If you're new here, you may want to get regular updates via如果你是新这里，你可能想通过定期更新 RSS feed RSS提要 . 。 Thank you for visiting!谢谢您的访问！

Jeremiah McAuliffe 耶利米麦考利夫

Since this book has come up as a topic, and I have read it, I thought, insha'all?h, I'd write my impressions.由于这本书来作为一个话题，我看过的话，我想，insha'all？小时，我写我的印象。 I ordered the book sight unseen because I like reading s?r?h and I liked the title.我命令书视线看不见的，因为我喜欢读书s吗？ṛ？h和我喜欢的标题。 Its kind of dramatic.其种戏剧性。

Dashti appears to have been born Muslim but according to the translator's introduction, it appears he rejected Islam for “patriotism” and established a newspaper called “Red Dawn”.达什蒂安似乎已经出生的穆斯林，但据译者介绍，似乎他拒绝了“爱国主义”，成立了所谓的伊斯兰报纸“红色黎明”。 This was in the 1920s.这是在20世纪20年代。 Immediately, it seems safe to assume Dashti was a socialist, most likely entranced by the Russian revolution in 1917.随即，似乎是安全的假设达什蒂安是社会主义，最有可能是在1917年俄国革命着迷。 So he might have been an outright atheist.因此，他可能是一个彻底的无神论者。 He must have been active in Soviet Socialist issues because he was invited to Russia to celebrate the 10th anniversary of the revolution.他一定是在苏联社会主义问题上积极，因为他被邀请到俄罗斯，庆祝革命10周年。

Given this, I recall reading that there is a body of literature giving Marxist-Socialist interpretations of鉴于此，我记得有一个阅读的文学团体给马克思主义的社会主义的理解问题 Muhammad穆罕默德 's (P) life. '（规划）的生活。 Dashti's book appears to be one of these interpretations.达什蒂安的书似乎是这些解释之一。 Indeed, he compares Lenin to Muhammad early in the book (p. 8).事实上，他比较列宁到穆罕默德早在本书（第8页）。 Interestingly, he also compares Muhammad to other social conquerors and warriors such as Alexander, Caesar, Napoleon, Hitler, Cyrus, Chengiz Khan and Timor.有趣的是，他还比较穆罕默德其他社会征服者和武士，如亚历山大，凯撒，拿破仑，希特勒，赛勒斯，Chengiz汗和东帝汶。 Now, he says that Muhammad was greater than they, but only because Muhammad (P) “made his way into现在，他说，穆罕默德是比他们大，但仅仅是因为穆罕默德（规划）“使他的方式进入 history历史 ” without the benefit of a strong armed force and strong public opinion. “没有一个强大的武力和强大的舆论受益。 I found it odd that one would not compare Muhammad (P) to other religious leaders such as Buddha, or我觉得奇怪，就不会比较，如佛，或穆罕默德（P）对其他宗教领袖 Jesus耶稣 , or Moses, or even Lao Tzu. ，或摩西，甚至老子。 This must give us pause to question the author's perspective on events (especially now that we know Marxist-Leninism was a bit of a failure).这必须让我们停下来问题就事件提交人的观点（特别是现在，我们知道马克思列宁主义是一个失败位）。

He starts in a way that piqued my interest as he objected to the Muslim tendency “to turn this man into an imaginary superhuman being, a sort of God in human clothes, and have generally ignored the ample evidence of his humanity.” I could relate to this!他开始的方式，引起了我的兴趣，因为他反对穆斯林“的倾向，把一个虚构的被超人，上帝在人类的衣服解决这个问题的人，一般都忽略了他的人性充分的证据。”我可以与这个！

He immediately launches into the issues surrounding the had?th literature and other Muslim accounts of Muhammad (P)??the possibility that some things found in the literature are self-evidently pious stories, not biographical-historical stories (such issues are often heatedly discussed by today's Muslims).他立即向周围发射的表现如何？届文学和其他穆斯林穆罕默德（规划）？？的可能性，有些事情在文献中发现帐户是不言而喻虔诚的故事，而不是传记，历史故事（这类问题往往是激烈的问题今天的穆斯林讨论）。 Dashti mercilessly ridicules, for instance, the had?th telling of Muhammad's birth and Night Journey, citing Muslim religious bias as being responsible for creating what are in essence myths, fantasies and fairy-stories.达什蒂安无情地嘲笑，例如，该怎么过的？届穆罕默德的诞辰和夜间之旅告诉援引穆斯林当作是为创造在本质上是什么神话，幻想和童话故事是负责任的宗教偏见。 He gives an appearance of fairness by indicating that conversely, Western Christian writers present a negative picture of Muhammad(P) due to their own religious biases.他给出了一个公平，即表明相反，西方的基督教作家出席了穆罕默德负图片外观（规划）因自己的宗教偏见。 So, Dashti says that neither group was “capable of objective study of the facts” due to religious bias.因此，达什蒂安说，无论是小组是“对事实的客观的研究能力，”由于宗教偏见。 For instance, a view of Muhammad (P) as “a liar, impostor, adventurer, power-seeker, and lecher” is not supportable and due to Western Christian bias.例如，一个穆罕默德（规划）为“骗子，骗子，冒险家认为，电源导引头，并登徒子”是不是支持的和由于西方基督教的偏见。

After some pre-emptive praise of Muhammad (P) he begins his story.经过一番穆罕默德（P）的先发制人的称赞，他开始他的故事。

Right off, given his condemnation of both Muslim and Christian accounts of Muhammad as not being based upon “objective facts” he totally does the exact same thing:马上，因为他的穆斯林和基督教的穆罕默德作为帐户谴责无法根据“客观事实”，他完全不完全一样的东西为基础：

“What most offended the Meccan chiefs was that this call…. “什么最得罪了麦加首领是，这一呼吁...。 came from a man of lower status than themselves.” (emphasis mine)来自一个比自己地位低的人。“（重点矿山）

This cannot possibly be an objective fact.这不可能是一个客观事实。 To encounter this so soon after his introduction gave me pause.遇到这样的情况介绍后，他很快给我停下来。 How he read their minds so well I do not know.他怎么看他们的头脑这么好，我不知道。 While this may have been part of the Meccan chiefs' rejection of Muhammad's message, to say it is what most offended is a huge stretch, it would seem, and not at all an objective fact.虽然这可能是的'麦加酋长穆罕默德的消息拒绝部分，说它是最得罪是一个巨大的延伸，它似乎，而不是在所有的客观事实。 He does this mind-reading trick quite a bit.他没有这个心态，相当多的阅读技巧。

Another example of this is in his dismissal of the story of the Night Journey.另一个例子是他对被解雇的夜间之旅的故事。 Rather than actually exploring the stories he merely writes:而是比实际探索的故事，他只是写道：

“it is obvious the Prophet did not say such things and that these childish fables are figments of the imaginations of simple-minded people who conceived of the divine order as a replica of the court of their own king or ruler.” “这是明显的先知没有说这些东西，这些幼稚的寓言是头脑简单的人谁的作为自己的国王或统治者为了神圣的法庭副本构思的想象力虚构。”

I found this stunningly banal.我发现这个令人震惊的平庸。

First, it is not obvious, much less an objective fact, that Muhammad(P) did not describe the experience of the Night Journey as has been recorded in the had?th literature.首先，它并不明显，更不用说一个客观事实，即穆罕默德（规划）没有描述的夜间之旅的经验，已被记录在了？届文学。 And indeed, another interpretation might be: “It is obvious the Prophet(P) had an ineffable experience of The Transcendent??accounts of which are found in religious literature??and described that experience in a way the people could understand.” This is actually more reasonable than Dashti's statement, because we know there are people who have recounted ineffable experiences of The Transcendent.事实上，另一种解释可能是：“这是明显的，先知（规划）得无法形容的超越性的经验？？这些都是在宗教文献中找到帐户？？和描述，在某种程度上，人们可以理解的经验。”这其实比达什蒂安的发言合理，因为我们知道谁是有超越性的叙述人不可言喻的经验。 So, even though Dashti wants to reduce the stories down to psycho-social dynamics, he does not really even do such a good job with that, because he doesn't really seem to be aware of the breadth of psychological literature on such things as mystic experience, as well as other topics I'll not outline here.因此，即使达什蒂安要减少故事下降到心理和社会动态，他并没有真正连做这种工作，因为他并不真正似乎对这样的东西作为心理文学广度aware神秘的经验，以及其他议题在这里我就不大纲。

Second, Dashti will use the had?th literature when it suits his purpose, for instance, in describing Muhammad(P) as shy, or as mending his own clothes he uses had?th.第二，达什蒂安将使用过的？次文学时，例如适合他的目的，在形容害羞，或修补他的，他使用了自己的衣服穆罕默德（规划）？次。 He uses it for his whole story, of course!他用他的整个故事，这其中当然！ He does not explore why he would reject one had?th and not the other.他不探讨他为什么会拒绝一个有？号，而不是其他。 One might think he rejects anything that smacks of the non-ordinary, but he seems to accept the had?th regarding the account of the beginning of the revelation??which is certainly as non-ordinary as the Night Journey.有人可能会认为他反对任何非正常之嫌，但他似乎接受了？次关于该帐户的启示开始？？这当然是因为非正常的夜间之旅。 So why he ridicules one and not the other is not really clear.那么，为什么他嘲笑之一，而不是其他的没有真正清楚。 Though it is clear he rejects the idea that anything supernatural is happening.虽然它是明确表示，他拒绝任何超自然的观念正在发生。

He also uses the had?th to compare Muhammad (P) to famous conquerors as mentioned above.他还使用了？日至比较穆罕默德（规划），作为上述著名的征服者。 For instance, during negotiations with the Medinians before the hejra, Dashti quotes had?th.例如，在与Medinians谈判前hejra，达什蒂安引号了？次。 Muhammad(P) is asked how committed he will be to the Medinian tribes over his own, “On the contrary.穆罕默德（P）是问他如何致力于将超过他自己的Medinian部落，“相反。 Blood, blood, destruction, destruction!血，血，销毁，销毁！ I shall be yours and you shall be mine.我将你和你会是我的。 I shall be at war with those at war with you and at peace with those at peace with you.” Dashti writes:我会与你同在，在和平与你同那些战争的和平的战争。“达什蒂安写道：

“The repetition of the words 'blood' and 'destruction' brings to mind the statement of the famous French revolutionary Jean Paul Marat, 'I want blood'.”他说：“词'血液'和'毁灭'重复使我想起了法国著名的革命让保罗马拉的声明，'我想血'。”

Uh, even I can tell the had?th's exclaimed oath is not at all like Marat's desire.嗯，我什至可以告诉了？次的惊呼誓言并不像萨芬的所有愿望。

So, Dashti did not impress me as a very broadly-based writer or thinker, and he was not going to actually explore the issues.因此，达什蒂安没有留下深刻的印象是一个非常广泛的作家或思想家我，他不会实际探索的问题。 As a Marxist-Leninist thinker he is not aware of the transcendent, and does not think it is of importance to human life.作为一个马克思列宁主义的思想家，他是不知道的超越，不认为它的重要性是对人的生命。 That is a huge oversight and deficit when looking at religious texts, behaviors and issues.这是一个巨大的监督和赤字时，在宗教经文看，行为和问题。

His socialist leanings to not serve him well in this endeavor, for the book comes off as a form of mere??and transparent??anti-Muslim rhetoric.他的社会主义倾向不为他的这一努力啊，我的书脱落仅仅作为一种形式？？和透明？？反穆斯林言论。 So entranced with “the West” and Marxist thought, Dashti seems to have unreflectively swallowed and regurgitated anti-Muslim interpretations of Muhammad(P) which are familiar to many today, and are recognized as being anti-Muslim misinterpretations of Muslim history.因此，与“西方”与马克思主义思想迷住，达什蒂安似乎unreflectively吞噬反刍穆罕默德的反穆斯林的解释（P）的是许多熟悉的今天，是因为是反穆斯林穆斯林的历史误解承认。

It would appear that in spite of Dashti's upbringing as a Muslim his understanding of theology was very elementary.这样看来，在达什蒂安作为一个穆斯林，他的神学理解养育尽管很初级。 For instance, he is very confused about All?h's role in guidance or misguidance of the human, which is tied to the issue of “destiny” or All?h's measuring out of good and evil, ie “If All?h so willed, all would believe.” So, says Dashti, is it God's fault people do not believe?例如，他非常关注所有困惑？h的作用，指导或误导的人，这是联系在一起的“命运”或所有？h的测量出来的问题的好与恶，即“如果所有？Ĥ如此意志，所有会相信。“所以说，达什蒂安，它是上帝的过错人不相信吗？ And so then how could punishment be just?于是又怎能惩罚是公正？

I'm not going to say this is not a subtle theological issue.我不会说这是不是一个微妙的神学问题。 All I'm saying is Dashti's amazed confusion over this aspect of tawheed points to his poor grasp of Muslim thought, in spite of his having been raised Muslim.所有我要说的是达什蒂安的惊讶混乱这点方面对他的认主独一的穆斯林穷人掌握思想，在穆斯林尽管他已被提出。

Dashti completely fails to understand the very idea of “a text” and takes great exception to the Qur'?nic challenge to “produce a sur?h like it.”达什蒂安完全不理解这种想法的“文本”，并采取非常例外的古兰经'？网卡挑战“产生河畔上，例如它吗？”。

First ?第一？ and this is amazing to me ?这是令人惊异的是我吗？ he writes on pp. 47-48:他写道聚丙烯。47-48：

“Non-Moslem scholars have found numerous grounds for questioning the intelligibility and eloquence of the Qur'an, and Moslem scholars have concurred in so far as they have found that the Qor'an needs interpretation.” “非穆斯林学者发现质疑清晰度和古兰经口才无数的理由，以及穆斯林学者迄今已经同意，因为他们发现，Qor'an需求的理解。”

Uh, every text, and indeed every thing the human experiences, needs interpretation.嗯， 每一个文字，甚至每个人的经验的东西，需要解释。 Its what the human does?interpret meaning.它是什么人做？解释的意思。 With one sentence, Dashti throws himself to the winds of irrelevance.同一句话，达什蒂安抛出自己不相干的风。 Indeed, it is in interpretation that one discovers the infinite intelligibility and sublime eloquence so strongly attested to by libraries of Muslim literature ?事实上，那就是发现了一个无限的清晰度和崇高的口才如此强烈地证明了穆斯林文学图书馆解释呢？ literature that is just so easily ignored, it would seem, by Dashti, in favor of a fascination with the non-Muslim literature which he seems to simply swallow whole.文学，就是这么容易被忽略，看来，由达什蒂安，在与非穆斯林文学，他似乎只是吞下整个魅力的青睐。

He cites??so familiar to us??the idea that at times the Qur'?nic text is not grammatical, unfamiliar words are used, and other “aberrations of language”.他举例说？？这么熟悉呢？？的想法，有时古兰经'？网卡文本不是语法，使用不熟悉的单词，和其他语言的“畸变”。 Aside from the fact that he does not explore the actual Muslim literature on the Qur'?nic textual form, he completely ignores the evidence of the profound impact the language had on Muhammad's(P) contemporaries??reflected in the Qur'?n itself as accusations of spellbinding words??and as attested to by Arabic-knowing Muslims across time and cultures.且不说他不勘探实际穆斯林的古兰经'？网卡文本形式的文献，他完全忽略了深刻影响的语言证据对穆罕默德（P）的同时代人？？反映在古兰经'？ñ本身作为引人入胜的话指责？？和证明由阿拉伯语的跨越时间和文化的了解穆斯林。 What Dashti – in a way indicative of a banal lack of imagination – does not recognize is that the Qur'?n is a new and unique form of language use.什么达什蒂安 - 在某种程度上的一种缺乏想象力平庸的指示 - 不承认的是，古兰经'？n是利用新的和独特的语言形式。

Oddly, he does say this:奇怪的是，他没有这样说：

“… the Qor'an is indeed unique and wonderful. “...这个Qor'an确实是独特和美妙。 There was no precedent for it….”有没有这个先例...。“

So, he says it, but does not really understand what he is saying!因此，他说，但并不真正了解他在说什么！

Dashti's poor grasp of Muslim thought, and credulity in light of “Western” and Marxist (and perhaps Enlightenment) thought thus leads him towards a portrayal of Muhammad(P) not just as human, but as all too human.达什蒂安的穆斯林穷人掌握思想，并在光的轻信“西方”和马克思主义者（也许启示）认为从而导致对穆罕默德描绘的不仅是人类（P）的他，但由于太人。 That is, as a person who acted out of questionable and less-than-noble motivations.也就是说，作为一个人谁是出于质疑，低于崇高的动机。 Exactly what anti-Muslim literature does.正是反穆斯林文学一样。

For instance, he puts forth the idea??most of us have seen it before??that with the power that came from the establishment of the Medinian State Muhammad's(P) personality makes a drastic change.例如，他提出了这个想法？？我们大多数人已经看到了吗？？的权力，从国家的Medinian穆罕默德（P）的个性来建立，使一个很大的转变。 Actually, he says that Muhammad's(P) “inner self”??that is, his real self??now makes an appearance.其实，他说，穆罕默德（P）的“内在自我”？？即是他真正的自我？？现在使露面。 Here is how Dashti puts it (p. 81):这里所说的是如何达什蒂安（第81页）：

“With his thoughts fixed on the hereafter, he implored his Meccan compatriots to revere the Lord of the Universe, and condemned violence, injustice, hedonism, and neglect of the poor. “随着他的思想对后世的固定，他恳求他的同胞麦加崇敬宇宙的主，并谴责暴力，不公正，享乐主义，和穷人的忽视。 Like Jesus, he was full of compassion.像耶稣，他是充满同情。 After the move to Madina, however, he becomes a relentless warrior, intent on spreading his religion by the sword, and a scheming founder of state.到麦地那之后的移动，但是，他变成了无情的战士，就用剑传播他的宗教，国家和策划创始人意图。 …A man who had lived for more than twenty years with one wife became inordinately fond of women.” ...一个谁也超过20年的妻子，他就成了生活的妇女喜欢不相称。“

Well, what can I say to that?嗯，我能说？ This is simply a repeat of standard anti-Muslim bigoted takes on Muslim history.这是一个简单的标准的反穆斯林偏执需要重复对穆斯林的历史。 No attempt to place the events in a full context (as would be needed for a psycho-social analysis) no sense of broken treaties and genocidal aggression on the part of the Qur?ysh and their allies.没有尝试放置在一个全方面的活动（如将是一个社会心理分析所需的）条约没有破碎的侵略和种族灭绝对古兰经的一部分的感觉？ysh和他们的盟友。 Just the old standby: “religion of the sword”.只要旧的待机：“剑”的宗教。 Sure, it's dressed up but there it is!当然，它的打扮，但有啊！

It is with some horrid fascination we might recall Dashti's dismissal of “the West's” religiously-biased picture of Muhammad at the beginning of his book, which I mentioned above.这与一些可怕的魅力，我们可能还记得在他的书，我在上面提到的开始达什蒂安的“西方的解雇”宗教偏见的穆罕默德图片。 He asserts pretty much the same thing!他断言几乎同样的事情！

According to Dashti, Muhammad(P) now acts out of revenge for his bruised ego:据达什蒂安，穆罕默德（规划）现在的行为进行报复，他撞伤的自我：

“During his last ten years, which he spent at Madina, he was not the same man as the Mohammad who for thirteen years had been preaching humane compassion at Mecca. “在他的最后十年，他在麦地那花了，他不是谁的穆罕默德为13年已在麦加宣扬人道同情同一个人。 …[he] reappeared in the garb of the Prophet intent on subduing his own tribe and humbling the kinsmen who for thirteen years had mocked him.” ... [他]在对征服了自己的部落和震撼人心的谁13年曾戏弄他的亲属先知意图装束出现。“

God forgive me, but what Dashti is saying here is that because Muhammad(P) was mocked, made fun of, called names – now that he had power he was going to go humiliate them for hurting his feelings.上帝原谅我，但达什蒂安是说这里是，由于穆罕默德（P）为嘲笑，取笑，叫的名字 - 现在，他有了权力，他会去伤害他的感情的侮辱他们。

Muhammad!穆罕默德！ The messenger from God!从上帝的使者！ Acting like the kid everyone made fun of in school, now a success, coming to the reunion for some cheap revenge jollies.就像每个人的演技，这个孩子在学校好玩的，现在是成功的，来了一些廉价的报复乔利斯团聚。

You gotta be kidding.你肯定在开玩笑。

I mean, I'm pretty easy, but even I am completely offended by that.我的意思是，我很容易，但即使我完全被认为冒犯。 God love Muhammad!穆罕默德上帝的爱！

I am going to assume most readers — Muslim and non-Muslim — know that this is not actually accepted by anyone other than anti-Muslim bigot types.我将假设大多数读者 - 穆斯林和非穆斯林 - 知道这是比任何人都没有实际的反穆斯林偏执类型的其他接受。 Muhammad was never aggressive or revengeful, nor did he have much of an ego.穆罕默德从来没有侵略或报复，也没有他有一个自我了。 He didn't change in Medina.他并没有改变，麦地那。 Circumstances did.情况一样。 Treaties were broken — not by the Muslims.条约被打破 - 不是穆斯林。 Genocidal mania was in the land — directed at the Muslims.种族灭绝的狂热是在土地 - 针对穆斯林。 The Muslims fought back as anyone would.穆斯林的回击任何人都一样。

Bizarrely, Dashti seems to have no sense here that Qur'?nic ay?t always refer back to the historical situation.说也奇怪，达什蒂安似乎已经没有任何意义在这里古兰经'？网卡唉？吨经常翻阅历史情况。 So, statements of war are relevant only in light of the Muslims being under attack, while those related to peace are — surprise!因此，战争有关的陈述只有在受到攻击是穆斯林的光，而那些有关和平是 - 意外的惊喜！ — relevant to times when Muslims are not under attack. - 相关的时候，穆斯林不受到攻击。 He does not show awareness of this.他并没有表现出这种意识。

So, a long post, and no more need be written.因此，一个长职务，不再需要被写入。

Dashti is himself a product (or should I say victim?) of his own times.达什蒂安是自己的产品（或者我应该说受害者？）他自己的时代。 His country was in upheaval.他的国家是在动乱。 The socialist fantasy enticed many.社会主义幻想诱惑很多。 Inordinate exaltation of the Enlightenment ideal of the primacy of reason seduced, and still seduces, many.过分提高的原因，首要的诱惑启蒙理想，但仍然诱惑，很多。 Dashti's book exemplifies both this fantasy and this seduction, such that he could no longer even dimly apprehend The Transcendent Unity??All?h Most High, and so rejected The Truth.达什蒂安的书都充分体现了这个幻想，这诱惑，使得他再也无法超越，甚至隐约领悟统一？？所有？Ĥ最高级，所以拒绝了真相。 Trying to understand and bridge multiple world views, he failed to truly enter either.试图理解和桥梁多的世界观，他没有真正进入的。 Kind of sad.一种悲哀。

I have to pray he declared shah?d?我祈祷他宣布沙阿？Ð？ before he died, and his sins of scholarship be forgiven.之前，他死了，他的罪赦奖学金。 But the book is lousy.但书是糟糕。 Sorry.抱歉。

12 July 1999 1999年7月12日

This article was originally posted in soc.religion.islam and is reprinted here with the permission of its author. 这篇文章最初张贴在soc.religion.islam和转载作者在这里与它的权限的。