Translators of Arabic learning risked admiration for Islam viewed as apostasy

Evidence

The portrayals of Islam presented in this book found their first expression in the defensive ruminations of Christian dhimmis subjected to a vigorous new Muslim empire. The earliest Christian authors to describe the Muslim conquest and dominion of the Christian Roman empire reiterated the standard topoi used since the Hebrew prophets to explain their subjugation: the Muslim invader was a scourge sent by God to punish his wayward flock. As Christians got to know Islam better, and as they saw with growing alarm that their correligionaries were converting to Islam, they portrayed the rival faith as a Christological heresy, a worldly religion cleverly crafted by the cunning heresiarch Muhammad to dupe an uncouth and lascivious people into following him. — John V. Tolan, Saracens, 1358 (#corroborates, via linked claim)

In addition to profound economic and political changes, the early modern era also saw a shift in intellectual life. The Renaissance, a cultural movement that began in Italy in the fifteenth century and spread to the rest of Europe by the sixteenth, brought new ways of thinking. The sixteenth century saw the emergence of some of the first studies of Europe’s Near East to adopt a more open-minded and disinterested tone. The study of Arabic in France, England, and the Netherlands and the scholarship from academics in these countries cast Islam and the Prophet in a more sympathetic light compared to what existed during the Crusades. — Deepa Kumar, Islamophobia and the Politics of Empire, 108 (#complicates, via linked claim)

Peter then responds to one final rhetorical objection to his tract: why compose for Muhammad’s followers a treatise in Latin, a language they do not understand? Here Peter has two justifications. First of all, he hopes that someone may undertake to translate his tract into Arabic; after all, the Fathers frequently translated works useful to the church from Hebrew to Greek, Greek to Latin, Latin to Greek, and so on. Second, Peter says that his tract may prove useful to Christian readers, even if it stays untranslated (which it did). If there are any Christians who have the slightest tendency to respect or admire Islam, Peter hopes his work will quickly dissuade them. “Perhaps this tract will cure the hidden cogitations of some of our people, thoughts by which they could be led into evil if they think that there is some piety in those impious people and think that some truth is to be found with the ministers of lies” (Contra sectam, §20). Who are these Latin Christians who in their “hidden cogitations” might think the Saracens were pious? Peter does not say, but certainly the most likely candidates were the translators and students of Arabic science and philosophy. — John V. Tolan, Saracens, 853 (#complicates, via linked claim)

Categorization

• XREF: connects to: Medieval Muslims feared Christian translators would steal credit for Arabic learning — Robert Irwin, For Lust of Knowing: The Orientalists…, 58; Translators’ word choices reveal hostile preconceptions about Islam. — Norman Daniel, Islam and the West, 771; Cultural assimilation to Arabic preceded and predicted Christian apostasy under Muslim rule — John V. Tolan, Saracens, 547 (+9 more)

Broader Connections

• Medieval Christian portrayals of Islam grew from conquered dhimmi anxieties about apostasy #corroborates (1.00) — John V. Tolan, Saracens, 1358
• Renaissance-era Arabic scholarship in Europe cast Islam more sympathetically than the Crusades had #complicates (0.90) — Deepa Kumar, Islamophobia and the Politics of Empire, 108
• Peter the Venerable targeted Christian admirers of Arabic learning #complicates (0.85) — John V. Tolan, Saracens, 853
• West African Muslim literacy in Arabic exceeded that of non-Muslims #complicates (0.85)
• Christian converts sold their language skills openly in Muslim lands #complicates (0.85) — Bernard Lewis, From Babel to Dragomans, 158
• Christian apologists writing in Arabic could concede Islam’s legitimacy while disputing its truth #complicates (0.80) — John V. Tolan, Saracens, 380