guts hanging out, representing his status as a schismatic (one who brokefrom the Church).

• Some medieval ecclesiastical writers portrayed Muhammad as possessed by Satan, a "precursor of the Antichrist" or the Antichrist himself.

• Denis the Carthusian wrote two treatises to refute Islam at the request of Nicholas of Cusa, Contra perfidiam Mahometi, et contra multa dicta Sarracenorum libri quattuor and Dialogus disputationis inter Christianum et Sarracenum de lege Christi et contra perfidiam Mahometi.

• The Tultusceptrum de libro domni Metobii, an Andalusian manuscriptwith unknown dating, shows how Muhammad (called Ozim, fromHashim) was tricked by Satan into adulterating an originally pure divine revelation. The story argues God was concerned about the spiritual fate of the Arabs and wanted to correct their deviation from the faith. He then sends an angel to the monk Osius who orders him to preach to the Arabs. Osius however is in ill-health and orders a young monk, Ozim, to carry out the angel's orders instead. Ozim sets out to follow his orders, but gets stopped by an evil angel on the way. The ignorant Ozim believes him to be the same angel that spoke to Osius before. The evil angel modifies and corrupts the original message given to Ozim by Osius, and renames Ozim Muhammad. From this followed the erroneous teachings of Islam, according to the Tultusceptrum.

• According to many Christians, the coming of Muhammad was foretold in the Holy Bible. According to the monk Bede this is in Genesis 16:12, which describes Ishmael as "a wild man" whose "hand will be against every man". Bede says about Muhammad: "Now how great is his hand against all and all hands against him; as they impose his authority upon the whole length of Africa and hold both the greater part of Asia and some of Europe, hating and opposing all."

• In 1391 a dialogue was believed to have occurred between Byzantine Emperor Manuel II Palaiologos and a Persian scholar in which the Emperor stated:

Show me just what Muhammad brought that was new and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached. God is not pleased by blood - and not acting reasonably is contrary to God's nature. Faith is born of the soul, not the body. Whoever would lead someone to faith needs the ability to speak well and to reason properly, without violence and threats... To convince a reasonable soul, one does not need a strong arm, or weapons of any kind, or any other means of threatening a person with death.

Enlightenment Europe

In Of the Standard of Taste, an essay by David Hume, the Quran is described as an "absurd performance" of a "pretended prophet" who lacked "a just sentiment of morals." Attending to the narration, Hume says, "we shall soon find, that [Muhammad] bestows praise on such instances of treachery, inhumanity, cruelty, revenge, bigotry, as are utterly incompatible with civilized society. No steady rule of right seems there to be attended to; and every action is blamed or praised, so far as it is beneficial or hurtful to the true believers."

Nineteenth and twentieth century

During the 19th and 20th centuries, numerous personalities criticized Muslims and Islam.

The Hindu philosopher Vivekananda commented on Islam:

Now, the Muslims are the crudest in this respect, and the most sectarian. Their watch-word is: there is one God (Allah), and Mohammed is His Prophet. Everything beyond that not only is bad, but must be destroyed forthwith, at a moment’s notice, every man or woman who does not exactly believe in that must be killed; everything that does not belong to this worship must be immediately broken; every book that teaches anything else must be burnt. From the Pacific to the Atlantic, for five hundred years blood ran all over the world. That is Mohammedanism.

The more selfish a man, the more immoral he is. And so also with the race. That race which is bound down to itself has been the most cruel and the most wicked in the whole world. There has not been a religion that has clung to this dualism more than that founded by the Prophet of Arabia, and there has not been a religion, which has shed so much blood and been so cruel to other men. In the Koran there is the doctrine that a man who does not believe these teachings should be killed, it is a mercy to kill him! And the surest way to get to heaven, where there are beautiful houris and all sorts of sense enjoyments, is by killing these unbelievers. Think of the bloodshed there has been in consequence of such beliefs!

Why religions should claim that they are not bound to abide by the standpoint of reason, no one knows. If one does not take the standard of reason, there cannot be any true judgment, even in the case of religions. One religion may ordain something very hideous. For instance, the Mohammedan religion allows Mohammedans to kill all who are not of their religion. It is clearly stated in the Koran, Kill the infidels if they do not become Mohammedans. They must be put to fire and sword. Now if we tell a Mohammedan that this is wrong, he will naturally ask, "How do you know that? How do you know it is not good? My book says it is."

Dayanand Saraswati calls the concept of Islam to be highly offensive, and doubted that there is any connection of Islam with God:

Had the God of the Quran been the Lord of all creatures, and been Merciful and kind to all, he would never have commanded the Mohammedans to slaughter men of other faiths, and animals, etc. If he is Merciful, will he show mercy even to the sinners? If the answer be given in the affirmative, it cannot be true, because further on it is said in the Quran "Put infidels to sword," in other words, he that does not believe in the Quran and the Prophet Mohammad is an infidel (he should, therefore, be put to death). (Since the Quran sanctions such cruelty to non-Mohammedans and innocent creatures such as cows) it can never be the Word of God.

Pandit Lekh Ram regarded that Islam was grown through the violence and desire for wealth. He further asserted that Muslims deny the entire Islamic prescribed violence and atrocities, and will continue doing so. He wrote:-

All educated people start looking down upon the forcible conversions and even started objecting to their very basis. Since then some naturalist Mohammadis[Muslims] are trying, rather opposing falsehood and accepting the truth, to prove unnecessarily and wrongly that Islam never indulged in Jihad and the people were never converted to Islam forcibly. Neither any temples were demolished nor were ever cows slaughtered in the temples. Women and children belonging to other religious sects were never forcibly converted to Islam nor did they ever commit any sexual acts with them as could have been done with the slave-males and females both.

The Victorian orientalist scholar Sir William Muir criticised Islam for what he perceived to be an inflexible nature, which he held responsible for stifling progress and impeding social advancement in Muslims countries. The following sentences are taken from the Rede Lecture he delivered at Cambridge in 1881:

Some, indeed, dream of an Islam in the future, rationalised and regenerate. All this has been tried already, and has miserably failed. The Koran has so encrusted the religion in a hard unyielding casement of ordinances and social laws, that if the shell be broken the life is gone. A rationalistic Islam would be Islam no longer. The contrast between our own faith and Islam is most remarkable. There are in our Scriptures living germs of truth, which accord with civil and religious liberty, and will expand with advancing civilisation. In Islam it is just the reverse. The Koran has no such teaching as with us has abolished polygamy, slavery, and arbitrary divorce, and has elevated woman to her proper place. As a Reformer, Mahomet did advance his people to a certain point, but as a Prophet he left them fixed immovably at that point for all time to come. The tree is of artificial planting. Instead of containing within itself the germ of growth and adaptation to the various requirements of time and clime and circumstance, expanding with the genial sunshine and rain from heaven, it remains the same forced and stunted thing as when first planted some twelve centuries ago."

Winston Churchill criticized what he alleged to be the effects Islam had on its believers, which he described as fanatical frenzy combined with fatalistic apathy, enslavement of women, and militant proselytizing. In his 1899 book The River War he says:

How dreadful are the curses which Mohammedanism lays on its votaries! Besides the fanatical frenzy, which is as dangerous in a man as hydrophobia in a dog, there is this fearful fatalistic apathy. The effects are apparent in many countries. Improvident habits, slovenly systems of agriculture, sluggish methods of commerce, and insecurity of property exist wherever the followers of the Prophet rule or live. A degraded sensualism deprives this life of its grace and refinement; the next of its dignity and sanctity. The fact that in Mohammedan law every woman must belong to some man as his absolute property - either as a child, a wife, or a concubine - must delay the final extinction of slavery until the faith of Islam has ceased to be a great power among men. Thousands become the brave and loyal soldiers of the faith: all know how to die but the influence of the religion paralyses the social development of those who follow it. No stronger retrograde force exists in the world. Far from being moribund, Mohammedanism is a militant and proselytizing faith. It has already spread throughout Central Africa, raising fearless warriors at every step; and were it not that Christianity is sheltered in the strong arms of science, the science against which it had vainly struggled, the civilisation of modern Europe might fall, as fell the civilisation of ancient Rome.

According to historian Warren Dockter, Churchill wrote this during a time of a fundamentalist revolt in Sudan and this statement does not reflect his full view of Islam, which were "often paradoxical and complex." He could be critical but at times "romanticized" the Islamic world; he exhibited great "respect, understanding and magnanimity." Churchill had a fascination of Islam and Islamic civilization. Winston Churchill's future sister-in-law expressed concerns about his fascination by stating, "[p]lease don't become converted to Islam; I have noticed in your disposition a tendency to orientalism." According to historian Warren Dockter, however, he "never seriously considered converting". Churchill had a "limited understanding of Islam." He primarily admired its martial aspects, the "Ottoman Empire’s history of territorial expansion and military acumen," to the extend that in 1897 he wished to fight for the Ottoman Empire. According to Dockter, this was largely for his "lust for glory".Churchill also believed that Islam and Christianity should be viewed as equals.

James Fitzjames Stephen, describing what he understood to be the Islamic conception of the ideal society, wrote the following:

Not only are the varieties of morality innumerable, but some of them are conflicting with each other. If a Mahommedan, for instance, is fully to realize his ideal, to carry out into actual fact his experiment of living, he must be one of a ruling race which has trodden the enemies of Islam under their feet, and has forced them to choose between the tribute and the sword. He must be able to put in force the law of the Koran both as to the faithful and as to unbelievers. In short, he must conquer. Englishmen come into a country where Mahommedans had more or less realized their ideal, and proceed to govern it with the most unfeigned belief in the order of ideas of which liberty is the motto.