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ผู้ที่วิจารณ์ศาสดามุฮัมมัดของอิสลามเป็นกลุ่มแรกคือที่ประณามเขาว่าสอนหลักการเอกเทวนิยม และผ่านการอ้างว่ามีการจัดสรรที่ไม่สมควรจากรายงานและ และต่อศาสนายูดาห์ ด้วยเหตุผลเหล่านี้ นักเขียนชาวยิวสมัยกลางหลายคนมักเรียกเขาด้วยชื่อเล่นเชิงดูหมิ่นว่า ฮา-เมชุกกาฮ์ (ฮีบรู: מְשֻׁגָּע, "คนบ้า" หรือ "ผู้ถูกสะกดจิต")
ในช่วงสมัยกลาง นักคิดชาวคริสต์ในและไบแซนไทน์หลายคน จัดให้มุฮัมมัดเป็น ผู้น่าสังเวช และแม้แต่ศัตรูของพระคริสต์ เนื่องจากเขามักปรากฏในในฐานะหรือโดยปีศาจ นักคิดบางคนอย่างทอมัส อไควนัสได้วิจารณ์มุฮัมมัดถึงการจัดการเรื่องหลักคำสอนและคำสัญญาในเรื่องความสุขทางโลกในชีวิตหลังความตาย
สมัยใหม่ได้คำนึงถึงความจริงใจของมุฮัมมัดในฐานะศาสนทูต ศีลธรรม ชีวิตด้านเพศ, และสภาพจิตใจ มุฮัมมัดยังถูกกล่าวหาว่ามีความและในการดูแลศัตรู เช่น เผ่าในมะดีนะฮ์
อ้างอิง
- Inferno, Canto XXVIII เก็บถาวร 4 ตุลาคม 2018 ที่ เวย์แบ็กแมชชีน, lines 22-63; translation by (1867).
- Buhl, F.; Ehlert, Trude; Noth, A.; Schimmel, Annemarie; Welch, A. T. (2012) [1993]. "Muḥammad". ใน ; ; ; ; (บ.ก.). . Leiden and Boston: . pp. 360–376. doi:10.1163/1573-3912_islam_COM_0780. ISBN .
- Quinn, Frederick (2008). "The Prophet as Antichrist and Arab Lucifer (Early Times to 1600)". The Sum of All Heresies: The Image of Islam in Western Thought. New York: . pp. 17–54. ISBN .
- Hartmann, Heiko (2013). "Wolfram's Islam: The Beliefs of the Muslim Pagans in Parzival and Willehalm". ใน Classen, Albrecht (บ.ก.). East Meets West in the Middle Ages and Early Modern Times: Transcultural Experiences in the Premodern World. Fundamentals of Medieval and Early Modern Culture. Vol. 14. Berlin and Boston: . pp. 427–442. doi:10.1515/9783110321517.427. ISBN . ISSN 1864-3396.
- Goddard, Hugh (2000). "The First Age of Christian-Muslim Interaction (c. 830/215)". A History of Christian-Muslim Relations. Edinburgh: . pp. 34–49. ISBN .
-
“ Criticism by Christians [...] was voiced soon after the advent of Islam starting with in the late seventh century, who wrote of "the ", Muhammad. Rivalry, and often enmity, continued between the and the [...]. For , the "Other" was the infidel, the Muslim. [...] Theological disputes in Baghdad and Damascus, in the eighth to the tenth century, and in Andalusia up to the fourteenth century led Christian Orthodox and theologians and to continue seeing Islam as a threat. In the twelfth century, [...] who had the Koran translated into Latin, regarded Islam as a Christian heresy and Muhammad as a sexually self-indulgent and a murderer. [...] However, he called for the , not the extermination, of Muslims. A century later, St. Thomas Aquinas in accused Muhammad of seducing people by promises of carnal pleasure, uttering truths mingled with many fables and announcing utterly false decisions that had no divine inspiration. Those who followed Muhammad were regarded by Aquinas as brutal, ignorant "beast-like men" and desert wanderers. Through them Muhammad, who asserted he was "sent in the power of arms", forced others to become followers by violence and armed power. ” — Michael Curtis, Orientalism and Islam: European Thinkers on Oriental Despotism in the Middle East and India (2009), p. 31, , New York, ISBN . -
“ The Jews [...] could not let pass unchallenged the way in which ; for instance, its making Abraham an Arab and the founder of the at Mecca. The prophet, who looked upon every evident correction of his gospel as an attack upon his own reputation, brooked no contradiction, and unhesitatingly threw down the gauntlet to the Jews. Numerous passages in the Koran show how he gradually went from slight thrusts to malicious vituperations and brutal attacks on the customs and beliefs of the Jews. When they justified themselves by referring to the Bible, Muhammad, who had taken nothing therefrom at first hand, accused them of intentionally concealing its true meaning or of entirely misunderstanding it, and taunted them with being "asses who carry books" (). The increasing bitterness of this vituperation, which was similarly directed against the less numerous of Medina, indicated that in time Muhammad would not hesitate to proceed to actual hostilities. The outbreak of the latter was deferred by the fact that the hatred of the prophet was turned more forcibly in another direction, namely, against the , whose earlier refusal of Islam and whose attitude toward the community appeared to him at Medina as a personal insult which constituted a sufficient cause for . ” — Richard Gottheil, Mary W. Montgomery, Hubert Grimme, "Mohammed" (1906), , . - (1979). The Jews of Arab Lands: A History and Source Book. Jewish Publication Society. p. 236. ISBN .
- , Defending the West: A Critique of Edward Said's Orientalism, p. 255.
- Andrew G. Bostom, The Legacy of Islamic Antisemitism: From Sacred Texts to Solemn History, p. 21.
- , De Haeresibus. See , , Vol. 94, 1864, cols 763–73. An English translation by the Reverend John W. Voorhis appeared in The Moslem World, October 1954, pp. 392–98.
- Cimino, Richard P. (December 2005). ""No God in Common": American Evangelical Discourse on Islam after 9/11". . on behalf of the . 47 (2): 162–174. doi:10.2307/3512048. ISSN 2211-4866. JSTOR 3512048. S2CID 143510803.
- Willis, John Ralph, บ.ก. (2013). Slaves and Slavery in Muslim Africa: Islam and the Ideology of Enslavement. Vol. 1. New York: . pp. vii–xi, 3–26. ISBN .; Willis, John Ralph, บ.ก. (1985). Slaves and Slavery in Muslim Africa: The Servile Estate. Vol. 2. New York: . pp. vii–xi. ISBN .
- (1996). Politics, Gender, and the Islamic Past: The Legacy of 'A'isha Bint Abi Bakr (ภาษาอังกฤษ). Columbia University Press. pp. 39–40. ISBN .
-
“ The messenger of God went out into the marketplace of Medina and had trenches dug in it; then he sent for them and had them beheaded in those trenches. They were brought out to him in groups. Among them were the enemy of God, Huyayy b. Akhtab, and Ka’b b. Asad, the head of the tribe. They numbered 600 or 700—the largest estimate says they were between 800 and 900. As they were being taken in groups to the Messenger of God, they said to Ka’b b. Asad, "Ka’b, what do you understand. Do you not see that the summoner does not discharge [anyone] and that those of you who are taken away do not come back? By God, it is death!" the affair continued until the Messenger of God had finished with them. ” — Al-Tabari, Victory of Islam, Volume 8, translated by Michael Fishbein (1997), State University of New York Press, pp. 35–36, ISBN . - (July 1952). "The Condemnation of the Jews of Banu Qurayzah". The Muslim World. Chichester, West Sussex: . 42 (3): 160–171. doi:10.1111/j.1478-1913.1952.tb02149.x. ISSN 1478-1913.
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tulakhm 2018 thi ewyaebkaemchchin lines 22 63 translation by 1867 Buhl F Ehlert Trude Noth A Schimmel Annemarie Welch A T 2012 1993 Muḥammad in b k Leiden and Boston pp 360 376 doi 10 1163 1573 3912 islam COM 0780 ISBN 978 90 04 16121 4 Quinn Frederick 2008 The Prophet as Antichrist and Arab Lucifer Early Times to 1600 The Sum of All Heresies The Image of Islam in Western Thought New York pp 17 54 ISBN 978 0195325638 Hartmann Heiko 2013 Wolfram s Islam The Beliefs of the Muslim Pagans in Parzival and Willehalm in Classen Albrecht b k East Meets West in the Middle Ages and Early Modern Times Transcultural Experiences in the Premodern World Fundamentals of Medieval and Early Modern Culture Vol 14 Berlin and Boston pp 427 442 doi 10 1515 9783110321517 427 ISBN 9783110328783 ISSN 1864 3396 Goddard Hugh 2000 The First Age of Christian Muslim Interaction c 830 215 A History of Christian Muslim Relations Edinburgh pp 34 49 ISBN 978 1 56663 340 6 Criticism by Christians was voiced soon after the advent of Islam starting with in the late seventh century who wrote of the Muhammad Rivalry and often enmity continued between the and the For the Other was the infidel the Muslim Theological disputes in Baghdad and Damascus in the eighth to the tenth century and in Andalusia up to the fourteenth century led Christian Orthodox and theologians and to continue seeing Islam as a threat In the twelfth century who had the Koran translated into Latin regarded Islam as a Christian heresy and Muhammad as a sexually self indulgent and a murderer However he called for the not the extermination of Muslims A century later St Thomas Aquinas in accused Muhammad of seducing people by promises of carnal pleasure uttering truths mingled with many fables and announcing utterly false decisions that had no divine inspiration Those who followed Muhammad were regarded by Aquinas as brutal ignorant beast like men and desert wanderers Through them Muhammad who asserted he was sent in the power of arms forced others to become followers by violence and armed power Michael Curtis Orientalism and Islam European Thinkers on Oriental Despotism in the Middle East and India 2009 p 31 New York ISBN 978 0521767255 The Jews could not let pass unchallenged the way in which for instance its making Abraham an Arab and the founder of the at Mecca The prophet who looked upon every evident correction of his gospel as an attack upon his own reputation brooked no contradiction and unhesitatingly threw down the gauntlet to the Jews Numerous passages in the Koran show how he gradually went from slight thrusts to malicious vituperations and brutal attacks on the customs and beliefs of the Jews When they justified themselves by referring to the Bible Muhammad who had taken nothing therefrom at first hand accused them of intentionally concealing its true meaning or of entirely misunderstanding it and taunted them with being asses who carry books The increasing bitterness of this vituperation which was similarly directed against the less numerous of Medina indicated that in time Muhammad would not hesitate to proceed to actual hostilities The outbreak of the latter was deferred by the fact that the hatred of the prophet was turned more forcibly in another direction namely against the whose earlier refusal of Islam and whose attitude toward the community appeared to him at Medina as a personal insult which constituted a sufficient cause for Richard Gottheil Mary W Montgomery Hubert Grimme Mohammed 1906 1979 The Jews of Arab Lands A History and Source Book Jewish Publication Society p 236 ISBN 978 0827601987 Defending the West A Critique of Edward Said s Orientalism p 255 Andrew G Bostom The Legacy of Islamic Antisemitism From Sacred Texts to Solemn History p 21 De Haeresibus See Vol 94 1864 cols 763 73 An English translation by the Reverend John W Voorhis appeared in The Moslem World October 1954 pp 392 98 Cimino Richard P December 2005 No God in Common American Evangelical Discourse on Islam after 9 11 on behalf of the 47 2 162 174 doi 10 2307 3512048 ISSN 2211 4866 JSTOR 3512048 S2CID 143510803 Willis John Ralph b k 2013 Slaves and Slavery in Muslim Africa Islam and the Ideology of Enslavement Vol 1 New York pp vii xi 3 26 ISBN 978 0 7146 3142 4 Willis John Ralph b k 1985 Slaves and Slavery in Muslim Africa The Servile Estate Vol 2 New York pp vii xi ISBN 978 0 7146 3201 8 1996 Politics Gender and the Islamic Past The Legacy of A isha Bint Abi Bakr phasaxngkvs Columbia University Press pp 39 40 ISBN 978 0 231 07999 0 The messenger of God went out into the marketplace of Medina and had trenches dug in it then he sent for them and had them beheaded in those trenches They were brought out to him in groups Among them were the enemy of God Huyayy b Akhtab and Ka b b Asad the head of the tribe They numbered 600 or 700 the largest estimate says they were between 800 and 900 As they were being taken in groups to the Messenger of God they said to Ka b b Asad Ka b what do you understand Do you not see that the summoner does not discharge anyone and that those of you who are taken away do not come back By God it is death the affair continued until the Messenger of God had finished with them Al Tabari Victory of Islam Volume 8 translated by Michael Fishbein 1997 State University of New York Press pp 35 36 ISBN 978 0791431504 July 1952 The Condemnation of the Jews of Banu Qurayzah The Muslim World Chichester West Sussex 42 3 160 171 doi 10 1111 j 1478 1913 1952 tb02149 x ISSN 1478 1913