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If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - - -Title: Islam - - -Author: Ann Hunter Small - - - -Release Date: August 23, 2020 [eBook #62990] - -Language: English - -Character set encoding: UTF-8 - - -***START OF THE PROJECT GUTENBERG EBOOK ISLAM*** - - -E-text prepared by Fritz Ohrenschall, Emmanuel Ackerman, and the Online -Distributed Proofreading Team (http://www.pgdp.net) from page images -generously made available by Internet Archive (https://archive.org) - - - -Note: Project Gutenberg also has an HTML version of this - file which includes the original illustration. - See 62990-h.htm or 62990-h.zip: - (http://www.gutenberg.org/files/62990/62990-h/62990-h.htm) - or - (http://www.gutenberg.org/files/62990/62990-h.zip) - - - Images of the original pages are available through - Internet Archive. See - https://archive.org/details/islamislam00smalrich - - -Transcriber’s note: - - The second and third sections of this book are presented as an - historical document on the prejudices of Christians in Europe - and America against Islam at the time this book was written. - - - - - -Studies in the Faiths. II. - -ISLAM - -[All rights reserved.] - - -[Illustration: PEARL MOSQUE, AGRA.] - - -ISLAM - -by - -ANNIE H. SMALL - -Author of -‘Yeshudas,’ ‘Suwarta,’ ‘Studies in Buddhism,’ etc. - - -[Illustration: Publisher’s logo] - - - - - - -1905 -London -J. M. Dent & Co. -New York: E. P. Dutton & Co. - -Richard Clay & Sons, Limited, -Bread Street Hill, E.C., and -Bungay, Suffolk. - - - - -PREFACE - - -Perhaps mutual understanding and sympathy are more difficult between -Christianity and Islam than between any two of the world’s living -Faiths. On the side of Islam is the too-little remembered fact that the -only Christianity of which she is, so to speak, officially conscious, -is the least true, the least pure; while on the Christian side, we tend -to turn even from such points of contact as exist between ourselves -and this latest of the Faiths with an undefined shrinking from the -possibility of sympathy: the prophet repels us, the religion repels us, -the moral code repels us, the history repels us. When we discover that -Islam claims to supersede Christianity, we are filled with indignation -and horror. When we discover, as we do at intervals, how dark the -darkness of Muslim lands and how cruel the tender mercies of Muslim -rule may be, we desire nothing better than that Islam should be blotted -from off the face of the earth. - -But Islam is still a world power, before which the Christian nations -of Europe have stood helpless even while fellow-Christians have been -cruelly and wickedly entreated. Islam cannot be ignored nor despised. -Rather it is imperative that it should be studied, if possible with -sympathy, by the Christian peoples, in order that the Muslim motive -power may be understood, and that Islam may be met face to face, as it -must one day be met by Christianity, worthily and Christianly. What -if the inevitable battle should be fought by the armies of the Cross, -rather than by the armies of the Nations? - -This little book has been prepared, not primarily as a study of Islam, -but rather to indicate directions which Christian, and especially -Missionary, thought might profitably take. For the sake of those who -have not already some knowledge of Islam itself, or of its doctrines as -they compare with those of our own Faith, the chapters have followed -these two lines; but matters of great importance to the special student -have been necessarily omitted; and others have been very lightly -touched upon. For the guidance of any who are desirous of making a -more exhaustive study of this most important of all subjects, to those -who have at heart the honour of Christ and His speedy reign, there is -available a very large literature, in English, German, and French, upon -Islam and its relation to Christianity. - - - - -CONTENTS - - - PAGE - Preface v - Contents ix - - I. ISLAM 11 - 1. THE APOSTLE OF ISLAM 13 - 2. THE GREAT THOUGHTS OF ISLAM 20 - 3. THE RELIGIOUS LIFE IN ISLAM 32 - 4. THE SOLIDARITY OF ISLAM 42 - - II. ISLAM AND CHRISTIANITY 47 - 1. MUHAMMAD AND JESUS 49 - 2. THE FATHER-GOD 54 - 3. THE CHRISTIAN LIFE 57 - 4. THE FAILURE OF CHRISTIANITY 61 - - III. THE COMING BATTLE 67 - - A Short Bibliography of Accessible Books Upon the Subject 73 - Transcriber’s Note - - - - -I - -ISLAM - - IN THE NAME OF THE MOST MERCIFUL GOD. - - _Praise be to God, Lord of the worlds— - The most merciful— - The King of the day of Judgment. - Thee only do we worship, and to Thee do we cry for help. - Guide Thou us in the straight way— - In the way of those to whom Thou hast been gracious— - With whom Thou art not angry— - And who go not astray. Amen._ - - The great Prayer of Islam. - - - - -THE APOSTLE OF ISLAM. - - “_By the brightness of the morning, - and by the night when it groweth dark— - Thy Lord hath not forsaken thee, - Neither doth He hate thee. - Verily the life to come shall be better for thee - than this present life, - and thy Lord shall give thee a reward - with which thou shalt be well pleased._ - - “_Did He not find thee an orphan, - and hath He not taken care of thee? - Did He not find thee wandering in error, - and hath He not guided thee into the truth? - Did He not find thee needy, - and hath He not enriched thee? - Wherefore oppress not the orphan, neither - repulse the beggar, - but declare the goodness of the Lord._” - - Sura XCVI. - - -There is in the story of Islam an interest quite unique; it is the work -of one unaided mind, the mind of a man unlettered and ignorant, who -came of an isolated people, and who gained such knowledge as he had of -the great world from hearsay as he travelled between Central Arabia -and Syria in charge of the merchant caravan of his mistress. This man, -morally very frail to our thinking, is all but divine to two hundred -millions of men and women. His word is final to them; it alone reveals -God, it alone guides life, it alone commands all Muslim rulers, and it -defies Christianity as no other power has done. - -Muhammad lived six hundred years after Christ, his Faith came into -existence in full view of Christianity, it publicly claims to be a -higher revelation and to supersede Christianity; and the Christian -nations have not yet disproved the claim. The attempt has not indeed -been made, unless we reckon the chivalrous and ill-fated missions of -the Crusades to redeem the Holy Sepulchre from the hands of the Muslim. -Whether Christianity realizes the fact of her failure in this respect, -or not, Islam is fully conscious of it. - -[Sidenote: Muhammad] - -Muhammad—the Praised One—was born at Mecca on August 29th, 570 A.D. -He was left an orphan while still a little child, and was adopted by an -uncle. Later he became steward to a lady of Mecca, Khadija, who asked -him to become her husband, and was, until her death, his faithful and -loving wife. This marriage procured for Muhammad that which he coveted -above all things, leisure for the study of the things of God. - -[Sidenote: The Call] - -The time was past when the idolatrous worship of his tribe—the -religious tribe of Arabia—had any meaning for him. He had had glimpses -of a purer, a more satisfying Faith. Both Jews and Christians had -crossed his path, who had spoken of the one God: Creator, Ruler, -Provider; and the idea had seized and held his imagination. Upon this -idea he now meditated in his chosen retreat, a cave near Mecca, until -it possessed him; he dreamed dreams and saw visions, and at length came -forth to make them known, being assured that he had been called to -proclaim the reign of the one only God upon earth. - -[Sidenote: Rejection] - -But the people of Mecca, custodians of the religious traditions of -Arabia, would have none of this new doctrine; they fiercely opposed the -preacher, and very soon drove him and his little company of disciples -(of whom his wife had been the first) from the city. - -[Sidenote: Flight] - -The _Hajrat_, or Flight, from which dates the Muhammadan era, took -place on July 16th, 622 A.D. - -A refuge was found in the rival city of Madina. - -[Sidenote: Madina] - -At Madina, Muhammad found leisure to mature and carry out the Idea -which had now possessed him that he should found a Reign of God upon -the earth. “Behind the quiet and unobtrusive exterior,” writes Sir -William Muir, “lay hid a resolve, a strength and fixedness of will, -a sublime determination, destined to achieve the marvellous work -of bowing towards himself the heart of all Arabia as the heart of -one man.” There is, to the sympathetic student of his life, nothing -wonderful in the hold which Muhammad took upon his followers. He -mastered men by the force of his iron will, and then won them by the -force of his noble and generous nature. - -[Sidenote: Character] - -Many words have been wasted upon the problems of the character of this -sixth-century Prophet, and it is not intended to enter upon them here. -It must be remembered that if the vision of Muhammad was world-wide -while his personal life remained at the limit of his time and his -isolated race, there are not lacking similar examples elsewhere of -great leaders whose private lives we explain by their generation and -surroundings; also, it is probably wise, that until we know and are -able to sympathize with the Arabic character, we of the West should say -little in way of condemnation, all the more that condemnation of the -Prophet is not the method to win men from his allegiance. - -[Sidenote: Personal Claim] - -There is a far more important question which may not be passed over. -Did Muhammad realize the _personal_ claim involved in his religious -message? Was his soul so pre-occupied with the grand Idea that his own -relation to it was not at first apparent? For, it cannot be forgotten -that from the beginning the second Article of the Muslim Creed was -inherent in the first. God is known as God to the Muslim only because -the Apostle of God has proclaimed Him to be God. Muhammad is the -Revealer of God, and God is God. This is the true and inevitable order. - -This claim, as a foundation of belief, was the source of success of -the arms of Islam in the past, and is the living power of Islam to-day; -at the same time, it was and is the test of the man and of his message. -Is Muhammad the Revealer of God? There is possible one answer only to -the question, so far as the disciples of the Christ Whom he claimed to -supersede are concerned; but the answer does not end the story of the -relation between Christianity and the Arabian Prophet. Would that it -did! - -[Sidenote: Death] - -Muhammad died at Madina on June 9th, 632 A.D., in his sixty-second -year. His death was peace. His last words were, “The blessed -Companionship on high.” - -[Sidenote: The dead hand] - -Being dead this man still rules. In all human history there is no more -striking illustration of the might of the “dead hand” than is presented -in Islam. - - - - -THE GREAT THOUGHTS OF ISLAM. - - -1. GOD. - - _La-ilaha-Il-lal-laho. There is no God save God._ - - “_Say, God is one God; the eternal God: He begetteth not, neither is - begotten: There is not any one like unto Him._ - - “_Dost thou not know that God is almighty? Dost thou not know that - unto God belongeth the Kingdom of Heaven? neither have ye any - protector or helper except God._ - - “_To God belongeth the East and the West; therefore wheresoever - ye turn yourselves to pray, there is the face of God; for God is - omnipresent and omniscient._ - - “_Your God is one God, there is no God but He, the most merciful._” - -It was with a very simple message, apparently, that Muhammad came forth -from his long meditation in his lonely cave. The message was not even -original. Not only had Arab mystics already dreamt of the aloneness of -God, but there were Jews and Christians, inheritors of the same supreme -truth, settled here and there over the land; and Muhammad had come -into contact with both during his early Syrian journeys. The Idea had -become familiar to him long before. - -[Sidenote: The God of Muhammad] - -But, the God of Muhammad’s contemplations was not the God of Judaism, -nor the God of Christianity; he deliberately rejected both Faiths. -True, God is Spirit, God is one, God is alone, God is Creator; He is -the al-knowing, al-present, al-governing One. High attributes are -ascribed to Him, as in the ninety-nine Names which the pious Mussulman -reverently repeats with the aid of his string of beads; but neither -these, nor the various attributes ascribed to Him in the Quran itself, -largely affect the Muslim conception of God. - -The God of Muhammad is a Being of two supreme characteristics. He is -the supreme Will, and His Will is carried into effect by His supreme -Power. - -Will: absolute, eternal, unchanging; far above such human distinctions -as right and wrong, justice and injustice. That which the Will of God -ordains, that is right, just, and final. - -Power: so unrestrained, so awful, carries that Will into effect, that -there exists no will or power save God’s alone. That which is ordained, -good or evil, righteous or unrighteous in man’s poor view, is of God. -He is the only Doer. “_In the creation of heaven and earth, and in the -ship which sails on the sea_ ... ALL IS GOD.” All creatures, even man, -are in the awful grip of this great Spirit, helpless; they do that -which He ordains, that and no other. - -“Why are you so naughty?” - -“God knows.” - -The reply of the little child is the reply of Islam to all problems. It -is the secret of the awful fatalism which paralyzes men’s emotions and -will. Two countenances remain, after many years, vividly impressed upon -my memory; that of a man, guilty of crime and under severe sentence, -whom no appeal could move from his perfect serenity. He was not a -hardened criminal; he was simply convinced that God was the Doer of -the deed and he himself only the instrument for the carrying out of -His will. The other was a father, carrying in his arms a dearly-loved -little child to the grave. He moved rapidly down the crowded street at -the head of the procession of mourners, unconscious either of curiosity -or of sympathy around him. The set grim expression might have suggested -the idea of Spartan endurance, save for the deep eyes which gazed into -the far distance, and told unmistakably of the submission of a strong -will to a Stronger, the will of his God. - -This awful God has taken hold of the imagination of all Islam. He was -very real to the Prophet, and the Prophet has communicated his faith -to those who have followed him. Mussulmans may be, in our sense, bad -men, but they are rarely irreligious men. There are no atheists in -Islam. A man who, under the influence of English secular education, -lightly declared that he had grown beyond so childish a superstition, -which however he declared to be “good for women and children,” changed -countenance while we discussed the religious education of his wife. He -could not rid himself easily of the convictions of his childhood, as -the grave face and reverent voice bore witness. - -But, the Will of God is far more present in the thought of the Muslim -than is God Himself. God touches his life through His Will only. God is -apart; seeing, knowing and judging indeed, but apart in His absolute -sovereignty, in the inexorable way in which He carries out His Purpose. -We have, therefore, as a corollary to the teaching regarding the Will, -the teaching of the pitiful helplessness of man in His Hand. God may -crush me; He can do it; I can say nothing. In conversation with a -woman on one occasion reference was made to the Christian doctrine of -the assurance of the child relation with God. She exclaimed, “Surely -that is blasphemy; it is almost like saying _what the Will of God for -you is_. If saved, God is merciful; if cast into _Jahannam_ (hell), God -is just.” - - * * * * * - -ISLAM means resignation, submission, homage, to this Will of God. The -relation of the Muslim to his God is truly expressed in the word. - - * * * * * - -Thus early do Christ and Muhammad part company. - - -2. THE WORD OF GOD. - - “_It is He Who hath sent down unto you the book of the Quran, - distinguishing between good and evil; and they to whom We gave the - scripture know that it is sent down from thy Lord, with truth; Be not - therefore one of these who doubt thereof. The words of the Lord are - perfect in truth and justice; there is none who can change His words; - He both heareth and knoweth._” - -[Sidenote: Quran] - -The Will of God is supreme in His universe; Islam tells in one word the -relation of the Faithful to that Will; and the Will is revealed to men -in its final form the Quran. The Quran descended from highest heaven -complete, and was passed on by the Angel to the Prophet Sura by Sura, -as its message was required. The Quran supersedes all other scriptures, -it is the eternal Divine Word; there is no further truth to be -revealed, for this is literally the last word of God to man. The human -language medium is Arabic, and as each several word is an Act of God, -the very words are sacred. There cannot, therefore, be any authorized -translation of the Quran; and, as in its completeness it is one -undivided message, to issue it in parts would be grievous sin. The book -is published and used in many lands, and passes through many hands, but -so great has been the care that it should be preserved perfect, that -it is believed to be practically unchanged since the scattered leaves -were gathered reverently together after the Prophet’s death. There is -no doctrine of inspiration so high as this. - - -3. THE THOUGHT OF SIN. - - “_Man chooseth to be wicked for the time which is before him. He - asketh, When shall the day of resurrection be? But when the night - shall be dazzled, and the moon shall be eclipsed, and the sun and the - moon shall be in conjunction, on that day man shall say, Where is a - place of refuge? By no means; there shall be no place to fly unto. - With thy Lord shall be a sure mansion of rest in that day; on that day - shall man be told that which he hath done, first and last. Yea, a man - shall be an evidence against himself; and though he offer his excuses, - they shall not be received._” - - “_There shall every soul experience that which it shall have sent - before it._” - -[Sidenote: Sin] - -As is the God so are His worshippers; and the conception of the -religious life in Islam follows naturally upon the conception of God. -Thus, sin is terrible, but not first as a deviation from a standard -of absolute righteousness; it is terrible because it is rebellion -against an awful majesty. This is fundamental. Yet to say that Islam -is non-moral, that sin is an arbitrary term, and that reward and -punishment are in the hands of an arbitrary God, is not the whole -truth. There are two kinds of sin (reminding us of the Roman Catholic -doctrine), sin greater and lesser. Among the greater sins are - - Unfaithfulness to God. - Despair of the mercy of God, or - Too strong an assurance of God’s mercy. - False witness when on oath. - The practice of magic. - Drunkenness. - Theft. - Usury. - Murder. - Disobedience to parents. - Flight before unbelievers in battle. - Seizing the property of the orphan. - -And the constant repetition of lesser sins becomes a greater sin. - -Lesser sins are very many, and are not enumerated; among them are -gambling, the use of images in worship, and slander. Punishment -awarded by the law is very severe; the punishment awarded by God is as -He shall ordain. The future has a great share in the thought of the -people of the East; they are less materialistic, less bound up in the -present life than those of the West. Therefore the present life is -more affected by the future possibilities, and in the case of a larger -proportion of men and women than is the case with us. - - -4. THE JUDGMENT OF GOD. - - “_The striking. What is the striking? and what shall make thee to - understand how terrible the striking will be? On that day men shall be - like moths scattered abroad, and the mountains shall be like carded - wool of various colours driven by the wind; moreover, he whose balance - shall be heavy with good works shall lead a pleasing life; but as to - him whose balance shall be light his dwelling shall be the pit of - hell. What shall make thee to understand how frightful the pit of hell - is? It is a burning fire._” - -[Sidenote: Judgment] - -Much has been said and written about the Muslim Paradise, and there -are indeed no parts of the Quran so weak as those which dwell upon -the sweets of the future life of the Faithful. Serious Mussulmans, -when on rare occasions I have heard them refer to this subject, have -invariably explained these passages as symbolical. However that may be, -the passages in the Quran which teach of the day of resurrection and of -judgment are frequent and solemn. No doubt the judgment of God is used -as a threat against unbelievers, but it is also continually addressed -to the Faithful as a motive; and these teachings have, as I believe, -far greater influence upon the life of the religious Muslim than all -the promised joys of Paradise. - - “_What thinkest thou of him who denieth the future judgment as a - falsehood? It is he who pusheth away the orphan, and stirreth not - up others to feed the poor. Woe be unto those who pray and who - are negligent at their prayer; who play the hypocrites, and deny - necessaries to the needy._” - -This was the message of the Arabian Apostle. - - - - -THE RELIGIOUS LIFE IN ISLAM. - - “_Clothe not the truth with vanity, - neither conceal the truth against your own knowledge; - Observe the stated seasons of prayer, - and pay your legal alms, - and bow down yourselves with those who bow down. - Will ye command men to do justice, - and forget your own souls? - Yet ye read the books of the law; - do ye not therefore understand?_” - - -1. THE REPETITION OF THE CREED. - -_La iláhá Il-lal-laho, Muhammad-ur-Rasúl-Ullah._ - -_God is the alone God, and Muhammad is the Apostle of God._ - -[Sidenote: Kalima] - -The Creed must be repeated by the true Muslim once at the least during -his lifetime. This is the confession of the lips, and must be made -correctly and without hesitation; it is also the confession of the -heart, and must be held till death. - - -2. THE DAILY DEVOTIONS. - - “_Therefore glorify God when the evening overtaketh - you, and when ye rise in the morning; - And unto him be praise in heaven and earth, and at - sunset, and when ye rest at noon._” - -[Sidenote: Sulát] - -There are five services of prayer daily, observed with great regularity -by all religious men and women. The form is liturgical; the word -_Sulát_ has rather the meaning of devotional service than of hours of -prayer. [Sidenote: Hours] The first hour is at dawn of day. The second -is at noon. The third is between four and five in the afternoon. The -fourth service is held as the sun disappears beneath the horizon. The -fifth is at the retiring hour at night. - -[Sidenote: Preparation] - -Before prayer all Mussulmans cleanse face, ears and nostrils, hands and -feet; that they may be free of all bodily pollution before entering -the presence of God. Many change their garments each time they pray. -The room is cleaned, and the worshipper who has cleaned the room -changes his garments before engaging in the service. - -[Sidenote: Solemnity] - -This service of prayer in the case of serious worshippers is very -touching to the sympathetic witness; it is true, as so many critics -of Islam have noted, that prayer is formal, and is repeated in an -unknown tongue; but to those who know the heart hunger which constantly -finds expression in that five-times-repeated daily liturgy, who would -fain change the constant refrain “God is great” for the gladder “God -is love,” the service, whether in the mosque, in the home, or on the -wayside, is one of the most pathetic appeals addressed to the unknown -God by any people. - -There is no mediation; prayer is offered directly to God, the only -reference to the Prophet being a prayer “for Muhammad and his -descendants.” - -Prayer is always offered in the sacred language. - - -3. RAMADHÁN, THE MONTH OF FASTING. - - “_O true believers, a fast is ordained you, as it was ordained to - those before you, that ye may fear God. A certain number of days shall - ye fast; but he among you who shall be sick, or on a journey, shall - fast an equal number of other days. And those who can keep it and do - not, must reckon their neglect by maintaining of a poor man. And he - who voluntarily dealeth better with the poor man than he is obliged, - this shall be better for him. But if ye fast it will be better for - you, if ye knew it._” - -[Sidenote: Roza] - -It is probable that Muhammad ordained the month of fasting in imitation -of the Christian Lent. Ramadhán, the ninth month of the year, made -sacred for ever by the descent of the Quran from highest heaven, to -be revealed to the Angel Gabriel (who delivered it as required to the -Prophet), is set apart for this religious sacrifice. Every Mussulman -is on the look-out for the first appearance of the new moon, sign of -the beginning of the fast (the lunar year is followed), and from that -evening for thirty days, from dawn until sunset neither food nor water -is touched. When Ramadhán in the course of the years occurs in the hot -season, the fast is terrible in its severity. Cloudless sky, scorching -sun, burning winds, and not one drop of water to quench the awful -thirst; and at the same time additional prayers, with the accompanying -genuflections; this while the day’s task must still be accomplished; it -is a terrible test of the obedience and devotion of the Faithful. It -is true that travellers, invalids, women nursing little children, and -the weak, are exempt; but the fasts are supposed to be made up, and we -have known many who have struggled through the month, who were quite -unfit for it. The early morning and evening meal—taken before dawn -and after sunset—is not appetizing, for it is always composed of stale -food. - -I have never known any religious man or woman who regarded the fast -as a hardship. “It is little we can do to serve God,” said one woman. -Little children plead to be allowed to fast. Boys and girls become -utterly exhausted, parched and fainting, in homes where religious -observances are faithfully kept. - - -4. ALMSGIVING. - -[Sidenote: Zakát] - - “_Forget not liberality among you, for God seeth that which ye do._” - - “_The Lord is surely in a watch-tower, whence he observeth the actions - of men. Moreover man, when his Lord trieth him by prosperity, and - honoureth him, and is bounteous to him, saith:—My Lord honoureth me; - but when he proveth him by afflictions, and withholdeth His provisions - from him, he saith:—My Lord despiseth me. By no means; but ye honour - not the orphan, neither do ye excite one another to feed the poor; - and ye devour the inheritance of the weak, with undistinguishing - greediness; and ye love riches with much affection...._ - - “_O thou soul which art at rest, return unto thy Lord, well pleased - with thy reward, and well pleasing unto our God; enter among my - servants, and enter Paradise._” - -A fortieth part of the income belongs to the poor, and is, in Muslim -lands, a compulsory tax. It is distinct from private almsgiving. - - -5. PILGRIMAGE. - -[Sidenote: Hajj] - - “_They who shall disbelieve, and obstruct the way of God, and hinder - men from visiting the holy temple at Mecca, which We have appointed - for a place of worship unto all men: the inhabitant thereof and the - stranger have an equal right to visit it._” - -Islam is scattered in many lands; but the idea of Muhammad was of a -universal Kingdom. The idea was never realized, but the grip of the -master hand is felt to this day. Each of the duties of the Faith is a -symbol of its unity; but the constraining symbol is the centralization -at Mecca. This is the sole remaining sign of the great vision. Islam -is far scattered; it is broken into many sects; there are language -separations, and deeper racial separations; but the whole unwieldy -system and following is bound together by the Mecca pilgrimage, the -least spiritual thing in the whole system. Muhammad made a brave battle -for the unity and pure spirituality of God. But it was the deepest -desire of his heart to win Mecca. He did so at the expense of his -central belief. Mussulmans visit the idolatrous city to-day as they did -in the long past idolatrous ages. The visible church of Islam is not a -pure and beautiful and worthy mosque; it is the old idolatrous stone of -Mecca. - -Every true Muslim is bound to visit Mecca at the least once in his -lifetime. - - -6. SOCIAL MORALITY. - -[Sidenote: Social Morality] - -The social morality of Islam is—notwithstanding the marriage -laws—very high, and is guided by such virtues as these: modesty, -honesty, kindness and brotherliness. When Muhammad fled from Mecca -with his followers, and settled in Madina, the little community was -a commonwealth, and that ideal has been retained in wonderful manner -throughout the centuries and the far wanderings. There is no caste -in Islam, neither the Eastern nor the Western form of that system. -Each man stands in the same relation to the God Who rules him, and -the consequent brotherhood is a very real thing. Poor and rich are -not divided, to be poor is in itself a claim, and if a poor man comes -to a rich man for aid, the rich man regards it as a favour. The laws -of hospitality are most noble; strangers are assured in any Muslim -house of a welcome, a meal, a rest, and if need be, even of clothing. -Hospitality is an act of worship. - -The aged are held in a beautiful reverence; the poor, and especially -the orphan, is cared for as a religious duty; in the home the -patriarchal system still rules, the servant is a part of the family, -and is treated with kindness.—Is he not a brother in the Faith? - -The position of woman remains as it was left by Muhammad thirteen -hundred years ago—for there is no growth in Islam—and it is not easy -to define it. On the one hand is the marriage law, which gives to the -husband full power over his wife or wives; on the other, the property -law, which grants to a woman holding property in her own right, -absolute control over it. In the latter respect, therefore, the law -of Islam is in advance of the law of Great Britain. I have known the -curious anomaly of a woman whose person was at the mercy of a brutal -drunken wretch, whom she yet held in some degree in check through his -dependence upon her for the means with which to live his chosen life. - - - - -THE SOLIDARITY OF ISLAM. - - “_They seek to extinguish God’s light with their mouths; but God will - perfect His light, though the infidels be averse thereto. It is He - Who hath sent His Apostle with the direction, and the religion of - truth, that He may exalt the same above every religion, although the - idolators be averse thereto._” - - -There are two closely associated characteristics of Islam which impress -every student:—[Sidenote: Rigidity] the immovable _rigidity_ which -paralyzes individual action as well as social and religious progress -and for ever holds its professors arrested at the stage and within -the limit of Arab conditions as they were thirteen centuries ago; -[Sidenote: Solidarity] and the _solidarity_ of the world of Islam as it -exists to-day. - -It is at this point that the contrast between the methods of -Jesus and of Muhammad is most sharply emphasized. The founder of -Christianity neither wrote, nor left instructions for the preservation -of His teachings; His method is best typified by His own favourite -illustration; His message is a seed, growing of its own living life, -mysteriously, silently, slowly, producing fruit after its kind indeed, -but each several fruit during each several season drawing its own -share of nourishment even as it drew its life directly from the root, -original and distinct from any other. Muhammad spoke, in the most -literal sense, the last word; the teaching has crystallized; principle -and detail are alike unyielding. - -[Sidenote: Muhammad’s Vision] - -Muhammad was a statesman as well as a poet; he had in view not only -the conversion of the world to God and to himself, but also a world -kingdom based upon the religious idea; and for the second end he worked -possibly even “better than he knew.” - -[Sidenote: Symbols of Solidarity:] - -The study of the symbols of this bond of uniformity—not of union—is -illuminating:—[Sidenote: 1. Creed] The _Creed_, binding to the God -of Islam through the Apostle of that God; [Sidenote: 2. Prayer] the -daily _Prayer Ritual:_ it has been truly said that “each Muslim is a -Church,” it is no less true that the Muslim world is a Church, bound -indissolubly by this uniform service of devotion; [Sidenote: 3. Quran] -the _Quran_ and [Sidenote: 4. Fast] _Ramadhán_, the Book, and the Fast -which commemorates the gift of the Book; and above all, [Sidenote: 5. -Pilgrimage] the _Pilgrimage to Mecca_, the local habitation of Islam, -sublime notwithstanding the apparent foolishness of the ceremonial. -“Thither the tribes go up,” from Turkey, Syria, Persia, Afghanistan, -India, China, Egypt and other North African lands, and Arabia herself. -National distinctions are forgotten; slave and master travel as -brother worshippers; Islam feels her solidarity through the far-seeing -provision of the centralization of her religious life, in the city -which is sacred to the memory of the Apostle. - -The fact that Islam is broken up into as many sects as is Christianity, -does not affect this solidarity so greatly as might be supposed -from the experience of Christianity; in face of the Unbeliever the -Faithful stand a solid army, the separations touch none of these -symbols of unity. A solid army confronts the world. It has been -asserted by one who knew Islam well, that the conversion to another -Faith of an insignificant Muslim in an obscure village is known and -mourned (or resented) over the whole Muslim world. However that may -be, the solidarity of Islam is a grave and a suggestive fact; and -the Faith which hopes one day to win it, would do well to oppose the -statesmanship of Muhammad with a statesmanship and a wisdom equal with -his. - - - - -II - -ISLAM AND CHRISTIANITY - -WHEN YE PRAY, SAY— - - _Father, - Hallowed be Thy Name. - Thy Kingdom come. - Give us day by day our daily bread. - And forgive us our sins: for we ourselves also forgive every one - that is indebted to us. - And bring us not into temptation._ - - Amen. - - The great Prayer of Christianity. - - - - -1. MUHAMMAD AND JESUS. - - “_Jesus is no other than a servant, Whom We have favoured with the - gift of prophecy; and We appointed Him for an example unto the - children of Israel (if We pleased, verily We could from ourselves - produce angels, to succeed you in the earth), and He shall be a sign - of the approach of the last hour; wherefore doubt not thereof._” - - “_O ye who have received the Scriptures, exceed not the just bounds - of your religion, neither say of God other than the truth. Verily - Jesus Christ the Son of Mary is the Apostle of God, and His Word - Which He conveyed to Mary, and a Spirit proceeding from Him. Believe, - therefore, in God and His apostles, and say not, There are three Gods. - Forbear this. It will be better for you._” - - “_The Christians say, Christ is the son of God. This is their saying - in their mouths; they imitate the saying of those who were unbelievers - in former times. May God resist them. How are they infatuated, they - take their priests and their monks for their lords, besides God and - Christ the son of Mary; although they are commanded to worship one - God only: there is no God but He. Far be that from Him which they - associate with Him. They seek to extinguish the light of God with - their mouths; but God willeth no other than to perfect His light, - although the infidels be averse thereto._” - - -There are in the Quran many references to our Lord Jesus Christ, but -there is practically no historic knowledge. It must be remembered -that in Muhammad’s time there was no Arabic version of the Bible; he -was therefore dependent for information upon the Jews and Christians -with whom he came into contact. That he formed conclusions upon very -insufficient knowledge is the terrible blunder of his life, of which -full use has been made by Christian writers. Enough has not been -made of the responsibility of the church which had no better tales -to tell, no truer account to give, of their Lord and their Faith. -The Christianity presented to this Seeker after God was painfully -inadequate to his need. - -The little Muhammad discovered led to his acknowledgment of the Jewish -and Christian books, which he had never read, with reservations. It -led also to a far more important admission. The Jesus of the Quran is -denied Divinity, but the character of Jesus did not fail of effect. -All criticism is directed towards the professors of the Christian -Faith, and their doctrines. This “son of Mary” is, in Muhammad’s view, -that which he never dreamt of claiming for himself, a man unstained -by sin. Not only so, but titles and honours are yielded to Him little -short of Divine:—He is _Masih_, the Messiah; _Qaul-ul-Haqq_, the Word -of Truth; _Kalima_, the word; He is “the Apostle of God to confirm the -law, and to announce an Apostle who should come after Him, whose name -should be Ahmad;” He had near access to God, and was “illustrious in -this world and the next.” - -Yet Muhammad supersedes Jesus Christ! - -[Sidenote: The Death of Jesus] - -There is another part of the problem of the rejection of our Lord; the -attitude of the Quran towards the Death of Jesus. The death upon the -Cross is indignantly denied. - - “_They have not believed on Jesus, and have spoken against Mary a - grievous calumny; and have said, Verily we have slain Christ Jesus - the Son of Mary, the Apostle of God; yet they slew Him not, neither - crucified Him, but He was represented by one in His likeness; ... They - did not really kill Him; but God took Him up unto Himself; and God is - mighty and wise ... on the day of resurrection He shall be witness - against them._” - -It is said that Muhammad so hated the sign of the Cross, that if any -article, however valuable, came into his possession bearing the mark, -it was destroyed at once. The horror of the thought that Jesus should -have died the abhorred death, or that God Himself should have permitted -it, seems to be the argument against its having occurred. In the Quran -that which is symbolized by the Cross—the approach of God to sinful -man in mercy and love—is entirely lacking. There is no hint that -the Christian Message of Atonement through the Gift of the Saviour’s -life to God in man’s name had ever reached the Prophet. There is -therefore no assurance, save the Prophet’s word for it, that God upon -His far Throne, hears, or hearing answers and forgives the sin of His -creatures; there is no assurance of salvation in Islam. - -It is a tragic story; the responsibility for which it has been -the habit of Christian writers to cast largely upon Muhammad. The -apportionment of guilt is not so lightly determined. - - - - -2. THE FATHER-GOD. - - “_To me, I confess, it seems a very considerable thing, just to - believe in God; difficult indeed to avoid honestly, and not easy to - accomplish worthily; a thing not lightly to profess, but rather humbly - to be sought; not to be found at the end of any syllogism, but in the - inmost fountains of purity and affection; not the sudden gift of the - intellect, but to be earned by a loving and brave life._” - - “_I believe in God the Father Almighty._” - - -These simple, solemn, tender words contain the Christian Thought of -God. In the one word “Almighty” is summed up Muhammad’s idea of supreme -Will and Power; the Christian prefixes a Name to the attribute which so -governs the sphere of the exercise of that will and power that it is -difficult to conceive that the two teachings represent the same Being. - -[Sidenote: Fatherhood] - -In the view of Him to Whom we owe the Father Idea, the All of God and -the All of His universe are summed up in the Fatherhood; that is, -Jesus did not think of the al-might of God as exerted from without, the -oneness of Creator and Created is in His view indissoluble. The birds -could not maintain their little life, nor the lilies their delicate -tints, without the Father; and words fail Him to tell of the closeness -of the Fatherly interest in each member of His nearer offspring. “_The -very hairs of your head are numbered._” - -[Sidenote: The Parable of Jesus] - -And when words have failed, He takes up His parable; “_My Father -worketh, and I work_.” The lifework of Jesus is, He tells us, the -Father’s work made visible. - -Gentle, healing Hands were laid upon the suffering; sufficient food -was provided for the hungry; Feet, never weary, travelled hither and -thither on errands of pity; Arms were open to gather in the little -children; Eyes spoke of love and understanding where words missed their -object; happy human fellowship was offered: and all was a parable of -the work of the Father-God. - -[Sidenote: The Father-Gift] - -It was not a new thought to His hearers that the profoundest attribute -of God is holiness, and that distinctions between right and wrong -become acute in His presence; but it was a revelation to which the -world of men has not yet become accustomed that the Father is so set -upon goodness in the children who had miserably failed of it, that no -sacrifice was too great, _even for Him_, to secure it; and that this -austerity towards evil and purpose to subdue it, was the Father love in -its highest exercise. In the Cross, symbol at once of man’s sin and of -His own grace, our Lord is still speaking the parable of the Father’s -“work.” “The Father worketh, and I work.” “God so loved the world that -He gave”—JESUS. - -Muhammad felt after God, and attained the idea of His apartness, -aloneness, immensity. - -Jesus knew God, and revealed to us that man had never been, and never -could be, outside of God; and that the only true home of man’s spirit -is in His presence, under His gracious rule; for man and God are -actually _akin_, first by nature, doubly so through His Revealer and -our Brother, Jesus Christ. _Therefore, we “believe in God the Father -Almighty, AND in Jesus Christ His only Son our Lord.”_ - - - - -3. THE CHRISTIAN LIFE. - - “_Christianity is the bearing in upon us of a character until we find - the character irresistible._” - - -The study of the Muslim ideal of life throws into prominence several -too-rarely considered peculiarities of Christ’s ideal life. - -[Sidenote: At-one-ment of Life] - -1. There is, in Christ’s view, no division between the secular and -the religious life. The beginning of His revelation of the Father’s -work was His meeting of a difficulty at a village wedding feast, which -thereupon became a sacrament; and from that time onward we find no -trace of any distinction in His own Life or in His teaching. To Him all -life was sacred; and consisted in loyalty to the Father, and service -of the brethren, one undivided duty. “Inasmuch,” He taught, “as ye did -your unconscious daily brotherly task, _you did it to Me_;” and “_I and -the Father are One_.” - -[Sidenote: Freedom] - -2. The Christian view of life is one of perfect freedom. We are not -slaves, but sons, and free. Free, that is, as children are; free of -the Father’s presence, gifts, love; free within the Family traditions; -free, in sympathy with the Father to choose always the better and the -best; without any suggestion of limit to the possibilities of the child -nature. “_Perfect as the Father is perfect_” is Christ’s own amazing -word. - -[Sidenote: Progress] - -3. Freedom, and therefore progress, for each son in his own life, for -each generation of sons according to the situation and the call. Not -uniformity within the Brotherhood, but individuality within the limits -of the Family likeness, under the safe direction of the Spirit of the -Father present with each one. The spaciousness of the Life-plan for -every son of the Father cannot be exaggerated; there is no rigidity in -Christianity. - -[Sidenote: Brotherhood] - -4. There is another Christian idea suggested by a study of Islam, which -emerges from the last, the idea of the Brotherhood of the Father’s -children. This is of the very essence of Christianity as it is of -Islam; but has never been carried into effect in the same magnificent -way. There are various illustrations of this. The absence of all -caste distinction in Muslim society, the kindly relations which exist -between master and servant, rich and poor, Mussulmans of various -races. Christianity has much to learn in these directions. [Sidenote: -The Missionary Impulse] Again, the desire to bring men within the -Brotherhood is a passion with every true Muslim. “Every Mussulman is -more or less of a missionary—that is, he intensely desires to secure -converts from non-mussulman peoples.... All the emotions which impel -a Christian to proselytize are in a Mussulman, strengthened by all -the motives which impel a political leader, and all the motives which -sway a recruiting sergeant, until proselytism has become a passion, -which whenever success seems practicable and especially success on a -large scale, develops in the quietest Mussulman a fury of ardour which -induces him to break down every obstacle, his own strongest prejudices -included, rather than stand for an instant in a neophyte’s way.”[1] -Until the same imperialism—the word is hackneyed, but best conveys the -idea—has seized the Christian imagination and conscience, the children -of the Father will not have proved worthy of their name; for He loved -and longed after the world of men, and His children should one and all -do likewise. - -[1] Meredith Townsend, in _Asia and Europe_. - - - - -4. THE FAILURE OF CHRISTIANITY. - - “_We do not see God’s preparations._” - - -The lack of the Imperialist vision set before the Faithful by -Christ has been the weakness of Christendom during long periods of -her history. There have indeed been imperialisms—as in the great -hierarchical systems—but they have been of the order of World-power -visions which Christ definitely rejected, and they were foredoomed to -failure, so far as He was concerned. - -[Sidenote: The Kingdom Vision] - -The Vision of Christ has nothing material in it, it relates itself at -no point with the World. He compares it continually to the little seed -fallen into the ground, dying to live, growing silently from within -of the power of its own mysterious hidden life; observation hardly -discloses its growth; but as surely as comes the harvest of the farmer, -with its thirty—sixty—hundred-fold result, so surely shall come the -Kingdom of the Father. - -[Sidenote: The Church] - -The Church, as the visible responsible organ of the mystic Brotherhood, -to which it fell to carry out the Purpose of the Kingdom, and to -present the idea of solidarity and continuity from age to age, has, as -we acknowledge in thoughtful moods, pitifully failed of this mission. -She is stately and impressive, but nineteen centuries have not been -sufficient to win this little world for the Father. - -There are many reasons for this failure. Notably, the Church is in the -world, and has been greatly influenced by world methods. - - “The world is still deceived by ornament,” -and the Church has tended to concentrate her energies upon such -details of her task as yield most rapid and visible results; results -which too often have small relation to the object in view. She has -also wasted much energy upon the mere machinery of her task. There -is truth in the severe words of Dr. Martineau, “Christ came to bring -fire upon earth; and His disciples after eighteen centuries are still -discussing the best patent match to get it kindled.” “On furlough,” -remarked a missionary, “one is overwhelmed by the complexity, and the -labour, and the roar of Church machinery. I suppose it is all needful, -but one dreads that the means may loom so large that the end shall be -forgotten.” - -[Sidenote: Comparison with Islam] - -The story of Islam, the Church which has grown up side by side with the -Church of Christ, is laden with suggestions upon this subject of the -failure of the latter to bring in the Kingdom of the Father. One or two -of these only can be noted. - -1. Reference has already been made to several of the most noteworthy; -_e.g._, the reality of the Muslim Brotherhood, and the easily-kindled -missionary ardour; to the same category belongs another striking -fact. The Muslim is never ashamed to confess His faith. His devotion -to God and his loyalty to the Prophet are not matters too sacred for -conversation. They are his deepest life, wherefore should he shun -reference to them? When as much can be said of the members of each -Christian Church, much will be gained. - - “I’m not ashamed to own my Lord, - Or to defend His cause.” - -2. Islam is broken up into some two hundred sects; Christianity into -as many, or more. The family feuds have, in each case, been fiercely -maintained. But, at the call—“_Fight for the religion of God_,” -Islam rallies as one man, a solid front is offered to the enemies of -the Faith. Just at this point, once again, Christianity has failed. -The family feud is carried into the enemy’s country, and weakens the -aggressive warfare, as only those who have taken part in that warfare -can tell. - -3. The solidarity of societies is a rarely realized but very solemn -fact. The Church of Christ cannot divide herself into portions, and -fling responsibilities from division to division, from age to age. -Whether consciously or not, when one member suffers all suffer, when -one member sins sin has come upon all; and history teaches no lesson -more plainly than that the harvest of the deeds of one generation is -reaped by another. Thus, the most solemn lesson provided by the story -of Islam is contained in the very existence of Islam. A disloyal -Church presented a false Faith to one of the most earnest Seekers -after God who has ever gone forth upon the great Quest; and the Church -has spent much wrath upon the “false Prophet” who has ever since been -her greatest opponent. But she has never fairly faced her sin, nor -acknowledged that the Islam of to-day is to all intents the harvest -of the seed of false doctrine she sowed thirteen centuries ago. To -discuss the truth or the falsehood of Muhammad’s claim will be the -task of Islam when she is brought face to face with the true Christ; -it is beside the mark for the Church of Christ. To her falls the far -more awful duty of wiping out as best she may, and at whatever cost, -the darkest blot which has marred her long history. Can it be that her -Lord cannot largely own her aggressive work done in His Name, until the -wrong has been righted? - - - - -III - -THE COMING BATTLE - - “_Fight for the religion of God, and know that God is He Who heareth - and knoweth._” - - Muhammad. - - “_Go ye therefore, and make disciples of all the nations ... and lo, I - am with you alway, even unto the end of the world._” - - Jesus Christ. - - -THE COMING BATTLE. - -Islam and Christianity are not sister religions, as some would have us -believe. The very existence of Islam is a challenge to Christianity; -and since Muhammad sent out his missionary armies, the two Faiths have -been constant rivals and enemies. All apologists of any weight on both -sides acknowledge the mutual exclusion of Christ and Muhammad. Nothing -is gained on either side by denial of this position. - -History has corroborated this view only too literally. In Muslim -lands those bearing the Christian name have suffered and do -suffer in proof of it. “_To remain a Christian_,” writes Mrs. -King Lewis, in her book—‘Critical Times in Turkey, and England’s -Responsibility,’—“_means to court death in some terrible manner_.” -The best that can be said of other lands is that there is an armed -neutrality. - -The two antagonists must one day meet; and the war, on the one side -at least, will be a religious war. It will be a terrible war, waged -at fearful cost. It could hardly be otherwise, for the wrongs to be -avenged on either side are deep and of long standing. - -It is a saying with Mussulmans that Christianity fears to meet Islam. -Missionaries in Arabia have been taunted with the fact that parties of -two or three men are sent by the Church of Christ to convert Arabia, -and the inference is drawn that the older Faith dares not seriously to -confront the younger. Some colour is given to the reproach by the fact -that Christian Europe dares not to confront the moribund Turkish Empire -in defence of those who bear the Christian name. - -The question of Christianity is, whether the inevitable war shall be -primarily or entirely a war of the nations, bloody and disastrous; or -whether it is not possible even yet for the Church to unite her forces, -and to meet the common enemy with a frank avowal of the first wrong, -and an offer, belated indeed, but now earnest and sincere, of the -knowledge of Christ. - -The approach of Christian to Mussulman must always be a difficult and -delicate task. He is prepossessed against Christ, he cannot believe -that Christianity is other than a polytheistic Faith, “The very bells -of the churches ring, Jesus, Mary; Jesus, Mary,” said a Muslim woman. -Disdain of the Prophet rouses his bitterest antagonism. Discussions and -arguments end as they began. - -But there is a soul of honour in him, and a fair approach meets, as -a rule, with a fair response. “You have read the Quran? Bring me a -Bible,” said a bigotted Muslim woman to the writer. - -“Shall we talk the matter quietly over? Tell me of your Faith, and -of what it means to you; and will you give me also a hearing?” Such -an appeal rarely fails; and if Christ and His message be fairly -introduced, the result may safely be left with Him. - - - THE END - - - - -A SHORT BIBLIOGRAPHY OF ACCESSIBLE BOOKS UPON THE SUBJECT. - - - _A Dictionary of Islam._ By the REV. T. P. HUGHES, late of Peshawar. - - _Notes on Muhammadanism._ By the REV. T. P. HUGHES, late of Peshawar. - - _The Life of Mahomet._ By SIR WILLIAM MUIR. - - _Mahomet and Islam._ By SIR WILLIAM MUIR. - - _Mohammed, Buddha, and Christ._ By PROFESSOR DODS. - - _The Religion of the Crescent; or, Islam: Its Strength, Its Weakness, - Its Origin, Its Influence._ By the REV. W. ST. CLAIR TISDALL, M.A. - - _Christianity and Islam._ Epochs of Church History Series. (A. D. F. - Randolph and Co., New York.) - - _The Quran._ Of which there are several translations. - - - RICHARD CLAY & SONS, LIMITED, - BREAD STREET HILL, E.C., AND - BUNGAY, SUFFOLK - - - - - * * * * * * - - - - -Transcriber’s note: - -Archaic and unusual spellings have been maintained from the original -book. - -Obvious errors in printing have been corrected, as detailed below. - -The Table of Contents was expanded to include the Preface, Table of -Contents, A Short Bibliography of Accessible Books Upon the Subject, -and this Transcriber’s Note. - -The book cover image was created by the transcriber and is placed in -the public domain. - -Details of the changes: - - Page 15 had crossed his path, who had spoken or[of] - - Page 24 corrolary[corollary] to the teaching regarding the Will, - - Page 34 pullution[pollution] before entering the presence of - - Page 41 Islam is in advance of the law of great[Great] Britain - - - -***END OF THE PROJECT GUTENBERG EBOOK ISLAM*** - - -******* This file should be named 62990-0.txt or 62990-0.zip ******* - - -This and all associated files of various formats will be found in: -http://www.gutenberg.org/dirs/6/2/9/9/62990 - - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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