A question of purpose
Focusing on the Trinity is the only new aspect of your thesis here. Islam has long been recognized as a response to the failure of monotheism in the region.
I would also note that the "Book Review" is not that at all, but, rather, a product description by either the publisher or seller. What is hardest to discern is the purpose of the thread insofar as the aspects you have chosen to accentuate.
In other words, I would go so far as to suggest that your representation makes it less likely that I would actually read the book.
This is an interesting citation in many respects. Ibn Warriq might be asking the wrong question, or at least considering a problematic perspective. To the other, though, his reading of a passage from Crone's 1977 book reminds that the underlying premise of Puin and Ohlig is hardly new:
To the other, Warriq's article is fascinating. I actually expect Puin and Ohlig's book to be pretty interesting, too, so don't let my prior remark suggest you've succeeded in chasing me away.
However, this is just another brick in the wall, or even perhaps a fragment of mortar chipped away. Two statements from Ohlig's interview are worth noting:
The Islamic Enlightenment Ohlig refers to is, technically, overdue. However, this is where sociopolitical factors of the twentieth century enter the issue. In past centuries, it is possible that the fall of the Ottoman Empire would have eventually led to the beginning of the Islamic Enlightenment. Indeed, the mystical and metaphysical traditions within Islam suggest the paradigm was moving in that direction. Mansur al-Hallaj reached (and died for) a pinnacle of mystical thought in the tenth century: Ana al Haqq. His influence is still prominent today among Sufis and post-Qabalist Thelemites.
However, the modern world and its concerns seem to have intervened in this traditional cycle of empire, collapse, and rebirth. The twentieth century was a hard one for most Muslims, and the ultraconservative vestments of extremism and authoritarianism that dominate the headlines should not surprise us.
Coming back to your purpose with this thread, I would suggest the brick in the wall, or chip of the mortar, is inconsequential in the question of that dark side of Islam that has captured so many people's attention. That sector of Muslim society is rigid. What we gain from such explorations as Puin and Ohlig's is a longer-term profit: Our understanding of the cultural dynamics influencing the shape and face of Islam is increased slightly—we can harvest much greater fruit once we learn to utilize the tools such an endeavor offers. When the seeds of Enlightenment begin to flower, we will better recognize them for what they are, and understand that much more about how best to tend the garden.
____________________
Notes:
Warriq, Ibn. "Historical Methodology and the Believer". New English Review. June, 2010. NewEnglishReview.org. July 8, 2010. http://www.newenglishreview.org/custpage.cfm/frm/66954/sec_id/66954
Hackensberger, Alfred. "Muhammad as a Christological Honorific Title". 2008. Qantara.de. July 8, 2010. http://www.qantara.de/webcom/show_article.php/_c-478/_nr-756/i.html
Michael said:
Islam stems from a dispute over the concept of Trinity. Islam is essentially a break away Church. Which fit well with what we know from the time period.
Focusing on the Trinity is the only new aspect of your thesis here. Islam has long been recognized as a response to the failure of monotheism in the region.
I would also note that the "Book Review" is not that at all, but, rather, a product description by either the publisher or seller. What is hardest to discern is the purpose of the thread insofar as the aspects you have chosen to accentuate.
In other words, I would go so far as to suggest that your representation makes it less likely that I would actually read the book.
In reference to Patricia Crone ....
This is an interesting citation in many respects. Ibn Warriq might be asking the wrong question, or at least considering a problematic perspective. To the other, though, his reading of a passage from Crone's 1977 book reminds that the underlying premise of Puin and Ohlig is hardly new:
Virtually all accounts of the early development of Islam take it as axiomatic that it is possible to elicit at least the outlines of the process from the Islamic sources. It is however well known that these sources are not demonstrably early. There is no hard evidence for the existence of the Koran in any form before the last decade of the seventh century, and the tradition which places this rather opaque revelation in its historical context is not attested before the middle of the eighth. The historicity of the Islamic tradition is thus to some degree problematic: while there are no cogent internal grounds for rejecting it, there are equally no cogent external grounds for accepting it.
(qtd. in Warriq)
(qtd. in Warriq)
To the other, Warriq's article is fascinating. I actually expect Puin and Ohlig's book to be pretty interesting, too, so don't let my prior remark suggest you've succeeded in chasing me away.
However, this is just another brick in the wall, or even perhaps a fragment of mortar chipped away. Two statements from Ohlig's interview are worth noting:
Why is it that these links haven't previously been made?
Ohlig: Such inquiries are forbidden in Muslim theology, which hasn't yet passed through its Enlightenment. Western Islamic studies remains preoccupied with philology without employing the established methods of historical scholarship. Similarly, there is little religious-historical or Christian theological investigation into the extremely varied cultural traditions of the Middle East. As such, the roots and motives of these traditions are not recognized.
In your book "Early Islam," you write that you do not wish to harm this religion. Many Muslims will see the exact opposite in your work.
Ohlig: Since the 18th century, many Christians, even to this day, regard the Enlightenment as an attack and an attempt to destroy their religion. In reality, however, it has allowed Christianity to survive in the modern world and also be applicable to the lives of modern man. This is a phase that Islam still has to go through, but it is unavoidable if it doesn't want to exist in the future only in ghetto-like, closed communities.
(Hackensberger)
Ohlig: Such inquiries are forbidden in Muslim theology, which hasn't yet passed through its Enlightenment. Western Islamic studies remains preoccupied with philology without employing the established methods of historical scholarship. Similarly, there is little religious-historical or Christian theological investigation into the extremely varied cultural traditions of the Middle East. As such, the roots and motives of these traditions are not recognized.
In your book "Early Islam," you write that you do not wish to harm this religion. Many Muslims will see the exact opposite in your work.
Ohlig: Since the 18th century, many Christians, even to this day, regard the Enlightenment as an attack and an attempt to destroy their religion. In reality, however, it has allowed Christianity to survive in the modern world and also be applicable to the lives of modern man. This is a phase that Islam still has to go through, but it is unavoidable if it doesn't want to exist in the future only in ghetto-like, closed communities.
(Hackensberger)
The Islamic Enlightenment Ohlig refers to is, technically, overdue. However, this is where sociopolitical factors of the twentieth century enter the issue. In past centuries, it is possible that the fall of the Ottoman Empire would have eventually led to the beginning of the Islamic Enlightenment. Indeed, the mystical and metaphysical traditions within Islam suggest the paradigm was moving in that direction. Mansur al-Hallaj reached (and died for) a pinnacle of mystical thought in the tenth century: Ana al Haqq. His influence is still prominent today among Sufis and post-Qabalist Thelemites.
However, the modern world and its concerns seem to have intervened in this traditional cycle of empire, collapse, and rebirth. The twentieth century was a hard one for most Muslims, and the ultraconservative vestments of extremism and authoritarianism that dominate the headlines should not surprise us.
Coming back to your purpose with this thread, I would suggest the brick in the wall, or chip of the mortar, is inconsequential in the question of that dark side of Islam that has captured so many people's attention. That sector of Muslim society is rigid. What we gain from such explorations as Puin and Ohlig's is a longer-term profit: Our understanding of the cultural dynamics influencing the shape and face of Islam is increased slightly—we can harvest much greater fruit once we learn to utilize the tools such an endeavor offers. When the seeds of Enlightenment begin to flower, we will better recognize them for what they are, and understand that much more about how best to tend the garden.
____________________
Notes:
Warriq, Ibn. "Historical Methodology and the Believer". New English Review. June, 2010. NewEnglishReview.org. July 8, 2010. http://www.newenglishreview.org/custpage.cfm/frm/66954/sec_id/66954
Hackensberger, Alfred. "Muhammad as a Christological Honorific Title". 2008. Qantara.de. July 8, 2010. http://www.qantara.de/webcom/show_article.php/_c-478/_nr-756/i.html