The Death of a Prophet: The End of Muhammad's Life and the Beginnings of Islam

The Death of a Prophet: The End of Muhammad's Life and the Beginnings of Islam

The Death of a Prophet: The End of Muhammad's Life and the Beginnings of Islam

The Death of a Prophet: The End of Muhammad's Life and the Beginnings of Islam

Synopsis

The oldest Islamic biography of Muhammad, written in the mid-eighth century, relates that the prophet died at Medina in 632, while earlier and more numerous Jewish, Christian, Samaritan, and even Islamic sources indicate that Muhammad survived to lead the conquest of Palestine, beginning in 634-35. Although this discrepancy has been known for several decades, Stephen J. Shoemaker here writes the first systematic study of the various traditions.

Using methods and perspectives borrowed from biblical studies, Shoemaker concludes that these reports of Muhammad's leadership during the Palestinian invasion likely preserve an early Islamic tradition that was later revised to meet the needs of a changing Islamic self-identity. Muhammad and his followers appear to have expected the world to end in the immediate future, perhaps even in their own lifetimes, Shoemaker contends. When the eschatological Hour failed to arrive on schedule and continued to be deferred to an ever more distant point, the meaning of Muhammad's message and the faith that he established needed to be fundamentally rethought by his early followers.

The larger purpose of The Death of a Prophet exceeds the mere possibility of adjusting the date of Muhammad's death by a few years; far more important to Shoemaker are questions about the manner in which Islamic origins should be studied. The difference in the early sources affords an important opening through which to explore the nature of primitive Islam more broadly. Arguing for greater methodological unity between the study of Christian and Islamic origins, Shoemaker emphasizes the potential value of non-Islamic sources for reconstructing the history of formative Islam.

Excerpt

The publication of Patricia Crone and Michael Cook’s controversial study Hagarism in 1977 unquestionably marks a watershed in the study of religious culture in the early medieval Near East, even if its significance has occasionally been underestimated by other specialists in this field. in particular, this relatively slim volume highlighted the potential importance of non-Islamic literature for knowledge of religious (and secular) history in the seventh and eighth centuries, a so-called dark age for which sources are often sparse and spotty. Perhaps more importantly, however, this study proposed a radical new model for understanding both the formation of the Islamic tradition and the general religious landscape of the early medieval Near East. Together with the contemporary works of John Wansbrough, Hagarism articulated an innovative reinterpretation of formative Islam as a faith intimately intertwined with the religious traditions of Mediterranean late antiquity and in need of extensive study in the context of this religiously complex and intercultural milieu.

There are, it must be admitted, some considerable and undeniable flaws in Hagarism’s reinterpretation of formative Islam, as even its most sympathetic readers have often acknowledged. Most significantly, Hagarism has been rightly criticized for its occasionally uncritical use of non-Islamic sources in reconstructing the origins of Islam. Wansbrough, for instance, asks rather pointedly of Crone and Cook’s reconstruction: “Can a vocabulary of motives be freely extrapolated from a discrete collection of literary stereotypes composed by alien and mostly hostile observers, and thereupon employed to describe, even interpret, not merely the overt behavior but also the intellectual and spiritual development of helpless and mostly innocent actors?” Undoubtedly, Wansbrough’s question is intended as rhetorical and meant to impugn the value of nonIslamic sources for understanding earliest Islam. Nonetheless, I think that the most honest and accurate answer to this question is in fact, possibly. While such information perhaps cannot be freely extracted from these sources, when . . .

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