Your Comment on Chapter IV "The Age of Johnson"
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Mona Al-khidaidy
Nov 11, 2009, 5:42:04 PM11/11/09
to 643 Islam in Western Literature
Hello Dr. Rajih and Colleagues
How are you all doing? I hope you are having a nice weekend. Ebtehal
and I are going to present the fourth chapter "The Age of Johnson" on
Saturday insha Allah. I hope you all have read the chapter and found
it interesting and enlightening as I did. So, what do you think the
idea about Islam was like during this age? Was literature of this age
positive or negative about Islam and Muslims? Is this age similar or
different than the previous ages concerning Islam and Muslims? How?
Take care
See you all on Saturday
How are you all doing? I hope you are having a nice weekend. Ebtehal
and I are going to present the fourth chapter "The Age of Johnson" on
Saturday insha Allah. I hope you all have read the chapter and found
it interesting and enlightening as I did. So, what do you think the
idea about Islam was like during this age? Was literature of this age
positive or negative about Islam and Muslims? Is this age similar or
different than the previous ages concerning Islam and Muslims? How?
Take care
See you all on Saturday
rama
Nov 12, 2009, 12:52:23 PM11/12/09
to 643 Islam in Western Literature
Salam everyone
So now we are in the fourth chapter of this book that talks about the
later half of the 18th C or the age of Johnson. We are first informed
that the political power of the Muslim World has come to a state of
"steadily declined"; so what consequences could be traced of the image
of Islam & Muslims during that period.
Still the information about the Muslims land was based on the account
of the earlier travelers. But then there were other sources for
information about Islam & Muslims; the British travelers & the
residents in the Muslim countries, due to their role in colonization,
in other word, the latter had given a sounder source to the Westerners
to draw their knowledge of Muslims' manner in their lives, which in a
way or another, as how I see it, reduced the offensive tone they
employ to talk about Islam. We have an example of such a thing with
the Russells' brothers, who were physicians and spent many years at
Aleppo, so they had a better chance in inspect the Muslims' community
from a close distance. Russell gave accounts of the religious freedom
in those countries, about the good morals of the Muslims, the idea of
absolution for sins to Muslims, and he opposed Maundrell, in the
previous chapter, that praying in public couldn't be regarded as
hypocrisy, and he tried to "sugar-coat that bitter pill" of the
Muslims' feeling of being superior over other religions' followers.
But others, like James Porter, the British ambassador, saw that the
Turks had some good qualities, but he perceived it as "the clock of
hypocrisy". Also, Bruce had some respect for Qura'n, but still had
some negative attitude towards the Prophet (pbuh).
The third section of the chapter gives a general look at the image of
Islam & the Prophet from different angles, from the orthodox point of
view that was represented by White & Paley, they both gave good points
from one side but withdrew them from another. They focused on the idea
of Miracles to prove (is Islam true religion or not), but they ended
up with giving some how a negative point of view. Also, we have Gibbon
& Burke who failed to give any new idea to what the westerners already
knew; hostility and the idea that Muhammad (pbuh) was an imposter
still there. Lastly, we have Alcock, who refers the success of Islam
to natural cause and eliminated the Divine intervention in that, he
gave a funny idea that the climate in our countries is the cause of
our activity, I don't think so.
And about the literature of that period, we see that in prose the
effect of Islam came not directly to the works, but by the influences
of some oriental works like The Arabian Nights. In poetry we see the
poets still used some occasional references to Islamic characters or
themes. Also, we have here a mention of Jones who published a
translation of the Mu'allaqat , which were the base for Tennyson's
"Locksly Hall". In drama, The Arabian Nights still had effects beside
the other oriental tales too, in the materials, costumes, sitting and
the like.
At the end, in this chapter I noticed that Smith didn't give much
explanation and correction for the false ideas, may this due to his
wish to not repeat himself, or that he got bored of correcting those
writers' ideas, or he just didn't see anything wrong in those ones.
Another point to add here is that I don't see any tremendous new
positive look at Islam, but barely a little bit change of the harsh
tone about Islam. And finally I'm happy no learn that the Mu'allaqat
had some effects at that period, you know something different from the
Arabian Nights.
So now we are in the fourth chapter of this book that talks about the
later half of the 18th C or the age of Johnson. We are first informed
that the political power of the Muslim World has come to a state of
"steadily declined"; so what consequences could be traced of the image
of Islam & Muslims during that period.
Still the information about the Muslims land was based on the account
of the earlier travelers. But then there were other sources for
information about Islam & Muslims; the British travelers & the
residents in the Muslim countries, due to their role in colonization,
in other word, the latter had given a sounder source to the Westerners
to draw their knowledge of Muslims' manner in their lives, which in a
way or another, as how I see it, reduced the offensive tone they
employ to talk about Islam. We have an example of such a thing with
the Russells' brothers, who were physicians and spent many years at
Aleppo, so they had a better chance in inspect the Muslims' community
from a close distance. Russell gave accounts of the religious freedom
in those countries, about the good morals of the Muslims, the idea of
absolution for sins to Muslims, and he opposed Maundrell, in the
previous chapter, that praying in public couldn't be regarded as
hypocrisy, and he tried to "sugar-coat that bitter pill" of the
Muslims' feeling of being superior over other religions' followers.
But others, like James Porter, the British ambassador, saw that the
Turks had some good qualities, but he perceived it as "the clock of
hypocrisy". Also, Bruce had some respect for Qura'n, but still had
some negative attitude towards the Prophet (pbuh).
The third section of the chapter gives a general look at the image of
Islam & the Prophet from different angles, from the orthodox point of
view that was represented by White & Paley, they both gave good points
from one side but withdrew them from another. They focused on the idea
of Miracles to prove (is Islam true religion or not), but they ended
up with giving some how a negative point of view. Also, we have Gibbon
& Burke who failed to give any new idea to what the westerners already
knew; hostility and the idea that Muhammad (pbuh) was an imposter
still there. Lastly, we have Alcock, who refers the success of Islam
to natural cause and eliminated the Divine intervention in that, he
gave a funny idea that the climate in our countries is the cause of
our activity, I don't think so.
And about the literature of that period, we see that in prose the
effect of Islam came not directly to the works, but by the influences
of some oriental works like The Arabian Nights. In poetry we see the
poets still used some occasional references to Islamic characters or
themes. Also, we have here a mention of Jones who published a
translation of the Mu'allaqat , which were the base for Tennyson's
"Locksly Hall". In drama, The Arabian Nights still had effects beside
the other oriental tales too, in the materials, costumes, sitting and
the like.
At the end, in this chapter I noticed that Smith didn't give much
explanation and correction for the false ideas, may this due to his
wish to not repeat himself, or that he got bored of correcting those
writers' ideas, or he just didn't see anything wrong in those ones.
Another point to add here is that I don't see any tremendous new
positive look at Islam, but barely a little bit change of the harsh
tone about Islam. And finally I'm happy no learn that the Mu'allaqat
had some effects at that period, you know something different from the
Arabian Nights.
Riham Alam
Nov 12, 2009, 1:41:46 PM11/12/09
to 643 Islam in Western Literature
Good evening,
In this chapter, I really didn't find any differences from
previous chapters or eras. Still Muhammad (pbu) is represented as a
vile wicked imposture. The travel records and resident observations
did show little admiration to Islam and its moralities, but still
resentment takes a wider side. They continued considering Islam as a
false religion that was imposed by oppression and that it lacked
miraculous evidences. They turned back Muhammad's failure and using
force to this reason. Christians strongly believed in immediate
miracles and this idea can be confirmed especially after you view the
pope's pigeon video. They were thirsty for a miracle to prove or
support their weak belief. They also claimed that the Koran is full of
"inconsistence and absurdity". Moreover, the people of Muhammad are
still looked at as a group of hypocrites, zealous and filled with
rational enthusiasm and ambition.
Edmund burke turned the success of Islam to its powerful law and
government. Dr. Nathan Alcock turned it to the climate. He suggested
that the weather played a big role in causing the Arabs to be lively,
quick and spirited.
The literary works at this era didn't add anything new either.
They were strongly influenced by Arabic tales, poems and names but in
a satiric way. The works were filled with imaginative illusions that
confused the readers about important themes and principles in Islam.
One Example is Johnson's Irene described the woman with no soul. She
was secured after her death so she doesn't have to be concerned about
her doings. Nothing really consoled me in this chapter and I feel like
I want to read an elegy poem about my beloved prophet peace be upon
him.
Here is a Poem by:
Hassan b. Thabit Al-Ansari
He was from the Najjar branch of the tribe of Hazrac. Since the
Prophet (pbuh)’s grandfather and mother were from the same branch,
Hasan b. Thabit had ties of ancestry with Allah’s Apostle.
Hassan bin Thabit was born in Medina, which was then called Yathrib,
seven or eight years before the birth of the Prophet. He came to be
known most famously as the ‘Poet of the Prophet’ after his defense of
the Prophet, the companions and the religion of Islam with his poems
against the idolaters.
The following are a few verses from his poems of praise and glory for
the Prophet:
"A glorious Prophet has come to us
after years without hopes and prophets
after years of worship on this world in idols.
He’s come and illuminated us like a light
that guides us into the right path and shines all so bright
Like the blazing, blinding glimmer of the sharp end of a sword
Against fire he warned,
And he gave good news of Heaven
He taught us Islam
For which we thank Allah
O the only God of People
You are my Lord and my Creator
to which I will bear witness
For as long as I live among people.’
http://www.lastprophet.info/en/literature/first-poems-of-praise-for-prophet-muhammad-4.html
Iman Sh
Nov 12, 2009, 2:18:48 PM11/12/09
to 643 Islam in Western Literature
In this age, I noticed that there is no new direction concerning their
view about Islam and Muhammad.However,there were some important
additions that were made to the general prospect of Islam.
As in the previous age, the British travelers made useful observations
on Moslem manners.For example, Dr.Alexander Russel:wrote record ( The
Natural History of Aleppo) which contains a description of Aleppo and
its inhabitants.And he talked about the religious freedom enjoyed by
non-Muslims.He admired Muslims religious virtues.But as the witers of
the previous age who contradicted themseleves in some points, here
Russel accused Islam as the reason behind people's crimes and
vices.Another example, is James Porter;who said that the good
qualities of Moslems were " the cloak of hypocrisy".He talked about
the superior attitude of the Turks by saying that " even the most
miserable Turk will not give the Muslim salutation to a Christian".
Josph White is the one who accused the koran as being full of
abdurdity.Wlliam Paley is another ignorance of the reality of Islam ,
he said that Muhammad is imposter dominated by lust.He described the
prohibition of wine and fasting in Ramadan as painful restrictions and
eluded by hypocrite.Also, Voltire who considred prayers as enslaving
practice.He was positive in praising the tolerance of the Turks toward
Christians. He pointed out some misconceptions such as " pigeon story
and worshiping Venus by muslims"
Generally, we have various interpretations about Islam and Muhammad
and that what characterized this period.
On the other hand, the oriental tales achieved its highest development
in this time. For example, Beckford's Vathek, Jonson's Rasselas and
Goldsmith's Citizen of the World
The poets made allusions to Islam and Muslims themes. For instance,
Wiliam Jones published( a volume of poems Chiefly translated from
Asiatic Languages) and (translation of pre Islamic poems Mu'allaqat).
Concerning drama, the dramatists of this age showed little
originality. There were adaption of French and German drama. However,
there were themes from the Turkish history.
To sum up, the labors of Wlliam Jones in translating and interpreting
Arabic literature mark an important stage in the study of the orient.
Poetry and drama added little to development of concepts and poetical
images about Islam. The poets failed to discover the possibilities
inherited in Islamic themes and there was a lack of originality in
drama
So, there was no new direction in the their view about Islam and
Muhammad,. They still consider him as an imposter and his religion is
a false one.
view about Islam and Muhammad.However,there were some important
additions that were made to the general prospect of Islam.
As in the previous age, the British travelers made useful observations
on Moslem manners.For example, Dr.Alexander Russel:wrote record ( The
Natural History of Aleppo) which contains a description of Aleppo and
its inhabitants.And he talked about the religious freedom enjoyed by
non-Muslims.He admired Muslims religious virtues.But as the witers of
the previous age who contradicted themseleves in some points, here
Russel accused Islam as the reason behind people's crimes and
vices.Another example, is James Porter;who said that the good
qualities of Moslems were " the cloak of hypocrisy".He talked about
the superior attitude of the Turks by saying that " even the most
miserable Turk will not give the Muslim salutation to a Christian".
Josph White is the one who accused the koran as being full of
abdurdity.Wlliam Paley is another ignorance of the reality of Islam ,
he said that Muhammad is imposter dominated by lust.He described the
prohibition of wine and fasting in Ramadan as painful restrictions and
eluded by hypocrite.Also, Voltire who considred prayers as enslaving
practice.He was positive in praising the tolerance of the Turks toward
Christians. He pointed out some misconceptions such as " pigeon story
and worshiping Venus by muslims"
Generally, we have various interpretations about Islam and Muhammad
and that what characterized this period.
On the other hand, the oriental tales achieved its highest development
in this time. For example, Beckford's Vathek, Jonson's Rasselas and
Goldsmith's Citizen of the World
The poets made allusions to Islam and Muslims themes. For instance,
Wiliam Jones published( a volume of poems Chiefly translated from
Asiatic Languages) and (translation of pre Islamic poems Mu'allaqat).
Concerning drama, the dramatists of this age showed little
originality. There were adaption of French and German drama. However,
there were themes from the Turkish history.
To sum up, the labors of Wlliam Jones in translating and interpreting
Arabic literature mark an important stage in the study of the orient.
Poetry and drama added little to development of concepts and poetical
images about Islam. The poets failed to discover the possibilities
inherited in Islamic themes and there was a lack of originality in
drama
So, there was no new direction in the their view about Islam and
Muhammad,. They still consider him as an imposter and his religion is
a false one.
Jehan Al-Maghamsi
Nov 12, 2009, 4:02:33 PM11/12/09
to 643 Islam in Western Literature
On reading the age of Johnson, we notice that the interest of Islam
has not developed any new ideas or thoughts in almost all of the
literary domains. Travelers, being the most intimate with Islam
because of their live experience with it, continue to deliver personal
accounts of Muslims traditions and laws while theologians are more
tolerant in their views than the previous ages. A new attitude to the
Prophet, peace be upon him, is found in Joseph White's concession that
Muhammad did have good qualities and character and that the “Christian
scorn of [his] morals and intellect... has been harmful.” The drama
and poetry saw few Islamic allusions with little originality and the
continuation of the influence of the Arabian Nights on them. The poets
started the new trend of translating and interpreting Arabic poems
like the “Mu'allaqat” and the other works by Sir William Jones which
marked a new stage in the study of the literature of Muslims and
Arabs. What I found funny is that the Islamic allusions in the drama
are all about the swearing by holy objects such as Zemesm, black
stone, and the Qur'an or by Muhammad when in reality Muslims swear
only by Allah's name and are prohibited from using the names of
anything else to swear by, not even his prophet.
Ms. Sumaiyah Turkistani
Nov 13, 2009, 11:16:28 AM11/13/09
to 643 Islam in Western Literature
Hello everyone,
It seems that this age is nothing but a continuity for the same events
and interests that already existed in the previous age. Islam as a
religion was respected but the Prophet (PBUH) was still looked upon as
an imposter who was making up all these divine commands to suit his
own will. The attempts of the theologians and the historians of this
age were quite noticeable; they wanted to present the Islam as the
righteous religion. However, they never quit attacking it indirectly
by refering to the Koran and the religious practices of Muslims and
comparing it with their distorted Bible. I am not saying that Bible is
totally unaccepted but I suggest that they should start looking for a
proof that supports the authenticity of their Bible. If the Bible is
not 100% accurate, where did they get the guts from to compare it with
the Holy Qura'n? They don't have the least right to point at the
Qur'an because their Bible is nothing but a leftover of corrupted
facts.
The literature of this age was a total flop. The production of the
literary works, especially drama, was not valuable. But the authors
and the poets enjoyed the claim that the fair sex had no soul; they
made use of it as much as they can. They used women to present the
silly side of Muslims. Whenever the Muslim woman was trapped with a
problem she commited suicide. Is this what Muslims women were? Are
they suicidal? The interest of the westerners in Islam and Muslism was
foucsed on the superficial side. They were facinated by the
fashionable costumes but not in their faith. Although they exactly
knew that Islam is the ONE and ONLY religon for the entire humanity,
they did not admit it and they will never do so.
May Allah bless the Muslisms all the over the globe.
It seems that this age is nothing but a continuity for the same events
and interests that already existed in the previous age. Islam as a
religion was respected but the Prophet (PBUH) was still looked upon as
an imposter who was making up all these divine commands to suit his
own will. The attempts of the theologians and the historians of this
age were quite noticeable; they wanted to present the Islam as the
righteous religion. However, they never quit attacking it indirectly
by refering to the Koran and the religious practices of Muslims and
comparing it with their distorted Bible. I am not saying that Bible is
totally unaccepted but I suggest that they should start looking for a
proof that supports the authenticity of their Bible. If the Bible is
not 100% accurate, where did they get the guts from to compare it with
the Holy Qura'n? They don't have the least right to point at the
Qur'an because their Bible is nothing but a leftover of corrupted
facts.
The literature of this age was a total flop. The production of the
literary works, especially drama, was not valuable. But the authors
and the poets enjoyed the claim that the fair sex had no soul; they
made use of it as much as they can. They used women to present the
silly side of Muslims. Whenever the Muslim woman was trapped with a
problem she commited suicide. Is this what Muslims women were? Are
they suicidal? The interest of the westerners in Islam and Muslism was
foucsed on the superficial side. They were facinated by the
fashionable costumes but not in their faith. Although they exactly
knew that Islam is the ONE and ONLY religon for the entire humanity,
they did not admit it and they will never do so.
May Allah bless the Muslisms all the over the globe.
layla asrar
Nov 13, 2009, 2:02:01 PM11/13/09
to 643 Islam in Western Literature
Good evening to all of you
we reach the fourth chapter and we still inside the web of false and
hypocrisy
It seems that the West did believe the initial lies which they
formulated against Islam
They become the lier who ends up believing his lies!!!!!h
Regardless of all their efforts to develop a better view of Islam
the previous accusation still run against Islam and the prophet peace
be upon him
For me, the most shocking fact is Voltaire's play
"Mahomet"
I used to think that Voltier is one of the Western intellect who had
praised the prophet peace be upon him
I think that he wanted to please the western audience by presenting
that play
However, each time I am more convinced with the crucial role of
Literature
unfortunately literature has preserved all the allegations and the
legends of Islam
the false image in Literature does Obscure the the ultimate truth of
Islam
It is the Arabian Nights who defines our identity in the eye of the
Other
whether we like it or not
the fairy tales and the Persian legends in the Arabian Nights are the
most accepted source about Islam and the Arabs
we reach the fourth chapter and we still inside the web of false and
hypocrisy
It seems that the West did believe the initial lies which they
formulated against Islam
They become the lier who ends up believing his lies!!!!!h
Regardless of all their efforts to develop a better view of Islam
the previous accusation still run against Islam and the prophet peace
be upon him
For me, the most shocking fact is Voltaire's play
"Mahomet"
I used to think that Voltier is one of the Western intellect who had
praised the prophet peace be upon him
I think that he wanted to please the western audience by presenting
that play
However, each time I am more convinced with the crucial role of
Literature
unfortunately literature has preserved all the allegations and the
legends of Islam
the false image in Literature does Obscure the the ultimate truth of
Islam
It is the Arabian Nights who defines our identity in the eye of the
Other
whether we like it or not
the fairy tales and the Persian legends in the Arabian Nights are the
most accepted source about Islam and the Arabs
Nuha B.
Nov 18, 2009, 4:44:30 AM11/18/09
to 643 Islam in Western Literature
Hello everyone,
I agree with most of my colleagues that the literature and people’s
concepts about Islam did not evolve much; they were still stereotyping
Muslims as ruthless and “enthusiastic” (which seems to be used as
another way of saying that are fanatics), and the negative writings
about Muhammed (PBUH) still abounded in this age.
But while reading I noticed that probably the most striking difference
about this age was that some writers openly admitted to admiring
Muhammed (PBUH), even if they didn’t agree with his religion. Although
some of these praises were given grudgingly like those of Joseph
White.
And I also noticed that this age’s writings about Islam held a not of
desperation in it. Such as trying to claim that the only reason Islam
was successful was because of the “warm air of Arabia” (P.115), or
implying that Muslims were simpleminded by nature and that is why they
were able to understand the simple terms of Islam and to follow it (P.
106). It seems that they were taking their attacks on Muslims and
Islam to new lows, which I feel indicates that they must have felt
especially threatened by it in this period.
Still, it doesn’t feel like this age was really characterized with any
substantial progress in regards to general opinion about Islam and
Muslims, although I feel as if the next age will be quite different in
that regard.
I agree with most of my colleagues that the literature and people’s
concepts about Islam did not evolve much; they were still stereotyping
Muslims as ruthless and “enthusiastic” (which seems to be used as
another way of saying that are fanatics), and the negative writings
about Muhammed (PBUH) still abounded in this age.
But while reading I noticed that probably the most striking difference
about this age was that some writers openly admitted to admiring
Muhammed (PBUH), even if they didn’t agree with his religion. Although
some of these praises were given grudgingly like those of Joseph
White.
And I also noticed that this age’s writings about Islam held a not of
desperation in it. Such as trying to claim that the only reason Islam
was successful was because of the “warm air of Arabia” (P.115), or
implying that Muslims were simpleminded by nature and that is why they
were able to understand the simple terms of Islam and to follow it (P.
106). It seems that they were taking their attacks on Muslims and
Islam to new lows, which I feel indicates that they must have felt
especially threatened by it in this period.
Still, it doesn’t feel like this age was really characterized with any
substantial progress in regards to general opinion about Islam and
Muslims, although I feel as if the next age will be quite different in
that regard.
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