Two Minutes with Dr. Yahya: Orientals on Islam and the Prophet Muhammad (PBUH)

Orientals on Islam and the Prophet Muhammad (PBUH)

Arab American Encyclopedia- Hasan Yahya

Abrahamic Faths-Judaism, Christianity and Islam.

World Faiths include Abrahamic Fatths-Judaism, Christianity and Islam.

Understanding Islam took a long way in history to be known as a religion like other historical religions (like Judaism, and Christianity,etc.,), but until recent years, almost all western scholars believe that Qur’an is a document produced by  Muhammad himself. (1(. Surveying the 20th Century Literature, we find Margoliuth’s book Muhammad and the Rise of Islam published in 1905. This book Opened the gate for English writers after 1910 until 1980. Historically scholars or Orientalist began to wrote about the Prophet of Islam. Leones Caetani wrote ten volumes appeared in Menzil, titled: The Life and Religion of Muhammad, The Prophet of 1912. One year later, in 1913, Rev. Ganon Edward Sell wrote: The Life of Muhammad (1913). Both works were written extensively on Islam. Canon emphasizes the political factor in the Prophet’s life. He depends on Muir, Margoliouth and MaDonald, but while following their theory about epileptic about the Prophet.  His study of biographies of the Prophet colored by harsh tone. Two decades later, Father Henri Lammen, (a Jesuit priest) in his book: Islam – Beliefs and Institutions (1929),  one chapter was on Muhammad. The rest of the book book describes beliefs and institutions as the book title shows. In 1926, Richard Bell published his book: The Origins of Islam in its Christian Environment. In his book Bell tried to follow reductionists approach, in order to prove that Islam is borrowed from Christianity. Bell biased judgment describes revelation as not genuine. But Andrae later in his book, justifies the writing of his book by saying that there is a need for people to know more about  Islam, and especially about the Prophet, because what they are used to is biased. In 1930, Franz P.W. Buhl a Danish author wrote his book in German. But the article in the Encyclopedia of Islam, he wrote: “…. [It] contains a considerable mass of information taken from all the available sources, studied and analyzed critically in the light of the discussions of European Islamists, of whom he had an almost exhaustive knowledge. With the robust sense of a good researcher, he rejected both the hypercriticism of certain Arabists and the blind confidence of Muslims in their sources.” (2). In 1932, Emile Derminghem, a French writer wrote a book in French (translated into English and was published in the same year. (3) In the same period, a German Jew using a Muslim pseudonym, Muhammad Essayyed Bey, wrote his Mohamet which was translated from the French original into English under the title: Muhammad A Biography. (1934F, 1936E) This book, however, can only be described as deficient in any scholarly measures of its methodology. Tor Andrae : Muhammad, hans liv och hans tro, was published in Swedish. (The Swedish original was published in 1930, the English edition: Muhammed-The Man and His Faith, was translated and published by Theophil Menzeil in 1936. The doubts about Muhammad’s credibility as Al-Amin, Pickthall refers to a statement in Andrae’s book page 35, which says:” It is said that he was known by the epithet Al-Amin, “the reliable”, and even if this designation does not seem to express the most apparent trait of Muhammad’s character, it does show that he had an unusual power of inspiring confidence.” Theodora Barton: Talks on Mohammad and His Followers was published in 1932 to follow the list  of discrediting Islam. In the same year, a book titled: The Muslim Creed, Its Genesis and Historical Development was published by Arent Jan Wensinck, the emphasis was that Islamic doctrines were influenced by Greek philosophy in their formative periods.  Richard Bell followed Tor Andrae, with two volume work: The Qur’an –Translated with a Critical Rearrangement of the Surahs. (4)Bell’s other major work: Introduction to the Qur’an,  was published in 1953,  and was supposed to be a companion volume to his translation of the Qur’an.William Montgomery Watt, revised and enlarged this work in 1970 as part of the Islamic Survey Series. Watt was one of Bell’s students, but he studied his teacher’s work  critically. The main difference between the student and his teacher, was that he unlike his teacher, believes that Qur’an,  was not Muhammad’s own handiwork as his teacher professed. (5) In 1949, Gibb’s Muhammadanism:An Historical Survey,  was published. One of the writer’s essential  objectives was to improve upon Margoliouth’s work published under the same title in 1911. In essence, he argued that after 35 years, the time was ripe for a relook at the subject. He wrote: “ Between one generation and the next, the bases of judgment necessarily suffer change. They are modified firstly in the material or scientific sense, by the discovery of new facts and the increase of understanding which results from the broadening and deepening research.” (6)

Hegel says: “The sun of the spirit is always new, ……” continuing that “…. It is to be observed that every work of a genious, whether in religion or art or thought, is unique in its own way and cannot be understood by anything outside itself”. (7) Modern critical scholarship required testing to stand up to all rigors  tested. In 1981, A Critical Survey of Modern Studies on Muhammad by Rodinson is an example of serious undertaking toward understanding Islam. (8) Rodinson mentions an instance in which Ignaz Goldziher expressed such concern in a private discourse with Louis Massignon. But Massignon followed a methodology in which could hardly withstand academic scrutiny, where his efforts directed to discredit the Prophet and Islam. He expresses his prejudice Goldziher is reported to have said:”What would remain of the Gospels if he applied to them the same methods he applies to the Qur’an?”.(9)

In conclusion, I like to explain the Judeo-Christian agreement, it  is the body of concepts and values held in common by Christianity and Judaism, and execludes Islam from such tradition of ethics and values. They describe how Christianity was emerged from Judaism in the first century of the common era. Christians brought from Judaism its scriptures; fundamental doctrines such as monotheism; the belief in a Messiah, a term that is more commonly known as Christ, including a priesthood, concepts of sacred space and sacred time, the idea that worship here on Earth is patterned after worship in Heaven, and the use of the Psalms in community prayer. I wonder, how this description excludes Islam from such an agreement? Users Judeo-Christian, pointing out that Christians and Jews (whom their leaders killed Christ) have many sacred texts and ethical standards in common, also generally hold that Christians and Jews worship the same God, which is not true, the difference between God as Yahva and His Apostles like, Christ is clear. Islam principles is not strange from worshiping the same. Allah. But politics interfere  to make the Western unity against Islam. And I believe it worked well so far. But lies about Islam, will appear to those who study religions and searching for peace on Earth. Islam as divine religion, beside other religions, still the most misunderstood by many, they lack tolerance and understanding of Islam and Muslims and replace what history accumulated of hatred I think, the unity of Judaism and Christianity  against Islam was the factor of such hatred. Business-Paid Churches around the United States and parts of Europe, still prophesize that Islam is not a religion. And that Muhammad is not a Prophet.

After 9/11, however, the crusade spirit was close to be alive, but 9/11,  even though was a horrible incident in recent history, one advantage came up from it, You may hate something, and it satisfies you later, and you may love something later prove dissatisfaction to you. (10) People in the West began seriously to understand the Islamic faith and people history, and many of them were converted to Islamic faith. The Judaic-Christian agreement should include Islam on equal bases with their faith, otherwise, the conflict will continue between the East and West. God does not belong ONLY to Jews or Christians or Hindus, God belong to all human beings on this earth. And all religions should be equal having the same chances to explain their ethics which, in my opinion do not differ in principles, except in the minds of those racist or politically oriented to make enemies fight each other for selfish purposes rather than spiritual ones.


  1. (Bell, Andrae, and others.,)
  2. (Rodinson: in Martin L. Stwaetz (trans), Studies on Islam (1981),  p.27.
  3. La Vie de Mahomet, in 1932.
  4. (Edinburgh: T & T Clark, 2 vols. 1937-1939)
  5. (Bell: 1970, 1990, Islamic Survey – 8: p.v.
  6. (Gibb : Muhammadanism:An Historical Survey, 1949, preface, p.v.)
  7. (R. Bells study of the Qura’n: A Critical Analysis. IC, Vol.30, No 3 ( July 1956)P272,
  1. Rodinson in      Martin L. Stwaetz (trans), Studies on Islam (1981)
  2. Encyclopedia Britannica, different      years
  3. Qur’an: 2:24    عسى ان تكرهوا      شيئا وهو خير لكم

إلى القراء والقارئات العرب في كل مكان

عرب يارسول الله ….. عرب !

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Read the writer’s 250 books HERE or Here   أقرأوا للكاتب بعضا من 250  كتابا هنا أو هنا وشكرا .والله يرعاكم .

واجعلوا من الكتاب هدية لمن تحبون ، فوالله ما ألفت ولا كتبت ولا نشرت إلى لزيادة المعرفة بين العرب في المهاجر ولكن أكثر العرب لا يقرأون حتى المربين منهم والمربيات ……….. واأسفاه… فمعظم الكتب تصلح لمناهج  للمدارس العربية والإسلامية في بلاد الغربة وعتبي على المربين وعلى إدارات المدارس في المهاجر الذين لم يستفيدوا بعد من هذه الكتب، ونشكر بشدة  أولئك الذين قرروا استعمال بعضها في مدارسهم .

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About Arab American Encyclopedia-USA - Hasan Yahya

HASAN YAHYA was born at a small village called Majdal-YaFa (Majdal Sadiq) in Mandate Palestine (1944). He migrated as a refugee to Mes-ha, a village east of Kufr Qasim, west of Nablus (in the West Bank), then moved with his family to Zarka, 25 km north of Amman – Jordan. He finished the high school at Zarka Secondary School, 1963. He was appointed as a teacher in the same year. Studied Law first at Damascus University, then B.A from Lebanon University in Arabic literature and Eastern Cultures (1975). He moved to Kuwait. Where he got married in 1967. He was working at Kuwait Television, taught at bilingual School, and Kuwait University. In 1982, Hasan left to the United States to continue his education at Michigan State University. He got the Master Degree in 1983, the Ph.D degree in 1988 in Education (Psychology of Administration ). In 1991, He obtained his post degree in Social research, the result was a second Ph.D degree in Comparative sociology-Social Psychology. He was the only Arab student who enrolled ever to pursue two simultaneous Ph.D programs from Michigan State University and fulfill their requirements perfectly. Professor Yahya employment history began as a supervisor of a joint project to rehabilitate Youth (inmates out of prison) by Michigan State University and Intermediate School Districts. Worked also as a Teacher Assistant and lecturer in the same university. He was offered a position at Lansing Community College as well as Jackson Community College where he was assistant professor, then associate professor, then full professor (1991-2006). He taught Sociology, psychology, education, criminology and research methods. He supervised 19 Master and Ph.D candidates on various personal, economic psychological and social development topics. Professor Yahya published Hundreds (1000 Plus on this site) of articles and research reports in local, regional, and international journals. His interest covers local, regional and global conflicts. He also authored, translated, edited and published over 280 plus books in several languages, in almost all fields especial education, sociology and psychology. These books can be found on Amazon and Kindle. He also, was a visiting professor at Eastern Michigan University to give Research Methods and Conflict Management courses. Prof. Yahya accepted an offer to join Zayed University Faculty Team in 1998, then he served as the Head of Education and Psychology Department at Ajman University of Science and Technology 2001-04. Dr. Yahya established several institutes in Diaspora, the Arab American Encyclopedia, Ihyaa al Turath al Arabi Project, (Revival of Arab Heritage in Diaspora.Recently he was nominated for honorary committee member for the Union of Arab and Muslim Writers in America. He was affiliated with sociological associations and was a member of the Association of Muslim Social Scientists (AMSS) at USA. Social Activities and Community Participation: Dr. Yahya was a national figure on Diversity and Islamic Issues in the United States, with special attention to Race Relations and Psychology of Assimilation (generations 1,2 &3). He was invited as a public speaker to many TV shows and interviews in many countries. His philosophy includes enhancing knowledge to appreciate the others, and to compromise with others in order to live peacefully with others. This philosophy was the backgrounds of his theory, called “ Theory C. of Conflict Management”. And developed later to a Science of Cultural Normalization under the title: “Crescentology. The results of such theory will lead to world peace depends on a global Knowledge, Understanding, appreciation, and Compromising (KUAC)” Recently Prof. Yahya started "Publish your book FREE Project", to serve young Arab Writers. Dr. Yahya accepted the offer to be the chief editor of the International Humanities Studies Journal -I-H-S-Jerusalem, since July 2014. (Revised Sept. 2014) ولد الدكتور حسن عبدالقادر يحيى في مجدل يابا من أعمال يافا – فلسطين عام 1944. تلقى علومه الابتدائية في مدرسة بديا الأميرية في الضفة الغربية أيام احتوائها ضمن المملكة الأدردنية الهاشمية وتخرج في جامعة بيروت حاملاً الإجازة في اللغة العربية وآدابها، ودبلوم التأهيل التربوي من كلية القديس يوسف بلبنان، ودبلوم الدراسات العليا (الماجستير) ودكتوراة في الإدارة التربوية من جامعة ولاية ميشيغان بالولايات المتحدة عام 1988، وشهادة الدكتوراه في علم الاجتماع المقارن من الجامعة نفسها عام 1991. عمل في التدريس والصحافة الأدبية. أديب وشاعر وقاص ، ,كما عمل في تلفزيون الكويت الرسمي كمعد ومنسق برامج ثم اتجه إلى الكتابة والتأليف في علوم كثيرة تخص علمي النفس والاجتماع والتنمية البشرية ، والتغير الاجتماعي والسكان وألف ونشر العديد من المقالات (1000 +) والكتب باللغتين العربية والإنجليزية (أكثر من 330 كتابا) ، منها ست مجموعات قصصية وست كتب للأطفال ، وأربع دواوين شعرية باللغتين أيضا. وعدد من كتب التراث في الشعر والأدب والأخلاق الإسلامية والتربية والأديان . وهو الآن أستاذ متقاعد في جامعة ولاية ميشيغان. . وكان عضوا سابقا في جمعية العلماء المسلمين في أمريكا . وجمعية علماء الاجتماع الأمريكية - ميشيغان، وهو مؤسس الموسوعة العربية الأمريكية في الولايات المتحدة ضمن مشروع إحياء التراث العربي في بلاد المهجرز كما تم ترشيحه مؤخرا ليكون عضو مجلس التحرير لمجلة الدراسات الإنسانية العالمية. وقد قبل أن يتسلم رئاسة تحريرها اعتبارا من نهاية يونيو 2014 His email: Thank you!
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