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Henry Stubbe

Physician and historian of religion

Most seventeenth-century English writers treated Islam as a heresy and the Prophet Muhammad ﷺ as an impostor. Henry Stubbe read the sources they relied on, found them fraudulent, and set out to write something better.

Stubbe was a physician and classical scholar, educated at Westminster School and Christ Church, Oxford, where he earned a reputation as one of the most formidable Latinists of his generation.

He served as deputy keeper of the Bodleian Library, translated portions of Thomas Hobbes's Leviathan into Latin, and was appointed the king's physician for Jamaica in 1661. He was not a man drawn to devotional sentiment. He was drawn to evidence.

Around 1671, Stubbe composed The Originall & Progress of Mahometanism, a manuscript that did what no English writer had attempted: it drew on Arabic chronicles, medieval Christian Arab historians, and Latin translations of Islamic sources to construct a historical account of the Prophet Muhammad and the Qur'an on their own terms.

He dismantled the popular European myths one by one: the trained pigeon, the magnetic coffin, the claim that Islam was spread by the sword.

In their place, he built a case for Qur'an miracles that no European polemicist had been willing to consider, presenting the Qur'an as a "lasting miracle" whose truth would "in all ages be satisfactory and convincing."

The manuscript was too dangerous to publish. It circulated privately among scholars and was only printed in 1911. Stubbe drowned near Bath in 1676 at the age of forty-four, leaving behind a text that, had it been published, might have altered the trajectory of Western engagement with Islam by centuries.

On Christian Fabrications about the Prophet ﷺ

If you give yourself the trouble of perusing the Christian writers who have given an Account of Mahomet, you will find as little integrity in them as in those I have noted before (excepting some within this last Century, since the late improvements in the Oriental Learning), so that the dissolute Christians of those Ages published as great untruths in their times as they who had passed for Saints.

— p. 142–143

Nothing was more mild and gentle than his speech, nothing more courteous and obliging then his Carriage; he could dextrously accomodate himself to all Ages, Humours, and Degrees

— P.141

On the Qur'an's literary power

The Language, the Stile, the Numbers are all so exquisite and inimitable, that Mahomet himself doth frequently urge this as the grand authentic Testimony of his Apostleship, that the Alcoran doth surpass all human wit and Fancy, and offered to be accounted an Impostor if any man could but write ten verses equal to any therein.

— p. 157

God by Mahomed took a better course in leaving to Mankind one lasting Miracle, the truth whereof should in all Ages bee satisfactory and convincing

— p.157

On the Quran vs. the Bible

I have often reflected upon the exceptions made by the Christians against the Alcoran, and find them to be no other then what may be urged with the same strength against our Bible; and what the Christians say for themselves will fully justify the Alcoran

— p. 159

t is further observable that the Alcoran being such a Poem is not to be judged of by any Translation into Prose, much less such as we have among us. Our English translation follows the French, and the French is very corrupt, altering and omitting many passages

— p. 159

On monotheism

That there is one God, that there is none other beside him, that he hath no equal, no son, nor no Associate, whose Original is without begining, and Eternity without end, whose attributes are incomprehensible, and whose power exceeds all expression, whose Essence no thought can comprehend.

— p. 165

On Islam as a rational religion

This is the sume of Mahometan Religion, on the one hand not clogging Men's Faith with the necessity of beleiving a number of abstruse Notions which they cannot comprehend, and which are often contrary to the dictates of Reason and comon Sense; nor on the other hand loading them with the performance of many troublesom, expensive, and superstitious Ceremonies, yet enjoyning a due observance of Religious Worship, as the surest Method to keep Men in the bounds of their Duty both to God and Man.

— p. 166

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