Truth in Texas Textbooks ReviewName of Reviewer: Mark Solberg

Publisher/Publication/Year: McGraw Hill/World History/2014/

Problem: Bias (B), Omission of Fact (OF), Half-Truth (HT), Factual Error (FE)

The publisher responded to all items in this review.Page #/Line # Quote Problem Fact & Source

1. Chapter 9: Islam and the Arab Empire, 600-1000

Lesson 1, “The First Muslims”, pp 1-7 + R;Lesson 2, “The Arab Empire and the Caliphates”, pp 1-5 + R;Lesson 3, “Islamic Civilization”, pp 1 – 7 + R

ESSENTIAL QUESTIONS[:] How can religion influence the development of an empire?

OF This is, indeed, the “ESSENTIAL QUESTION” with regard to the spread of Islam. The question is asked repeatedly throughout Chapter 9.

However, the information contained in Chapter 9 is grossly insufficient to enable the students to draw any conclusions or make any judgments about how Islam influenced the development of the empire. (SEE #2-3, below.)

Further, none of the “Review” sections ask the students to give any thought to how the religion of Islam influenced the development of the Arab empire.

McGraw-Hill disagrees with the contention that the chapter does not include enough information to answer the Essential Question. The reviewer is also incorrect in asserting that students are never asked to respond to the Essential Question. Every Chapter Assessment includes a question requiring students to answer the chapter's essential question. See the Chapter 9 Assessment question 20, which reads as follows: "20. Describing Write an essay describing how the religion of Islam influenced the development of the Arab Empire. Use a time line to show the development of the Arab Empire. Give several examples of how Islam affected Arab society, culture, and politics. Include two other forms of media to illustrate some of these examples, such as primary source quotes and photos."

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In the teacher's edition, the suggestions for what to look for in student answers to this question is as follows: "Students’ essays should explain the growth of the Arab Empire from Muhammad through Abū Bakr, Ali, the Umayyad dynasty, and the Abbasid dynasty; how the leaders came to power and were considered both spiritual and political leaders; how religion united the Muslim world and allowed leaders to turn towards conquests. Students should give several examples of how Islam influenced Arab society, culture, and politics, which will include but not be limited to how the Pillars of Islam structured daily life and holidays, how Muslims were to treat each other equally, how non-Muslims were treated, how women were treated, and how Muhammad’s teachings influenced art."MHE would also like to point out the pedagogical structure of the chapter. Each lesson of a chapter is divided into sections beginning with a Guiding Question. These Guiding Questions are scaffolded and structured that they lead students toward being able to answer the Essential Question when they complete the Chapter Assessment. Each lesson review ask students to answer the guiding questions. As they do, students build their knowledge and understanding toward answering the Essential Questions. As a result, in Chapter 9 there are actually 11 review questions guiding students toward being able to answer the Essential Questions.

2. Chapter 9, Lesson 2, “The Arab Empire and the Caliphates,” Page 1, Lines 17-18

Lesson 2, “The Arab Empire and the Caliphates,” Page 2, Lines 5-9

The Quran permitted warfare as jihad (jih • HAHD), or "struggle in the way of God."

The courage of the Arab soldiers was enhanced by the belief that Muslim warriors were assured a place in paradise if they died in battle.

FE These two isolated sentences constitute the only material in the chapter that addresses the issue of how the religion of Islam influenced the development of the Arab empire.

The putative definition of jihad, is not merely inadequate; it is misleading. (SEE #3, below.)

McGraw-Hill disagrees that these two sentences are the only material that address how Islam influences the development of the Arab empire. The development of an empire is far more than just the matter of its conquests or acquisitions of territory. How an empire develops can be seen in how it governs (or fails to govern) and advances (or shuns) different elements of culture. The term “empire,” as understood by historians, like the

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word "nation" or "country" or "kingdom" does not simply refer to the wars fought, the territory conquered, or the way the government operates. It also encompasses all of the political, economic, religious, social and cultural patterns of life for the people who live within it. All of these aspects of life in Muslims empires are discussed at length in Chapter 9 and also in Chapter 19, which examines the Ottoman, Safavid, and Mogul empires.Chapter 9 for example, covers the Five Pillars of Islam, shari’ah, jihad, the caliph and the caliphate, dhimmitude, social classes, gender roles, and the influence of Islam on literature, art, and architecture. These topics are all discussed in the context of Islam as it influenced the government, laws, cultures, and overall development of the Arab empire (specifically the Abbasid and Umayyad Caliphates). This approach is also fully compliant with TEK 4D "explain the political, economic, and social impact of Islam on Europe, Asia, and Africa" and TEKS 25D "explain how Islam influences law and government in the Muslim world."

3. Chapter 9,Lesson 2, “The Arab Empire and the Caliphates,” Page 1, Lines 17-18

The Quran permitted warfare as jihad (jih • HAHD), or "struggle in the way of God."

FE Jihad warfare “in the way of God” is not “permitted” in the Quran. It is MANDATED in the Quran.

Among others, Chapters 5 and 9 of the Quran command all Muslims to wage warfare against non-Muslims until Islam is supreme over the entire world.

Chronologically, chapters 5 and 9 are the last and second to last chapters of the Quran. According to the Islamic doctrine of naksh (abrogation), they supersede, or abrogate, all previous passages in the Quran that conflict with the duty of perpetual jihad. The jihad mandated in Chapters 5 and 9 of the Quran is Allah’s final, immutable command to all Muslims.

Explicit in the Islamic doctrine of jihad are two obvious issues of extreme importance to history students (and to students of current affairs): (a) warfare in the name of religion, and (b) imperialist aggression. These issues are ignored not only in the textbook’s definition of jihad, but in its entire discussion of the Muslim conquests.

Jihad References: Quran, Chapters 2, 4, 5, 8, 9, 47, 66; al Misri, pp. 599-603; Khaldun, p. 183; Khadduri, pp.

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55-137, 183; Bostom, Jihad, passim; Tibi, p.130; Peters, p.3; Lewis, Political Language, pp.72-73; Lewis, Crisis of Islam, pp. 29-37; Cook, pp 2, 13-19; Warraq, What the Koran Really Says, passim; Usmani, pp. 130-39.; Nyazee, pp.251-252.

Naskh References: Quran 2:106 and 16:101, al-Misri, pp.626, 752; Ibn Warraq, Why I Am Not A Muslim, pp.114-115; Ibn Warraq, What the Koran Really Says, pp.67-75; Hallaq, pp.136-138; Hitti, p.99; Peters, p.2.

Given the controversy over this term, its present day use in western media, its historical meaning, the challenge of translating the term effectively from Arabic, and the ongoing debate within Islamic scholarship, MHE acknowledges that a bit more detailed discussion should be provided.Sources MHE used for developing this new content include: David Cook, Understanding Jihad, John Kelsey, Arguing the Just War in Islam, Bernard Lewis, The Middle East, and The Crisis of Islam, and Efraim Karsh, Islamic Imperialism. MHE proposes to add new content and revise the text of the 3rd and 4th paragraphs in Chapter 9 lesson 2, page 1, to read as follows:"Under Abū Bakr's leadership, the Islamic movement and the caliphate grew. He suppressed tribal political and religious uprisings, thereby uniting the Muslim world. Muhammad had overcome military efforts by the early Makkans to defeat his movement. Muhammad’s successors expanded their territory and the reach of Islam through conquest. One important duty in the Quran is for Muslims to wage jihad (jih • HAHD)--which literally means "striving in the way of God." It refers to a Muslim's duty to work for the triumph of Islam in the world, and within themselves (by avoiding sin and acting righteously). Muslim understanding of the term has changed over time, but for much of Islam's early history jihad meant armed struggle against non-believers. It was also used to justify war within Islam when Muslims disagreed with one another. The term is controversial today because many Muslim

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terrorists use it to justify their actions. Many argue jihad requires Muslims to be perpetually at war with non-Muslims until Islam conquers the world, but other scholarly traditions within Islam disagree. They view jihad as a set of principles to help decide when war is necessary to protect or advance the faith.The duty of jihad played a role in the decisions of early Muslim leaders to attack neighboring kingdoms and build the Arab empire. Unified under Abū Bakr, the Arabs began to turn turned the energy they had once directed toward each other against neighboring peoples. At Yarmūk in 636, the Arab army defeated the Byzantine army and four years later, they took control of the Byzantine province of Syria in Southwest Asia. By 642, Egypt and other areas of northern Africa had been added to the new Arab Empire. To the east, the Arabs had conquered the entire Persian Empire by 650."

4. Chapter 9, Lesson 2, “The Arab Empire and the Caliphates,” Page 1, “Guiding Question”

Lesson 2, Page 1, Lines 18- 22

GUIDING QUESTION[:]….How did Muhammad’s successors help expand the Arab Empire after his death?

Muhammad’s successors expanded their territory and the reach of Islam through conquest.

Unified under Abū Bakr, the Arabs began to turn the energy they had once directed toward each other against neighboring peoples.

[THE REMAINDER OF LESSON 2 CONTAINS A DESCRIPTION OF THE SERIES OF CONQUESTS THAT CREATED THE ARAB/MUSLIM EMPIRE]

OF A complete answer to this question would be “through imperialistic wars of aggression fought to impose Islamic rule in the conquered lands.” (SEE #3, above.)

Chapter 9, Lesson 2 provides a fair and candid description of the extent of the Muslim conquests. However, the Lesson fails to address the nature and purpose of those conquests.

The Islamic conquests described in Chapter 9 were obviously “imperialism”. Indeed, the terms “empire” and “Arab empire” appear dozens of times throughout Lesson 2. However, the issue of Muslim “imperialism” is never raised. In fact, the term “imperialism” is never used in the context of Muslim wars of conquest. Further, the students are never asked to consider whether conquest of a vast empire in the name of religion is appropriate.

The textbook’s treatment of Islamic imperialism stands in stark contrast to the textbook’s discussion of European and American imperialism in Chapters 17, 25 and 26. (SEE #s 5-7, below.)

This is a request for an editorial revision not a factual error. McGraw-Hill does not agree that the text is treating the development of the various Muslim empires

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differently from the development of the various European empires simply because the term "imperialism" is used in Chapter 25, and not in Chapter 9.The word "imperialism," like "Marxism," "communism," "liberalism," "conservatism," and other "isms" that came into use in the 19th century, is used to describe an ideology, or set of beliefs, as well as the policies put into place because of that set of beliefs.The first known use of the term "imperialism" came in the 19th century, although the word empire had been in general use for many centuries prior. Both words "empire" and "imperialism" come from the same root--the Latin word "imperium" meaning absolute authority, and ""imperare" meaning "to command."For most historical time periods, the term "empire" is used. But historians use the term "imperialism" in a very specific way. It refers to the European (and later American and Japanese) ideology and policies of the 19th and early 20th centuries that believed nation-states could ensure economic growth by taking control of overseas territories (building an empire), so as to ensure access to raw materials for their industries at home and markets for their manufactured goods abroad. Imperialism, as an ideology and set of political and economic policies, emerged only after the industrial revolution (and thus is not generally used to describe empires prior to the industrial revolution). It was shaped by the ideas of early industrial capitalism. Political and economic leaders believed that the new industrial economy required a steadily growing market for manufactured goods, and secure access to the raw materials and energy sources that factories needed to keep operating.We are aware that the term "imperialism" carries a more negative connotation than the word "empire"--in part because Marxists, Leninists, progressives, and the various national liberation movements of the 20th century, expressed hostility toward imperialism, and the word is still used today by many who criticize the foreign policies and trade practicies of western nations. The term

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is generally used today whenever a writer wishes to describe the building of an empire in negative terms. Unfortunately, this cannot be helped. Using a word that has a technical meaning to historians, and inappropriately applying it in an ahistorical manner to other time periods only serves to confuse students, and implies a value judgment that a history program should try to avoid. McGraw-Hill therefore disagrees that the term "imperialism" should be used in the chapters discussing the various empires built by Arabs, Turks, and Persians. MHE notes that the text does not use the term "imperialism" when describing the empire of Charlemagne, nor does it use the term when describing the Crusades, or when explaining the growth of the Chinese empire, the Roman empire, or the Mongol empire, or any of the other ancient empires discussed in the text. The term is reserved for a specific historical time period and carries a specific historical meaning.

5. COMPARE:

Chapter 25, “The Reach of Imperialism, 1800-1914”, Lesson 1, “The New Imperialism,” Page 1, Line 5

[DEFINITION OF “IMPERIALISM”:] Imperialism [is] the extension of a nation's power over other lands….

OF Muslims aging aggressive warfare and conquering a huge Islamic “empire” is clearly “imperialism”.

The fact that the identity of the aggressor entity is religious rather than nationalist would not justify excluding the Islamic wars of conquest from the definition of “imperialism”.

See McGraw-Hill's comment on the previous line item.

6. COMPARE:

Chapter 25, Lesson 1, Page 1, Lines 26-28

Racism is the belief that race determines traits and capabilities. Racists erroneously believe that particular races are superior or inferior.

OF Muslims erroneously believe that Islam is superior to all

other religions, and that they have a duty, mandated by Allah, to wage war to establish supremacy over all other religions.

McGraw-Hill does not understand the reviewer's request for this additional content. The text is not in error. The definition of racism is correct as presented. The definition of racism is unrelated to whether someone believes their religion is superior to others. Muslims are not a race any more than Christians, Jews, Hindus or

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Buddhists are different races. Introducing a statement about Islam into a discussion about racism does not make sense.

7. COMPARE:

Chapter 17, “The Age of Exploration,1500-1800”, Lesson 3, “Colonial Latin America”, passim;

Chapter 25, “The Reach of Imperialism, 1800-1914”, passim.

Chapter 26, “Challenge and Transition in East Asia, 1800-1914”, passim.

[THE TEXTBOOK FREQUENTLY INFORMS THE STUDENTS THAT THE MOTIVATION FOR EUROPEAN AND AMERICAN IMPERIALISM IS ECONOMIC EXPLOITATION.]

[THE TEXTBOOK PRESENTS AN ABUNDANCE OF INFORMATION ON THE EVILS AND NEGATIVE EFFECTS OF EUROPEAN AND AMERICAN IMPERIALISM IN AFRICA, ASIA AND THE AMERICAS.]

OF

OF

In contrast, no such candid assessment of the motive for or impact of Islamic imperialism is provided in Chapter 9’s description of the early Muslim conquests.

See McGraw-Hill's comment on line item #4 above.

8. Chapter 9, Lesson 1, “The First Muslims,” Page 4, Lines 15-19.

Muhammad, who had been invited to Madinah [Yathrib] by a number of prominent residents, soon began to win support from people there as well as from Arabs in the desert, known as Bedouin. The initial spread of Islam into Madinah was successful as Muhammad formed the first community of practicing Muslims from these groups.

OF The community of Yathrib was established hundreds of years before the arrival of Muhammad by Jewish refugees who had fled from Roman and Byzantine persecution.

Over the years, pagan Arab tribes settled around Yathrib because of the economic activity created by the Jews.

When Muhammad arrived in 622 AD, there were three principal Jewish tribes and two principal Arab tribes.

Bostom, Antisemitism, pp. 66-74, 275-278, 283-287, 299-305; Bostom, Jihad; pp. 37-39; Guillaume, pp.363-364, 437-445, 461-469; Hitti, pp.104, 116-17; Hodgson, pp.177, 190-191; Hourani, p.18; Karsh, pp.11-13; Lewis, Arabs in History, pp.40-45; Stillman, pp.9-16.

This is a request for additional content, not a factual error. The lesson is describing the origins and early expansion of Islam. The history of Yathrib prior to

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Muhammad's arrival while interesting is beyond the scope of the lesson, and MHE does not think the settlement of the town hundreds of years earlier by Jews and Arabs needs to be described.We also do not think describing the history of Muhammad's relationship with the Jews of Yathrib is necessary. Given its complexity, the uncertainty of the historical evidence, and the unclear meaning of the events, we believe adding the content will impede student learning of the basic history of the origins of Islam.The reviewer asserts that additional content on Muhammad and the Jews of Yathrib (Medina) should be included because it sets a precedent for later Islamic conquests. Yet the historical events in Yathrib (Medina), as best as they can be reconstructed, do not clearly support that assertion. Historians are divided in their reconstruction of the history and understanding of the events, and the historical evidence is very limited. It appears Muhammad began with a benign attitude toward the Jews as fellow "people of the book." It is said he adopted various Jewish practices including dietary restrictions, the fast of Yom Kippur, and turning toward Jerusalem in prayer. It is thought that after the arrival of Muhammad and followers in Yathrib in 622 that all of the tribes, including the Jews, agreed to some sort of treaty, also known as the Constitution of Medina. The text of this agreement exists, although there are disagreements as to authenticity and accuracy, and some historians view it more as a proclamation by Muhammad rather than a treaty. The text grants Jews religious freedom and commits both the Jews and the Muslims to aid each other if attacked.It is also important to the story to remember that Muhammad was at war with the tribes of Mecca, which is why he fled to Yathrib. It appears that Jews in Yathrib became fierce critics of Muhammad over time, but whether this was because of his religious ideas, or because, as merchants and artisans, they became frustrated that his war against Mecca was interfering with trade. There is even some suggestion of antagonism

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because Muhammad was from Mecca and there may have been sectarian disputes between the Jews in Mecca and the Jews in Yathrib. The expulsion and execution of Madinah’s Jewish tribes was not done all at once, and not done simply because they rejected Islam. In one case, the traditional story is that the expulsion resulted from an escalating blood feud and series of revenge killings between one of the tribes of Jews and some Muslim families. The mass execution of another tribe was said to be because Muhammad believed his Jewish allies had betrayed him during a battle against forces from Mecca. These events suggest that hostilities between Yathrib's Jews and the first Muslims may have been a result of personal and economic disagreements, and not necessarily or entirely religious in nature. As some historians have noted, Muhammad's attack on one tribe of Jews did not lead to the other tribes coming to their aid, suggesting the issues in the conflict may not have been religious.The validity of all of these events is very uncertain. Much of the historical evidence is inferential, or based on religious texts and older Muslim histories. The complexity of the story does not, however, lead to any clear conclusions that help explain the behaviour of the Muslims in later years. To include this detail in the lesson would distract from the core content and introduce an inappropriate level of detail. (For sources of the material outlined here, see Norman A. Stillman, The Jews of Arab Lands; pp. 11-16; Bernard Lewis, The Arabs in History, pp 37-40; Efraim Karsh, Islamic Imperialism, pp. 13; Albert Hourami, A History of the Arab Peoples, p. 17-18; and for one text of the Constitution of Medina see http://www.academia.edu/2018309/The_Constitution_of_Medina_in_63_constitutional_articles)

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9. Chapter 9,Lesson 1, “The First Muslims,” Page 4, Lines 15-19.

Muhammad, who had been invited to Madinah [Yathrib] by a number of prominent residents, soon began to win support from people there as well as from Arabs in the desert, known as Bedouin. The initial spread of Islam into Madinah was successful as Muhammad formed the first community of practicing Muslims from these groups.

OF The Jews, who originally established the community, did not have any part in “invit[ing]” Muhammad to Yathrib/Medinah, and there were no Jews present at the negotiations that brought him there.

Hitti, p.116; Newby, p.79; Stillman, pp.9-10. See McGraw-Hill's comment in the previous line item.

10. Chapter 9, Lesson 1, “The First Muslims,” Page 4, Lines 15-19.

Muhammad, who had been invited to Madinah [Yathrib] by a number of prominent residents, soon began to win support from people there as well as from Arabs in the desert, known as Bedouin. The initial spread of Islam into Madinah was successful as Muhammad formed the first community of practicing Muslims from these groups.

OF The Arabs of Yathrib accepted Muhammad’s new religion in part because they had already been exposed to monotheism by the Jews.

However, the Jews did not want to adopt Muhammad’s new religion. They had been following their own monotheistic religion for over fifteen hundred years.

Muhammad considered this refusal to be a threat and a betrayal. As a result, he expelled two of the Jewish tribes from Yathrib/Medinah and destroyed the third, beheading the men and selling the women and children into slavery.

Bostom, Antisemitism, pp. 66-74, 275-278, 283-287, 299-305; Bostom, Jihad; pp. 37-39; Guillaume, pp.363-364, 437-445, 461-469; Hitti, pp.104, 116-17; Hodgson, pp.177, 190-191; Hourani, p.18; Karsh, pp.11-13; Lewis, Arabs in History, pp.40-45; Stillman, pp.9-16.

See McGraw-Hill's comment in line item #8.11. Chapter 9,

Lesson 1, “The First Muslims,” Page 5, Lines 28-34.

Islam is not just a set of religious beliefs but a way of life as well. After Muhammad’s death, Muslim scholars developed a law code known as the shari’ah (shuh • REE • uh). It provides believers with a set of laws to regulate their daily lives. It is based on scholars’ interpretations of the Quran and the example set by Muhammad in his life. It regulates all aspects of Muslim life including family life, business practice, government, and moral conduct.

HT Shari’ah law is grossly discriminatory against non-Muslims (SEE #s 13-14, below).

According to the Qur’an, it is the religious duty of all Muslims to wage aggressive jihad warfare until Islam and shari’ah law are supreme over the entire world. (SEE #s 3-4, above).

al Misri, pp. 599-603; Ibn Khaldun, p. 183; Khadduri, pp. 55-137; Bostom, Jihad, passim; Tibi, p.130; Peters, p.3; Lewis, Political Language of Islam, pp.72-73; Lewis, Crisis of Islam, pp. 29-37; Usmani, pp. 130-39; Nyazee, pp.251-252

This is request for additional content, not a factual error. The reviewer is not correct that shari'ah law is also imposed on all non-Muslims living in lands conquered and controlled by Muslims. Many Muslim nations in the

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world currently do not use shari'ah, nor impose it on non-Muslims living in their nation. Others have secular law with state-run courts that operate in parallel with shari'ah courts that Muslims can choose to use for family and domestic disputes. Nor has shari'ah been uniformly applied throughout the history of Islam. Within the Muslim community, shari'ah is a complex topic, and there is no uniform agreement or understanding among scholars as to what its practice requires. It is also divided into several subsets of law, each covering different topics (such as personal law, criminal law, religious law, etc.) and these are all applied differently across the Muslim world, and sometimes not at all. For a discussion see Toni Johnson and Mohammed Aly Sergie, "Islam: Governing Under Sharia" at http://www.cfr.org/religion/islam-governing-under-sharia/p8034

12. Chapter 9, Lesson 1, “The First Muslims,” Page 4, Line 20

Lesson 1, “The First Muslims,” Page 5, Lines 34-35.

Muslims saw no separation between political and religious authority.

The shari’ah does not separate religious matters from civil or political law.

OF SHARI’AH – SEPARATION OF CHURCH AND STATE

The textbook omits the obvious and critical significance of these facts: there is a fundamental conflict between shari’ah law and the principle of separation of church and state.

Lewis, The Middle East, pp.138, 148-149; Lewis, The Crisis of Islam, pp.5-11; Khadduri, pp. 22-23, 51-53,

This is not a factual error, and as the reviewer notes, the text itself states that under Islam there is "no separation between political and religious authority" and "does not separate religious mattters from civil or political law." McGraw-Hill is unclear about the reviewer's concern or what additional information should be included. The program is a world history text, and the lesson is not discussing the government's relationship to religion in the United States. Nor is there a debate in the United States about enacting shari'ah law in opposition to the First Amendment.The "principle" of separation of church and state, as Americans use the term, is very nearly unique to the United States. Even most western democracies do not apply this principle as part of their approach to law. (For

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example, Canada and Belgium use tax money to fund religious schools; Britain recognizes the Anglican Church as the nation's official state church; Germany collects taxes on behalf of churches; and France has banned certain religious practices, such as wearing headscarves--all activities that violate the American constitutional principle of separation of church and state).Calling out shari'ah as being somehow distinct because it is incompatible with the American idea of separation of church and state is ahistorical. Applying such an approach to history consistently would require frequent references throughout the program to other examples where nations and cultures have not followed contemporary American legal ideas.

13. Chapter 9, Lesson 2, “The Arab Empire and the Caliphates,” Page 2, Lines 16-17

In the conquered territories of Asia and North Africa there were peaceful interactions among Muslim, Christian, and Jewish societies.

FE/OF At some times, in some places, there were “peaceful interactions among Muslim, Christian, and Jewish societies.”

However, these periodic “peaceful interactions” occurred only after conquest by Muslim armies acting in accordance with the Qur’anic mandate to wage war against all non-Muslims until Islam is supreme over the entire world. (SEE #s 3-4, above.)

Further, these periodic “peaceful interactions” lasted only as long as conquered Christians and Jews continued to (a) acknowledge the supremacy of Islam and (b) comply with a litany of burdens, restrictions and legal disabilities, both in the practice of their religions and in their daily lives. (SEE # 14, below.)

This theocratic socio-political system was imposed by force and perpetuated by force. For conquered Jews and Christians, the alternatives to dhimmitude were conversion to Islam, or death.

Khadduri, p.194; Al-Misri, Reliance, pp.602, 846; Bostom, Antisemitism, pp.56-76.

This is not a factual error and MHE does not agree that its author is attempting to obscure anything. The text is noting that the relations between Muslims, Christians, Jews within the Arab empire was not always one of constant warfare, and 2 lines later, the text explains dhimmitude and the penalties imposed on Christians and

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Muslims who refused to convert. In describing the expansion of the Arab empire, the text uses the verb "conquer." The word means to take control of a territory through force and implies the use of violence. The text also states that Christians and Jews “were subject to regulations in order to make them aware that they had been subdued by their conquerors” and the use of the term "subdued" clearly communicates that the Muslim rulers were not sympathetic to Jews or Christians under their rule. Please see MHE's response to the next line item (#14) for additonal content we propose to add.MHE notes that the text, as a general rule, avoids graphic or gruesome descriptions of violence as this can distract from student understanding of the core content--the causes, effects, patterns, and developments in world history that are required by the TEKS.

14. Chapter 9, Lesson 2, “The Arab Empire and the Caliphates,” Page 2, Lines 19-23

Both Christians and Jews were allowed to practice their religions. Following the concept of dhimmitude, however, they were also subjected to regulations in order to make them aware that they had been subdued by their conquerors. Those who chose not to convert were required to be loyal to Muslim rule and to pay special taxes.

HT/OF The “regulations” of dhimmitude are much more onerous and pervasive than this formulation indicates.

An integral part of shari’ah law (SEE # 11, above), the dhimmi requirements and restrictions affect every aspect of Jews’ and Christians’ religious, civil and personal lives. They are burdensome, discriminatory and intentionally humiliating.

In addition to paying the jizya tax, Jews and Christians were not allowed to pray if the prayer could be heard by a

Muslim; prohibited from building new houses of worship, or

making repairs to existing ones; not allowed to give testimony in Islamic courts; required to open their homes to Muslims and

provide food and lodging on demand; required to rise from their seats when a Muslim

sought to sit down; prohibited from bearing arms; not allowed to ride on horses; required to wear distinctive clothing or a badge

signifying their non-Muslim identity. (Muslims mandated that Jews wear a yellow badge more than

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a thousand years before the Nazis instituted the repugnant practice.)

Khadduri, pp. p.192-198; Coughlin, p. 188; Spencer, pp.48-49, 62-63, 66, 116-122, etc. (passim); Ye’or, Dhimmi, pp.52-60, 179, 184-186, 194-198; Rushd, p.557; al-Misri, pp.607-609; Tritton, pp.5-17, 113-126, 186-187; Hitti, p 353-54; Goitein, p.72; Lewis, Islam – from the Prophet Muhammad…, pp.217-225; Lewis, The Jews of Islam, pp.25, 27; Bostom, Jihad, pp. 31-35, 108-109, 129-30; Bostom, Antisemitism, p. 519, 653-662; Stillman, pp. 25-26, 157-158, 167.

This is a request for additional content, not a factual error. MHE does not object to adding more detail about the regulations imposed but in doing so, the text should more provide a more clear description of the relationship between the Muslim authorities and the conquered Christian and Jewish communities, and also note that the dhimmitude regulations were not alway [sic] consistently enforced or applied evenly across time or in different locations in the Arab and Turkish empires. MHE proposes to add the revise the paragraph as follows:"Both Christian and Jewish Christians and Jews communities were given some autonomy. They could were allowed to practice their religions, run their own schools, impose taxes on their communities, and enforce their own laws relating to marriage, divorce, and inheritance. Following the concept of dhimmitude, however, they were also subjected to regulations in order to make them aware that they had been subdued by their conquerors. Those who chose not to convert were required to be loyal to Muslim rule and to pay special taxes. Other regulations that were sometimes imposed included a ban on riding horses, carrying weapons, building or repairing places of worship, and engaging in religious practices in public. Sometimes Christians and Jews were also required to wear special clothes or badges to indicate their second class status within Muslim society.

15. Chapter 9, Lesson 3, Page 3,

As in the other early civilizations, slavery was widespread. Because Muslims could not be

OF The quotations to the left constitute Chapter 9’s only substantive discussion of slavery in the Muslim world.

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Lines 11-22 slaves in Islamic society, most of their slaves from Africa or from non-Islamic populations elsewhere in Asia, resulting in a significant impact on societies in these places. Many had been captured in war. Slaves often served in the army. This was especially true of slaves recruited from the Turks of central Asia. Many military slaves were freed. Some even came to exercise considerable power.

Many slaves, especially women, were used as domestic servants. These slaves were sometimes permitted to purchase their freedom. Islamic law made it clear that slaves should be treated fairly, and it was considered a good act to free them.

(The terms “slaves” or “slavery” are also used in passing four times in Chapter 9: Lesson 1, page 2, line 16; Lesson 3, page 1, line 5; Lesson 3, page 2, line 13; Lesson 3, page 4, line 25).

The information presented is accurate, but sorely insufficient. The textbook omits critical facts necessary to understand the nature, extent and significance of slavery in the Islamic world.

The inadequacy of this presentation is made obvious by a comparison with the textbook’s extensive discussion of the Atlantic slave trade in Chapter 17, “The Age of Exploration,1500-1800” (SEE #s 16-17, below)

The textbook devotes only 12 lines (116 words) covering less than a third of a page to the Muslim slave trade. In contrast, the textbook devotes 87 lines (925 words) covering two full pages and a portion of a third to the Atlantic slave trade.

However, this is not merely a question of word count. The substantive omissions in the textbook’s discussion of the Muslim slave trade are much more significant.

This is not a factual error, but a request for additional content. The reviewer, however, has overlooked the coverage of slavery in the Muslim world in other chapters. Chapter 13, lesson 1 includes a section discussing slavery in Africa and its relationship to the Muslim slave trade, and Chapter 19 lesson 1 decribes [sic] the Janissaries--the enslaved Christian children used as soldiers by the Ottoman Turks. MHE also notes that the text's extensive coverage of the Atlantic slave trade is partly dictated by TEKS requirements. Although TEKS 4I "explain the development of the slave trade" can be interpreted to require coverage of slave trades in various parts of the world, TEKS 7C asks students specifically to "explain the impact of the Atlantic slave trade on West Africa and the Americas." This requires world history textbooks submitted to Texas to have additional extensive coverage of the Atlantic slave trade in addition to discussion of the slave trade in Africa and the Middle East.

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MHE does not object, however, to adding content that describes the magnitude and extent of the slave trade with the Muslim empires. MHE proposes to revise the discussion of the slave trade in Chapter 13 lesson 1 page 4 to read as follows:North African Berber groups may have raided villages south of the Sahara for captives. The captives were then taken north and sold throughout the Mediterranean region. As Islam does not allow Muslims to be slaves, many non-Muslim Africans were used as slaves in the Muslim world Arab and Turkish empires. The sale and use of captives for forced labor was common in African societies farther south and along the east coast of Africa as well. It is estimated that between 10 million and 18 million Africans were enslaved and transported to Arab territories from about A.D. 650 to the late 1800s when European powers took control of most of Africa. The slave trade in Africa has never completely ended, however, and still exists today in parts of Mauritania and Sudan.

16. COMPARE:

Chapter 17, “The Age of Exploration, 1500-1800”, Lesson 2, Page 4, Lines 23-25

As a result of [the Atlantic slave] trade, as many as 10 million enslaved Africans were brought to the Americas between the early sixteenth century and the late nineteenth century.

OF in Chapter 9, Lesson 3.

The volume and duration of the Atlantic slave trade are accurate. In contrast, the textbook provides absolutely no information on the volume or duration of the Muslim slave trade.

Various authorities and scholars estimate the number of black Africans sold into the Islamic slave trade from the seventh to the early twentieth century to be between fourteen and eighteen million. “Slavery”, Encyclopedia Britannica ; Cox and Marks, p.124; Bostom, Jihad, p.89; Submission, p.131; Sowell, p. 188.

In addition to black Africans, Muslims also enslaved untold numbers of Persians, Christian Europeans, Caucasian peoples (Georgians, Circassians, Armenians, etc), Turks, Persians, Indians, Southeast Asians and Chinese. Lewis, Slavery, pp.11-12; Cox and Marks, p.143.

The Atlantic slave trade lasted less than 400 years. The Muslim slave trade began in the seventh century and

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continues into the twenty-first century, more than 1350 years, and counting. U.S. Department of State, “2009 Human Rights Report: Saudi Arabia”, Bostom, Jihad, p.92; Cox And Marks, p.126; Lewis, Slavery, pp. 13, 59; Eibner. “Submission”, p.134-135; Lobben, p.1; Bombay; Cotton; Littman; Boustany.

See MHE's response to the previous line item. We propose to add content to explain the volume and duration of the slave trade.

17. COMPARE:

Chapter 17, “The Age of Exploration, 1500-1800”, Lesson 2, Page 5, Lines 2-6

Chapter 17, “The Age of Exploration, 1500-1800”, Lesson 2, Page 5, Lines 16-17

Europeans first bought enslaved people from African merchants at slave markets in return for gold, guns, or other European goods. Local slave traders first obtained their supplies of enslaved persons from nearby coastal regions. As demand grew, they had to move farther inland to find their victims.

Local rulers who traded in enslaved people viewed the slave trade as a source of income. Many sent raiders into defenseless villages.

OF in BOTH Chapter 9, Lesson 3 AND Chapter 17, Lesson 2

OF in BOTH Chapter 9, Lesson 3 AND Chapter 17, Lesson 2

After the early Muslim conquests in the 7th Century, a vast and complex international slave trading industry developed to serve the voracious appetite for slaves in the Muslim world.

When the Atlantic slave trade began in the 16th Century, it depended on the huge and complex Muslim slave kidnapping and transportation industry that had already been in operation for over 800 years. When European slave traders landed on the west coast of Africa looking for a cargo of slaves, they did not trek into the interior of the continent and do the dirty work of kidnapping black Africans. They dealt with middlemen, the vast majority of whom were Muslims. “Submission”, pp.127, 131; Thomas, p.46.

Approximately 80% of all of the black Africans ever enslaved and exported from the continent passed through the hands of Muslims. Lal, pp.176-177.

In order to understand the historical significance and impact of the Muslim slave trade, it is essential that students know its duration, its volume, and its connection to the Atlantic slave trade.

The text is not in error. The text states that Europeans bought slaves from local African merchants and does not say that Europeans kidnapped slaves by themselves. We do not think the text should point out that many slave merchants were Muslim because many of them were not. Roughly 40% of enslaved Africans shipped to the Americas came from the region where Congo and Angola are located today and where there was almost no Muslim

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presence. Calling out the fact that some slave traders were Muslim would imply criticism of the religion, when in fact the slave trade was widely practiced by both Muslim and non-Muslim Africans, and of course the purchasers of slaves were themselves both Christian Europeans and Muslim Arabs and Turks. Indicting either religious faith for the reprehensible behavior of some of its adherents is inappropriate. But do also see MHE's response to the previous line item #15. We do propose to add additional content describing the scope and duration of the slave trade.

18. Chapter 9, Lesson 3, “Islamic Civilization,” Page 3, Line

Lesson 3, “Islamic Civilization,” Page 4, Line 1

According to Islam, all Muslim people are equal in the eyes of Allah.

The Quran granted women spiritual and social equality with men.

FE

FE

In fact, the Quran and Shari’ah law are grossly discriminatory toward Muslim women.

Quran 4:34 states that men are superior to women, and that a husband may beat his wife if he “fear[s] disloyalty” or “ill-conduct”. SEE ALSO, al-Misri, p.540-541; Maududi, pp.189-190.

According to Quran 2:282, in a legal proceeding the testimony of one man is worth the testimony of two women. SEE ALSO, Bukhari, Volume 1, Book 6, Number 301; Volume 3, Book 48, Number 826; al-Misri, p.637-639; Submission, pp16-17; Nyazee, pp.80-81, 121

Muhammad stated that the reduced value of the testimony of women “is because of the deficiency of a woman's mind.” Hadith of Bukhari, Volume 3, Book 48, Number 826. SEE ALSO, Id., Volume 1, Book 6, Number 301, where, in addition to asserting “the deficiency in [women’s] intelligence” as justification for discounting the value of their legal testimony, Muhammad states that “the majority of the dwellers of Hell” are women because they “curse frequently and are ungrateful to [their] husbands.”

The first sentence cited by the reviewer in MHE's text is factually correct, but MHE acknowledges that the second sentence cited should not refer to "social" equality with men. The second sentence will be revised to read as follows: "The Quran granted women spiritual and social equality with men."The Quran does proclaim the spiritual equality of men and women. See the follow citations:

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[3:195] Their Lord responded to them: "I never fail to reward any worker among you for any work you do, be you male or female - you are equal to one another. Thus, those who immigrate, and get evicted from their homes, and are persecuted because of Me, and fight and get killed, I will surely remit their sins and admit them into gardens with flowing streams." Such is the reward from GOD. GOD possesses the ultimate reward. [4:124] As for those who lead a righteous life, male or female, while believing, they enter Paradise; without the slightest injustice. [16:97] Anyone who works righteousness, male or female, while believing, we will surely grant them a happy life in this world, and we will surely pay them their full recompense (on the Day of Judgment) for their righteous works. [33:35] The submitting men, the submitting women, the believing men, the believing women, the obedient men, the obedient women, the truthful men, the truthful women, the steadfast men, the steadfast women, the reverent men, the reverent women, the charitable men, the charitable women, the fasting men, the fasting women, the chaste men, the chaste women, and the men who commemorate GOD frequently, and the commemorating women; GOD has prepared for them forgiveness and a great recompense. [40:40] Whoever commits a sin is requited for just that, and whoever works righteousness - male or female - while believing, these will enter Paradise wherein they receive provisions without any limits.

19. Chapter 9, Lesson 3, Page 4, Lines 3-4

Women had the right to the fruits of their work and to own and inherit property.

HT Quran 4.11 provides that a man’s share of an inheritance is twice that of a woman.

al-Misri, p.480; Sircar, Vol. I, p.78; Sircar, Vol. II, pp.204, 208-209, 212; Rushd, p.413; Bakhtiar, p.320.

This is a request for additional content, not a factual error. The text simply states women could inherit property, which was true. MHE, however, has no objection to adding a qualifying statement. We propose to revise the sentence to read: "Women had the right to the fruits of their work and to own and inherit property,

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although the Quran did state that if an inheritance was shared, men were to inherit twice that of women.

20. Chapter 9, Lesson 3, Page 4, Lines 9-10

The Quran allowed Muslim men to have more than one wife, but no more than four.

TRUE STATEMENT

Contradicts #26 FE that “[t]he Quran granted women… social equality with men.”

Allowing men to have up to four wives but women only one is obviously discriminatory.

See McGraw-Hill's response to #18 above. We will delete the reference to social equality.

21. Chapter 9, Lesson 3, Page 4, Lines 9-10

The Quran allowed Muslim men to have more than one wife, but no more than four.

OF Muhammad became engaged to his favorite wife (Aisha) when she was six years old, and had marital relations with her when she was nine years old. Therefore, according to Islamic Shari’a law, Muslim men may have marital relations with girls as young as nine years old.

The practice of middle-aged Muslim men marrying and having sexual relations with prepubescent little girls continues in some Muslim countries today.

Aisha References: Hadith of Bukhari, Volume 5, Book 58, Numbers 234 & 236; Volume 7, Book 62, Numbers 64, 65, 88 & 90; Rushd, p.6; Rodinson, pp.150-151; Submission, pp. 54-55. According to Bukhari, Aisha “used to play with dolls in the presence of [Muhammad]… (The playing with the dolls and similar images is forbidden, but it was allowed for 'Aisha at that time, as she was a little girl, not yet reached the age of puberty.)” [Parentheses in original.] Hadith of Bukhari, Volume 8, Book 73, Number 151. SEE ALSO, Hadith of Muslim, Book 008, Number 3311; Book 031, Number 5981.

Prepubescent Girl Marriage References: U.S. Department of State, “2009 Human Rights Report: Saudi Arabia”; Abu-Nasr ; al-Haj; Raghavan.

McGraw-Hill does not understand the reviewer's request for this additional content. The text is not in error. The Quran allows men to have no more than four wives. This fact is unrelated to the practice of child marriage and we are unclear why the content should be included.Child marriage is, of course, considered morally reprehensible and a form of child abuse in most western nations today, but it was widely practiced in European history, in ancient Greece, Rome and India, and is still widely practiced in both Southwest Asia, South Asia, and

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parts of Africa and Latin America. It is not unique to Islam and MHE does not believe a discussion of the practice should be included in this lesson.

22. Chapter 9, Lesson 3, Page 4, Lines 13-14

Women enjoyed certain privileges, like the right to freely enter into marriage, and the right of divorce under some circumstances.

HT A Muslim man can divorce any wife at any time, for any reason or for no reason at all. In contrast, a Muslim woman can obtain a divorce only under specified circumstances, and even then the consent of her husband is required.

al-Misri, p. 530, 556, 560, 562; Bakhtiar, pp. 413-414, Sircar, Vol I, p.389, 411, 414-425; Ullah, p.136-137, 140, 145, 152-156 ; Rushd, pp.79-87, 89-90.

This is a request for additional detail, not a factual error. Part of what the text is presenting is that Islam provided women with more rights than they had enjoyed in previous ancient civilizations. The text is not saying Islam provided women with full political and social equality with men only that they had "certain privileges" and could divorce "under some circumstances." It is not factually true that the consent of the husband is always required. That is a matter of debate within Muslim scholarship. The requirements for divorce have varied dramatically over time and vary dramatically between different Muslim countries. There is no verse in the Quran that clearly requires the husband's consent for wife to divorce, and traditional stories from Muhammad's life show the Prophet allowing divorce even though the husband did not agree. In many instances in Islamic jurisprudence, women are allowed to divorce without the husband's consent if the husband is cruel (abusive), impotent, or fails to provide the basic necessities of life to his wife. See the detailed discussion and notes in Asghar Ali Engineer, Rights of Women in Islam, 3rd ed., Chapter 6 "Women and Divorce in Islam," pp. 162-165MHE does not believe a detailed discussion of divorce law in Muslim societies is required for a Grade 10 World History program; note that we do not discuss the debate and evolution of divorce law in nations influenced by the Christian, Hindu, or Jewish faiths either.

23. Chapter 9, The custom of requiring women to cover FE The Arab custom of “requiring women to cover virtually

22

Lesson 3, Page 4, Lines 19-22

virtually all parts of their bodies when appearing in public was common in the cities and is still practiced today in many Islamic societies. It should be noted, however, that these customs owed more to traditional Arab practice than to the Quran.

all parts of their bodies when appearing in public” did predate Islam.

HOWEVER, it is MANDATORY in Islam. Women are commanded to veil their faces and cover their bodies in Quran 24:31 and 33:59.

SEE ALSO, Hadith of Bukhari, Volume 3, Book 48, Number 829; Hadith of Muslim, Book 026, Number 5395; al-Misri, p.512; Maududi, pp.248-255.

The text is not in error and does not need additional content. The Quran does recommend covering, but not specifically veils or full body coverings. While fundamentalist Muslims in certain countries do demand a full body covering, the liberal understanding of the text that predominates elsewhere is that only a head covering and basic clothing is required. It is not mandatory in all Muslim nations today. As with many matters of doctrine within Islam, there is much debate about exactly what the text of the Quran requires, and there are many different practices across the Muslim world. For example, there is the full-body face-covering burqa of Afghanistan, and the niqab, a full-body covering and veil in Saudi Arabia, but there is also the chador, a long, loose garment that covers the body, but leaves the face fully exposed, commonly used in Iran and parts of Iraq, and the hijab, a type of light headscarf that is widely used by Muslim women in many nations. Below are the actual verses from the Quran. Note that the Quran's text only directs women to cover their "private parts" and their "adornments" (a reference to their breasts), and says that covering oneself is "more suitable" in order to be given respect and avoid harassment in public. (Source: http://quran.com/ [Sahih International translation]): [24:31] And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their

23

brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed.[33:59] O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.

24. Chapter 9, Lesson 3, Page R, Question 2. 

Identifying[:] Use your notes to identify characteristics of the upper class, slaves, and women in the Islamic world.

OF With regard to slaves, despite the failure to present information regarding the extent of the Muslim slave trade and its connection to the Atlantic slave trade, this textbook presents a fair (if exceedingly brief) description of slavery in the Muslim world. (SEE #s 15 –17, above.)

However, with regard to women, the textbook has omitted critical facts necessary to determine the status of women in Islamic society. (SEE #s 18-23, above)

See McGraw-Hill's responses above to line items 15 through 23 regarding the status of women and the discussion of slavery.

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Evaluation of Social Studies Skills and other important issuesNumber Questions Yes No

1. Is the appropriate vocabulary relevant to the subject matter presented to students?For example, on comparative government are terms such as monarchy, oligarchy, democracy, socialism, fascism, and communism presented?

X

Jihad is apparently a vocabulary word, but the definition is grossly inadequate and misleading. (SEE #s 3-4, above).Dhimmitude does not seem to be a vocabulary word, but it should be. The explanation of dhimmitude is inadequate.

2. Are the captions under pictures factual? X

3. Are the charts and graphs relevant to the topic being presented? X

4. Are the maps accurate and relevant to the topic? X

5. Are questions thought provoking? Is adequate and accurate material provided so that the students can formulate appropriate answers?

X

6. Are primary and secondary sources presented for students to examine (for bias, propaganda, point of view, and frame of reference)?*

X

7. Does the text present a lesson on how to evaluate the validity of a source based on language, corroboration with other sources, and information about the author? *

X

8. Does the textbook have a Glossary? Are key terms included and defined? X

There’s a “GLOSSARY” icon to click on at the top of each page. However, it appears to be empty.

9. Does the textbook have accurate timelines to help the student understand chronological historical developments?

X

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Evaluations based on templateChoices Explanations Yes No

1. This text has minor changes that need to be made

2. This text has a moderate number of changes

3. This text has substantial changes that need to be made

4. This book is so flawed that it is not recommended for adoption. X

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Tritton, A.S. The Caliphs and Their Non-Muslim Subjects, Oxford University Press (London, 1930)

Ullah, Al-Haj Muhammad. Women in Islamic Sharia – Laws of Marriage & Divorce, Islamic Book Service (New Dehli, 2004)

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