Muhammad


This book was dogmatically lazy in its approach. I mean, he slips in a few lines about the unconsious, the Qura'n being a slightly self-serving stream of consiousness recorded on collar bones and camel hide. Was that all it took when he wrote this book? Did you just have to resign big questions of prophecy to the labrynth of the unconscious and all of a sudden it's secular histriography? I understand his attempt to be unbiased with such a subject so profoundly prone to bias, but he makes too big a point of it. He spends the last chapter quoting hysterical hyperboles about the prophet and then goes, "see, I didn't call him Satan or a saint, I have achieved non-partiality". Was he trained as journalist? They too cling to woosy and naive notions of impartiality by subtraction, never addition. His only conclusion is that the prophet was human, all too human. I of course am partial to an ideological prism that I would have liked to see the prophets life to be shown through, but at the very least this book offers a credible chronology. I think it's the best part of the book, and he should have cut out any pretentions at analysis, his freudian guessing games. I guess what I really should have done was cut out the disciplish watered-down middle man and read Montgomery Watt instead.

Comments

ilmgirl said…
I've always been quite fond of Watt's biography, which seems kind of funny considering that it was written in, what, 1961? Maybe it's harder now to write a good biography (which is why Eliot Weinberger's collection of poetry about The Prophet seems so comforting, so refreshing). But even the title - Muhammad: Prophet and Statesman places him in both the sacred and secular realms, acknowledging both right off the bat. Anyways, I know you were all about reading that book. Sorry it sucked.
Interestingly, Rodinson was one of the Orientalists of whom the late great Edward W. Said spoke of quite well. I've never made it through all of Rodinson's biography of the Prophet Muhammad, but I've been told by those who have that, like many of Rodinson's works, it follows a generally Marxist historiographical approach to its subject. Having not read it, I'm interested if you would agree or disagree.

I must say, I quite liked Rodinson's book "Europe and the Mystique of Islam," of which there is also a reliable English translation from I.B. Tauris.

Watt's biography, particularly the double-volume version, is indeed a classic. I also like Martin Lings' and F.E. Peters'.

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