From firstname.lastname@example.org (Jeremiah McAuliffe) Newsgroups: soc.religion.islam,alt.religion.islam Subject: Geisler-Saleeb Anti-Muslim Book Part 2 (1/2) Date: Mon Sep 09, 1996 Message-Id: <email@example.com> Geisler-Saleeb Anti-Islam Book Part 2 Jeremiah McAuliffe, firstname.lastname@example.org Bism Allah, al-Rahmen, al-Raheem... In Part 1 of my response to the challenge to back up my negative evaluation of this book we saw how Geisler will manipulate in order to refute Islam. Some of his techniques are to treat the opinions of uneducated Muslims as standard opinions, to simply attribute to us things we do not say, and to restrict himself to Medieval Scholastic/Thomist styles of philosophy-- a style with presuppositions rejected by Muslims as invalid. This is seen in his talk of God's "essence", and in what appears to be Geisler's violation of his own Christian tradition through intellectual violence to the Christian understanding of "Godhead". In the meantime, Jochen Katz, who issued the provocative challenge, has not come to the defense of Geisler-Saleeb. However, I did receive a forwarded e-mail from someone who claims to be Saleeb, the pseudonymous "former Muslim" co-author. While Jochen personally attests to the identity of this person, and I am inclined to trust Jochen on such a matter, I am still suspicious over the issue of this person's identity and if he is who he claims to be. I found it particularly strange, or rather, as adding to my feeling that the book is strangely inconsistent with itself, when Saleeb informed me that Geisler's background is in phenomenology. This is a trend in philosophy-psychology, and an area in which I have a strong background, having studied under Adrian van Kaam who established the phenomenological methodology for psychology. There is not one hint of phenomenology in Geisler's book. I pointed out to both of them that in that I was challenged publicly, and I posted publicly, their responses should also be public. I visited Jochen's web site. I found it disingenuous. I found "Saleeb's" testimony very weak, but that is not the issue here. I have now read through most of the whole book again. In Part 1 I said how I'd have to go through page by page. But this will not be necessary as much of it is a (weak and problematic) defense of Christian theology. I won't get into that issue..... p. 137. Islamic "Agnosticism" Comments on this section were begun in Part 1. Geisler writes that "according to traditional Islamic teaching, God is not essentially good but only called good because he does good. [Geisler does not capitalize personal pronouns for God] He is named from his actions." No. In Islam, God is named from His self-revelation in the Qur'an. In addition, as seen in part one, with this move Geisler is the one defining "good" and then holding God to judgement. For us, it is God Who *defines* good and bad for us. In his manipulation, Geisler wants to say that we could even call God evil in that He causes evil. But this is a trick. Y'see, he would have to get into the very sticky issue-- for all monotheists-- of the "problem of evil". How can a good God allow evil? I'm not going to get into it here, but the Islamic view of "evil", especially in light of Qur'anic verses such saying it is God who sends laughter and tears, riches and poverty, is not quite how those from Euro-American-Christian traditions understand it. Geisler, to have some intellectual integrity here, would have had to get into this area of theology. Perhaps he knows that the Islamic understanding of this issue has a greater self-consistency than Christian theology which is based upon the bloody death of an innocent man for the guilty masses? Note also, that Geisler has yet to argue from the Qur'an, the absolute bedrock foundation of all Muslim thought. And we see this on p. 137, as Geisler continues his misrepresentation of Islamic thought (again, I ask his defenders: is this done out of ignorance or dishonesty?). He writes: "At the root of medieval views of God is an entrenched Neo-Platonism, springing from.... Plotinus" and that this move "heavily influenced Muslim monotheism". Is this book a survey of intellectual history, a study of Medieval philosophy, or a refutation of Islam? Does Geisler really think he can get away with such a crass manipulation? I am sorry, but I can do nothing in response to that other than question Geisler's grasp of academic integrity. Perhaps, in refuting Christianity in and of itself we should rely upon Torquemada's writings during the period of the Inquisition? It would be a similarly dishonest move as what Geisler does in this attempt to refute Islam. Geisler continues by referring to Aquinas in order to refute the Neo-Platonism that supposedly had such an impact upon Islamic monotheism. There is no point in dealing with this since Geisler's whole approach isn't even based upon what we actually believe, nor is it based upon how we have responded to intellectual trends-- such as Neo-Platonism-- which we rejected as invalid. (Frankly, I can't even believe that he is talking in terms of material, instrumental, and efficient causes. Are you SURE he studied phenomenology, Saleeb????) p. 139 Here he continues with his problem with God's absolute Transcendence by asking us "... how can a person worship someone about which he can know nothing?" Is this what Islam says, Mr. Geisler? Did you even read the Qur'an? Or are you just rambling off the top of your head? What is especially silly here (aside from the fact that he does not seem to understand Buber's "I and Thou" which he refers too-- certainly an improvement over the Scholastic stuff) is that one might ask this question about one's human beloved! Does anyone ever really "know" another person, even an intimate or a spouse? No. Does that mean one knows nothing at all about that person? No. He argues an absurdity. He writes: "Some critics have suggested that the extremely transcendent Muslim view of God has led some Muslim sects to deify Muhammad." First, who are the critics? Second, which "sects"? Third, how can something be "extremely" transcendent? How can you imply that God is too transcendent? How can you do such violence to your own tradition which also clearly talks about God's absolute transcendence? We may never get answers to those questions.... as there are none. On p. 140 he uses "Qawwalis (a popular cultural event)..." as some kind of support that some of us deify Muhammad. Well, there is some fuel for those who disapprove of this event! I wonder what culture he is talking about. Not mine, certainly! "The popular deification of Muhammad, who violently opposed any such idolatry, only shows the theological bankruptcy of the Muslim view of God..." No Geisler, if such an enormity did in fact take place, this only shows the bankruptcy of certain accretions to Islam, or the bankruptcy of Islamic theological education. It most definitely does not show the "bankruptcy" of standard Islamic thought. Frankly, my disdain for Geisler's "thought" (I have to put it in quotes.) only grows..... Geisler then gets into the rather sticky issue of free-will vs. determinism: the problem of how can humans be free creatures in light of God's omniscience and omnipotence. Previously, he should have discussed both Christian and Muslim theology of revelation, but he did not; theology of the problem of evil, but he did not; nor will he discuss this issue as he should to at least provide a semblance of validity to his arguments. Of course, he wants to present Islam as being in denial of human freedom. Now, get this: he writes that there are some "protests" on behalf of Islam's actually believing in free will. Who does he cite as giving a Muslim "protest" for free-will? Fazlur Rahman from the University of Chicago. I have to laugh that Geisler would relegate this guy to a "protest" voice within orthodox Islam. Especially since later in the book he again refers to Rahman with noticeably more respect! So, frankly, to my mind, he isn't even consistent (or is it honest?) with regard to his own sources. He'll pick and choose as he pleases from an author's work, depending upon whether it fits Geisler's misrepresentation of Islamic thought. Pfffffft. I'd love to know how he thinks Christianity deals with the issue of free-will/determinism! He footnotes Goldziher stating support for the Islamic position on free-will, but then has to add that "...a careful look at the context of each of the passages, as well as the traditional Islamic interpretation of them, reveals just the opposite" (i.e. that we do not really believe that the human is free.) Well Mr. Geisler, feel free to provide that "careful look" anytime you want! Too bad you didn't provide it here. Can we expect a sequel to this excuse for a "refutation" of Islam? One where you might actually provide some legit support for your statements such as this one? (As an aside, some think I'm too cranky, too smart-alecky. But y'know what? I have no sympathy, nor respect, for people who do what Geisler does in this book. Regardless of the fact that I am a Muslim, imho, this work merits nothing but our disdain and contempt on basic intellectual/academic grounds.) Jeremiah McAuliffeemail@example.com *************************************** Visit Dr. Jihad's! 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