Free Mohammed and Charlemagne Revisited: The History of a Controversy by Emmet Scott Page A

been the default mode of thought amongst perhaps the majority of academics for almost half a century before the appearance of Pirenne’s thesis, a view of history deeply rooted in contemporary European thinking. And then along came Pirenne to claim the precise opposite!
    As might be imagined, such a remarkable counter-thesis generated heated debate; a debate that endures to this day. And to this day, the two camps are divided rather precisely as they were in the time of Pirenne, who died in 1935. There are those who, with varying degrees of passion, maintain that Islam essentially saved the remnants of classical culture and learning, which they transmitted to a benighted Europe; and there are those (a much smaller group) who, with Pirenne, maintain that Islam was the destroyer of that very culture and learning; and that if Europe was benighted after the seventh century, it was benighted precisely because of the actions of the Muslims. How strange is this situation! How is it that one topic can give rise to such radically differing perspectives? We are, we might say, once more in what was known during the Middle Ages as “the world’s debate.” In those days, during the Crusades, the “debate” was waged by force of arms. The academic and in some respects ideological battle being fought today is waged in newspapers, books, journals, television, radio and the internet; though another “theatre” of the debate is arguably being waged precisely as it was in the time of the Crusades: by force of arms.
    Why then is this debate still with us; and why does it elicit such radically opposing responses? What is it about Islam and its history that gives rise to such intense controversy? The answer to these questions shall, I hope, be presented in the pages to follow. And if it is not an answer that everyone can accept, then at least the evidence shall be presented in a way that is accessible to all and that may enable the reader to make up his/her own mind.
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    As this is the history of a debate, it is appropriate to begin with a look at how it developed over the centuries; for the story does not begin with Pirenne.
    Until the eighteenth century scholars had generally assumed that classical civilization came to an end with the dissolution of the Western Roman Empire in 476. However, as the eighteenth century progressed and the study of history became a proper scholarly discipline rather than a simple chronicling of events, educated Europeans became aware of the fact that the “barbarian” tribes who conquered the Western Empire in the fifth century never intended to destroy Roman society or culture; and as our knowledge of late antiquity improved, the obvious question became progressively more urgent: What then brought classical civilization to an end? If it was not, after all, the “barbarians,” who were responsible, who or what was, and when?
    Concomitant with research into Roman history, Enlightenment scholars began a detailed examination of early medieval Europe. As they did so, they began to notice how great was the debt owed by medieval Europe to the Islamic world. They read letters, official documents and chronicles, which seemed to point to Islamic Spain and the Islamic Middle East as the source of all real knowledge and learning at the time. They read accounts of how European scholars slipped across the borders of the Islamic world, often in disguise, to learn their secrets. They noticed how European thinkers of the time, from Abelard to Roger Bacon, couched their debates in the language of Islamic scholars such as Averroes and Avicenna. They noticed that very many of the scientific and scholarly terminologies found in the languages of Europe, were of Arab origin. We used the “Arabic” numeral system, which gave us the concept of zero – a direct borrowing from the Arabic zirr , whilst our word “algebra” was directly taken from the Arabic al-jabr . They found indeed that numerous technical and scientific