Kenneth Cragg`S Views on Prophethood in Islam with a Special Reference to His Book “Muhammad and the Christian”: a Critical Evaluation

KENNETH CRAGG`S VIEWS ON PROPHETHOOD IN ISLAM WITH A SPECIAL REFERENCE TO HIS BOOK “MUHAMMAD AND THE CHRISTIAN”: A CRITICAL EVALUATION

AKILU ALIYU MUHAMMAD

A dissertation submitted in fulfilment of the requirement for the degree of Master of Islamic Revealed Knowledge (UÎËl al-Din and Comparative Religion)

Kulliyyah of Islamic Revealed Knowledge and Human Sciences International Islamic University Malaysia

MARCH 2014

ABSTRACT

The Prophethood of Muhammad (S.A.W) has been the focal point of Muslim- Christian relations. Many books and articles are published on this issue. One of the most prominent Christian scholars, Kenneth Cragg (2012), wrote a book and entitled it as “Muhammad and the Christian: A Question of Response” presenting his views on Muhammad’s Prophethood. Therefore, this research analyzed and evaluated three areas of the aforementioned book, namely: Muhammad and TaÎliyah, Muhammad and the Qur’an and Muhammad and qitÉl. Principal approaches have been used in this research, namely: historical, analytical, comparative and evaluative. In this research Cragg’s claim that TaÎliyah and Incarnation have the same notion has been evaluated. The researcher argued that these two issues are incompatible and that there is no divinity in the person of Muhammad (S.A.W). It was also found that Cragg’s acknowledgement of Muhammad (S.A.W) as “the Prophet of the Qur’an” is a mere claim, and that Muhammad is the Prophet of Allah not the Prophet of the Qur’an. It was also found that Cragg’s argument that the military dimension of Islam is one of the obstacles to the Christian faithful appreciation of Muhammad is also a mere assertion and that not only the Qur’an but even the Bible contains many issues of war. Hence, the issue of qitÉl in Islam cannot hinder any faithful Christian from positive appreciation of Muhammad (S.A.W).

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APPROVAL PAGE

I certify that I have supervised and read this study and that in my opinion, it conforms to acceptable standards of scholarly presentation and is fully adequate, in scope and quality, as a dissertation for the degree of Master of Islamic Revealed Knowledge (Usul al-Din and Comparative Religion).

………………………………….. Noor Amali Bin Mohd Daud Supervisor

I certify that I have read this study and that in my opinion, it conforms to acceptable standards of scholarly presentation and is fully adequate, in scope and quality, as a dissertation for the degree of Master of Islamic Revealed Knowledge (Usul al-Din and Comparative Religion).

…………………………………..

Examiner

This dissertation was submitted to the Department of Usul al-Din and Comparative Religion and is accepted as fulfillment of the requirements for the degree of Master of Islamic Revealed Knowledge (Usul al-Din and Comparative Religion).

………………………………….. Thameem Ushama Head, Department of Usul al-Din and Comparative Religion

This dissertation was submitted to the Kulliyyah of Islamic Revealed Knowledge and Human Sciences and is accepted as fulfillment of the requirements for the degree of Islamic Revealed Knowledge (Usul al-Din and Comparative Religion).

………………………………….. Ibrahim Mohamed Zein Dean, Kulliyyah of Islamic Revealed Knowledge and Human Sciences

DECLARATION

I hereby declare that this dissertation is the result of my own investigation, except where otherwise stated. I also declare that it has not been previously or concurrently submitted as a whole for any other degrees at IIUM or other institutions.

Akilu Aliyu Muhammad

Signature……….……………. Date ………......

INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA

DECLARATION OF COPYRIGHT AND AFFIRMATION OF FAIR USE OF UNPUBLISHED RESEARCH

KENNETH CRAGG`S VIEWS ON PROPHETHOOD IN ISLAM WITH A SPECIAL REFERENCE TO HIS BOOK “MUHAMMAD AND THE CHRISTIAN”: A CRITICAL EVALUATION

No part of this unpublished research may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without prior written permission of the copyright holder except as provided below.

1. Any material contained in or derived from this unpublished research may be used by others in their writing with due acknowledgement.

2. IIUM or its library will have the right to make and transmit copies (print or electronic) for institutional and academic purposes.

3. The IIUM library will have the right to make, store in a retrieval system and supply copies of this unpublished research if requested by other universities and research libraries.

Affirmed by Akilu Aliyu Muhammad

……..……..…………… ………………….. Signature Date

I sincerely dedicate this work to my beloved child,

Bassam Akilu Aliyu Muhammad.

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ACKNOWLEDGEMENTS

All praises and thanks are to Almighty Allah, the Most Gracious, the Most Merciful. May the peace blessings and the glorifications be upon our Noble Prophet (S.A.W) his family and his followers till the Day of Judgment. I wish to begin these acknowledgements by appreciating profoundly my caring and amiable supervisor, Dr. Noor Amali Bin Mohd Daud, an intellectual and well- versed supervisor for his untiring supervision, patience, encouragements, and fruitful corrections, irrespective of his countless schedules. Without his advices, instructions, and spending sleepless nights, this dissertation would have not been completed. I profoundly owe him a great debt of gratitude. My profound gratitude and appreciation go to Prof. Dr. Ibrahim Zein who suggested the topic for me and gave me necessary instructions towards understanding and analyzing the book. My regards also go to my H.O.D Prof. Dr. Thameem Ushama who taught me research methodology and helped me in deciding the topic and formulating research proposal painstakingly and tirelessly. My thanks also go to Dr. Anis Malik Thoha who taught me Muslim scholarship in comparative religion, and gave us kind advice towards the success of our studies in general and thesis in particular. My regards also go to all my lecturers that I did mention for their indefatigable engagement and interactions with us in classes. Furthermore, special mention must be made here for my colleagues and friends for their support, assistance and encouragement in one way or the other in the course of writing this dissertation: Huzaifa Aliyu Jangebe, Dr. Amir Isma`l Daud, Habeebullahi Zakariyya, Sheikh Mansur Isa Yelwa, Shuaibu Umar Gokaru, Yusuf Musa Yahya, Abubakar Hassan, Ruqayya Aminu Gar, Mizanurrahman, Muhammad Aminul Islam, Junaid and many others who helped in this research in one way or the other. May Allah bless them all and make their final abode paradise. Ultimately, I would like to extend my sincere appreciation and gratitude to my parents, Alhaji Ali Wali and Hajiya Fatima Abubakar for their prayers day and night towards my success this world. May Allah grant them success in all their endeavours and make paradise their final abode. ”. I must conclude these acknowledgements with profound gratitude to my dear wife, Raliya Kabir Musa who encouraged and supported me with her kind words. I must also appreciate my child Aliyul-Bassam who had been making me cheerful and jovial during my program. May Allah reward and bless all. ÓmÊn

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TABLE OF CONTENTS

Abstract ...... ii Abstract in Arabic ...... iii Approval page ...... iv Declaration ...... v Declaration Of Copyright ...... vi Dedication ...... vii Acknowledgements ...... viii

CHAPTER ONE: INTRODUCTION ...... 1 1.1 Background ...... 1 1.2 Statement of the Problem ...... 4 1.3 Research Questions ...... 5 1.4 Research Objectives ...... 5 1.5 Scope of the Research ...... 5 1.6 Methodology of the Research ...... 6 1.7 Literature Review ...... 6 1.8 Justification of the Research ...... 10 1.9 Plan of Study ...... 11

CHAPTER TWO: CRAGG’S LIFE, INTELLECTUAL BACKGROUND AND HIS METHODS IN STUDYING ISLAM ...... 12 2.1 Cragg’s Life and Intellectual Background ...... 12 2.2 Cragg’s Publications ...... 18 2.3 Cragg’s Methodology in Studying Islam ...... 21 2.3.1 Western Rational and Critical Thinking ...... 21 2.3.2 Christian Background...... 24 2.3.3 Islamic Comprehension ...... 25 2.3.4 Selectivity ...... 27

CHAPTER THREE: CRAGG’S VIEWS ON THE PROPHETHOOD OF MU×AMMAD ...... 29 3.1 Development of Christian’s Views on Prophet MuÍammad (P.B.U.H) 29 3.1.1 Medieval Views on Prophet MuÍammad (P.B.U.H) ...... 29 3.1.2 Modern Views on the Prophethood of MuÍammad (P.B.U.H).... 34 3.2 Cragg’s Views on the Prophethood of Muhammad (P.B.U.H) in Islam 36 3.2.1 MuÍammad and TaÎliyah (A Divine Salutation) ...... 36 3.2.2 MuÍammad and the Qur’Én ...... 40 3.2.3 MuÍammad and QitÉl ...... 47 3.3 Conclusion ...... 48

CHAPTER FOUR: EVALUATION OF CRAGG’S VIEWS ON THE PROPHETHOOD OF MU×AMMAD (P.B.U.H) IN ISLAM ...... 52 4.1 MuÍammad and TaÎliyah ...... 52 4.1.1 The Incompatibility of Islam with Incarnation ...... 60 4.2 MuÍammad and the Qur’Én ...... 63

4.2.1 Cragg’s Redefinition of Prophet’s illiteracy ...... 64 4.2.2 MuÍammad (P.B.U.H) as the Prophet of Qur’Én ...... 69 4.2.3 Does the Qur’Én warrants Christians to abide by the Gospel?..... 71 4.3 MuÍammad and QitÉl ...... 75 4.3.1 Pre-QitÉl Permission ...... 75 4.3.2 The divine permission for qitÉl ...... 77 4.3.3 The concept of qitÉl in Islam ...... 79 4.3.4 The conditions in which qitÉl is allowed in Islam ...... 80 4.3.5 A comparison between the biblical and the Qur’anic concept of war ...... 80 4.5 Conclusion ...... 86

CONCLUSION ...... 88 Suggestions and Recommendations ...... 91

BIBLIOGRAPHY ...... 92

CHAPTER ONE

INTRODUCTION

1.1 BACKGROUND

The advent of Islam in the beginning of the seventh century A.D. marked a turning point to the entire world history.1 Islam has brought about outstanding transformations into the whole domains of life, individual and collective. As far as its all- encompassing guidance and universal message are concerned, Islam aims at leading the entire humanity regardless of race, color or creed towards the right path and uniting them as a single family under one umbrella.2

Islam became appealing to the masses despite the hatred and rejection that

Prophet MuÍammad (P.B.U.H) experienced. Within twenty-three years of proclamation of the Prophethood, the religion had already spread and prevailed over the Arabian Peninsula. Most remarkably, within ten years of the Prophet’s death,

Muslim armies already marched out of the Arabian Peninsula and heralded Allah’s message to many regions3. The expansion of Islam kept on rapidly, so much so that it penetrated deeply into Byzantium, Persian, Spain, France and many different regions.

Christianity that preceded Islam for about six hundred years back turned out to be threatened by Islam. The Christian animosity and denunciation combined with horror and fear of Islam’s expansion and conversion of Christians started signaling an

1 Norman Anderson, Islam in the Modern World: A Christian Perspective (London: Garland Publishing, Inc, 1996), p. 95-97 2 Richard Bell, The Origin of Islam in its Christian Environment (London: Frank Cass & Company Ltd, 1968) pp. 64-100 3 Al-MubÉrak FËrÊ, Al-RahÊq al-MakhtËm (BeirËt: DÉr al-Kutub al-‘Ilmiyyah, 1992), pp. 100-115

alarm.4 With the phenomenal rise and spread of Islam, Christian became all the more apprehensive about the new faith. Perceiving Islam as a great threat, the West most notably the Church resolved to arrest its spread by casting Islam in the role of a despicable and grossly repulsive enemy.

Series of the military campaign launched by the Crusaders between the period of 1096-1271 A.D. were aimed at weakening the spread of Islam, and their intellects were stirred up in attacking and criticizing the religion.5 As far as the scholarly encounter between Islam and Christianity is concerned, the mission still continues until the present time with diverse purposes, styles and approaches.6 Extensive writings on Islam, its scripture and Prophet published by leading Christian scholars are clear expressions of this ongoing encounter.

Albert Kenneth Cragg7 (8 March 1913 – 13 November 2012), a distinguished

Anglican Bishop is one of those prominent scholars. As a British missionary in the area of Islam, he spent almost his entire life studying the religion. Although he was nurtured in an evangelical tradition which believed that there was nothing to learn from other religious faiths, and that the sole purpose of Christian encounters was to bring about conversion into Christianity, Cragg’s voluminous contributions to the broad field of Islamic Studies indicate his exclusivity. His works most notably in

Muslim-Christian relations aim at educating Christians on how to interact and make a victorious dialogue with Muslims. Yvonne Haddad, a renowned scholar of Christian-

Muslim relations commented on his obituary of Cragg, remarking that: “Cragg’s

4 IsmÉÑÊl al-FÉrËqÊ, “Western Perspective of Comparative Religion’’ in: American Journals of Islamic Studies, vol.2. no. 4. (1985), p. 17. 5 Jabal Buaben, Image of the Prophet Muhammad in the West: A Study of Muir, Margoliouth and Watt (Leicester, UK: The Islamic Foundation, 1996), p. xiii 6 IsmÉ’Êl al-FÉrËqÊ, “Towards A Critical World Theology’’ in: American Journal of Islamic Social Science, vol.3. 1. (1986), p.17 7 In subsequent pages, the researcher will only use Cragg, the abbreviated name to denote Albert Kenneth Cragg.

passing away is a major loss of a steadfast voice who pioneered and set the terms for a positive engagement between Christians and Muslims in interfaith dialogue. In a long and amazing career, he remained on the forefront of scholarly reflections providing important and fresh insights into the topic”.8

Cragg’s Muhammad and the Christian: A Question of Response is one of the most controversial works written on Islamic teachings in general and on the

Prophethood of MuÍammad (P.B.U.H) in particular. What make the work different is that its primary aim is to provide Christian answer to the perennial request of Muslims for “acknowledgment” of the Prophethood of MuÍammad (P.B.U.H). The work also represents a paradigm shift in the development of Cragg’s thought. Compared to his earlier works, which seem to ignore the importance of understanding ‘others’ in the context of their legacies, Cragg in Muhammad and the Christian began to admit the importance of evaluating elements of other religions within their historical context.

Throughout this work, Cragg also attempts to reconcile the importance of MuÍammad

(P.B.U.H) in Islam with the very nature of the Christian faith, an endeavor claimed by many as crucial to enhance further mutual understanding between Christian and

Muslim.

Due to the importance of Cragg’s position in the contemporary Western scholarship on Islam, this research is dedicated mainly to explore his views on the

Prophethood of MuÍammad. Our aim is to comprehend diverse paradigms of

Christian perceptions on MuÍammad (P.B.U.H) in general and Kenneth Cragg’s standpoint of the issue in particular. It was also a scholarly endeavor intended to clarify some Christian misconceptions on the Prophethood of MuÍammad (P.B.U.H) in contemporary western scholarship. Based on those clarifications, it was hoped that

8 Retrieved from http://www.hartsem.edu/news/seminary-community-mourns-passing-bishop-kenneth- cragg on (2/6/2013)

new avenues to foster mutual understandings can be established between Christians and Muslims in the future. Those new understandings should be free from any ill- informed stereotyping about Islam and MuÍammad (P.B.U.H).

1.2 STATEMENT OF THE PROBLEM

The Prophethood of MuÍammad in Islam has been one of the most controversial issues in the Muslim-Christian relations. At this juncture, Cragg has published

Muhammad and the Christian: A Question of Response stating his views on the issue.

However, taking Muslim theological understandings on the Prophethood of

MuÍammad into consideration, Cragg’s views are mainly at loggerheads with Islamic teachings. He argued that the word “TaÎliyah” a verbal noun ‘maÎdar’ derived from the word ØalÉh which he quoted from the Qur’Én Chapter 33.56 is parallel with the doctrine of Incarnation in Christianity. Moreover, he categorized the Qur’an into two areas namely; the desolating and the positive. The desolating areas are those which are not in line with Christian teachings, whereas, the positive areas are those in which the

Christians can find the reasons of being Christians. Thus, Prophet MuÍammad is only acknowledged by him as the Prophet of the Qur’Én and not the Prophet of AllÉh as upheld by all Muslims. In the issue of Prophet’s involvement in the battlefield “qitÉl”,

Cragg considered the practice as baseless in the prophetic mission, whereas in Islamic history, qitÉl did occur in certain circumstances in the Prophet’s life as a self-defense, in defense of faith, or on the part of those whose basic rights had been violated. Due to these crucial understandings and doubts casted on the Prophethood of MuÍammad as well as their influence in the Western scholarship on Islam, this study is an attempt to examine and evaluate those issues.

1.3 RESEARCH QUESTIONS

This research will attempt to answer the following questions:

1. What are the historical and intellectual backgrounds of Kenneth Cragg?

And how have they contributed towards the development of his

scholarship?

2. How was the Prophethood of MuÍammad (P.B.U.H) perceived by Cragg?

3. To what extent Cragg’s perception of the Prophethood of MuÍammad

(P.B.U.H) is convergent with Islamic viewpoint?

1.4 RESEARCH OBJECTIVES

This research will aim at achieving the following objectives:

1. To demonstrate Cragg’s historical and intellectual backgrounds and their

contribution to the development of his scholarship.

2. To investigate and analyze Cragg’s views on the Prophethood of

MuÍammad (P.B.U.H.)

3. To evaluate Cragg’s views on the Prophethood of MuÍammad from the

Islamic viewpoint.

1.5 SCOPE OF THE RESEARCH

This research is an evaluative and analytical study of Cragg’s views on the

Prophethood of MuÍammad in Islam with special reference to his book Muhammad and the Christian: A Question of Response. In such a study, it is difficult indeed to examine all his treatments on the doctrine of Prophethood in Islam. Therefore, the research primarily focuses on analysis and evaluation of three selected areas of his

deliberations, namely: MuÍammad and ‘TaÎliyah’, MuÍammad and the Qur’Én and

MuÍammad and QitÉl.

1.6 METHODOLOGY OF THE RESEARCH

The study on Cragg and his views on the Prophethood of MuÍammad (P.B.U.H) is primarily a library based research. Available literatures pertaining to Cragg and his main works, the development of Christian scholarship on the Prophet MuÍammad

(P.B.U.H) and the Islamic belief on MuÍammad (P.B.U.H) will be investigated and analyzed in depth. A wide range of writings by Muslim and non-Muslim, classical as well as contemporary will be extensively consulted to ensure reliability and objectivity of the study.

The researcher will adopt different methodologies such as: historical, analytical, evaluative and comparative to comprehend Cragg’s idea on the

Prophethood of MuÍammad (P.B.U.H) and Islamic viewpoint regarding it. Historical approach will be used to explore historical and intellectual backgrounds of Cragg.

Textual as well as analytical approaches will be applied to investigate Cragg’s views on the Prophethood of MuÍammad (P.B.U.H), whilst evaluative and comparative approaches will be used for appraisal of those views from the Islamic viewpoint.

1.7 LITERATURE REVIEW

Although the discourse on the Prophethood of MuÍammad (P.B.U.H) is regarded among the most crucial themes in Muslim-Christian engagement, investigation on

Cragg’s views on the Prophethood of MuÍammad (P.B.U.H) and evaluation of the issue from the Islamic theological framework are still lacking and have not been seriously carried out.

Mahmut Aydin in his work “Modern Western Christian Theological

Understanding of Muslims Since the Second Vatican Council”9 highlights Cragg’s idea on the Prophethood of MuÍammad (P.B.U.H) as reflected in The Call of the

Minaret and Muhammad and the Christians respectively. Although he discussed extensively on Cragg’s views on Prophethood and traced the development of Cragg’s understandings of the issue in these two books, yet the evaluation of Cragg’s controversial ideas from the Islamic viewpoint is still absent.

David Marshall in his article “Muhammad in Contemporary Christian

Theological Reflection”10 highlights Cragg’s position on the Prophethood of

Muhammad (P.B.U.H) along with other leading Christian scholars. Due to general nature of the topic, however, he too, left out many issues on Cragg’s notion of

Prophethood. Thus, the issues such as the Qur’Én, qitÉl and others related to the

Prophet remain unexplored and further discussion of the subject is required.

Jabal MuÍammad Buaben in his book entitled Image of the Prophet

Muhammad in the West11 discusses the general nature of Western scholarship on the life and achievements of Prophet MuÍammad (P.B.U.H). Buaben traces remnants of the negative portrayal of the Prophet (P.B.U.H) found in medieval polemical works to twentieth-century writings, with a special reference to the three most influential

English writers; William Muir, David S. Margoliouth and William M. Watt. Although

Bueaben did deliberate on Kenneth Cragg’s views on MuÍammad, yet his discussion on Cragg requires further enrichment.

9 Mahmut Aydin, Modern Western Christian Theological Understandings of Muslims Since the Second Vatican Council (USA: The Council of Research in Values and Philosophy, 2002) 10 David Marshall, “Muhammad in Contemporary Christian Theological Reflection” in: Islam and Christian-Muslim Relations, vol. 24, no. 2 (2013): pp. 161-172 11 Jabal Muhammad Buaben, op.cit.

On the other hand, Norman L. Geisler’s book Answering Islam12 offers critiques and a Christian response to Muslim’s beliefs. The author emphasizes more on the evaluation of the Prophethood of MuÍammad (P.B.U.H) from Christian perspective. Different facets of Prophethood of MuÍammad has been examined by the author, namely: the nature of Prophethood, Biblical support of Prophethood of

MuÍammad, misuse of scripture, MuÍammad’s divine call, MuÍammad’s miracle and

MuÍammad’s moral examples. Although no discussion available on Cragg, yet the book is helpful indeed to be further understanding various patterns of contemporary

Christian perceptions of the Prophethood of MuÍammad (P.B.U.H).

Islam and the West13 by Norman Daniel is another important literature within the field of Christian-Muslim engagements. Norman describes the formation of

Western attitudes towards Islam by tracing the development of Christian-Muslim interactions from medieval times to the present. The author examines the religious and political considerations behind distorted Western views of Islam, exploring issues such as revelation, prophethood and Incarnation, the life of MuÍammad (P.B.U.H), the authenticity of the Qur’Én and also Western views on the violence, morality and religious practices in Islam. The author’s exploration, although offers a vital insight on the relationship between two of the world’s greatest religions, yet elaboration on

Cragg’s contribution remains superficial and needs to be fully characterized.

Richard Bell in The Origin of Islam in its Christian Environment14 discusses so many issues on the status of Prophet MuÍammad (P.B.U.H). The author criticizes some of MuÍammad’s attitudes towards BanË QainuqÉ’, BanË NaÌÊr and BanË

12 Norman L. Geisler, Answering Islam: The Crescent in Light of the Cross (Michigan Baker Books House, 1993). 13 Norman Daniel, Islam and the West: The Making of an Image (USA, One world Publications, 1993). 14 Richard Bell, The Origin of Islam in its Christian Environment, (London, Frank Cass & Company Ltd. 1968).

QurayÐah, as well as his political and general attitudes towards Christianity. The book, therefore, will expose the researcher to Christian views on MuÍammad’s involvement in qitÉl and his attitudes towards the unbelievers in general and Christians in particular. However, there are links need to be established between those attitudes deliberated by Bell and Cragg’s perception.

Hugg Goddard’s work A History of Christian-Muslim Relations15 is one of the most widely used literature in referring to the history of Muslim-Christian’s encounter. The author gives an in-depth analysis on the historical account of the emergence of Christianity and Islam in the Middle-Eastern land and MuÍammad’s interactions with Christians. As a religious historian, Goddard mentions various periods of Muslim-Christian interactions, and analyzes the issue in the widest spectrums. Cragg was also mentioned by the author in some pages, and this indicates the significant position of the scholar in the Muslim-Christian encounter. The book is very useful in the current research, especially in discussing the Muslim-Christian dialogues which Kenneth Cragg tries to call upon in his book Muhammad and the

Christian: A Question of Response.

There are also extensive literatures on Prophet MuÍammad (P.B.U.H) written in Arabic. Al-QÉÌi ÑIyÉÌ: Al-ShifÉ bi Ta’arÊfi ×uqËq al-MuÎÏafÉ16is one of the most useful and significant books on the status of Prophet MuÍammad (P.B.U.H). The writer deliberates almost every facet of the Prophet’s status; the Prophet’s life, qualities, miracles and the importance of loving him. This book is helpful in providing details regarding the status of Prophet MuÍammad (P.B.U.H) and clarifying all misconceptions according to the Islamic viewpoint.

15 Hugh Goddard, A History of Christian-Muslim Relations, (New Amsterdam Books, 2000). 16 Al-QÉÌÊ ÑIyÉd, Al-ShifÉ bi ta’arÊf ×uqËq al-MuÎÏafÉ, (Granada, Madinah Press, 1991).

Ibn Taymiyyah al-JawÉb al-ØaÍÊÍ Liman Baddala DÊn al-MasÊÍ17 is also important work related to this study. This celebrated work contains a refutation of Ibn

Taymiyyah to the treatise written by a Christian monk, Paul of Antioch, who defended

Christian beliefs by both reason and revelation, and refuted the universality of the

Prophethood of MuÍammad (P.B.U.H). The book will be very helpful to the researcher in elucidating the truth about the Prophethood of MuÍammad (P.B.U.H) and refuting of some of the Christian scholars’ views that MuÍammad (P.B.U.H) was sent down as a messenger to Arabs only.

To sum up, available studies on the Prophethood of MuÍammad in Christian scholarship as mentioned previously indicate the significant of the discourse in

Christian-Muslim engagement. However, with regard to examining Cragg’s contribution to the discourse, there are important gaps still remained unabridged. This study is, in fact, aims at further enriching available literatures on Cragg’s theological position on the Prophethood of MuÍammad (P.B.U.H), bridging the research lacuna on those concerned areas as well as evaluating his thoughts.

1.8 JUSTIFICATION OF THE RESEARCH

Cragg’s work Muhammad and the Christian: A Question of Response remains an influential and thought provoking to Muslim societies. After conducting an in-depth literature review, the researcher concludes that none has made a critical examination and evaluation of the views promulgated by Cragg pertaining to the doctrine of

Prophethood in the widest sense and in its truest meaning in Islam. Due to this, the research attempts to fill in the gap and contribute to the development of new knowledge on contemporary Christian’s perception on the Prophethood of

17 Ibn Taimiyyah, al-JawÉb al-ÎaÍÊÍ liman baddal DÊn al-MasÊÍ (Saudi Arabia, DÉr al-ÓÎimah, 1999).

Muhammad (P.B.U.H). In addition, this present study will also expose Muslim’s scholarship to different paradigms of understanding of Islam by ‘others’ and how those paradigms did influence Muslim-Christian’s relationship. The study undertaken also becomes the important platform to explore possible avenues towards a harmonious and peaceful relationship between religions.

1.9 PLAN OF STUDY

The study is divided into four main chapters: The first chapter covers mainly the background of study, the statement of the problem, scope, methodology, review of previous literature, justification of study and its plan. Chapter two dedicates to survey the historical and intellectual backgrounds that influenced Cragg’s life, thought and his position in contemporary Christian scholarship. The third chapter highlights the development of Christian views on MuÍammad’s prophethood from medieval to modern times. The discussion will be followed by delibaration on Cragg’s position on

MuÍammad’s prophethood which he elucidated in his “Muhammad and the Christian:

A Question of Response.” Three areas will be focused on namely; MuÍammad and

“TaÎliyah”, MuÍammad and the Qur’Én and MuÍammad and qitÉl. Chapter four focuses specifically on evaluation of Cragg’s views on the Prophethood of

MuÍammad (P.B.U.H) from Islamic perspective. Finally, there will be a conclusion at the end of the research which will comprise of summary of the important findings, suggestions and recommendations for future research within this area.

CHAPTER TWO

CRAGG’S LIFE, INTELLECTUAL BACKGROUND AND HIS METHODS IN STUDYING ISLAM

A celebrated scholar did not emerge out of sudden. His prominence was normally shaped and nurtured by his environment, education and wide exposures. Cragg’s scholarly life is without exception. This chapter will be dedicated to explore Cragg’s life and intellectual background that played an important role in molding such an instrumental personality in Christian-Muslim relationship and elevating him to such a high rank in contemporary Christian scholarship. The chapter will also highlight those contributory factors that influenced his methods in studying Islam.

2.1 CRAGG’S LIFE AND INTELLECTUAL BACKGROUND

Albert Kenneth Cragg was born in Blackpool, in the county of Lancashire, in North

West England on 8th March 1913.1 Cragg’s Christian life began in Christ Church

Blackpool, a “nursery of evangelical loyalty” devoted to the Book of Common Prayer and the proclamation of the Gospel. He won a scholarship to study at Blackpool

Grammar School, one of the influential schools that molded his teenage time.2 Later on, Cragg was given an opportunity to read Modern History at Jesus College, Oxford.

He has been conferred Bachelor and Master degree from Oxford University during the period of 1934 to 1938. Cragg went on to read theology at Tyndale Hall Bristol

1John H.Watson, Listening to Islam: With Thomas Merton, Sayyid Qutb, Kenneth Cragg and Ziauddin Sardar: Praise, Reason and Reflection (Sussex Academic Press, 2005), p. 49 2 Ibid.

(Trinity College) and was appointed Deacon in 1936 and Priest in 1937. He served as a Curate in Chester Diocese from 1936 to 1939.3

In 1939, his lifelong association with the Middle East began with his service under the British Syrian Mission in Lebanon. Cragg was entrusted to teach at the

American University in Beirut. While ministering to the English-speaking community there from 1939 to 1947 Cragg had devoted himself to learn Arabic language and gained a wide range of knowledge on Middle East.4

After the World War II, Cragg returned to Oxford and wrote his doctoral thesis on “Islam in the Twentieth Century: The Relevance of Christian Theology and the

Relationship of Christian Mission to Its Problems.” Cragg was awarded an Oxford

Doctor of Philosophy in 1951.5 The same year he flew to United States to teach

Arabic and Islamic Studies at the Hartford Theological Seminary, Connecticut and edited the internationally recognized quarterly The Muslim World until 1956.6 His book The Call of The Minaret published in 1956 was based on lectures on interfaith studies he delivered in America. This book marked the beginning of his voluminous writings on Islam and its teachings.7

After five years of involvement in teaching and research Cragg went back to

Middle East in the late 1950s to begin his long association with St. Georges Cathedral at Jerusalem. His main responsibilities were to develop educational courses and teaching ministry in the diocese. During that period, he began to travel throughout the region to encourage Christians on understanding the importance of engagement with

Muslims. He taught at the University of Ibadan, Nigeria, from 1967 to 1970. From

3 Ibid. 4 Gerald H. Anderson, Biographical Dictionary of Christian Missions, (Wm. B. Eerdmans Publishing Co., 1999) p. 157 5 John H. Watson, op.cit., p. 50 6 Gerald H. Anderson, op.cit. p.157 7 Ibid.

there he moved to Cairo where he was appointed as Assistant Bishop of Jerusalem residing in Cairo.8

When Egypt gained its own diocesan status within the Anglican Communion, he handed over his post to Egyptian Bishop and returned to Britain. He served as a lecturer in Sussex University and at the same time at pastoral ministry in Yorkshire, an area where most of the settlers were immigrant Muslims. Cragg retired from

Sussex University in 1978 and moved to the Riding of Yorkshire as Vicar of Helme and as an Assistant Bishop in Wakefield diocese. There his Pastoral visiting and caring ministry were valued and appreciated and his vast knowledge of Islamic teachings was considered to be very useful in assisting Christians.9

Cragg’s wide range of experience in Christian Muslim engagement led him to publish voluminous works on that field. Themes such as Qur’Én and MuÍammad are recurrent themes of his writings and became niche area of his specialization. Cragg considered the Qur’an as one of the very significant sources from which the Islamic teachings could be deduced and the religion itself could be understood. His interest in studying the Qur’Én led to the publication of The Event of the Qur’an in 1971 and followed by the publication of The Mind of the Qur’an in 1973. His book Islam from within published in 1979 was dedicated to assist Christians to understand Islam. It was followed by Readings in the Qur’an in 1988. He also considered the doctrine of

Prophethood as one of the crucial issues in the Muslim-Christian relations. Two books were dedicated in this area namely; Muhammad and the Christian published in 1984, in which he discussed on the Prophethood of MuÍammad (P.B.U.H) and Jesus and the

Muslim, a thorough and extensive study on the Jesus Christ.

8 Ibid. 9 Ibid.