Historicity of Muhammad - Non-Muslim Sources

Non-Muslim Sources

See also: Seeing Islam as Others Saw It

There is a reference recording the Arab conquest of Syria, that mentions Muhammed. This much faded note is preserved on folio 1 of BL Add. 14,461, a codex containing the Gospel accord to Matthew and the Gospel according to Mark. This note appears to have been penned soon after the battle of Gabitha (636 CE) at which the Arabs inflicted crushing defeat of the Byzantines. Wright was first to draw the attention to the fragment and suggested that "it seems to be a nearly contemporary notice", a view which was also endorsed by Nöldeke. The purpose of jotting this note in the book of Gospels appears to be commemorative as the author appears to have realized how momentous the events of his time were. The words "we saw" are positive evidence that the author was a contemporary. The author also talks about olive oil, cattle, ruined villages, suggesting that he belonged to peasant stock, i.e., parish priest or a monk who could read and write. It is worthwhile cautioning that the condition of the text is fragmentary and many of the readings unclear or disputable. The lacunae are supplied in square brackets:

... and in January, they took the word for their lives (did) Emesa, and many villages were ruined with killing by Mụhammad and a great number of people were killed and captives from Galilee as far as Bēth and those Arabs pitched camp beside and we saw everywhe and oive oil which they brought and them. And on the tth of May went Srius]... cattle from the vicinity of Emesa and the Romans chased them and on the tenth the Romans fled from the vicinity of Damascus many some 10,000. And at the turn ar the Romans came; and on the twentieth of August in the year nseven there gathered in Gabitha the Romans and great many people were ki omans, ome fifty thousand

The 8th century BL Add. 14,643 was published by Wright who first brought to attention the mention of an early date of 947 AG (635-6 CE). The contents of this manuscript has puzzled many scholars for their apparent lack of coherence as it contains an assembly of texts with diverse nature. In relation to Islam and Muslims, there are two important dates mentioned in this manuscript.

AG 945, indiction VII: On Friday, 4 February, at the ninth hour, there was a battle between the Romans and the Arabs of Mụhammad in Palestine twelve miles east of Gaza. The Romans fled, leaving behind the patrician YRDN (Syr. BRYRDN), whom the Arabs killed. Some 4000 poor villagers of Palestine were killed there, Christians, Jews and Samaritans. The Arabs ravaged the whole region. AG 947, indiction IX: The Arabs invaded the whole of Syria and went down to Persia and conquered it; the Arabs climbed mountain of Mardin and killed many monks there in Kedar and Benōthō. There died the blessed man Simon, doorkeeper of Qedar, brother of Thomas the priest.

It is the first date above which is of great importance as it provides the first explicit reference to Muhammad in a non-Muslim source. The account is usually identified with the battle of Dathin. According to Hoyland, "its precise dating inspires confidence that it ultimately derives from first-hand knowledge".

Another account of the early seventh century comes from Sebeos who was a bishop of the House of Bagratunis. From this chronicle, there are indications that he lived through many of the events he relates. He maintains that the account of Arab conquests derives from the fugitives who had been eyewitnesses thereof. He concludes with Mu‘awiya's ascendancy in the Arab civil war (656-61 CE), which suggests that he was writing soon after this date. Sebeos is the first non-Muslim author to present us with a theory for the rise of Islam that pays attention to what the Muslims themselves thought they were doing. As for Muhammad, he has the following to say:

At that time a certain man from along those same sons of Ismael, whose name was Mahmet, a merchant, as if by God's command appeared to them as a preacher the path of truth. He taught them to recognize the God of Abraham, especially because he was learnt and informed in the history of Moses. Now because the command was from on high, at a single order they all came together in unity of religion. Abandoning their vain cults, they turned to the living God who had appeared to their father Abraham. So, Mahmet legislated for them: not to eat carrion, not to drink wine, not to speak falsely, and not to engage in fornication. He said: 'With an oath God promised this land to Abraham and his seed after him for ever. And he brought about as he promised during that time while he loved Ismael. But now you are the sons of Abraham and God is accomplishing his promise to Abraham and his seed for you. Love sincerely only the God of Abraham, and go and seize the land which God gave to your father Abraham. No one will be able to resist you in battle, because God is with you.

Sebeos was writing the chronicle at a time when memories of sudden eruption of the Arabs was fresh. He knows Muhammad's name and that he was a merchant by profession. He hints that his life was suddenly changed by a divinely inspired revelation.