A Critical Exposition of the Popular 'Jihad' Part 8

"It was," writes Dr. Marcus Dods, "certainly no hopeful task which Mohammed undertook when he proposed by the influence of religion to combine into one nation tribes so incapable of being deeply influenced by any religion, and so irreconcilably opposed to one another; to abolish customs which had the sanction of immemorial usage; and to root out an idolatry, which, if it had no profound hold upon the spiritual nature, was at least bound up with old family traditions and well-understood tribal interests."[127]

The sacrifices made to, and the requirements essential to Islam, its numerous positive prohibitions, the immediate repudiation of old prejudices, the renunciation of all sorts of idolatry and superst.i.tion, the throwing aside of favourite idols and the abandoning of licentious rites and customs, the total abstinence from much-relished vices, the demand for producing practical effect on the will and character, and the reaping of material fruits from holy and religious life--were barriers insurmountable for the speedy progress of Islam.

Notwithstanding these impediments Mohammad succeeded, by the influence of his religion, in combining into one nation the wild and independent tribes, and putting a stop to their internecine wars; in abolishing the custom which had the sanction of immemorial usage; and in rooting out the national idolatry of indigenous growth, without compromising his inflexible principles of truth and sincerity and honesty; and without adopting the superst.i.tions and vices of the people.

Dr. Mosheim thinks that, "the causes of this new religion's rapid progress are not difficult to be discovered: Mahomet's law itself was admirably fitted to the natural disposition of man, but especially to the manners, opinions and vices prevalent among the people of the East; for it was extremely simple proposing few things to be believed; nor did it enjoin many and difficult duties to be performed, or such as laid severe restraints on the propensities."[128]

It is manifest from the history of religions that the people generally try their best to obtain religion's sanction for the vices prevalent among them. But there is no doubt in this that Mohammad never sanctioned the idolatries and superst.i.tions of the Arabs, nor he framed his doctrines according to the opinions and fancies of the people. He preached vehemently against everything he found blamable in the people; he spared not their dear idols and beloved G.o.ds and the dreaded genii, nor accommodated his preaching and reform to indulge them in their evil practices; nor did he adopt any of the vices current among the people into his system.

Mohammad certainly did lay stress on the propensities of the mind and made the actions of the heart answerable to G.o.d, and preferred inward holiness to outside form.

53. "The heart is p.r.o.ne to evils."--Sura XII.

38. "The hearing and the sight and the heart, each of these shall be inquired of."--Sura XVI.

225. "G.o.d will not punish you for a mistake in your oaths; but He will punish you for that which your hearts have a.s.sented to. G.o.d is gracious, merciful."

284. "Whatever is in the Heavens and in the Earth is G.o.d's, and whether ye disclose what is in your minds or conceal it, G.o.d will reckon with you for it; and whom He pleaseth will He forgive, and whom he pleaseth will He punish; for G.o.d is All-powerful."--Sura II.

5. "And unless made with intent of heart, mistakes in this matter shall be no crimes in you."--Sura x.x.xIII.

The teachings of the Koran make our natural inclination subject to regulation. It lays stress upon the heart of men. Note the following injunctions regarding internal purity:

120. "Abandon the outside iniquity and its inside."--Sura VI.

152. "Come not near the pollutions outside or inward."--_Ibid._

31. "Say: Truly my Lord hath forbidden filthy actions whether open or secret, and iniquity and unjust violence."--Sura VIII.

Referring to Dr. Mosheim's cause of the spread of Islam, I will quote Henry Hallam's opinion regarding the causes of the success of Islam.

Henry Hallam, after enumerating the three important causes of the success of Islam, the first of which is "those just and elevated notions of the divine nature and of moral duties, the gold-ore that pervades the dross of the Koran, which were calculated to strike a serious and reflecting people," and explaining the two others which are not against us, he says:--

"It may be expected that I should add to this what is commonly considered as a distinguishing mark of Mohammedanism,--its indulgence to voluptuousness. But this appears to be greatly exaggerated. Although the character of its founder may have been tainted by sensuality as ferociousness, I do not think that he relied upon inducements of the former kind for the diffusion of his system. We are not to judge of this by rules of Christian purity, or of European practice. If polygamy was a prevailing usage in Arabia, as is not questioned, its permission gave no additional license to the proselytes of Mohammed, who will be found rather to have narrowed the unbounded liberty of oriental manners in this respect; while his decided condemnation of adultery and of incestuous connections, so frequent among barbarous nations, does not argue a very lax and accommodating morality. A devout Mussulman exhibits much more of the stoical than the epicurean character. Nor can any one read the Koran without being sensible that it breathes an austere and scrupulous spirit. And in fact, the founder of a new religion or sect is little likely to obtain permanent success by indulging the vices or luxuries of mankind. I should rather be disposed to reckon the severity of Mohammed's discipline among the causes of its influence. Precepts of ritual observance, being always definite and unequivocal, are less likely to be neglected, after their obligation has been acknowledged than those of moral virtue. Thus the long fasting, the pilgrimages, and regular prayers and ablutions, the constant almsgiving, the abstinence from stimulating liquors, enjoined by the Koran, created a visible standard of practice among its followers, and preserved a continual recollection of their law.

"But the prevalence of Islam in the lifetime of its Prophet, and during the first ages of its existence, was chiefly owing to the spirit of martial energy that he infused into it. The religion of Mohammed is as essentially a military system as the inst.i.tution of chivalry in the west of Europe. The people of Arabia, a race of strong pa.s.sions and sanguinary temper, inured to habits of pillage and murder, found in the law of their native prophet not a license, but a command, to desolate the world, and the promise of all that their glowing imaginations could antic.i.p.ate of Paradise annexed to all in which they most delighted upon earth."[129]

This is sufficient to refute the opinion of Dr. Mosheim. But what Hallam says regarding the prevalence of Islam in the lifetime of the Prophet, and during the first ages of its existence, that "the people of Arabia, a race of strong pa.s.sions and sanguinary temper, inured to habits of pillage and murder, found in the law of their native prophet not a license, but a command, to desolate the world," is untenable.

There was neither a command nor a license to desolate the world, nor was any person or tribe converted to Islam with that object in view. All the teachings of the Koran and the history of the early spread of Islam falsify such an idea.

[Footnote 127: Mohammed, Buddha and Christ, by Marcus Dods, D.D., page 83.]

[Footnote 128: Mosheim's Ecclesiastical History, Book II, Chap. III, page 73.]

[Footnote 129: Hallam's Middle Ages, Vol. II, pp. 118-9.]

[Sidenote: Mohammad's unwavering belief in his own mission and his success show him to be a true prophet.]

34. I will pause here for a while, and ask the indulgence of the reader to reflect upon the circ.u.mstances of the persecutions, insults and injuries, expulsion and attack suffered by Mohammad and his early followers,[130] and his unwavering adherence to preach against the gross idolatry and immorality of his people, which all show his sincere belief in his own mission, and his possession of an irresistible inward impulse to publish the Divine Truth of his Revelations regarding the unity in the G.o.dhead and other moral reforms. His preachings of monotheism, and his enjoining righteousness, and forbidding evil deeds, were not attended to for many years with material success. In proportion as he preached against the gross idolatry and superst.i.tion of his people, he was subjected to ridicule and scorn, and finally to an inveterate persecution which ruined his and his follower's fortune. But he unflinchingly kept his path; no threats and no injuries hindered him from still preaching to the unG.o.dly people a purer and higher theology and better morality than had ever been set before them. He claimed no temporal power, no spiritual domination; he asked but for simple toleration, for free permission to win men by persuasion into the way of truth. He declared he was sent neither to compel conviction by miracles, nor to constrain outward profession by the sword.[131] Does this leave any doubt of the strong conviction in his mind, as well as in the truth of his claim, to be a man sent by G.o.d to preach the Divine Perfection, and to teach mankind the ways of righteousness? He honestly and sincerely conveyed the message which he had received or which he conscientiously or intuitively believed to have received from his G.o.d and which had all the signs and marks of truth in itself. What is meant by a True Prophet or a Revelation is not more than what we find in the case of Mohammad.[132]

The general office and main business of a prophet is to proclaim to mankind the Divine Perfection, to teach publicly purer theology and higher morality, to enjoin the people to do what is right and just, and to forbid what is wrong and bad. It is neither a part of the prophet to predict future events, nor to show supernatural miracles. And further, a prophet is neither immaculate nor infallible. The Revelation is a natural product of human faculties. A prophet feels that his mind is illumined by G.o.d, and the thoughts which are expressed by him and spoken or written under this influence are to be regarded as the words of G.o.d.

This illumination of the mind or the effect of the Divine Influence differ in any prophet according to the capacity of the recipient, or according to the circ.u.mstances--physical, moral, and religious--in which he is placed.

[Footnote 130: The early followers of Mohammad bore persecutions and exile with patience and steadfastness; and never recanted. Look to the increasing number of these early Moslems, their magnanimous forbearance, and the spontaneous abandonment of their dear homes and relations, and their defending their Prophet with their blood. The number of Christian believers during the whole lifetime of Christ was not more than 120 (Act I, 15). They had a material view of the Messiah's kingdom, and had fled at the first sound of danger. Two of the disciples when walking to Emmaus observed, "We trusted that it had been He who should have redeemed Israel," and the apostle asked Jesus after the so-called resurrection, "Lord, wilt Thou at this time restore the kingdom of Israel?"

"During the periods thus indicated as possible for comparison, persecution and rejection were the fate of both. But the thirteen years'

ministry of Mahomet had brought about a far greater change to the external eye than the whole lifetime of Christ. The apostles fled at the first sound of danger, and however deep the inner work may have been in the 500 by whom our Lord was seen, it had produced as yet but little outward action. There was among them no spontaneous quitting of their homes, nor emigration by hundreds, such as distinguished the early Moslems; nor any rapturous resolution by the converts of a foreign city to defend the Prophet with their blood."--The Life of Mahomet by Sir W.

Muir, Vol. II, page 274.]

[Footnote 131: "Let us for a moment look back to the period when a ban was proclaimed at Mecca against all the citizens, whether professed converts or not, who espoused his cause; when they were shut up in the _Sheb_ or quarter of Abu Talib, and there for three years without prospect of relief endured want and hardship. Those must have been steadfast and mighty motives which enabled him amidst all this opposition and apparent hopelessness of success, to maintain his principles unshaken. No sooner was he relieved from confinement, than, despairing of his native city, he went forth to Tayif and summoned its rulers and inhabitants to repentance; he was solitary and unaided, but he had a message, he said, from his Lord. On the third day he was driven out of the town with ignominy, blood trickling from the wounds inflicted on him by the populace. He retired to a little distance, and there poured forth his complaint to G.o.d: then he returned to Mecca, there to carry on the same outwardly hopeless cause with the same high confidence in its ultimate success. We search in vain through the pages of profane history for a parallel to the struggle in which for thirteen years the Prophet of Arabia in the face of discouragement and threats, rejection and persecution retained his faith unwavering, preached repentance, and denounced G.o.d's wrath against his G.o.dless fellow-citizens. Surrounded by a little band of faithful men and women, he met insults, menaces, dangers, with a high and patient trust in the future. And when at last the promise of safety came from a distant quarter, he calmly waited until his followers had all departed, and then disappeared from amongst his ungrateful and rebellious people."--Muir, Vol. IV, pages 314-15.]

[Footnote 132: "That he was the impostor pictured by some writers is refuted alike by his unwavering belief in the truth of his own mission, by the loyalty and unshaken confidence of his companions, who had ample opportunity of forming a right estimate of his sincerity, and finally, by the magnitude of the task which he brought to so successful an issue.

No impostor, it may safely be said, could have accomplished so mighty a work. No one unsupported by a living faith in the reality of his commission, in the goodness of his cause, could have maintained the same consistent att.i.tude through long years of adverse fortune, alike in the day of victory and in the hour of defeat, in the plenitude of his power and at the moment of death."--Islam and its Founder, by J.W.H. Stobart, M.A., page 23.

"Of the sincerity of his belief in his own mission there can be no doubt. The great merit is his that among a people given up to idolatry he rose to a vivid perception of the Unity of G.o.d, and preached this great doctrine with firmness and constancy, amid ridicule and persecution. But there it seems to me that the eulogy of the Prophet ought to cease."--Islam under the Arabs by R.D. Osborn. London 1876, p.

90.]

[Sidenote: Striking effects of Mohammad's reforms.]

35. Although his mission was only to convey the message and preach publicly what was revealed to him, and he was not responsible for the conversion of the unG.o.dly polytheists to the purer theology and higher morality, or in other words, to the faith of Islam, yet whatever success and beneficial results in the sphere of theology, morality, and reforms in social matters he achieved was a strong evidence of his Divine mission. In the name of G.o.d and in the character of His Apostle, he wrought a great reform according to his light in his own country. "Every good tree bringeth forth good fruit."--(Matt. VII, 17). Facts are stubborn things, and facts are conclusive in these points.

The effects produced by his preaching, and the changes wrought by them in the religious, social, and political sphere of the polytheists, the idolatrous and grossly superst.i.tious Arabs within a comparatively short period, mostly consisting of persecutions at Mecca, and struggles at Medina, were very striking. From an indiscriminate ma.s.s of polytheism and gross superst.i.tious belief in G.o.ds, genii, the sons and daughters of G.o.d, he gave them a pure monotheistic belief, recognizing no other superior power but the Almighty. He raised the moral standard of his countrymen, ameliorated the condition of women, curtailed and mitigated polygamy and slavery, and virtually abolished them as well as infanticide. He most sternly denounced and absolutely forbade many heinous evils of the Arab society. He united a number of wild and independent tribes into a nation and abolished their internecine wars.

Sir W. Muir says:--

"Few and simple as the positive precepts of Mahomet up to this time appear, they had wrought a marvellous and a mighty work. Never, since the days when primitive Christianity startled the world from its sleep, and waged a mortal combat with Heathenism, had men seen the like arousing of spiritual life, the like faith that suffered sacrifice and took joyfully the spoiling of goods for conscience sake.

"From time beyond memory, Mecca and the whole Peninsula had been steeped into spiritual torpor. The slight and transient influence of Judaism, Christianity, or Philosophy upon the Arab mind, had been but as the ruffling here and there the surface of a quiet lake;--all remained still and motionless below. The people were sunk in superst.i.tion, cruelty, and vice. It was a common practice for the eldest son to marry his father's widows inherited as property with the rest of the estate. Pride and poverty had introduced among them, as it has among the Hindus, the crime of female infanticide. Their religion consisted in gross idolatry, and their faith was rather the dark superst.i.tious dread of unseen beings, whose goodwill they sought to propitiate, and to avert their displeasure, than the belief in an over-ruling Providence.

The Life to come and Retribution of good and evil were, as motives of action, practically unknown.

"Thirteen years before the Hegira, Mecca lay lifeless in this debased state. What a change those thirteen years had now produced!

A band of several hundred persons had rejected idolatry, adopted the worship of one great G.o.d, and surrendered themselves implicitly to the guidance of what they believed a revelation from Him;--praying to the Almighty with frequency and fervour, looking for pardon through His mercy, and striving to follow after good works, almsgiving, chast.i.ty and justice. They now lived under a constant sense of the Omnipotent power of G.o.d, and of His providential care over the minutest of their concerns. In all the gifts of nature, in every relation of life, at each turn of their affairs, individual or public, they saw His hand. And, above all, the new spiritual existence in which they joyed and gloried, was regarded as the mark of His especial grace, while the unbelief of their blinded fellow-citizens was the hardening stamp of His predestined reprobation. Mahomet was the minister of life to them,--the source under G.o.d of their new-born hopes; and to him they yielded a fitting and implicit submission.

"In so short a period, Mecca had, from this wonderful movement, been rent into two factions, which, unmindful of the old land-marks of tribe and family, were arrayed in deadly opposition one against the other. The believers bore persecution with a patient and tolerant spirit. And though it was their wisdom so to do, the credit of a magnanimous forbearance may be freely accorded to them. One hundred men and women, rather than abjure the precious faith, had abandoned their homes, and sought refuge, till the storm should be overpast, in Abyssinian exile. And now even a larger number, with the Prophet himself, emigrated from their fondly-loved city, with its sacred temple,--to them the holiest spot on earth,--and fled to Medina. There the same wonder-working charm had within two or three years prepared for them a brotherhood ready to defend the Prophet and his followers with their blood. Jewish truth had long sounded in the ears of the men of Medina, but it was not till they heard the spirit-stirring strains of the Arabian prophet, that they too awoke from their slumber, and sprang suddenly into a new and earnest life."[133]

Further on Sir W. Muir says:--

"And what have been the effects of the system which, established by such instrumentality, Mahomet has left behind him. We may freely concede that it banished for ever many of the darker elements of superst.i.tion which had for ages shrouded the Peninsula. Idolatry vanished before the battle-cry of Islam; the doctrine of the unity and infinite perfections of G.o.d, and of a special all-pervading Providence, became a living principle in the hearts and lives of the followers of Mahomet, even as it had in his own. An absolute surrender and submission to the divine will (the very name of _Islam_) was demanded as the first requirement of the religion. Nor are social virtues wanting. Brotherly love is inculcated within the circle of the faith; orphans are to be protected, and slaves treated with consideration; intoxicating drinks are prohibited, and Mahometanism may boast of a degree of temperance unknown to any other creed."[134]

Dr. Marcus Dods writes:--

"But is Mahommed in no sense a Prophet? Certainly he had two of the most important characteristics of the prophetic order. He saw truth about G.o.d which his fellowmen did not see, and he had an irresistible inward impulse to publish this truth. In respect of this latter qualification Mahommed may stand comparison with the most courageous of the heroic prophets of Israel. For the truth's sake he risked his life, he suffered daily persecutions for years, and eventually banishment, the loss of property, of the goodwill of his fellow-citizens, and the confidence of his friends--he suffered in short as much as any man can suffer short of death, which he only escaped by flight, and yet he unflinchingly proclaimed his message. No bribe, threat or inducement could silence him. 'Though they array against me the sun on the right hand, and the moon on the left, I cannot renounce my purpose.' And it was this persistency, this belief in his call, to proclaim the Unity of G.o.d which was the making of Islam. Other men have been monotheists in the midst of idolaters, but no other man has founded a strong and enduring monotheistic religion. The distinction in his case was his resolution that other men should believe.... His giving himself out as a prophet of G.o.d was, in the first instance, not only sincere, but probably correct in the sense in which he himself understood it. He felt that he had thoughts of G.o.d which it deeply concerned all around him to receive, and he knew that these thoughts were given him by G.o.d, although not, as we shall see, a revelation strictly so called. His mistake lay by no means in his supposing himself to be called upon by G.o.d to speak for him and introduce a better religion, but it lay in his gradually coming to insist quite as much on men's accepting him as a prophet as on their accepting the great truth he preached. He was a prophet to his countrymen in so far as he proclaimed the Unity of G.o.d, but this was no sufficient ground for his claiming to be their guide in all matters of religion, still less for his a.s.suming the lordship over them in all matters civil as well...."

The learned doctor further on in his book, "Mohammed, Buddha, and Christ," remarks:--

"But as we endeavour to estimate the good and evil of Islam, it gradually appears that the chief point we must attend to is to distinguish between its value to Arabia in the seventh century and its value to the world at large. No one, I presume, would deny that to Mohammed's contemporaries his religion was an immense advance on anything they had previously believed in. It welded together the disunited tribes, and lifted the nation to the forefront of the important powers in the world. It effected what Christianity and Judaism had alike failed to effect--it swept away, once and for ever, idolatry, and established the idea of one true G.o.d. Its influence on Arabia was justly and pathetically put by the Moslem refugees in Abyssinia, who when required to say why they should not be sent back to Mecca, gave the following account of their religion and what it had done for them: 'O king, we were plunged in ignorance and barbarism; we worshipped idols; we ate dead bodies; we committed lewdness; disregarded family ties and the duties of neighbourhood and hospitality; we knew no law but that of the strong, when G.o.d sent among us a messenger of whose truthfulness, integrity, and innocence we were aware; and he called us to the unity of G.o.d, and taught us not to a.s.sociate any G.o.d with him; he forbade us the worship of idols, and enjoined upon us to speak the truth, to be faithful to our trusts, to be merciful, and to regard the rights of others; to love our relatives and to protect the weak; to flee vice and avoid all evil. He taught us to offer prayers, to give alms, and to fast. And because we believed in him and obeyed him, therefore are we persecuted and driven from our country to seek thy protection.'"[135]